The
Apologie
of
the
Churche
of
Englande
.
IT
hathe
ben
alwaies
an
olde
complainte
,
euen
from
the
tymes
of
the
Patryarkes
&
Prophets
,
and
confyrmed
by
the
writings
&
testimonies
of
all
ages
,
that
Truth
dwelleth
as
a
straunger
here
vpon
earthe
:
and
sone
findeth
enemies
and
slaunderers
amonge
suche
as
do
not
knowe
her
.
Tertull.
in
Apologetic●
.
The
whiche
thing
althoughe
peraduenture
it
maie
seeme
incredible
vnto
others
,
Trew
religion
was
alwaies
slaundered
amonge
men
.
suche
as
haue
not
diligently
marked
these
thinges
:
specially
bycause
that
the
whole
ofspringe
of
mankinde
by
very
course
of
nature
,
without
a
teacher
,
euen
of
his
owne
inclination
coueteth
after
truth
:
and
Christe
himselfe
our
sauioure
,
what
tyme
he
was
here
conuersante
amongest
men
,
called
himselfe
the
Truth
,
as
by
that
name
which
moste
aptly
did
expresse
all
diuine
power
:
neuerthelesse
we
that
are
exercysed
in
the
holy
Scriptures
,
and
haue
redde
and
seene
what
hathe
happened
in
manner
to
all
godly
men
of
al
ages
,
euen
vnto
the
Prophets
,
vnto
the
Apostles
,
vnto
the
holy
Martyres
,
&
vnto
Christ
hymselfe
:
with
what
reproches
,
what
reuylinges
,
what
slaunderous
names
thei
were
vexed
here
in
their
life
time
for
onely
truthes
sake
:
we
I
say
do
se
,
that
it
is
a
thing
not
onely
nothing
new
nor
incredible
,
but
also
very
currant
and
common
to
all
ages
.
Mary
on
the
other
side
it
might
seeme
muche
more
merueylous
and
vncredible
:
in
case
that
the
Deuyl
,
the
very
father
of
lyes
and
enemie
to
al
truth
,
shoulde
nowe
sodainely
change
his
naturall
disposition
,
&
hope
to
fynde
some
other
way
then
by
lying
,
to
oppresse
the
truth
:
or
that
by
other
sleyghtes
then
suche
as
he
hathe
alwaies
vsed
,
hee
shoulde
nowe
beginne
to
establishe
his
kingedome
.
For
oute
of
all
recordes
you
shall
scantly
finde
any
time
,
(
other
whyles
religion
was
newly
growing
and
encreasing
,
or
after
it
was
staied
and
setteled
,
or
when
it
began
to
sprynge
againe
(
wherin
truth
and
innocency
amongest
men
was
not
moste
vnworthyly
and
most
shamefully
entreated
:
for
the
Dyuill
seeth
,
whiles
truth
preuaileth
,
he
can
not
preuaile
nor
keepe
his
owne
.
For
to
passe
ouer
,
and
to
speake
nothing
of
the
times
of
the
auncient
Patriarkes
&
Prophets
,
in
whose
dayes
,
as
I
haue
sayde
before
,
there
was
no
season
voyde
of
slaunders
and
reproches
against
the
truth
.
We
knowe
that
there
were
certaine
persons
that
sayde
and
openly
pronounced
of
the
auncient
Iewes
,
(
of
whom
we
doubt
not
,
but
they
worshypped
the
onely
and
the
trew
God
)
that
in
stede
of
God
they
worshipped
other
a
Sowe
or
an
Asse
:
Cor.
Tacitus
.
Tertul.
in
Apologetico
.
cap.
7.
C.
Plinius
.
and
that
all
their
religion
was
nothing
els
but
a
sacrilege
&
a
contempt
of
al
diuine
power
.
We
knowe
that
the
sonne
of
God
,
oure
sauioure
Iesus
Christ
,
for
teachinge
of
the
truth
,
was
taken
for
an
enchaunter
,
for
a
worker
of
mischiefe
,
for
a
Samaritane
,
for
Beelzebub
,
for
a
deceiuer
of
the
people
,
&
for
a
man
that
folowed
his
delite
in
eatinge
and
drinkinge
.
And
who
is
ignorant
of
those
thynges
that
were
spoken
in
time
past
agaynste
that
moste
earnest
setter
forthe
&
champion
of
the
truth
S.
Paule
:
somtime
that
he
was
a
seditious
person
,
that
hee
gathered
souldiers
,
that
hee
entended
vprore
:
sometimes
that
he
was
an
Heretike
,
sometyme
that
he
was
madde
,
somtimes
that
onely
to
make
strife
and
for
his
pleasure
,
he
blasphemed
the
lawe
of
God
,
&
despised
the
ordinaunces
of
the
fathers
?
Who
knoweth
not
how
that
S.
Stephan
,
Act.
26.
Epiphanius
.
so
sone
as
he
had
receaued
into
the
inwarde
bosome
of
his
mynde
the
truth
,
and
had
begon
freely
(
according
as
he
was
bounde
)
&
stoutly
to
preache
it
and
to
professe
it
,
was
by
&
by
brought
to
pleade
for
his
life
,
as
though
he
had
wickedly
spoken
blasphemy
againste
the
lawe
,
against
Moses
,
againste
the
Temple
,
&
against
God
?
Or
who
is
ignorant
that
there
were
men
in
tymes
paste
,
whiche
accused
the
holy
Scriptures
of
lyes
,
saying
that
they
conteined
thinges
plaine
contrary
and
repugnant
one
to
an
other
:
&
that
the
Apostles
did
dissent
euery
one
from
an
other
,
Marcion
ex
Tertull.
Aelius
è
Lactantio
.
&
Paule
from
them
all
?
And
least
it
should
be
to
longe
to
reherse
all
,
for
that
were
infinite
:
who
is
ignorannt
,
howe
that
oure
Fathers
whiche
firste
began
to
acknowledge
and
to
professe
the
name
of
Christe
,
were
slaunderously
reported
of
,
Euse.
li.
5
ca.
2
Tertul.
3.
Apologetico
.
1.2.3
.
&
7.8.9
.
that
thei
conspired
togither
amongest
themselues
,
and
that
in
their
secret
assembles
thei
had
consultations
against
the
state
ouer
the
common
welth
,
and
that
euen
therefore
their
meetings
were
apointed
before
day
in
the
darke
,
that
thei
kylled
yonge
children
,
filled
them selues
wyth
mans
fleshe
,
and
lyke
moste
cruell
beastes
,
dranke
mans
bloode
,
&
howe
that
at
the
laste
,
when
the
candels
were
out
,
thei
committed
adultery
and
incest
at
auenture
togither
,
the
brother
with
the
syster
,
the
sonne
with
the
Mother
,
withoute
any
reuerence
of
kyndred
,
without
shame
,
withoute
difference
,
euen
a
sorte
of
wicked
men
,
withoute
all
religion
,
withoute
God
,
enemies
of
mankinde
,
men
vnworthy
to
beholde
the
light
,
vnworthy
of
lyfe
.
All
these
thinges
in
those
daies
were
spoken
against
the
people
of
God
,
against
Christe
Iesus
,
against
Paul
,
against
Stephan
,
and
againste
al
those
that
in
the
primitiue
Churche
embraced
the
truth
of
the
Gospel
,
and
were
content
to
be
called
by
the
name
of
Christians
,
a
name
in
those
daies
very
odious
amongest
the
people
.
And
albeit
those
thinges
were
not
trew
,
yet
the
Deuill
thought
it
inough
for
him
,
if
at
the
least
he
coulde
bring
it
to
passe
,
to
cause
them
to
be
taken
for
trewe
,
and
that
the
Christians
should
be
hated
of
al
men
,
and
by
al
men
persequuted
vnto
the
death
.
Wherfore
Kings
and
Princes
leadde
by
suche
perswasions
,
killed
the
Prophets
of
God
,
euen
to
the
laste
man
.
Esaie
thei
condemned
to
the
sawe
,
Ieremy
to
be
stoned
,
Daniel
to
the
lyons
,
Amos
to
the
club
,
Paule
to
the
sworde
,
Christe
to
the
crosse
,
al
Christian
men
to
prisons
,
to
tortures
in
horses
bellyes
,
to
the
gallowes
,
to
rockes
,
to
cliues
,
to
wilde
beastes
,
to
fyers
.
Yea
&
thei
sticked
not
to
make
great
bonefiers
of
their
liuing
bodies
,
onely
for
a
light
to
serue
them
in
the
night
season
,
Sueton.
Tranquil
.
in
Nero.
&
for
a
scorne
,
of
whom
thei
made
none
other
accompt
then
as
of
moste
vile
donge
,
&
as
of
accursed
persons
appointed
to
be
slaine
for
Sacrifice
,
and
to
be
a
scorne
of
all
the
worlde
.
Thus
I
say
the
mainetainers
and
professors
of
the
truth
hathe
bene
alwaies
delte
withall
.
So
muche
the
more
ought
we
that
haue
taken
vpon
vs
the
profession
of
the
Gospel
of
Iesus
Christ
,
to
take
it
in
better
parte
,
if
in
the
same
quarel
we
be
handled
after
the
same
sorte
,
and
like
as
oure
forefathers
in
tymes
paste
,
so
we
at
this
day
,
without
any
oure
desert
,
onely
bicause
we
teache
&
professe
the
truth
,
Timoth.
4.
are
vexed
with
slaunderous
names
,
reproches
and
lyes
.
Slaunders
deuysed
by
Papistes
.
1.
Nowe
a
daies
thei
crie
euery
where
,
that
all
we
are
Heretykes
,
that
we
are
departed
from
the
faithe
,
&
that
we
with
oure
newe
perswasions
and
wycked
doctrine
,
haue
broken
the
consent
of
the
Churche
:
That
we
do
raise
,
as
it
were
out
of
Hell
,
and
restore
to
life
againe
olde
Heresyes
,
&
such
as
longe
agoe
were
condemned
.
We
sowe
abroade
newe
sectes
and
furious
fansies
,
that
neuer
before
were
hearde
of
:
Also
that
we
nowe
are
deuided
into
contrary
factions
&
opinions
,
&
could
neuer
agree
by
any
meanes
among
our selues
:
That
we
ar
wicked
men
,
&
make
war
after
the
manner
of
the
Giauntes
(
as
the
fable
is
)
against
God
himselfe
,
&
do
liue
altogither
without
care
or
reuerence
of
God
:
That
we
do
despise
al
good
dedes
,
and
vse
no
discipline
of
vertue
,
maintaine
no
lawes
,
no
customes
,
no
equitie
,
no
iustice
,
no
right
.
That
we
loose
the
bridel
to
al
mischiefe
,
&
allure
the
people
to
al
kynde
of
licence
and
luste
:
That
we
go
about
and
seke
how
al
the
states
of
Monarchies
&
kingdomes
might
be
ouerthrowen
,
and
that
all
thynges
might
be
broughte
vnto
the
rashe
gouernment
of
the
people
,
&
to
the
rule
of
the
vnskilful
multitude
:
That
we
haue
rebelliouslye
withdrawen
our selues
from
the
catholike
Churche
,
and
shaken
the
whole
world
with
a
cursed
schisme
,
&
haue
troubled
the
common
peace
&
the
general
quietnes
of
the
Churche
:
and
that
lyke
as
in
tymes
paste
Dathan
and
Abiron
seuered
themselues
from
Moses
and
Aaron
,
so
we
at
this
daye
departe
from
the
Pope
of
Rome
without
any
sufficient
&
iuste
cause
:
As
for
the
authoritie
of
the
auncient
fathers
and
olde
Councelles
,
we
do
set
at
naught
.
All
auncient
ceremonies
,
suche
as
of
oure
grandfathers
and
great
grandfathers
nowe
many
ages
paste
,
when
better
manners
and
better
daies
did
florish
,
were
approued
,
we
haue
rashely
and
arrogantly
abolyshed
:
&
haue
broughte
into
the
Churche
by
our
owne
priuate
authoritie
,
without
any
commaundement
of
any
holy
and
sacred
generall
Counsell
,
newe
rites
and
ceremonies
:
And
that
we
haue
done
all
these
thinges
not
for
any
respecte
of
religion
,
but
onely
of
a
desire
to
maintaine
strife
and
contention
.
As
for
them
,
they
haue
changed
vtterly
nothinge
at
all
,
but
all
thinges
euen
as
they
receiued
them
from
the
Apostles
,
&
were
approued
by
the
moste
auncient
fathers
,
so
they
haue
kepte
them
from
age
to
age
vnto
this
daye
.
But
now
,
least
thei
shoulde
seme
onely
to
picke
quarels
,
and
to
speake
euell
of
vs
in
corners
,
onely
to
the
intent
to
brynge
vs
into
hatred
,
the
Romyshe
Byshops
haue
prouided
themselues
of
certaine
men
,
eloquente
ynoughe
and
not
vnlearned
,
for
to
vndertake
this
desperate
cause
,
and
to
set
it
forth
with
bokes
and
long
orations
,
to
the
intent
that
the
matter
being
conningly
handled
after
the
best
fasshion
,
the
simple
and
ignorant
man
might
suppose
there
were
somwhat
in
it
:
for
truely
thei
sawe
how
their
cause
began
to
decline
in
al
places
,
how
their
sleights
wer
now
espied
,
and
therefore
lesse
set
by
,
and
that
their
Garrysons
decaied
euery
daie
:
and
therfore
their
cause
to
be
such
,
that
it
had
great
nede
of
helpe
.
Now
as
touching
those
thinges
whiche
thei
do
obiecte
against
vs
,
parte
of
them
are
manifestly
false
,
and
euen
by
the
iudgment
of
the
selfe
same
persons
that
do
obiect
them
,
A
generall
aunswere
.
condemned
for
lies
:
parte
of
them
,
although
they
bee
as
false
as
the
other
,
yet
in
asmuche
as
thei
carrye
a
shewe
and
a
counterfeat
of
truth
,
in
suche
the
symple
reader
if
he
take
not
hede
,
specially
,
if
vnto
the
probabylitie
of
the
matter
,
the
painted
&
delicate
speache
of
these
fellowes
be
cunningly
applied
,
may
easilie
be
entrapped
and
caried
out
of
the
waie
:
part
of
them
againe
ar
such
as
we
oughte
not
to
decline
from
them
as
crimes
,
but
as
thinges
right
well
and
aduisedly
done
,
to
acknowledge
&
to
professe
them
:
and
euen
to
tell
you
at
a
word
how
the
matter
goeth
,
these
men
do
slaunder
all
our
doings
,
euen
those
thinges
whiche
them selues
can
not
deny
to
be
wel
and
ordrely
done
,
and
as
thoe
it
were
not
possyble
that
any
thinge
should
be
other
done
or
spoken
wel
of
vs
,
so
all
oure
sayinges
and
doinges
thei
moste
malitiously
depraue
.
No
doubt
,
it
hadde
been
their
part
to
haue
gone
more
simply
and
more
playnely
to
worke
,
yf
thei
had
ment
to
deale
truly
,
whereas
now
nother
truly
nor
courteouslie
nor
Christianly
,
but
couertly
&
craftily
thei
assault
vs
with
lyes
:
abusinge
the
blindnes
of
the
people
and
the
ignoraunce
of
Princes
,
to
bringe
vs
into
hatred
and
to
oppresse
the
truth
:
this
is
the
power
of
darkenes
&
proprety
of
men
,
that
for
the
furtherance
of
their
cause
,
haue
more
confydence
in
the
blockishnesse
of
the
vnskilfull
multitude
,
&
in
darkenes
then
in
truth
and
light
,
&
as
S.
Ierome
saith
,
of
such
as
with
closed
eyes
do
barke
against
the
manifest
truth
.
But
we
gyue
thanks
vnto
the
almighty
God
,
that
our
quarel
is
such
that
euen
these
men
woulde
thei
neuer
so
faine
,
can
say
nothing
in
reproche
therof
:
whiche
might
not
be
tourned
in
reprofe
of
the
fathers
,
of
the
Prophets
,
of
the
Apostles
,
of
Peter
,
of
Paule
,
and
of
Christe
himselfe
.
Now
then
in
case
it
be
lawfull
for
these
men
in
railinge
and
speaking
euil
to
be
thus
lowde
and
eloquent
,
Slaunders
that
tende
towardes
blasphemye
,
muste
be
confuted
.
truly
we
in
our
iuste
quarell
answeringe
for
the
truth
,
ought
not
to
be
dumme
and
specheles
,
for
thei
that
haue
noe
regarde
what
is
saide
of
them selfe
or
of
their
quarell
,
althoe
it
be
falsly
&
slaunderously
spoken
,
specially
when
it
is
suche
,
as
thereby
the
maiestie
of
God
and
the
state
of
religion
is
blasphemed
,
thei
surely
declare
them
selfe
to
be
dissolute
men
,
and
suche
as
carelesly
and
wickedly
do
winke
at
the
iniuries
done
to
the
name
of
God
.
For
albeyt
many
times
other
greate
and
greuous
iniuries
of
a
sobre
and
a
Christian
man
may
be
borne
withal
and
dissembled
:
neuerthelesse
who
that
paciently
can
endure
to
be
accounted
an
Heretike
,
suche
a
one
Ruffine
was
wont
to
denie
to
be
a
Christian.
Wherfore
we
will
now
do
that
thinge
,
whiche
all
lawes
,
whiche
the
very
voyce
of
nature
commaundeth
to
be
done
,
and
whyche
Christ
him selfe
being
in
the
like
matter
in
like
sort
railed
vpon
,
did
before
vs
,
that
is
to
say
,
we
wil
giue
a
repulse
to
the
accusations
of
these
men
,
and
modestly
and
trulie
defende
oure
cause
and
oure
innocency
.
For
Christ
what
time
he
was
accused
by
the
Pharises
of
sorcery
,
as
one
that
had
familiaritie
with
Deuills
,
and
did
many
thinges
by
their
helpe
:
Ioan.
8.
I
(
saith
he
)
haue
no
Deuill
,
but
I
glorifie
my
father
,
and
you
haue
dishonored
mee
.
And
Paule
,
what
time
as
Festus
the
leutenante
contemned
him
as
a
madde
man
,
Act.
26.
I
(
saith
he
)
noble
Festus
,
am
not
mad
as
thou
thinkest
,
but
I
speake
the
wordes
of
truth
and
of
sobrenesse
.
And
the
Christians
of
the
primitiue
Churche
what
time
as
thei
were
iniuriously
slaundered
vnto
the
people
as
murderers
of
men
,
adulterers
,
incestuous
persons
,
and
troublers
of
common
wealthes
,
and
sawe
that
by
such
slaunders
the
religion
which
thei
professed
,
mighte
bee
broughte
in
question
,
specially
if
thei
should
seme
by
their
silence
in
manner
to
acknoledg
the
fault
:
Quadratu●
.
Iustinus
.
Molitol
.
Tertuli
and
others
.
least
I
say
,
this
silence
sholde
hinder
the
course
of
the
Gospell
,
thei
made
orations
,
thei
wrote
supplications
,
&
spake
before
Emperours
and
Princes
in
the
open
defence
of
them
and
of
theirs
.
As
for
vs
,
inasmuche
as
within
these
.20
.
yeares
laste
paste
,
so
many
thousandes
of
our
brethren
,
in
the
middest
of
their
extreme
torments
,
haue
borne
witnes
to
the
truth
,
&
Princes
coueting
to
bridel
the
Gospell
,
in
moyling
many
waies
,
haue
lobored
all
in
vaine
,
and
that
the
whole
worlde
in
manner
beginneth
now
to
open
their
eies
to
beholde
the
light
,
we
thinke
that
our
cause
is
already
sufficiently
pleaded
&
defended
:
and
that
wheras
the
matter
it selfe
speaketh
inough
for
it self
,
there
is
no
great
neede
of
words
.
For
if
the
Popes
themselues
would
,
or
rather
if
thei
coulde
consider
wyth
them selues
the
whole
matter
,
the
beginnings
and
the
manner
of
the
encrease
of
out
religion
,
how
that
their
trasshe
in
manner
euery
white
when
no
man
touched
it
,
withoute
all
helpe
of
man
sell
downe
to
the
grounde
:
againe
how
our
profession
at
the
first
,
not
withstandinge
the
continual
resistence
of
Emperors
,
of
so
many
Kynges
,
of
Popes
&
Bishops
,
of
all
men
in
manner
,
hath
encreased
,
and
by
litle
&
litle
spred
ouer
al
the
earth
,
and
now
also
at
the
length
is
entered
in
to
the
Courtes
and
Palaces
of
kings
:
euen
these
things
onely
might
be
sufficient
tokens
wherby
to
vnderstand
,
that
God
himself
doth
fight
in
our
defence
,
and
skorneth
from
heauen
all
their
endeuours
,
&
that
so
mighty
is
the
power
of
truth
,
that
no
force
of
man
nor
yet
Hel
gates
can
withstand
it
.
For
be
ye
sure
,
so
many
free
cities
,
so
many
kings
,
so
many
Princes
as
at
this
day
haue
abandoned
the
sea
of
Rome
,
and
adioyned
themself
to
the
Gospel
of
Christe
,
are
not
become
madde
.
And
albeit
peraduenture
hetherto
the
Popes
haue
had
no
leisure
to
thinke
aduisedli
&
earnestly
vpon
these
matters
,
or
if
now
at
this
day
they
be
letted
&
encombred
with
other
busines
,
or
if
thei
take
these
kinde
of
trauails
to
be
base
&
light
matters
,
&
to
appertaine
nothing
to
the
maiestie
of
a
Pope
,
yet
our
cause
oughte
to
seeme
therefore
neuer
a
whit
the
worse
.
Nother
,
if
perhaps
thei
wil
not
see
these
thinges
whiche
thei
do
see
,
but
rather
fighte
against
the
knowne
truthe
,
ar
we
therefore
by
and
by
to
be
taken
for
Heretikes
,
whiche
do
not
apply
our selues
to
their
will
?
Pius
the
.iiii.
Truly
if
Pope
Pius
had
ben
the
man
,
I
saye
not
,
whiche
he
desiereth
to
be
taken
for
,
but
if
he
were
at
the
least
suche
a
one
,
as
had
accounted
vs
to
be
other
as
his
brothren
,
or
at
the
leaste
as
men
,
he
woulde
fyrste
haue
diligently
waied
oure
reasons
,
bothe
what
we
haue
to
saye
for
vs
,
and
what
may
be
saide
againste
vs
,
&
not
so
rashely
,
onely
with
a
blinde
sentence
determined
afore
hande
,
in
that
Bul
of
his
,
wherin
of
late
he
made
a
counterfaite
shewe
of
a
Councell
,
haue
condemned
a
good
part
of
the
worlde
,
so
many
learned
&
godly
men
,
so
many
common
weales
,
so
many
Kynges
,
so
many
Princes
,
the
persons
vnheard
,
the
cause
not
pleaded
.
Why
thys
Apology
was
writen
▪
But
inasmuche
as
he
hathe
now
openly
slaundered
vs
after
this
sorte
,
leaste
that
by
silence
we
might
seeme
to
confesse
the
faulte
,
and
specially
bicause
that
in
the
open
Councell
,
wherein
he
will
suffer
no
man
,
but
onely
suche
as
are
sworne
and
addicted
vnto
his
vsurped
power
,
to
haue
authoritie
,
to
gyue
a
voyce
or
to
declare
his
minde
,
we
can
in
no
wise
be
hearde
(
for
therof
in
the
laste
assemble
at
Trente
we
had
ouer
muche
experience
,
what
time
the
Embassadours
and
diuines
of
the
Princes
and
of
the
free
citees
of
Germany
were
vtterly
excluded
out
of
all
their
assembles
:
nother
can
we
yet
forget
how
that
Iulius
the
,
3
,
tenne
yeares
past
,
in
his
bul
strayghtly
did
forbid
,
that
no
man
of
oure
proffessyon
shoulde
be
hearde
in
the
councell
,
onlesse
paraduenture
there
were
any
that
woulde
recante
and
chaunge
his
opinion
euen
for
these
causes
specially
we
haue
thought
it
good
to
render
a
reason
of
oure
faithe
by
writinge
,
&
vnto
suche
thinges
as
are
openly
obiected
againste
vs
,
truly
&
openly
to
answer
,
to
the
entent
the
whole
worlde
may
see
the
partes
and
the
foundation
of
that
doctrine
,
whiche
so
many
godly
men
haue
preferred
before
their
owne
liffes
,
&
that
all
men
may
vnderstande
what
manner
of
men
thei
be
,
and
what
thei
do
thinke
of
God
&
of
religion
,
whome
the
Byshop
of
Rome
not
wel
aduised
,
hathe
condemned
for
Heretiks
,
yea
before
thei
were
called
to
pleade
their
cause
,
without
lawe
,
without
example
,
onely
bicause
he
hearde
say
thei
differed
from
him
&
from
his
in
some
parte
of
Religion
.
And
although
in
the
suspicion
of
Heresy
S.
Ierome
will
haue
noe
man
to
be
pacient
:
neuerthelesse
we
wyll
demeane
our selfe
nother
bitterly
nor
tantingly
with
many
wordes
,
nor
yet
be
caried
into
any
chauffe
with
anger
:
although
in
dede
he
ought
not
to
seeme
bitter
or
tantinge
that
speaketh
truth
.
But
this
kynde
of
eloquence
we
are
content
to
leaue
to
our
aduersaries
,
who
what
soeuer
thei
speake
against
vs
,
thoe
it
be
neuer
so
bytterly
or
slanderously
spoken
,
yet
it
is
modestly
spoken
and
to
good
purpose
,
how
truly
or
falslye
,
therof
thei
make
no
great
account
.
Suche
kinde
of
sleights
we
haue
no
nede
of
that
defende
the
truth
.
But
in
case
we
doe
proue
that
the
sacred
Gospell
of
God
and
the
auncient
Bishops
,
together
with
the
primitiue
Churche
dothe
make
for
vs
,
and
that
we
haue
vpon
iuste
cause
,
bothe
departed
from
these
men
,
and
also
retourned
now
againe
vnto
the
Apostles
and
olde
catholike
fathers
,
and
that
we
do
it
in
dede
not
couertly
or
craftely
,
but
with
a
good
conscience
before
God
,
truly
,
frankly
,
clerely
&
plainely
:
if
thei
them selues
which
flee
oure
doctrine
and
will
be
caled
Catholikes
,
shal
euidently
se
al
those
tytles
of
antiquitie
,
wherin
thei
glorie
so
much
,
wrounge
out
of
their
handes
,
&
that
ther
is
more
pith
in
our
cause
then
euer
thei
coulde
imagine
:
we
trust
no
man
amongest
them
wil
be
so
negligente
of
his
saluacion
,
but
that
he
will
at
some
time
take
in
hande
to
bethynke
hym selfe
,
vnto
whether
parte
it
were
best
for
him
to
sticke
vnto
,
and
truly
no
man
,
except
suche
a
one
as
hath
hardned
his
hart
and
wil
not
heare
,
shal
repent
him selfe
of
his
laboure
to
haue
geuen
eare
vnto
oure
defence
,
and
to
haue
marked
bothe
what
we
do
say
,
and
how
agreably
vnto
the
whole
course
of
Christian
religion
.
Aunswer
to
the
obiection
of
Heresye
.
For
wher
as
thei
cal
vs
Heretikes
,
truly
the
fault
is
so
great
,
that
vnles
it
be
seene
,
vnles
it
be
felte
,
vnles
it
be
gryped
with
handes
and
fingers
,
it
ought
not
easily
to
be
beleued
of
him
that
is
a
Christian
man
.
For
Heresie
is
a
renouncing
of
saluation
,
a
casting
awaie
of
the
grace
of
God
,
a
departing
from
the
bodi
and
spirit
of
Christ
.
But
this
thing
was
neuer
amongest
these
kinde
of
men
,
or
to
their
fathers
before
them
,
any
thinge
newe
or
strange
,
that
in
case
there
were
any
that
wolde
complayne
of
their
errors
,
and
desire
the
restitution
of
true
religion
,
suche
by
and
by
as
inuentors
of
new
thyngs
,
&
as
factious
persons
to
be
condemned
for
Heretiks
.
For
Christ
was
called
for
none
other
cause
a
Samaritane
,
than
for
that
he
was
supposed
to
haue
declined
vnto
a
certayne
new
religion
and
vnto
Heresy
.
And
Paule
the
Apostle
of
Christe
,
Act.
24.
was
called
before
the
Iudge
aunswer
for
himselfe
vpon
Heresy
:
I
saith
he
,
do
worship
the
God
of
my
fathers
,
accordinge
to
this
waie
whiche
they
cal
Heresy
,
beleuing
al
things
that
are
written
in
the
lawe
and
the
Prophets
.
To
be
short
,
this
whole
religion
which
Cristian
men
do
professe
at
this
daie
,
Tertul.
in
Apologetico
.
in
the
first
beginnings
therof
was
called
of
Heathen
men
a
sette
&
an
Heresye
,
thei
with
these
voyces
alwaies
filled
the
eares
of
Princes
,
to
the
entente
that
thei
being
ones
broughte
vpon
an
opinion
conceiued
before
hande
,
to
hate
vs
,
&
to
take
whatsoeuer
shold
be
said
on
our
behalfe
to
be
factious
and
Heresy
,
might
be
caryed
from
the
matter
it selfe
and
from
hearinge
of
the
cause
.
But
the
greater
and
the
horribler
the
faulte
is
,
so
muche
ought
it
to
be
proued
wyth
greater
and
more
euident
arguments
,
specially
in
these
daies
,
nowe
that
men
haue
begonne
to
giue
lesse
credite
vnto
these
mens
dreames
,
and
more
diligently
to
examine
their
doctrine
then
afore
thei
were
accustomed
.
For
the
people
of
God
is
otherwyse
instructed
now
,
then
they
were
when
all
thinges
that
were
set
forth
by
the
Popes
of
Rome
,
wer
taken
for
the
Gospell
,
&
al
religion
depended
onely
vpon
their
authoritie
.
The
holy
scriptures
are
now
abroade
,
the
writings
of
the
Apostles
and
Prophets
ar
abroad
,
out
of
the
which
bothe
all
truth
and
catholike
doctrine
may
be
proued
,
Timoth.
3.
and
all
Heresye
confuted
.
But
wheras
of
all
these
authorities
these
men
bring
not
a
worde
against
vs
,
&
neuerthelesse
to
be
called
Heretikes
that
haue
not
declined
nother
from
Christe
,
nor
from
the
Apostles
,
nor
from
the
Prophets
,
it
is
very
iniuriouse
and
to
to
greuous
.
With
this
sword
Christ
repulsed
the
Deuill
when
he
was
tempted
of
him
:
with
these
weapons
all
loftynesse
that
auaunceth
it selfe
against
god
must
be
ouerthrowen
&
vanquished
.
For
al
scripture
,
saith
Paul
,
Cor.
10.
inspired
of
God
,
is
profitable
to
teach
,
to
confute
,
Timoth.
1.
to
instruct
,
to
reproue
:
that
the
man
of
God
may
be
perfecte
&
furnished
vnto
all
good
workes
.
De
imitate
Eccle.
cap.
3.
Thus
alwais
the
godly
fathers
fought
against
Heretiks
with
none
other
weapons
,
but
out
of
the
holy
scriptures
.
Augustine
when
he
disputed
againste
Petylyan
the
Donatiste
heretike
:
Suffer
not
,
saith
he
,
to
be
hearde
these
words
amongst
vs
,
I
saie
,
or
thou
saiest
:
rather
let
vs
speake
thus
,
This
saith
the
Lorde
.
The
same
sentence
is
founde
against
Maximum
Byshop
of
the
Arrians
lib.
iii.
ca.
xiiii
vpon
the
first
Chapter
of
Agge
.
ther
let
vs
leke
the
Churche
,
there
let
vs
trie
out
our
cause
.
And
Ierome
saith
:
All
those
thinges
whyche
withoute
the
testimonie
of
the
Scriptures
are
affirmed
,
as
thoe
thei
were
deliuered
from
the
Apostles
,
are
beaten
downe
with
the
swordde
of
God
.
Ambrose
also
vnto
Gratian
:
Let
the
Scriptures
,
saith
he
,
be
asked
the
question
,
let
the
Apostles
be
asked
,
let
the
Prophets
be
asked
,
let
Christe
be
asked
,
for
the
Catholike
fathers
&
Byshops
in
those
daies
doubted
nothing
that
oure
religion
myght
be
sufficiently
proued
oute
of
the
Scriptures
of
God
.
Nor
at
any
tyme
durste
they
accounte
any
man
for
an
Heretike
,
whose
errore
they
coulde
not
plainely
and
euidently
reproue
out
of
the
selfe
same
scriptures
.
We
therefore
do
saye
,
for
to
answer
with
S.
Paule
,
Act.
24.
that
according
vnto
this
waye
whiche
they
call
Heresy
,
we
do
worship
God
the
father
of
our
Lorde
Iesu
Christ
,
&
we
receiue
al
things
that
are
writen
other
in
the
law
or
in
the
Prophets
,
or
in
the
bokes
of
the
Apostles
.
Wherefore
if
we
be
Heretikes
,
if
these
men
be
as
they
will
be
called
Catholikes
,
why
do
thei
not
that
thynge
whiche
thei
se
the
Fathers
,
trew
Catholike
men
in
dede
,
alwaies
did
?
Why
do
thei
not
conuince
vs
out
of
the
holy
scriptures
?
Why
do
thei
not
cal
vs
to
be
tried
by
them
?
Why
doe
thei
not
make
it
appeare
that
we
haue
seuered
oure selues
from
Christe
,
from
the
Prophets
,
from
the
Apostles
,
from
the
holy
Fathers
?
Why
stagger
they
?
why
flee
thei
?
it
is
Gods
cause
.
Why
doubt
thei
to
commit
it
to
Gods
worde
?
But
if
we
be
Heretikes
whiche
referre
all
oure
controuersies
vnto
the
holy
Scriptures
,
and
make
oure
appeale
vnto
the
selfe
same
wordes
whiche
we
knowe
are
sealed
by
God
him selfe
,
and
doe
preferre
them
before
all
thinges
that
may
be
deuised
by
manne
:
what
shall
we
saye
to
these
men
,
what
manner
of
men
,
or
by
what
name
were
it
conuenient
to
cal
these
that
ar
afraide
to
stand
to
the
trial
of
the
sacred
scriptures
,
that
is
to
saie
,
the
iudgment
of
God
himselfe
,
and
preferre
before
them
their
owne
dreames
and
moste
colde
inuentions
,
and
for
their
owne
traditions
sake
,
nowe
manye
yeares
haue
broken
the
ordinances
of
Christ
and
of
the
Apostles
?
Sophocles
the
Poet
,
when
he
was
accused
,
beinge
an
olde
man
,
to
the
Iudges
,
of
his
sonnes
for
a
dotarde
and
a
foole
,
and
as
one
that
fondely
consumed
his
goodes
,
and
therefore
seemed
to
haue
neede
of
a
tutor
:
for
to
purge
himselfe
of
this
slaunder
came
into
the
courte
,
&
after
he
had
reade
Oedipus
Coloneus
,
a
tragedie
,
which
euen
in
the
selfe
same
time
that
he
was
accused
in
,
he
had
writen
wyth
great
diligence
and
very
elegantly
,
by
and
by
he
asked
of
the
Iudges
,
whether
that
verse
seemed
to
be
the
verse
of
a
dotinge
man
.
Euen
so
we
,
bicause
that
vnto
these
men
wee
seeme
to
be
madd
,
and
are
slaundered
of
them
as
Heretiks
,
as
who
woulde
say
,
we
hadde
now
nothinge
to
do
nother
with
Christe
,
nor
with
the
Churche
of
God
,
haue
thought
it
shoulde
not
be
vnconuenient
nor
vnprofytable
,
if
wee
did
plainely
and
freely
declare
vnto
the
worlde
that
faith
wherin
wee
stande
,
and
all
oure
hope
whiche
wee
haue
in
Iesus
Christ
,
that
al
men
may
see
what
we
do
holde
touchinge
euery
parte
of
Christian
religion
,
and
maye
iudge
with
themselues
,
whether
that
faith
whiche
they
shall
see
confirmed
with
the
wordes
of
Christ
,
with
the
writinges
of
the
Apostles
,
with
the
testimonies
of
the
Catholike
fathers
&
with
the
examples
of
many
ages
be
only
a
raginge
of
madde
menne
,
and
a
conspiracie
of
Heretikes
.
The
doctrine
commonly
receaued
in
the
Churche
of
Englande
.
Of
God
.
WEe
beleue
therfore
that
ther
is
one
diuine
nature
&
power
,
which
we
do
cal
GOD
,
&
the
same
is
distincted
into
thre
equa
persons
,
the
Father
,
the
Sonne
,
&
the
holy
Ghoste
,
al
of
one
power
,
of
one
maiesty
,
of
one
eternitie
,
of
one
diuinitie
,
of
one
substance
.
And
all
be
yt
those
three
persons
bee
so
distincted
,
that
nother
the
father
is
the
sonne
,
nother
the
sonne
is
the
holy
ghoste
or
the
father
,
yet
that
there
is
but
one
God
,
and
the
same
onely
to
haue
created
heauen
and
earthe
and
all
things
that
are
contained
within
the
compasse
of
heauen
.
Of
Christe
.
We
do
beleue
that
Iesus
Christe
the
onely
sonne
of
the
eternall
father
,
accordinge
as
it
was
decreed
longe
sythens
before
all
beginninges
,
when
the
fulnesse
of
time
was
come
,
toke
fleshe
and
the
whole
nature
of
man
of
that
same
blessed
and
pure
Uirgine
,
to
the
entent
to
declare
vnto
men
the
secret
and
hidde
will
of
his
father
,
whyche
was
hydden
from
all
ages
and
generations
,
and
to
the
entente
that
in
the
bodye
and
nature
of
man
he
myght
accomplish
the
mistery
of
oure
redemption
,
naylinge
oure
Sinnes
and
that
same
Handewriting
whiche
was
written
againste
vs
,
vnto
the
Crosse.
We
beleue
that
for
oure
sakes
he
dyed
and
was
buried
,
descended
into
Hell
,
the
thyrde
day
by
diuine
power
retourned
vnto
lyfe
and
rose
agayne
,
after
forty
dayes
in
the
sighte
of
his
disciples
he
ascended
into
heauen
for
to
fulfill
all
thinges
,
and
the
very
same
bodye
wherein
he
was
borne
,
wherein
hee
was
conuersaunte
vpon
earthe
,
wherein
he
was
mocked
,
wherein
hee
suffered
moste
greeuous
tormentes
and
cruell
kynde
of
deathe
,
Aug.
tract
.
5●
in
Ioannem
.
wherein
he
rose
againe
,
wherein
he
ascended
vnto
the
ryghte
hande
of
the
father
,
hee
hathe
placed
in
maiestie
and
glorie
aboue
all
princely
dignitie
and
power
and
vertue
and
rule
and
all
names
that
are
named
not
onely
in
this
worlde
,
but
also
in
the
worlde
to
come
,
and
that
nowe
he
sitteth
there
,
Act.
3.
and
shal
sitte
vntill
al
things
be
perfectly
fynyshed
.
Aug.
tract
.
3.
in
Ioannem
.
Ad
Dardanum
.
And
albeit
that
the
maiestie
and
diuinitie
of
Christe
bee
spred
ouer
all
,
yet
his
bodie
,
as
Augustine
saithe
,
muste
bee
in
one
place
,
Christe
gaue
vnto
his
bodie
maiestie
,
but
the
nature
of
his
bodie
hee
toke
not
awaie
.
Nor
we
muste
not
affirme
Christe
in
suche
sorte
to
be
God
that
we
shal
deny
him
to
be
man
.
And
as
Uygill
the
martyre
saithe
:
chen
.
li
3.
Fulgentius
ad
Regem
Trasimundum
.
Christ
in
his
humaine
nature
did
leaue
vs
,
but
in
his
diuinitie
he
did
not
leaue
vs
:
&
thoughe
he
be
absent
from
vs
touching
the
forme
〈◊〉
a
seruant
,
yet
he
is
alwaies
with
vs
in
the
forme
of
God
.
From
that
place
wee
beleue
that
Christe
shall
come
agayne
for
to
execute
that
same
publike
and
vniuersall
Iudgemente
,
as
well
ouer
those
whiche
hee
shall
finde
yet
remayninge
aliue
in
their
bodies
,
as
those
that
be
deade
.
Of
the
holy
Ghooste
.
We
beleue
that
the
holy
ghoste
,
whoe
is
the
thyrde
person
in
the
holie
trinitie
,
is
very
God
:
not
made
,
not
created
,
not
begotten
,
but
proceedinge
from
boothe
the
father
and
the
sonne
by
a
certaine
waie
whiche
is
vnknowen
to
menne
,
and
not
able
wyth
wordes
to
be
expressed
,
that
yt
is
hys
worke
to
make
tender
the
hardnesse
of
manes
harte
,
what
tyme
as
other
by
the
holsome
preachynge
of
the
Gospell
,
or
by
any
other
meanes
hee
is
receaued
into
mans
harte
,
and
that
he
lightneth
them
and
leadeth
them
into
the
knowledg
of
God
and
into
all
way
of
truthe
,
and
into
a
newnesse
of
their
whole
life
,
and
perpetuall
hope
of
saluacion
.
Of
the
Churhe
.
We
do
beleue
that
ther
is
onely
one
Churche
of
God
,
and
that
the
same
is
not
shut
vp
as
in
time
past
among
the
Iewes
into
any
one
corner
of
kingedome
,
butte
is
Catholike
and
vniuersall
,
&
dispersed
into
al
the
world
,
so
that
nowe
there
is
no
nacion
that
maye
truely
complaine
that
thei
be
excluded
,
and
can
haue
no
parte
with
the
Churche
and
people
of
God
.
He
doe
beleue
that
the
same
Church
is
the
kingdome
,
is
the
body
,
is
the
spouse
of
Christe
,
and
of
this
kingdome
that
Christe
is
the
only
Prince
,
of
this
body
that
Christe
is
the
onely
heade
,
of
this
spouse
that
Christe
is
the
onely
bridgrome
:
and
that
there
be
in
the
Churche
diuers
ordres
of
ministers
,
some
be
Deacons
,
some
Elders
,
some
Byshoppes
,
vnto
whom
the
instruction
of
the
people
and
the
charge
and
prouision
for
thinges
appertaininge
to
religion
is
committed
,
and
yet
that
there
is
noe
one
man
,
nor
that
any
one
can
be
superioure
and
ruler
ouer
all
:
for
wee
beleue
bothe
that
Christe
is
alwaies
present
with
his
Church
,
Christ
hath
no
vniuersall
depute
.
and
that
he
needeth
no
Uicare
that
shoulde
supplie
hys
roume
in
all
pointes
:
and
that
it
is
vnpossible
for
anye
mortall
man
so
muche
as
to
comprehende
in
his
minde
,
muche
more
to
set
in
ordre
and
rightly
and
profytablye
to
gouern
the
whole
vniuersall
Churche
,
that
is
to
say
,
all
partes
of
the
worlde
:
that
the
Apostles
as
Cypriane
saithe
,
Ad
Euagrium
.
that
all
Byshops
in
what
place
so
euer
thei
be
,
other
at
Rome
,
or
at
Eugubin
,
or
at
Constantinople
,
or
at
Rhegium
,
be
al
of
like
desert
&
of
like
Preesthoode
.
De
simplicitate
Praelatorum
.
And
as
Cyprian
saith
,
that
ther
is
but
one
Bishoperike
,
and
euery
one
holdyng
a
part
therof
,
dothe
administer
the
whole
:
and
accordinge
to
the
sentence
of
the
Councel
of
Nice
,
that
the
Romaine
Byshoppe
hathe
no
more
right
ouer
the
Churche
of
God
,
then
the
other
Patriarks
of
Alexandria
&
of
Antioche
:
as
for
the
byshop
of
Rome
,
who
at
this
day
chalengeth
all
thinges
to
himselfe
alone
,
vnlesse
he
do
his
office
,
vnlesse
he
administer
the
Sacraments
,
vnlesse
he
instructe
the
people
,
vnlesse
he
admonishe
,
vnles
he
teache
,
ought
not
of
right
to
be
accompted
a
Byshoppe
,
or
so
much
as
an
Elder
in
the
Churche
:
for
a
Byshoppe
as
Augustine
saith
,
Tim.
3.
is
the
name
of
a
worke
and
not
of
honore
:
so
that
he
may
know
&
assure
himself
to
be
no
Bishop
that
coueteth
to
beare
rule
and
not
to
profite
:
as
for
to
be
heade
of
the
whole
Churche
or
an
vniuersall
Byshop
,
it
is
no
more
possible
for
him
or
any
other
mortall
man
,
then
to
be
the
bridegrome
,
the
light
,
the
saluacion
,
the
life
of
the
Church
,
for
these
be
the
priuileges
and
names
of
Christ
onely
,
and
vnto
him
alone
proprely
and
only
thei
do
appertaine
.
Nother
before
Phoeas
the
Emperours
tyme
,
(
whoe
wee
knowe
well
inoughe
by
a
moste
detestable
murder
,
in
killinge
the
Emperoure
Maurice
his
Lorde
&
master
,
aspired
vnto
the
Empire
)
that
is
to
say
,
before
sixe
hundreth
&
thirtene
yeares
after
the
byrth
of
Christ
,
was
there
euer
any
Bishop
of
Rome
that
euer
suffered
himself
to
be
called
by
so
proude
a
name
?
Gregor.
in
Regist.
Li.
7.
Epist.
69.
cap.
47.
The
Councell
also
of
Carthage
did
expresly
forbid
,
that
any
Byshop
shoulde
be
called
other
the
highest
Byshop
or
the
chiefe
preest
.
And
for
the
bishoppe
of
Rome
,
in
asmuche
as
he
wil
be
called
at
this
day
after
this
sorte
,
and
chalengeth
to
hymfelfe
an
authoritye
not
due
vnto
hym
,
besydes
that
openlye
hee
doothe
contrarye
to
the
olde
Councels
and
contrary
to
the
fathers
:
if
hee
will
beleue
hys
predecessor
Gregory
,
Gregor.
lib.
4
Epist.
76.78
80.
&
lib.
7.
Epist.
95.
he
taketh
to
himself
an
arrogant
,
prophane
,
sacrilegious
&
Antichristian
name
:
he
is
the
kinge
of
all
pride
:
he
is
Lucifer
,
in
asmuche
as
he
preferreth
himselfe
before
his
brothren
,
he
hath
cast
away
faith
,
he
is
the
fore
runner
of
Antichriste
.
The
callinge
of
Ministers
.
We
say
also
,
that
ministers
ought
to
be
lawfully
called
&
rightly
and
ordrely
appointed
vnto
the
administration
of
the
Churche
of
God
,
and
that
no
man
maye
thruste
in
himselfe
to
the
holy
ministerie
after
his
owne
wyll
&
pleasure
.
So
much
greater
is
the
iniury
that
these
men
do
vnto
vs
,
in
whose
mouthes
nothing
is
more
common
,
then
that
amongest
vs
nothinge
is
done
by
ordre
,
nothinge
comely
,
al
things
in
confusion
&
ful
of
troble
amongest
vs
:
all
men
to
be
preestes
,
al
men
to
be
doctors
,
all
men
to
be
interpreters
.
The
authoritie
of
Ministers
.
We
say
,
that
Christe
hathe
geuen
vnto
ministers
authoritie
to
binde
,
to
lose
,
to
open
and
to
shutte
.
And
that
the
office
of
losinge
dothe
consiste
herein
:
when
that
other
to
suche
as
are
ouerthrowen
in
their
owne
consciences
and
ar
truly
returned
to
a
better
minde
,
the
minister
by
the
preaching
of
the
Gospel
offereth
the
merites
of
Christ
and
absolucion
,
and
doth
assure
him
of
the
remission
of
his
synnes
and
of
the
hope
of
eternall
saluacion
:
other
when
suche
as
in
any
greuous
and
slauderous
offence
,
&
by
some
notable
&
publike
faulte
haue
offended
their
brothrens
consciences
,
and
therby
haue
in
manner
alienated
themselues
from
the
common
societie
of
the
Church
and
from
the
body
of
Christe
,
after
that
thei
do
returne
againe
to
a
better
minde
,
he
dothe
reconcile
,
gather
and
restore
home
againe
vnto
the
felowship
and
vnitie
of
the
faithefull
:
and
the
authoritie
of
bindinge
and
shutting
,
we
saie
,
he
exerciseth
as
often
as
other
vnto
the
vnbeleuers
&
stubburne
persons
,
he
shutteth
vp
the
gates
of
the
kingedom
of
heauen
,
and
threateneth
vnto
them
the
reuenge
of
God
&
euerlasting
punishment
:
or
when
he
excludeth
out
from
the
bosome
of
the
Church
such
as
are
openly
excommunicated
,
the
sentence
that
is
geuen
after
thys
sorte
by
the
ministers
of
the
Churche
,
God
doth
so
confirme
,
that
whatsoeuer
by
their
ministerie
here
in
earthe
is
losed
or
bounde
,
that
same
will
he
lose
and
binde
and
make
good
also
in
heauen
.
The
keys
of
the
kingdom
of
heauen
.
The
key
whereby
thei
haue
power
other
to
shut
vp
or
to
open
the
kyngedome
of
heauen
,
we
say
with
S.
Chrysostome
,
that
yt
is
the
knowledge
of
the
scriptures
,
and
with
Tertullian
,
the
interpretation
of
the
lawe
,
and
with
Eusebius
the
worde
of
God
,
and
that
the
disciples
of
Christ
receaued
this
authoritie
,
not
for
to
heare
the
secret
confessions
of
the
people
,
or
to
occupie
themselues
about
priuy
whysperinges
(
whiche
their
sacrifisinge
Prestes
,
at
this
daye
al
of
them
,
do
in
euery
corner
,
&
in
suche
sorte
thei
do
it
,
as
thoe
the
whole
power
and
vse
of
the
keys
did
consist
therein
alone
)
butte
to
the
entent
thei
shoulde
go
,
thei
shoulde
teache
,
thei
shoulde
openly
preache
the
Gospell
,
that
vnto
suche
as
beleued
thei
mighte
be
a
sauer
of
life
vnto
life
:
vnto
the
vnbeleuing
and
vnfaithful
persons
,
the
sauer
of
death
vnto
death
,
to
the
entent
that
the
mindes
of
the
godly
beinge
ones
astonnied
with
the
conscience
of
their
life
paste
&
of
their
synnes
,
after
thei
shoulde
beginne
to
beholde
the
light
of
the
Gospell
and
beleue
in
Christe
,
Timoth.
3.
euen
as
a
dore
with
the
key
,
so
might
they
be
opened
wyth
the
worde
of
God
,
&
that
the
wicked
and
stubborne
and
such
as
woulde
not
beleue
&
returne
into
the
high
way
,
as
men
that
wer
faste
locked
&
shut
vp
should
be
lefte
to
themselues
,
&
become
euery
day
as
S.
Paule
saith
,
worse
and
worse
.
This
(
saie
we
)
is
the
reason
and
ordre
of
the
keys
,
and
by
this
meanes
,
mens
consciences
ar
other
opened
or
closed
vp
.
The
minister
we
deny
not
is
the
Iudge
,
De
poenitent
.
dist.
1.
ca.
uerbum
Dei
.
but
as
Ambrose
saith
,
he
hathe
no
title
of
right
to
take
any
rule
and
power
vpon
him
.
Wherfore
Christe
for
to
reproue
their
negligence
in
teachinge
,
cried
out
vpon
the
Scribes
and
Pharises
in
these
words
:
Wo
(
saith
he
)
be
vnto
you
Scribes
and
Pharises
,
Luc.
11.
whyche
haue
taken
away
the
keis
of
knowledge
,
Mat.
23.
and
haue
shutte
vp
the
kingedome
of
heauen
before
men
.
And
for
as
muche
as
the
key
wherwith
the
entry
into
the
kingdome
of
God
is
opened
vnto
vs
,
is
the
worde
of
the
Gospel
,
&
the
interpretation
of
the
law
and
of
the
scriptures
:
whereas
Gods
worde
is
not
,
there
we
say
is
not
the
key
.
And
by
reason
that
one
Word
is
geuen
vnto
al
,
and
all
haue
but
one
key
,
the
authoritie
of
al
ministers
,
concerninge
openinge
and
shutting
,
must
nedes
be
one
.
Yea
moreouer
the
Pope
himselfe
,
althoughe
his
Parasites
singe
this
songe
neuer
so
sweetlye
vnto
him
,
Unto
thee
will
I
giue
the
keys
of
the
kingedome
of
heauen
.
Mat.
16.
as
though
thei
appertained
vnto
him
only
and
to
no
man
els
,
vnlesse
he
endeuoure
himselfe
so
that
the
consciences
of
men
may
be
tourned
,
and
submitte
themselfe
vnto
Gods
worde
,
we
deny
that
other
he
openeth
or
shutteth
or
hath
any
keys
at
al.
And
albeit
he
should
teache
and
instructe
the
people
,
the
whiche
woulde
God
he
woulde
bothe
do
it
in
deede
,
and
finde
in
his
harte
at
the
length
to
thinke
,
that
it
were
at
the
least
some
part
of
his
office
,
yet
his
key
shoulde
be
nother
better
nor
greater
than
the
keys
of
other
men
.
for
who
did
exempt
hym
?
Who
did
teache
him
to
open
more
cunningly
,
or
to
loose
better
then
his
brothren
?
Matrimony
we
say
,
Matrimony
of
Ministers
▪
in
al
kindes
and
states
of
men
,
in
Patriarkes
,
in
Prophets
,
in
Apostles
,
in
holy
Martyrs
,
in
Ministers
of
the
Churche
,
in
Byshops
,
is
holy
&
honorable
.
In
Titum
primo
,
hom.
11.
Theophyl
.
ad
Titum
.
10.
Eu.
li.
10.
ca
5.
In
monodia
sua
super
Basilium
.
And
as
Chrysostome
saith
,
that
it
is
lawfull
and
rightefull
to
ascende
therewith
vnto
the
Byshopps
chaire
:
&
as
Sozomenus
saith
of
Spiridion
,
and
Nazianzenus
of
his
father
,
that
a
godly
&
a
diligent
Byshop
exerciseth
hys
office
in
the
Ministerie
neuer
a
whitte
the
worse
for
that
cause
,
but
rather
better
and
to
more
profite
.
That
lawe
whiche
violently
taketh
this
libertie
from
men
,
and
driueth
them
against
their
will
to
a
single
life
,
we
saie
with
S.
Paul
,
Timoth.
4.
is
the
doctrine
of
Diuells
.
And
that
thervpon
(
as
the
Byshop
of
Ausboroughe
,
Faber
,
the
Abbot
Panormitanus
,
Latomus
,
and
the
Thre
parted
worke
whiche
is
added
vnto
the
seconde
Tome
of
the
Councells
,
with
others
of
the
Popes
garde
,
yea
and
the
matter
it selfe
,
and
al
histories
do
confesse
)
an
vncredible
vncleanes
of
life
&
of
manners
in
the
ministers
of
God
,
and
moste
horrible
mischiefes
haue
insued
.
And
therfore
Pius
the
seconde
,
Platina
in
uita
Pij
.
2.
a
Byshopp
of
Rome
sayde
very
well
,
that
he
sawe
many
causes
,
why
wyues
should
be
taken
away
from
the
ministers
of
the
Churche
:
but
hee
sawe
bothe
many
moe
and
more
waightier
,
why
thei
should
be
restored
agayne
.
We
do
receaue
and
embrace
all
the
Canonicall
scriptures
,
Of
the
canonicall
scriptures
.
bothe
of
the
olde
and
of
the
newe
Testament
:
and
we
giue
thankes
vnto
our
God
,
that
he
hathe
raised
vp
that
light
before
vs
,
that
we
mighte
alwaies
haue
it
before
our
eies
,
lest
that
other
by
the
deceit
of
men
,
or
guiles
of
the
deuil
,
we
shoulde
be
caried
away
after
errors
and
fables
.
These
we
acknowledg
to
be
the
heauenly
wordes
,
by
the
which
God
hath
declared
his
will
vnto
vs
:
vpon
them
onely
men
may
repose
there
conscyences
:
In
them
all
,
those
thinges
,
what
soeuer
are
necessarye
vnto
oure
saluation
(
as
Origen
,
Augustine
,
Chyrsostom
,
and
Cyryl
did
teache
)
are
fully
and
plentifully
contained
.
These
be
the
myght
and
powre
of
God
vnto
saluation
:
these
be
the
foundacion
of
the
prophets
&
the
Apostles
,
whervpon
is
builded
the
Churche
of
God
:
these
be
the
moste
certaine
rule
,
whereby
the
Churche
of
God
,
in
case
it
do
stagger
or
erre
,
may
be
directed
,
and
to
the
which
al
doctrine
of
the
Churche
ought
to
bee
called
to
his
triall
:
Against
the
which
no
lawe
,
no
tradition
,
no
custome
is
to
be
hearde
:
no
not
if
Paule
him selfe
or
an
Aungell
from
heauen
shoulde
come
and
teache
an
other
way
.
The
Sacraments
of
the
Churche
.
We
doe
receaue
the
sacramentes
of
the
Churche
,
that
is
to
say
,
certen
holy
tokens
&
ceremonies
,
which
Christ
woulde
haue
vs
to
vse
,
that
in
them
he
might
set
before
our
eies
the
mysteries
of
our
saluation
,
and
more
strongli
confirme
that
faith
whiche
we
haue
in
his
bloude
,
and
seale
vp
his
grace
in
oure
hartes
.
And
these
we
doe
call
with
Tertullian
,
Origen
,
Ambrose
,
Augustine
,
Hierome
,
Chrysostome
,
Basile
,
Dionyse
,
and
other
Catholike
fathers
Figurs
,
Signes
,
Badges
,
paterns
,
counterpanes
,
formes
,
seals
,
tokens
,
Similitudes
,
examples
,
Images
,
Remembrances
,
and
memories
.
And
we
doubt
not
also
to
say
with
the
selfe
same
fathers
,
that
they
be
certaine
visible
words
,
seales
of
righteousnes
,
badges
of
grace
:
and
we
doe
expressly
pronounce
,
that
in
the
supper
,
vnto
suche
as
doe
beleue
,
there
is
truly
deliuered
the
Body
&
Bloude
of
the
Lord
,
the
flesh
of
the
son
of
God
,
quickning
our
soules
,
the
foode
of
immortalite
,
grace
,
trouth
,
life
:
&
that
the
same
supper
is
the
communion
of
the
body
&
bloode
of
Christ
,
by
the
partaking
wherof
we
are
quickned
,
we
are
norished
&
fed
vnto
immortalite
,
and
by
the
which
we
ar
ocupied
,
we
are
vnited
&
grafted
into
the
body
of
Christ
,
that
we
might
dwell
in
hym
and
he
in
vs
.
Of
Sacraments
which
are
proprely
to
be
reckened
vnder
that
name
,
The
number
of
Sacraments
we
do
acknowledg
twoe
:
the
sacrament
of
Baptisme
,
and
the
sacrament
of
Thankes
giuing
:
for
so
many
do
we
find
deliuered
&
consecrated
by
Christe
,
&
approued
of
the
olde
fathers
,
Ambrose
&
Augustine
.
And
that
Baptisme
is
a
sacrament
of
Remission
of
sinnes
,
Baptisme
.
and
of
that
same
wasshing
wherby
we
ar
clensid
in
the
bloud
of
Chryst
:
and
from
this
sacrament
no
man
,
that
will
professe
the
name
of
Christe
,
nother
yet
the
young
Infantes
of
Christian
men
,
in
asmuche
as
they
ar
borne
in
sinne
and
do
appertayne
vnto
the
people
of
God
,
ought
to
be
put
backe
.
We
do
acknowledg
the
Lordes
supper
to
be
a
sacrament
:
The
Lordes
Supper
.
that
is
to
say
,
an
apparant
symbole
&
signe
of
the
body
and
bloud
of
Christ
,
wherin
is
set
after
a
manner
before
our
eis
the
death
of
Christ
and
his
Resurrection
,
and
whatsoeuer
he
did
here
in
his
humane
body
,
to
the
intent
we
should
gyue
thanks
for
hys
death
and
our
deliuerance
,
&
that
by
often
resorting
vnto
the
sacramentes
,
we
shoulde
continually
renew
the
remembrance
therof
:
that
we
might
be
fedde
with
the
trew
body
and
bloode
of
Christ
to
the
hope
of
resurrection
and
of
lyfe
euerla
〈◊〉
that
we
might
be
most
assured
,
that
the
bodye
&
〈◊〉
Christe
is
the
same
thing
towardes
the
nourishing
〈◊〉
our
soules
,
that
breade
&
wine
is
in
the
feding
of
our
bodies
.
Unto
this
banket
ought
al
the
people
to
be
bidden
,
that
altogither
might
be
partakers
one
with
an
other
,
and
might
yelde
an
open
signification
and
testimony
of
the
felowship
thei
haue
amongest
them selfe
,
and
of
that
same
hope
whiche
thei
haue
in
Christe
Iesu.
Wherefore
in
case
there
were
any
that
would
only
be
a
looker
on
,
&
abstaine
from
the
holy
communion
,
such
the
olde
fathers
,
and
the
Bishops
of
Rome
in
the
first
age
of
the
Church
before
that
priuate
masses
came
vp
,
Chrisostom
.
ad
Ephes.
ser.
3.
cap.
1.
did
excommunicate
as
a
wycked
and
a
Heathen
man
:
neither
was
there
any
Christian
man
in
those
daies
that
toke
vpon
him
,
De
Cons.
dist.
1.
cap.
omnes
.
whyles
other
men
gased
on
,
to
communicate
alone
.
Suche
a
decree
Calixtus
in
time
paste
dyd
make
,
Dist.
ca.
secularis
.
that
after
the
consecration
,
all
shoulde
communicate
,
vnlesse
thei
had
rather
stande
without
the
Churche
dores
:
for
so
saithe
he
,
hath
the
Apostles
ordeined
,
De
consecra
.
dist.
2.
ca.
peracta
.
&
the
holy
Church
of
Rome
doth
holde
.
Unto
the
people
also
what
time
thei
come
to
the
holy
communion
,
we
saye
bothe
the
partes
of
the
sacrament
ought
to
be
giuen
:
for
so
Christe
commaunded
it
,
Bothe
kyndes
appertaine
to
the
people
.
and
the
Apostles
in
al
places
did
ordeine
it
:
and
al
the
olde
fathers
and
catholike
Byshops
did
folow
it
.
And
that
if
any
man
do
the
contrary
,
he
committeth
(
as
Gelasius
saith
)
sacrylege
:
De
Consecra
.
Dist.
2.
ca.
com
perimus
.
and
that
oure
aduersaries
,
suche
as
at
this
day
reyecting
and
abolyshing
the
holy
communion
without
gods
worde
,
without
any
authoritie
of
the
olde
Councells
,
without
any
Catholike
father
,
yea
and
without
reason
,
do
defende
priuate
Masses
,
and
the
dismemberinge
of
sacraments
,
and
do
it
not
onely
contrary
to
the
expresse
commaundement
and
will
of
Christe
,
but
also
contrary
to
al
Antiquitie
,
do
moste
wickedly
therin
,
and
are
cursed
theues
,
and
commit
sacrilege
.
The
presence
of
Christe
in
the
Supper
.
We
say
that
the
breade
and
wine
are
holy
and
heauenvly
misteries
of
the
bodye
and
bloode
of
Christe
:
and
that
in
them
Christe
himselfe
,
the
true
breade
of
eternall
lyfe
,
is
so
presently
deliuered
vnto
vs
,
that
we
do
truly
receaue
his
body
and
bloode
through
faith
.
Neuerthelesse
we
do
not
so
speake
it
,
as
though
we
supposed
that
the
natures
of
breade
and
wine
were
vtterly
chaunged
and
came
to
nothinge
,
as
many
in
these
laste
ages
haue
dreamed
,
though
hetherto
thei
could
neuer
wel
agre
among
themselfe
of
their
dreame
.
For
Christe
neuer
went
about
to
make
that
a
wheaten
cake
should
cast
away
his
own
nature
,
and
put
vpon
hit
a
certeine
newe
Godheade
,
but
rather
for
to
chaunge
vs
,
Transubstantiation
vnknowen
to
the
Fathers
.
and
as
Theophylactus
speaketh
,
to
transelement
vs
into
his
bodye
:
What
maye
be
more
plainely
spoken
,
then
that
whiche
Ambrose
sayth
:
The
bread
&
wine
are
the
same
thyngs
,
In
Ioan.
cap.
6
De
sacra
.
li.
4.
cap.
4.
that
thei
were
,
and
are
chaunged
into
an
other
thing
.
Or
whiche
Gelasius
saith
:
It
ceaseth
not
to
be
the
substance
of
breade
or
nature
of
wine
:
In
Dialogis
primo
&
.2
.
or
whiche
Theodorete
saithe
,
After
the
sanctification
,
the
mystycall
signes
caste
not
away
theyr
owne
propre
nature
,
for
thei
remaine
in
their
owne
former
substaunce
,
In
sermone
ad
infantes
.
figure
and
kinde
:
or
whiche
Augustine
saith
,
That
whiche
you
se
,
is
the
breade
and
the
cup
,
the
whiche
thing
euen
your
eies
do
tell
you
,
De
Consecrat.
Dist.
2.
ca.
qui
manducant
.
but
that
which
your
faith
comminge
to
be
instructed
dothe
require
,
the
breade
is
the
body
of
Christe
,
the
cup
his
bloode
.
or
whiche
Origen
saith
,
In
Mat.
15.
That
breade
which
is
sanctified
by
the
word
of
God
,
as
concerninge
the
matter
,
goeth
into
the
belly
,
and
is
cast
into
the
withdrawing
place
.
Or
which
Christe
said
,
Luc.
22.
not
onely
after
the
consecration
,
but
also
after
the
Communion
ended
:
I
wil
drinke
no
more
of
the
frute
of
the
vyne
:
for
it
is
certaine
that
oute
of
the
vine
cometh
Wine
,
not
bloode
.
Nother
yet
in
saying
of
these
thinges
doe
we
take
any
thinge
from
the
dignitie
of
the
Lordes
supper
,
or
teache
that
it
is
onely
a
colde
ceremony
,
and
that
in
hit
ther
is
nothinge
done
:
as
many
men
do
slaunder
vs
,
for
we
do
constantly
affirme
,
that
Christ
dothe
truely
exhibite
hym selfe
present
vnto
vs
in
his
sacramentes
:
in
baptisme
,
to
the
intent
we
shoulde
put
him
vpon
vs
:
in
the
Supper
,
that
by
faythe
and
in
spirite
we
myght
eate
him
,
and
oute
of
hys
passion
and
bloode
we
myghte
drynke
lyfe
euerlasting
.
And
all
this
we
say
,
is
done
not
faynedly
and
coldely
,
but
in
very
deede
and
truly
.
For
albeit
we
touche
not
the
body
of
Christ
with
pure
teeth
and
iawes
:
yet
with
faythe
,
mynde
,
and
spirite
we
take
holde
of
hym
and
crushe
hym
.
Nother
is
that
faithe
vaine
whiche
imbraceth
Christe
,
nother
is
that
thynge
coldely
receaued
whyche
is
receaued
wyth
minde
,
faithe
and
spirit
.
For
so
in
these
misteries
Christ
himself
wholy
in
his
perfection
is
offered
and
geuen
vnto
vs
,
that
we
knowe
moste
assuredly
,
that
we
are
nowe
become
fleshe
of
hys
fleshe
,
and
bone
of
hys
bones
:
and
that
Christe
dwelleth
in
vs
,
and
we
in
him
.
Wherefore
,
in
the
administration
of
these
misteries
before
menne
come
vnto
the
Communion
,
it
is
to
good
purpose
that
the
people
are
admonyshed
to
lyft
vp
theyr
hartes
,
and
to
dyrecte
vppe
theyr
myndes
towardes
heauen
:
De
Consecra
.
.1
.
ca.
Quando
.
for
there
is
hee
vpon
whome
we
muste
satisfye
oure
hunger
,
and
liue
.
And
Cyrillus
saythe
,
that
in
the
receauinge
of
misteryes
,
all
grosse
imaginacions
muste
be
putte
awaye
.
And
the
Councell
of
Nyce
,
as
yt
ys
cited
in
greeke
of
some
,
dothe
expressly
forbydde
vs
,
that
we
shoulde
not
basely
occupy
oure
myndes
aboute
the
breade
and
wine
sette
before
vs
.
And
as
Chrysostome
writeth
rig●●
〈◊〉
,
We
saye
that
the
body
of
Christe
is
the
Car●●●
〈◊〉
we
muste
be
the
Egles
,
that
we
maye
knowe
that
we
ought
to
flye
a
highe
gate
,
if
we
will
attayne
vnto
the
bodye
of
Chryste
:
In
Io.
tra.
50.
is
meate
of
the
minde
,
not
meate
of
the
belly
.
And
Augustine
:
Howe
,
saith
he
,
shal
I
holde
him
that
is
absent
?
Howe
shall
I
reache
forthe
my
hande
into
heauen
,
that
I
might
holde
hym
there
sitting
?
Reache
out
,
saithe
he
,
faithe
,
and
thou
haste
caught
him
.
As
for
the
Marchaundyses
and
open
saales
of
masses
,
Abuses
of
the
Lords
supper
and
the
bearing
vp
and
downe
and
worshiping
of
breade
,
and
suche
other
ydolatrous
and
blasphemous
follies
,
whiche
no
man
can
affirme
that
Christe
and
his
Apostles
deliuered
vnto
vs
,
we
suffer
not
in
oure
Churches
.
And
we
do
iustly
reproue
the
Byshops
of
Rome
,
which
without
Gods
worde
,
without
authoritie
of
the
holy
fathers
,
without
any
example
,
after
a
newe
guyse
,
doe
not
onely
sette
forthe
to
the
people
the
sacramentall
breade
to
be
worshypped
with
godly
honoure
,
but
also
thei
carry
it
about
vpon
an
ambelinge
horse
,
Libro
de
Ceremoniis
ecclesiae
Romane
.
where
soeuer
thei
ride
themselues
,
as
in
times
paste
the
Persians
did
fier
,
and
the
Egyptians
the
relikes
of
Isis
:
and
thus
thei
haue
now
brought
the
sacraments
of
Christe
to
be
a
pagent
&
a
solemne
pompe
,
to
the
entent
that
that
thing
whereby
the
deathe
of
Christe
shoulde
be
continually
remembred
and
celebrated
,
and
wherein
the
mysteries
of
oure
redemption
shoulde
bee
deuoutly
and
reuerently
renewed
,
shoulde
serue
for
nothinge
els
but
to
feede
mens
eies
with
foolyshe
sightes
and
wanton
boyes
games
.
And
where
as
they
saie
and
perswade
also
sometimes
to
fooles
,
How
the
merits
of
Christ
ar
applied
vnto
vs
.
that
in
their
masses
thei
can
distribute
&
apply
vnto
men
(
which
many
times
think
nothing
on
that
matter
,
nor
vnderstand
what
is
in
hand
)
al
the
merites
of
the
death
of
Christ
,
it
is
a
matter
to
be
laughed
at
,
and
also
both
Hethenish
and
foolishe
.
For
oure
faithe
dothe
apply
vnto
vs
the
death
and
crosse
of
Christe
,
not
the
masking
of
a
sacrifising
preeste
.
Ad
Rom.
ca.
3.
lib.
3.
The
faith
saith
S.
Augustine
,
of
the
sacraments
,
doth
iustify
,
not
the
sacrament
.
And
Origen
saith
,
He
is
the
preest
and
the
propitiation
,
and
the
sacrifice
,
the
which
propitiation
commeth
to
euery
man
by
the
way
of
fayth
.
And
in
like
wise
saye
we
,
that
without
faith
the
sacramentes
of
Christe
profite
nothing
,
no
not
the
liuinge
,
muche
lesse
them
that
be
deade
.
For
as
touching
that
thei
ar
wonte
to
boast
them
of
their
Purgatory
,
Purgatorye
.
althoe
we
know
it
is
not
very
newly
inuented
:
yet
yt
ys
nothing
but
mere
foolish
and
an
olde
wiffes
tale
.
Aug.
in
psa
.
85
In
Enchiridion
cap.
67.
Augustine
sometimes
saith
,
that
there
is
suche
a
certain
kinde
of
place
,
sometimes
he
denyeth
not
but
it
may
be
,
sometimes
he
is
in
doubt
,
De
ciuit
.
Dei
.
li.
21.
ca.
26.
sometimes
he
doth
vtterly
deny
it
,
and
supposeth
that
men
ar
deceuid
therin
through
a
certen
curtaise
inclination
of
good
wil.
Contra
Pelagianos
.
lib.
hypognosticon
.
5.
Neuer
the
lesse
of
this
one
error
,
so
great
a
haruest
is
growen
to
the
sacrifising
preestes
,
that
in
as
much
as
Masses
were
publikely
and
openly
solde
in
euery
corner
,
the
temples
of
God
were
made
shoppes
of
marchandyse
,
and
the
miserable
worlde
was
perswaded
,
that
nothinge
was
more
salable
,
out
of
doubt
to
these
men
ther
was
nothing
more
profitable
.
Of
Ceremonies
.
Towching
the
multitude
of
idle
cerimones
,
we
know
S.
Augustine
greuousli
complained
of
them
in
his
time
.
Wherefore
we
haue
cutt
of
a
great
numbre
of
them
,
Neuertheles
we
doe
reteine
and
reuerently
excercyse
not
onely
suche
as
we
know
were
commended
vnto
vs
by
the
Apostles
,
but
also
certen
others
,
suche
as
semed
vnto
vs
mighte
be
borne
without
any
hurte
in
the
Church
,
bicause
we
wold
haue
all
thinges
done
in
the
holy
assembly
,
accordyng
as
S.
Paul
commaundeth
,
conly
&
in
order
.
Agayne
,
all
such
as
we
perceiued
to
be
other
very
superstitiouse
,
or
could
,
or
filthy
,
or
foolish
,
or
contrary
to
the
holy
Scriptures
,
or
that
were
vnfit
for
men
that
had
their
right
wits
,
of
which
sorte
of
ceremonies
there
be
at
this
daye
in
the
Papacy
an
infinit
nomber
,
without
exception
we
haue
vtterly
refused
,
bicause
we
wold
not
haue
the
right
worship
of
God
any
longer
defiled
with
suche
foolishnes
.
We
pray
,
Prayer
in
our
owne
tonge
.
as
it
is
meete
,
in
that
tonge
whiche
euery
man
amongst
vs
doth
vnderstand
,
to
th
intent
that
the
people
,
as
Paule
doth
admonish
vs
,
by
the
common
praier
may
receaue
a
common
profit
,
according
as
all
the
good
fathers
&
catholike
byshops
,
not
only
in
the
old
testament
,
but
also
in
the
new
,
bothe
did
pray
them selfs
and
taught
the
people
to
pray
also
:
August
.
in
Psa.
18.
leaste
that
,
as
S.
Augustine
saith
,
like
Popingays
&
blacke
birdes
we
might
seeme
to
pronounce
that
thing
,
whiche
we
knowe
not
what
it
meaneth
.
As
concerning
mediators
&
spokes
men
,
Of
intercession
and
worshipinge
of
Saintes
.
by
whome
we
might
haue
accesse
vnto
God
the
father
,
we
haue
none
other
but
Iesus
Christ
,
in
whose
name
only
al
thinges
ar
obteined
of
the
father
.
It
is
very
foule
and
altogether
Heathenish
,
that
whiche
we
see
done
euery
where
in
the
Popes
Churches
,
not
only
bicause
thei
wil
haue
an
infinit
nomber
of
meansmakers
to
speake
for
them
,
and
that
altogether
without
the
authoritie
of
Gods
word
,
Hier.
2.
&c.
11.
in
so
muche
,
that
as
Ieremye
saith
,
the
numbre
of
Gods
now
dothe
conteruaile
or
rather
excede
the
numbre
of
the
cities
,
and
the
wretched
people
knoweth
not
,
towardes
whiche
of
them
it
behoued
them
most
to
turne
themselfe
:
not
bicause
that
albeit
they
be
so
many
that
they
can
not
be
numbred
,
yet
vnto
euery
one
of
them
thei
haue
apointed
a
seuerall
office
what
they
shal
procure
,
what
they
shal
giue
,
what
they
shall
bring
to
passe
:
but
also
bicause
that
bothe
wickedly
&
impudently
they
cal
vpon
the
virgin
Mary
,
that
she
would
remembre
how
she
was
a
mother
,
Bernardus
.
that
she
should
commaunde
her
sonne
,
and
put
in
vre
the
authoritie
that
she
hath
ouer
him
.
Of
original
sinne
.
We
say
that
man
is
borne
in
sinne
,
&
leadeth
his
life
in
sinne
.
That
no
man
can
say
truely
,
My
hart
is
cleane
:
that
the
most
iustest
man
is
an
vnprofitable
seruant
:
that
the
law
of
God
is
perfect
,
&
requireth
of
vs
a
perfect
and
a
ful
obedience
:
that
we
in
this
life
by
no
meanes
can
satisfie
the
duety
that
thereto
doth
appertaine
:
Nor
that
there
is
any
man
that
by
his
owne
strength
can
be
iustified
in
the
sight
of
God
:
Of
redemption
by
Christe
.
&
therfore
that
our
onely
sanctuarie
and
refuge
is
to
the
mercye
of
our
Father
through
Iesus
Christ
,
to
th
intent
we
may
assuredly
perswade
our selfs
that
he
is
the
propitiation
&
mercie
sacrifice
for
our
sinnes
,
that
with
his
bloud
al
our
spottes
ar
wiped
away
:
that
he
hath
pacified
al
thinges
with
his
bloud
shedde
vpon
the
crosse
:
that
he
with
that
one
and
onely
sacrifice
,
whiche
ones
he
offered
vpon
the
Crosse
,
hath
throughly
perfected
all
thinges
,
&
for
this
cause
what
time
he
was
dyeng
,
he
sayd
:
It
is
finished
.
as
thoe
he
wold
signifie
therby
,
that
the
Raunsome
for
sinne
of
all
mankind
is
payed
.
The
sacrifice
of
Christe
is
perfect
.
This
sacrifice
,
in
case
there
be
any
man
that
thinke
it
not
sufficient
,
let
them
goe
hardely
&
seeke
out
a
better
.
We
truly
both
bicause
we
know
ther
is
but
one
,
we
ar
content
with
one
,
&
loke
for
none
other
:
&
bicause
it
was
to
be
offered
but
onely
ones
,
we
doe
not
commaunde
it
to
be
repeted
:
&
also
bicause
it
was
ful
&
perfect
in
al
respects
,
we
haue
not
instituted
a
continual
succession
of
sacrifices
.
Now
although
we
say
we
haue
no
confidence
in
our
workes
and
doynges
,
Of
good
workes
.
&
doe
grounde
the
whole
course
of
our
saluation
in
Christ
onely
,
neuerthelesse
we
say
not
therupon
that
we
may
liue
loosly
and
wantonly
,
as
thoe
it
were
inough
for
a
Christian
man
to
be
dipped
onely
in
the
water
&
to
beleue
,
&
that
nothing
els
is
to
be
looked
for
at
his
hande
.
Trew
faith
is
liuely
and
can
not
be
idell
.
Wherefore
thus
we
doe
teache
the
people
:
that
God
hath
called
vs
not
to
giue
our selfs
to
excesse
and
our
owne
luste
,
but
as
Paule
sayeth
,
vnto
good
workes
,
to
th
intent
to
walke
in
them
:
that
God
hath
drawen
vs
out
of
the
powre
of
darkenes
,
for
to
serue
the
liuyng
God
,
for
to
cut
of
the
remaines
of
sinne
,
for
to
worke
our
saluation
in
feare
and
trembling
,
that
the
spirit
of
sanctification
might
appeare
to
be
in
our
membres
,
&
Christ
him self
thorough
fayth
to
dwell
in
our
hartes
.
To
conclude
,
Of
the
resurrection
.
we
do
beleue
that
this
self
same
flesh
of
ours
,
wherin
we
doe
liue
,
albeit
when
it
is
dead
it
turneth
into
duste
,
yet
at
the
laste
day
it
shall
returne
agayne
to
life
,
through
the
spirite
of
Christ
which
dwelleth
in
vs
.
In
that
daye
,
what
so
euer
in
the
meane
time
we
suffer
for
his
sake
,
Christe
will
wipe
from
our
eyes
all
maner
of
teares
:
and
we
by
him
shall
enioye
life
euerlasting
,
and
be
with
him
for
euer
in
glory
.
So
be
it
.
These
be
those
heresies
for
the
which
a
good
parte
of
the
world
is
condemned
at
this
daye
,
vnheard
.
Wherfore
they
ought
rather
to
haue
brought
their
action
agaynst
Christe
,
agaynst
the
Apostles
,
agaynst
the
holy
Fathers
:
for
these
thinges
haue
not
onely
procedid
from
them
,
but
also
by
them
they
were
establyshed
:
onles
perauenture
these
men
wil
say
,
the
whiche
also
perhaps
they
will
not
sticke
to
say
,
that
Christ
did
not
ordeyne
the
holy
commmunion
,
to
th
intent
it
should
be
distributed
among
the
faithful
:
or
that
the
Apostles
of
Christ
and
the
old
fathers
sayd
priuate
Masses
in
euery
corner
of
theyr
churches
,
somtimes
ten
,
somtimes
twenty
at
ones
in
one
day
:
or
that
Christ
&
the
Apostles
did
restrayne
al
the
people
from
the
Sacrament
of
his
bloud
:
or
that
euen
that
thing
,
whiche
at
this
day
is
done
euery
where
amongst
them
,
and
is
so
done
,
that
who
that
doeth
otherwise
,
they
condemne
him
for
an
Heretike
,
is
not
called
of
Gelasius
their
owne
man
,
sacrilege
,
or
that
these
be
not
the
wordes
of
Ambrose
,
Augustine
,
Gelasius
,
Theodorete
,
Chrysostome
,
&
Origene
:
that
bread
and
wine
in
the
Sacraments
remayne
the
same
thinges
that
they
were
before
:
That
whiche
is
sene
vpon
the
holy
table
is
bread
:
that
it
ceasseth
not
to
be
the
substance
of
bread
and
nature
of
wine
:
that
the
substance
and
nature
of
bread
is
not
chaunged
:
that
the
self
same
bread
,
for
so
muche
as
apperteyneth
to
the
matter
,
goeth
downe
into
the
belly
,
&
is
caste
out
into
the
priuy
place
of
withdrawing
.
Or
that
Christ
,
the
Apostles
and
holi
fathers
did
not
praye
in
that
tonge
whiche
the
people
did
vnderstand
:
or
that
Christ
by
the
one
only
sacrifice
whiche
he
offered
ones
,
did
not
perfectly
finishe
all
thinges
,
or
that
that
sacrifice
was
vnperfect
,
so
that
now
we
haue
neede
of
an
other
.
All
these
thinges
thei
must
nedes
say
:
onles
perauenture
they
had
rather
saye
,
that
all
lawe
and
right
is
conteyned
in
the
treasury
of
the
Popes
bosome
:
Dist.
36.
Lector
.
In
glosa
.
or
as
one
of
his
hyerlinges
&
parasytes
douted
not
in
time
paste
to
say
,
that
he
might
dispens
agaynst
the
Apostles
,
against
the
Councels
,
against
the
Canons
of
the
Apostles
,
Dist.
8●
.
Presbyter
.
and
that
he
is
not
bounde
by
these
examples
,
ordinaunces
and
lawes
of
Christ
.
These
thinges
haue
we
learned
of
Christe
,
of
the
Apostles
and
holy
Fathers
,
and
the
same
we
doe
faithfully
teache
the
people
of
God
,
and
for
the
same
at
this
day
we
are
called
of
him
,
forsothe
that
wil
be
the
prince
of
Religion
,
Heretikes
.
O
mercyfull
God
.
Doe
you
conclude
therfore
that
Christ
him selfe
,
and
the
Apostles
,
and
so
many
fathers
haue
together
all
erred
?
doe
you
conclude
that
Origen
,
Ambrose
,
Angustine
,
Chrysostome
,
Gelasius
,
Theodorete
,
were
men
that
abandoned
and
forsooke
the
Catholike
fayth
?
Doe
you
conclude
that
so
perfect
agrement
of
so
many
Byshops
and
learned
men
was
nothyng
els
but
a
conspiracie
of
Heretickes
?
Or
els
that
that
thyng
whiche
at
that
time
was
commended
in
them
,
is
now
condemned
in
vs
?
and
that
whiche
in
them
was
catholicke
,
is
now
,
onely
bicause
men
haue
chaunged
theyr
fantasies
,
sodenly
become
Schismatike
?
or
that
whiche
ones
was
trew
,
nowe
by
and
by
,
bycause
it
pleaseth
not
these
men
,
shall
be
false
?
Wherfore
let
them
bryng
forthe
an
other
Gospell
,
or
let
them
shew
causes
,
wherefore
these
thinges
whiche
so
longe
time
hath
bene
openlye
obserued
and
approued
in
the
Churche
of
God
,
ought
now
at
the
laste
to
be
reuoked
.
But
we
doe
certenly
knowe
,
that
that
same
worde
which
by
Christ
was
reueled
,
and
published
abrode
by
the
Apostles
,
is
sufficient
as
well
for
our
saluation
,
as
also
to
defende
al
truthe
,
and
to
conuince
al
heresie
.
A
Detestation
of
Heresye
.
By
that
same
onely
,
we
doe
condemne
all
kinde
of
olde
heretickes
,
whiche
these
men
saye
we
do
rayse
vp
agayne
out
of
Hell
,
the
Arrians
,
Eutychians
,
Marcionites
,
Ebions
,
Ualentinians
,
Carpocratians
,
Tatians
,
Nouatians
,
and
at
a
worde
,
all
such
as
haue
had
wicked
opinion
,
other
of
God
the
father
,
or
of
Christ
,
or
of
the
holy
Ghost
,
or
of
any
other
parte
of
christian
Religion
,
in
as
much
as
by
the
gospell
of
Christ
they
are
reproued
,
them
we
doe
openly
pronounce
to
be
wicked
and
damned
,
and
euen
vnto
Hell
gates
doe
detest
them
.
And
not
only
this
,
but
also
in
case
they
breake
out
in
any
place
&
vtter
them self
,
we
doe
seuerely
&
earnestly
correct
them
with
lawefull
and
conuenient
punishmentes
.
Heresies
that
rise
with
the
Gospel
,
ar
not
bredd
by
the
Gospell
.
We
confesse
in
deede
,
that
certen
newe
sectes
,
and
such
as
before
hath
not
ben
hearde
of
,
as
Anabaptistes
,
Libertines
,
Mennonions
,
Zuenkfeldians
,
by
&
by
at
the
springyng
of
the
Gospell
did
starte
vp
.
But
we
giue
thankes
vnto
our
God
,
the
world
seeth
now
wel
inough
that
we
nother
haue
bred
,
nor
taught
,
nor
fostered
these
monsters
.
Reade
I
praye
thee
whoe
so
euer
thou
arte
our
bookes
,
they
be
in
euery
place
to
be
solde
,
what
was
euer
written
by
any
of
oure
men
,
that
might
euidently
fauer
the
madnes
of
these
fellowes
?
No
there
is
no
countre
so
free
from
these
pestilent
fellowes
,
as
these
be
wherein
the
Gospell
is
freely
&
openly
taught
.
But
yf
menne
will
consider
the
very
matter
diligently
&
rightly
:
this
is
a
great
argumente
that
this
doctrine
whiche
we
teache
is
the
truthe
of
the
Gospell
:
For
nother
is
darnell
commonly
wonte
to
grow
,
but
with
some
kinde
of
grayne
:
nor
chaffe
,
but
with
corne
.
By
and
by
after
the
time
of
the
Apostles
,
what
time
the
Gospel
was
first
spred
abrode
,
who
knoweth
not
how
many
heresies
sodenly
sprang
vp
together
?
Whoe
euer
hearde
before
of
Simon
,
Menander
,
Saturnine
,
Basilides
,
Carpocrates
,
Cherinthus
,
Ebion
,
Ualentine
,
Secundus
,
Marcosius
,
Colorbasius
,
Heracleo
,
Luciane
,
Seuerus
?
And
what
shoulde
we
reherse
these
?
Epiphanius
reckeneth
fourescore
,
Augustine
moe
,
and
that
distincte
heresies
,
whiche
grewe
vp
together
with
the
gospell
.
Howe
then
?
was
the
gospell
no
gospell
,
bycause
that
heresies
sprange
vp
together
with
it
?
other
was
Christ
therfore
no
Christ
?
And
yet
,
The
cause
of
heresies
.
as
we
sayd
,
this
seede
buddeth
not
amongst
vs
that
openly
&
freely
teache
the
gospell
.
Amongest
our
aduersaries
euen
in
blindnes
&
in
the
darke
,
these
pestilences
doe
rise
,
and
gather
encrease
&
strength
,
wheras
truthe
is
oppressed
with
tiranny
&
cruelty
,
&
can
not
be
hearde
but
onely
in
corners
and
in
secrete
metinges
.
Let
them
make
a
profe
,
let
them
giue
free
course
to
the
ghospell
:
suffer
the
truthe
of
Iesus
Christe
to
shine
and
to
caste
forth
his
beames
into
all
partes
:
they
shal
see
by
and
by
these
shadowes
,
at
the
lighte
of
the
gospell
to
vanishe
awaye
,
euen
as
the
darkenes
of
the
night
at
the
appearyng
ot
the
Sunne
.
For
al
those
heresies
,
whiche
these
men
doe
slaunder
vs
to
foster
and
to
nurrishe
,
we
dayely
,
whyles
they
sit
still
and
ar
otherwise
occupied
,
doe
confute
and
chase
awaye
.
Where
as
they
saye
that
we
are
fallen
into
diuerse
sectes
,
Dissension
amongst
those
that
professe
the
Gospell
ys
no
certen
note
of
heresie
.
and
that
some
will
be
called
Lutherans
,
some
Zuinglians
,
&
that
we
could
neuer
wel
agree
amongst
our selfs
touchyng
the
summe
of
our
doctrine
:
what
I
praye
you
woulde
they
haue
sayde
,
if
they
had
bene
in
the
firste
age
of
the
Apostles
and
of
the
Fathers
?
when
one
sayd
,
I
holde
of
Paule
:
an
other
,
I
of
Cephas
:
an
other
,
I
of
Apollo
.
or
when
Paule
reproued
Peter
:
when
vpon
occasion
of
stryfe
,
Barnabas
departed
from
Paule
:
when
that
,
as
Origene
dothe
testifye
,
the
Christians
were
deuided
into
so
many
factions
,
that
thei
retained
onely
the
name
of
Christians
commune
to
them
al
,
els
nothing
that
was
like
vnto
Christian
men
:
And
as
Socrates
saithe
,
that
for
their
dissensions
&
sectes
,
thei
were
scorned
openly
in
stage
plaies
,
of
the
people
:
&
when
that
as
the
Emperour
Constantine
dothe
saye
,
ther
were
so
many
dissensions
&
braules
in
the
Church
,
that
the
misery
therof
might
seeme
to
passe
all
the
other
miseries
that
were
before
:
Also
when
that
Theophilus
,
Epiphanius
,
Chrysostome
,
Augustine
,
Rufine
,
Ierome
,
all
being
Christians
,
al
Fathers
,
al
Catholikes
,
did
striue
amongst
themselues
with
most
bitter
contentions
,
and
such
as
coulde
not
be
appeased
:
when
that
as
Nazianzenus
saith
,
the
membres
of
one
body
,
one
destroied
an
other
:
when
the
Easte
parte
of
the
worlde
was
deuyded
from
the
West
,
about
leuened
breade
and
for
Easter
,
matters
of
no
great
waighte
:
when
in
all
Councells
nowe
and
then
new
Creedes
and
new
Decrees
wer
stamped
,
what
trowe
ye
these
menne
woulde
haue
saide
in
those
daies
?
To
whiche
woulde
thei
haue
chiefly
applied
themselve
?
From
which
woulde
thei
haue
fledde
?
Which
Gospel
would
thei
haue
beleued
?
Which
would
thei
haue
taken
for
Heretikes
,
which
for
Catholikes
?
Now
for
two
names
onely
,
Luther
&
Zuinglius
,
what
a
busines
do
thei
make
?
Only
to
the
entent
,
that
bicause
there
is
somthing
whervpon
thei
two
do
not
yet
agree
,
we
shoulde
ymagine
that
bothe
of
them
erred
,
nother
of
them
had
the
Gospell
,
and
that
nother
of
them
did
teache
rightlye
and
truelie
.
Sectes
and
Dissensions
of
the
Papists
But
Lorde
,
what
men
,
trowe
ye
,
be
these
that
fynde
faulte
with
dissensions
amongest
vs
?
Do
thei
all
agree
amongst
themselfe
?
Hathe
euery
one
of
them
wel
aduysed
himselfe
what
waye
to
folowe
?
Was
there
neuer
no
dissensions
,
no
braules
amongst
them
?
How
happeneth
it
then
that
the
Scotistes
and
the
Thomistes
do
agree
no
better
about
merytes
of
conueniency
,
De
merito
c●●
grui
&
co●●
dig
ni
.
and
merites
of
duety
:
about
oryginall
sinne
in
the
blessed
virgine
,
about
a
solemne
and
a
simple
vowe
?
why
doe
the
Canonistes
say
,
that
eare
confession
is
ordained
by
humayne
&
positiue
law
,
and
the
Schoolemen
contrary
,
by
gods
law
?
Why
doth
Albert
Pighius
dissent
from
the
Cardinall
of
Caieta
,
Thomas
from
Lumbarde
,
Scotus
from
Thomas
,
Occame
from
the
Scot
,
Alliensis
from
Occame
,
the
Nominales
from
the
Reales
?
And
although
we
passe
ouer
the
infinite
dissensions
of
Friers
and
Monkes
,
wherof
some
of
them
doe
appoint
their
holines
to
be
in
fishe
,
some
in
herbes
,
some
in
shooes
,
some
in
slippers
,
some
in
a
linnen
garment
,
some
in
a
wollen
,
some
go
in
white
,
some
in
blacke
,
some
are
shauen
broder
,
some
narrower
,
some
are
shodde
,
some
are
barefoote
,
some
girded
,
some
vngirded
:
yet
they
ought
to
remember
that
there
be
some
among
them
that
say
.
the
body
of
Christ
is
present
in
the
supper
naturallye
:
Stephan
Ga●●diner
in
the
Diuels
sophi
.
Richard
.
Faber
.
againe
there
be
some
euen
of
their
owne
company
also
that
deny
it
:
that
there
be
some
that
saye
the
bodye
of
Christ
in
the
holy
Communion
is
torne
and
crusshed
with
teeth
:
Recantatio
Berengari
,
Scholae
,
&
Glosa
.
Guimādus
do
con.
dist.
2.
Ego
Beren
▪
Thomas
.
againe
there
be
some
that
deny
it
:
that
there
be
some
that
write
that
the
body
of
Christ
in
the
sacrament
hath
quantite
and
bygnesse
,
on
the
other
syde
there
be
some
that
denye
it
:
that
there
be
some
that
saye
,
Christ
did
Consecrate
by
a
certaine
power
of
diuinitie
,
some
that
by
blessing
,
some
by
fiue
specially
prescribed
wordes
:
some
by
repeting
of
the
selfe
same
fiue
wordes
,
some
also
that
in
those
fiue
wordes
,
by
the
Pronoune
demonstratiue
,
Hoc
,
that
is
to
say
,
This
,
thinke
that
the
bread
of
wheate
is
pointed
to
:
Gardinerus
.
some
thinke
rather
that
a
certayne
thynge
whych
they
call
Indiuiduum
uagum
,
is
shewed
therby
:
that
there
be
some
that
saye
,
dogges
and
mise
maye
truely
and
in
very
deede
eate
the
bodye
of
Christe
,
some
againe
that
stedfastlye
denye
it
:
that
there
be
also
some
that
say
,
De
consecra
.
dist.
2.
Species
in
Glosa
.
that
the
accidences
of
bread
and
wine
may
nourrishe
,
some
that
say
the
substance
retourneth
againe
.
What
nedeth
anye
more
?
it
were
to
longe
and
ouer
tedious
to
rehearse
all
,
so
vncertayne
and
so
full
of
controuersye
is
the
whole
platt
of
these
mennes
religion
and
doctrine
:
euen
yet
still
amongest
the
selfe
same
men
,
from
whome
it
firste
sprange
and
proceded
,
for
they
neuer
lightly
agree
amongest
themselues
:
except
peraduenture
,
The
agrement
of
Papistes
.
as
in
time
paste
the
Pharasies
and
Sadducies
,
or
as
Herode
and
Pilat
,
against
Christ
.
Euery
consent
is
not
a
true
token
of
the
Churche
of
God
.
Wherfore
let
them
goe
hardely
:
and
let
them
rather
make
peace
at
home
amongest
their
owne
companye
.
True
it
is
,
that
vnitee
and
agrement
is
a
thynge
most
conuenient
for
Religion
:
and
yet
it
is
no
certayne
and
proper
note
of
the
Church
of
God
,
for
there
was
perfecte
agrement
amongest
those
that
worshipped
the
goulden
caulfe
:
and
amongest
those
which
together
wyth
one
voice
cried
oute
agaynst
our
sauiour
Iesu
Christe
:
Crucifye
him
.
Nether
yet
bycause
the
Corinthians
were
at
variaunce
amonge
themselues
,
or
bycause
Paule
differed
from
Peter
,
or
Barnabas
from
Paule
,
or
for
that
the
Christians
that
were
shortlye
after
the
beginning
of
the
Gospel
,
varied
about
some
matters
one
from
an
other
,
foloweth
it
therfore
,
that
amongest
them
there
was
no
Churche
of
God
?
As
for
those
whom
these
men
doe
call
in
reproche
,
Zuinglians
and
Lutherans
,
in
verye
deede
are
both
of
them
Christians
,
and
frendes
one
to
an
other
,
and
brothren
.
They
dissent
not
in
the
principles
and
foundation
of
our
religion
,
nether
of
God
nor
of
Christ
,
nor
of
the
holy
Ghoste
,
nor
of
the
way
of
Iustification
,
nor
of
eternall
lyfe
,
onely
they
doe
vary
aboute
one
,
and
that
not
very
waighty
or
great
question
.
Nor
we
dispaire
not
,
or
rather
wee
doubt
not
,
but
shortly
they
shall
be
agreed
:
and
if
there
be
any
of
them
that
are
otherwise
perswaded
then
were
fitt
and
conuenient
,
that
all
partiall
affections
and
factious
names
layde
a
parte
,
God
will
reuyele
their
errour
vnto
them
,
to
the
intent
that
when
they
haue
better
consydered
and
examined
the
matter
,
all
causes
and
rootes
of
dissension
,
euen
lyke
as
it
came
ones
to
passe
in
the
councell
of
Calcedonia
,
may
be
vtterly
digged
vp
and
buried
in
perpetual
forgetfulnes
.
So
be
it
.
But
the
waightyest
matter
of
all
is
,
Impietie
in
times
paste
obiected
againste
Christians
.
that
they
do
call
vs
wicked
men
,
and
such
as
haue
caste
away
all
care
of
religion
:
although
in
deede
it
ought
not
to
trouble
vs
very
much
,
when
thei
themselues
by
whom
it
is
obiected
,
knowe
that
it
is
slaunderouse
and
false
.
For
Iustine
the
martyr
wryteth
,
that
what
tyme
the
Gospell
beganne
firste
to
bee
publyshed
,
and
the
name
of
Christe
to
spread
abrode
,
that
all
Christians
were
called
Godlesse
.
Euseb.
lib.
4.
with
those
woordes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
Away
with
the
wycked
men
that
haue
no
God
.
Not
bicause
the
Christians
had
no
God
in
very
deede
,
but
bicause
thei
would
not
worship
stones
and
stockes
,
which
at
that
time
were
honored
as
goddes
.
But
the
whole
world
seeth
now
wel
ynough
,
what
we
and
our
brothren
haue
suffered
at
these
mens
handes
for
religion
only
,
and
for
our
Gods
sake
.
Thei
haue
throwen
vs
into
prisonnes
,
into
waters
,
into
lyers
,
and
haue
walowed
in
our
blood
:
not
bicause
we
were
other
adulterers
,
or
theeues
,
or
mankillers
:
but
only
bicause
we
did
professe
the
Gospell
of
Iesu
Christ
,
and
did
trust
in
the
liuing
God
:
and
bicause
we
did
complaine
vpon
to
iust
occasion
,
thou
knowest
O
Lord
,
and
to
truely
,
that
for
most
vaine
and
trifling
traditions
,
the
lawe
of
God
was
by
our
aduersaries
broken
and
troden
vnder
foote
,
and
bicause
we
said
that
in
as
much
as
with
knowledge
and
aduisement
they
did
so
obstinately
contempne
the
commandements
of
God
,
they
were
rebelles
to
the
gospell
,
and
enemies
of
the
Crosse
of
Christ
.
The
obiection
of
manners
aunswered
.
But
these
men
what
time
they
sawe
that
our
doctrine
could
not
be
iustly
accused
,
they
thought
it
better
to
inuey
against
our
maners
:
saiyng
that
we
destroied
all
good
deedes
,
that
wee
opened
the
gates
vnto
licence
and
lust
,
and
led
the
people
from
al
endeuour
of
vertue
.
And
truely
the
lyfe
of
all
men
,
euen
of
the
godly
and
Christian
men
,
hath
alwaies
bene
such
,
that
in
the
most
parfect
&
chast
manners
,
yet
there
was
somwhat
wherin
thou
mightest
finde
faulte
.
And
moreouer
al
men
are
so
inclyned
to
doe
euill
,
and
all
so
ready
to
suspect
,
that
euen
those
things
which
were
neuer
done
nor
thought
,
may
neuerthelesse
easily
be
heard
of
,
&
sone
beleued
.
And
like
as
in
a
very
white
garment
a
little
spotte
is
easilye
perceiued
,
so
in
a
most
pure
life
the
least
blott
of
filthy
doinges
is
sone
espied
.
Nether
doe
we
suppose
that
all
they
which
at
this
day
haue
embraced
the
doctryne
of
the
Gospell
,
are
Angels
,
and
liue
altogither
without
spot
or
wrinkle
:
or
that
these
men
be
so
blinde
,
that
if
there
be
any
thing
that
may
be
reproued
in
vs
,
they
can
not
espye
it
at
neuer
so
little
a
hole
:
or
that
they
be
so
curteouse
,
that
thei
wil
interpret
any
thing
in
the
better
part
:
or
so
honest
that
they
will
turne
their
eyes
towardes
themselfe
,
and
esteme
our
manners
by
their
owne
.
But
if
we
will
consider
the
matter
from
the
beginning
:
we
know
that
in
the
very
times
of
the
apostles
,
there
was
amongest
the
Christians
,
thorough
whome
the
name
of
the
Lord
was
blasphemed
,
The
manners
of
the
auncyent
Churche
decayed
.
&
euil
spoken
of
among
the
Gentiles
.
Constantius
the
Emperour
complained
as
Sozomene
writeth
,
that
manny
after
they
were
come
vnto
Christian
religion
,
were
become
worse
.
And
Cyprian
with
a
sorowfull
oration
doth
complaine
of
the
corruption
of
hys
time
.
De
laps●●
.
The
discypline
saith
he
,
which
the
Apostles
left
vnto
vs
,
quietnes
and
longe
peace
hath
corrupted
.
Euery
man
studied
to
encrease
his
patrimony
,
and
forgetting
what
the
faithful
other
before
in
the
Apostles
time
had
done
,
or
alwaies
ought
to
doe
,
they
gaue
themselfe
to
multiplyeng
of
ryches
,
with
an
vnsatiable
rage
of
couetousnes
.
In
Byshops
there
was
no
deuotion
:
in
ministers
no
vpright
dealyng
,
no
mercye
in
their
doinges
,
no
discipline
in
their
maners
.
In
man
the
bearde
was
corrupted
,
in
woman
beauty
counterfaite
.
And
before
him
Tertullian
:
O
sayth
he
,
how
miserable
are
wee
,
that
in
these
dayes
are
called
Christians
:
We
liue
lyke
Gentiles
vnder
the
name
of
Chryst.
To
conclude
,
bycause
wee
will
not
rehearse
all
:
Gregory
Nazianzene
,
of
the
miserable
state
of
his
time
speaketh
thus
:
We
are
now
hated
,
saith
he
,
amongst
the
Gentiles
for
our
vyces
,
also
we
are
made
now
a
spectacle
not
only
to
Angels
&
to
men
,
but
also
to
al
wicked
men
.
In
this
case
was
the
church
of
God
,
what
time
the
Gospel
began
first
to
shine
:
what
time
the
raging
fury
of
Tyrauntes
was
not
yet
cooled
,
or
the
sword
drawen
away
from
ouer
the
neckes
of
the
Christians
.
And
no
meruaile
at
all
,
for
it
is
no
new
thing
that
men
be
men
,
though
they
be
called
Christians
.
But
these
men
that
so
hainously
accuse
vs
,
do
thei
in
the
meane
season
thinke
nothing
of
themselues
?
Thei
that
haue
leisure
to
loke
so
farre
,
both
what
is
done
in
Germany
&
what
in
Englande
,
haue
thei
either
forgotten
,
or
can
thei
not
se
what
is
done
in
Rome
?
Ar
we
accused
by
them
,
of
whose
life
no
man
can
speake
with
honesty
&
reuerence
?
A
Contrary
obiection
of
manners
.
We
do
not
take
vpon
vs
now
at
this
time
to
bring
to
light
&
to
the
shewe
of
the
worlde
those
doings
,
which
ought
rather
together
with
the
Authors
of
them
to
be
buried
,
our
religion
,
our
shamfastnes
,
our
blusshing
dothe
not
bere
it
.
Neuertheles
he
that
commaundeth
al
men
to
call
him
Christes
vicare
&
head
of
the
Churche
,
who
heareth
these
things
to
be
done
at
Rome
,
who
seeth
it
,
who
suffereth
it
(
more
we
wil
not
add
)
of
what
qualitie
thei
be
,
he
may
easly
consider
with
himself
.
For
let
him
call
to
remembrance
,
Ioannes
de
magistris
,
De
●●mperantia
.
let
him
consider
that
thei
be
his
Canonystes
that
haue
taughte
the
people
,
that
simple
fornication
is
no
synne
,
as
thoughe
thei
had
learned
that
doctrine
of
Mitio
in
Terence
,
where
he
saith
:
It
is
no
faulte
beleue
me
,
Quaest.
7.
la
ta
Extra
.
De
Bigamis
.
Quia
circa
.
for
a
yong
man
to
lye
with
a
harlote
.
Let
hym
consider
that
thei
be
his
men
that
haue
decreed
,
that
a
Preeste
for
fornication
oughte
not
to
be
remoued
from
hys
benefice
:
let
him
remember
that
Cardinall
Campegius
,
Albert
Pighius
,
&
mani
others
of
his
affinity
hath
taught
,
that
that
priest
liueth
much
more
holily
and
more
chastely
that
kepeth
a
concubine
,
then
he
that
hath
taken
a
wife
in
matrimony
.
We
trust
he
hath
not
yet
forgotten
,
that
at
Rome
there
be
many
thousandes
of
common
harlots
,
&
that
he
gathereth
of
them
yearely
by
the
way
of
imposition
,
about
thirty
thousand
ducats
.
Wherfore
he
can
not
forget
,
that
in
Rome
openly
he
occupieth
baudery
,
&
of
most
filthy
gaine
,
filthely
&
wickedly
feedeth
hys
own
delite
.
I
pray
you
,
were
al
things
at
Rome
other
sounde
or
holy
ynough
,
what
time
as
Ione
a
woman
of
perfect
age
rather
then
of
life
,
Her
Image
as
she
traualled
with
childe
is
yet
at
Rome
.
was
Pope
,
&
toke
vpon
her
to
be
head
of
the
Church
,
&
after
that
two
yeres
together
she
had
applied
her selfe
in
that
holy
seat
vnto
other
mens
lustes
,
at
the
last
in
going
a
Procession
aboute
in
the
Citie
,
in
the
sight
of
the
Cardinalles
and
Byshoppes
,
was
openly
deliuered
of
child
in
the
strete
?
But
what
shoulde
wee
speake
of
concubines
and
bawdes
?
For
that
is
now
at
Rome
a
common
and
an
open
&
no
vnprofitable
sin
.
For
harlots
now
a
daies
sit
there
,
Genes.
38.
not
as
in
times
past
,
without
the
citie
with
their
heads
couered
&
muffeled
,
but
dwell
in
pallaices
,
wander
in
the
market
place
with
open
face
,
as
though
it
were
not
onely
lawful
,
In
consilio
d●●
lectorum
Cardin
.
to
.
3.
but
also
commendable
for
them
so
to
do
,
what
nedeth
any
more
?
Their
letcherous
lustinges
ar
now
wel
ynough
knowen
to
all
the
world
.
S.
Bernard
touching
the
Popes
family
,
&
euen
of
the
Pope
himself
speaketh
frely
and
truly
.
But
these
things
are
not
onely
common
,
and
therefore
by
reason
of
custome
and
continuance
of
time
allowed
,
as
the
rest
of
these
mens
matters
are
in
manner
al
,
but
also
olde
and
now
stinking
ripe
.
For
who
hath
not
harde
what
Petre
Aloisius
,
P.
Aloisius
.
the
sonne
of
Paul
the
third
,
did
vnto
Cosmus
Cherius
byshop
of
Fauense
,
or
what
Ihon
Casus
Archbyshop
of
Beneuento
the
Popes
legate
at
Uenice
,
Ihon
Casus
.
wrote
of
that
horrible
fylthinesse
,
wher
as
euen
that
thing
which
ought
not
to
be
heard
of
,
out
of
any
mans
mouthe
,
he
dothe
commend
with
most
filthy
wordes
and
diuelishe
eloquence
?
Whoe
hathe
not
hearde
,
●
.
Diasius
.
how
that
N.
Diazius
a
Spaniarde
,
being
sent
from
Rome
into
Germany
for
that
purpose
,
traiterously
and
wyckedly
kylled
Ihon
Diazius
hys
brother
,
a
mooste
innocent
and
holy
man
,
onely
bicause
he
hadde
embraced
the
Gospell
of
Iesus
Christe
,
and
woulde
not
returne
to
Rome
.
But
these
thinges
,
will
thei
say
,
maie
sontimes
happen
in
a
wel
ordered
common
welth
,
whether
the
magistrates
wil
or
no
,
&
by
good
lawes
ar
punished
.
Heynous
sins
vnpunnished
amonge
the
Romysshe
.
Be
it
so
hardily
.
But
with
what
good
lawes
were
these
beastes
punished
?
Peter
Aloisius
after
he
had
don
those
vylanous
deedes
,
whiche
wee
spake
of
,
was
alwaies
in
special
fauour
and
in
the
bosom
of
his
father
Paul
the
third
.
Diazius
after
he
had
killed
his
brother
,
by
helpe
of
the
Pope
,
was
violently
pulled
away
,
least
he
shold
haue
bene
punished
accordinge
to
good
lawes
:
Ihon
Casus
Archbyshop
of
Beneuento
liueth
yet
,
and
liueth
euen
at
Rome
,
and
in
the
eies
and
sight
of
the
moste
holy
.
Thei
haue
killed
of
our
brothren
an
infinite
numbre
,
onelye
bicause
thei
beleued
truli
and
sincerely
in
Iesus
Christ
:
onely
bicause
they
beleued
truely
and
sincerely
in
Iesus
Christ
:
but
of
that
huge
multitude
of
whores
,
whoremongers
and
adulterers
,
whome
did
they
euer
,
I
saye
not
,
kil
,
but
other
excommunicate
,
or
at
any
time
laye
hande
on
?
Ar
,
I
praye
you
,
lecherous
lustes
,
Adulteries
,
Baudery
,
whorhuntings
,
Murders
,
Incests
,
and
other
more
wicked
doynges
no
sinne
at
Rome
?
Or
if
they
be
sinne
,
maye
it
be
that
in
the
Citie
of
Rome
,
in
the
towre
of
holines
,
of
the
vicare
of
Christe
,
of
the
successor
of
Peter
,
of
the
most
holy
Father
,
they
should
be
so
easily
and
so
mildly
suffered
,
as
thoe
they
were
no
sinne
at
all
?
O
holy
Scribes
and
Pharisees
,
vnto
whome
this
holines
was
neuer
knowne
.
O
holines
and
Catholike
faith
.
These
things
Petre
neuer
taught
at
Rome
:
Paul
liued
not
at
Rome
after
this
maner
:
They
did
not
openly
maynteine
baudery
:
they
did
not
exacte
any
impositions
or
taxes
vpon
harlots
:
They
did
not
allowe
that
open
adulterers
and
murderers
should
goe
vnpunished
.
They
did
not
receaue
them
,
nother
into
their
bosomes
,
nother
into
Councell
,
nor
into
theyr
family
,
nor
into
the
assembly
of
Christian
men
.
These
men
truly
ought
not
so
haynouslye
to
exclayme
agaynst
our
life
.
It
were
a
great
deale
more
wisdome
for
them
,
first
other
to
make
good
their
owne
doynges
before
men
,
or
at
the
least
to
couer
them
somwhat
more
conningly
.
For
we
doe
kepe
in
vre
oure
olde
&
auncient
lawes
,
Of
discipline
.
and
so
farre
forth
as
it
maye
be
in
these
dayes
,
and
maners
,
and
in
so
great
a
corruption
of
al
thinges
,
we
doe
execute
diligently
and
earnestly
Churche
discipline
:
as
for
stewes
for
common
whores
or
flockes
of
concubines
&
harlots
,
we
haue
not
.
Nor
we
doe
not
prefarre
adultery
before
mariage
:
nor
we
doe
not
occupie
bawdery
:
nor
we
gather
no
rentes
vpon
bawdy
houses
:
nor
we
doe
not
suffer
incests
and
deuelish
abuses
of
bodily
luste
,
nor
such
as
Aloisius
,
or
as
Casus
,
or
as
Diazius
the
murderer
to
goe
vnpunished
.
For
if
these
thynges
had
liked
vs
,
we
needed
not
to
haue
departed
from
the
felowship
of
these
men
,
where
those
thinges
doe
florish
and
ar
had
in
price
,
&
by
rayson
of
our
departing
,
thus
to
fall
into
the
hatered
of
men
and
into
present
perils
.
Paule
the
fourth
had
not
many
moneths
paste
in
prysonne
at
Rome
certayn
Augustine
friers
&
divers
Byshops
,
&
a
great
nombre
of
other
godly
men
,
for
the
cause
of
religion
.
He
put
them
to
tortures
,
he
examined
them
vpon
interrogatories
,
he
assaide
alwaies
that
might
be
.
At
the
laste
how
many
coulde
he
finde
of
all
these
to
be
men
of
vnordinate
lustes
,
how
many
whorehunters
,
how
many
adulterers
,
how
many
incestes
?
Thankes
be
vnto
our
god
,
although
we
be
not
such
as
we
ought
to
be
,
&
such
as
our
profession
doth
require
,
yet
what
so
euer
we
be
,
if
we
be
compared
with
these
men
,
euen
our
life
and
our
innocencie
shal
easily
confute
these
slaunders
.
For
we
doe
exhorte
the
people
not
onely
with
bookes
and
sermons
,
but
also
with
examples
and
well
doyng
,
vnto
all
kinde
of
vertue
and
of
good
deedes
.
We
teach
that
the
gospell
is
not
an
ostentation
of
knowlege
,
but
the
lawe
of
life
:
and
as
Tertullian
saith
,
that
a
christian
man
ought
not
to
speake
nobly
,
In
Apologet.
45.
but
to
liue
nobly
:
And
not
the
hearer
,
but
the
doers
of
the
law
ar
iustified
before
God
.
Rom.
2.
The
objection
of
sedition
.
Unto
al
these
thinges
they
ar
wonte
also
to
adde
this
,
&
to
enlarge
it
with
all
kindes
of
rayling
:
that
we
be
seditious
personnes
:
that
we
pluck
the
scepters
from
out
of
the
handes
of
Kinges
:
that
we
arme
the
people
:
that
we
overthrowe
all
courtes
of
Iustice
:
that
we
abolyshe
lawes
:
that
we
bryng
possessions
into
common
:
that
we
turne
kingdomes
into
a
popular
state
:
that
we
confounde
al
thinges
vpside
downe
.
To
conclude
,
we
would
haue
nothyng
in
the
common
welth
to
remayne
vnfoyled
.
O
how
often
haue
therwith
these
wordes
inflamed
the
hartes
of
princes
,
Tertull.
in
Apologet.
1.2
&
3.
to
the
intent
they
should
put
out
the
light
of
the
gospel
whiles
it
were
yet
in
kindelyng
,
and
should
first
begin
to
hate
it
,
before
they
might
attayne
to
know
it
.
And
that
the
magistrate
as
oft
as
he
should
see
any
of
vs
,
so
ofte
he
should
imagine
that
he
sawe
his
enemie
.
It
would
trouble
vs
very
much
to
be
thus
odiously
accused
of
high
trayson
:
The
same
objection
agaynst
the
primitiue
churche
.
but
that
we
know
that
Christ
him self
before
vs
,
and
the
Apostles
,
and
infinite
other
good
men
and
Christians
were
brought
in
hatered
in
manner
for
the
same
matter
.
For
Christe
although
he
had
taught
that
we
ought
to
giue
vnto
Cesar
that
which
was
Cesars
:
yet
he
was
accused
of
sedition
,
bycause
he
was
reported
to
be
a
man
that
went
about
newe
deuises
and
aspired
to
a
kyngedome
.
For
this
cause
in
open
courte
of
iudgemente
,
the
people
cryed
agaynste
hym
:
If
thou
lettest
this
man
goe
,
thou
arte
not
Cesars
friende
.
And
the
Apostles
although
they
had
alwayes
and
constantly
taught
,
that
magistrates
ought
to
bee
obeyd
,
and
that
euery
soule
is
subiecte
vnto
the
higher
powres
,
&
that
not
onely
for
feare
of
displeasure
and
of
punishement
,
but
also
for
consciens
sake
:
yet
they
weer
reported
that
they
troubled
the
people
,
and
stirred
vp
the
multitude
vnto
rebellion
.
Aman
chyefly
by
this
meanes
,
broughte
the
whole
nation
and
name
of
the
Iewes
into
hatered
of
the
kynge
Assuerus
,
Hester
.
in
sayng
that
they
were
a
rebellious
&
a
stubbern
people
,
and
that
they
contemned
the
proclamations
and
ordinances
of
Princes
.
The
wicked
king
Achab
,
speaking
vnto
Eli
the
prophet
of
God
:
Regum
.
18.
Thou
,
sayeth
he
,
troublest
Israel
.
Amasias
the
prieste
of
Bethel
accuseth
Amos
the
Prophet
vnto
kyng
Hieroboam
of
conspiracy
:
Beholde
,
Amos.
7.
sayeth
he
,
Amos
hath
made
a
conspiracie
agaynst
thee
,
in
the
middest
of
the
house
of
Israel
.
To
conclude
,
Tertullian
sayeth
,
that
this
was
a
common
complaint
in
his
time
agaynst
all
Christian
men
,
In
Apologet.
cap.
37.
that
they
were
traytours
,
that
they
were
enimies
of
their
country
,
that
they
were
enemies
to
all
mankinde
.
Wherfore
if
truth
now
also
at
this
time
be
euil
spoken
of
,
and
as
it
is
the
same
thyng
,
so
it
be
intertayned
with
the
same
reproches
,
wherewith
it
was
wonte
to
be
:
althoughe
it
be
greuous
and
vnpleasant
,
yet
it
can
not
seeme
to
be
newe
,
or
a
thing
that
hath
not
ben
before
accustomed
.
It
was
an
easye
matter
for
these
men
,
fortie
yeres
paste
,
to
deuise
these
slaunders
and
other
more
greuous
matters
agaynste
vs
,
what
time
as
in
the
middest
of
that
darkenes
,
some
little
lightsome
beame
of
the
truth
as
yet
in
those
dayes
vnknowne
and
not
hearde
of
,
beganne
first
to
rise
and
to
shyne
:
what
time
as
Martine
Luther
,
and
Huldericus
Zuinglius
twoe
most
excellent
personages
sente
of
God
to
giue
light
vnto
the
world
,
came
firste
vnto
the
Gospell
:
what
time
as
the
matter
was
yet
but
newe
,
and
the
successe
vncertaine
,
and
mens
mindes
were
waueryng
and
astonied
,
and
their
eares
open
vnto
slaunders
,
and
no
mischief
so
haynous
could
be
deuised
agaynste
vs
,
whiche
for
the
noueltie
and
straungnes
of
the
doctrine
it selfe
,
should
not
of
the
people
easily
be
beleued
.
For
after
this
maner
the
olde
enemies
of
the
Gospell
,
Simmachus
,
Celsus
,
Iulian
,
Porphyry
in
times
paste
toke
in
hande
to
accuse
all
Christians
of
sedition
and
of
treyson
,
before
that
other
the
Prince
or
the
people
could
knowe
what
maner
of
men
those
Christians
were
,
or
what
they
did
professe
,
or
what
they
beleued
,
or
what
they
would
haue
.
Now
after
that
oure
very
enemies
doe
see
,
&
can
not
denie
,
but
that
alwayes
in
all
our
wordes
and
writinges
,
we
haue
diligently
admonished
the
people
of
their
duety
:
how
that
they
ought
to
obey
their
Princes
and
Magistrates
,
although
they
were
wicked
:
and
that
vse
and
experience
doth
declare
thesame
,
and
the
eyes
of
all
men
whatsoeuer
and
whersoeuer
they
be
,
doe
see
it
and
beare
witnes
thereof
:
It
was
but
an
vnsauery
deuise
to
obiecte
suche
thinges
agaynst
vs
,
and
for
wante
of
newe
and
fresh
matter
,
to
goe
aboute
to
brynge
vs
into
hatred
,
only
with
olde
forworne
lies
.
For
we
giue
thankes
vnto
oure
God
,
The
Gospell
doth
not
destroie
common
welthes
.
to
whome
alone
this
cause
doth
appertayne
,
that
in
all
the
kingdoms
,
Iurisdictions
,
countrays
and
Commonweales
whiche
haue
receaued
the
Gospel
,
hytherto
no
such
example
hath
ben
at
any
time
.
For
we
haue
ouerthrowne
no
kyngdome
,
we
haue
deminished
no
mans
rule
or
right
of
possession
:
we
haue
disordered
no
common
welth
.
They
remayne
yet
in
their
place
and
in
their
auncient
dignitie
.
The
kynges
of
our
country
of
England
,
of
Scotlande
,
of
Denmarke
,
of
Suetia
,
the
Dukes
of
Saxonie
,
the
Erles
of
Palse
,
the
Marqueses
of
Brandeburgh
,
the
Lantgraues
of
Hess
,
the
common
weales
of
the
Heluetians
and
of
the
Grysonnes
,
the
free
cities
,
Strausborough
,
Basile
,
Francforde
,
Ulme
,
Anguste
,
Norinberge
:
all
these
I
say
remayne
in
the
same
right
,
in
the
same
state
wherein
they
were
before
,
or
rather
,
by
rayson
that
for
the
gospels
sake
they
haue
the
people
more
obedient
,
in
a
much
better
estate
.
Let
them
goe
hardely
into
those
places
,
whereas
nowe
through
the
goodnes
of
God
the
gospell
is
hearde
:
where
is
more
Maiestie
?
where
is
lesse
ostentation
and
tiranny
?
where
is
the
prince
more
honored
?
where
doth
the
people
lesse
ryse
into
vprores
and
tumultes
,
where
was
there
euer
anye
common
weale
,
where
any
Churche
more
calme
and
quiet
?
But
you
will
say
,
that
at
the
beginning
of
this
doctrine
,
the
husbande
men
of
the
country
beganne
to
rage
&
to
make
vprores
in
Germany
.
Admit
it
were
so
.
But
Martine
Luther
the
setter
forthe
of
this
doctrine
,
wrote
vehemently
and
sharply
many
thinges
agaynst
them
:
and
brought
them
againe
to
peace
&
to
dewe
obediens
.
Now
as
to
that
that
is
wonte
to
be
sometimes
obiected
of
men
not
well
acquaynted
with
matters
of
the
world
,
touchyng
the
alteration
of
the
state
of
Suycherlande
,
and
the
killynge
of
Leopolde
duke
of
Austria
,
and
restorynge
of
theyr
countrye
into
libertie
:
all
this
was
done
as
it
is
euident
ynoughe
by
all
the
Histories
,
towe
hondred
and
threscore
yeres
past
,
vnder
pope
Boniface
the
eight
,
at
what
tyme
the
Popes
authoritie
dyd
chiefly
florishe
:
the
whiche
was
aboute
towe
hundred
yeres
before
Hulderichus
Zuinglius
either
beganne
to
teache
the
gospel
,
or
yet
was
borne
.
From
that
time
hetherto
,
they
haue
euer
kepte
all
thinges
in
reste
and
peace
,
not
only
from
outward
enemies
,
but
also
from
ciuile
warres
and
vprores
at
home
.
But
admit
it
were
an
offence
to
deliuer
their
countries
from
the
rule
of
straungers
,
specially
when
they
were
arrogantly
and
tirannously
ouerpressed
:
yet
were
it
agaynst
all
right
and
rayson
eyther
to
burden
vs
with
faultes
that
appertayne
nothing
vnto
vs
,
or
them
with
the
offences
of
theyr
forefathers
.
But
o
merciful
God
,
The
obiection
turned
aginst
the
aduersaries
.
will
the
Bysshop
of
Rome
accuse
vs
of
trayson
?
wil
he
teache
the
people
to
be
obedient
&
subiect
vnto
magistrates
?
or
hath
he
any
regarde
to
magistrates
at
al
?
why
then
doth
he
at
this
day
,
the
which
thyng
none
of
the
auncient
bysshops
of
Rome
euer
did
?
suffer
himself
,
euen
as
though
he
would
haue
at
Kinges
and
Princes
whosoeuer
or
where
so
euer
thei
be
,
to
become
his
seruantes
,
Aug.
Steuchus
Anton.
de
Rosellis
.
of
his
parasites
and
hierlinges
to
be
called
lord
of
lordes
?
why
doth
he
auaunt
himselfe
to
be
king
of
kinges
,
and
that
he
hath
ouer
them
as
his
subiectes
,
a
kinges
authoritie
.
De
Maiori
.
et
obed.
solite
.
Why
dothe
he
compell
all
Emperours
and
princes
to
promise
by
their
othe
true
obedience
vnto
him
:
why
doth
he
boaste
that
the
imperiall
maiestie
is
a
thousandfolde
inferior
to
his
estate
,
grounding
him self
chiefly
vpon
this
rayson
,
that
God
made
twoe
lightes
in
Heauen
,
De
maior
.
&
obed.
Vnam
sanctam
.
and
bicause
heauen
and
earth
were
not
in
twoe
beginninges
,
but
in
one
?
wherfore
hath
he
and
all
of
his
marke
,
like
to
the
Anabaptistes
and
Libertines
,
to
the
intent
they
might
the
more
losely
and
safely
range
in
al
mischief
,
shaken
of
the
yoke
of
obedience
,
and
exempted
themselues
from
vnder
all
ciuil
authoritie
?
wherefore
hath
he
his
legates
,
that
is
to
saye
,
most
crafty
spies
,
to
lie
as
it
were
in
a
waite
,
in
the
courtes
,
in
the
councels
,
in
the
chambers
of
all
kinges
?
Wherefore
dothe
he
,
when
it
liketh
him
,
set
christian
princes
together
by
the
eares
,
and
to
serue
his
owne
luste
,
turmoileth
the
whole
wolrd
with
seditions
?
why
dothe
he
excommunicate
and
commaunde
him
to
be
taken
for
an
Heathen
man
and
a
Pagane
if
any
Christian
Prince
doe
refuse
to
obeye
him
?
and
moreouer
promiseth
so
liberalli
his
Purgatory
pardones
to
any
man
that
by
any
meanes
dothe
kill
his
enemie
?
Doth
he
I
pray
you
mainteine
Empires
and
Kingdomes
,
or
hath
he
any
desire
at
al
,
that
common
weales
shold
be
at
reste
and
quiet
?
Thou
must
pardon
vs
good
reader
,
if
we
shal
seeme
to
vtter
these
thinges
with
more
vehemencie
and
bitternes
then
should
become
diuines
.
For
the
matter
of
it self
is
so
shamefull
,
and
the
desire
of
dominion
is
so
great
,
and
outrageth
so
farre
in
the
Pope
,
that
with
other
wordes
it
can
not
be
vttered
or
after
any
more
quiet
maner
.
Clemens
5.
in
Concil.
Viennensi
.
For
he
was
not
afrayd
to
say
in
open
Councell
that
the
whole
poure
of
all
kinges
depended
altogether
vpon
him
.
He
through
ambition
and
desire
of
dominion
hath
plucked
the
Romane
Empire
in
sondre
,
and
hath
tossed
and
torne
into
peces
al
christendome
,
he
trayterously
discharged
the
Romanes
and
the
Italians
and
also
himself
of
that
othe
wherby
he
ought
his
allegiance
to
the
Emperour
that
remained
in
Grece
:
and
prouoked
the
subiectes
vnto
rebellion
:
and
called
Charles
Martel
out
of
France
into
Italy
,
&
beginning
a
newe
forme
of
regiment
,
made
him
Emperour
.
He
did
caste
out
Chilperiche
kyng
of
Fraunce
,
Zacharias
Papa
.
beyng
no
euill
prince
,
from
his
kingedome
,
onely
bicause
he
liked
hym
not
,
and
made
Pipine
king
in
his
place
.
He
decreed
and
iudged
the
kyngedome
of
Fraunce
vnto
Alberte
the
kynge
of
Romanes
.
And
that
Philip
should
be
caste
out
,
if
his
powre
mighte
haue
serued
hym
thereto
.
He
brake
the
force
of
the
moste
florisshynge
citie
and
common
welth
of
Florence
his
owne
country
:
Clemens
Pa●a
7.
and
out
of
a
free
and
quiet
state
,
he
deliuered
it
vppe
to
be
ruled
after
the
luste
of
one
man
.
He
through
his
setting
on
,
brought
to
passe
,
that
all
Sauoy
,
on
the
one
side
by
the
Emperour
Charles
the
fyft
,
&
by
Fraunces
the
Frenche
king
on
the
other
,
was
miserably
torne
in
peeces
,
so
that
the
poore
Duke
had
seātli
one
citie
left
him
to
repaire
vnto
.
I
am
weary
of
examples
,
and
it
would
be
ouer
tedious
to
reherse
all
the
notable
deedes
of
the
Popes
of
Rome
.
Of
what
religion
I
pray
you
were
thei
that
poisonned
Henry
the
Emperour
in
the
consecrated
breade
?
that
poysonned
Pope
Uictor
in
the
holy
Chalyce
?
that
poysonned
Ihon
our
king
here
in
Englande
,
in
a
drinking
cuppe
?
Sure
I
am
,
who
soeuer
thei
were
,
and
of
what
secte
so
euer
thei
were
,
thei
were
nother
Lutherans
nor
Zuinglians
.
Who
is
it
that
is
content
at
this
daie
to
lette
the
greatest
Kynges
and
Monarches
of
the
worlde
,
to
come
and
kisse
his
blessed
fete
?
Who
is
he
that
commaundeth
the
Emperour
to
holde
his
horse
by
the
bridel
,
and
the
French
kinge
to
holde
his
stirrope
,
when
he
goeth
to
horsebak
?
Who
was
he
that
toke
Fraunces
Dandalo
Duke
of
Uenice
,
Sabellicus
.
kynge
of
Candy
and
of
Cypres
,
bounde
him
in
chaines
,
Caelestinus
Papa
.
and
threwe
him
vnder
his
table
there
to
gnaw
bones
amongst
the
dogges
?
Who
was
he
that
at
Rome
dyd
set
the
crowne
vpon
the
Emperours
heade
Henry
the
sixte
,
not
with
his
hande
,
but
wyth
hys
foote
,
and
wyth
the
same
foote
dyd
caste
yt
downe
againe
,
saying
withal
,
that
he
had
power
bothe
to
make
Emperours
and
to
remoue
them
?
Hildebrandus
Papa
.
Whoe
dyd
sette
Henry
the
sonne
,
vpon
Henry
the
fourthe
his
father
beinge
Emperoure
:
and
brought
to
passe
that
the
Father
was
taken
prysoner
of
the
sonne
,
and
that
after
thei
had
shorne
his
crown
&
scornfully
abused
him
,
was
throwen
into
a
monastery
,
Innocentius
.
8.
where
for
hunger
and
sorrow
he
might
pine
away
to
death
?
Who
was
he
that
in
most
shamefull
wise
did
set
his
feete
vpon
Frederike
th
emperours
necke
,
and
as
though
that
had
not
beene
ynough
,
he
added
moreouer
these
wordes
out
of
the
Psalmes
of
Dauid
:
Psalm.
90.
Thou
shalt
walke
vpon
the
Aspis
and
vpon
the
Cockatryce
,
and
shalt
treade
downe
the
Lyon
and
the
Dragonne
.
Such
an
example
of
despite
and
contempt
against
princely
Maiesty
,
as
neuer
was
heard
of
before
in
any
age
:
except
parauenture
in
Tamerlane
the
Scithian
,
that
sauage
and
barbarouse
man
,
or
in
Sapor
the
king
of
Persia.
All
these
were
Popes
,
al
successors
of
Peter
,
all
most
holy
:
out
of
whose
mouthes
euery
worde
must
be
vnto
us
a
seuerall
Gospell
.
A
comparison
of
the
obedience
and
doctryne
of
both
partes
.
If
we
be
appeached
as
gilty
of
treyson
whiche
doe
honour
our
Princes
:
which
yelde
ouer
vnto
them
all
things
,
so
far
as
it
is
lawful
by
gods
word
:
whiche
do
pray
for
them
:
what
I
beseche
you
ar
these
,
that
haue
not
only
done
all
these
things
that
we
spake
of
before
,
but
also
by
one
assent
haue
allowed
them
as
thinges
right
nobly
done
?
Trow
ye
then
that
either
this
is
the
way
to
teache
the
people
to
reuerence
the
Maiestrate
:
or
that
they
without
shame
may
accuse
vs
for
seditious
persons
,
for
disturbers
of
the
common
peace
,
and
despisers
of
princely
Maiesty
?
For
we
neither
shake
of
the
yoke
of
oure
obedience
,
nor
remoue
kingdomes
from
one
to
an
other
,
nor
take
vpon
vs
either
to
make
kings
or
to
put
them
down
:
nor
translate
Empires
,
nor
poison
our
kings
,
nor
offer
them
our
feete
to
kisse
,
nor
triumphe
ouer
them
,
setting
our
feete
on
their
necks
:
this
rather
is
our
profession
,
this
is
our
doctrine
:
that
eueri
soule
whatsoeuer
it
be
;
Chrysost:
13.
ad
Ro.
whether
it
be
monke
,
whether
it
be
Euangelist
,
whether
it
be
Prophet
,
whether
it
be
Apostle
,
must
of
necessite
be
subiect
vnto
Kinges
and
Maiestrates
:
yea
and
the
Pope
himselfe
,
onles
he
will
seme
to
be
greater
then
the
Euangelistes
,
then
the
Prophets
,
then
the
Apostels
,
must
both
acknowledge
the
Emperour
to
be
his
Lorde
,
the
which
thing
the
auncient
Bishops
of
Rome
,
Gregor.
saepe
in
Epist.
when
the
world
was
in
better
estate
,
did
neuer
refuse
,
and
also
call
him
by
the
name
of
Lorde
.
Wee
teache
openly
that
princes
are
so
to
be
obaied
,
The
obediens
due
to
magistrates
.
as
men
sent
of
God
,
&
who
that
resisteth
againste
them
,
resisteth
the
ordinance
of
God
:
these
be
our
ordinances
and
these
lessons
are
euident
in
our
bookes
,
these
are
in
our
sermons
,
and
these
doe
shine
in
the
manners
and
modesty
of
our
people
.
But
as
touching
that
where
they
say
that
we
haue
forsaken
the
vnite
of
the
Catholike
Church
:
The
obiection
of
departing
from
the
catholicke
Church
.
it
is
not
only
odious
,
but
also
although
it
be
most
vntrue
,
yet
hath
it
some
apparance
and
likelyhode
of
truth
.
Now
amongest
the
common
people
and
ignorant
multytude
,
not
only
those
thinges
that
be
true
in
dede
and
certain
,
are
beleued
,
but
also
such
things
,
if
any
come
in
place
,
that
maye
seeme
to
haue
a
lykelihoode
of
truthe
.
Whereupon
we
se
how
that
crafty
&
subtill
fellowes
hauing
no
truth
where
with
to
maintaine
their
cause
,
haue
euer
vpholden
their
matters
by
those
thinges
that
had
a
resemblance
of
truth
,
to
the
intent
that
such
as
are
not
able
to
see
the
bottom
of
the
matter
themselfes
,
might
at
the
least
be
entangled
with
some
colour
and
probalitie
of
the
truthe
.
Thus
in
times
past
,
bicause
the
Christians
our
forefathers
what
tyme
they
made
their
praiers
vnto
God
,
tourned
themselues
towardes
the
Easte
:
Tertull.
in
Apologetico
.
ca.
16.
there
were
some
that
said
they
worshypped
the
Sunne
,
and
tooke
hit
to
be
their
God
.
And
when
as
they
sayde
,
that
as
touching
the
euerlastinge
and
immortall
life
,
they
liued
vpon
none
other
thing
but
of
the
fleshe
and
bloode
of
that
Lambe
that
had
no
spott
,
that
is
to
saye
,
of
our
sauiour
Iesus
Christe
:
The
enuyers
and
enemies
of
the
Crosse
of
Christe
,
who
sought
after
nothing
els
,
but
that
Christian
religion
by
any
manner
of
meanes
might
be
euill
spoken
of
,
Tertull.
in
Apologetico
.
ca.
7.8.9
.
perswaded
the
people
that
they
were
wicked
persons
,
that
they
killed
men
to
make
sacryfices
of
them
,
and
that
they
dronke
mans
bloode
.
Lykewise
when
they
sayde
,
that
before
God
there
is
nother
Male
nor
Female
:
nor
,
so
farre
as
appertaineth
to
the
attayninge
of
righteousnesse
,
there
is
at
all
noe
dyfference
of
persons
,
and
when
as
amongest
themselues
euery
one
called
an
other
brother
and
syster
:
there
lacked
not
malycious
persons
to
quarell
agaynste
them
,
Idem
.
ca.
39.
that
the
Christians
made
no
manner
of
dyfference
amonge
themselues
,
other
of
age
,
or
of
kinde
,
but
laye
together
at
aduenture
al
of
them
as
it
came
to
hande
lyke
brute
beastes
.
And
whereas
for
common
praier
and
hearinge
of
the
Gospel
,
they
were
oft
times
fayne
to
assemble
themselues
togyther
in
secrete
vauts
and
hydden
places
:
bycause
that
practisers
of
conspyracies
hathe
accustomed
sometimes
to
doe
the
lyke
,
rumors
were
openly
spread
abroade
that
thei
conspired
among
themselues
,
and
practised
together
other
to
murder
magistrates
,
or
to
ouertourne
the
common
welthe
.
And
furder
,
Augustinus
.
bycause
that
in
celebratynge
the
holy
mysteries
,
they
vsed
accordinge
vnto
Christes
institution
to
haue
breade
and
wine
,
it
was
supposed
of
many
,
that
they
worshipped
not
Christ
,
but
Baccus
and
Ceres
:
by
reason
that
these
counterfeyt
gods
amongest
the
hethen
were
worshipped
after
their
prophane
superstition
in
a
lyke
ceremony
wyth
bread
and
wine
.
These
thinges
were
beleued
of
many
men
,
not
bycause
they
were
trewe
,
for
what
coulde
bee
more
vntrue
?
but
bycause
they
were
somewhat
lykely
,
and
myght
well
deceyue
men
wyth
the
resemblaunce
of
truthe
.
Euen
after
the
same
manner
these
men
slaunder
vs
for
Heretikes
,
and
to
haue
forsaken
the
Church
and
the
communion
of
Christ
,
not
for
that
they
thinke
it
to
bee
true
,
for
therof
they
take
no
care
,
but
bycause
that
vnto
ignoraunt
men
it
myghte
paraduenture
some
way
haue
an
apparance
of
truthe
.
For
we
haue
forsaken
,
not
as
Heretykes
are
wonte
to
doe
,
the
Church
of
Christe
,
but
as
all
good
men
are
bounde
to
dooe
,
the
contagious
infection
of
lewde
men
and
of
Hypocrytes
.
And
yet
dooe
they
in
thys
poynte
tryumphe
merueilousely
,
sayeng
,
This
is
the
Church
,
this
is
the
spouse
of
Christ
:
thys
is
the
pyller
of
truthe
:
thys
is
the
arke
of
Noe
,
oute
of
whych
no
saluation
is
to
be
looked
for
:
and
that
wee
haue
forsaken
it
,
we
haue
torne
Christes
coate
:
Wee
are
cutt
of
from
the
bodye
of
Christ
,
and
haue
abandoned
the
Catholyke
Faythe
.
And
when
they
haue
lefte
nothinge
vnsayde
that
may
bee
sayde
,
although
falsely
and
slaunderousely
agaynste
vs
:
yet
thys
one
thynge
they
can
not
saye
,
that
wee
haue
aparted
our selues
either
from
the
word
of
God
,
or
from
the
Apostels
of
Christ
,
or
from
the
primityue
Churche
.
The
Catholike
Churche
But
we
haue
alwayes
estemed
the
firste
age
of
the
Church
to
be
catholyke
,
the
which
was
in
tune
of
Christ
and
of
the
Apostles
and
of
the
holy
fathers
:
Nor
wee
doubt
not
to
call
that
Church
the
arke
of
Noe
,
the
spouse
of
Christ
,
the
piller
and
perfect
stay
of
the
truth
,
or
vpon
the
same
to
repose
the
whole
course
of
our
saluation
.
It
is
doutles
an
odyous
thing
for
any
man
to
forsake
that
felowship
whereunto
he
hath
accustomed
himselfe
,
but
specially
of
those
men
which
although
they
be
not
yet
,
at
the
least
seeme
to
be
&
are
called
Christians
.
And
to
say
truth
concerning
their
Church
euen
for
the
names
sake
,
&
bicause
that
in
time
paste
,
of
what
sorte
so
euer
it
be
now
,
the
Gospell
of
Iesus
Christ
was
truly
&
purely
set
forth
in
it
,
we
doe
not
so
greatly
contemne
it
:
nor
would
not
haue
forsaken
it
,
but
only
of
very
necessitie
,
and
that
very
much
against
our
willes
.
But
what
if
an
Idole
be
raised
vp
in
the
Church
of
God
,
&
that
same
desolation
whereof
Christ
did
prophecy
,
shoulde
stande
openly
in
the
holy
place
?
What
if
a
strong
theefe
or
a
pyrate
get
the
possession
of
the
Arke
of
Noe
?
Doubtles
these
men
as
often
as
they
preach
vnto
vs
the
Church
,
they
make
themselfes
onely
to
be
the
Church
,
and
all
those
tytles
they
chalenge
to
themselfes
,
and
so
they
triumphe
euen
as
they
did
in
tymes
paste
that
cryed
,
The
temple
of
the
Lord
,
The
temple
of
the
Lord
:
or
as
the
Pharasies
and
Scribes
did
,
when
they
boasted
themselfes
to
be
the
sonnes
of
Abraham
.
Ioan.
8.
Thus
they
deceiue
the
simple
with
a
vaine
apparance
of
gay
thinges
:
and
seke
vtterly
to
oppresse
vs
with
the
very
name
of
the
Church
,
euen
lyke
as
if
a
theefe
,
when
that
he
had
entered
vpon
an
other
mans
house
,
and
had
other
violently
thrust
out
or
murdered
the
owner
therof
,
should
afterwardes
chalenge
it
for
his
owne
,
and
keepe
out
of
possession
the
right
heire
:
or
if
Antichrist
after
the
he
had
goten
himselfe
into
possession
of
the
temple
of
God
,
should
say
afterwardes
,
that
it
were
his
owne
,
&
that
it
appertained
nothing
vnto
Christ
.
For
these
men
wheras
in
the
Church
of
God
they
haue
left
nothing
lyke
to
gods
Churche
,
yet
they
will
seeme
to
be
maintainers
and
defenders
of
the
Church
,
euen
altogether
as
Gracchus
in
tymes
paste
defended
the
treasure
of
Rome
,
what
time
as
with
launching
out
of
large
gifts
,
and
vndiscreat
expenses
,
he
vtterlye
consumed
&
cast
it
away
.
There
was
neuer
nothing
so
wicked
or
so
farre
against
reason
,
that
vnder
the
name
of
the
Church
might
not
easily
be
couered
and
defended
.
For
euen
the
waspes
also
doe
make
honycombes
:
and
the
wicked
haue
theyr
assembles
and
fellowshyppes
together
,
lyke
vnto
the
Church
of
God
.
But
not
whosoeuer
are
called
the
people
of
God
,
Aug.
Epi.
48.
ad
Vince
.
are
by
and
by
the
people
of
God
.
Nor
all
that
are
descended
from
their
father
Israell
,
ar
all
Israelytes
.
The
Arryans
that
were
Heretiks
boasted
themselues
that
they
only
were
Catholykes
,
for
the
reste
they
called
them
al
sometyme
Ambrosyans
,
sometime
Athanasians
,
sometyme
Iohannites
,
Nestorians
,
as
Theodoret
saith
,
although
he
wer
an
Heritike
,
yet
he
couered
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
with
a
certain
apparance
&
cloke
of
the
right
faith
.
Ebion
,
although
he
agreed
in
opinion
with
the
Samaritanes
,
yet
,
as
Epiphanius
saith
,
he
would
be
called
a
Christian.
And
the
Mahometans
although
it
be
euident
out
of
all
hystories
,
and
can
not
deny
themselfes
,
but
that
they
came
of
Agar
the
bondwoman
,
yet
they
had
rather
,
as
though
they
were
descended
out
of
the
stocke
of
Sara
,
a
free
woman
and
the
wife
of
Abraham
,
be
called
Sarracens
,
for
the
reputation
of
the
name
and
of
the
stocke
.
The
knowen
churche
may
erre
.
Thus
the
false
Prophetes
of
all
ages
,
which
did
withstand
the
Prophets
of
God
,
as
Esay
,
as
Hieremy
,
as
Christ
,
as
the
Apostles
,
had
nothing
more
rife
in
their
mouthes
then
the
name
of
the
Church
.
Nether
for
any
other
cause
did
they
so
bitterly
turmoile
them
,
or
call
them
runnawaies
and
forsakers
of
their
profession
,
them
bicause
they
had
gone
from
their
fellowship
,
and
obserued
not
the
ordiances
of
the
elders
.
And
in
case
we
wil
folow
the
iudgement
of
those
men
onely
,
by
whom
the
Church
was
gouerned
at
that
time
,
&
haue
no
respect
other
to
God
or
to
his
woorde
or
to
any
other
thinge
:
doubtles
it
can
not
be
denied
,
but
that
the
Apostles
,
in
as
much
as
they
declined
away
from
the
high
Byshops
&
priestes
,
that
is
to
say
from
the
catholyke
Church
,
and
contrary
to
their
willes
,
cried
they
neuer
so
much
,
brought
in
an
innouation
&
a
change
of
many
thinges
in
religion
,
were
rightly
condemned
and
according
to
law
.
Wherfore
like
as
thei
writ
of
Hercules
,
that
in
wrastling
with
Anteus
the
Gyaunt
,
he
was
faine
to
hoist
him
vp
from
the
earthe
,
his
mother
,
before
he
could
ouercome
him
:
so
our
aduersaries
must
be
lifted
vp
from
this
mother
of
theirs
,
that
is
to
say
,
from
this
counterfait
shape
and
shadow
of
the
Church
,
which
they
mass
themselues
withall
,
for
otherwise
they
can
not
giue
place
to
the
word
of
God
.
Wherfore
Ieremye
saith
,
Boast
not
your selues
so
much
that
the
temple
of
God
is
amongst
you
:
that
is
but
a
vaine
confidence
:
for
these
be
,
saith
he
,
the
words
of
lies
.
And
the
Angel
in
the
reuelation
,
Thei
say
,
saith
he
,
thei
be
Iewes
,
but
thei
be
the
Synagoge
of
Satan
.
Ioan.
8.
And
Christ
,
what
time
the
Pharasies
bosted
themselues
of
the
stock
and
kinred
of
Abraham
:
You
sayth
he
,
are
of
your
father
the
Deuill
:
for
you
doe
nothing
resemble
your
father
Abraham
.
As
thoughe
he
shoulde
saye
thus
:
You
are
not
the
men
which
you
desire
so
much
to
be
taken
for
:
you
deceiue
the
people
with
counterfait
tytles
:
and
abuse
the
name
of
the
Church
,
to
the
ouerthrowing
of
the
Church
.
Wherfore
this
they
ought
first
euidently
and
truely
to
haue
proued
:
Why
we
departed
from
the
Churche
of
Rome
.
that
the
Church
of
Rome
is
the
true
and
the
right
beleuing
Church
of
God
,
and
that
the
same
,
according
as
it
is
gouerned
by
them
at
this
day
,
doth
agree
with
the
primitiue
Church
of
Christ
,
of
the
Apostles
,
and
of
the
holy
fathers
,
which
no
man
doubted
to
bee
the
Catholike
Church
.
True
it
is
in
deede
,
in
case
we
could
haue
beleued
that
ignorance
,
error
,
superstition
,
worshipping
of
Idols
,
mans
inuentions
,
such
as
many
times
are
contrary
to
the
holy
Scriptures
,
either
pleased
God
,
or
were
sufficient
to
the
obtaining
of
euerlasting
saluation
:
or
if
we
coulde
haue
perswaded
our selues
,
that
the
worde
of
God
was
writen
only
for
a
fewe
yeares
,
and
then
to
be
put
out
of
all
authoritie
:
or
that
at
any
time
the
saiynges
and
ordinances
of
God
shoulde
stande
at
the
discretion
of
the
will
of
man
,
that
whatsoeuer
God
sayde
or
commaunded
,
onlesse
the
Byshop
of
Rome
admitted
and
commaunded
the
same
,
it
ought
to
be
taken
as
a
thing
vain
,
and
as
vnsaid
at
all
:
if
wee
coulde
haue
founde
in
our
hartes
to
beleue
these
thinges
,
wee
confesse
there
had
bene
no
cause
,
why
we
should
haue
forsaken
their
fellowshipp
.
But
as
touching
that
that
we
haue
now
done
,
in
goyng
from
that
Church
,
whose
errors
are
openly
testifyed
&
manifest
,
and
which
hath
it selfe
moste
euidently
gone
backe
from
the
worde
of
God
,
in
as
much
I
say
,
as
we
haue
departed
rather
from
the
errors
therof
,
then
from
it self
,
and
that
nether
disorderly
,
nor
stubbernely
,
but
quietly
and
soberly
,
we
haue
done
nothing
that
disagreed
other
from
Christ
or
from
the
Apostles
.
For
the
Church
of
God
is
not
in
that
state
,
as
that
it
may
not
be
blemmished
with
some
spott
,
or
that
it
shall
not
haue
neede
sometimes
of
reformation
:
for
else
what
neded
there
so
many
assemblies
and
Councels
,
In
Lateranen
.
Concil.
sub
Iulio
.
without
which
as
Egidius
saith
,
Christian
faith
can
not
stande
?
For
as
ofte
,
saith
he
,
as
Councelles
are
neglected
,
so
oft
is
the
Church
forsaken
of
Christ
.
Or
if
ther
be
no
daunger
of
any
dammage
that
may
come
vnto
the
Church
,
what
nedeth
,
as
the
case
standeth
now
amongest
these
men
,
the
counterfet
names
of
Bysshops
?
For
why
be
they
called
Shephardes
,
if
there
be
no
sheepe
that
may
go
astraye
?
Why
are
they
called
Watchmen
,
if
there
be
no
Citie
that
may
be
betraide
?
Why
are
thei
called
Pillers
,
if
there
be
nothing
that
can
fall
?
The
Church
of
God
beganne
forthwith
from
the
beginning
of
the
worlde
to
spredde
abrode
,
and
was
taught
with
the
heauenly
worde
which
God
himselfe
powred
out
of
his
mouth
,
was
taught
with
holy
Ceremonies
,
taught
wyth
the
Spirit
of
God
,
taught
with
the
Patriarkes
and
Prophets
,
and
was
so
continued
vntill
those
dayes
when
Christ
shewed
himselfe
in
fleshe
.
The
state
and
condicion
of
the
Churche
vpon
earth
.
But
,
O
mercifull
God
,
how
often
was
it
in
that
meane
tyme
,
and
how
horribly
defaced
and
empaired
?
Where
was
the
Church
at
that
tyme
,
when
all
fleshe
had
defyled
hys
waye
vpon
earthe
?
Where
was
it
,
when
as
of
the
whole
multitude
of
mankinde
,
there
was
lefte
but
eyght
personnes
,
and
they
not
all
chaste
and
Godly
,
which
it
pleased
God
to
preserue
oute
of
the
common
slaughter
and
destructyon
?
iii.
Kyngs
.xix.
Or
when
Elias
the
Prophet
complayned
so
lamentablye
and
bitterly
,
that
amongest
all
them
that
lyued
vpon
earthe
,
there
was
lefte
none
but
hee
alone
that
truely
and
rightlye
worshipped
God
?
Esai
.
●●
And
when
Esaye
sayd
:
The
Siluer
of
the
people
of
God
,
that
is
to
saye
,
the
Church
,
is
turned
into
drosse
:
and
that
Citie
whych
sometime
had
been
faythfull
,
was
becomme
a
harlott
:
and
that
in
hit
from
the
hedd
to
the
foote
throughout
the
whole
body
,
there
was
nothing
vncorrupted
?
or
what
tyme
Christe
sayde
,
Mat.
xxi
.
that
the
Pharyseis
and
Priestes
had
made
the
howse
of
God
a
denne
of
theeues
?
For
the
Churche
,
euen
like
vnto
a
corne
fielde
,
except
it
be
tylled
,
except
it
be
harrowed
,
except
it
be
laboured
,
except
it
be
husbanded
,
in
steade
of
Wheate
it
wyll
brynge
forthe
Thistels
,
Darnell
and
Nettels
.
Wherefore
God
sent
from
tyme
to
tyme
Prophetes
and
Apostles
,
and
also
at
the
length
his
annoynted
Christe
,
which
should
leade
the
people
home
agayne
into
the
ryght
way
,
and
thoroughly
repaire
the
Church
at
such
times
as
it
was
ready
to
fall
.
But
least
any
man
should
say
,
that
these
things
happened
only
vnder
the
law
and
in
the
shadow
&
infancy
of
the
Church
,
what
tyme
as
the
truthe
was
couered
with
figures
and
ceremonies
:
what
time
nothing
as
yet
was
brought
into
perfection
:
what
tyme
the
law
was
engrauen
,
not
into
mens
hartes
,
but
in
tables
of
stone
:
(
although
the
same
also
be
but
a
foolish
obiection
)
for
euen
at
that
time
was
also
the
same
God
,
the
same
spirit
,
the
same
Christ
,
the
same
Faith
,
the
same
doctrine
,
the
same
hope
,
the
same
enheritance
,
the
same
couenant
,
the
same
force
of
gods
word
.
●
.
i.
r.
ca.
1.
And
Eusebius
saith
:
that
al
the
faithful
,
euen
from
the
time
of
Adam
,
were
in
very
deede
Christians
,
although
they
were
not
so
called
:
but
least
I
say
any
man
shold
make
this
obiection
:
Loe
Paul
the
Apostle
found
out
like
errours
and
like
faultes
in
the
time
of
the
Gospel
,
in
the
time
of
perfection
and
of
light
:
in
so
much
that
he
was
driuen
of
necessite
to
write
vnto
the
Galathians
,
whom
he
had
before
instructed
,
after
this
manner
:
I
am
afraid
,
least
that
I
haue
labored
amongest
you
in
vaine
:
&
that
in
vain
you
haue
heard
the
Gospell
.
●al
▪
4
.
My
little
Children
,
in
whose
birthe
I
trauaile
againe
,
vntil
Christ
be
formed
in
you
:
for
as
touching
the
Church
of
the
Corinthians
,
how
filthily
it
was
defiled
,
it
is
not
nedefull
to
speake
of
.
Now
I
praye
you
then
,
might
the
Churches
of
the
Galathians
and
the
Corinthians
fal
from
the
faith
,
and
only
the
Church
of
Rome
may
neither
erre
nor
slide
away
?
Mat.
24.
Doubtles
Christ
touching
his
Church
,
pronounced
so
long
aforehand
that
the
time
should
come
,
Thess.
2.
when
that
desolation
should
stand
in
the
holy
place
.
And
Paule
saieth
,
that
Antichrist
in
time
to
come
,
should
set
his
chaire
of
state
in
the
temple
of
God
.
Timo.
4.
And
that
it
should
come
to
passe
,
that
men
woulde
not
endure
to
heare
sound
doctrine
:
but
euen
in
the
very
Church
,
men
should
turne
their
eares
to
the
hearing
of
fables
.
Pet.
2.
And
Peter
saith
,
that
in
the
Church
ther
shal
be
maisters
of
lyes
.
Dani.
8.
And
Daniel
the
Prophet
speaking
of
the
laste
daies
of
Antichrist
,
saith
that
in
those
daies
truth
shall
be
ouerthrowen
,
and
troden
downe
to
the
grounde
.
Mat.
24.
And
Christ
saith
,
that
miserye
and
confusion
amongest
men
shall
be
so
great
,
that
euen
the
electe
if
it
were
possible
,
should
be
ledd
away
in
to
errour
.
And
that
all
these
things
should
come
to
passe
,
not
amongst
the
Paganes
or
Turkes
,
but
in
the
holy
place
,
in
the
Temple
of
God
,
in
the
Church
,
in
the
Congregation
and
fellowshipp
of
them
that
shall
professe
the
name
of
Christe
.
And
albeit
these
warnings
alone
might
suffise
a
wise
man
to
beware
that
he
suffer
not
himselfe
vnaduisedly
to
be
so
deceiued
with
the
name
of
the
Church
,
so
that
he
should
neglect
to
make
inquisition
out
of
Gods
word
,
concerning
the
truth
therof
:
neuertheles
many
of
the
fathers
also
,
learned
and
Godly
men
hath
oftimes
greuously
complained
,
that
all
these
things
hath
also
happened
in
their
times
.
for
God
euen
in
the
middes
of
that
darkenes
,
would
haue
some
,
which
although
they
did
not
open
so
manifest
and
cleere
light
,
yet
they
shoulde
kyndle
as
it
were
some
sparkell
,
wherof
,
men
sitting
in
darkenes
,
might
haue
a
glymse
.
Hylary
,
Cont:
Auxentium
.
what
time
as
thinges
remayned
yet
in
manner
vncorrupted
&
pure
,
neuerthelesse
,
in
an
euill
howre
saith
he
,
Of
the
corrupted
state
of
the
church
of
Rome
.
haue
you
set
your
loue
vpon
walles
.
In
an
euil
howre
doe
you
worship
the
Church
of
God
in
great
houses
and
buildings
:
In
an
euil
howre
do
you
thrust
in
vnder
these
,
the
name
of
peace
:
Is
there
any
doubt
but
Antichrist
in
these
places
shall
haue
his
seate
?
vnto
mee
,
I
tell
you
,
Hilles
,
Forestes
,
Lakes
,
Prisonnes
,
and
Whorlepooles
seme
more
safe
a
great
deale
:
for
in
them
the
Prophetes
,
eyther
remayning
of
their
own
choyse
,
or
violently
,
dryuen
,
prophecyed
wyth
the
spyrite
of
God
.
Gregory
,
euen
as
though
he
had
seene
and
perceyued
aforehand
the
ruine
of
things
,
writing
vnto
Iohn
the
Byshopp
of
Constantinople
,
who
first
of
all
men
toke
vpon
hym
to
be
called
by
a
name
that
neuer
was
hearde
of
before
,
In
Registro
Epist
,
ad
Mau.
Lib.
4.
Epist.
32.
the
vniuersall
Byshop
of
the
whole
Church
of
Christ
,
said
thus
.
If
the
Church
shall
depende
vpon
one
man
,
the
whole
shall
fall
to
grounde
.
And
who
is
it
,
that
hath
not
seene
this
thing
done
longe
agoe
?
It
is
now
long
agoe
that
the
Bysshop
of
Rome
hath
brought
to
passe
that
the
whole
Church
shoulde
depend
vpon
him
alone
:
wherefore
it
is
no
maruaile
,
if
the
same
now
longe
agoe
be
wholy
fallen
to
grounde
.
Bernarde
the
Abbot
writing
foure
hundred
yeares
past
:
There
is
nothing
,
Papistes
doe
confesse
the
errors
of
their
Churche
.
saith
he
,
pure
and
sounde
in
the
Clergy
:
onely
there
remaineth
that
the
man
of
sinne
shoulde
be
discouered
vnto
the
worlde
.
The
same
man
vpon
S.
Paules
Conuersion
:
It
semeth
,
saith
he
,
that
persecution
is
now
cessed
:
no
,
rather
nowe
beginneth
persecution
,
euen
at
their
handes
,
which
beare
chiefe
rule
in
the
Church
.
Thy
frendes
&
thy
neighbours
hath
drawen
neere
,
and
stande
vp
against
thee
.
From
the
sole
of
the
foote
vnto
the
crowne
of
the
head
,
there
is
no
soundnes
at
all
.
Iniquitie
hath
issued
out
from
the
Elders
,
Iudges
&
thy
vicares
,
which
seeme
to
gouerne
thy
people
.
We
can
not
now
say
,
As
the
people
are
,
so
is
the
priest
.
for
the
people
are
not
in
the
state
,
as
the
priest
is
.
Out
alas
,
O
Lord
God
:
thei
be
in
persecuting
of
thee
,
the
Cheefe
,
that
seme
to
loue
the
cheefe
preheminence
in
thy
Church
,
and
to
beare
the
cheefe
rule
.
The
same
vpon
the
song
of
Salomon
:
Serm.
33.
All
frendes
are
becomme
all
enemies
:
al
familiars
,
all
aduersaries
:
&
the
seruants
of
Christe
serue
Antichrist
.
Beholde
in
my
peace
is
my
moste
bitter
bitternesse
.
Roger
Bacon
a
man
of
great
fame
,
Gerson
complaineth
,
that
in
his
time
,
al
the
fruite
&
exercise
of
the
sacred
study
of
Diuinity
,
was
brought
to
an
ambitious
contention
of
wittes
,
and
to
a
mere
Sophistrye
.
The
Friers
of
Lions
,
which
as
touching
the
maner
of
their
liuing
were
no
euill
men
,
were
wont
boldly
to
affirme
,
that
the
Church
of
Rome
,
from
which
onely
at
that
time
,
the
certen
resolution
of
al
doubtful
matters
were
fetched
,
was
that
same
whore
of
Babylon
,
wherof
in
the
Reuelation
of
Iohn
there
be
so
many
euident
prophecies
,
and
the
assemble
of
helhoundes
.
I
know
well
ynough
that
they
make
light
of
these
mennes
aucthorite
:
but
what
if
I
bring
them
for
witnesses
,
whome
they
are
wonte
to
haue
in
great
honour
?
What
,
Platina
.
if
I
saye
that
Adrian
the
Bysshop
of
Rome
hath
francklye
confessed
,
that
all
these
euilles
beganne
to
fall
hedlonge
from
the
toppe
of
the
Papall
dignitie
?
Pighius
dothe
confesse
,
that
in
this
point
they
haue
erred
,
bicause
that
in
to
the
Masse
,
which
for
all
other
respectes
he
woulde
haue
to
be
accounted
holye
,
many
abuses
are
brought
in
.
Gerson
also
,
bicause
that
through
the
multitude
of
trifling
Ceremonies
,
the
whole
vertue
of
the
holy
Ghoste
,
which
ought
to
be
stronge
in
vs
,
and
true
deuotion
,
is
altogether
quenched
.
Al
Grece
and
Asia
lykewise
,
bycause
the
Popes
of
Rome
,
wyth
the
marchandise
of
theyr
Purgatory
and
pardonnes
both
haue
oppressed
mennes
consciences
,
and
robbed
their
purses
.
Touching
the
tirannie
of
the
Byshoppes
of
Rome
and
intollerable
pryde
to
passe
ouer
such
as
they
,
bycause
they
haue
freely
&
franckly
reproued
their
vices
,
account
paraduenture
as
enemies
,
euen
thei
which
leade
their
life
at
Rome
in
the
holy
Citie
vnder
the
nose
of
the
most
holy
father
,
and
might
se
al
his
secrets
,
&
neuer
forsoke
the
Catholike
Faith
,
as
Laurens
Ualla
,
Marril
of
Padoa
,
Francis
Petrarche
,
Hieronymus
Sauanorola
,
Iochym
Abbot
,
Baptist
of
Mantua
,
&
before
them
al
,
Bernarde
the
Abbot
.
Al
these
I
say
,
haue
greatly
and
often
complained
:
In
so
much
that
sometimes
they
declared
the
Pope
himselfe
to
be
Antichrist
,
whether
they
spake
truely
or
falsly
,
we
leaue
it
vnto
others
:
but
doubtles
they
spake
it
plainely
.
Neither
is
there
any
cause
that
any
man
should
obiect
that
they
were
the
dysciples
of
Martin
Luther
or
of
Zuinglius
:
For
they
were
not
onely
manye
yeares
,
but
also
dyuers
ages
,
before
these
mennes
names
were
hearde
of
.
Yea
,
they
did
see
also
euen
at
that
time
,
that
errours
were
crept
into
the
Church
,
and
wished
for
the
amendment
of
them
.
And
what
meruaile
I
pray
you
,
if
the
Church
were
lead
away
with
errors
,
specially
in
those
dayes
,
what
tyme
neither
the
Bishopp
of
Rome
,
who
had
the
whole
rule
in
his
owne
handes
,
nor
any
other
man
,
in
manner
either
did
hys
duty
,
or
did
at
al
vnderstand
what
hys
duety
was
.
For
it
is
not
easye
to
bee
beleued
that
the
Deuill
whilest
they
were
ydle
and
slept
,
that
in
all
that
tyme
was
alwaies
either
a
sleepe
or
ydle
.
For
howe
they
in
the
meane
time
demeaned
themselues
,
and
with
what
vprightnesse
they
gouerned
the
house
of
God
,
though
wee
say
nothing
,
let
them
be
content
at
the
least
to
heare
Bernarde
a
man
of
theirs
.
The
Byshops
,
Thus
sayd
Bernard
of
the
byshoppe
that
called
him selfe
the
chiefe
byshop
,
and
of
the
byshoppes
whiche
at
that
time
helde
the
sterne
.
He
was
no
Lutherane
:
he
was
no
heretike
:
he
forsoke
not
the
Church
:
yet
was
he
not
afrayde
to
cal
the
byshops
that
liued
in
those
dayes
,
seducers
,
deceauers
and
Pylates
.
Now
then
what
time
the
people
was
openly
seduced
,
and
the
eyes
of
Christian
men
manifestly
deceaued
,
and
when
Pylate
sittyng
in
court
of
Iudgement
adiugged
Christ
and
his
membres
to
sworde
&
fier
,
in
what
case
,
o
Lord
,
was
the
Church
in
those
dayes
?
But
of
so
many
and
so
grosse
errors
,
what
error
haue
these
menne
purged
at
any
time
?
Or
what
error
at
the
leaste
would
these
men
euer
acknowledge
or
confesse
?
But
for
asmuche
as
these
men
doe
affirme
that
they
doe
stande
in
full
possession
of
the
catholike
Churche
,
and
call
vs
,
bicause
we
doe
dissent
from
them
,
heretikes
,
marke
I
praye
you
,
what
note
or
token
this
Churche
hath
of
the
Churche
of
God
.
Neither
is
it
so
harde
a
matter
,
in
case
thou
wilt
earnestly
and
diligently
seeke
it
,
to
finde
out
the
Churche
of
God
.
For
it
standeth
vpon
an
highe
and
a
stately
place
,
euen
on
the
toppe
of
a
hill
.
that
is
to
say
:
it
is
buylded
vpon
the
foundation
of
the
Prophets
&
the
Apostels
.
De
Vnitate
Ecclesiae
ca.
3.
Cap.
4.
There
sayth
S.
Augustine
,
let
vs
seeke
the
Church
:
there
let
vs
trie
oure
cause
:
and
as
he
saythe
in
an
other
place
:
The
Churche
ought
to
be
tried
out
by
the
holy
and
canonical
Scriptures
:
and
that
,
which
can
not
abide
the
trial
of
them
,
is
not
the
Church
.
Yet
these
men
,
I
can
not
tell
howe
,
whether
it
be
of
reuerence
or
of
conscience
,
or
for
dispayre
of
the
victory
,
doe
alwayes
abhorre
and
flee
Gods
worde
,
euen
as
a
thief
dothe
the
gallous
.
Nother
is
it
any
maruell
at
al.
For
like
as
it
is
sayde
of
the
golde
worme
,
that
in
the
ioyce
of
Balsme
,
an
ointment
,
to
all
other
respectes
of
moste
sweete
and
delicate
sauour
,
he
is
sone
dispatched
and
killed
:
so
they
in
Gods
worde
doe
see
theyr
cause
,
as
it
were
in
poyson
to
be
vtterly
dispatched
&
destroyed
.
The
Papistes
do
deface
the
Scriptures
.
Wherefore
to
the
intent
they
might
the
more
easily
driue
the
people
from
the
scriptures
,
as
from
a
moste
daungerous
and
a
hurtful
thing
,
the
whiche
neuerthelesse
our
sauiour
Iesus
Christ
did
not
only
vse
in
al
his
common
talke
,
but
also
at
the
laste
sealed
them
with
his
bloud
,
thei
ar
wont
to
cal
them
,
a
colde
,
an
vncertaine
,
an
vnprofitable
,
a
dumme
,
a
killing
&
a
dead
lettre
.
Which
vnto
vs
semeth
to
be
asmuche
,
as
thoe
they
had
sayd
,
they
be
no
scriptures
at
all
.
But
they
sticke
not
to
adde
thereunto
a
similitude
,
Let
him
heare
therefore
how
deuoutly
&
how
godly
one
Hosius
writeth
of
this
matter
,
a
Poloniane
,
&
as
he
him self
sayth
,
a
Byshop
,
doutles
an
eloquent
man
&
not
vnlearned
,
and
a
very
earnest
and
stoute
defender
of
his
cause
.
He
wil
maruel
,
I
suppose
,
that
any
man
fearyng
God
,
coulde
other
thynke
so
wickedly
of
those
wordes
,
whiche
he
knoweth
to
haue
proceded
from
the
mouthe
of
God
,
or
write
so
slaunderously
:
and
that
specially
in
suche
sorte
,
as
that
he
would
not
haue
it
to
be
taken
for
his
own
iudgement
alone
,
but
as
the
common
iudgement
of
them
all
.
In
deede
I
doe
not
denie
but
he
dothe
dissemble
his
owne
personne
,
&
doth
so
propounde
the
matter
,
as
thoe
not
he
nor
men
of
his
sorte
,
but
the
heretikes
called
Zuenkfeldians
did
speake
after
that
manner
.
We
,
sayth
he
,
as
touchyng
the
very
scriptures
,
wherof
we
see
brought
in
now
a
daies
so
many
interpretations
,
not
only
diuerse
amongst
them self
,
but
also
contrary
one
to
an
other
,
wil
bidde
,
Away
with
them
.
And
wil
rather
heare
God
speake
,
then
turne
our selfs
towardes
these
beggerly
elementes
,
&
in
them
repose
the
hope
of
our
saluation
.
It
is
not
requisit
to
be
cunning
in
the
lawe
&
in
the
scriptures
,
but
to
be
taught
of
God
.
It
is
but
vaine
labour
,
that
which
is
bestowed
vpon
the
scripture
:
for
the
scripture
is
a
creature
and
a
certain
beggerly
element
.
These
be
the
wordes
of
Nosius
,
writen
no
doubt
with
the
same
spirite
&
minde
,
wherwith
Montanus
in
time
paste
,
&
Marcion
did
speake
:
of
whome
it
is
sayd
,
that
they
were
wonte
to
say
,
at
what
time
they
would
contemptuously
reiect
the
holy
scriptures
,
that
they
knewe
many
,
bothe
moe
&
better
thinges
,
then
euer
other
Christ
or
his
Apostles
did
knowe
.
What
shall
I
saye
therefore
in
this
pointe
?
O
ye
pillers
of
Religion
:
o
ye
prelates
of
the
Church
of
Christ
:
is
this
the
reuerence
that
you
giue
vnto
Gods
worde
?
Dare
you
so
deale
with
the
holy
Scriptures
,
the
whiche
S.
Paule
sayth
,
ar
deliuered
vnto
vs
by
inspiracion
from
God
,
the
whiche
God
hath
adorned
and
set
forth
with
so
many
miracles
,
in
the
which
the
most
euident
footesteppes
of
Christes
passage
ar
certainely
imprynted
,
whiche
all
the
holy
fathers
,
whiche
the
Apostles
,
whiche
the
Angels
,
whiche
Christe
him selfe
the
sonne
of
God
,
when
neede
required
,
did
call
to
witnes
:
Dare
you
,
I
say
,
abide
away
with
them
,
as
though
they
were
vnworthy
to
be
hearde
of
you
?
Is
not
this
to
commaunde
God
him self
,
whoe
most
euidently
speketh
vnto
you
in
the
scriptures
to
kepe
silence
?
or
will
you
call
that
worde
,
by
the
whiche
onely
as
S.
Paule
saythe
,
we
ar
reconciled
vnto
God
,
and
whiche
Dauid
saith
,
is
holy
and
pure
and
shall
endure
for
euer
,
by
the
name
onely
of
a
beggerly
and
a
dead
element
:
or
will
you
saye
that
to
bestowe
our
labour
about
that
thing
,
whiche
Christe
commaunded
vs
diligently
to
serche
,
and
alwayes
to
haue
before
our
eyes
,
is
a
vayne
labor
and
to
none
effect
?
And
that
Christ
and
the
Apostles
,
what
time
they
did
exhorte
the
people
to
the
redyng
of
the
holy
scriptures
,
that
out
of
them
thei
might
become
plentifull
in
all
wisdome
and
knowlege
,
did
goe
about
to
abuse
menne
with
lies
?
It
is
no
meruaile
thoe
these
men
despise
vs
and
all
that
we
doe
or
say
,
whiche
make
so
litle
accounte
of
God
him self
,
and
of
his
moste
holy
worde
.
Yet
was
it
but
a
folish
deuise
of
them
,
in
seking
to
hurte
vs
,
to
commit
so
haynous
an
iniurie
agaynst
the
worde
of
God
.
But
Hosius
will
crie
out
,
we
doe
him
iniurie
,
and
that
these
be
not
his
,
but
Zuinkfeldius
wordes
.
But
what
if
Zuenkfeldius
also
crie
,
that
they
be
not
his
,
but
Hosius
wordes
?
For
wher
did
Zuinkfelde
euer
write
them
:
or
if
he
did
write
them
and
Nosius
iudged
them
to
be
wicked
,
why
did
he
not
at
the
least
speake
one
worde
to
confute
them
,
how
so
euer
the
matter
goe
?
Althoe
peraduenture
Hosius
wil
not
allow
the
wordes
,
yet
he
dothe
not
disallow
the
meanyng
.
For
in
all
controuersies
almost
,
and
namely
touchyng
the
vse
of
the
holy
communion
vnder
bothe
kindes
,
although
Christes
wordes
be
most
plaine
,
yet
he
contemptuously
reiecteth
them
as
colde
and
dead
elementes
,
and
woulde
haue
vs
beleue
certain
newe
deuises
prescribed
by
the
Church
,
and
certain
reuelations
,
I
know
not
what
,
of
the
holy
ghost
.
And
Albert
Pighius
saieth
:
we
ought
not
to
beleue
the
wordes
of
the
scripture
,
althoe
thei
were
moste
manifest
,
vnlesse
the
same
be
allowed
by
the
interpretation
and
authoritie
of
the
Churche
.
Neuerthelesse
as
though
this
were
but
a
smal
matter
:
Impietie
agaynst
the
holye
scriptures
.
they
sticke
not
also
to
burne
vp
the
sacred
scriptures
,
as
in
time
paste
wicked
kyng
Aza
did
:
or
as
Antiochus
or
Maximinus
did
:
and
these
they
ar
wonte
to
cal
heretikes
bookes
:
wherein
they
seeme
to
intende
the
same
practise
,
whiche
Herode
in
time
paste
,
for
the
mayntenance
of
his
estate
,
went
about
in
Iury.
.
For
he
,
wheras
he
was
an
Edomite
,
a
very
straunger
to
the
stocke
and
kinred
of
the
Iewes
,
and
neuerthelesse
couetid
to
be
taken
for
a
Iewe
,
to
the
intent
he
might
the
rather
establish
for
him
and
his
posteritie
his
kingdome
ouer
them
,
the
which
he
had
before
obtained
at
the
handes
of
Augustus
th
emperour
:
commaunded
all
their
enrolments
of
petigrees
,
whiche
euen
from
the
time
of
Abraham
vnto
that
daye
had
bene
diligentlie
kepte
amongest
their
recordes
,
and
by
the
which
it
might
,
with
out
al
error
,
easily
be
perceaued
out
of
what
kinred
euery
man
was
descendid
,
to
be
burned
and
vtterly
to
be
defaced
.
onely
to
this
ende
,
that
nothing
hereafter
should
remayne
in
recorde
,
wherby
it
might
appeare
that
he
were
a
stranger
.
Euen
so
doe
these
men
in
all
pointes
,
when
as
bicause
they
would
haue
all
their
deuises
to
be
had
in
as
great
price
as
though
they
had
bene
deliuered
from
the
Apostels
or
from
Christe
,
leaste
that
any
thyng
should
at
any
time
remayne
,
that
might
reproue
such
dreames
and
lies
,
other
they
burne
the
holy
scriptures
,
or
craftely
conueye
them
from
the
people
.
Thess.
2.
For
Antichrist
is
not
ouerthrowen
,
but
by
the
clearnesse
of
Christes
commyng
.
We
flee
not
,
The
autheritie
of
Godes
worde
:
as
these
menne
are
wonte
to
doe
,
to
the
fyre
,
but
to
the
scriptures
:
nor
we
doe
not
besege
them
with
the
sworde
,
but
with
the
worde
of
God
:
thereby
as
Tertullian
sayth
,
we
doe
nurrish
our
fayth
:
thereby
we
doe
rayse
vp
our
hope
:
thereby
we
doe
establish
our
assurance
.
For
we
know
that
the
gospel
of
Iesus
Christ
is
the
powre
of
God
vnto
saluation
:
and
that
in
hit
is
euerlasting
life
.
And
therfore
we
giue
no
eare
,
according
as
S.
Paule
doth
admonish
vs
,
no
not
to
an
Angel
of
God
comming
from
heauen
,
in
case
he
goe
about
to
withdrawe
vs
from
any
parte
of
this
doctrine
.
No
,
as
the
right
holy
man
Iustinus
martyr
sayth
of
him self
,
We
wold
not
beleue
God
himself
,
in
case
he
would
teach
vs
an
other
gospel
.
For
where
as
these
men
doe
shake
of
the
scriptures
as
things
that
can
not
speake
&
ar
good
for
nothing
:
and
appeale
rather
vnto
God
himselfe
,
speaking
in
the
Church
&
in
councels
,
that
is
to
say
,
to
their
owne
fansies
&
opinions
:
that
is
bothe
a
very
uncertain
way
to
finde
out
the
truth
&
very
ful
of
daunger
,
&
somwhat
like
the
heathenysh
manner
of
illudynge
the
people
with
their
furious
inspirations
,
&
such
a
waye
as
of
the
holy
fathers
was
neuer
approued
.
Chrysostome
saythe
,
that
ofte
times
there
be
many
that
bragge
of
the
holy
ghoste
:
but
certainely
sayth
he
,
they
that
speake
of
their
owne
heades
,
doe
vntruly
boaste
them selfe
to
haue
the
spirit
of
God
.
For
like
as
Christe
,
sayeth
he
,
what
time
he
spake
out
of
the
lawe
and
the
Prophetes
,
denied
that
he
spake
of
him self
:
euen
so
nowe
,
if
any
other
thyng
but
the
gospell
be
enforced
vpon
vs
,
vnder
the
name
of
the
holy
ghost
,
we
ought
not
to
beleue
it
:
for
as
Christ
is
the
fulfilling
of
the
law
&
the
Prophetes
,
so
is
the
Spirite
the
fulfillyng
of
the
gospell
.
these
be
the
wordes
of
S.
Chrysostome
.
Aunswere
to
the
obiection
of
fathers
and
olde
counsels
.
But
these
menne
although
they
haue
not
the
holy
scriptures
,
yet
peraduenture
they
haue
the
auncient
doctors
and
holy
fathers
.
For
in
this
they
haue
alwayes
made
their
vaunt
,
that
all
antiquite
and
the
vniuersall
consent
of
al
ages
was
on
their
side
:
Againe
that
al
our
opinions
,
ar
newe
and
grene
,
and
neuer
hearde
of
before
these
fewe
yeres
nowe
laste
paste
.
Doubtles
there
is
nothing
can
be
spoken
of
greater
weight
against
the
religion
of
God
,
then
when
it
is
accused
of
noueltie
:
for
like
as
in
God
him self
,
so
in
his
religion
there
ought
to
be
nothyng
newe
:
neuerthelesse
we
can
not
tel
how
it
cometh
to
passe
,
that
from
the
beginning
of
the
world
,
we
haue
alwaies
seene
it
in
experience
,
that
as
often
as
God
wolde
,
as
it
were
,
kindle
and
disclose
his
truth
vnto
men
,
althoe
it
were
of
it self
not
onely
most
auncient
,
but
also
euerlastyng
:
yet
of
wicked
men
and
of
such
as
were
enemies
therunto
,
it
was
called
grene
and
newe
stuffe
.
A
man
that
wicked
&
bloudy
man
,
onely
to
brynge
the
Iewes
into
hatered
,
accused
them
to
the
king
Assuerus
after
this
sorte
.
Thou
haste
here
saieth
he
,
O
king
,
a
people
,
which
in
vsing
certain
newe
lawes
,
ar
agaynst
al
thy
lawes
stobberne
and
rebellious
.
Paule
also
at
Athens
,
so
sone
as
he
beganne
to
teache
and
to
set
forth
the
gospel
,
was
reported
to
be
a
setter
forth
of
new
goddes
:
that
is
to
say
,
of
newe
religion
.
And
may
we
not
,
saye
they
,
learne
of
the
what
manner
of
new
doctrine
is
this
?
And
Celsus
,
what
time
he
wrote
of
purpose
against
Christ
,
to
the
intent
that
after
a
more
contemptuous
manner
he
might
scoffe
out
the
Gospel
with
a
slaunder
of
nouelty
,
Hath
God
saith
he
,
now
at
the
length
after
so
many
ages
called
himself
to
so
late
a
rememberance
?
Eusebius
saith
also
,
that
Christian
religion
euen
from
the
beginning
was
called
in
reproche
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
saye
,
new
and
strange
.
Euen
after
the
same
sorte
these
men
doe
condemne
all
things
that
we
doe
allow
,
for
new
and
straunge
:
their
owne
thinges
againe
,
whatsoeuer
they
be
,
they
will
haue
them
to
be
commended
as
moste
auncient
.
And
lyke
as
Necromanciers
and
Witches
,
at
this
day
such
as
haue
to
doe
with
Deuils
,
are
wont
to
say
:
that
thei
haue
their
bookes
and
all
their
sacred
&
hidd
misteries
from
Athanasius
,
from
Cyprian
,
from
Moises
,
from
Abel
,
from
Adam
,
and
also
from
Raphael
the
Archangel
,
to
the
intent
that
that
skil
which
had
proceded
from
such
authors
and
inuentours
,
might
be
adiudged
to
be
more
glorious
and
more
heauenly
.
Euen
so
these
men
,
to
the
ende
that
their
religion
,
which
they
themselues
haue
hatched
and
that
not
so
long
agoe
to
themselues
,
might
be
the
eassier
and
better
set
forth
vnto
men
,
that
eyther
were
fools
in
deede
,
or
little
considered
what
they
did
,
and
where
about
they
went
,
are
wont
to
say
,
that
it
came
vnto
their
handes
from
Augustine
,
from
Hierome
,
from
Chrisostome
,
from
Ambrose
,
from
the
Apostls
,
&
from
Christ
himselfe
.
For
right
wel
thei
know
,
that
ther
is
nothing
more
plausible
vnto
the
people
,
than
these
names
,
or
better
accepted
of
the
common
sortes
of
men
.
But
what
if
those
thinges
,
which
these
men
would
haue
accounted
to
be
new
,
be
founde
to
be
most
auncient
?
Againe
,
what
if
those
thinges
,
in
maner
all
,
which
these
men
so
hyghly
set
forth
with
the
name
of
antiquitie
,
after
that
they
haue
been
well
and
diligently
syfted
,
shall
be
founde
at
the
last
to
be
but
grene
and
new
?
Truely
the
lawes
and
Ceremonies
of
the
Iewes
,
although
that
Aman
did
accuse
them
of
nouelty
,
yet
vnto
any
man
that
considered
them
truly
and
vprightly
,
thei
coulde
not
appeare
to
be
new
,
for
thei
were
written
in
most
auncient
tables
.
And
Christe
,
although
many
supposed
that
he
did
declyne
from
Abraham
and
from
the
olde
fathers
,
and
that
he
brought
in
a
new
Religion
of
his
owne
heade
,
yet
he
answered
truely
:
If
you
beleued
Moises
,
you
should
beleue
mee
also
:
for
my
doctrine
is
not
so
new
as
you
take
it
.
Moises
a
most
auncient
aucthor
,
whom
you
doe
esteme
aboue
all
men
,
did
speake
of
mee
.
And.
S.
Paule
,
Although
the
Gospell
of
Iesus
Christ
be
reputed
of
many
to
be
new
,
yet
it
hath
saith
he
,
a
most
auncient
testimony
of
the
law
and
the
Prophetes
.
As
for
our
doctrine
,
the
which
we
may
cal
more
rightly
the
Catholike
doctrine
of
Christ
,
is
so
far
of
from
all
nouslty
,
that
the
olde
God
of
all
ages
and
the
father
of
our
Lorde
Iesus
Christ
hath
commended
it
vnto
vs
in
moste
auncient
monuments
,
euen
in
the
Gospell
,
and
in
the
bookes
of
the
Prophetes
and
of
the
Apostles
.
So
that
now
it
can
not
seeme
new
vnto
any
man
,
except
there
be
any
,
to
whom
either
the
fayth
of
the
Prophetes
,
or
the
Gospell
,
or
Christ
himselfe
seemeth
to
be
newe
.
But
in
case
their
Religion
bee
so
auncient
and
so
olde
,
as
they
woulde
haue
it
to
appere
,
wherefore
doe
they
not
proue
it
oute
of
the
examples
of
the
primitiue
Church
,
out
of
the
auncient
fathers
,
out
of
the
olde
Councels
?
Why
lyeth
so
olde
a
cause
abandoned
so
longe
tyme
wythout
a
defender
?
as
for
Sworde
and
Fyer
they
haue
had
alwayes
at
hande
:
but
of
olde
Councels
and
Fathers
no
worde
at
all
.
And
surely
it
had
been
altogether
against
reason
,
to
begin
at
these
bloody
and
cruell
reasons
,
if
they
could
haue
founde
any
gentyler
and
mylder
argumentes
.
But
if
they
haue
in
deede
such
truste
in
Antiquitie
,
wythout
any
maner
of
counterfeiting
:
why
did
Iohn
Clement
a
Countrie
man
of
oures
,
not
many
yeares
paste
,
in
the
syght
of
certaine
honest
men
and
men
of
good
credit
,
teare
and
cast
into
the
fyer
certaine
leaues
,
out
of
a
most
auncient
Father
and
a
Greeke
Bysshop
called
Theodoret
,
in
the
which
he
dyd
euidently
and
expressely
teache
,
that
in
the
Sacrament
the
nature
of
bread
was
not
taken
away
?
And
that
at
such
tyme
as
he
thought
no
other
example
coulde
be
founde
in
anye
place
,
Dist.
27.
Quidam
.
why
dothe
Albert
Pighius
denye
that
Sainct
Augustine
that
olde
Father
dyd
holde
a
right
opinion
of
Originall
synne
?
or
of
such
mariages
as
are
contracted
after
a
vowe
professed
?
De
bonis
uid●itatis
ca.
10.
Cons.
27.4.1
.
nuptiarum
bonum
.
And
where
as
Augustine
affirmeth
it
to
be
perfecte
Matrimonye
and
can
not
be
reuoked
,
why
sayth
he
,
that
he
dothe
erre
and
is
deceiued
,
&
that
he
vseth
no
good
Logike
?
Why
did
thei
now
of
late
,
in
the
printing
of
that
auncient
father
Origene
vpon
the
Gospel
of
Iohn
,
In
controuersijs
.
leaue
out
the
whole
sixt
chapter
,
wherin
it
is
very
credible
or
rather
certain
,
that
he
taught
many
things
touching
the
Sacrament
contrary
to
their
doctrin
:
&
so
had
rather
set
forth
the
boke
in
maner
maimed
,
them
being
perfect
it
shold
reproue
their
errors
?
Is
this
to
trust
to
antiquiti
,
to
teare
,
to
suppresse
,
to
mangle
,
to
burne
the
bookes
of
the
auncient
fathers
?
It
is
a
worlde
to
beholde
,
how
wel
these
men
doe
agree
in
Religion
with
those
fathers
,
of
whom
they
are
wont
to
bragge
to
be
on
their
side
.
A
comparison
betwene
the
papistes
and
the
olde
fathers
.
The
olde
Councell
,
called
Eliberinum
,
decreed
,
that
nothing
that
the
people
worshipped
,
should
be
painted
in
Temples
.
An
auncient
father
Epiphanius
saith
,
that
it
is
an
horrible
wickednes
and
an
offence
vntolerable
,
If
any
man
should
set
vp
so
much
as
a
painted
Image
,
though
it
were
of
Christ
himselfe
,
in
the
Churches
of
Christian
men
.
These
men
,
as
though
there
were
no
Religion
without
them
,
haue
filled
their
Church
and
eueri
corner
of
them
with
painted
and
grauen
Images
.
The
olde
fathers
Origen
and
Chrysostome
do
exhorte
the
people
to
the
reading
of
the
holy
Scriptures
,
Origene
in
Le●●itic
.
ca.
16.
to
bye
bookes
,
to
reason
of
matters
pertaining
to
religion
among
themselues
in
their
own
howses
:
Chrysost.
in
Mat.
1.
hom.
2
In
Iob.
ho.
31.
the
husbandes
with
their
wiues
,
the
parentes
with
ther
Children
.
Contrariwyse
,
these
men
do
condemne
the
Scriptures
as
dead
elementes
:
and
by
all
meanes
they
can
possibly
,
restraine
the
people
from
them
.
The
auncient
fathers
Cyprian
,
Epiphanius
and
Hierome
,
say
,
Epist.
11.
li.
5.
cont.
Ap.
here
.
61.
that
if
any
hath
made
a
vowe
to
liue
an
vnmaryed
lyfe
,
and
afterwardes
leadeth
his
lyfe
in
vncleanes
,
and
can
not
restraine
the
flammes
of
his
lustinge
,
that
it
is
better
for
him
to
mary
a
wyfe
,
Can.
3.
that
no
man
should
be
present
at
ani
seruice
of
God
,
that
were
said
by
that
minister
of
whom
it
was
certainly
knowne
that
he
kept
a
Concubine
.
These
men
for
money
doe
bothe
lett
out
to
hyer
Concubines
to
their
priestes
,
&
also
driue
men
perforce
to
be
present
against
their
willes
at
their
blasphemouse
seruing
of
the
Deuil
.
The
olde
Canones
of
the
Apostles
doe
commaunde
that
Byshop
,
Can.
8.
that
will
take
vpon
him
to
execute
the
offyce
both
of
a
cyuill
gouerner
,
and
of
an
Ecclesiasticall
minister
,
to
be
remoued
from
his
Bishopricke
.
These
men
both
doe
take
vpon
them
and
will
take
vpon
them
both
the
regiments
whosoeuer
say
nay
:
or
rather
the
one
,
which
they
ought
most
chiefly
to
execute
,
that
they
doe
not
once
touch
:
yet
is
there
no
man
that
commaundeth
them
out
of
office
.
The
olde
Counsell
called
Gangrense
,
commaundeth
,
that
no
man
shall
make
any
such
difference
betwene
a
maried
and
an
vnmaried
priest
,
as
for
his
wiuelesse
estate
he
should
think
the
one
holyer
than
the
other
.
These
men
doe
make
such
difference
betwene
them
,
that
they
ymagine
,
al
their
holy
misteries
,
if
they
come
in
the
handes
of
any
godly
honest
man
that
hath
maried
a
wife
,
to
be
by
&
by
vnhalowed
&
polluted
.
That
auncient
Emperor
Iustinian
commaunded
that
al
things
in
the
holy
administration
of
the
Church
should
be
pronounced
with
a
clere
,
In
Nouellis
const.
123
&
146.
a
loude
,
and
an
open
voice
,
that
some
fruite
might
come
therof
to
the
people
.
These
men
,
least
the
people
should
vnderstande
somewhat
,
doe
whysper
al
their
holy
misteries
,
not
only
with
an
vncertaine
&
a
lowe
voice
,
but
also
in
a
strange
and
a
barbarouse
tong
.
The
olde
Councell
of
Carthage
forbiddeth
that
any
thing
should
be
read
in
the
holi
congregation
other
then
the
Canonicall
Scriptures
.
Tertium
Car.
ca.
47.
These
men
reade
those
things
in
their
Churches
,
which
thei
themselues
doubt
not
but
they
be
manifest
lyes
and
vaine
fables
.
But
if
there
be
any
man
that
doth
thinke
these
thinges
to
bee
weake
&
of
smale
aucthorite
,
bicause
they
were
decreed
by
Emperors
and
certain
meane
Byshops
&
Councels
assembled
in
no
great
numbre
:
and
that
doth
better
allow
the
aucthoritie
&
name
of
the
Pope
:
De
consecra
.
dist.
2.
Cum
enim
nemo
.
Pope
Iulius
doth
expresly
forbid
the
priest
,
in
the
administration
of
the
holy
misteries
,
to
dippe
the
bread
in
the
cuppe
:
these
men
contrary
to
the
decree
of
Pope
Iulius
,
breake
the
breade
and
dipp
it
into
the
wyne
.
Pope
Clement
denyeth
it
to
be
lawfull
for
a
Bysshop
to
exercise
both
the
Swordes
,
saying
.
If
thou
wilt
haue
both
,
thou
shalt
both
deceaue
thy selfe
and
them
that
harken
vnto
the.
Now
the
Pope
chalengeth
bothe
the
swordes
and
exerciseth
them
bothe
:
wherefore
it
ought
to
seeme
lesse
maruaile
,
if
that
hath
folowed
sithens
,
which
Clement
spake
of
:
that
he
hath
both
deceiued
himselfe
,
and
them
that
haue
giuen
eare
vnto
hym
.
Leo
the
Pope
sayth
,
that
in
one
Churche
and
vpon
one
day
it
is
lawfull
to
say
but
one
Masse
:
These
men
in
one
Churche
doe
saye
sometymes
ten
,
sometimes
twenty
,
sometime
thirtye
Masses
,
and
ofte
times
moe
in
one
day
,
in
so
much
that
the
vnhappy
man
that
standeth
by
,
and
is
the
looker
on
,
can
scantly
tell
,
which
way
it
is
best
to
turne
himselfe
.
Pope
Gelasius
saith
,
that
if
anye
man
deuide
the
Sacrament
,
so
that
when
he
taketh
the
one
parte
he
leaueth
the
other
,
he
doth
lewdely
and
committeth
sacrilege
.
These
men
both
contrarye
to
gods
worde
and
contrary
to
Pope
Gelasius
,
commaunde
that
the
one
parte
of
the
Sacrament
onely
be
gyuen
to
the
people
:
and
in
so
doyng
,
they
make
al
their
Priestes
gilty
of
sacrilege
.
But
in
case
they
will
say
,
that
all
these
matters
are
nowe
worne
out
of
vre
,
&
become
vtterly
deade
,
so
that
vnto
these
daies
they
appertaine
nothing
at
al
:
yet
to
the
intent
that
all
men
may
vnderstand
,
what
credit
is
to
be
gyuen
vnto
these
manner
of
men
,
and
what
good
is
to
be
looked
for
of
those
Councels
which
they
assemble
together
:
let
vs
see
a
little
,
what
regarde
they
haue
to
those
things
,
which
now
in
these
latter
yeares
,
whils
thei
be
yet
in
fresh
rememberance
thei
haue
decreed
,
&
in
open
Councel
lawfully
called
to
be
inuiolably
obserued
.
In
the
last
Councel
,
of
Trente
,
yet
scantly
fortene
yeares
paste
,
it
was
decreed
with
the
generall
consent
of
all
degrees
,
that
no
one
man
shoulde
haue
two
benefices
at
one
time
.
Where
is
thys
decree
now
become
▪
Is
this
also
so
sone
worne
out
of
vre
,
&
become
starke
dead
.
For
,
as
for
these
men
thei
giue
not
only
two
benefices
,
but
also
many
times
diuers
Abbais
&
Bysshoprickes
,
sometimes
two
,
somtimes
three
,
somtimes
fowre
vnto
one
man
,
&
such
a
one
as
is
not
only
vnlearned
,
but
also
oftimes
a
man
of
warr
.
It
was
decreed
in
the
same
Councel
,
that
al
Byshops
should
teache
the
Gospel
:
These
men
neither
teache
,
nor
neuer
come
in
pulpit
:
nor
think
that
this
matter
pertaineth
any
thing
to
their
office
.
Then
I
pray
you
what
a
wonderful
ostentation
of
Antiquity
is
this
?
Why
doe
they
bragge
of
the
olde
fathers
?
Why
doe
they
glory
in
the
names
of
the
newe
and
olde
Councels
?
Why
will
they
seme
to
grounde
themselues
vpon
the
authoritie
of
those
,
which
when
they
liste
,
they
contemne
at
their
pleasure
?
But
it
doth
mee
good
to
deale
rather
with
the
Pope
himselfe
,
&
to
talke
of
these
matters
presently
to
his
face
.
The
popes
vsurpacion
is
new
.
Tell
vs
therefore
,
O
holy
Pope
that
crakest
altogether
of
Antiquitie
,
&
vauntest
thy self
that
all
men
are
appointed
to
obey
thee
alone
.
Amongest
all
the
ancient
fathers
,
which
of
them
euer
did
cal
the
other
chiefe
Bisshopp
,
or
vniuersall
Bishop
,
or
head
of
the
Church
?
Which
,
euer
said
,
that
both
the
swordes
were
committed
vnto
the
?
De
Maior
.
&
obed.
Vnam
sanctam
.
Which
,
that
thou
haste
aucthorite
and
right
to
call
Councelles
?
Which
,
that
the
whole
worlde
was
thy
diocesse
?
Which
,
that
of
thy
fulnesse
all
Bisshops
receiued
their
portion
?
In
Extra
.
Bonifacij
.
8.
Which
,
that
all
powre
was
gyuen
vnto
the
aswell
in
heauen
as
in
earthe
?
Which
,
Durandus
Concil.
Lat.
sub
Iulio
.
2.
Dist.
9.
Innocentij
.
that
thou
couldest
be
iudged
neither
of
kinges
,
nor
of
the
whole
Clergy
,
nor
of
all
the
people
togither
?
Which
,
that
all
kings
&
Emperors
by
the
commandement
&
ordinance
of
Christ
,
receiued
their
authoritie
at
thy
hande
?
whiche
,
De
Maior
&
obedien.
solite
.
that
thou
,
after
so
exquisite
&
iuste
a
reckening
,
warte
seuenty
times
seuen
folde
greater
then
the
greatest
kinges
:
Ihon.
22.
cap.
Cum
inter
nonnullos
.
In
glosa
finali
.
In
●dit
.
impressa
Parisijs
.
1503.
Whiche
,
that
a
more
ample
authoritie
was
gyuen
vnto
thee
,
then
to
the
reste
of
the
Patriarches
?
whiche
,
that
thou
warte
Lorde
and
God
,
or
that
thou
warte
not
simply
a
bare
man
?
or
that
thou
warte
a
certeyne
thyng
cōclowted
&
growen
together
of
God
and
man
?
whiche
,
that
thou
alone
warte
the
well
heade
of
al
lawes
?
whiche
,
that
thou
haddest
dominion
ouer
purgatory
?
whiche
,
Anton.
de
Rosellis
.
that
thou
mightest
at
thy
pleasure
commaunde
the
Angels
of
God
?
which
of
them
did
euer
say
,
that
thou
warte
king
ouer
kinges
,
&
Lord
ouer
lordes
?
We
can
appose
thee
also
of
other
matters
after
the
same
sorte
.
I
pray
the
,
amongest
the
whole
numbre
of
olde
Bishoppes
and
fathers
,
where
did
euer
any
one
of
them
teach
thee
,
either
to
say
a
priuate
masse
whiles
the
people
loked
on
,
or
to
lifte
vp
the
sacrament
ouer
thy
heade
,
in
the
whiche
thyng
all
thy
religion
is
at
this
day
contayned
:
or
to
mangel
Christes
sacraments
,
and
contrary
to
his
ordinance
&
expresse
wordes
,
to
deceaue
the
people
of
the
one
parte
?
And
that
I
may
come
ones
to
an
ende
:
of
all
the
fathers
whiche
any
one
of
them
dyd
teache
the
to
dispose
the
bloud
of
Christ
,
and
merites
of
the
holy
Marters
:
and
as
it
were
marchaundise
,
to
sell
thy
pardons
in
a
common
market
and
all
the
corners
of
purgatory
?
These
kinde
of
men
ar
oft
times
wonte
to
talke
muche
of
their
hidde
and
depe
learnyng
,
and
of
their
manifolde
and
great
variete
of
reading
.
Let
them
therefore
now
bring
out
somwhat
if
they
can
,
wherby
it
maye
at
the
leaste
appeare
that
they
haue
readde
and
knowe
somewhat
.
They
haue
cried
it
out
lustily
in
all
companies
where
they
came
,
that
all
partes
of
their
religion
were
auncient
and
approued
,
not
only
of
the
multitude
,
but
also
by
the
consent
and
continuance
of
all
nations
and
times
.
Wherfore
let
them
at
one
time
or
other
shew
this
antiquitie
which
thei
speake
of
.
Let
them
make
these
things
to
appere
,
whiche
ar
spred
,
as
they
say
,
so
far
&
so
wide
.
Let
them
proue
that
al
Christian
nations
haue
agreed
vnto
their
religion
.
But
they
flee
,
as
we
sayde
a
litle
before
,
euen
them selfs
from
their
owne
decrees
:
and
those
thinges
,
whiche
so
fewe
yeares
paste
they
had
established
to
remaine
for
euer
,
in
so
shorte
time
haue
made
to
be
of
none
effect
.
I
pray
you
then
,
how
shold
they
trust
in
the
fathers
,
in
the
olde
councels
,
in
the
wordes
of
God
?
They
haue
not
,
O
mercifull
God
,
they
haue
not
those
thinges
,
whiche
thei
boaste
themselues
to
haue
,
nother
antiquitie
,
nor
vniuersalitie
,
nother
the
consent
of
all
places
,
nor
of
al
times
.
And
therof
they
themselues
,
although
they
would
rather
haue
the
matter
dissembled
,
ar
not
ignorant
.
Yea
somtimes
thei
sticke
not
also
plamly
to
confesse
it
.
And
therfore
thei
say
,
that
the
constitutions
of
olde
Councels
and
fathers
ar
of
that
condition
,
that
somtimes
they
may
be
chaunged
:
for
according
to
the
diuersitie
of
times
,
diuerse
decrees
ar
conuenient
to
be
had
in
the
Church
.
And
thus
they
couer
themself
vnder
the
name
and
title
of
the
Church
,
and
with
a
counterfaite
shadow
doe
scornfully
abuse
the
simple
&
wretched
people
.
And
a
meruayle
it
is
,
that
either
men
should
be
so
blinde
,
as
they
can
not
see
these
thinges
:
or
if
they
doe
see
them
,
that
they
be
so
pacient
,
as
they
can
thus
easily
endure
them
,
and
with
so
quiet
a
minde
.
But
in
asmuche
as
they
haue
abolished
and
repealed
those
auncient
decrees
,
as
thinges
that
ar
now
become
ouer
olde
,
and
worne
out
of
vse
,
peraduenture
thei
haue
set
other
in
their
place
,
that
be
better
and
also
more
profitable
.
For
they
ar
wonte
to
say
,
that
not
euen
Christ
himselfe
or
his
Apostles
,
if
they
should
liue
agayne
,
coulde
deuise
a
better
or
a
more
holyer
waye
to
direct
the
Church
of
God
,
then
that
wherby
it
is
gouerned
now
at
their
handes
.
What
newe
deuises
are
broughte
instede
of
auncient
and
true
relygyon
by
the
Papistes
.
Trewe
it
is
in
deede
,
that
thei
haue
put
other
in
their
places
,
but
accordyng
as
Hieremias
said
,
chaffe
in
steade
of
wheate
:
and
as
Esay
saythe
,
Those
thynges
,
whiche
God
hath
not
requyred
at
their
hands
.
They
haue
stopped
vp
all
the
vaynes
of
the
springyng
water
,
and
they
haue
digged
broken
and
durty
pittes
,
full
of
slyme
and
filthines
,
whiche
nother
haue
anye
cleane
water
,
nor
ar
able
to
contayne
it
.
They
haue
taken
from
the
people
the
holy
communion
,
the
worde
of
God
,
from
whence
shoulde
haue
come
all
comforte
,
the
true
worshyppe
of
God
,
the
right
vse
of
sacramentes
and
of
prayer
.
Agayne
thei
haue
giuen
vnto
vs
of
their
owne
store
,
wherewith
in
the
meane
season
we
might
chiere
oure selfes
,
salte
,
water
,
creame
,
pottes
,
spittell
,
palmes
,
bulles
,
Iubiles
,
pardonnes
,
crosses
,
smoky
incence
,
and
an
infinite
nombre
of
ceremonies
,
and
mere
mockes
as
Plautus
saythe
,
meerly
to
be
mocked
at
.
In
these
thynges
,
haue
they
fixed
theyr
whole
religion
.
With
these
thinges
,
they
taught
that
God
might
be
well
appeased
:
that
with
these
,
Devils
be
driuen
awaye
.
That
with
these
,
mens
consciences
were
confirmed
.
For
these
forsothe
be
the
ornamentes
and
denty
storeboxes
of
Christian
religion
.
These
,
in
the
sight
of
God
be
pleasant
and
acceptable
:
that
these
thynges
might
be
auaunced
vnto
honor
,
it
behoued
that
the
ordinances
of
Christ
and
of
the
Apostles
should
be
taken
out
of
place
.
And
as
the
wicked
kynge
Hieroboam
in
time
paste
,
after
he
had
taken
awaye
the
true
worship
of
God
,
and
had
brought
the
people
to
the
worshipping
of
golden
calues
,
leaste
that
afterwardes
they
shoulde
peraduenture
haue
chaunged
theyr
mindes
,
and
slipping
from
him
,
haue
returned
agayne
vnto
Hierusalem
to
the
Temple
of
God
,
he
exhorted
them
with
a
long
oration
vnto
constancie
,
sayng
:
These
o
Israel
ar
thy
gods
:
after
this
sorte
your
God
hath
commaunded
that
you
should
worshippe
him
:
It
should
be
a
paynefull
and
a
troublesome
thing
for
you
to
vndertake
so
long
a
Iorney
,
and
euery
yeare
to
goe
to
Hierusalem
,
to
the
intent
to
honor
and
to
worshippe
God
.
After
the
same
manner
in
all
pointes
,
these
men
,
when
that
for
theyr
owne
traditions
sake
,
they
had
ones
made
voyde
the
law
of
God
,
least
that
the
people
should
afterwardes
open
their
eies
,
and
slippe
an
other
waye
,
and
finde
at
others
handes
a
more
certayne
course
for
their
saluation
,
O
how
often
haue
they
cried
,
This
is
that
kynde
of
worshippyng
that
pleaseth
God
:
and
whiche
he
doth
streightly
require
at
our
handes
:
and
wherewith
he
will
be
appeased
in
his
anger
:
By
these
thinges
the
agrement
in
the
Church
is
conserued
:
with
these
thinges
all
sinne
is
cleansid
,
and
consciences
ar
made
quiet
:
whoe
that
shal
forsake
these
thinges
,
he
leaueth
himself
no
hope
of
eternall
saluation
?
It
is
a
paynefull
and
a
troublesome
thyng
for
the
people
to
looke
backe
vpon
Christ
,
vpon
the
Apostles
,
vpon
the
olde
fathers
:
&
euer
more
to
be
attentife
what
their
will
and
commaundement
is
.
This
I
warrant
you
,
is
the
very
way
to
bring
the
people
of
God
from
the
weake
elementes
of
the
world
,
from
the
leauenne
of
scribes
&
Pharises
,
and
from
mans
traditions
.
It
behoved
that
the
ordenaunces
of
Christe
and
of
his
Apostles
should
be
thruste
out
of
place
,
that
these
might
be
accepted
in
theyr
stede
.
O
this
was
a
sufficient
cause
,
why
that
good
olde
doctrine
whiche
many
ages
had
bene
approued
,
should
be
abiected
,
and
a
new
forme
of
Religion
should
be
brought
into
the
Church
of
God
.
Neuerthelesse
what
so
euer
it
is
,
these
men
crie
still
:
Nothyng
must
be
chaunged
:
with
these
thinges
mens
mindes
ar
satisfied
:
these
thinges
ar
decreed
by
the
churche
of
Rome
:
that
church
can
not
erre
:
for
Siluester
Prierias
saith
,
that
the
Church
of
Rome
is
the
squire
&
rule
of
truth
:
from
the
whiche
the
holy
scriptures
receaue
their
authoritie
.
The
doctrine
,
sayth
he
,
of
the
Churche
of
Rome
,
is
the
vnfallible
rule
of
fayth
,
from
the
whiche
the
holy
Scriptures
fetcheth
her
strength
.
And
pardonnes
sayeth
he
,
ar
not
come
to
our
knowlege
by
the
authoritie
of
the
scriptures
,
but
thei
ar
knowne
vnto
vs
by
the
authoritie
of
the
Churche
of
Rome
,
and
of
the
Romane
Popes
,
the
whiche
is
a
greater
authoritie
.
Pighius
also
is
not
afrayde
to
saye
,
that
we
ought
not
to
beleue
any
texte
of
the
scripture
be
it
neuer
so
playne
,
vnlesse
we
haue
our
warrant
from
the
Churche
of
Rome
.
Muche
like
as
if
any
of
these
that
can
not
speake
good
and
pure
Latine
,
and
yet
can
bable
somwhat
after
the
manner
of
Scholemens
Latine
very
roundly
and
redily
,
woulde
needes
maynteyne
,
that
all
other
men
also
ought
to
speake
such
Latine
now
in
these
times
,
as
many
yeres
past
Mammetrect
or
Catholicon
did
speake
,
and
suche
as
at
this
daye
is
vsed
amongest
themselues
in
their
common
scholes
:
for
so
both
that
whiche
is
spoken
maye
be
well
inough
vnderstanded
,
and
also
mens
mindes
wel
satisfied
:
and
that
it
were
a
mockery
,
now
after
so
longe
continuance
,
to
trouble
the
world
with
a
new
kinde
of
speach
,
and
to
cal
home
againe
the
olde
purenes
and
elegancy
in
speakyng
,
whiche
Cicero
or
Cesar
vsed
in
their
dayes
.
Such
is
the
duety
forsoth
that
these
men
doe
owe
vnto
the
ignorance
and
darknes
of
the
times
paste
.
Many
thinges
,
Plicius
.
as
a
certaine
man
sayth
,
ar
ofte
times
in
good
estimation
,
only
bicause
they
had
bene
ones
dedicated
to
the
temples
of
Heathen
Gods
.
Euen
so
we
see
that
these
menne
at
this
daye
doe
allowe
many
thinges
and
highly
esteeme
them
,
not
bicause
they
iudge
them
to
be
so
much
worthe
,
but
only
bicause
they
haue
bene
receyued
by
coustume
,
and
dedicated
after
a
certayne
manner
to
the
Churche
of
God
.
The
Churche
of
Rome
may
erre
.
But
our
Church
saye
they
,
can
not
erre
,
the
whiche
thing
I
suppose
they
speake
much
like
as
in
time
paste
the
Lacedemonians
were
wonte
to
say
,
that
in
the
whole
state
of
their
common
welth
it
was
not
possible
to
finde
an
aduouterer
:
wheras
in
deede
they
were
rather
al
aduouterers
,
in
asmuch
as
thei
cupled
themself
in
vncertain
mariages
,
&
occupied
their
wifes
together
in
common
.
Or
as
the
Canonistes
,
Summa
Angelica
Dist.
Papa
.
for
their
bealies
sake
,
ar
wonte
to
speake
nowe
a
dayes
of
the
Pope
:
That
he
in
that
he
is
lorde
ouer
all
benefices
,
although
he
doe
sell
for
money
Bysshoprickes
,
Abbeys
,
personages
,
and
suffereth
nothing
freely
to
departe
from
him
:
neuerthelesse
bicause
he
saythe
that
all
is
his
,
thoe
he
would
neuer
so
fayne
,
he
can
not
commit
symonie
.
But
howe
this
argument
should
be
good
,
and
how
the
wordes
maye
agree
with
reason
,
Theodoricum
de
schismate
.
we
can
not
as
yet
surely
perceiue
:
except
peraduenture
,
like
as
the
auncient
Romanes
in
time
past
dealt
with
Lady
Victorie
,
so
these
men
,
after
that
truth
came
fliyng
vnto
them
,
they
pulled
of
her
winges
,
that
neuer
after
she
should
be
able
to
flie
from
them
.
But
what
if
Ieremie
say
vnto
them
,
accordyng
as
we
sayde
before
,
that
these
be
the
wordes
of
lies
?
What
if
the
same
man
saye
agayne
,
that
euen
they
whiche
ought
to
haue
manured
the
vineyarde
,
haue
wasted
and
destroyed
the
Uineyarde
of
the
Lorde
?
What
if
Christ
saye
,
that
they
whiche
chyeflye
ought
to
haue
bene
carefull
ouer
the
Temple
:
of
the
Lordes
temple
haue
made
a
denne
of
thieues
?
But
in
case
the
Church
of
Rome
can
not
erre
,
then
muste
it
needes
be
that
the
happynes
thereof
is
greater
then
the
wisedome
of
these
menne
.
For
suche
is
their
lyfe
,
doctrine
and
diligence
,
that
the
Churche
maye
full
well
for
all
them
not
onely
erre
,
but
also
perishe
vtterly
,
and
come
to
nothyng
.
Doubtles
if
that
Churche
maye
erre
whiche
hath
vtterly
gone
astraye
from
the
worde
of
God
,
from
the
commaundementes
of
Christe
,
from
the
ordinances
of
the
Apostles
,
from
the
examples
of
the
primitiue
Church
,
from
the
constitutions
of
the
olde
fathers
and
auncient
Councels
,
and
from
the
verye
decrees
of
theyr
owne
makynge
:
and
whiche
will
not
be
kepte
in
order
with
no
lawes
,
nother
olde
nor
new
,
nother
of
theyr
owne
nor
of
others
,
nother
of
God
nor
of
manne
:
then
is
it
moste
certaine
,
not
onely
that
the
Churche
of
Rome
mighte
erre
,
but
also
that
moste
lewdely
and
shamefully
it
hath
erred
.
But
you
were
ones
,
saye
they
,
of
our
felowship
,
but
now
you
ar
become
Apostatas
&
runnegates
,
&
haue
separated
your selfs
from
vs
.
True
it
is
that
we
haue
disseuered
our selfs
from
them
:
and
for
that
cause
we
bothe
giue
thankes
to
our
moste
mercyfull
and
mightie
God
,
and
also
on
oure
owne
behalfes
we
doe
moste
hyghlye
reioyce
.
But
we
haue
not
departed
at
all
from
the
primitiue
Churche
,
from
the
Apostles
,
nor
from
Christe
.
We
can
not
denie
but
we
were
brought
vp
amongest
them
in
darkenes
and
in
the
ignorance
of
God
:
euen
as
Moyses
was
in
the
discipline
and
in
the
bosome
of
the
Aegyptians
.
We
were
sayth
Tertullian
,
of
your
fellowshippe
,
I
confesse
,
and
no
marueile
:
for
men
ar
made
and
not
borne
Christians
.
But
let
these
men
tell
me
wherefore
they
ar
come
downe
from
these
seuen
hils
,
wherupon
afore
time
Rome
did
stande
,
and
haue
chosen
rather
to
dwel
vpon
the
playne
whiche
is
called
the
fielde
of
Mars
?
They
will
say
peraduenture
,
bycause
the
conduytes
of
water
that
were
in
those
hils
,
without
the
whiche
they
could
not
wel
liue
,
ar
now
decayed
&
dried
vp
.
Then
lette
them
giue
vs
that
same
leaue
,
touchyng
the
water
of
euerlastyng
life
,
whiche
they
will
haue
to
be
graunted
vnto
them
in
this
case
of
material
water
.
Amongest
them
this
water
fayled
longe
a
goe
:
the
elders
,
as
Hieremy
sayeth
,
sent
theyr
yoūgelings
to
the
waters
,
but
they
,
when
thei
could
finde
nothing
,
brought
home
theyr
empty
vessels
,
beyng
in
great
miserie
and
vtterly
loste
for
thirste
.
The
needy
,
sayeth
Esay
,
and
the
poore
sought
after
water
,
but
they
founde
none
in
no
place
:
theyr
tongues
were
now
euen
dried
for
thyrst
:
these
men
had
broken
vp
all
their
water
courses
and
theyr
conduytes
:
these
had
choked
all
theyr
springes
,
and
had
filled
with
myre
and
durte
the
fountayne
of
the
water
of
life
.
And
like
as
Caligula
in
time
paste
,
by
closing
vp
of
all
mens
barnes
,
brought
vpon
the
people
a
generall
hunger
and
famine
:
so
these
men
in
chokyng
vp
of
all
the
fountaynes
of
Gods
worde
,
haue
brought
the
people
into
a
miserable
thyrste
.
They
brought
as
Amos
the
Prophete
sayth
,
hunger
and
thirst
vpon
men
,
not
a
famine
of
bread
,
not
a
thirste
of
water
,
but
of
hearyng
the
worde
of
God
.
The
poore
wretches
wandered
vp
and
downe
sekyng
after
some
litle
sparke
of
that
light
of
God
,
wherwith
they
might
chiere
their
consciences
:
but
it
was
cleane
quenched
out
:
they
coulde
finde
none
at
all
:
Suche
was
the
very
state
,
suche
was
the
pytifull
condition
of
the
Church
of
God
.
Moste
miserably
men
liued
therein
without
the
gospell
,
without
lighte
,
without
all
comforte
.
Wherefore
,
although
our
departyng
be
somewhat
greuous
vnto
them
:
yet
ought
they
to
consider
howe
iuste
the
cause
of
our
departing
is
.
For
in
case
they
wil
saye
:
it
is
lawefull
for
thee
by
no
means
to
departe
from
that
fellowship
,
wherein
thou
haste
ben
brought
vp
:
Thus
they
maye
easily
in
oure
personnes
condemne
both
the
Prophetes
and
the
Apostles
,
and
also
Christe
him self
.
For
why
doe
they
not
likewise
finde
fawte
at
this
:
that
Loth
departed
from
Sodome
,
Abraham
out
of
Calde
,
the
Hebrewes
out
of
Egypte
,
Christ
from
the
Iewes
,
Paule
from
the
Pharisees
?
For
onlesse
there
maye
be
some
iuste
cause
of
suche
departynges
,
we
see
not
,
why
they
also
maye
not
in
like
sorte
be
accused
as
factious
and
seditious
men
.
Nowe
if
we
ought
to
be
condemned
for
heretikes
,
bycause
we
doe
not
al
thinges
whiche
these
menne
doe
commaunde
vs
:
whoe
I
praye
you
,
or
what
maner
of
men
shall
we
account
them
to
be
,
which
doe
despise
the
commaundementes
of
Christe
and
of
the
Apostles
?
If
we
be
Schismatikes
that
haue
disseuered
our selfs
from
these
fellowes
,
by
what
name
I
pray
you
,
shal
we
call
them
,
that
haue
departed
from
the
Grekes
,
at
whose
handes
they
receyued
the
faith
,
from
the
primitiue
church
,
from
Christ
him self
,
from
the
Apostels
,
euen
as
it
were
from
their
owne
parentes
?
For
as
for
the
Grekes
,
such
as
at
this
daye
doe
professe
the
religion
and
name
of
Christ
,
althoe
they
haue
many
thinges
that
ar
corrupted
,
yet
they
retaine
to
this
howre
a
great
part
of
those
thinges
which
they
receyued
of
the
Apostles
.
Therfore
nother
haue
they
priuate
Masses
,
nor
their
sacramentes
mangeled
,
nor
purgatory
,
nor
pardonnes
:
As
for
the
Popes
titles
and
proude
names
,
so
muche
they
doe
regard
them
,
that
whosoeuer
doth
take
them
vpon
him
,
and
wil
needes
be
called
either
the
vniuersal
Byshop
or
heade
of
the
whole
Church
:
of
him
they
will
not
sticke
to
saye
,
that
he
is
bothe
an
intolerable
arrogant
man
,
and
a
personne
that
iniuriously
defaceth
all
other
Byshoppes
his
bretherne
,
and
also
an
heretike
.
Now
then
,
sins
the
matter
is
plaine
&
can
not
be
denied
,
that
these
fellowes
ar
gone
back
from
those
,
of
whom
thei
receiued
the
gospel
,
of
whom
thei
receaued
the
faith
,
of
whome
the
true
religion
&
the
Churche
:
what
cause
is
there
,
why
they
shuld
not
be
content
to
be
called
home
againe
,
euen
vnto
the
same
personnes
,
as
it
were
to
the
fountaines
of
religion
?
Wherfore
ar
they
so
afrayde
,
as
thoe
al
the
Apostles
&
old
fathers
sawe
nothing
,
to
folow
the
example
of
their
times
?
for
doe
they
,
trowe
ye
,
see
more
,
or
be
thei
more
careful
ouer
the
Churche
of
God
,
then
they
that
first
deliuered
these
things
?
And
now
to
returne
to
our selfs
,
we
haue
departed
from
that
Churche
,
wherin
nother
the
worde
of
God
could
be
hearde
purely
taught
:
nor
the
Sacramentes
rightly
administered
:
nor
the
name
of
God
,
as
it
ought
to
be
,
called
vpon
:
and
whiche
they
themselues
doe
confesse
to
be
corrupted
in
many
thinges
:
and
wherin
,
to
say
the
truth
,
there
was
nothing
that
could
staye
any
man
that
was
wise
,
and
that
had
any
consideration
,
of
his
owne
saluation
.
To
conclude
,
we
haue
departed
from
that
Churche
that
is
now
founded
,
not
from
that
Church
that
was
in
time
past
:
and
we
haue
departed
in
such
sorte
,
as
Daniel
did
out
of
the
denne
of
Lions
:
as
the
thre
children
out
of
the
fier
:
yea
rather
caste
out
by
them
with
their
cursinges
and
banninges
,
then
departed
of
our selfs
.
Agayne
,
we
haue
adioyned
our selfes
vnto
that
Church
,
wherin
they
them selfs
,
in
case
they
wil
speake
truely
and
according
to
their
owne
consciences
,
can
not
denie
,
but
all
thynges
ar
soberly
and
reuerently
handeled
,
and
so
farre
forth
as
we
were
able
to
attayne
,
most
neerely
vnto
the
order
of
the
olde
time
.
A
comparison
of
both
the
Churches
.
For
lette
them
compare
their
Churches
and
oures
together
,
they
shal
see
,
bothe
that
they
moste
shamefully
haue
departed
from
the
Apostels
,
and
we
moste
iustly
haue
forsaken
them
.
For
we
,
after
the
example
of
Christe
,
of
the
Apostles
and
of
the
holy
fathers
,
doe
giue
the
whole
sacrament
vnto
the
people
:
These
men
,
contrary
to
all
the
fathers
,
contrary
to
al
the
Apostels
,
and
contrary
to
Christ
him self
,
not
without
(
as
Gelasius
sayth
)
hygh
sacrilege
,
doe
deuide
the
sacramentes
,
and
plucke
the
one
parte
awaye
from
the
people
.
We
haue
restored
the
Lordes
supper
accordyng
to
the
institution
of
Christ
,
and
desire
to
haue
it
asmuch
as
maye
be
,
and
to
as
many
as
may
be
,
most
common
,
and
as
it
is
called
,
so
to
be
in
very
deede
,
a
Communion
.
These
men
haue
chaunged
all
thinges
from
the
institution
of
Christ
:
&
of
the
holy
communion
they
haue
made
a
priuate
masse
:
so
that
we
present
vnto
the
people
a
holy
Supper
:
they
,
a
vayne
pagent
to
gase
vpon
.
We
doe
affirme
with
the
moste
auncient
Fathers
,
that
the
bodye
of
Christe
is
eaten
of
none
other
,
but
of
godly
and
of
faithfull
menne
,
and
suche
as
ar
endued
with
the
spirite
of
Christe
:
these
fellowes
doe
teache
that
the
very
bodye
of
Christe
,
maye
in
very
deede
,
and
as
they
terme
it
,
really
and
substantially
be
eaten
,
not
only
of
wicked
and
vnfaythfull
men
,
but
also
,
it
is
horrible
to
speake
it
,
of
myse
and
dogges
.
We
doe
praye
in
oure
Churches
after
suche
sorte
,
that
,
accordyng
as
Paule
dothe
admonishe
vs
,
the
people
may
know
what
we
doe
pray
,
Cor.
14.
and
with
one
minde
answere
,
Amen
.
These
men
powre
out
in
the
churches
vnknowne
and
straunge
wordes
,
like
vnto
the
noyse
of
soundyng
brasse
,
without
any
vnderstanding
,
without
sense
,
without
iudgement
,
and
this
is
their
only
endeuour
,
that
the
people
should
not
be
able
to
vnderstande
any
thing
at
all
.
And
bycause
we
will
not
reherse
all
the
differences
betwene
vs
and
them
,
for
they
ar
in
maner
infinite
:
We
translate
the
Scriptures
into
all
languages
:
these
men
wil
scantly
suffer
them
to
be
abroade
in
any
tonge
:
We
doe
exhorte
the
people
to
heare
and
reade
the
worde
of
God
:
these
menne
driue
them
from
it
:
We
woulde
haue
our
cause
hearde
before
all
the
worlde
:
these
menne
flee
al
iudgement
and
triall
:
We
leane
vnto
knowlege
,
they
vnto
ignorance
:
We
truste
to
the
light
,
they
vnto
darknesse
:
We
haue
in
reuerence
,
as
reason
is
,
the
wordes
of
the
Apostles
and
of
the
Prophetes
:
these
men
do
burne
them
.
To
conclude
,
we
in
Gods
cause
wil
stande
to
the
iudgement
of
God
only
:
these
men
will
stande
to
their
owne
.
But
if
they
will
consider
all
these
thinges
with
a
quiet
minde
and
a
prepared
purpose
to
heare
and
to
learne
:
thei
shal
not
only
allow
our
doyngs
,
which
leauing
all
errours
,
haue
folowed
Christe
&
his
Apostles
,
but
also
they
themselues
shal
fal
away
from
themselues
,
and
of
their
owne
accorde
,
encline
themselues
to
ioyne
with
our
felowshippe
.
But
they
will
saye
,
Of
general
Councels
.
that
it
was
an
vnlawefull
attempt
to
goe
aboute
such
matters
without
an
holy
generall
Counsell
:
for
therein
is
the
whole
powre
of
the
Churche
:
there
Christe
hathe
promised
that
he
will
alwayes
be
ready
at
hand
.
And
yet
they
themselues
haue
broken
the
commaundementes
of
God
&
the
decrees
of
the
Apostles
,
and
as
we
sayde
a
litle
before
,
haue
scatered
and
torne
in
pieces
in
maner
all
,
not
onlye
the
ordinances
,
but
also
the
certaine
principles
concernyng
doctrine
of
the
primitiue
Church
,
and
that
without
tariyng
for
any
generall
Councell
.
But
where
as
they
say
,
that
it
is
not
lawful
for
any
man
to
appoint
any
new
order
without
a
Councel
:
who
I
praye
you
hath
prescribed
these
lawes
vnto
vs
?
or
where
haue
they
founde
this
decree
?
It
was
folishly
done
of
Agesilaus
the
kynge
,
who
beyng
ones
acertained
of
the
minde
and
pleasure
of
the
hyghe
Iupiter
,
woulde
needes
present
the
whole
matter
agayne
vnto
Apollo
,
for
to
know
whether
he
were
of
the
same
minde
that
his
Father
was
.
But
we
should
doe
more
foolyshlye
a
greate
deale
,
in
case
that
,
when
we
doe
heare
God
him selfe
speakynge
moste
playnely
vnto
vs
in
the
holye
Scriptures
,
and
vnderstande
his
will
and
pleasure
,
if
I
saye
,
afterwardes
,
as
though
al
this
were
nothing
,
we
would
refarre
the
whole
matter
to
a
councell
.
The
whiche
is
nothing
els
,
but
to
searche
whether
menne
be
of
the
same
minde
that
God
is
:
and
whether
menne
will
allow
by
their
authoritie
the
commaundementes
of
God
.
What
I
praye
you
,
shall
not
the
truthe
be
truthe
,
or
shall
not
God
be
God
,
except
a
councell
will
and
commaunde
it
so
to
be
?
If
Christe
would
haue
handeled
the
matter
so
from
the
beginnyng
,
that
he
woulde
haue
taught
or
sayde
nothing
without
the
consente
of
the
Bysshoppes
,
and
woulde
haue
referred
ouer
hys
whole
doctrine
vnto
Annas
and
Cayphas
,
where
should
the
fayth
of
Christ
be
at
this
day
?
or
who
shoulde
euer
haue
hearde
of
the
gospell
?
Peter
forsothe
,
of
whome
the
Pope
is
wonte
to
speake
more
often
and
with
more
reuerence
then
of
Iesus
Christe
,
did
boldely
withstande
the
sacred
councell
:
and
sayde
,
it
was
better
to
obeye
God
,
Galat.
1.
then
men
.
And
Paule
,
what
time
he
had
ones
receyued
the
gospell
into
his
minde
,
and
that
not
of
men
,
nor
by
man
,
but
only
by
the
wil
of
God
,
did
not
counsell
with
flesh
and
bloud
,
nor
dyd
not
referre
the
matter
vnto
his
kinsemen
or
brothern
:
but
went
by
and
by
into
Arabia
,
for
to
publishe
,
by
the
authoritie
of
God
,
Gods
misteries
.
We
surely
doe
not
despyse
Councels
or
assemblies
and
conferences
of
Bysshoppes
and
learned
menne
:
Nother
haue
we
done
those
thinges
that
be
done
altogether
without
Bysshoppes
or
without
a
councell
.
The
matter
was
handeled
in
full
parlament
,
with
long
deliberation
,
and
in
a
greate
assemblie
.
But
as
touchyng
this
councell
,
whiche
Pope
Pius
dothe
at
thys
tyme
counterfetly
set
forthe
,
wherein
men
beyng
nother
called
,
nor
hearde
,
nor
seene
,
ar
so
lightly
condemned
,
what
we
maye
loke
or
hope
to
gette
thereby
,
it
is
not
harde
to
gesse
.
Nazianzenus
longe
agoe
,
when
that
in
his
tyme
he
sawe
menne
that
came
to
suche
assemblies
,
to
bee
so
blinde
and
so
obstinate
,
that
they
were
caryed
after
their
owne
affections
,
and
foughte
rather
for
victorie
then
for
truthe
:
pronounced
in
playne
wordes
,
that
he
neuer
sawe
good
ende
of
anye
councell
.
What
woulde
he
saye
nowe
,
if
he
were
a
liue
at
this
daye
,
and
shoulde
vnderstande
what
these
menne
wente
aboute
?
For
in
that
tyme
all
though
they
were
gyuen
to
partes
,
yet
bothe
mennes
causes
were
hearde
,
and
manifeste
errours
by
the
common
consente
of
all
partes
were
taken
awaye
.
These
menne
agayne
neyther
will
suffer
the
cause
to
bee
freelye
debated
:
nother
will
endure
to
haue
anye
thyng
chaunged
,
howe
many
errours
so
euer
there
be
.
For
that
is
a
thyng
whiche
they
ar
wonte
often
and
with
out
all
shame
to
boaste
of
,
that
their
Churche
can
not
erre
:
that
in
hit
there
is
no
blemyshe
:
that
there
is
nothyng
to
be
graunted
vnto
vs
:
or
yf
there
be
anye
thyng
,
that
the
iudgement
thereof
appertayneth
vnto
Bysshoppes
and
Abbots
:
they
be
the
directers
of
those
matters
,
they
be
the
Churche
of
God
.
Aristotel
saythe
,
that
bastardes
can
not
make
a
citie
.
But
whether
the
Churche
of
God
maye
be
made
of
these
fellowes
or
no
,
let
them
consider
:
for
surely
,
nother
be
they
lawfull
Abbots
nor
right
Bysshoppes
.
But
let
them
hardely
be
the
Churche
:
lette
them
be
hearde
in
councels
:
let
them
only
haue
authoritie
to
giue
a
voyce
:
Neuerthelesse
in
times
paste
,
when
the
Church
of
God
(
if
it
be
compared
with
their
Churche
)
was
resonably
wel
gouerned
,
as
Cipryan
sayth
,
bothe
Elders
and
Deacons
&
some
parte
also
of
the
common
people
were
called
to
the
hearyng
of
Ecclesiasticall
causes
.
But
what
if
these
Abbotes
and
Bysshoppes
haue
no
knowledge
?
What
yf
they
vnderstande
not
what
religion
is
,
and
what
opinion
they
oughte
to
haue
of
God
?
What
if
law
be
loste
of
the
preeste
,
&
counsel
of
the
Elders
?
What
if
the
night
,
as
Micheas
saythe
,
be
vnto
them
in
stede
of
a
vision
,
and
darkenes
in
stede
of
forseyng
thynges
to
come
?
What
if
all
the
watchemen
of
the
Citie
,
as
Esaye
sayth
,
ar
become
blinde
?
What
if
the
salte
hath
loste
his
strength
and
his
taste
?
and
as
Christ
sayth
,
is
good
for
nothyng
,
not
so
muche
as
to
be
caste
out
vpon
the
dunge
hill
?
Forsothe
they
will
committe
all
thynges
to
the
Pope
,
The
Pope
is
aboue
the
Councell
.
whoe
can
not
erre
.
But
that
,
to
beginne
withal
,
is
a
folishe
deuise
:
that
the
holy
ghost
should
flie
away
in
haste
from
the
holy
Councell
to
Rome
,
to
the
intent
that
if
he
doubte
or
sticke
in
anye
thyng
,
and
not
be
able
to
winde
him selfe
out
,
he
mighte
take
counsell
of
some
other
spyrite
I
wote
not
who
,
better
learned
than
him self
:
For
if
the
case
stande
so
,
what
needed
it
that
so
many
Byshops
should
in
this
time
at
so
great
charges
and
through
so
long
iorneys
be
summoned
to
come
to
Trent
?
It
were
yet
a
much
more
wiser
&
better
way
,
sure
I
am
it
were
bothe
shorter
and
more
commodious
for
them
,
rather
to
put
of
all
thynges
to
the
Pope
:
and
to
repayre
at
the
firste
dasshe
,
to
the
heauenly
determination
of
hys
sacred
breaste
.
Moreouer
it
is
agaynste
equitie
,
to
put
ouer
oure
cause
from
so
manye
Bysshoppes
and
Abbottes
to
the
iudgemente
of
one
man
,
speciallye
of
hym
,
whoe
standeth
accused
by
vs
of
moste
weyghtye
and
greuous
offences
:
and
as
yet
hath
not
brought
in
his
answer
:
who
also
hath
condemned
vs
without
iudgement
before
wee
were
once
called
to
bee
iudged
.
What
?
trow
ye
that
these
be
things
of
our
own
deuise
?
Or
is
not
this
the
order
of
their
Councels
at
this
day
?
Or
be
not
all
thinges
committed
ouer
from
the
holy
Councels
vnto
the
Pope
alone
,
in
such
sort
,
that
as
though
so
many
voices
and
subscriptions
serued
to
no
purpose
,
he
alone
may
adde
,
chaunge
,
diminish
,
take
away
,
alow
,
release
,
and
againe
restraine
what
him
lyfteth
?
Then
I
pray
you
,
of
what
maner
of
men
were
these
words
spoken
?
Or
why
did
the
Bishops
and
Abbots
not
long
agoe
in
the
last
Councell
of
Trente
decree
after
this
manner
at
th
ende
of
their
constitutions
:
Sauing
alwaies
in
al
things
the
Authorite
of
the
Apostolicall
seat
?
But
let
it
be
so
hardely
,
that
the
Pope
alone
is
aboue
all
Councels
:
that
is
to
say
,
let
some
one
parte
be
more
then
the
whole
:
let
him
be
of
greater
power
,
of
more
wisdome
then
all
his
fellowes
together
:
Yea
and
though
Hierome
say
nay
,
Ad
Euagr●●●
let
the
aucthorite
of
one
Citie
be
greater
then
of
the
whole
world
:
But
what
if
he
neuer
saw
nothing
pertaining
to
these
matters
,
and
neuer
read
neither
the
holy
Scriptures
,
nor
the
olde
fathers
,
nor
his
owne
councels
?
What
if
he
,
as
in
time
past
Pope
Liberius
did
,
should
fall
away
to
the
Arrians
?
Or
,
as
Pope
Iohn
,
not
many
yeares
past
,
should
haue
a
wicked
and
a
heathenishe
opinion
of
the
life
to
come
,
&
of
the
immortality
of
soules
?
Or
as
Pope
Zosimus
dyd
afore
time
with
the
councell
of
Nice
,
so
he
shoulde
also
now
falsifie
other
councels
for
the
auancement
of
his
powre
and
aucthoritie
:
and
those
things
which
were
neuer
,
no
not
so
much
as
thought
,
those
he
should
say
were
debated
and
decreed
by
the
holy
fathers
:
and
should
,
as
Camotenses
saith
,
the
Popes
are
wont
ofte
times
to
doe
violently
,
racke
the
Scriptures
,
to
procure
vnto
himselfe
the
fulnesse
of
all
power
?
What
if
he
abandone
the
Christian
faith
and
become
an
Apostata
,
like
as
by
the
testimony
of
Lyran
,
mani
Popes
haue
done
?
Trow
ye
that
notwithstanding
all
this
,
the
holy
Ghost
will
knocke
at
his
breast
and
kindle
in
him
,
wil
he
or
no
,
yea
altogither
against
his
wil
,
such
a
light
,
as
he
can
not
erre
?
Or
shall
he
neuertheles
be
the
fountaine
of
all
law
?
&
shall
the
whole
treasure
of
wisedome
and
vnderstanding
be
found
in
him
as
it
were
in
a
iewel
box
?
or
if
these
things
be
not
in
him
,
may
he
be
able
in
so
great
matters
to
iudge
rightly
and
conuenienly
?
Or
if
he
can
not
iudge
,
doth
he
require
that
all
thinges
should
be
referred
vnto
him
?
What
if
the
Abbots
and
Bysshops
that
are
the
Popes
aduocates
dissemble
not
at
all
,
but
openly
take
vpon
them
to
be
enemies
of
the
Gospel
,
and
wil
not
see
that
which
they
doe
see
,
and
violently
constraine
the
Scriptures
and
wittingly
and
aduisedly
depraue
and
falsefy
the
worde
of
God
,
and
those
thinges
which
are
euidently
and
properlye
spoken
of
Christ
,
and
can
not
be
applyed
to
any
other
person
,
doe
filthilye
and
lewdely
turne
them
vpon
the
Pope
?
What
if
they
saye
that
the
Pope
is
all
and
aboue
all
?
Hostien
.
ca.
Quanto
.
Abba●
de
Electione
.
ca.
Venerabil
.
Or
that
he
can
doe
all
thinges
that
Christ
can
doe
?
or
that
the
Pope
and
Christ
haue
one
chayre
of
state
to
giue
iudgement
in
,
and
one
consistory
?
or
that
he
is
that
same
light
that
came
in
to
the
worlde
,
the
which
,
Christ
pronounced
only
of
hymselfe
,
and
that
he
that
is
an
euill
doer
,
Cornelius
.
Episcopi
in
Concilio
.
Trie
dentino
.
Durandus
.
hateth
and
slyeth
that
light
?
or
that
all
other
Bysshops
haue
receiued
of
his
fulnesse
?
To
conclude
,
what
if
they
should
,
not
colorably
or
darkely
,
but
euidently
and
flatly
make
a
decre
contrary
to
the
expresse
worde
of
God
?
Trow
ye
that
whatsoeuer
these
men
say
,
that
shall
be
straight
waye
the
Gospell
?
Trow
ye
this
shal
be
gods
army
?
trow
ye
Christ
will
be
present
there
?
Trow
ye
that
the
holy
Ghost
wil
swimme
in
these
mens
tongues
?
or
that
thei
may
say
truely
of
themselues
:
It
hath
semed
good
vnto
the
holy
Ghost
and
to
vs
?
Hosius
contra
Brentium
.
li.
2.
caleth
it
a
laufull
,
Counsell
wherin
Christ
was
condemned
.
For
so
the
Petrus
a
Soto
and
his
puefellow
Hosius
,
are
not
afraide
to
affirme
,
that
the
very
same
councell
wherin
Christ
was
adiudged
to
death
,
had
the
spirit
of
prophecy
,
the
holy
spirit
,
the
spirit
of
truth
:
and
that
it
was
not
false
nor
a
lye
,
that
which
those
Byshops
said
.
We
haue
a
law
,
&
according
to
the
law
he
ought
to
dye
:
and
that
thei
iudged
(
for
so
Hosius
doth
write
)
the
truth
of
the
iudgement
:
And
that
the
same
decree
,
wherin
they
pronounced
that
Christe
was
worthy
of
death
,
was
iuste
to
all
respectes
:
It
is
surely
a
merueilouse
case
that
these
men
can
not
pleade
for
themself
,
&
maintaine
their
own
cause
,
onlesse
withal
they
become
the
patrones
of
Annas
and
Caiphas
.
For
thei
that
will
say
that
the
very
same
councell
,
wherein
the
sonne
of
God
was
most
despitefully
condemned
to
the
Crosse
,
was
a
lawefull
and
an
vpright
councell
:
what
councell
I
pray
you
will
they
allow
to
be
corrupted
?
But
their
councels
,
in
manner
all
of
them
,
being
such
as
they
bee
,
it
was
necessary
for
them
,
to
giue
this
sentence
of
the
councell
of
Annas
and
Caiphas
.
But
suppose
ye
that
these
men
will
restore
vs
the
Church
againe
?
the
selfe
same
being
iudges
that
are
themselues
accused
?
Will
these
men
abate
their
ambition
and
pride
?
wil
they
cast
out
themselues
,
or
giue
sentence
against
themselues
,
that
Bisshops
shall
not
be
vnlearned
,
or
that
Bysshops
shall
not
be
sluggishe
bellies
,
or
shal
not
heape
benefice
vpon
benefice
,
or
shall
not
take
vpon
them
to
be
Princes
,
or
shall
not
make
warres
?
Thinke
you
that
Abbots
the
Popes
dere
children
,
will
make
a
decree
,
that
a
Monke
that
seketh
not
to
gett
his
liuing
with
his
own
labour
,
is
a
theefe
?
or
that
it
is
not
lawefull
for
him
to
liue
other
in
Cities
,
or
in
places
of
much
resorte
,
or
of
other
mens
goodes
:
and
that
a
Monke
ought
to
lye
vpon
the
grounde
,
and
to
sustaine
his
life
with
herbes
and
pease
,
apply
himself
to
learning
,
dispute
,
pray
,
worke
,
and
prepare
himselfe
to
the
ministery
of
the
Church
?
Surely
euen
as
sone
wyll
the
Pharisees
and
Scribes
reforme
the
temple
of
God
,
and
of
a
den
of
theeues
will
restore
it
vnto
vs
to
be
an
howse
of
praier
.
The
Papystes
though
they
acknowledge
theyr
errors
,
yet
wyll
they
not
amende
them
.
There
were
some
amongest
them
that
espied
out
diuers
errors
in
the
Church
,
as
Pope
Adriane
,
Aeneas
Siluius
,
Cardinall
Poole
,
Pighius
,
and
others
as
we
saide
before
.
They
helde
afterwardes
a
Councell
at
Trente
,
euen
in
the
same
place
,
where
it
is
now
holden
.
There
assembled
diuers
Bishops
&
Abbots
,
and
others
to
whome
the
matter
appertained
:
they
were
alone
,
whatsoeuer
passed
among
them
,
there
was
no
man
to
gainesay
it
:
for
as
for
our
men
,
they
had
vtterly
shut
them
out
from
al
conference
.
There
they
satt
in
great
expectation
of
the
worlde
sixe
yeares
:
the
first
sixe
monethes
,
as
though
the
matter
had
been
very
nedefull
,
they
decreed
many
thinges
of
the
holy
Trinitee
,
of
the
father
,
of
the
Sonne
,
of
the
holy
Ghost
:
good
things
in
deede
,
although
for
that
time
not
very
necessary
.
Neuerthelesse
in
all
thys
meane
tyme
amongest
so
many
errors
,
so
euident
,
so
oft
by
their
owne
mouthes
confessed
,
so
manifest
,
what
one
error
did
thei
euer
correct
?
from
what
kynde
of
Idolatry
did
they
withdraw
the
people
?
What
superstition
did
they
take
away
?
What
parte
of
theyr
pompe
and
tyranny
haue
they
abated
?
as
though
forsoothe
that
nowe
also
the
whole
worlde
myght
not
perceiue
that
this
is
a
very
conspiracy
and
not
a
Councell
,
and
that
these
Byshops
which
the
Pope
hath
called
vnto
him
at
this
time
,
are
not
by
their
othe
and
affection
vtterly
addicted
vnto
his
name
,
and
wil
neuer
do
any
thing
but
that
which
they
shal
perceiue
to
agre
with
his
pleasure
,
to
make
for
the
aduaucement
of
his
power
,
and
to
be
according
to
his
will
:
or
that
amongest
them
euery
mans
reason
and
sentence
were
not
rather
numbered
,
then
wayed
:
or
that
the
better
parte
were
not
ofte
times
oppressed
with
the
greater
.
Whereupon
we
know
that
ofte
times
it
hath
come
to
passe
,
that
many
good
men
and
Catholike
Bysshops
,
what
time
such
Councels
were
summoned
,
wherin
factions
and
parts
were
openly
maintained
,
knowing
that
they
should
only
leese
their
labour
,
in
as
much
as
the
mindes
of
their
aduersaries
were
bent
vpon
euill
,
and
therfore
not
possible
to
doe
any
good
,
haue
tarried
at
home
.
Athanasius
beyng
called
by
Th
emperour
to
the
Councell
of
Cesarea
,
when
he
saw
that
he
shoulde
present
himselfe
to
the
deadly
hatered
of
his
aduersaries
,
Theodoreius
Li.
1.
ca.
28.
he
refused
to
come
.
The
same
man
afterwardes
,
being
come
to
the
Councell
of
Syrmin
,
when
his
minde
gaue
him
,
by
reason
of
the
fiersenes
and
hatred
of
his
enemies
,
to
what
ende
the
matter
would
come
,
he
trussed
vp
his
baggage
&
went
his
way
.
Tripar
.
li.
10.
ca.
13.
Iohn
Chrysostome
,
although
the
Emperour
Constantius
had
sent
for
him
by
fower
letters
,
to
come
to
the
Councell
of
the
Arrians
,
yet
he
kept
himselfe
at
home
.
Euseb.
Li●
.
ca.
17.
What
time
as
Maximus
the
Bysshop
of
Hierusalem
sate
in
the
councell
of
Palestine
,
the
olde
man
Paphnutius
taking
him
by
the
hande
,
ledde
him
out
of
the
dores
:
saying
,
it
is
not
lawefull
for
vs
,
to
sit
in
councell
of
these
matters
,
amongest
these
wicked
men
.
Unto
the
councell
of
Syrmin
,
from
which
Athanasius
did
conuey
himselfe
away
,
the
Bysshops
of
the
Weste
countries
woulde
not
repaire
.
Cyril
appealed
bi
his
letters
from
the
councell
,
Tripar
.
Sozome
.
li.
5
,
ca.
15
of
those
that
were
called
Patropassiani
.
Pauline
the
Bysshop
of
Trier
&
diuers
others
,
when
they
saw
the
practise
and
power
of
Auxentius
,
refused
to
come
to
the
councell
of
Millane
.
For
in
vaine
they
saw
they
should
go
vnto
that
place
,
where
no
reason
but
faction
was
hearde
,
and
where
al
causes
were
determinable
,
not
according
to
iudgement
,
but
according
to
fauor
.
And
yet
they
,
albeit
they
had
neuer
so
greuous
and
obstinate
aduersaries
,
neuertheles
if
they
had
come
,
at
the
least
they
shoulde
haue
had
free
liberty
to
speake
&
to
be
hearde
in
the
councell
.
But
as
for
vs
,
in
as
much
as
it
is
not
lawful
for
ani
of
our
sort
once
to
sitte
,
or
so
much
as
to
be
seene
in
the
assemblie
of
these
men
,
much
lesse
to
be
hearde
freely
to
speake
:
and
on
the
other
side
,
for
as
much
as
the
Popes
Legates
,
the
Patriarches
,
the
Archbyshops
,
the
Bysshoppes
,
the
Abbots
all
coniured
together
,
al
fettered
in
one
faute
,
al
bound
with
one
othe
,
&
only
haue
place
to
sit
,
only
haue
aucthoritie
to
giue
their
voice
,
and
in
conclusion
,
as
though
thei
had
done
nothing
,
to
submit
al
their
iudgements
to
the
Popes
wil
and
pleasure
alone
:
euen
to
the
intent
that
he
who
ought
rather
to
haue
pleaded
his
own
cause
at
the
barre
,
should
giue
sentence
of
himself
:
in
as
much
,
I
say
,
as
that
olde
and
Christian
liberty
,
which
in
all
Christian
Councels
ought
chiefly
to
be
maintained
,
is
now
in
councel
vtterly
taken
away
,
no
good
and
godly
man
ought
to
maruaile
,
if
wee
doe
now
at
this
time
,
that
thing
,
which
thei
see
the
fathers
and
Catholike
Bysshops
did
afore
time
,
when
like
cause
was
offered
:
so
that
bycause
in
the
councell
we
can
not
be
heard
,
&
Princes
Embassadors
ar
laughed
to
scorne
,
and
we
all
,
as
though
the
matter
were
already
dispatched
and
concluded
,
ar
before
iudgement
condempned
,
if
I
say
,
we
had
rather
tary
at
home
&
commit
the
whole
matter
vnto
God
,
then
to
go
to
the
place
,
where
we
shall
neither
haue
any
place
,
nor
yet
any
thing
preuaile
at
al.
But
as
touching
our
own
iniuries
,
we
can
beare
them
paciently
&
quietly
ynough
.
But
wherfore
I
pray
you
doe
they
exclude
Christian
Kinges
and
godly
Princes
from
their
councels
?
Why
doe
they
either
so
vncurtesly
dispatche
them
out
of
their
company
,
or
reiect
them
with
such
reproche
:
when
that
as
though
they
were
no
Christian
men
,
or
were
not
able
to
iudge
,
they
will
not
suffer
them
to
sit
in
counsell
in
causes
of
Religion
,
nor
to
knowe
the
state
of
their
owne
Churches
.
Or
in
case
they
doe
entermedle
at
any
time
by
their
aucthoritie
,
&
doe
the
thing
which
thei
may
do
,
which
thei
are
commanded
to
doe
,
which
they
are
bounde
to
do
,
and
which
we
know
Dauid
,
Salomon
,
&
other
good
princes
haue
done
:
and
take
vpon
them
,
other
whiles
the
Byshops
be
a
sleepe
,
or
whiles
they
doe
rebellyously
resist
,
to
bridle
the
raging
lustes
of
priestes
,
and
both
driue
them
to
the
doing
of
their
duty
,
and
kepe
them
from
disorder
:
&
moreouer
if
they
plucke
downe
Idolls
,
withdraw
superstition
,
set
vp
the
true
worship
of
God
:
Why
crie
they
by
and
by
,
that
they
turne
all
things
vpside
downe
:
that
they
breake
into
other
mens
offices
,
and
behaue
themselues
lewdely
and
arrogantly
?
What
Scripture
hath
at
any
time
forbidden
Christian
Princes
from
the
hearing
of
such
causes
?
Whoe
did
euer
make
these
lawes
but
these
fellowes
onely
?
But
they
will
say
,
Ciuile
princes
haue
learned
how
to
manege
the
common
welthe
,
and
to
exercise
armes
:
as
for
the
misteries
of
Religion
they
vnderstande
them
not
.
Then
I
pray
you
,
what
other
is
the
Pope
at
this
day
,
but
a
Monarche
or
a
prince
?
What
be
the
Cardinals
?
which
degree
it
is
now
scantly
lawfull
for
any
others
to
haue
,
then
Kinges
and
Princes
sonnes
.
What
be
the
Patriarches
?
what
Archbisshops
for
the
most
part
,
what
Bysshops
,
what
other
be
the
Abbots
at
this
day
in
the
Popes
kingdome
,
but
worldly
Princes
,
but
Dukes
,
but
Earles
,
wyth
stately
gardes
about
them
whersoeuer
they
go
,
and
decked
also
many
times
with
collers
and
chaines
of
Golde
?
They
haue
in
deede
sometime
a
peculier
apparell
,
Crosses
,
Pillers
,
Hattes
,
Myters
,
Palls
,
the
which
kinde
of
pompe
the
auncient
Bysshops
,
Chrysostome
,
Augustine
and
Ambrose
had
neuer
.
Now
besides
these
things
,
what
teache
they
,
what
say
they
,
what
do
they
,
what
liue
they
in
any
point
that
is
comlye
and
commendable
not
onely
for
a
Bysshop
,
but
also
for
a
Christian
man
?
Is
it
so
great
a
matter
to
cary
a
counterfait
title
and
for
onely
chaunge
of
garmentes
,
to
bee
called
a
Bysshop
?
Surely
that
the
waight
of
all
gouernement
should
be
assigned
ouer
vnto
them
only
,
which
nether
do
know
nor
will
know
what
appertaineth
to
these
thinges
,
nor
set
not
a
halfpeny
by
any
part
of
Religion
,
further
than
as
it
toucheth
the
kitchin
&
the
belly
,
that
they
onely
shoulde
be
made
iudges
,
and
be
appointed
as
it
were
blind
men
to
keepe
the
watche
towre
:
&
on
the
other
syde
to
haue
a
Christian
prince
that
is
well
instructed
,
to
stande
a
very
blocke
and
a
post
without
giuing
any
voice
,
without
vttering
his
opinion
,
only
to
awaite
what
they
wil
appoint
or
commaunde
him
to
doe
,
without
eares
,
without
eyes
,
without
stomacke
,
without
courage
,
to
receiue
without
exception
whatsoeuer
these
fellowes
shall
lay
vpon
him
,
and
at
a
blinde
auenture
doe
their
commaundements
,
how
blasphemous
and
wicked
soeuer
thei
be
,
yea
though
they
shoulde
commaunde
them
to
destroye
Religion
all
together
,
and
to
hange
vp
Christ
himselfe
vpon
the
Cross
:
this
is
surely
a
matter
bothe
of
great
pride
,
and
of
great
reproch
,
and
of
great
iniquite
,
&
also
vntolerable
for
Christian
and
wise
Princes
to
endure
.
For
what
think
you
?
Can
Annas
and
Caiphas
vnderstand
these
matters
?
and
can
not
Dauid
and
Ezechias
vnderstande
them
?
Is
it
lawfull
for
a
Cardinal
being
a
man
of
warre
and
deliting
in
blood
,
to
sit
in
the
councell
?
And
is
it
not
lawful
for
the
Emperor
or
a
Christian
king
?
For
we
doe
giue
no
aucthoritie
vnto
our
magistrates
more
then
that
we
know
is
both
giuen
vnto
them
out
of
gods
word
,
and
also
approued
by
the
example
of
the
beste
gouerned
common
welthes
.
For
besides
that
God
hath
committed
vnto
euery
faithfull
Prince
the
charge
of
both
the
tables
,
to
the
entent
he
shoulde
vnderstande
that
not
only
Ciuile
matters
,
but
also
religious
&
Ecclesiasticall
causes
appertained
to
his
office
.
Besides
that
,
kings
or
oftentimes
&
expresly
commanded
of
God
to
cut
down
superstitious
groues
,
to
ouerthrowe
Images
of
Idoles
and
aulters
,
to
haue
at
hande
a
copye
of
the
boke
of
the
law
:
and
that
Esaie
saith
,
he
ought
to
be
a
patron
and
a
fosterer
of
the
Church
:
Besids
,
I
say
,
al
these
things
,
we
see
by
the
stories
&
examples
of
the
best
tims
for
gouernement
,
that
godly
Princes
neuer
thought
it
a
thing
estranged
from
their
office
,
to
take
the
charge
of
Churches
.
Moses
a
ciuile
magistrate
,
and
a
leader
of
the
people
,
bothe
receaued
of
God
and
also
deliuered
vnto
the
people
the
whole
ordre
of
religion
and
of
sacrifices
:
Exod.
32.
and
moreouer
sharpely
and
greuously
chastened
Aaron
the
Byshoppe
for
the
golden
calfe
,
and
for
transgression
of
Religion
.
Iosue
although
he
was
none
other
but
a
cyuile
magistrate
,
neuerthelesse
what
time
he
was
fyrste
aduaunced
to
his
office
,
Iosu.
●
.
and
appoynted
to
be
ruler
ouer
the
people
,
he
receiued
his
commission
,
namely
for
religion
,
and
for
the
worshiping
of
God
.
King
Dauid
,
what
tyme
as
all
religion
by
wicked
kinge
Saule
was
vtterly
destroied
,
broughte
home
againe
the
arke
of
God
:
that
is
to
saye
,
he
restored
religion
:
neither
was
he
there
as
one
that
onely
did
cal
vpon
them
and
exhorte
them
to
that
worke
:
P●●
.
13
.
but
also
he
made
Psalmes
and
Hymnes
,
and
did
set
in
ordre
euery
degre
,
and
ordained
their
solemne
araye
,
and
was
in
manner
the
chiefe
amonge
the
Preestes
.
Salamon
the
king
buylded
a
Temple
to
the
Lord
,
the
whiche
his
father
Dauide
had
onely
in
purpose
to
set
vp
,
and
when
all
was
finished
he
made
a
goodly
oration
to
the
people
touching
Religion
,
and
the
worship
of
God
:
&
afterwards
he
remoued
Abiathar
the
Bysshop
out
of
office
,
and
did
apoint
in
his
place
Sadoke
:
and
what
time
as
the
Lords
Temple
was
afterwards
through
the
defaulte
and
negligence
of
the
priestes
in
most
filthy
wise
defiled
,
Pa●r
.
1●
.
Ezechias
the
king
commaunded
that
the
rubbishe
and
filth
should
be
caried
away
,
that
lightes
should
be
set
vp
,
that
incense
should
be
offered
,
and
sacrifices
be
made
according
to
the
olde
appointed
order
,
Reg.
18.
also
that
the
brasen
Serpent
which
at
that
time
the
people
did
most
vngodly
worsship
,
should
be
taken
downe
and
broken
into
powder
.
Pār
.
17.
King
Iosaphat
,
what
time
he
saw
the
true
worship
of
God
was
hindered
,
&
that
the
people
was
withholden
by
a
priuate
superstition
,
from
the
common
Temple
which
was
at
Ierusalem
,
wherunto
men
ought
to
resort
yearely
from
al
partes
of
the
realme
,
he
ouerthrew
and
toke
away
their
hill
altars
&
superstitious
groues
.
Reg.
23.
King
Iosias
was
diligent
in
admonisshing
the
priestes
and
Bysshops
of
their
dutye
.
King
Ioas
corrected
the
ryoting
&
arrogancy
of
priests
.
Reg.
12.
Iehu
did
put
the
wicked
Prophets
to
death
.
Reg.
10.
But
now
to
speake
no
more
of
examples
out
of
the
holy
Scriptures
,
and
that
we
may
rather
come
to
consider
in
what
sorte
the
Church
hath
been
gouerned
since
the
birth
of
Christ
in
the
time
of
the
gospell
,
in
time
past
Christian
Emperors
did
summon
the
Bysshops
to
come
to
councels
.
Constantine
the
Councell
of
Nice
,
Theodosius
the
first
,
the
Councel
of
Constantinople
.
Theodosius
the
second
,
the
councel
of
Ephesus
.
Marcion
the
councel
of
Calcedon
.
&
what
time
as
Rufine
alleged
a
councell
,
as
an
aucthoritie
that
made
for
his
purpose
,
his
aduersari
Hierôe
for
to
confute
him
,
saith
:
Tel
me
,
by
what
Emperor
was
it
summoned
.
The
same
man
in
an
Epitaphe
of
Paula
doth
cyte
the
letters
of
Emperours
,
which
commaunded
the
Latine
and
Greeke
Bysshops
to
appere
at
Rome
.
Doubtlesse
for
fiue
hundred
yeares
together
,
Th
emperour
alone
called
the
holy
assemblies
,
&
helde
the
councels
of
Bysshops
.
So
much
the
more
doe
we
maruaile
at
the
vntimely
boldnesse
of
the
Bysshop
of
Rome
,
at
this
day
,
who
so
vnaduisedly
entyteleth
himselfe
alone
vnto
that
thing
,
which
he
knoweth
,
whiles
the
Christian
common
welth
was
vnited
in
one
,
was
the
Emperours
right
:
and
now
sythens
that
kynges
haue
encroched
vpon
part
of
the
Emperors
estate
,
is
the
common
right
of
all
princes
:
and
yet
he
thinketh
it
sufficient
for
him
to
signifie
his
pleasure
of
holding
a
councell
to
the
greatest
estate
of
the
worlde
,
euen
as
he
woulde
sende
to
his
man
.
Pa●●
.
4.
in
Bulla
sua
ad
Imp.
Ferdinandum
.
And
in
case
that
Ferdinando
paraduenture
be
of
such
modesty
,
by
reason
he
is
not
sufficiently
instructed
of
the
Popes
sleightes
,
that
he
can
bere
this
iniurye
:
yet
the
Pope
himselfe
for
his
holines
sake
should
not
offer
him
iniury
,
&
chaleng
vnto
himself
the
right
of
an
other
man
.
But
some
man
will
say
:
true
it
is
that
in
those
daies
the
Emperour
called
the
councels
,
bicause
the
Bysshop
of
Rome
was
not
yet
come
to
this
greatnes
:
yet
neither
at
that
time
did
he
sit
together
in
councell
with
the
Bysshops
,
nor
entermeddle
his
authoritie
wyth
anye
parte
of
their
consultation
.
Yes
truely
the
Emperour
Constantine
,
Hist.
Eccle.
li.
●
▪
ca.
5.
as
Theodoret
saith
,
did
not
onely
sitt
amongest
them
in
the
councel
of
Nice
,
but
also
admonished
the
Bishops
how
thei
ought
to
trie
their
controuersy
out
of
the
bookes
of
the
Prophets
and
of
the
Apostles
.
In
disputation
,
saith
he
,
of
matters
of
diuinitie
,
wee
haue
the
doctrine
of
the
holy
Ghost
set
before
vs
,
to
the
intent
we
should
folowe
it
.
For
the
bookes
of
the
Euangelistes
,
of
the
Apostles
,
and
of
the
Prophets
,
doth
sufficiently
declare
vnto
vs
what
we
ought
to
think
of
gods
will
.
Li.
1.
ca.
5.
Theodosius
the
Emperour
,
as
Socrates
saith
,
dyd
not
onely
sit
amongest
the
Bysshops
,
but
also
was
chiefe
iudge
of
the
controuersy
,
and
did
both
teare
the
writinges
of
the
Heretikes
,
and
also
allowed
the
iudgement
of
the
Catholykes
.
In
the
councel
of
Chalcedon
,
Socra
.
li.
●
.
cap.
10.
the
ciuile
Magistrate
condemned
by
sentence
pronounced
by
his
own
mouth
,
Dioscorus
,
Iuuenal
,
and
Thalassius
being
Bysshops
,
for
Heretykes
:
and
gaue
iudgement
that
they
should
be
disgraded
from
that
dignite
of
the
Church
.
In
the
thirde
councell
of
Constantinople
,
We
haue
read
it
,
saith
he
,
and
we
haue
subscribed
.
In
the
seconde
councell
called
Aransicanum
,
Princes
embassadors
being
noble
men
,
did
not
onely
declare
their
mindes
touching
Religion
,
but
also
subscribed
amongest
the
Bysshops
.
For
it
is
written
in
th
ende
of
that
councel
after
this
sorte
,
Petrus
Marcellinus
,
Felix
,
Liberius
.
men
of
great
honor
and
most
renouned
Lieutenantes
of
those
countries
that
appertaine
to
Fraunce
,
and
men
of
noble
parentage
,
haue
subscribed
their
consent
.
Siagrius
,
Opilio
,
Pantagathus
,
Deodatus
,
Cariattho
,
Marcellus
,
right
noble
men
,
haue
subscribed
.
But
if
Lieutenants
generall
and
noble
men
might
subscribe
in
the
councell
,
might
not
Emperors
and
Kings
doe
the
same
?
It
was
not
nedefull
,
we
confesse
,
to
prosequute
so
largly
&
in
so
many
words
,
so
clere
a
matter
if
we
had
not
to
doe
with
such
men
as
of
contention
and
for
desire
of
victory
,
are
wont
to
denie
al
things
that
are
most
plaine
,
and
euen
those
thinges
which
they
see
and
haue
daily
in
their
eyes
.
Iustinian
the
Emperour
made
a
law
touching
the
amendement
of
the
maners
and
brideling
of
the
arrogancy
of
priestes
:
and
although
he
were
a
Christian
&
a
Catholike
Emperor
,
yet
he
was
so
bolde
to
thrust
out
of
the
Papal
dignitie
two
Popes
,
Siluerius
&
Uigilius
the
successors
of
Peter
&
vicars
of
Christ
.
Now
then
thei
which
take
vpon
them
aucthorite
ouer
Byshops
which
receiue
commission
from
God
touching
Religion
,
which
bring
home
the
arke
of
God
,
make
holy
Psalmes
,
haue
rule
ouer
priests
,
builde
Temples
,
make
sermons
touching
the
worshipping
of
God
,
which
clense
temples
,
throw
downe
hylle
altares
,
set
fier
on
superstious
groues
,
which
admonish
priestes
of
their
duty
,
and
prescribe
lawes
wherafter
thei
shal
liue
,
which
put
wicked
prophets
to
death
,
which
depriue
Bysshops
,
which
call
the
assemblies
of
Bysshops
,
which
sit
together
with
the
Bysshops
,
&
directe
them
what
thei
shal
doe
,
which
doe
condemne
an
Heretike
Bysshop
to
be
punished
,
which
sit
in
iudgement
of
matters
of
Religion
,
which
subscribe
,
which
pronounce
their
opinion
,
they
I
say
that
,
doe
al
these
things
not
at
other
mens
commaundements
,
but
in
their
own
name
,
and
that
vprightly
&
godly
,
shal
we
say
that
vnto
such
doth
not
appertaine
the
charge
of
Religion
?
or
that
a
Christian
magistrate
entermedling
with
these
maters
doth
other
leudly
or
arrogantly
,
or
wickedly
?
truly
the
most
ancient
&
most
Christian
Emperors
&
kings
,
haue
entermedled
with
these
matters
,
yet
were
thei
neuer
therfore
noted
other
to
be
vngodly
or
presumptuouse
.
And
who
would
wishe
for
either
more
catholike
Princes
,
or
more
notable
examples
?
Now
if
this
were
lawful
in
them
,
being
only
cyuile
magistrates
&
rulers
of
comon
welthes
,
what
haue
our
Princes
offended
,
which
being
in
the
same
office
,
mai
not
also
haue
the
same
liberty
?
or
what
great
excellency
of
lerning
,
of
iudgement
,
of
holynes
is
in
these
men
,
that
contrary
to
the
custome
of
al
the
olde
&
catholike
Bysshops
,
which
were
wont
to
conferre
in
matters
of
Religion
with
noble
men
,
thei
should
now
reiect
them
from
the
hearing
of
such
matters
,
&
from
their
common
assemblie
?
But
ful
wel
do
they
prouide
for
themself
&
for
their
kingdome
:
which
otherwise
thei
see
would
shortly
come
to
ground
.
For
if
thei
,
whom
God
hath
placed
in
the
highest
degree
,
did
se
and
vnderstande
the
sleightes
of
these
men
,
how
by
them
the
commandements
of
Christ
are
despised
:
the
light
of
&
Gospell
darkened
&
vtterly
put
out
:
themselues
abused
,
and
at
vnwares
laughed
to
scorne
,
&
also
debarred
from
the
entry
into
the
kingdome
of
God
:
they
would
neuer
suffer
themselues
to
be
other
so
proudly
despised
,
or
so
shamfully
laughed
to
scorne
:
whereas
now
through
ignorance
&
blindnes
,
thei
kepe
them
vnder
awe
,
and
in
their
daunger
.
As
for
vs
,
touching
the
chaunge
of
Religion
,
we
haue
done
nothing
,
as
we
said
before
,
rashly
or
presumptuously
,
nothing
but
leisurly
and
with
gret
deliberation
.
Neither
would
we
euer
haue
taken
in
hande
to
doe
it
,
had
not
the
manifest
&
the
expresse
wil
of
God
declared
vnto
vs
in
the
holy
scriptures
,
&
the
regard
of
our
own
saluation
compelled
vs
thereunto
.
And
albeit
we
haue
forsaken
that
Church
.
which
these
men
do
cal
.
Catholike
,
&
by
reason
therof
do
bring
vs
in
hatered
of
those
that
cannot
iudge
.
neuertheles
this
is
sufficient
for
vs
,
&
ought
to
be
sufficient
for
euery
man
that
is
wise
and
godly
and
careful
of
euerlasting
life
,
that
we
haue
forsaken
that
Church
which
might
erre
,
which
Christ
himselfe
that
can
not
erre
,
so
long
before
did
prophecy
,
that
it
shoulde
erre
:
and
which
wee
our selues
did
euidently
see
before
our
eyes
,
swarue
awaye
from
the
holy
Fathers
,
from
the
Apostles
,
from
Christ
himselfe
,
from
the
Primitiue
and
Catholike
Church
.
Againe
we
are
come
,
euen
as
nere
as
we
could
possible
,
to
the
Church
of
the
Apostles
,
and
of
the
olde
catholike
Bysshops
and
Fathers
,
euen
to
that
Church
,
which
wee
knowe
was
as
yet
a
pure
,
and
as
Tertullian
saith
,
an
vndefiled
Uirgine
:
infected
as
yet
neither
with
anye
ydolatry
,
nor
with
any
greuous
&
knowen
error
:
&
we
haue
directed
not
our
doctrine
only
,
but
also
our
Sacraments
and
the
forme
of
our
common
praiers
,
according
to
their
rules
&
ordinances
.
And
whereas
,
before
,
Religion
was
shamefully
neglected
&
depraued
at
these
mens
handes
,
we
,
according
as
we
know
both
Christ
himself
&
all
other
godly
men
in
manner
had
done
heretofore
,
haue
brought
it
home
vnto
the
original
,
&
to
the
first
principles
.
For
we
thought
it
requisite
ther
to
seke
the
reformation
of
Religion
,
from
whence
the
first
principles
therof
were
deriued
.
For
this
argument
,
sayth
the
most
auncient
father
Tertullian
,
is
stronge
against
all
Heresies
:
That
is
true
,
whatsoeuer
is
first
:
whatsoeuer
is
of
latter
time
,
that
is
counterfait
.
Ireneus
appealed
ofte
times
to
the
most
auncient
Churches
,
such
as
were
nerest
vnto
Christes
tyme
,
and
of
which
it
was
hardely
to
be
beleued
that
they
dyd
erre
.
Wherefore
is
not
that
way
folowed
at
thys
day
?
Wherfore
doe
we
not
retourne
vnto
the
example
of
the
auncient
Churches
?
Wherefore
can
not
that
sentence
bee
hearde
nowe
a
daies
amongest
vs
,
which
in
the
counsell
of
Nice
longe
ago
,
withoute
the
gainesaying
of
anye
man
,
was
pronounced
of
so
many
Byshoppes
and
Catholike
fathers
,
.i.
Let
the
old
or
auncient
customes
of
manners
prouayle
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Esdras
,
what
time
he
went
about
to
make
vp
the
decayed
places
of
Gods
temple
,
he
sent
not
to
Ephesus
,
although
there
was
a
very
beutifull
and
gorgious
temple
of
Diana
:
and
when
he
woulde
restore
their
ceremonies
and
sacrifices
,
he
sente
not
to
Rome
,
althoe
peraduenture
he
had
hearde
of
their
solemne
sacrifices
,
called
Hecatombas
,
Solitaurilia
,
Lectisternia
,
of
their
supplications
,
and
of
the
ceremoniall
bokes
of
Numa
Pompilius
.
He
thought
it
inough
for
him
to
set
before
his
eyes
,
and
to
follow
the
paterne
of
the
olde
temple
which
Salomon
did
rayse
vp
at
the
first
,
according
to
the
appointment
of
God
:
and
to
beholde
those
olde
orders
&
ceremonies
,
whiche
God
him self
prescribed
by
name
vnto
Moses
.
Aggeus
the
Prophete
,
what
time
the
temple
was
buylded
vp
agayne
by
Esdras
,
and
the
people
mighte
seeme
to
haue
a
very
good
occasion
offered
them
to
reioyce
at
so
great
a
benefit
of
the
most
mighty
and
mercifull
God
:
yet
he
constrayned
the
teeres
to
fall
from
all
their
eyes
,
bicause
that
they
,
whiche
remaynyng
yet
aliue
,
had
seene
the
buyldinges
of
the
first
temple
,
before
it
was
razed
by
the
Babylonians
,
remembered
that
it
lacked
muche
of
that
beauty
that
it
had
in
times
paste
.
For
then
surely
would
they
haue
thought
their
temple
throughly
well
restored
,
if
it
had
answered
to
the
olde
paterne
and
to
the
maiestie
of
the
first
Temple
.
S.
Paule
,
for
to
purge
the
Supper
of
our
Lorde
,
whiche
the
Corinthians
had
begonne
euen
then
to
corrupt
,
did
set
before
them
Christes
institution
for
them
to
followe
:
I
haue
,
saythe
he
,
deliuered
vnto
you
that
,
whiche
I
receyued
of
the
Lord
.
And
Christ
for
to
confute
the
error
of
the
Pharisees
:
You
must
retorne
,
saith
he
,
to
the
beginning
:
from
the
beginning
it
was
not
so
.
And
to
the
intent
he
might
the
better
rebuke
the
filthy
gayne
and
couetousnesse
of
preestes
,
and
purge
the
temple
:
From
the
beginning
,
sayth
he
,
this
was
a
house
of
prayer
,
where
al
the
people
together
should
deuoutly
and
soberly
cal
vpon
God
:
and
so
ought
you
also
to
vse
it
at
this
day
:
for
it
was
not
buylded
to
that
intent
,
for
to
become
a
denne
of
theeues
.
So
likewise
all
the
godly
Princes
,
and
such
as
were
commended
in
the
holye
Scriptures
,
were
therefore
chiefly
commended
,
bicause
thei
had
walked
in
the
wayes
of
Dauid
their
father
:
that
is
to
saye
,
bicause
they
had
resorted
back
to
the
first
principles
,
&
to
the
wel
heades
,
and
restored
religion
to
his
first
estate
.
Therefore
,
what
time
we
sawe
that
these
menne
had
vtterly
throwen
all
thynges
vnder
fote
,
and
that
in
the
Churche
of
God
there
remayned
nothyng
but
miserable
ruynes
,
we
thought
it
beste
to
sette
before
vs
those
Churches
,
whiche
we
dyd
know
certainly
bothe
that
they
had
not
erred
,
and
also
that
they
had
nothing
to
doe
,
nother
with
priuate
Masses
,
nor
with
prayers
in
an
vnknowen
and
straunge
tonge
,
nother
yet
with
this
corruption
of
Sacramentes
,
nor
other
folyshe
toyes
.
And
wheras
our
desire
was
,
that
the
lordes
Temple
should
be
restored
to
his
first
estate
:
we
went
not
about
to
seke
any
other
foundation
,
then
that
which
we
knew
was
layde
now
long
agoe
by
the
Apostles
:
the
whiche
is
our
sauiour
Iesus
Christ
.
Of
prouinciall
Councels
.
And
whereas
we
hearde
God
him selfe
speakynge
vnto
vs
in
his
worde
,
and
sawe
euidente
examples
of
the
olde
and
primitiue
Churche
:
agayne
whereas
the
hope
of
a
generall
councell
was
verye
vncertaine
,
and
muche
more
vncertaine
the
successe
thereof
:
but
chiefly
whereas
we
were
certayne
of
Gods
will
,
and
therefore
thought
it
a
verye
vnlawefull
thynge
to
be
ouermuch
carefull
and
troubled
aboute
the
iudgementes
of
menne
:
we
could
no
longer
stande
in
deliberation
with
fleshe
and
bloud
:
but
rather
we
dyd
that
thyng
,
whiche
bothe
mighte
well
be
done
,
and
whiche
had
bene
ofte
times
done
of
many
godly
menne
and
catholike
Bysshoppes
:
takyng
in
hande
to
prouide
for
our
Churches
by
a
prouinciall
Councell
.
For
thus
we
knowe
right
well
the
olde
Fathers
were
wonte
to
make
a
profe
,
before
they
dyd
come
to
councels
assembled
out
of
the
whole
worlde
.
There
be
abrode
at
this
daye
Canones
wryten
in
particuler
counsels
,
at
Carthage
vnder
Cyprian
,
at
Ancyra
,
at
Neocesaria
,
at
Grangra
,
also
in
Paphlagonia
,
as
some
men
thinke
,
before
the
name
of
the
vniuersall
councell
of
Nice
was
euer
hearde
of
.
After
this
manner
in
time
past
,
the
Pelagians
and
Donatistes
,
without
a
generall
councell
,
were
by
and
by
mette
with
all
at
home
in
a
pryuate
consultation
.
Thus
Ambrose
a
Christian
Byshop
,
what
time
Constantius
th
emperour
dyd
euidently
fauor
Auxentius
a
Byshop
of
the
Arrians
faction
,
appealed
not
vnto
the
generall
councel
,
wherin
he
saw
,
by
reson
of
th
emperours
power
,
&
of
affection
vnto
partes
,
nothyng
could
be
done
,
but
vnto
his
own
clergie
&
people
:
that
is
to
say
,
vnto
a
Prouinciall
assemblie
.
Thus
in
the
councell
of
Nice
it
was
decreed
,
that
euery
yeare
twise
:
in
the
councell
of
Carthage
,
that
yerly
ones
at
the
least
,
there
should
be
in
euery
prouince
assemblies
of
Byshoppes
:
the
whiche
thynge
,
the
councell
of
Chalcedone
saythe
was
done
for
this
cause
:
that
,
if
any
errors
or
abuses
should
crepe
out
in
any
place
,
they
might
by
and
by
,
euen
in
the
very
place
where
thei
sprange
vp
,
be
destroyed
.
So
that
when
Secundus
and
Palladius
refused
the
councel
of
Aquileia
,
bycause
it
was
not
a
generall
and
a
common
councell
,
Ambrose
the
Byshop
of
Millane
answered
:
It
ought
not
to
seme
new
or
strange
to
any
man
,
if
the
Byshops
of
the
weste
called
councels
amongest
them selues
,
and
made
prouinciall
assemblies
:
for
that
hath
bene
done
both
of
the
Westerne
Byshoppes
not
a
fewe
times
,
and
of
the
Grekes
very
oft
.
Thus
had
Charles
the
great
a
prouinciall
councell
in
Germany
,
touchyng
the
taking
away
of
images
,
agaynst
the
seconde
councell
of
Nice
.
Neyther
is
this
way
of
proceding
vtterly
vnhearde
of
,
or
newe
amongest
vs
.
For
we
haue
had
in
times
paste
here
in
Englande
prouinciall
assemblies
,
and
with
our
own
lawes
we
haue
ordered
our
Churches
.
What
needeth
many
wordes
?
Truely
,
euen
those
same
councels
that
were
the
fullest
and
greatest
,
and
whereof
these
men
ar
wonte
so
much
to
make
theyr
auaunt
,
if
thei
be
compared
with
al
the
other
Churches
,
which
through
out
the
world
doe
acknowlege
and
confesse
the
name
of
Christe
:
what
other
thyng
I
pray
you
they
seeme
to
be
,
then
certaine
priuate
councels
of
a
fewe
Byshops
,
&
prouincial
assemblies
?
For
althoe
peraduenture
Italy
,
Fraunce
,
Spayne
,
Englande
,
Germany
,
Denmarke
and
Scotlande
should
assemble
themselues
together
and
yet
all
Asia
,
Grece
,
Armenia
,
Persia
,
Media
,
Mesopotamia
,
Egypte
,
Ethiope
,
Inde
,
Mauritania
should
be
absent
,
in
all
which
places
there
be
both
many
Christian
men
and
also
Byshoppes
:
how
might
it
appere
to
any
sobre
manne
,
that
suche
a
councell
were
generall
?
Or
when
so
many
partes
of
the
world
ar
absent
,
how
can
they
saye
truely
,
that
they
haue
the
consent
of
the
whole
worlde
?
or
what
maner
of
councell
was
this
laste
holden
at
Trente
?
or
how
might
it
be
called
general
,
when
that
out
of
all
Christian
kingdomes
and
countries
there
came
vnto
it
but
forty
Bysshoppes
,
and
of
them
some
that
were
so
eloquent
,
that
they
seemed
more
mete
to
be
sent
to
the
Grammer
schole
:
but
so
well
learned
,
that
they
neuer
redde
ouer
the
holy
Scriptures
?
Howe
so
euer
it
is
,
the
truthe
of
the
gospell
of
Iesus
Christe
,
dothe
not
depende
upon
councels
,
or
as
Paule
sayth
,
vpon
the
daye
of
man
.
But
in
case
they
,
who
ought
to
be
careful
ouer
the
Church
of
God
,
wil
not
become
wise
,
but
will
abandon
their
dutie
,
and
harden
their
hartes
agaynste
God
and
his
anoynted
Christe
,
and
continew
still
in
peruertyng
the
streyght
wayes
of
the
Lorde
:
God
will
rayse
vp
the
very
stones
,
and
make
litel
babes
eloquent
,
that
alwaies
there
may
be
some
,
by
whome
the
lies
of
these
men
maye
be
confuted
.
For
God
is
able
not
only
without
councels
,
but
also
maugre
the
councels
,
both
to
defende
and
to
encrease
his
kyngdome
.
There
be
,
saythe
Salomon
,
many
deuises
in
mans
hart
,
but
the
councel
of
the
Lorde
abideth
stable
:
for
there
is
no
knowlege
,
there
is
no
wisedome
,
there
is
no
councell
agaynste
the
Lorde
.
Thinges
,
sayth
Hilary
,
that
ar
buylded
vp
by
mannes
worke
,
doe
not
endure
.
The
Churche
of
God
muste
be
otherwise
buylded
,
and
otherwise
conserued
.
For
it
is
grounded
vpon
the
foundation
of
the
Apostls
and
Prophetes
,
and
ioynted
together
with
one
corner
stone
Iesus
Christ
.
But
S.
Hierome
of
all
other
speaketh
most
plainely
and
most
aptly
for
these
times
:
In
prophetam
Naum.
ca.
3.
Whomsoeuer
sayth
he
,
the
Deuil
hath
deceiued
,
and
hath
as
it
were
with
swete
and
impoysened
enchauntment
of
the
meremaydes
,
entised
to
fall
a
slepe
,
those
the
worde
of
God
dothe
awake
,
and
sayth
:
Ryse
thou
that
slepeste
,
stande
vp
,
and
Christe
will
giue
the
lighte
.
Wherefore
at
the
commyng
of
Christe
and
of
Gods
worde
,
and
of
the
doctrine
of
the
Churche
,
&
of
the
vtter
ouerthrow
of
Niniue
,
and
of
that
moste
beautifull
harlot
:
the
people
that
before
vnder
sholemasters
was
rocked
a
slepe
,
shall
be
raysed
vp
,
and
with
haste
shal
goe
to
the
mountaynes
of
the
Scriptures
,
there
they
shall
finde
mountaynes
,
Moses
,
Iesus
the
sonne
of
Naue
:
mountaines
the
Prophetes
:
mountaynes
of
the
newe
testamente
,
the
Apostles
,
the
Euangelistes
:
And
when
they
shall
flee
vnto
suche
mountaines
,
and
exercise
themself
in
the
readyng
of
these
kinde
of
mountaynes
:
yf
they
finde
no
manne
to
teache
them
(
for
the
haruest
shall
be
greate
,
and
the
workemen
fewe
)
neuerthelesse
bothe
the
endeuour
of
the
people
,
bycause
they
flee
vnto
these
kinde
of
mountaynes
,
shall
be
allowed
,
and
the
negligence
of
the
scholemasters
shal
be
controlled
.
These
be
the
words
of
Hierome
,
so
playne
that
there
needeth
no
interpreter
:
so
well
applied
to
those
thinges
whiche
we
see
now
before
our
eyes
,
that
he
semeth
vnto
vs
,
to
foreshewe
as
it
were
with
the
spirite
of
Prophecie
,
and
to
entende
to
set
before
our
eyes
the
whole
state
of
our
times
,
and
the
fall
of
that
moste
sumptuously
attiered
harlot
of
Babylone
,
and
the
reformation
of
the
Church
,
&
the
blindenesse
and
loytering
of
the
Byshoppes
,
and
the
endeuour
&
cherefulnesse
of
the
people
.
For
who
is
so
blinde
,
that
he
seeth
not
these
menne
to
be
those
sholemasters
,
by
whome
the
people
,
as
Hierome
sayth
,
hath
bene
ledde
into
error
&
therein
rocked
a
slepe
?
or
seeth
not
Niniue
,
their
Rome
,
which
sometime
was
counterfetly
beautified
with
most
excellent
colours
,
nowe
that
her
visar
is
taken
away
,
bothe
to
be
better
perceaued
and
lesse
set
by
?
or
the
seeth
hot
howe
godly
menne
,
beyng
raysed
vp
as
it
were
out
of
a
deade
slepe
,
at
the
light
of
the
gospel
and
at
the
sounde
of
Gods
worde
,
haue
gone
forthe
,
without
tariyng
for
the
assemblies
of
these
kinde
of
doctors
,
vnto
the
mountaynes
of
the
Scriptures
.
But
at
the
least
(
some
man
wil
say
)
these
thinges
ought
not
to
be
attempted
without
the
Pope
of
Romes
leaue
:
Of
the
Popes
authorytye
in
Councels
.
for
he
only
is
the
buckle
&
the
bond
of
Christian
felowship
:
he
only
is
that
same
Preest
of
the
stoke
of
Leui
,
which
God
did
speake
of
in
Deuteronomye
,
that
from
him
in
matters
of
great
difficultie
,
men
should
fetche
Councel
and
Iudgment
of
the
truth
:
and
that
if
any
man
do
not
submit
himselfe
vnto
his
iudgment
,
he
should
be
slaine
in
the
sight
of
his
brethren
:
he
whatsoeuer
he
doth
,
can
not
be
iudged
of
any
man
:
Christe
reigneth
in
heauen
,
he
vpon
earth
:
that
he
alone
is
able
to
do
what
soeuer
Christ
or
God
himself
can
do
:
for
he
&
Christe
haue
but
one
consistory
,
without
him
ther
is
no
faithe
,
no
hope
,
no
Church
:
&
that
whosoeuer
forsaketh
him
,
he
casteth
away
&
abandoneth
his
own
saluacion
.
These
be
the
flatteries
of
the
Canonists
,
the
Popes
belly
seruants
:
wherin
forsothe
thei
vse
not
ouer
much
sobrenes
:
for
scarsly
could
they
ascribe
moe
thinges
vnto
Christ
him self
:
but
sure
I
am
,
that
greater
thinges
they
could
not
.
And
to
returne
againe
to
our
own
doynges
.
We
truly
haue
not
departed
from
the
pope
for
any
worldly
pleasure
,
or
for
profites
sake
.
And
woulde
God
that
he
woulde
so
behaue
himself
,
that
we
had
no
neede
to
forsake
him
.
But
suche
was
our
case
,
that
vnlesse
we
wente
from
him
,
we
could
not
come
vnto
Christe
.
Neyther
will
he
yet
at
this
day
make
any
other
league
with
vs
,
then
as
Naas
the
kynge
of
the
Ammonites
would
haue
made
with
the
men
of
Iabes
:
Regum
.
11.
that
was
,
to
put
out
the
right
eye
of
euery
one
of
them
.
For
he
wil
plucke
away
from
vs
the
holy
scriptures
,
the
gospell
of
our
saluation
,
and
al
that
hope
whiche
we
haue
in
Christe
Iesu
:
for
with
other
conditions
we
can
haue
no
peace
.
The
argument
of
succession
confuted
.
For
as
to
that
whiche
certayne
menne
ar
wonte
so
muche
to
speake
of
,
that
the
Pope
only
is
Peters
successor
,
as
thoe
that
by
reason
thereof
he
carieth
the
holy
ghoste
in
his
bosome
,
and
can
not
erre
:
it
is
a
folishe
and
a
triflying
tale
.
The
grace
of
God
is
promised
vnto
a
well
disposed
minde
,
and
to
him
that
feareth
God
:
not
vnto
Chayres
&
Successions
.
Riches
sayth
S.
Hierome
,
may
make
a
Byshoppe
of
greater
powre
:
but
all
Byshops
what
so
euer
they
be
,
ar
the
successors
of
the
Apostels
:
If
the
place
and
the
enstalment
alone
be
sufficient
,
bothe
Manasses
succeded
to
Dauid
,
&
Caiphas
to
Aaron
:
and
ofte
times
an
idole
hath
stande
vp
in
the
temple
of
God
.
Archidamus
a
Lacedemonian
was
wont
to
auante
him selfe
muche
,
bicause
he
was
come
out
of
the
stocke
of
Hercules
:
whose
arrogancie
Nicostratus
daunted
in
this
wise
:
As
for
thou
,
saythe
he
,
semest
not
to
be
come
of
Hercules
:
for
he
killed
euill
men
:
whereas
thou
of
good
men
makest
men
euil
.
And
what
time
the
Pharisees
boasted
their
succession
and
kinred
,
&
bloud
of
Abraham
:
you
,
sayth
Christ
,
doe
seke
to
kill
me
,
a
man
that
haue
spoken
that
truth
vnto
you
,
whiche
I
haue
hearde
of
God
.
Thus
dyd
Abraham
neuer
:
you
ar
of
your
father
the
Deuil
,
&
his
wil
you
will
obey
.
Neuerthelesse
that
we
should
graunt
some
thing
vnto
succession
:
Doth
the
Pope
onely
succede
Peter
?
In
what
thing
I
praye
you
?
in
what
Religion
?
in
what
vse
of
seruice
?
in
what
parte
of
his
life
doth
he
succede
him
?
What
thing
had
euer
either
Peter
like
the
Pope
,
or
the
Pope
like
Peter
?
Except
paraduenture
they
will
say
this
:
that
Peter
whiles
he
was
at
Rome
neuer
taught
the
Gospell
:
neuer
fedde
his
flocke
,
that
he
toke
away
the
keys
of
the
kingdome
of
heauen
,
hid
the
treasures
of
his
Lord
:
only
that
he
satt
him
down
in
Laterane
,
and
with
his
fynger
did
sett
an
order
for
all
the
roumes
in
purgatory
,
and
for
al
kindes
of
punishment
:
as
for
the
poore
vnhappy
soules
,
some
he
assigned
vnto
punishement
,
some
againe
for
money
he
toke
out
by
and
by
at
his
pleasure
:
also
that
he
toke
order
for
priuate
masses
,
that
they
should
be
said
in
euery
corner
.
That
he
whispered
the
holy
misteries
wyth
a
lowe
voice
and
in
a
strange
tonge
:
set
vp
the
Sacrament
in
all
Churches
and
vpon
euery
altare
:
&
caried
it
whersoeuer
he
went
,
with
lightes
and
sacring
belles
,
before
him
,
vpon
an
ambeling
Genet
:
that
hee
consecrated
Oyle
,
Waxe
,
Woolle
,
Belles
,
Chalices
,
Churches
,
Alters
,
with
his
holy
brethe
:
that
he
solde
Iubilees
,
graces
,
licences
,
expectations
,
preuentions
,
Annates
,
Palles
,
the
vse
of
Palles
,
Bulles
,
pardons
,
charters
:
that
he
called
himselfe
the
head
of
the
Church
,
the
chief
Bysshop
,
and
Byshop
of
Bysshops
,
and
the
only
Most
holy
:
that
by
vsurpation
he
tooke
vpon
hym
a
right
and
aucthorite
ouer
other
mens
Churches
:
exempted
himselfe
from
vnder
all
ciuill
power
:
that
he
made
warres
,
set
Princes
together
by
the
eares
:
and
that
hauing
his
crown
garnished
with
golden
pendantes
,
his
pompous
apparell
comparable
with
the
Persians
,
hys
royal
Sceptre
,
hys
golden
diademe
glyttering
with
precious
stones
,
he
rode
in
a
chayre
of
golde
caried
vpon
noble
mennes
shoulders
.
these
thynges
forsoothe
dyd
Peter
when
he
was
at
Rome
:
and
the
very
same
he
deliuered
as
it
were
,
from
hande
to
hande
vnto
his
successours
.
For
these
thinges
be
done
by
the
Popes
at
this
daye
in
Rome
,
and
be
so
done
,
as
though
nothing
else
ought
to
be
done
.
Or
excepte
paraduenture
they
had
rather
aunswere
thus
:
that
the
Pope
at
this
daye
doth
all
those
thinges
,
which
we
knowe
Peter
did
in
time
paste
:
that
he
trauaileth
heare
and
there
in
to
all
Countries
:
preaching
the
Gospell
not
only
in
open
assemblies
,
but
also
priually
from
howse
to
howse
:
that
he
plieth
his
businesse
in
season
,
oute
of
season
:
in
time
,
out
of
time
:
that
he
doth
the
duty
of
an
Euangelist
:
accomplisheth
the
ministery
of
Christ
:
becommeth
a
watchman
ouer
the
howse
of
Israell
:
receiueth
the
scriptures
and
worde
of
God
,
and
as
he
hath
receiued
them
,
so
deliuereth
them
againe
to
the
people
:
that
he
is
the
salt
of
the
earth
:
the
light
of
the
world
:
that
he
fedeth
not
himselfe
,
but
hys
flocke
:
that
he
dothe
not
entangle
hymselfe
with
worldly
buisines
appertaining
to
this
life
,
nor
vsurpeth
no
dominion
ouer
the
Lords
people
:
that
he
seketh
not
to
be
serued
himself
of
others
,
but
rather
himself
to
serue
others
:
that
he
accounteth
all
Bysshops
for
his
fellowes
and
equalles
:
that
he
is
a
subiect
vnto
Princes
,
as
vnto
those
that
are
sent
of
God
:
giueth
vnto
Cesar
that
which
appertaineth
to
Cesar
:
and
that
according
,
as
the
auncient
Byshops
of
Rome
did
,
without
exception
,
he
calleth
the
Emperour
his
Lorde
:
Now
onles
the
Popes
doe
these
thinges
at
this
day
:
and
except
Peter
doe
those
thinges
which
we
spake
of
before
,
there
is
no
cause
why
they
should
bragge
so
much
of
the
name
of
Peter
,
and
of
this
succession
:
and
lesse
a
great
deale
why
they
should
complaine
of
our
departing
,
&
cal
vs
home
againe
vnto
their
faith
and
felowship
.
It
is
said
,
that
a
certaine
Lacedemonian
called
Cobilo
,
what
time
he
was
sent
Embassadour
to
make
a
league
with
the
Kinge
of
Persia
,
and
founde
by
chaunce
certaine
courtyers
playing
at
the
dise
:
by
and
by
,
without
further
consideration
of
his
busines
,
retourned
home
againe
,
and
when
he
was
asked
,
wherfore
he
had
so
little
regarde
to
the
doing
of
those
things
,
which
he
had
in
commission
by
common
aucthoritie
for
to
doe
,
he
answered
:
that
he
thought
it
shoulde
haue
tourned
to
the
slaunder
of
the
common
welth
,
if
he
should
haue
made
a
league
with
diseplaiers
.
But
if
we
should
dispose
our selues
to
retourn
againe
vnto
the
Pope
and
to
his
errors
,
and
make
a
league
not
onli
with
diseplaiers
,
but
also
with
men
of
much
lewder
condition
then
disers
:
this
shoulde
be
not
onely
slaunderous
towardes
our
good
name
,
but
also
towardes
the
procuring
of
gods
wrathe
against
vs
,
and
the
oppressyon
and
vtter
ouerwhelming
of
our
owne
consciences
,
full
of
presente
myschyefe
.
For
wee
surelye
departed
from
hym
,
whom
we
sawe
had
blynded
the
worlde
nowe
manye
yeares
together
:
from
hym
that
was
wonte
ouer
arrogantelye
to
auaunte
hymselfe
that
hee
coulde
not
erre
:
and
what
soeuer
he
dyd
,
that
hee
myght
not
be
iudged
of
any
mortall
man
:
not
of
kinges
,
not
of
Emperours
,
not
of
the
whole
clergye
,
not
of
all
the
worlde
together
,
no
not
if
he
shoulde
carye
with
hym
a
thousande
soules
to
Hell
,
from
him
that
toke
vpon
him
to
commaunde
not
only
men
,
but
also
the
Angels
of
God
,
to
goe
,
to
come
,
to
leade
soules
into
purgatory
,
&
to
bring
them
back
againe
when
it
liked
him
,
whom
Gregory
did
most
plainly
affirme
to
be
the
Uaunteurrer
and
standerdberer
of
Antichrist
,
and
that
he
had
renounced
the
catholike
Faith
:
from
whom
not
long
agoe
,
those
countrie
men
of
oures
,
that
be
the
ringleders
of
such
as
bende
themself
against
the
Gospell
and
against
the
knowne
truth
,
did
of
their
owne
choyse
and
gladly
,
euery
one
of
them
disseuer
themself
:
neither
yet
would
they
be
vnwilling
to
doe
it
at
this
day
,
were
it
not
that
that
the
blemishe
of
inconstancye
and
shame
and
their
estimation
amongst
the
people
did
let
them
.
To
conclude
,
we
haue
forsaken
him
,
to
whom
we
were
not
bounde
,
and
who
had
nothing
,
except
it
were
onely
a
certaine
fonde
ymagination
of
preeminence
of
the
place
and
succession
,
that
he
coulde
saye
for
hymselfe
.
And
yet
we
of
all
other
nations
had
most
iust
cause
to
departe
from
him
,
for
our
Kinges
,
euen
those
also
which
most
carefully
inclined
themselfe
to
obey
the
Authorite
and
faith
of
the
Bishops
of
Rome
,
haue
felt
sufficiently
now
long
agoe
the
yoke
&
tiranny
of
the
Popes
kingdome
.
For
both
from
our
king
Henry
the
second
of
that
name
,
the
Romaine
Bysshops
did
plucke
the
Crowne
from
his
heade
,
commaunding
him
,
all
his
Maiestye
laide
a
parte
,
and
in
a
priuate
arraye
,
to
the
intent
he
shoulde
be
a
laughinge
stocke
to
all
hys
people
,
to
present
himselfe
as
an
humble
petitioner
and
suter
before
his
legate
:
And
also
against
oure
king
Ihon
,
armed
the
Byshops
and
Monks
,
and
some
parte
also
of
the
nobilitie
,
and
discharged
all
his
subiects
of
the
othe
of
their
allegeance
,
wherby
thei
were
bound
vnto
him
,
and
last
of
all
,
moste
wyckedly
they
spoyled
hym
by
trayterous
meanes
,
not
onely
of
his
kingdome
,
but
also
of
his
lyfe
.
And
vpon
king
Henry
the
eight
of
that
name
a
most
noble
Prince
,
thei
thundered
out
their
curses
and
lightnings
of
excommunication
,
and
stirred
vp
against
him
sometimes
the
Emperoure
,
somtimes
the
Frenche
king
:
&
so
much
as
was
in
them
,
gaue
ouer
the
whole
Realme
to
the
praie
and
to
the
spoyle
:
doubtles
very
madde
and
foolished
men
,
that
could
beleue
that
either
so
great
a
kyng
might
be
made
a
gaste
with
bugges
and
with
clyckets
:
or
that
so
mighty
a
kingdome
might
be
so
easily
deuoured
,
as
it
were
at
one
morsell
.
And
as
thoughe
all
these
thinges
had
not
been
ynoughe
:
they
woulde
haue
had
the
whole
Realme
,
also
to
be
tributary
vnto
them
:
and
out
of
it
moste
vniustly
they
did
exacte
an
yerely
rent
.
So
costlye
forsooth
was
the
frendship
of
the
Citie
of
Rome
vnto
vs
.
But
in
as
much
as
by
crafty
meanes
and
with
lewde
sleightes
thei
wrested
out
these
things
from
vs
:
there
is
no
cause
why
the
same
againe
by
lawefull
meanes
and
good
lawes
might
not
be
taken
from
them
.
Yea
if
our
kings
in
those
times
of
darknes
,
ledd
by
some
opinion
of
their
counterfet
holines
,
of
their
owne
accorde
and
liberalitie
,
gaue
them
those
thinges
for
Religion
sake
:
yet
afterwardes
when
the
errour
is
espied
of
other
kinges
that
haue
the
same
aucthoritie
,
they
may
be
taken
away
,
for
that
gift
is
of
none
effect
that
is
not
approued
by
the
will
of
the
gyuer
:
but
that
can
not
seeme
to
be
a
will
,
which
is
darkened
and
empeched
with
errour
.
Thou
haste
heard
Christian
reader
that
it
is
no
new
thing
,
that
at
this
day
Christian
Religion
being
restored
to
his
former
estate
,
and
as
it
were
newe
borne
againe
,
be
slaulderously
and
shamefully
spoken
of
.
For
the
same
thing
happened
vnto
Christ
himselfe
and
to
the
Apostles
.
Neuertheles
,
least
thou
shouldest
suffer
thy selfe
to
be
ledde
out
of
the
waye
,
and
to
be
deceiued
with
these
outraging
clamors
of
our
aduersaries
,
wee
haue
sett
forth
before
the
,
the
whole
course
of
our
Religion
:
what
wee
dooe
beleue
of
God
the
Father
,
what
of
his
onely
sonne
Iesus
Christe
,
what
of
the
holye
Ghoste
,
what
of
the
Church
,
what
of
the
Sacraments
,
what
of
the
Ministery
,
what
of
the
holy
Scriptures
,
what
of
Ceremonyes
,
and
what
of
euery
parte
of
a
Christian
mans
profession
.
We
haue
declared
,
how
that
we
doe
detest
al
olde
Heresies
,
the
which
other
the
holy
Scriptures
or
the
auncient
Councels
haue
condemned
as
pestilences
and
poysons
of
mens
soules
,
and
that
as
much
as
we
can
possiblie
,
we
doe
call
home
againe
the
discipline
of
the
Church
,
the
which
our
aduersaries
haue
vtterly
brought
to
nothing
:
and
doe
punishe
,
according
to
the
auncient
lawes
of
our
forefathers
,
all
losenes
of
lyfe
and
licencious
manners
:
and
that
with
such
seueritie
,
as
the
cause
doth
require
,
and
so
farre
as
our
power
will
stretche
:
that
we
doe
vpholde
the
state
of
kingedomes
,
in
the
same
condition
that
we
founde
them
,
without
empairing
or
chaunging
any
thing
:
and
doe
maintaine
to
the
best
of
our
power
the
Maiesty
of
our
Princes
safe
and
sounde
:
that
wee
haue
forsaken
that
Church
which
these
men
had
made
a
den
of
theeues
,
and
wherein
they
had
left
nothing
sounde
or
sauering
of
the
Church
of
God
,
and
which
by
their
owne
testimony
had
erred
in
many
thinges
:
none
otherwise
then
as
Loth
in
time
past
went
out
of
Sodoma
,
or
Abraham
out
of
Chaldey
,
not
of
a
desire
to
contend
,
but
by
the
commaundement
of
God
himselfe
:
and
that
we
haue
sought
out
of
the
holy
Scriptures
,
which
we
knowe
can
not
deceiue
vs
,
a
certaine
constant
forme
of
Religion
,
and
are
now
retourned
vnto
the
primitiue
Church
of
the
Apostles
and
of
the
auncient
fathers
:
that
is
to
say
,
to
the
first
originall
and
to
the
beginnings
,
and
as
it
were
,
to
the
very
fountaines
of
Christes
Church
.
True
it
is
in
dede
,
that
for
the
accomplishement
hereof
,
we
haue
not
attended
vpon
the
aucthoritie
or
consent
of
the
councel
of
Trente
,
in
which
we
coulde
not
hope
to
see
any
thinge
vprightly
and
orderly
done
,
specially
where
all
men
are
sworne
to
one
man
,
where
our
Princes
Embassadors
ar
contemned
,
where
none
of
our
diuines
mai
be
heard
,
&
where
men
ar
euidently
enclined
vnto
partes
and
to
ambition
:
but
according
as
the
holy
fathers
in
tyme
past
and
our
predecessors
haue
done
oft
time
,
we
reformed
our
Churches
by
a
councel
gathered
in
our
owne
prouince
:
and
that
as
touching
the
yoke
and
tirannye
of
the
Bysshop
of
Rome
,
vnto
whome
wee
ought
no
dutye
,
and
in
whom
there
is
no
resemblance
either
of
Christ
,
or
of
Petre
,
or
of
an
Apostle
,
or
in
any
point
of
a
Bysshop
,
according
as
it
behoued
vs
,
we
haue
shaken
of
and
cast
away
:
And
last
of
all
,
how
that
we
doe
agree
amongest
our selues
in
all
the
principles
and
articles
of
Christian
Religion
,
and
with
one
mouthe
and
one
spirit
doe
worshippe
God
and
the
father
of
our
Lorde
Iesus
Christ
.
Wherfore
good
Christian
reader
,
in
as
much
as
thou
seest
the
reasons
&
causes
both
of
our
doings
touching
the
restitution
of
Religion
amongst
vs
,
&
also
of
our
departing
from
the
fellowship
of
these
men
,
thou
oughtest
not
to
maruaile
if
that
we
had
rather
obey
our
Iesus
Christ
then
men
.
Paule
dyd
admonishe
vs
,
that
we
shoulde
not
suffer
,
our selues
to
be
caried
out
of
the
way
with
these
variable
doctrines
:
and
thal
specially
wee
should
flye
from
them
that
woulde
sowe
any
dissension
from
that
doctrine
which
wee
had
receiued
from
Chryste
,
and
from
the
Apostles
.
Their
iuggeling
toyes
,
euen
as
the
owle
at
the
rysing
of
the
Sunne
,
beginne
alredy
to
fall
and
flye
away
at
the
presence
and
light
of
the
Gospell
:
And
although
they
were
pyled
and
heaped
vp
,
euen
to
the
highe
skyes
:
yet
they
fall
downe
againe
vpon
the
least
occasion
and
in
manner
of
their
owne
accorde
.
For
thou
oughtest
not
to
imagine
that
al
these
things
are
happened
at
a
blind
auenture
or
by
chaunce
:
for
it
was
goddes
will
that
maugre
the
malice
in
maner
of
all
men
,
the
Gospell
of
Iesus
Christ
shoulde
be
spredde
in
these
dayes
throughout
the
worlde
.
Wherefore
men
,
beyng
admonysshed
by
gods
worde
,
haue
of
their
owne
accorde
applyed
themselues
to
the
doctrine
of
Christe
.
Wee
surely
haue
not
sought
to
wynne
vnto
our selues
either
glory
,
either
riches
,
either
pleasure
,
eyther
ease
thereby
.
For
all
these
thinges
our
aduersaries
haue
in
great
aboundance
,
and
we
also
,
what
time
we
were
amongest
them
,
had
such
thinges
more
largely
and
more
plentifully
.
Neither
doe
we
abhorre
from
peace
&
agrement
:
but
for
conseruation
of
worldly
peace
,
we
will
wage
no
warres
with
God
.
Doubtles
,
saith
Hylarius
,
the
name
of
peace
is
sweete
:
but
peace
saith
he
,
is
one
thing
,
and
thraldome
is
an
other
.
For
to
assent
,
which
is
the
thyng
that
these
men
doe
seeke
for
,
that
Chryste
shoulde
bee
commaunded
to
sylence
,
that
the
truthe
of
the
Gospell
shoulde
bee
betrayed
,
that
wicked
errours
,
should
be
dissembled
,
that
the
eyes
of
Christian
menne
shoulde
be
blered
,
that
men
should
manifestly
conspire
agaynst
God
,
is
not
an
establyshment
of
peace
,
but
a
moste
horrible
couenant
of
thraldome
.
There
is
saythe
Nazianzene
a
certayne
kinde
of
peace
,
vnprofitable
:
ther
is
a
profitable
discorde
.
For
we
muste
allowe
peace
with
an
exception
,
so
farre
as
it
is
laweful
,
and
so
farre
as
we
may
.
For
otherwise
Christ
himself
brought
not
peace
into
the
world
,
but
a
sword
.
Wherefore
yt
the
Pope
will
haue
vs
to
be
friendes
agayne
with
him
,
lette
him
firste
reconcile
himselfe
with
God
.
For
hereof
saythe
Cyprian
,
scismes
doe
aryse
,
bycause
the
head
is
not
sought
for
,
and
menne
retorne
not
home
to
the
fountaynes
of
the
holy
Scriptures
,
and
the
commaundementes
of
the
heauenly
doctor
ar
not
kept
.
For
that
sayth
he
,
is
not
peace
,
but
warre
:
nother
is
he
that
is
disseuered
from
the
gospell
,
ioyned
to
the
Churche
,
but
these
menne
doe
only
set
to
sale
the
name
of
peace
to
their
owne
gayne
:
for
that
peace
which
thei
so
muche
require
,
is
nothyng
but
the
ease
and
satisfaction
of
idle
beallies
.
For
all
these
matters
might
be
ended
well
ynough
amongest
vs
,
if
ambition
,
bellychere
and
licencious
liuyng
were
no
hinderance
therto
.
From
hence
cometh
all
the
sorowe
:
their
minde
is
vpon
their
platters
.
This
is
hit
they
crie
and
make
all
this
buysines
for
,
that
thinges
euill
gotten
,
they
might
more
filthily
and
lewdly
maintaine
.
Al
Pardoners
,
Dataries
,
Collectors
,
Bawdes
and
others
that
thynke
gayne
,
to
be
godlines
,
and
serue
not
Iesus
Christ
but
theyr
own
bellies
,
doe
greuously
complayne
of
vs
at
this
day
:
For
in
time
paste
this
kinde
of
men
had
good
dayes
in
the
olde
worlde
.
But
nowe
what
so
euer
increase
cometh
vnto
Christe
,
that
thinke
they
turneth
them
to
losse
.
This
is
hit
,
whereon
the
Pope
himself
complaineth
at
this
daye
,
that
charitie
forsoth
is
waxen
could
,
bycause
his
rentes
ar
lesse
nowe
then
they
were
wonte
to
be
.
Thus
he
bringeth
vs
into
hatered
al
that
he
maye
,
and
rayleth
vpon
vs
and
condemneth
vs
for
heretikes
:
to
the
intent
that
they
whiche
vnderstande
not
the
matter
,
should
thinke
there
were
no
worse
men
vpon
earth
.
Yet
we
for
all
this
nother
ar
,
nor
ought
to
be
ashamed
of
the
gospell
.
For
we
regarde
more
the
glory
of
God
,
then
the
estimation
of
menne
.
We
knowe
that
all
these
thinges
which
we
doe
teache
,
ar
trewe
,
neyther
can
we
either
vse
violence
agaynst
the
knowlege
of
our
owne
conscience
,
nother
yet
present
our selfs
as
witnesses
agaynst
God
.
For
if
we
denie
any
parte
of
the
gospel
of
Iesus
Christe
before
menne
,
he
on
the
other
side
,
will
denie
vs
agayne
before
his
father
.
Now
if
there
be
any
that
will
be
offended
and
maye
not
endure
the
doctrine
of
Christe
,
they
be
blinde
themself
,
and
leaders
of
suche
as
ar
blinde
:
Neuerthelesse
the
truthe
must
be
preached
and
set
forthe
by
our
open
profession
of
the
same
,
and
patiently
we
muste
loke
for
the
Iudgement
of
God
to
come
.
In
the
meane
while
let
these
menne
take
heede
what
they
doe
,
let
them
haue
some
regarde
of
their
owne
saluation
,
and
let
them
ceasse
to
hate
and
to
persequute
the
gospell
of
the
sonne
of
God
,
leaste
at
the
length
they
finde
him
to
be
the
punisher
and
reuenger
of
his
owne
cause
.
God
will
not
suffer
himselfe
to
be
mocked
.
Men
doe
see
all
ready
how
the
matter
goeth
.
This
flame
the
more
it
is
kepte
vnder
,
so
muche
the
more
and
more
it
breaketh
out
and
flyeth
abrode
.
Their
vnfaythfulnesse
shall
not
deface
the
fayth
of
God
:
but
if
they
dispose
not
themselfe
to
laye
awaye
this
hardnesse
of
their
hartes
and
to
receyue
the
gospell
,
the
Publicanes
and
sinners
shall
goe
before
them
into
the
kingdome
of
God
.
God
and
the
father
of
our
Lord
Iesus
Christ
open
all
their
eyes
,
that
they
maye
see
that
same
blessed
hope
whereunto
they
ar
called
:
that
we
maye
all
together
in
one
,
worshippe
that
same
onely
and
true
God
,
and
that
same
Iesus
Christ
,
whome
he
sente
downe
to
vs
from
Heauen
.
To
whome
together
with
the
Father
and
the
holy
Ghost
,
be
giuen
all
honor
and
glory
for
euer
and
euer
.
Amen
.
FINIS
.