A
TREATISE
TOVCHING
THE
WORD
OF
GOD
WRITTEN
,
against
the
Traditions
of
men
.
Handled
both
Schoolelike
,
and
Diuinelike
.
Where
also
is
set
downe
a
true
Method
to
dispute
Diuinely
and
Schoolelike
.
Made
by
A.
SADEELE
.
And
translated
into
English
,
by
Iohn
Coxe
,
Minister
of
the
word
of
God
.
Ephe.
5.
Awake
thou
that
sleepest
,
stand
vp
from
death
,
and
Christ
shall
giue
thee
life
.
Imprinted
at
London
for
Iohn
Harison
,
&
are
to
be
sold
at
the
white
Greihound
in
Paules
churchyard
.
1583.
TO
THE
FAITHFVLL
SERVANTS
OF
IESVS
CHRIT
,
THE
GODLY
AND
learned
Pastors
and
Doctors
in
the
Churches
of
Fraunce
,
professing
the
true
doctrine
of
the
Gospell
,
his
deere
bretheren
and
faithfull
fellowe
Ministers
:
ANTHONIE
SADEELE
wisheth
all
grace
&
peace
from
GOD
.
CHRISOSTOM
writing
on
the
34.
In
Psa.
43.
Ios.
6.
Psalme
,
compareth
the
Pastors
of
Christs
Church
,
vnto
those
Trumpets
,
by
whose
sound
the
walls
of
Iericho
were
quite
ouerthrowen
.
The
which
saying
(
my
deere
brethren
)
the
great
diligence
you
vse
in
your
function
and
office
wherevnto
you
are
called
,
and
your
extreame
labours
which
you
haue
susteyned
of
late
,
(
yea
,
and
that
not
without
greate
fruite
)
maketh
mee
applye
the
same
vnto
you
,
For
although
the
the
Romish
doctrine
(
i●
in
anie
place
it
preuailed
)
most
chiefly
flourished
it
〈◊〉
,
because
there
it
was
difended
by
the
forces
of
men
and
as
it
were
compassed
about
with
most
high
and
strong
wall●
yet
notwithstanding
by
your
voice
&
preaching
the
Gospell
it
is
at
the
last
brought
to
passe
that
the
whole
foundation
of
the
Popish
doctrine
throwen
downe
,
&
the
Walls
therof
being
●ased
,
the
horrible
corruption
,
abuses
&
,
errors
there
of
is
made
manifest
to
the
eies
of
all
men
.
Wherfore
when
I
compare
this
our
time
with
the
time
of
the
Israelites
,
I
cannot
sufficiently
accuse
and
condemne
the
sluggish
slothful
〈…〉
This
our
age
,
in
respect
of
the
greate
〈…〉
and
watchfulnesse
of
the
olde
〈…〉
they
so
soone
as
they
sawe
〈…〉
●ho
ouerthrowen
,
straight
waies
〈◊〉
and
〈◊〉
the
whole
For
Citie
but
〈…〉
age
although
they
haue
seene
,
yea
,
and
that
now
a
long
time
the
heresies
of
the
P●pish
〈…〉
to
be
made
manifest
and
brought
into
〈…〉
notwithstanding
so
far
from
〈…〉
and
rase
them
〈…〉
of
their
mindes
,
that
rather
they
helpe
them
with
all
their
force
.
But
to
you
my
brethren
which
haue
suffred
many
and
so
greate
stormes
,
troubles
,
and
griefes
euen
to
you
(
I
saie
)
beholde
new
labours
daily
arise
,
which
must
be
ouercome
with
gret
constancie
&
inuincible
fortitude
of
minde
.
For
that
I
may
omit
diuers
&
almost
infinit
other
discommodities
,
I
perceiue
that
you
are
exercised
chiefly
in
two
kindes
of
battailes
.
The
one
is
for
that
daily
wicked
slaunderers
(
to
wit
)
the
ministers
of
lyes
,
oppone
themselues
against
the
ministers
of
the
truth
,
which
by
their
lying
Libels
go
about
to
vexe
and
deface
the
innocencie
of
the
godly
Pastours
of
the
Church
,
with
most
horrible
vntruths
and
impudent
slaunders
.
Of
this
sort
are
some
whome
the
heate
of
persecution
hath
deuoured
,
who
by
force
,
and
as
it
were
,
with
a
storme
and
vehement
tempest
,
carried
vnto
the
Popish
heresies
,
do
now
,
with
most
obstinate
mindes
cleaue
vnto
the
same
,
as
it
were
vnto
a
most
firme
rocke
.
Yea
,
and
that
which
is
to
be
lamented
,
they
begging
as
it
were
thereby
the
popish
prelates
good
will
and
fauour
make
no
end
of
their
malitious
slaundering
and
wicked
writings
.
This
kinde
of
conflict
in
my
opinion
)
you
shall
right
well
sustaine
not
by
striuing
against
it
,
but
by
calling
to
minde
the
saying
of
Dauid
in
his
54.
Psa.
54.
Psalme
,
to
wit
,
that
it
will
at
last
come
to
passe
that
the
slanderous
tongue
of
these
wicked
slanderets
,
will
rebound
&
fall
vpon
themselues
.
For
so
it
alwaies
happene●●
,
that
the
wicked
wound
themselues
with
their
owne
weapons
,
and
the
innocencie
of
the
godly
remaineth
vnspotted
,
beeing
deliuered
from
their
vniust
reports
.
The
other
kind
of
conflict
resteth
,
in
the
which
you
must
thinke
to
labour
both
earnestly
and
diligently
,
as
I
know
right
wel
ye
do
.
For
about
a
few
yeres
past
,
there
hath
risen
vp
certaine
men
,
who
abusing
liberall
artes
and
sciences
,
and
chiefly
that
science
which
is
ordained
to
the
searching
out
of
the
truth
,
to
wit
,
Logicke
:
wherby
they
might
confirme
&
establish
the
Popish
heresiesei
and
that
they
may
the
better
carrie
awaie
the
matter
with
craftie
conueiaunce
they
turne
the
habite
and
forme
of
good
learning
,
into
a
certaine
sophysticall
and
contentious
manner
of
disputing
,
and
such
are
chiefely
those
false
named
Iesuits
,
for
so
I
tearme
those
Monkes
which
wickedly
take
vppon
them
that
most
holy
name
of
Iesus
,
attributing
it
to
theyr
diuelish
sect
,
and
that
not
without
greate
blasphemie
:
And
these
nowe
of
late
haue
stuffed
Vniuersities
,
which
in
times
past
were
of
great
fame
:
and
doo
euen
as
it
were
possesse
them
alone
,
bearing
an
outwarde
shew
of
greate
learning
,
and
chiefly
challenging
vnto
themselues
the
exact
and
right
knowledge
of
disputing
.
Whose
enterprises
sith
I
perceiue
you
goe
aboute
most
chiefely
and
valiauntly
to
resist
:
I
thought
it
meete
and
conuenient
to
publish
some
thing
according
to
the
abilitie
which
is
〈◊〉
mee
.
And
I
whome
no
force
,
no
tempest
;
no
distaunce
of
place
coulde
separate
from
you
,
thought
it
good
(
I
saie
)
to
●ee
ioyned
a
fellowe
companion
with
you
in
this
conflict
and
most
happie
labour
.
And
furthermore
,
I
haue
determined
with
my selfe
to
followe
that
method
of
disputation
,
which
seemeth
to
bee
most
fit
for
their
purpose
,
as
Theologicall
,
and
therefore
that
kinde
which
most
truely
giueth
resolutions
to
arguments
:
And
this
shall
not
onely
be
voide
of
all
subtill
Argumentes
,
and
sophysticall
falacies
,
but
also
of
all
Rethorical
exercise
.
And
I
haue
chosen
rather
to
drawe
this
same
methode
of
disputing
as
much
as
in
mee
〈◊〉
)
from
the
pure
fountaines
of
the
〈◊〉
Fathers
,
then
followe
the
filthie
〈…〉
of
those
which
〈◊〉
of
late
〈…〉
kinde
and
order
of
disgu●●ing
:
and
touching
this
thing
,
I
expect
both
〈…〉
,
and
the
iudgement
of
rather
the
best
learned
Diuines
:
to
〈◊〉
I
willinglie
submit
both
this
my
opini●●●●●
,
and
also
my selfe
,
and
although
I
〈…〉
short
kinde
of
disputing
,
〈…〉
my
purpose
heereby
〈…〉
the
〈◊〉
of
other
mens
large
and
copious
are
〈◊〉
▪
For
as
a
certain
man
was
●ont
to
saie
,
that
the
hande
maie
be
spread
abroad●
and
againe
〈◊〉
him
together
the
●ingers
,
be
bro●ght
〈…〉
likewise
one
matter
maie
by
copious
eloquen●●
behand
that
〈◊〉
,
and
beeing
drawen
together
by
short
〈◊〉
,
maie
as
effe●●●llie
be
〈◊〉
,
more
briefe
.
Let
therfore
each
treatise
whit●
is
written
at
large
with
copious
&
slowing
stile
haue
his
〈◊〉
honour
,
so
that
it
he
●at
〈◊〉
to
confirme
the
truth
.
Plut.
in
Cic.
For
(
as
Plutarke
saith
)
truth
〈◊〉
inuineible
if
it
be
trulie
declared
&
rightlie
applied
.
And
to
Augustine
(
not
without
good
cause
,
)
eloquence
seemeth
so
much
the
more
to
terrifie
,
De
doct.
Christ
.
lib.
3.
cap.
14
in
how
much
the
more
it
is
plaintie
pronounced
.
Neuertheles
,
when
need
requireth
,
let
vs
also
imbrace
this
short
kinde
of
disputing
,
which
is
verie
profitable
so
ofte
a●
we
be
occupied
in
the
searching
out
of
the
truth
,
inasmuch
as
it
draweth
vs
backe
,
that
we
follow
not
the
similitude
of
truth
,
for
truth
it selfe
,
and
so
shoulde
bee
deceiued
with
a
counterfaite
probabilitie
of
truth
:
which
things
;
sith
they
are
so
,
some
man
maie
dema●nd
,
wherefore
that
great
Orator
Tullie
,
comparing
Oratorie
with
this
sharp
and
schoole
like
Disputation
,
De
nat.
deor
,
l●
,
2.
and
peraduenture
ouer-well
liking
his
owne
Arte
,
saith
thus
:
As
a
flowing
Riuer
can
scarce
or
not
at
all
be
corrupted
or
putrified
,
but
a
standing
water
maie
verie
soone
:
so
likewise
by
the
floud
of
eloquence
,
the
faults
of
the
reprehender
are
soone
wiped
awaie
,
when
as
niggishnes
of
speach
,
and
want
of
eloquence
,
scarce
can
defend
it selfe
:
thus
much
Cicero
.
The
which
as
I
confesse
that
it
maie
happen
both
in
the
sophisticall
and
probable
kinde
of
disputing
,
so
do
I
denie
that
it
can
chaunce
or
agree
with
true
and
demonstratiueie
Silogismes
.
For
as
the
Riuer
(
that
we
maie
not
swarue
from
the
similitude
which
wee
haue
propo●ed
)
while
it
runneth
afloate
〈◊〉
aboue
his
bankes
,
doth
gather
most
foule
and
filthie
things
of
〈◊〉
sort
,
which
〈◊〉
and
are
couered
while
as
the
flouds
are
aloft
:
so
oftentimes
great
errors
(
with
copiousnesse
of
speach
did
)
are
by
true
and
briefe
disputations
declared
&
laid
open
for
the
copie
of
eloquence
taken
awaie
,
things
doo
appeare
both
naked
and
manifest
as
they
are
.
But
heereof
we
will
speake
more
in
the
Preface
.
And
now
I
set
downe
first
a
disputation
touching
the
word
of
god
written
,
which
as
it
is
chiefe
,
so
ought
it
to
be
the
verie
foundation
of
all
disputations
.
The
other
disputations
as
of
the
true
humane
nature
of
Christ
,
of
the
presence
of
Christ
in
the
sacrament
,
of
the
true
and
lawfull
making
of
Ministers
,
(
touching
which
thinges
I
wrote
some
thing
about
two
yeares
past
against
Turrianus
that
false
named
Iesuit
,
and
will
handle
it
more
at
large
,
whensoeuer
he
shal
giue
anie
newe
occasion
to
write
)
also
free
will
,
Purgatorie
,
and
such
lyke
,
maye
bee
grounded
on
this
sayde
Disputation
.
And
this
my
bretheren
I
hope
you
will
dooe
,
either
according
to
this
methode
which
I
haue
followed
,
or
according
to
that
which
you
shall
better
like
of
.
Wherefore
I
beseech
the
defenders
of
the
Romish
Church
,
and
chiefelye
those
which
challenge
vnto
them
such
skill
in
disputing
,
that
they
will
bring
the
same
from
the
darke
shaddowe
of
the
Schooles
,
into
the
open
and
cleere
light
,
yea
,
to
the
true
point
of
disputing
in
deede
,
and
that
all
mallice
put
a
parte
,
all
nipping
tauntes
set
aside
,
let
them
modestlye
and
with
quiet
mindes
pursue
this
my
treatise
,
and
when
they
haue
entered
into
disputation
with
me
,
let
them
first
note
what
is
worthie
of
reprehention
,
and
then
let
them
giue
solutions
vnto
my
argumentes
:
and
on
the
other
side
,
let
them
confirme
theyr
opinions
with
plaine
and
euident
Sylogismes
and
Argumentes
,
and
so
I
hope
it
shall
at
the
last
come
to
passe
(
if
GOD
permit
)
that
when
both
our
opinions
are
conferred
together
,
the
truth
will
shewe
it selfe
,
and
bee
manifestly
seene
euen
of
those
which
bee
almost
blinde
.
Let
therefore
those
bookes
which
are
repleat
with
nothing
els
but
with
bitter
choler
,
spotted
&
stained
with
the
sores
of
their
masters●
yea
,
and
those
seditious
Sermons
which
blowe
forth
nothing
else
but
fire
&
sword
,
let
them
(
I
say
)
cease
&
be
quite
banished
,
&
in
steed
hereof
let
there
be
meeknes
&
tranquilitie
:
yea
,
let
the
loue
&
inward
affection
of
the
truth
beare
swaie
:
&
let
those
which
so
greatly
affect
that
excellent
name
of
Catholikes
(
which
so
often
with
open
mouthes
repeat
&
pronounce
the
same
)
remember
what
S.
Augustin
hath
written
,
to
wit
,
that
the
Catholike
Church
doth
teach
that
wee
owe
loue
vnto
all
,
and
iniurie
to
none
.
But
if
there
be
anie
such
,
which
go
forward
with
shamelesse
faces
and
obstinate
mindes
still
to
write
and
spread
abroad
their
sichophanticall
and
infamous
Libells
,
or
if
there
bee
anie
such
which
so
farre
degenerateth
from
men
,
that
they
had
rather
obstinately
to
bark
against
the
truth
,
then
to
imbrace
the
same
,
the
which
amongest
others
I
heare
there
is
one
especially
,
vpon
whom
the
fearful
example
of
Gods
most
iust
iudgment
is
manifest
,
not
onlie
for
other
his
vngodlinesse
,
but
chiefly
for
his
wicked
Apostacie
and
backe
sliding
from
the
Gospell
,
which
sometime
he
professed
.
If
I
say
there
bee
anie
such
,
I
wish
vnto
them
better
mindes
,
&
oppose
this
my
vowe
and
wish
against
their
shamelesse
wickednesse
and
malitious
railing
,
professing
that
I
will
not
vouchsafe
to
answere
such
their
pamphlets
,
knowing
right
well
that
such
their
dooings
may
be
vtterly
wiped
awaie
euen
with
one
little
spark
of
patience
.
Againe
,
touching
my selfe
,
I
professe
that
I
will
not
reade
those
their
writings
in
the
which
they
spue
forth
their
foule
poisoned
choler
,
because
I
haue
determined
to
dispute
,
and
not
to
braule
,
to
contend
with
arguments
,
and
not
with
impious
railings
.
And
you
my
reuerend
brethren
,
fight
〈…〉
of
faith
(
for
I
may
lawfully
vse
the
Apostles
exhortation
vnto
you
fight
〈…〉
worthie
battaile
of
faith
,
and
apprehend
euerlasting
life
,
for
which
cause
you
are
called
,
&
haue
professed
a
good
profession
before
manie
witnesses
.
And
therefore
regarding
nothing
at
all
this
wicked
rable
,
run
your
course
with
stout
courage
,
vnremoued
constancie
,
and
inuincible
patience
,
in
the
truth
of
the
Gospell
of
God
,
as
you
haue
begun
:
that
is
that
you
go
forward
with
exact
diligence
and
integritie
,
to
fight
against
mans
●rrors
,
that
the
course
of
your
labours
most
manfully
being
finished
,
yee
may
leaue
vnto
the
posterities
to
come
,
the
puritie
of
〈◊〉
,
and
the
true
vse
of
ecclesiasticall
discipline
.
From
my
studie
the
23
,
of
Februarie●
An
Domini
.
1580.
FINIS
.
A
COMMON
PLACE
TOVCHING
THE
WORD
OF
GOD
WRITTEN
,
AGAINST
THE
TRAditions
of
Men.
Handled
both
Schoole
like
,
&
Diuinely
.
Wherein
is
intreated
of
the
true
method
of
Disputing
.
THE
PREFACE
.
THE
Apostle
Paule
writing
to
Timothie
,
2.
Epist.
3.
affirmeth
that
the
holie
Scripture
is
profitable
both
to
teach
,
as
also
to
reproue
:
thereby
shewing
that
men
are
not
onely
to
be
taught
,
but
also
often
times
to
be
reproued
.
The
preacher
ought
to
teach
&
reproue
.
For
truly
it
is
manifest
,
that
men
are
so
corrupt
,
that
they
doe
not
onely
remaine
in
ignorance
of
the
truth
,
euen
as
it
were
in
a
palpable
and
thicke
darknesse
,
but
also
for
the
most
part
,
they
hate
&
flie
the
light
of
the
same
.
And
although
both
are
greatly
to
be
lamented
,
yet
it
is
better
to
haue
to
doo
with
those
which
are
ignorant
and
willing
to
learne
,
then
with
them
which
are
delighted
with
their
blindnesse
and
ignorance
:
because
it
is
a
great
deale
more
tollerable
to
be
ignorant
,
then
not
to
be
willing
to
learne
.
Whereby
it
commeth
to
passe
,
that
because
the
ministers
and
the
instructors
of
the
congregations
,
Tit
,
●
,
must
haue
to
doo
with
both
these
kind
of
men
,
they
are
therefore
willed
by
the
Apostle
to
be
such
,
as
shoulde
holde
fast
the
word
of
truth
:
so
that
they
shuld
be
able
to
instruct
by
wholsome
doctrine
,
and
also
to
confute
the
gaine-saiers
thereof
.
And
as
touching
these
two
points
in
the
true
Preacher
,
Aug
,
Enc.
ad
Laure
,
when
Augustine
had
disputed
and
compared
the
one
with
the
other
:
It
is
an
easie
matter
(
saith
he
)
to
declare
what
wee
ought
to
beleeue
,
what
wee
ought
to
hope
for
,
and
what
we
ought
to
loue
:
but
to
defend
the
truth
,
and
refell
the
wicked
opinions
of
others
which
thinke
to
the
contrarie
,
is
the
greater
and
better
part
of
learning
.
These
are
Augustines
words
:
The
which
〈◊〉
they
are
,
experience
it selfe
long
time
since
hath
taught
vs
:
for
what
great
troubles
the
godly
fathers
of
the
Church
had
in
times
past
with
the
olde
heretikes
,
and
chiefly
with
those
which
did
excell
in
the
sophisticall
and
litigious
kinde
of
disputation
,
we
may
easilye
sée
by
the
writings
of
the
catholicke
Doctors
,
and
those
which
on
our
part
did
enter
into
that
sharpe
conflict
of
disputation
,
To
reproue
false
doctrine
the
right
vse
of
disputation
is
no
small
helpe
In
laud.
Basil
better
furnished
,
to
wit
,
armed
with
weapons
of
good
lerning
,
dispersed
without
any
great
adoo
,
the
thick
mystes
of
sophisticall
disputation
,
by
the
manifest
light
of
the
truth
.
Amongst
which
auncient
Fathers
,
Nazianzenus
séemeth
to
giue
the
chiefest
commendation
to
Basil
,
for
that
he
aboue
all
others
,
excelled
in
the
true
science
of
disputation
and
reasoning
,
the
which
praise
we
maye
attribute
also
to
Gregorius
Nissenus
.
And
Augustine
(
that
I
maye
vse
his
owne
wordes
,
Epist.
151
who
was
woont
to
reioyce
of
his
disputations
,
and
therein
delighted
himselfe
)
did
fréely
confesse
,
Contra
Aca.
li.
3
ca
13.
that
the
Arte
of
Logicke
was
a
very
great
&
ready
helpe
vnto
him
in
the
vnderstanding
and
vndooing
of
the
Heretickes
Sophisticall
and
subtill
Arguments
.
And
Tertulian
,
〈…〉
who
was
long
time
before
Augustine
,
doeth
not
denye
in
these
his
Bookes
,
in
which
most
happelye
he
contended
with
the
heretikes
,
that
hée
was
often
times
driuen
to
dispute
with
them
in
Philosophie
:
which
things
I
héere
bring
in
,
They
are
refuted
which
wold
not
haue
diuines
me
dle
with
the
true
art
of
disputing
.
Col.
2.
because
I
sée
all
(
for
the
most
part
)
somewhat
to
mislike
this
Art
of
Logicke
,
otherwise
most
profitable
:
as
though
Paule
had
vtterly
excluded
the
same
from
diuinitie
,
wher
he
warneth
,
that
we
must
take
héed
least
anie
man
spoile
vs
through
Philosophie
:
&
héere
they
gather
much
out
of
the
writings
of
the
olde
Fathers
,
which
they
suppose
maketh
for
them
against
Logicke
,
and
against
the
exact
knowledge
of
disputation
.
Aduer
.
159.
Epis.
in
cap.
2.
Esa.
And
therefore
they
willingly
harken
to
Nazianzene
,
in
that
place
where
he
compareth
the
Logitians
,
vnto
the
Moabites
and
Ammonites
:
and
now
they
snatch
after
that
place
of
Basil
,
where
he
tearmeth
Logicke
to
bée
the
mother
of
contention
:
&
sometimes
they
crie
out
with
Tertulian
,
saying
.
De
praescri
.
haer.
O
miserable
Aristotle
,
which
first
armed
the
heretiks
with
Logick
,
wherby
like
crafty
artificers
,
they
might
(
as
they
listed
)
set
vp
&
destroie
.
To
whom
in
few
words
I
doo
thus
answere
:
The
Apostle
Paule
did
not
reiect
the
good
&
right
knowledge
of
disputing
,
which
by
certaine
necessarie
principles
produceth
and
bringeth
forth
the
knowledge
of
the
truth
:
but
rather
that
vaine
art
of
deceiuing
with
those
sophisticall
and
deceitful
snares
,
the
which
the
heretikes
are
wont
full
subtilly
to
folde
together
,
whereby
they
may
deceiue
the
godly
&
faithfull
.
And
that
this
was
the
mind
of
the
Apostle
,
it
is
manifest
not
onely
by
the
order
of
the
Apostles
spéech
,
but
also
by
that
he
vseth
this
word
[
Apates
]
which
is
〈◊〉
craft
or
circumuention
by
subtiltie
.
Sith
then
the
good
vse
of
Logicke
chiefly
tends
vnto
this
end
,
to
dispearse
abroade
the
fallaces
and
subtill
crafts
of
sophistrie
,
to
expell
errours
,
to
reproue
lies
,
and
to
set
before
our
eies
most
manifestly
the
light
of
the
truth
:
Who
can
with
good
conscience
thinke
that
the
Apostle
at
anie
time
did
reiect
this
so
worthie
&
necessarie
science
?
For
how
can
it
be
possible
,
that
hée
which
doth
professe
himselfe
an
enimie
to
false
sophistications
,
should
not
loue
the
science
of
right
disputing
,
which
is
Logicke
,
being
altogether
contrarie
to
false
&
subtil
reasoning
:
and
ordained
to
this
end
,
that
by
the
helpe
and
aide
therof
,
we
may
more
easily
auoide
the
snares
of
those
which
are
captious
?
For
as
he
which
hateth
darknes
,
A
similitude
.
must
of
necessitie
greatly
reioyce
in
the
beutie
of
the
light
:
so
he
that
will
shut
out
of
the
church
the
false
de●eits
of
arguments
,
he
I
say
,
must
of
necessitie
,
leaue
a
place
in
the
Church
for
sound
and
true
reasoning
,
by
the
which
the
vaine
deceits
of
those
men
may
be
the
easier
reproued
,
and
the
better
auoided
:
Except
peraduenture
we
thinke
the
science
and
art
of
phisicke
is
altogether
to
be
reiected
,
because
it
teacheth
men
to
knowe
those
thinges
which
are
hurtfull
;
wherby
to
take
he●d
of
them
,
&
to
vse
onely
those
things
which
appertaine
to
the
preseruation
of
health
&
life
.
Wherfore
Nazianzene
saith
(
yea
,
truly
right
excellent
is
his
saying
)
for
somwhat
the
must
answere
to
the
former
obiection
)
that
the
Sophisters
are
like
vnto
the
Moabites
&
Ammonits
which
were
prohibited
the
temple
of
God
:
so
y●
also
we
acknowledge
this
,
that
the
true
art
of
Logicke
is
not
compared
to
the
Morbites
&
Ammonits
,
but
rather
to
them
of
Tyrc
and
Sidon
,
by
whose
helpe
Solomon
was
greatly
furthered
in
building
of
the
〈…〉
also
is
worthie
of
great
praises
,
in
that
he
saith
,
the
Sophistre
is
the
mother
of
contentions
,
so
that
thereby
wée
lou●
the
more
the
armour
,
by
which
the
forme
of
good
learning
maketh
vs
able
to
fight
for
the
truth
〈◊〉
Finally
we
may
hearken
to
Tertulian
crying
out
against
the
same
,
calling
it
the
craftie
art
of
setting
vp
&
plucking
downe
againe
,
to
wit
,
euen
indéede
that
parte
of
Logicke
which
is
alwaies
occupied
in
contentions
,
and
neuer
maketh
end
.
But
let
vs
reuerence
the
other
part
,
which
giueth
resolutions
to
false
arguments
,
&
seuereth
things
necessary
from
those
which
are
not
,
and
doth
so
maintaine
the
truth
and
beat
downe
falsehood
,
that
it
remaineth
alwaies
one
,
because
it
is
ioyned
to
the
firme
foundation
of
the
truth
.
And
that
this
was
the
minde
of
the
olde
Fathers
touching
the
right
order
of
disputing
,
whosoeuer
shall
diligently
marke
the
auncient
doctors
,
wil
easily
agrée
vnto
vs
.
For
what
saith
Nazianzenus
whom
those
men
so
often
cast
in
our
téeth
;
Ad
150.
Epi
,
in
S
,
ca.
Esai
.
The
truth
(
saith
he
)
by
Logicall
disputations
is
filed
and
brought
to
light
.
And
furthermore
what
sayth
Basil
?
That
the
true
force
of
Logicke
is
distinctly
to
diuide
the
nature
of
things
,
The
auncient
Fathers
commended
●
right
vse
of
Logick
whereby
we
may
knowe
those
things
which
are
of
affinitie
,
and
distinguish
those
which
are
contrarie
.
And
Augustine
seuering
the
true
vse
of
Logicke
from
the
abuse
of
Sophistrie
,
saith
:
Con.
Acali
.
3
If
Logicke
bee
the
knowledge
of
the
truth
,
so
then
it
behooueth
the
wise
to
haue
knowledge
thereof
,
that
therby
he
may
vtterly
race
out
the
malitious
falsehod
of
the
craftie
disputers
,
&
contemne
the
same
.
But
there
cannot
be
a
more
excellent
witnesse
for
this
,
then
the
testimonie
of
S.
Augustine
,
where
he
saith
,
that
Logicke
is
the
onely
Science
of
all
other
,
De
ord
,
li.
2.
ca.
12
which
teacheth
both
how
to
teach
,
and
how
to
learne
:
and
doth
shew
a
man
how
to
perceiue
,
and
to
make
other
to
vnderstand
:
Thus
much
Augustine
.
Wherefore
,
sith
the
case
so
standeth
,
let
this
so
worthie
arte
&
science
,
haue
hir
condigne
and
due
praise
,
and
let
vs
be
bold
to
say
,
that
they
reason
nothing
wisely
,
which
in
these
our
dayes
start
vp
,
and
foolishly
speake
against
Logicke
.
But
héere
peraduenture
some
man
may
demand
of
me
,
Touching
the
writings
and
disputations
of
the
schoole
Doctors
.
whether
this
my
commendation
doth
extend
it selfe
to
the
Schoolemen
,
and
chiefely
vnto
those
which
haue
taken
their
originall
from
the
Master
of
sentences
,
and
whether
their
writings
doo
appertaine
to
that
good
and
true
parte
of
Logicke
,
which
resolueth
doubtfull
arguments
?
Truly
,
as
I
am
not
willing
at
this
time
to
set
down
my
absolute
opinion
(
touching
so
many
me●
)
héerein
:
for
,
for
my
owne
part
let
each
one
of
them
haue
his
due
reuerence
for
his
trauaile
and
labour
,
so
am
I
not
afeard
to
speake
both
boldly
&
fréely
my
minde
,
what
I
thinke
,
alwayes
(
not
withstanding
)
kéeping
my selfe
within
my
compasse
:
In.
3.
sent.
dist.
24.
quest.
1.
Iohn
Duns
Scotus
(
commonly
called
the
subtill
Doctor
)
saith
that
the
Diuines
haue
in
some
places
mixed
Philosophie
with
Diuinitie
,
&
that
with
great
profit
:
I
truly
confesse
that
they
haue
mingled
it
with
diuinitie
,
yea
I
adde
they
haue
therewith
confused
Diuinitie
,
but
if
he
thinke
it
was
done
with
any
fruite
,
I
beséech
master
Doctor
pardon
me
if
I
cannot
héerein
agrée
with
him
:
for
sithen
the
Schoolemen
haue
not
followed
that
good
part
of
disputing
,
which
giueth
true
resolutions
to
arguments
(
as
we
shall
héerafter
declare
)
but
haue
as
it
were
dallied
&
sported
themselues
in
probabilities
,
&
béeing
for
the
most
part
vaine
&
friuolous
arguments
,
me
thinks
they
haue
not
brought
into
the
Church
of
God
the
true
vse
,
but
rather
the
abuse
of
Philosophie
:
and
truly
,
I
say
it
séemeth
to
me
,
that
into
the
midst
of
the
Church
,
the
Schoolemen
haue
brought
sophistication
and
shamelesse
falshood
,
decked
and
adorned
with
the
colour
&
name
of
Philosophie
,
as
of
an
honest
matrone
,
to
the
great
detriment
&
hurt
of
the
Church
.
But
you
will
saye
,
they
haue
not
gotten
this
sharpe
knowledge
of
disputing
without
great
labour
and
paines
:
I
graunt
it
to
be
so
:
for
oftentimes
when
I
sée
these
schoole
men
labouring
,
sweating
,
and
as
it
were
out
of
breath
in
these
their
,
subtill
disputations
,
they
make
me
to
remember
the
Troyans
,
which
with
great
labour
and
care
brought
into
their
Citie
,
the
counterfaite
Grecian
Horse
,
whereby
ensued
the
ruine
of
the
whole
Kingdome
of
Troy
.
Great
,
but
vnprofitable
is
the
labour
of
the
schoole
Doctors
.
So
these
schoolemen
with
great
industrie
and
labour
,
haue
brought
into
the
church
false
Philosophie
:
that
therehence
,
as
from
the
Troyan
horse
might
spring
infinit
errors
:
by
which
,
while
these
who
should
haue
ben
the
watchmen
ouer
the
Church
,
were
euen
ouer
whelmed
in
schoole
ignoraunce
,
those
errors
haue
crept
in
,
corrupted
and
wasted
the
Church
of
God
(
so
as
I
maye
vse
the
saieng
of
Esayas
)
Except
the
Lord
had
left
vs
a
smal
remnant
,
we
had
had
no
church
at
all
.
A
proofe
héereof
is
the
Church
of
Rome
,
so
depraued
and
corrupted
,
that
while
we
séeke
the
Church
in
the
Church
,
we
are
constrained
,
not
without
great
sorrow
and
teares
,
onely
to
behold
the
ashes
of
the
true
Church
.
But
because
I
maye
not
séeme
héere
more
willing
to
lament
,
then
to
dispute
:
mark
what
I
say
,
to
wit
,
that
the
schoolemen
and
questionarie
Doctors
,
haue
neither
followed
the
true
manner
of
diuine
disputations
,
Certaine
Errours
which
are
to
bee
found
in
the
disputations
of
the
schoole
Doctors
The
first
errour
to
make
their
ground
Logicke
See
Scotus
and
others
,
who
haue
written
vpon
the
master
of
sentences
,
and
in
their
disputations
called
Quodlibets
,
&c.
neither
lawful
vse
of
Logicke
:
&
that
this
may
the
more
euidently
appeare
,
out
of
diuers
&
sundry
their
errors
,
I
will
gather
certaine
,
by
the
which
we
may
plainly
sée
,
that
they
haue
●rred
not
a
little
in
their
disputations
,
from
the
true
manner
of
diuine
Disputing
.
The
first
errour
that
the
schoolemen
admit
in
their
disputations
is
this
:
that
they
are
wont
to
dispute
by
the
principles
of
Logicke
,
and
from
thence
to
fetch
their
conclusions
.
So
questions
being
proposed
,
they
make
the
grounde
thereof
Logicke
,
and
not
Diuinitie
,
so
that
the
Scriptures
in
these
their
Disputations
,
are
dumme
and
speachlesse
:
for
they
oftentimes
alleadge
the
Philosophers
as
Authoures
in
theyr
Disputations
,
but
verye
seldome
the
Apostles
.
And
if
at
anye
time
they
bring
in
the
Doctours
,
they
confusedlye
mingle
their
authoritie
with
the
authoritie
of
the
Scriptures
,
neither
doubt
they
to
tearme
their
writings
,
by
the
name
of
the
Scriptures
.
Lomb.
li.
1.
Sent.
dist.
34.
&
li.
2.
sent.
dist.
9.
&c
But
we
haue
learned
and
that
out
of
diuinitie
to
take
our
principles
from
diuinitie
,
when
so
euer
we
dispute
thereof
:
and
that
we
ought
so
to
doe
,
it
is
manifest
euen
by
Logicke
,
which
doth
forbid
to
goe
from
the
principles
of
one
art
to
another
,
or
to
wander
without
the
compasse
of
the
science
,
wherein
wée
haue
begun
to
dispute
.
Sithen
then
,
diuinitie
is
farre
aboue
all
other
sciences
,
it
were
not
onely
v●rie
foolish
,
but
also
impious
and
vngodly
,
to
make
it
subiect
to
the
principles
of
Philosophie
.
And
also
to
make
the
Doctors
equall
with
the
Prophets
and
Apostles
,
is
altogether
a
thing
intollerable
.
Wherefore
I
thinke
no
man
doubteth
(
except
hée
wil
reason
like
an
Atheist
)
but
that
I
haue
sufficiently
proued
this
first
errour
of
the
Shoolemen
.
The
second
errour
is
this
,
that
in
matters
of
diuinitie
which
are
most
true
and
plaine
,
●
.
Error
.
To
reason
probably
on
plaine
truths
.
they
dispute
both
Pro
and
Contra
,
as
it
were
with
probable
argument
vpon
the
grounds
thereof
:
when
as
they
ought
not
so
to
doo
in
these
pointes
:
it
béeing
both
from
the
vse
of
true
reasoning
,
as
also
from
the
nature
of
diuinitie
:
for
Topicall
talke
of
disputations
are
to
be
left
to
common
kinde
and
exercises
.
But
treatises
or
disputings
standing
vpon
infallable
grounds
(
of
which
sort
most
chiefly
are
the
disputations
of
diuinitie
)
doe
require
demonstratiue
,
plaine
,
and
euident
disputations
,
which
ought
to
stand
on
most
true
,
necessarie
,
and
infallable
Sylogismes
or
arguments
.
Indéede
the
Philosophers
were
wont
sometimes
to
dispute
both
Pro
and
Contra
,
touching
the
principles
of
their
artes
and
sciences
,
that
the
truth
might
thereby
more
manifestly
appeare
.
But
the
diuines
dispute
not
about
the
principles
of
diuinitie
,
because
they
are
of
themselues
most
true
,
and
without
all
controuersie
.
And
furthermore
ther
is
nothing
more
contrarie
to
the
nature
of
faith
,
then
doubtfulnesse
,
and
that
accademicall
wauering
in
giuing
consent
;
the
which
being
a
long
time
a
goe
buryed
and
cleane
wiped
awaie
by
the
most
learned
disputations
of
Saint
Augustine
,
Contra
Aca.
and
other
the
olde
Fathers
,
is
nowe
at
last
most
vnluckely
(
I
know
not
by
what
meanes
)
raised
newe
by
the
Schoole
Doctors
,
and
euen
as
it
were
brought
out
againe
from
hell
.
Apolog
,
ad
〈◊〉
,
louin
Verie
sharply
did
Hierome
taunt
Iouinian
,
for
that
hée
disputed
in
a
question
of
diuinitie
after
the
manner
of
the
Schooles
,
and
not
according
to
the
true
vse
of
doctrine
:
If
then
hée
so
taunted
him
,
how
much
more
sharply
would
he
inueigh
against
these
our
Schoole
men
▪
which
haue
accustomed
themselues
to
dispute
no
other
wayes
euen
in
the
principles
and
grounds
of
diuinitie
.
And
moreouer
it
commeth
to
passe
and
often
times
happeneth
to
the
Schoole
men
which
are
tossed
nowe
on
this
side
,
and
nowe
on
that
side
,
as
in
many
▪
and
sundrie
waues
of
Argumentes
:
at
the
last
(
I
saie
)
it
commeth
to
passe
,
that
they
themselues
knowe
not
to
what
hauen
,
as
to
a
sure
porte
to
betake
themselues
:
Yea
,
euen
so
,
that
that
subtill
Scotus
,
as
also
many
other
doo
leaue
theyr
matter
euen
rawe
and
vndetermined
,
giuing
leaue
to
theyr
Readers
to
bée
on
which
side
they
will
.
If
you
bée
of
this
side
(
saie
they
)
then
must
you
aunswere
the
contrarie
argumentes
:
but
if
you
had
rather
to
bée
on
the
other
side
,
then
loe
,
this
haue
you
to
aunswere
to
the
contrarie
parte
.
Naie
:
what
is
this
:
That
in
many
obiections
they
saye
nothing
,
but
bidde
the
Reader
séeke
the
resolution
himselfe
if
hée
will
haue
it
:
yea
,
and
againe
sometime
they
saie
,
let
him
answere
that
can
.
I
pray
you
now
tell
me
,
are
these
diuine-like
disputations
wherein
aboue
all
other
things
is
required
a
certaine
perswasion
of
faith
?
or
is
this
analitical
or
resolute
,
wher
as
the
Philosophers
wil
haue
nothing
taken
for
resolute
&
certaintie
,
except
it
bée
brought
to
an
infallible
knowledge
:
and
then
to
place
these
things
in
the
most
firm
degrée
of
truth
?
The
thirde
errour
is
that
they
obscure
and
doo
not
beautifie
the
truth
with
their
subtill
craftinesse
:
3.
Error
▪
They
darken
the
truth
.
for
they
make
those
things
which
be
difficult
and
harde
,
more
harde
by
their
crooked
and
ill
fauoured
questions
:
and
againe
,
those
thinges
,
which
are
easie
,
and
not
harde
of
themselues
,
they
altogether
darken
by
theyr
intricate
obscuritie
and
darkenesse
of
questions
;
and
as
the
common
saieng
is
,
they
séeke
to
vndoo
a
knotte
where
none
is
.
And
is
there
anye
man
(
I
praye
you
whatsoeuer
)
except
hée
haue
altogether
hardened
himselfe
with
these
their
barbarismes
,
which
doth
not
vtterly
flie
them
:
yea
if
he
doo
but
onely
heare
the
horrible
hissing
of
their
barbarous
wordes
,
right
soone
perswadeth
himselfe
,
g
he
shal
neuer
be
able
to
carrie
in
his
mind
those
things
,
which
his
eares
cannot
abide
to
heare
.
Wherfore
,
that
which
Augustine
somtime
spake
of
Sophistrie
,
Con.
Aca.
may
very
well
(
as
me
thinketh
)
agrée
with
the
schoole
doctors
,
to
wit
,
that
it
was
like
to
Cacus
caue
:
for
while
as
the
Schoolemen
doo
so
reioyce
in
strange
opinions
as
in
forreine
riches
,
they
so
affect
obscuritie
&
séeke
such
starting
holes
,
that
so
often
as
they
dispute
,
they
séeme
not
to
explicate
the
matters
,
but
rather
to
make
the
same
intricate
,
and
in
truth
there
is
not
so
much
heard
the
voyce
of
men
,
as
the
bellowing
of
beastes
,
out
of
those
darke
caues
of
their
obscure
questions
.
And
finally
the
fourth
error
is
,
Error
.
4
Is
theyr
vaine
questions
that
the
schoolemen
or
rather
questionarie
Doctors
,
doo
spend
their
time
in
vain
and
friuolous
questions
,
and
those
not
so
expounded
,
as
darkened
by
them
:
the
which
vainnesse
in
words
the
Apostle
would
haue
altogether
abandoned
from
him
,
who
is
a
preacher
in
the
Church
of
God
.
For
a
little
after
hée
saith
,
Foolish
and
vnprofitable
questions
forsake
,
2.
Tim.
2
knowing
that
they
bréede
strife
.
And
how
true
this
is
,
it
doeth
enidently
appeare
in
the
questionarie
Doctors
,
of
whome
you
shall
scarce
finde
two
that
doo
agrée
in
one
opinion
.
For
so
Scotus
doeth
disagrée
from
Thomas
of
Aquine
,
and
Occam
from
Scotus
,
and
the
other
from
Occam
,
that
you
can
scarce
enter
into
theyr
writings
,
but
that
you
must
be
pertaker
of
their
contention
and
strife
:
when
as
indéed
those
are
the
true
diuine
treatises
and
exercises
in
diuinitie
,
which
establish
&
confirme
our
faith
,
and
are
made
to
the
edifi●ng
&
comfort
of
the
whole
church
.
And
therfore
r●ght
well
doth
Augustine
admonish
vel
,
saying
:
E●chi
.
●d
Lauren.
cap.
55.
That
there
is
no
neede
to
determinate
or
open
those
things
with
daunger
,
which
may
be
vnknown
without
danger
or
hurt
▪
wherby
we
may
easily
perceiue
that
the
kind
of
disputing
which
the
Popish
schoole
doctors
haue
vsed
,
hath
verie
litle
or
no
fellowship
,
with
the
true
diuine
treatises
or
excercises
.
Wherefore
that
I
may
haue
some
fa●uour
of
those
which
professe
themselues
eni●ious
to
Logicke
:
héere
I
shew
them
how
that
they
may
turne
their
former
vpbraidings
&
repr●hentions
:
and
may
say
that
the
philosophie
of
these
questionarie
doctors
&
schoolemen
is
altogether
vain
deceit
,
yea
,
the
mother
of
contention
,
that
craftie
art
of
building
and
destroying
,
which
ought
vtterly
to
be
repulsed
from
the
true
Church
of
God
,
●ogether
both
with
the
Moabites
&
Ammonits
:
Thus
let
them
saie
,
and
then
I
must
néeds
confesse
,
that
I
haue
nothing
to
saie
against
them
.
But
the
Popish
Schoole
men
of
this
our
age
,
The
Popish
schol
doctours
of
ou●
time
frame
not
such
argumentes
in
their
disputations
as
the
auncient
learned
were
wont
.
fa●e
vnto
themselues
another
●inde
of
writing
:
for
these
contriue
not
together
naked
Silogismes
as
the
other
were
want
,
but
they
vse
long
and
tedious
declamations
,
chiefly
against
those
which
professe
the
sinceritie
of
pure
doctrine
of
the
Gospell
:
in
dooing
of
which
matter
,
they
willingly
abstaine
from
silogismes
or
arguments
.
For
where
as
for
the
most
parte
they
blowe
forth
their
malitious
〈◊〉
,
&
〈…〉
their
vile
〈◊〉
,
thinking
it
cannot
be
aptly
concluded
in
mode
and
figure
after
a
short
forme
of
argument
,
therfore
they
rather
〈…〉
a
more
larger
scope
of
disputing
.
Sith
than
as
I
suppose
▪
it
is
manifest
euen
by
those
thinges
which
I
haue
before
declared
,
that
the
disputations
of
the
popish
doctors
are
neither
true
diuine
disputations
,
nor
ordered
by
the
rules
of
logicke
.
It
shall
be
necessarie
&
néedfull
therefore
to
set
down
some
method
,
The
method
to
dispute
both
diuinely
&
schoole
like
,
necessatie
in
our
time
.
wherby
we
may
dispute
both
diuinely
&
also
schoolike
:
&
(
to
repeat
Augustines
words
)
that
we
may
be
able
vtterly
to
banish
the
false
brauling
of
sophistrie
,
the
which
(
I
woulde
to
God
)
the
learned
diuines
&
those
which
are
skilfull
in
the
same
most
excellent
art
of
Logick
,
(
of
the
which
sorte
I
doubt
not
but
there
bee
many
)
would
determine
with
themselues
to
doo
,
&
so
to
set
downe
both
to
vs
nowe
,
&
also
to
the
posterities
héereafter
,
the
waie
to
dispute
both
schoolike
&
diuinelike
.
For
if
S.
Augustine
most
excellently
compared
the
knowledge
of
humane
sciences
,
D●
doct.
Chri.
lib.
2.
cap.
40.
vnto
the
tresure
of
Aegypt
,
which
the
Israelites
carried
away
with
them
:
truely
then
we
which
see
many
in
these
our
daies
to
abuse
those
so●en
ornaments
and
riches
,
to
the
f●aming
of
error
,
that
Idoll
:
it
were
not
amisse
but
very
requisite
&
necessarie
,
that
the
good
&
learned
men
,
shuld
willingly
bestow
those
riches
,
to
the
building
of
the
tabernacle
of
God
,
and
to
the
fortifying
of
the
truth
against
the
errors
of
men
.
And
vntill
those
which
doe
excell
in
the
studie
of
diuinitie
,
as
also
in
the
science
of
Logicke
,
doo
take
in
hand
to
perfourme
this
matter
,
I
will
set
downe
something
as
touching
this
,
(
although
slender
)
for
those
young
mens
sakes
,
which
are
studious
of
Diuinitie
:
so
that
they
which
héerafter
write
,
may
adde
the
true
colours
to
these
my
first
and
rude
liniaments
.
There
are
two
waies
how
to
intreate
of
Diuinitie
,
Two
wayes
to
intreat
of
diuinitie
.
the
one
compact
with
a
full
and
flowing
style
,
which
teacheth
the
simple
,
&
stirreth
vp
the
slouthfull
to
imbrace
the
doctrine
of
truth
:
The
other
more
pithie
,
but
short
,
the
which
putting
away
those
things
that
may
moue
the
affections
of
the
minde
,
and
deuesting
it selfe
of
all
flowers
of
Rhetoricke
,
sheweth
vnto
vs
things
simple
and
plaine
as
they
are
of
themselues
,
and
setteth
downe
plaine
and
naked
arguments
,
so
that
the
truth
of
matters
may
be
manifestly
séene
,
and
as
it
were
touched
with
our
hands
.
And
this
last
way
perchaunce
,
is
not
so
well
welcome
to
those
which
,
are
delighted
in
plesantnesse
of
speach
but
truly
no
lesse
profitable
to
all
those
which
are
both
louers
of
simplicitie
,
and
desirous
of
the
truth
.
A
similitude
.
For
like
as
the
view
of
mans
bodie
is
a
great
deale
more
pleasaunt
to
beholde
,
while
it
is
clad
with
the
flesh
,
&
the
bloud
running
in
each
veyne
,
hauing
a
comelye
colour
:
yet
notwithstanding
if
we
come
at
any
time
to
the
Anatomie
,
then
the
facultie
of
each
part
,
and
the
constitution
of
the
whole
bodie
is
a
great
deale
better
knowne
:
so
if
any
wil
wisely
&
diligently
weigh
those
larger
and
pleasanter
treatises
,
The
brief
&
school
like
treatises
are
as
it
wer
an
Anatomy
of
the
large
and
copious
writing
or
speakings
and
bring
them
to
arguments
as
vnto
Anatomies
,
then
without
doubt
he
shal
easily
perceiue
,
whether
they
be
absolute
&
perfect
in
euerie
point
;
or
whether
there
be
anye
thing
wanting
:
and
as
the
Phisition
sheweth
foorth
euen
as
it
wer
with
the
finger
,
the
original
and
causes
of
diseases
,
so
shal
he
héere
doo
touching
errors
,
if
there
be
any
.
The
former
sort
doeth
indéede
delyght
the
mindes
,
as
will
of
those
which
are
learned
,
as
those
which
are
vnlearned
:
but
this
latter
manner
of
exercise
,
sith
it
is
occupied
in
that
onely
kinde
of
matter
,
which
appertaineth
to
doctrine
,
is
more
méete
for
those
which
are
best
learned
,
who
are
nothing
moued
with
the
floud
of
vain
wordes
,
if
especially
there
be
no
force
of
matter
contained
in
them
,
because
that
speach
without
reason
,
is
not
to
be
counted
any
thing
worth
.
Augustine
,
Ciprian
,
Hillarie
,
Hieronimus
,
and
diuers
olde
learned
Fathers
,
haue
vsed
this
kinde
of
disputing
very
much
:
&
this
also
the
schoolemen
seemed
to
professe
,
but
with
what
successe
I
haue
shewed
alreadie
.
But
chieflye
we
must
consider
and
haue
great
care
on
doth
sides
,
that
when
we
dispute
touching
doctrine
,
all
our
arguments
be
necessarye
and
pertaining
to
doctrine
,
so
that
they
bée
grounded
vppon
most
sure
principles
and
infallible
groundes
of
Diuinitie
.
And
aboue
all
things
,
we
must
beware
that
we
take
not
things
which
may
be
disputed
on
both
sides
,
for
things
necessarie
:
things
which
be
strange
,
for
those
that
are
knowen
:
falshoode
,
for
truth
;
the
which
trulye
dooth
happen
oftentimes
in
much
lauishing
out
of
speach
,
the
which
the
aduersaries
of
the
truth
,
most
commonly
abuse
,
where
by
they
may
the
more
conuenientlye
hyde
themselues
vnder
the
couerte
of
manye
words
:
so
that
when
they
haue
said
much
,
●hey
would
also
séeme
to
haue
spoken
truth
.
The
best
&
chiefest
for
this
mischiefe
is
,
if
after
the
long
circumstaunces
,
that
then
there
be●
fet
downe
a
briefe
Logicall
handling
of
those
their
wordes
spoken
before
,
to
be
as
it
were
an
Anatomie
and
recapitualation
of
all
subtil
sophemes
,
and
craftie
fallaces
:
And
when
the
falsehood
of
words
is
cleane
taken
away
,
it
wil
bewray
those
things
which
are
false
,
it
wil
set
truth
against
falshood
,
and
beare
them
both
out
:
yea
finally
it
wil
bring
to
passe
(
euen
as
Augustine
sometime
said
)
That
each
thing
with
other
,
Cout
.
Ma●
.
lib.
3.
cause
with
cause
,
and
reason
with
reason
may
striue
together
.
And
héere
who
séeth
not
,
that
when
errors
are
cleane
taken
awaye
,
how
easely
the
truth
will
ouercome
:
and
the
same
truth
which
the
huge
floud
of
words
had
ouer
whelmed
,
will
euen
willingly
as
it
were
aduaunce
hir selfe
vp
againe
.
Sith
then
that
schoollike
handeling
of
matters
will
bring
so
great
profit
(
so
the
Logick
be
directed
by
the
true
rules
of
diuinitie
)
I
then
intreat
&
beséech
these
learned
diuines
of
this
our
age
,
which
are
defenders
of
the
gospel
,
that
they
haue
●are
héerof
,
&
set
down
vnto
vs
some
certain
&
easie
methode
of
this
schoolike
way
,
how
to
handle
each
point
:
the
which
we
may
follow
,
and
the
which
also
may
be
both
to
vs
present
,
as
also
to
the
posterities
héereafter
a
most
true
touchstone
wherby
we
may
trie
the
sundry
workes
of
diuers
men
,
which
haue
written
of
diuinitie
:
the
which
if
they
shall
performe
,
they
shal
greatly
profit
the
Church
of
God
,
especially
in
these
times
,
in
which
each
man
striueth
in
setting
forth
of
bookes
touching
the
principall
pointes
of
diuinitie
,
who
may
doo
best
.
For
where
as
the
Ciuilians
only
write
touching
their
lawes
,
the
Phisitions
of
their
facultie
,
and
so
all
others
of
those
artes
and
sciences
which
they
professe
,
&
in
the
which
they
are
conuersant
:
yet
notwithstanding
it
commeth
to
passe
(
I
knowe
not
by
what
meanes
)
that
not
onely
diuines
,
but
also
men
cleane
voide
of
diuinitie
,
of
all
sorts
,
are
wont
now
euerie
where
to
dispute
in
their
bookes
touching
diuinitie
:
so
that
héerein
I
assent
with
Nazianzene
,
De
mod.
in
disp.
Ser.
which
before
time
hath
most
gréeuously
complained
of
this
matter
.
And
we
haue
thought
good
to
publish
this
our
small
labour
abroad
,
not
that
we
thinke
we
haue
obteyned
the
same
methode
whith
we
desire
,
but
that
by
this
meanes
we
may
at
the
least
giue
a
testimonie
that
wée
looke
for
a
more
exact
methode
from
the
learned
diuines
,
yea
,
and
earnestly
desire
them
to
performe
the
same
.
Beholde
then
wée
héere
set
downe
a
schoolelike
treatise
of
diuinitie
,
taken
out
of
the
first
Chapter
of
the
Epistle
to
the
Hebrewes
,
to
wit
,
A
treatise
of
the
word
of
God
written
.
touching
the
word
of
God
written
,
against
mannes
traditions
,
about
which
matter
there
is
great
controuersie
betwéene
vs
and
the
Papists
.
And
for
this
cause
I
omit
the
handling
of
this
point
at
large
,
because
it
may
be
easily
séene
in
the
writings
of
late
,
set
forth
on
both
partes
:
of
which
writings
I
wil
make
as
it
were
a
certaine
resolution
or
anatomie
in
this
schoole
like
treatise
.
How
the
disputations
of
diunitie
differ
from
others
,
&
that
they
ought
reuerently
to
bee
handled
.
But
before
I
come
to
this
my
purpose
,
I
am
willing
somewhat
to
admonish
the
Reader
,
howe
that
these
disputations
touching
the
Scriptures
doth
farre
differ
from
all
others
.
For
in
disputations
of
Philosophie
,
Phisicke
,
ciuill
gouernment
,
and
such
other
,
there
eloquence
sheweth
it selfe
,
there
desire
to
excell
doeth
rule
,
there
oratorie
pleading
bursteth
out
:
yea
,
oftentimes
in
such
matters
,
men
desire
nothing
but
to
shew
forth
the
brauenesse
of
their
wits
,
or
else
séeke
after
glorie
and
praise
.
But
in
diuine
disputations
,
where
(
as
Augustine
sayth
)
Brauerie
must
not
bée
sought
,
De
doct.
Chri.
li.
4.
cap.
19
but
good
documentes
and
lessons
,
and
that
with
great
reuerence
:
yea
,
and
verie
reuerently
wée
must
dispute
of
holy
things
,
not
as
vpon
the
stage
before
men
,
but
as
in
the
middest
of
the
Church
before
the
liuing
God
and
his
Angelles
:
not
for
the
desire
of
victorie
,
but
for
the
maintenaurce
of
the
truth
,
in
as
much
as
Paule
forbiddeth
the
Pastours
of
the
Church
,
once
to
speake
of
vaine
questions
,
1.
Tim.
6.
or
contentions
of
wordes
,
which
can
scarce
be
done
without
the
detrument
of
the
truth
.
Wherfore
praying
aide
at
the
hands
of
almightie
God
,
that
he
will
direct
and
establish
this
our
labour
by
his
holy
spirit
,
let
vs
procéede
into
this
most
holy
conflict
,
in
the
which
the
worde
of
GOD
is
the
place
of
combat
,
God
himselfe
the
chiefe
Iudge
,
truth
the
victorie
,
saluation
the
garland
of
triumph
.
And
héereby
with
more
valiant
mindes
we
take
vpon
vs
this
most
noble
conflicte
,
because
it
otherwise
happeneth
in
this
,
then
in
other
battayles
,
for
there
hée
alone
is
crowned
which
vanquisheth
,
but
the
ende
of
this
battaile
is
such
,
that
euen
hée
which
is
vanquished
(
so
that
hée
acknowledge
himselfe
ouercome
and
imbrace
the
truth
)
shal
likewise
bée
crowned
,
Quest.
ver.
108.
together
with
the
victour
.
And
Augustine
sayth
,
that
it
is
better
to
be
ouercome
of
the
truth
,
then
to
be
willing
to
ouercome
the
truth
with
falsehoode
.
For
whatsoeuer
men
practise
against
the
truth
,
yet
this
must
they
know
,
to
wit
,
that
veritie
cannot
be
vanquished
:
the
which
Augustine
also
calleth
perpetuall
victorie
.
De
Ciuie
.
Dei
.
li.
2.
cap.
29.
1
Furthermore
,
this
point
of
doctrine
,
The
vse
of
this
disputation
.
touching
the
which
our
disputation
is
,
is
of
so
greate
weight
that
it
maye
bée
thought
(
and
that
worthelye
)
to
bée
the
verie
foundation
of
all
Religion
.
And
therefore
(
not
without
greate
cause
)
the
Prophet
Dauid
doeth
acknowledge
the
worde
of
GOD
to
bée
a
Lanterne
,
Psal.
119.
the
which
except
it
lighten
our
féete
,
of
necessitie
wée
must
walke
in
most
horrible
darkenesse
:
yea
,
also
wée
both
stumble
and
fall
.
But
the
defenders
of
the
Popish
Church
,
doo
so
hotly
striue
and
contende
for
mans
Traditions
,
and
thinke
them
no
lesse
worthie
to
bée
retayned
,
then
some
precious
Picture
of
Pallas
,
the
which
béeing
taken
awaye
,
they
thinke
it
not
possible
any
longer
to
defend
or
maintaine
their
pontificiall
chaire
,
wherein
there
haue
bene
so
manye
Vicars
assaulted
,
and
nowe
at
the
last
(
Truth
preuaylyng
)
shall
be
quite
ouerthrowen
and
brought
vnto
naught
.
But
that
wée
maye
come
to
the
matter
,
The
diuision
of
this
worke
this
disputation
shall
be
diuided
into
sixe
parts
.
First
,
we
will
set
downe
our
owne
opinion
and
then
the
opinion
of
the
aduersarie
:
&
then
we
will
trie
them
both
,
so
that
thereby
maye
appeare
what
is
the
state
of
our
controuersie
.
Secondly
,
we
will
confirme
our
opinion
by
manifest
proofe
of
scriptures
,
and
by
most
sure
and
flat
demonstrations
grounded
on
those
places
so
collected
.
Thirdly
,
we
will
refell
the
opinion
of
the
other
partie
by
negatiue
disputations
.
Fourthly
,
we
will
wipe
away
the
obiections
of
the
aduersarie
,
which
they
wrest
out
of
the
scriptures
.
Fiftly
,
we
will
take
away
the
foundations
which
they
take
out
of
the
writings
of
the
Doctors
,
to
ground
their
opinions
on
.
And
sixtly
,
we
will
heare
the
olde
Doctors
touching
this
point
,
agreeing
both
with
vs
,
and
the
word
of
God
.
⁂
THE
FIRST
CHAPTER
.
He
,
1.
ve
.
●
¶
At
sundrie
times
,
and
in
diuers
manners
,
God
spake
in
the
olde
time
to
our
Fathers
by
the
Prophets
:
In
these
last
dayes
,
he
hath
spoken
vnto
vs
by
his
sonne
.
WHen
Tertulian
would
enter
into
the
conflict
of
disputation
,
and
ioyne
with
the
aduersarie
:
hée
was
woont
to
bonder
the
whole
summe
of
the
question
,
with
certain
bondes
(
for
so
himselfe
saith
)
whereby
he
might
not
swarue
from
the
matter
which
he
had
in
hand
.
And
that
we
also
may
doo
the
like
,
Our
opinion
and
mind
touching
the
worde
of
God
.
we
will
first
propone
or
set
down
our
minde
and
opinion
(
which
is
the
opinion
of
each
reformed
Church
,
)
touching
the
word
of
God
,
by
the
testimonie
of
the
same
word
of
God
which
is
this
.
All
necessarie
principles
of
christian
faith
,
are
contained
in
the
holy
Scriptures
.
This
our
sentence
or
opinion
we
thus
expound
,
out
of
that
place
of
the
Epistle
to
the
Hebrewes
which
ministreth
vnto
vs
,
The
declaration
of
our
opinion
or
minde
.
sufficient
matter
for
this
disputation
.
God
spake
in
the
time
of
the
olde
Testament
in
diuers
and
sundrie
manners
to
our
fathers
,
to
wit
,
by
oracles
,
visions
,
dreames
,
by
Vrim
and
Thummim
,
finaly
by
the
prophets
,
speaking
by
the
motion
or
inspiration
of
the
spirit
of
God
,
and
the
same
worde
of
God
,
(
the
spirit
of
God
so
commaunding
)
was
committed
to
writing
,
both
by
Moyses
,
and
also
by
other
Prophets
,
and
most
holy
men
:
Now
in
these
last
dayes
,
Iesus
Christ
,
the
chiefe
and
most
perfect
Doctour
and
teacher
of
his
Church
being
giuen
to
the
world
,
taught
the
Apostles
by
mouth
,
&
ordained
them
teachers
for
his
Church
,
which
did
publish
in
writing
the
doctrine
of
the
Gospell
receiued
from
Christ
,
&
by
them
taught
by
mouth
.
Sith
then
the
word
of
God
is
the
measure
of
our
faith
,
&
that
that
word
of
God
remaineth
in
the
most
holy
monuments
or
writings
of
the
scriptures
,
it
followeth
of
necessitie
,
that
al
the
principles
which
are
necessarie
to
faith
and
saluation
of
the
Church
,
are
contayned
in
the
holy
Scriptures
:
and
whatsoeuer
the
Apostles
haue
taught
,
we
ought
to
looke
for
them
in
the
holy
Scriptures
:
neither
ought
we
to
receiue
any
tradition
in
matter
of
faith
.
And
because
matters
are
made
more
manifest
by
ūmilitudes
,
wée
will
take
our
similitude
from
a
King
,
which
by
mouth
proclaimeth
an
Edict
,
&
then
willeth
the
same
to
be
printed
,
the
which
being
done
,
men
are
not
wont
curiouslye
to
enquire
of
others
,
which
eyther
heard
or
wer
present
at
the
proclamation
,
what
is
contained
in
the
Kings
Edict
,
because
the
Edict
is
in
print
,
to
the
which
they
must
stand
,
and
the
which
they
must
also
beléeue
.
So
then
I
affirme
,
in
as
much
as
the
word
was
proclaimed
and
declared
by
the
Apostles
and
euangelists
,
and
by
them
committed
to
writing
,
it
were
in
vayne
and
foolish
now
a
dayes
anye
other
where
to
be
sought
,
then
in
the
Scriptures
:
what
the
Apostles
and
Euangelistes
did
teach
by
mouth
.
But
now
the
opinion
of
the
aduersarie
is
this
.
That
all
principles
of
Religion
necessarye
for
our
Christian
faith
,
The
opinion
and
minde
of
the
Papist●
.
are
not
contained
in
the
holye
Scriptures
.
The
which
theyr
opinion
they
thus
expounde
.
Although
the
worde
of
God
be
the
measure
of
our
faith
,
yet
the
whole
worde
of
God
is
not
extant
in
the
scriptures
:
The
declaration
&
exposition
of
their
opinion
.
for
many
things
were
spoken
by
the
Apostles
&
Euangelists
which
they
writ
not
.
Furthermore
the
Catholike
church
say
they
,
(
meaning
the
Church
of
Rome
)
is
so
endowed
with
the
spirite
of
God
,
that
she
is
able
of
hir selfe
to
deliuer
those
things
which
are
necessarie
both
to
faith
&
saluation
.
Wherefore
that
we
may
haue
the
whole
word
of
God
,
the
Apostolicall
and
eccle●●asticall
traditions
must
bée
added
to
the
scriptures
:
this
is
their
opinion
.
The
state
&
point
of
this
controuersie
Now
then
you
may
sée
manifestlye
,
what
is
the
state
or
issue
of
our
controuersie
:
for
this
is
that
which
must
be
discussed
:
whether
the
whole
word
of
God
deliuered
by
the
Prophets
and
Apostles
,
and
necessary
for
our
saluation
,
be
contained
in
the
Scriptures
,
which
is
the
word
written
,
or
not
:
we
affirme
that
it
is
:
they
saye
naye
:
so
then
there
●anne
bee
but
one
of
our
opinions
true
:
as
is
manifest
by
the
first
groundes
of
Logicke
.
The
tearms
of
this
question
expounded
In
anye
reasoning
,
the
affirmatiue
or
negatiue
〈◊〉
needes
be
true
,
but
before
we
goe
about
the
confirmation
of
our
opinion
,
we
will
set
downe
the
bounds
&
limits
of
our
question
both
briefely
and
shorte
.
What
the
worde
of
God
is
.
When
we
say
the
word
of
God
,
we
mean
not
that
eternall
Word
the
Sonne
of
the
eternall
and
euerlasting
father
,
being
the
second
person
in
Trinitie
:
but
that
externall
worde
by
the
which
God
hath
made
manifest
vnto
men
his
will
and
pleasure
,
and
therefore
we
adde
and
say
that
worde
which
was
deliuered
&
taught
by
the
Apostles
and
Prophets
,
so
that
it
may
be
more
manifest
what
we
meane
by
the
word
of
God
.
What
tradition
is
.
Also
this
word
Tradition
maye
not
onely
be
referred
to
the
word
taught
by
mouth
,
but
also
to
the
word
written
,
as
it
is
manifest
in
the
second
to
the
Thessalonians
,
the
second
chapter
,
where
the
Apostle
saith
,
Stand
fast
and
keepe
the
traditions
or
instructions
which
you
haue
ben
taught
either
by
word
or
by
Epistle
.
And
euen
after
this
sort
also
,
haue
the
old
fathers
vsed
to
speake
,
as
we
will
shewe
in
the
proper
place
:
notwithstanding
in
this
question
,
according
to
the
manner
of
speaking
,
it
is
restrained
to
that
worde
which
is
taught
by
mouth
.
What
is
meant
by
this
word
:
Necessarie
to
saluation
.
Furthermore
we
meane
by
the
word
of
God
,
necessary
to
our
saluation
,
al
those
things
which
God
hath
commaunded
vs
to
beléeue
with
a
most
sure
perswasion
of
faith
,
so
that
we
maye
make
a
difference
,
betwéene
faith
and
opinion
,
and
betwéene
the
principles
of
Christian
religion
,
What
is
meant
by
holye
Scripture
.
and
the
probable
disputations
and
ordinaunces
of
men
.
Last
of
all
,
by
the
name
of
the
holy
Scripture
,
we
vnderstand
all
the
bookes
Canonicall
both
of
the
new
and
olde
testament
.
And
thus
much
I
thought
good
to
speak
briefly
touching
the
explication
of
our
question
.
The
second
Chapter
.
HEther
to
we
haue
declared
our
minde
&
opinion
touching
the
worde
of
God
:
A
demonstratiue
or
euident
disputation
.
nowe
it
resteth
that
wée
confirme
the
same
by
most
certaine
proofes
and
arguments
deriued
and
taken
out
of
the
same
word
of
God
,
and
so
at
the
last
a
flatte
demonstratiue
or
most
true
argument
being
gathered
from
most
true
principles
,
wée
may
rid
the
whole
matter
out
of
all
obscuritie
,
placing
it
in
the
most
manifest
lyght
of
truth
.
And
to
bring
this
to
passe
,
we
wil
follow
this
order
.
First
to
set
downe
certaine
places
of
scripture
,
from
whence
we
will
draw
our
arguments
.
Secondly
the
places
of
Scripture
being
collected
and
brought
together
,
we
will
fet
a
true
definition
of
the
word
of
God
:
the
which
definition
also
,
shall
be
the
proofe
of
our
argument
,
cutting
away
all
exception
&
doubt
.
And
although
in
the
reciting
of
the
places
of
scripture
,
I
doo
not
curiously
labor
touching
the
order
thereof
(
for
each
place
of
scripture
is
of
sufficient
authority
to
make
anye
conclusion
)
yet
notwithstanding
,
I
haue
taken
some
care
,
that
the
order
of
the
places
of
scripture
,
maye
aunswere
vnto
each
parts
of
the
definition
,
asmuch
as
may
be
.
Wherefore
let
vs
begin
with
this
place
of
the
Apostle
,
which
hath
ministred
occasion
vnto
vs
of
this
disputations
.
The
first
place
.
God
at
sundrie
times
and
indiuers
manners
in
the
old
times
,
Heb.
1
spake
to
our
fathers
by
the
Prophets
,
but
in
these
last
daies
,
he
hath
spoken
vnto
vs
by
his
sonne
.
Whereby
we
conclude
thus
.
If
the
word
of
God
being
sufficient
or
necessarie
vnto
the
saluation
of
the
church
,
The
Sylogisme
or
argument
was
deliuered
first
vnto
vs
by
the
Prophets
and
then
by
Christ
and
his
Apostles
,
and
that
worde
of
GOD
so
deliuered
by
the
Prophettes
,
is
this
daye
onelye
to
bee
sought
for
in
the
writings
of
the
Prophets
.
Then
truly
the
word
of
God
deliuered
vnto
vs
by
Christ
and
his
Apostles
,
must
bee
sought
for
onely
in
the
writings
of
the
Apostles
,
except
any
good
reason
may
be
giuen
to
the
contrarie
.
But
the
word
of
God
necessarie
to
the
saluation
of
the
Church
,
was
deliuered
first
vnto
vs
by
the
Prophets
,
&
then
by
Christ
&
his
Apostles
,
&
the
same
word
of
God
deliuered
by
the
Prophets
,
is
this
day
onely
to
be
sought
in
the
writings
of
the
Prophets
&
no
wher
els
:
neither
any
good
reson
to
the
contrarie
can
be
rendred
,
why
the
like
shuld
not
be
,
touching
the
word
of
god
deliuered
by
Christ
and
his
Apostles
.
Wherefore
we
conclude
,
that
the
word
of
god
necessarie
to
the
saluation
of
the
church
,
is
onely
to
be
sought
for
in
the
writings
of
the
Prophets
and
Apostles
.
Now
let
vs
trye
our
argument
.
The
explication
or
proofe
of
the
argument
.
This
syllogisme
or
argument
is
hypothetical
or
double
,
the
vse
wherof
is
verie
necessarie
so
often
as
we
shall
be
occupied
in
the
comparing
of
things
together
.
And
the
hypothetical
or
double
arguments
are
verie
néedful
in
diuine
disputations
,
is
manifest
both
by
the
old
Doctors
,
also
by
the
new
schoolemen
,
who
most
often
vse
them
.
Wherefore
I
doubt
not
to
vse
these
,
euen
as
well
as
the
categoricall
arguments
:
because
the
matter
or
grounds
of
our
disputations
are
not
Topicall
,
or
standing
on
the
inuention
of
art
,
but
grounded
on
expressse
places
of
Scriptures
,
and
therefore
those
kind
of
arguments
,
are
not
inferiour
to
others
.
The
ground
or
matter
therefore
of
our
argument
is
made
manifest
euen
by
the
light
of
nature
,
The
confirmation
of
the
conference
.
who
biddeth
vs
of
things
like
,
to
iudge
the
like
.
And
these
principles
which
we
haue
drawne
from
nature
her selfe
,
the
Apostle
teacheth
vs
that
they
are
not
to
be
reiected
,
when
as
in
the
matter
of
regeneration
,
he
bringeth
the
Corinthians
to
the
consideration
of
nature
:
For
being
schooled
by
natures
rule
,
sayth
Tertulian
,
Tert.
de
resur
.
car.
thou
maist
the
easilier
beléeue
the
Prophesie
.
Now
if
wée
marke
the
substance
,
we
shall
finde
the
worde
of
God
both
in
the
olde
testament
and
in
the
new
to
bée
all
one
:
For
the
Apostle
professeth
,
saying
:
That
he
hath
spoken
nothing
,
but
that
which
the
Prophets
and
Moses
had
before
spoken
.
Act.
26.
I
confesse
that
the
publishing
of
the
word
of
God
in
the
new
Testament
,
was
a
great
deale
more
excellent
and
fruitfull
then
before
:
yea
,
and
that
maketh
for
our
cause
,
and
therefore
farre
wide
is
it
,
that
it
shuld
hurt
vs
or
our
matter
,
as
héereafter
in
our
disputation
,
we
will
more
at
large
proue
.
Let
vs
then
make
a
comparison
betwéene
the
olde
and
newe
Testament
,
as
much
as
appertaineth
to
the
word
of
God
exhibited
in
them
both
after
this
sort
:
If
God
spake
by
the
Prophets
in
the
old
testament
,
then
also
he
hath
spoken
by
the
Apostles
in
the
new
testament
.
And
if
the
prophets
taught
the
word
of
God
by
mouth
,
the
like
so
then
the
apostles
haue
done
.
And
if
the
prophets
committed
to
writing
the
word
of
God
,
so
also
haue
the
Apostles
.
Wherefore
if
the
prophets
comprehended
the
whole
doctrine
of
the
old
testament
in
their
writings
,
why
should
not
we
say
,
that
the
Apostles
haue
also
comprised
the
whole
doctrine
of
the
gospel
,
in
their
bookes
?
Now
let
the
defenders
of
the
contrarie
opinion
,
bring
foorth
&
shewe
some
reason
to
disprooue
this
my
assertion
.
I
say
some
good
reason
,
not
borowed
from
the
dreames
of
mens
braines
,
nor
from
topicall
&
cauilling
arguments
,
but
deriued
from
the
word
of
God
.
But
this
they
cannot
doo
.
Furthermore
,
I
vrge
this
place
of
the
Apostle
which
we
haue
in
hand
,
&
reason
thus
.
If
the
word
of
God
deliuered
after
diuers
manners
,
waies
,
and
at
manie
times
,
be
now
altogether
to
be
found
in
the
writings
of
the
prophets
:
why
should
not
we
say
the
like
of
the
Gospell
,
being
the
word
of
god
,
which
(
as
the
apostle
witnesseth
)
was
not
at
sundrie
times
or
in
diuers
manners
deliuered
?
For
otherwise
who
séeth
not
,
that
the
apostles
comparison
in
the
recited
text
,
were
of
no
force
.
For
if
the
Apostle
had
saide
thus
,
then
were
our
aduersaries
opinion
true
:
to
wit
,
Like
as
in
times
past
vnder
the
old
testament
God
spake
at
sundry
times
&
in
diuers
manners
:
so
now
likewise
hath
he
also
spoken
to
vs
in
the
time
of
the
new
testament
at
sundry
times
,
&
in
diuers
manners
that
is
by
the
writings
of
the
apostles
,
by
apostolicall
traditions
not
writen
,
&
also
now
speaketh
by
the
traditions
of
the
church
:
the
which
how
it
repugneth
&
is
contrarie
to
the
mind
of
the
apostle
,
euen
our
aduersaries
themselues
cannot
denie
the
same
:
&
thus
much
touching
the
first
part
of
our
argument
.
The
minor
,
The
confirmation
of
the
second
part
of
the
argument
.
which
is
the
second
part
of
our
argument
,
containeth
in
it selfe
,
thrée
members
.
First
,
that
the
word
of
god
(
necessary
to
the
saluation
of
the
Church
)
was
deliuered
vnto
vs
,
first
by
the
prophets
,
&
then
after
by
Christ
and
his
Apostles
:
and
this
is
manifest
by
this
place
of
the
Apostle
,
in
that
he
sayth
,
In
times
past
he
spake
by
his
Prophets
,
but
in
these
last
dayes
by
his
sonne
:
And
that
this
last
speaking
apperteineth
also
to
the
Apostles
,
it
is
manifest
by
the
words
of
the
Apostle
,
in
his
second
chapter
of
this
Epistle
,
where
he
sayth
,
that
the
gospel
was
first
preached
vnto
vs
by
Christ
,
and
then
confirmed
by
those
which
heard
him
.
And
againe
Iohn
the
20.
and
17.
Christ
saieth
,
Ioh
,
20.
17
As
my
Father
sent
me
,
euen
so
send
I
you
.
And
it
cannot
be
denied
but
that
the
Apostles
published
the
Gospel
in
writing
.
The
second
part
of
the
minor
is
,
that
the
word
of
God
deliuered
by
the
Prophets
,
is
now
only
to
be
sought
for
in
the
writings
of
the
Prophets
.
And
this
is
proued
by
the
vsuall
phrases
of
the
Scriptures
,
which
by
the
Prophets
,
meane
the
writings
of
the
Prophets
,
as
Romanes
the
first
,
where
hée
saith
:
Put
a
part
for
the
Gospell
,
Rom.
1.
which
he
had
promised
before
by
his
Prophets
,
in
the
holy
Scriptures
.
Lu.
16
And
againe
Luk.
16.
They
haue
Moses
and
the
Prophets
.
Iohn
.
6.
Iohn
.
6.
It
is
written
in
the
Prophets
.
Acts.
26.
Paule
saith
.
Act.
26.
O
king
Agrippa
beléeuest
thou
the
Prophets
?
I
know
thou
beléeuest
.
Luke
.
24.
And
he
began
at
Moses
,
Lu.
24
&
at
all
the
Prophets
,
and
interpreted
vnto
them
in
all
the
Scriptures
the
things
which
were
written
of
him
.
To
conclude
,
because
I
will
not
recite
many
places
,
finally
Peter
by
the
wordes
of
the
Prophets
meaneth
the
writings
of
the
Prophets
.
2
,
Pet.
1.
2.
Epistle
,
chapter
.
1.
And
in
the
last
ende
of
the
same
chapter
he
saith
thus
:
For
the
prophesie
came
not
in
olde
time
by
the
wil
of
man
,
but
holie
men
of
God
spake
as
they
were
moued
by
the
holy
Ghost
.
Now
if
our
aduersaries
will
not
yéeld
vnto
vs
,
let
them
bring
good
proofe
vnto
vs
to
the
contrarie
:
but
y●
,
(
as
I
haue
alreadie
said
)
they
cannot
doo
.
Now
the
third
and
last
member
is
,
that
they
of
the
contrarie
part
,
can
bring
forth
no
proofe
to
the
contrarie
,
but
that
we
may
conclude
touching
the
word
of
God
deliuered
vnto
vs
by
Christ
and
the
Apostles
,
that
it
is
wholy
conteined
in
the
writing
of
the
Apostles
,
as
well
as
the
word
of
God
deliuered
by
the
Prophets
,
is
contained
in
the
writings
of
the
Prophets
,
to
wit
,
so
much
as
is
necessarie
for
our
faith
&
saluation
.
But
if
at
any
time
our
aduersaries
affirme
that
they
can
bring
some
good
reson
to
the
contrarie
,
then
they
must
bring
such
as
must
be
both
true
and
also
agréeing
to
the
Scripture
.
And
thus
the
parts
of
our
argument
béeing
confirmed
,
the
conclusion
therof
must
néeds
be
true
.
The
second
place
.
It
seemed
good
to
me
most
noble
Theophilus
,
Act.
1
to
write
vnto
thee
thereof
from
point
to
point
that
thou
mightest
knowe
the
certaintie
of
those
things
,
whereof
thou
hast
ben
instructed
.
To
this
purpose
also
these
places
maye
serue
.
Iude.
I
gaue
my
diligence
(
saith
he
)
to
write
vnto
you
of
the
common
saluation
.
Philip
.
chap.
3.
Philip.
3.
It
greeueth
mee
not
to
write
the
same
things
vnto
you
,
and
it
is
profitable
for
you
.
1.
Iohn
.
1.
Iohn
.
1.
Epistle
.
chap.
1.
We
declare
vnto
you
that
which
wee
haue
seene
.
2.
Peter
.
chap.
3.
2.
Pet.
3.
This
second
Epistle
I
now
write
vnto
you
beloued
,
wherewith
I
sturre
vp
your
pure
mindes
,
to
call
to
your
remembrance
the
words
which
wer
spoken
before
of
the
holie
Prophets
,
&
also
the
commandements
of
vs
,
the
Apostles
of
the
Lorde
and
sauiour
.
2.
2.
Pet.
1.
Peter
.
chap.
1.
I
will
not
cease
to
put
you
alwaies
in
remembrance
of
these
things
,
although
yee
bee
alreadie
instructed
therein
.
From
these
and
such
other
places
,
we
drawe
this
argument
.
If
the
Apostles
and
Euangelists
published
in
writing
the
Gospell
,
to
his
end
,
The
argument
.
that
the
truth
of
those
things
which
they
taught
by
mouth
,
might
be
the
better
knowne
&
confirmed
,
and
that
thereby
also
it
should
the
better
sinke
into
the
mind
and
memorie
of
men
:
then
trulie
the
Apostles
and
Euangelists
,
left
all
those
things
in
writing
,
which
by
mouth
they
had
taught
,
being
necessarie
to
faith
and
saluation
.
The
Antecedent
is
true
,
And
therfore
my
conclusion
is
also
true
The
ground
of
our
argument
which
is
the
first
part
cannot
be
denied
,
The
explication
or
proofe
of
the
argument
.
for
then
the
middle
would
repugne
with
the
end
:
the
which
far
be
it
from
vs
,
that
we
should
once
thinke
,
especially
in
them
which
did
both
speake
&
write
the
gospel
,
with
one
&
the
self
same
spirit
.
As
for
the
second
part
of
our
argument
it
is
confirmed
by
the
former
places
in
plaine
words
.
The
third
place
.
Thou
shalt
not
adde
to
the
word
which
I
teach
&
command
thee
.
And
againe
,
Deu
,
4.
Prou.
30.
Thou
maist
not
adde
vnto
his
word
least
hee
reproue
thee
,
and
thou
be
found
a
liar
.
Wherfore
I
saie
,
The
argument
if
it
be
not
lawful
for
man
to
ad
anie
thing
to
the
writings
of
Moses
,
then
truely
,
after
that
the
writings
of
the
Apostles
,
were
ioyned
to
the
writings
of
Moses
and
the
Prophets
,
we
may
plainly
saie
,
that
the
scriptures
doo
containe
all
those
things
,
the
knowledge
and
faith
whereof
is
necessarie
and
sufficient
,
to
saluation
.
The
antecedent
is
true
:
Wherefore
we
ought
not
to
doubt
of
the
truth
of
the
consequence
.
The
first
part
of
our
sylogisme
is
manifest
not
onely
by
the
similitude
,
The
examining
or
triall
of
the
argument
but
also
by
the
often
comparing
of
the
worde
of
God
deliuered
by
Moses
,
as
also
by
the
Apostles
,
as
it
is
prooued
in
the
first
place
.
Our
Minor
is
prooued
by
the
places
before
recited
:
which
prooueth
that
we
may
not
adde
vnto
the
word
of
God
.
And
least
our
aduersaries
should
say
,
that
that
place
of
Moses
is
not
tyed
vnto
the
worde
of
God
written
by
Moses
:
we
will
recite
certain
places
,
which
shall
cut
off
all
shifts
of
our
aduersaries
.
Moses
Exodus
.
24.
Writ
all
these
words
of
the
Lord
.
Againe
,
Deut.
Moses
wrote
this
law
.
Again
,
Deut.
28.
Exod.
24.
All
the
words
of
this
law
,
Deu.
31.
which
is
writen
in
this
booke
.
Deu.
28.
And
Paule
in
the
Act.
24.
I
beleeue
(
saith
he
)
all
those
things
which
are
written
in
the
Lawe
&
in
the
Prophets
.
Act.
24.
And
that
which
Moses
saith
Deut.
27.
Let
each
one
be
accursed
which
abideth
not
in
all
the
words
of
this
lawe
:
Deu.
27.
Paule
thus
expoundeth
Gal.
3.
saieng
,
Gal.
3
In
all
things
which
are
written
in
the
booke
of
the
lawe
.
By
which
places
we
may
easily
perceiue
,
that
the
word
of
God
touching
the
which
Moses
speaketh
,
is
not
to
be
interpreted
the
writings
of
Moses
alone
,
neither
to
be
applied
vnto
certaine
vnwritten
verities
deliuered
onely
by
the
mouth
of
Moses
,
as
the
Iewes
doctors
doo
falsly
surmise
,
whose
errors
haue
long
time
since
bene
euen
hissed
out
of
the
Church
of
Christ
.
The
4.
place
.
Get
thee
to
the
lawe
and
testimonie
:
Esa.
8.
If
they
say
not
after
this
worde
,
there
is
no
light
in
them
.
Héereof
we
frame
this
argument
.
If
the
people
vnder
the
lawe
ought
to
repaire
to
the
Scriptures
,
The
argument
.
and
nothing
was
to
be
receiued
in
matters
of
faith
the
which
was
not
contained
in
the
holy
Scriptures
:
then
truly
by
greater
reason
,
afterward
that
the
doctrine
of
the
Gospell
written
of
the
Apostles
,
was
ioyned
to
the
writings
of
the
olde
Testament
,
(
the
which
Apostles
did
explicate
and
teach
the
true
meaning
of
the
law
)
those
things
alone
must
be
receiued
in
matters
of
faith
,
which
are
contained
in
the
writings
of
the
olde
and
new
testaments
.
The
antecedent
is
true
:
Wherefore
also
the
consequent
must
be
true
.
The
first
part
of
our
argument
is
manifest
of
it selfe
,
The
examining
or
triall
of
the
argument
through
the
force
of
comparison
.
Although
,
(
if
we
haue
respect
to
the
ground
and
substaunce
thereof
)
the
Apostles
spake
no
other
thing
,
then
the
which
was
before
spoken
by
Moses
&
the
prophets
as
Paul
affirmeth
.
Act.
26.
Act.
26.
Yet
no
christian
hath
at
anie
time
doubted
,
but
that
the
publishing
of
the
word
of
God
was
far
more
excellent
and
plentifull
,
after
the
Incar●ation
of
Christ
,
then
it
was
before
:
lyke
as
the
apostles
in
diuers
places
haue
taught
.
2.
Cor
,
3.
&c.
Wherefore
;
if
before
his
incarnation
,
they
ought
to
be
ruled
by
the
word
of
god
writen
,
how
much
more
then
ought
we
now
?
The
minor
is
manifest
by
the
recited
places
.
And
h●re
I
am
not
ignorant
,
that
this
afore
recited
place
of
the
prophet
,
is
diuersly
.
expounded
of
the
learned
:
but
howsoeuer
they
expound
these
words
,
it
commeth
to
this
effect
:
that
they
liue
in
most
horrible
darknesse
which
despising
the
worde
of
God
,
take
vnto
themselues
the
errors
of
inchanters
,
witches
,
and
mans
dreames
.
The
fift
place
.
Thou
hast
knowne
the
holie
Scriptures
of
a
childe
,
2.
Tim.
3.
which
are
able
to
make
thee
wise
vnto
saluation
,
through
the
faith
which
is
in
Christ
Iesus
:
for
the
whole
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
to
reproue
,
to
correct
,
&
to
instruct
,
in
righteousnesse
:
that
the
man
of
God
may
be
absolute
beeing
made
perfect
to
euerie
good
worke
.
If
such
be
the
force
of
the
holie
Scriptures
,
The
argument
.
that
it
maketh
a
man
wise
&
perfectlie
instructed
vnto
saluation
,
then
ought
we
to
be
content
with
the
holie
Scriptures
in
causes
and
matters
of
faith
.
The
Antecedent
is
true
,
And
therefore
the
consequent
must
be
the
like
.
The
first
part
of
our
argument
is
manifest
through
the
nature
of
perfection
:
The
examining
or
triail
o●
the
silogisme
for
if
the
scriptures
make
vs
perfect
,
to
what
ende
then
serue
traditions
not
written
?
And
vnto
this
ende
serueth
the
saying
of
Paule
before
alleadged
.
The
minor
is
manifest
and
prooued
by
the
place
recited
of
Paule
.
But
peraduenture
our
aduersaries
will
héere
obiect
and
saye
,
that
Paule
spake
héere
onely
of
the
scriptures
of
the
olde
Testament
,
because
Timothie
was
instructed
from
his
youth
.
But
sith
Paule
héere
addeth
and
saith
,
Through
the
faith
that
is
in
Christ
Iesus
,
he
doeth
manifestly
declare
,
that
the
doctrine
of
the
Gospell
,
was
ioyned
with
the
knowledge
of
the
old
Testament
.
But
they
may
saye
,
that
the
Gospell
was
not
then
published
in
writing
,
but
onely
deliuered
and
taught
by
mouth
.
First
let
them
tell
me
,
whereby
they
gather
this
?
for
it
is
manifest
by
the
fourth
Chapter
of
that
his
Epistle
,
that
Paule
wrote
this
same
Epistle
,
verie
néere
about
the
time
of
his
death
.
And
héere
if
you
will
make
a
good
account
of
the
times
,
you
shall
easilye
perceiue
,
that
then
:
when
this
Epistle
was
sent
vnto
Timothie
,
all
the
Epistles
of
the
Apostles
,
(
or
well
néere
all
)
were
put
in
writing
.
And
furthermore
,
what
matter
were
it
,
if
then
the
doctrine
of
the
Gospell
had
not
bene
published
in
writing
,
inasmuch
as
it
was
afterward
done
.
Finally
,
if
ye
would
that
Paule
should
héere
speak
touching
the
writing
of
the
olde
Testament
onely
,
then
woulde
I
make
mine
argument
of
more
force
and
reason
thus
:
If
the
writings
of
the
olde
Testament
were
of
such
force
that
they
were
able
to
make
men
wise
vnto
saluation
,
how
much
more
shall
the
whole
Scripture
of
the
olde
and
new
Testament
,
be
able
to
perform
the
same
?
But
he
which
shall
denie
that
this
same
excellent
sentence
of
Paule
touching
the
whole
Scriptures
,
(
to
wit
,
that
it
was
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
)
doth
appertaine
vnto
the
writings
of
the
new
testament
,
he
is
not
onely
to
be
thrust
out
of
the
number
of
diuines
,
but
is
also
to
be
banished
out
of
the
societie
of
Christians
.
Neither
yet
let
them
goe
about
to
cauill
with
vs
,
for
that
the
olde
translation
hath
this
word
Prepared
,
and
not
absolute
Perfect
to
all
good
workes
.
For
truly
(
that
I
maye
not
omit
anie
thing
,
and
so
swarue
from
our
argument
)
the
Gréeke
word
signifieth
Perfection
,
as
in
the
Actes
.
21.
ver.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
when
the
daies
were
full
perfected
and
ended
,
we
went
on
our
iournie
,
&c.
Where
and
in
which
place
,
Luke
vseth
the
same
Gréeke
word
which
Paule
doth
vse
in
the
Texte
to
Timothie
,
signifieng
as
you
sée
Absolute
and
Perfect
.
Also
the
compounde
of
the
same
verbe
in
Gréeke
hath
the
lyke
signification
:
As
Mathew
.
21.
ver.
26.
By
the
mouthes
of
babes
and
sucklings
,
thou
hast
made
perfect
thy
praise
.
Againe
.
1.
Thessa
.
3.
ver.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Night
&
day
praieng
exceedingly
,
that
we
might
see
your
face
,
and
might
accomplish
or
make
perfect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
which
is
wanting
in
your
faith
.
And
again
,
Heb.
13.
ver.
22.
The
6.
place
.
Search
the
Scriptures
,
for
in
them
you
thinke
to
haue
eternall
life
.
Iohn
.
5.
If
the
people
in
times
past
vnder
the
lawe
,
The
argument
.
doo
thinke
,
and
that
not
without
good
cause
to
haue
eternall
life
in
the
Scriptures
,
that
is
,
that
all
those
things
were
contained
in
the
Scriptures
,
the
knowledge
and
faith
wherof
attained
euerlasting
life
:
then
trulie
by
greater
reason
we
ought
to
beleeue
the
selfe
same
,
being
now
vnder
the
Gospell
:
after
that
to
the
scriptures
of
the
old
testament
,
the
writings
of
the
Apostles
was
also
ioyned
,
which
interprete
and
teach
the
veritie
and
truth
of
the
olde
testament
.
The
antecedent
is
true
:
The
explication
or
triall
of
the
argument
.
And
therefore
there
is
no
doubt
of
the
consequent
.
The
force
of
comparison
,
confirmeth
the
first
part
of
our
argument
:
for
such
kinds
of
reasons
hath
both
Christ
and
his
Apostles
Lu
,
23.
31.
vsed
,
1.
Pet.
4.
17
&c.
neither
can
our
aduersaries
deuie
,
but
that
the
writings
of
the
new
Testament
,
are
more
excellent
then
the
writings
of
the
olde
.
The
other
part
of
our
argument
is
proued
by
the
expresse
words
of
Christ
:
for
so
far
was
it
from
Christ
,
that
he
wold
reprooue
the
Iewes
for
searching
the
Scriptures
:
but
did
himselfe
rather
reason
after
that
manner
.
The
7.
place
.
That
ye
may
learne
by
vs
:
that
no
man
presume
aboue
that
which
is
written
,
1.
Cor.
4.
&c.
If
we
ought
not
to
presume
to
be
wise
aboue
that
which
is
written
:
The
Sylogisme
and
the
principles
of
faith
,
appertain
vnto
true
and
perfect
wisedome
:
then
trulie
ought
wee
to
be
contented
with
the
scriptures
in
causes
and
matters
of
faith
.
The
antecedent
is
true
:
Therefore
the
consequent
cannot
be
denied
.
The
first
parte
of
our
Argument
is
manifest
of
it selfe
:
The
exaamination
of
the
Silogisme
The
other
part
is
prooued
by
the
place
of
the
Apostle
.
Yet
héere
I
must
allso
confesse
,
that
this
place
of
the
Apostle
Paule
,
is
otherwise
expounded
of
certayne
newe
Writers
(
to
wit
)
of
those
things
,
which
Paule
himselfe
had
before
written
.
The
which
sence
if
anye
man
be
willing
to
followe
,
then
thus
make
we
our
argument
:
If
Paule
called
backe
the
Corinthians
vnto
his
owne
writings
,
how
much
more
then
ought
we
to
be
called
backe
vnto
the
writings
of
the
whole
Scriptures
?
But
because
the
olde
writers
whome
our
aduersaryes
followe
most
,
doo
expounde
this
place
of
Paule
generallye
,
I
had
rather
to
frame
mine
argument
from
the
interpretation
of
them
.
There
maye
be
also
framed
an
euident
and
plaine
sylogisme
in
the
second
mode
of
the
second
figure
,
flatlye
denieng
their
assertion
in
this
sort
.
Whosoeuer
groundeth
anie
Article
of
faith
vpon
traditions
not
written
,
taketh
vpon
him
to
be
wise
aboue
that
which
is
written
.
An
euident
argument
But
no
man
truly
obeying
the
Christian
&
Apostolike
,
doctrine
,
doth
take
vpon
him
,
to
be
wise
aboue
that
which
is
written
.
Ergo
,
No
man
truly
obeying
the
christian
&
apostolike
doctrine
,
doth
ground
any
principle
of
faith
vpon
traditions
not
written
.
The
8.
Place
.
Manie
other
things
did
Iesus
which
are
not
written
in
this
booke
:
Iohn
.
20.
but
these
things
are
written
that
you
might
beleeue
that
Iesus
Christ
is
the
sonne
of
God
,
and
in
beleeuing
you
might
haue
euerlasting
lyfe
through
his
name
.
If
the
Apostles
and
Euangelists
wrote
those
things
which
seemed
sufficient
and
necessarie
,
The
argument
.
that
we
which
beleeue
may
haue
eternall
life
:
then
truely
the
Articles
of
our
faith
,
are
to
be
grounded
vppon
the
Scriptures
,
and
not
vpon
traditions
which
are
vnwritten
,
which
our
aduersaries
tearme
Apostolike
.
The
Antecedent
is
true
.
And
therefore
the
consequent
cannot
be
denied
.
The
truth
of
the
first
part
of
our
Argument
is
manifest
,
The
explication
of
the
argument
.
except
peraduenture
anie
man
would
goe
about
to
thinke
himselfe
wiser
then
either
the
Apostles
or
Euangelists
:
the
which
God
forbid
that
anie
man
should
do
.
The
consequent
is
proued
by
the
words
of
Iohn
.
The
9.
place
.
The
lawe
of
the
Lord
is
perfect
,
giuing
life
&
true
wisdome
vnto
man
:
yea
,
Psa.
19
the
law
of
the
Lord
is
right
and
iust
,
Psa.
119
more
precious
then
golde
,
Deu.
4.
sweeter
then
honnie
:
the
wisedome
and
vnderstanding
of
the
Church
,
Psa.
4.
&
he
is
blessed
that
meditateth
or
occupieth
himselfe
therein
.
If
the
scriptures
of
the
olde
testament
in
their
kinde
were
perfect
,
The
argument
.
because
therein
is
contained
true
wisedome
,
and
made
those
blessed
euen
as
manie
as
willinglie
and
constantlie
did
meditate
therein
:
then
trulie
after
that
the
writings
of
the
Apostles
were
ioyned
vnto
the
olde
testament
,
(
the
which
writings
of
the
Apostles
doo
explicate
and
teach
the
veritie
and
truth
of
the
saide
olde
testament
)
then
(
I
say
)
by
good
right
&
consequence
the
whole
scriptures
both
of
the
olde
and
new
testament
,
may
be
called
perfect
,
as
that
which
perfectlie
containeth
all
necessarie
doctrine
for
the
church
of
Christ
.
The
antecedent
is
true
:
The
explication
of
the
argument
.
And
therefore
the
consequence
must
be
also
true
.
The
antecedent
is
manifest
inough
of
it selfe
.
The
minor
is
prooued
by
the
recited
places
.
For
by
the
name
and
title
of
the
law
,
is
often
vnderstood
the
whole
scriptures
of
the
olde
testament
,
as
it
is
manifest
by
the
Apostle
Paule
Gal.
4.
ver.
21.
as
also
the
circumstance
of
the
afore
alleaged
place
doth
most
manifestly
proue
.
Gal.
4.
21.
Now
from
these
and
such
other
places
we
will
gather
a
true
definition
of
the
holye
Scriptures
after
this
sort
.
[
](A05123-e5410-b)*
*
A
definition
of
holy
Scripture
.
Heb.
1.
1
2.
Ti.
3.
16
Heb
1.
1.
2.
Pet.
1.
21
Lu.
1.
3
1.
Iohn
.
1.
1.
Ioh.
20.
31
&c.
The
holie
scripture
is
the
word
of
God
giuen
by
diuine
inspiration
from
God
,
and
by
the
Prophets
,
Apostles
,
and
Euangelists
,
(
mooued
by
the
spirit
of
God
)
was
written
in
the
bookes
Canonicall
of
the
olde
and
new
testament
,
that
the
veritie
and
truth
of
God
,
might
be
taken
and
set
free
from
the
obliuion
and
corruptings
of
men
,
&
that
the
Church
might
be
perfectlie
instructed
and
confirmed
in
all
those
things
,
the
knowledge
and
faith
whereof
is
necessarie
to
saluation
.
This
definition
is
most
perfectly
&
substancially
true
.
The
explicating
of
the
definition
.
2.
Pe.
3.
1.
2
Col.
3.
1
Pro.
30.
6
Esa.
8.
20
&c.
Psa.
1.
&
19.
&
1.
9
&c
,
2.
Tim.
3
16.
17.
2.
Pe.
1.
12
Ioh.
20.
31
2.
Tim.
3
15
Iohn
.
5.
39
For
it
standeth
vpon
the
Genus
&
difference
,
&
containeth
al
those
causes
,
both
which
the
Logitians
say
belong
to
the
Subiectum
,
as
also
that
belong
vnto
the
Attributum
.
And
especially
it
containeth
the
efficient
cause
,
vnder
the
which
is
added
the
instrumental
,
&
then
the
final
cause
,
which
two
causes
in
such
kind
of
matters
,
are
especially
to
be
considered
.
The
spirit
of
god
is
the
cause
efficient
,
who
vsed
the
prophets
&
apostles
as
instruments
:
the
cōīeruatiō
of
the
truth
,
&
confirmation
of
the
church
,
is
the
end
wherefore
the
word
of
God
was
put
in
writing
:
so
this
definition
standeth
vppon
his
full
partes
:
and
the
thing
defined
,
and
the
definition
,
doo
both
agrée
together
.
Now
from
this
definition
as
from
a
most
perfect
&
true
ground
,
we
make
thus
our
demonstratiue
argument
.
Whatsoeuer
is
the
word
of
God
giuen
by
inspiration
from
God
,
The
argument
.
and
written
by
the
Prophets
,
Apostles
,
and
Euangelists
,
by
the
motion
of
Gods
spirit
,
&c.
that
contayneth
all
principles
necessarie
to
christian
faith
.
But
the
holie
Scripture
is
the
word
giuen
by
diuine
inspiration
,
&c.
Ergo
the
holie
Scriptures
containe
al
principles
necessarie
to
the
christian
faith
.
This
argument
is
most
euident
and
necessarie
,
and
standeth
grounded
vppon
grounds
of
the
former
places
,
and
contayneth
the
veritie
and
truth
of
our
whole
question
.
Wherefore
doth
the
Scriptures
containe
all
these
things
,
the
knowledge
&
faith
whereof
are
necessarie
vnto
saluation
.
Truely
because
the
word
of
God
was
written
by
the
Prophets
and
Apostles
to
this
end
,
that
the
Church
should
be
perfectly
instructed
,
&c.
Againe
,
whatsoeuer
is
spoken
of
the
one
partie
may
be
sayde
of
the
other
.
The
vnfolding
of
the
former
reason
.
Furthermore
,
if
anie
doe
aske
what
these
things
be
,
the
knowledge
and
faith
whereof
are
necessarie
to
saluation
?
I
answere
,
the
Scriptures
.
And
againe
when
I
name
the
Scriptures
,
I
name
all
those
things
,
the
knowledge
whereof
is
necessarie
to
saluation
.
The
like
also
may
be
said
touching
the
ground
of
our
argument
,
the
which
is
the
definition
of
the
Scripture
,
as
is
before
said
:
wherfore
this
our
demonstration
and
argument
is
most
manifest
,
and
hath
brought
the
truth
of
our
opinion
out
of
all
question
or
doubt
:
to
wit
,
that
the
holy
scriptures
containe
all
those
principles
necessarie
to
Christian
faith
,
the
which
was
our
purpose
to
proue
.
The
third
Chapter
.
NOW
after
that
the
truth
of
our
opinion
is
made
manifest
by
the
former
demonstrations
&
affirmatiue
disputation
as
at
the
first
we
did
determine
:
A
disputation
confutatiue
,
vherein
is
refelled
or
confuted
the
opinion
or
iudgement
of
the
Papistes
,
so
will
we
now
come
vnto
the
negatiue
disputation
,
which
is
to
refell
and
refute
the
opinion
of
our
aduersaries
.
For
although
the
truth
béeing
made
manifest
,
the
falsehoode
must
néeds
bée
confuted
&
ouerthrowen
,
&
by
this
our
affirmatiue
disputation
wée
haue
manifestly
proued
,
that
the
scriptures
do
containe
all
those
things
,
the
knowledge
&
faith
whereof
is
necessarye
to
saluation
:
yet
notwithstanding
this
ou●●egatiue
disputation
procéedeth
as
rising
of
necessarie
consequence
,
which
is
this
:
That
ther
is
nothing
to
be
sought
for
out
of
the
holie
scriptures
,
the
knowledge
and
faith
whereof
,
is
necessarie
to
saluation
.
And
by
force
of
the
consequence
,
traditions
not
written
by
the
Apostles
,
are
not
to
be
receiued
in
anie
Article
and
principle
of
faith
:
yet
notwithstanding
,
it
commeth
to
passe
(
I
know
not
by
what
meanes
)
that
we
are
more
delighted
in
the
confuting
of
errour
and
falsehoode
,
then
in
confirming
the
truth
.
Wherfore
I
could
not
let
slip
this
kind
of
disputation
,
wherby
the
reader
may
be
throughly
confirmed
in
the
knowledge
of
the
truth
.
This
therefore
is
the
opinion
of
our
aduersaries
which
repugneth
with
ours
,
euen
as
it
were
Ex
Diametro
,
to
wit
.
That
the
holy
scriptures
,
do
not
contain
al
things
,
the
knowledge
&
faith
whereof
is
necessarie
to
saluation
.
The
which
error
we
thus
confute
.
If
Moses
,
the
Prophets
,
Christ
,
&
the
Apostles
,
The
first
argument
against
papistical
traditions
did
alwaies
confirme
the
principles
of
faith
by
the
Scriptures
,
and
not
by
vnwritten
traditions
:
&
our
aduersaries
on
the
contrarie
part
will
confirme
the
principles
of
faith
verie
seldome
by
the
Scripture
,
but
most
vsualli●a●y
vnwritten
traditions
,
then
truelie
our
a●●ersaries
doo
otherwise
teach
the
Church
,
then
either
did
Moses
,
the
Prophets
,
Christ
,
or
the
Apostles
.
The
Antecedent
is
true
,
And
so
is
the
consequent
.
And
by
force
of
the
consequent
our
aduersaries
are
not
to
be
allowed
in
the
manner
of
instructing
the
church
.
The
vnfolding
of
the
former
reason
.
The
antecedent
is
true
:
&
the
consequent
is
proued
by
this
induction
,
collected
from
places
of
holy
scripture
.
Moses
doth
call
them
backe
to
the
lawe
written
,
as
S.
Paule
doth
interprete
it
.
Deu.
27.
Gal.
3
The
same
Moses
,
Deu.
31
commandeth
the
law
writen
to
be
published
before
all
the
people
.
Iosua
exhorteth
the
Israelits
,
Iosu
.
23
that
they
do
those
things
which
are
written
in
the
booke
of
the
lawe
.
In
the
time
of
Iosia
king
of
Israel
,
2.
Kin.
23.
the
people
sware
to
obserue
those
things
which
were
written
in
the
lawe
.
The
Prophets
each
where
call
the
Israelites
,
Esa
,
8.
to
the
writings
of
Moses
.
After
the
people
returned
from
the
captiuitie
,
Neh●m
,
8.
the
lawe
of
Moses
was
recited
:
&
the
worshipping
of
God
was
taken
from
that
lawe
written
.
Christ
biddeth
them
search
the
Scriptures
.
Iohn
.
5.
Mat.
22.
Christ
speaking
to
the
〈◊〉
saith
,
yee
erre
,
because
ye
know
not
the
Scriptures
.
They
haue
Moses
and
the
Prophets
,
Lu.
16.
let
them
heare
them
.
And
Christ
opened
the
vnderstanding
of
the
Apostles
,
Lu.
24.
that
they
might
vnderstand
the
Scriptures
.
Paule
preached
Christ
,
alleadging
the
law
and
the
Prophets
.
Act.
26.
Appollos
reproueth
the
Iewes
&
proueth
that
Iesus
is
Christ
by
the
Scriptures
.
Act.
28.
&c.
The
Thessalonians
or
chiefe
of
Beraea
are
praised
,
Act.
18.
because
they
searched
the
Scriptures
,
Act.
17.
whether
it
were
so
,
yea
,
or
no
,
as
Paule
had
preached
.
And
thus
I
conclude
,
that
I
may
not
bring
in
all
those
places
of
Scripture
,
which
Christ
and
the
Apostles
most
often
times
alledged
.
This
kind
of
induction
is
most
firme
and
cannot
be
refelled
by
any
argument
.
And
the
force
of
the
consequent
to
what
end
it
is
directed
doth
manifestly
appeare
,
for
the
prophets
&
apostles
are
ordeined
of
god
,
to
be
instructers
of
the
church
,
&
were
inspired
by
the
holy
Ghost
.
And
Christ
himselfe
is
the
most
perfect
doctor
of
the
Church
,
wherby
we
sée
that
they
which
teach
the
church
of
Christ
other
wise
then
Christ
himself
,
his
Apostles
and
Prophets
haue
taught
:
that
is
,
not
laieng
those
foundations
which
they
layde
,
but
other
:
that
they
instruct
the
Church
of
Christ
amisse
.
But
our
aduersaries
teach
otherwise
,
inasmuch
,
as
they
call
the
church
not
to
the
Scriptures
alone
,
as
is
before
said
:
but
to
traditions
not
written
.
And
out
of
the
former
argument
,
there
ariseth
this
conclusion
.
If
the
Apostles
(
who
although
they
wer
indued
with
the
spirit
of
God
)
and
taught
by
mouth
,
The
second
argument
against
traditions
.
yet
notwithstanding
did
referre
themselues
vnto
the
Prophetical
scriptures
:
then
a
great
deale
more
ought
our
aduersaries
to
referre
their
principles
of
doctrine
,
vnto
the
holye
Scriptures
.
And
sith
they
doo
not
so
:
they
are
not
to
be
heard
.
The
antecedent
is
true
:
And
therefore
the
consequent
must
be
true
.
The
antecedent
is
manifest
by
comparison
:
The
explication
of
the
argument
.
And
the
truth
of
the
consequent
is
confirmed
in
the
former
argument
.
If
all
things
be
not
contained
in
the
scriptures
,
the
knowledge
and
faith
whereof
,
The
third
argument
against
traditions
,
is
necessarie
to
saluation
,
then
it
followeth
,
that
the
spirit
of
God
did
not
accomplish
his
effect
,
when
he
gaue
the
scriptures
vnto
the
Church
.
But
the
consequent
is
most
false
&
blasphemous
:
So
likewise
is
the
antecedent
.
The
consequent
of
the
former
propos●tion
was
prooued
,
when
we
went
to
search
out
the
causes
of
the
scriptures
in
the
second
chapter
of
this
our
disputation
,
The
vnfolding
of
the
argument
.
where
wée
affirmed
that
the
word
of
God
was
to
this
end
&
purpose
committed
to
writing
,
that
it
might
be
freed
and
deliuered
from
the
corruption
of
man
,
and
that
it
might
help
the
memorie
of
the
godly
,
and
finally
,
that
the
Church
might
more
and
more
bée
instructed
and
confirmed
in
those
things
,
the
knowledg
&
faith
whereof
,
is
necessarie
to
saluation
.
Now
,
if
all
those
things
be
not
contained
in
the
scriptures
,
then
truly
it
followeth
,
that
the
spirit
of
God
did
not
perfectly
,
but
in
part
accomplish
his
effect
:
the
which
God
forbid
.
And
certainly
,
if
you
graunt
this
,
(
which
cannot
be
denied
)
that
the
scriptures
were
giuen
vnto
the
church
not
rashly
nor
in
vaine
,
but
by
the
great
prouidence
and
wisedome
of
God
:
then
I
vrge
this
and
say
:
If
the
scriptures
were
giuen
by
God
,
that
the
word
of
god
shuld
be
set
frée
and
deliuered
from
the
corruption
of
men
,
I
pray
you
would
the
spirite
of
God
then
,
haue
some
certaine
things
necessarie
to
saluation
to
be
set
frée
from
the
corruption
of
men
,
and
some
things
not
?
If
the
Scriptures
were
giuen
to
helpe
the
memorie
of
the
godly
:
was
it
then
giuen
in
part
onely
?
or
shall
we
say
,
that
of
those
things
which
were
necessarie
to
saluation
,
that
some
things
are
to
be
committed
to
memorie
,
and
some
things
not
?
or
if
the
memorie
of
those
things
could
haue
bene
kept
and
preserued
without
the
scriptures
,
to
what
ende
were
the
Scriptures
?
for
the
spirite
of
God
doth
nothing
in
vaine
.
If
the
Scriptures
were
written
,
to
the
ende
our
memorie
might
be
holpen
,
who
then
can
denie
,
that
our
memorie
must
bée
holpen
by
the
Scriptures
,
in
all
things
necessarie
to
saluation
?
Finally
,
and
to
conclude
,
If
the
Scripture
were
giuen
by
the
spirite
of
God
,
that
thereby
the
Church
might
be
the
better
instructed
,
why
then
should
not
the
Scriptures
haue
in
them
al
those
things
,
which
are
necessarie
to
saluation
?
Wherefore
,
what
starting
holes
so
euer
our
aduersaries
séeke
:
yet
the
truth
of
our
former
proposition
remaineth
:
to
wit
,
that
they
goe
about
to
frustrate
the
spirit
of
God
,
of
his
effect
in
giuing
the
Scriptures
,
except
in
them
be
contained
whatsoeuer
is
necessarie
to
our
saluation
.
The
consequent
no
Christian
can
deny
.
If
the
Apostles
were
led
into
all
truth
by
the
spirit
of
God
,
The
4.
argument
against
traditions
.
as
it
appeareth
Ioh.
16
,
and
wrote
not
all
things
that
were
necessarie
to
saluation
,
that
came
to
passe
either
because
they
ought
not
to
write
them
,
or
because
they
would
not
write
,
or
because
they
could
not
.
But
to
affirme
that
they
ought
not
,
is
false
:
that
they
would
not
,
is
absurd
:
and
that
they
could
not
,
is
the
part
of
one
that
disputeth
like
an
Atheist
.
Wherefore
the
antecedent
is
false
,
absurd
,
and
altogether
from
Diuinitie
.
The
consequence
of
the
former
proposition
is
manisest
,
The
opening
of
the
argument
,
except
our
aduersaries
can
bring
any
thing
to
the
contrary
.
For
we
dispute
not
héere
of
euerye
man
,
but
only
of
the
Apostles
,
whom
the
spirit
of
God
gouerned
,
and
directed
in
the
writing
of
the
Gospell
.
The
minor
is
manifest
,
except
our
aduersaries
can
proue
what
reason
there
is
of
dissimilitude
or
vnlikenesse
in
things
not
onely
like
,
but
also
euen
béeing
the
selfe
same
.
And
this
truly
is
most
certaine
and
most
vndoubted
amongst
all
Christians
:
that
if
the
Apostles
wrote
not
all
things
which
are
necessary
to
saluation
,
that
it
was
because
they
ought
not
so
to
doo
.
Qur
aduersaries
of
necessitie
,
must
proue
some
one
of
these
causes
,
or
els
them
what
was
the
cause
,
that
the
Apostles
ought
to
write
some
things
which
were
necessa●ie
to
saluation
,
and
to
omit
other
some
,
or
else
truly
that
the
Apostles
themselues
haue
by
manifest
&
plaine
words
testified
,
that
they
haue
not
written
all
things
which
appertaine
vnto
Christian
faith
and
Religion
,
for
good
and
necessarye
causes
,
which
God
himselfe
would
not
that
men
should
know
.
But
vndoubtedly
our
aduersaryes
can
prooue
neither
of
these
,
and
therefore
the
conclusion
of
this
argument
,
resteth
most
firme
and
vnuiolable
.
If
the
Canonicall
bookes
of
the
old
Testament
,
The
fifte
argument
against
traditions
doo
containe
all
things
which
appertained
vnto
the
olde
testament
.
And
the
Canonicall
bookes
of
the
new
Testament
,
doo
not
containe
all
such
things
,
as
doo
appertaine
vnto
the
new
testament
:
then
doeth
it
follow
,
that
the
old
testament
is
more
perfect
then
the
new
.
The
consequence
is
false
:
And
therefore
the
antecedent
is
false
.
The
consequent
of
the
maior
is
thus
prooued
.
The
vnfolding
of
the
argument
2.
Cor.
3.
14
The
bookes
of
the
old
testament
are
called
the
olde
testament
of
Paule
where
as
hée
dooth
intreate
of
the
reading
of
the
old
testament
.
To
this
maye
be
added
,
that
which
Moses
saith
:
Deu.
29.
21
The
couenant
(
saith
he
)
which
is
written
in
the
booke
of
the
lawe
:
2.
Reg.
23.
and
in
the
diuine
and
holy
historie
,
there
is
mention
made
of
the
booke
of
the
couenaunt
.
Wherefore
there
is
no
doubt
,
but
that
the
olde
Testament
,
(
that
is
the
writings
of
the
olde
testament
)
is
agréeable
to
his
title
.
For
nothing
can
be
allea●ged
besides
that
scripture
,
which
may
rightly
be
said
to
appertaine
to
the
old
testament
:
to
wit
,
the
knowledge
whereof
were
necessarie
to
the
saluation
of
those
godly
fathers
,
that
liued
vnder
the
olde
testament
.
Now
if
you
say
not
the
like
of
the
newe
testament
,
who
dooth
not
sée
that
the
newe
testament
is
more
weake
&
unperfect
then
the
olde
?
For
it
is
as
much
as
if
you
wold
thus
expound
the
title
:
The
newe
testament
:
(
that
is
to
saie
)
,
Some
certain
things
,
appe●taining
to
the
new
testament
.
The
which
how
absurd
it
is
▪
I
suppose
I
shall
not
néede
with
〈◊〉
more
arguments
to
prooud
,
for
no
〈◊〉
hath
at
anie
time
héeretofore
affirmed
;
that
the
Scriptures
and
writings
of
th●●
we
〈…〉
not
so
perfect
,
as
the
writings
at
the
old
.
Wherefore
we
wil
〈…〉
more
to
the
pr●uing
of
our
〈◊〉
▪
If
the
Scripture
of
the
new
testament
be
a
couenaunt
,
The
6
argument
against●
traditions
will
,
or
testament
,
&
nothing
must
be
added
vnto
a
will
or
Testament
,
then
trulye
it
is
not
lawfull
to
a●de
anye
thing
to
the
writinges
of
the
newe
Testament
.
The
Antecedent
is
true
:
And
the
consequent
is
the
like
.
And
by
the
force
of
the
same
consequent
,
the
traditions
not
w●tten
of
the
Apostles
,
are
not
to
be
receiued
.
The
antecedent
is
manifest
.
The
minor
doth
containe
two
parts
the
〈◊〉
part
is
mainfest
and
prooued
by
the
verie
title
,
The
triall
of
the
argument
to
wit
,
that
it
is
a
will
or
a
testament
,
neither
néedeth
the●e
any
other
probation
.
The
latter
part
is
prooued
by
Paule
,
when
hée
sayeth
:
Gal.
3.
That
it
is
not
lawfull
to
adde
vnto
a
mannes
Testament
:
and
from
thence
hée
gathereth
that
we
ought
not
to
adde
vnto
the
diuine
Testament
of
God
.
But
if
yée
interpret
it
to
bée
a
testament
,
and
not
a
rouenant
:
then
our
conclusion
remaineth
of
more
sorce
:
for
dareth
anie
man
adde
vnto
the
Will
and
Testament
of
a
man
?
The
which
if
it
be
not
lawofull
to
doe
in
the
Wil
and
Testament
of
a
man
,
how
much
lesse
then
is
it
lawfull
so
to
doe
in
the
Testament
of
God
.
If
till
the
later
end
and
consumation
of
the
world
,
The
7.
argument
against
traditions
we
ought
not
to
looke
for
anie
other
bookes
canonicalt
,
besides
these
which
we
haue
alreadie
in
the
writings
of
the
old
&
new
Testament
:
Then
it
followeth
that
the
Scripture
is
absolute
and
pefect
in
euerie
part
.
The
antecedent
is
true
,
And
therfore
so
is
the
consequent
:
&
by
force
of
the
saide
consequent
the
Scripture
hath
no
need
of
anie
traditions
not
written
.
The
Maior
is
euident
inough
,
especially
sith
God
is
the
author
of
the
said
scripture
,
The
explication
of
the
argument
.
which
would
not
suffer
the
same
during
the
world
to
remaine
vnperfect
,
because
he
being
the
author
is
most
perfect
.
The
Minor
our
aduersaries
themselues
cannot
denie
,
for
they
are
not
ignorant
that
the
time
(
now
after
Christ
is
exhibited
&
giuen
to
the
world
)
is
called
the
fulnesse
of
time
,
as
the
Apostle
saith
.
If
traditions
not
written
are
as
wel
to
be
receiued
as
the
Scriptures
(
as
our
aduersaries
would
haue
it
)
then
must
wee
beleeue
the
writings
of
the
Doctors
with
the
like
perswasion
of
faith
,
The
8.
argument
against
tradition●
as
we
beleeue
the
writings
of
the
Prophets
and
Apostles
.
But
the
consequent
is
false
,
And
therefore
the
Antecedent
cannot
be
true
:
and
by
force
of
the
consequent
traditions
not
written
,
are
not
to
bee
receiued
in
matters
of
faith
.
The
consequent
of
the
maior
proposition
is
thus
proued
.
For
so
often
as
our
aduersaries
propoue
vnto
the
traditions
of
men
,
The
explication
of
the
argument
.
which
they
call
Apostolike
,
wée
denie
that
they
are
the
traditions
of
the
Apostles
:
then
they
recite
Tertulian
,
Ireneus
,
and
especially
one
Clement
,
I
knowe
not
who
,
which
of
late
yeres
hath
stepped
out
of
the
Monkish
Cloisters
:
all
these
Doctors
,
saie
our
aduersaries
,
affirme
the
traditions
to
be
the
traditions
of
the
Apostles
.
But
if
such
kind
of
traditions
are
to
be
receiued
with
like
authoritie
with
the
scriptures
,
then
it
followeth
,
that
with
like
constancie
of
fayth
we
must
beléeue
that
those
traditions
are
the
traditions
of
the
(
〈◊〉
,
euen
:
as
we
beléeue
that
the
hoye
Scripture
was
●witten
by
the
commaundement
of
the
holie
Ghost
:
The
which
if
it
bee
true
,
then
it
followeth
againe
,
that
wée
must
euen
giue
the
lyke
credite
to
the
writinges
of
Tertulian
,
Irenaeus
,
and
Clement
,
as
we
giue
to
the
writinges
of
the
Prophetes
and
Apostles
.
But
let
it
bée
that
sons
demaundeth
why
I
doe
beleeue
that
the
Apostles
did
preach
by
mouth
,
that
Christ
was
〈◊〉
for
our
saluation●
I
●●●swere
,
that
I
beléeue
because
,
that
the
〈◊〉
and
Euangelis●e●
〈◊〉
so
written
.
But
if
I
should●
demaunde
our
〈…〉
wherefore
they
beléeue
that
the
Apostl●●
ta●ght
those
〈◊〉
by
mouth
whi●●
doe
appertaine
with
their
〈◊〉
▪
then
they
▪
will
aunswere
,
they
doe
〈◊〉
it
because
some
of
the
olde
Doctors
〈…〉
beléeue
the
writings
of
the
〈…〉
,
with
the
〈…〉
belé
the
〈…〉
Apostles
I
do
not
héere
dispute
〈…〉
the
mind
&
opinion
of
the
old
fathers
,
of
which
we
wil
speak
in
his
proper
place
,
but
héere
only
I
am
willing
to
ma●●e
the
consequent
of
our
former
proposition
,
somewhat
more
plaine
.
The
Minor
is
manifest
:
for
what
godly
man
did
euer
make
the
writings
of
the
old
fathers
equiualent
with
the
writings
of
the
Apostles
?
Naie
;
I
suppose
our
aduersaries
themselues
will
not
say
so
,
except
they
bée
altogether
vnmindfull
of
their
owne
Canon
taken
out
of
Augustine
.
Can.
●
go
solis
Dist.
9.
And
the
force
of
the
consequent
which
we
haue
added
vnto
the
end
of
the
argument
is
manifest
,
as
it
shall
appeare
in
the
argument
heere
following
.
We
maie
not
beleeue
anie
traditions
touching
the
which
there
remaineth
no
certaintie
.
The
9.
argument
against
traditions
But
all
traditions
not
written
,
the
which
our
aduersaries
bring
forth
are
euen
such
,
that
there
remaineth
no
certaintie
touching
them
:
Ergo
wee
maye
not
beleeue
anie
traditions
not
written
,
which
our
aduersaries
bring
or
alleadge
.
And
by
force
of
the
consequent
all
traditions
are
to
bee
reiected
and
not
to
be
receiued
in
causes
of
faith
.
The
opening
of
the
argument
.
The
truth
of
the
Maior
proposition
is
manifest
of
himselfe
.
And
the
minor
is
prooued
by
these
inductions
following
.
Clemens
Alexandrinus
affirmeth
That
the
Apostles
deliuered
certaine
secrets
vnto
some
men
as
traditions
from
the
apostles
,
&
citeth
this
place
of
Paul
.
1.
Lib.
1.
stro
〈◊〉
.
li.
5.
Cor.
2.
We
speak
wisdome
amongst
those
which
are
perfect
.
Tertulian
contrariwise
,
Li.
de
prescri
.
refelleth
that
error
with
most
graue
arguments
.
And
Irenaeus
saith
,
Iraen
.
lib.
13.
ca.
2.
That
this
was
the
opinion
of
the
olde
Heretikes
,
and
aunswereth
that
place
of
Paule
which
those
Heretikes
did
corrupt
.
Manie
doo
attribute
the
whole
cannon
of
the
Masse
vnto
the
Apostles
.
Contrariwise
,
Saint
Hierome
and
some
other
of
the
olde
Fathers
affirme
,
that
the
Apostles
were
content
with
the
Lordes
praier
.
Epiphanius
saith
,
Aduer
.
he
res
.
in
Epilog
.
That
the
Apostles
did
command
both
thursdaie
and
fridaie
to
be
fasted
through
the
whole
yeare
,
and
that
in
the
whole
time
of
Lent
onelie
to
vse
bread
,
salt
,
and
water
.
Contrariwise
,
Augustine
saith
,
That
it
was
neuer
determined
by
Christ
nor
his
apostles
,
what
daies
we
should
fast
.
And
Irenaeus
writing
to
Eusebius
saith
.
That
that
fast
of
Lent
was
diuersly
vsed
in
times
past
,
Epist.
86.
li.
5.
c.
26.
when
some
fasted
one
daye
,
some
two
,
some
more
:
neither
doth
he
call
it
a
tradition
of
the
Apostles
,
but
a
custome
of
a
simple
and
priuate
institution
.
Also
Tertulian
when
he
had
made
his
reuolt
from
the
Church
vnto
Montanus
,
reckoning
vp
the
obiections
of
the
Catholikes
,
which
they
vsed
against
the
Montanists
:
Because
(
saith
he
)
we
obserue
the
eating
of
drie
meates
,
they
saie
,
that
the
constituted
fasting
being
worn
out
,
Lib.
de
.
〈◊〉
touching
anie
other
,
we
maie
fast
at
our
owne
will
,
&
not
by
the
commaundement
of
anie
lawe
or
discipline
,
&c.
And
in
that
controuersie
touching
Easter
daie
,
which
a
long
time
in
times
past
troubled
the
Church
:
Soc
,
lib.
5.
c.
22
those
of
the
West
(
saith
Socrates
)
referred
their
institution
to
Peter
and
Paule
,
and
those
of
the
East
,
to
other
of
the
Apostles
:
but
neither
of
them
broght
foorth
anie
certaine
or
approued
scripture
for
the
profe
thereof
:
&
therefore
I
thinke
it
was
a
custome
.
Tertulian
saith
,
Adu
.
Mar.
li.
1.
&
de
cor.
〈◊〉
That
by
traditions
of
the
Apostles
,
milke
and
honnie
was
wont
to
be
poured
into
the
mouth
of
the
infant
in
baptisme
.
And
Saint
Hierome
maketh
mention
onely
of
wine
and
not
of
honnie
,
In
cap.
55.
Es●ei
cont.
Lucifer
,
and
calleth
it
custome
.
Our
aduersaries
contrariwise
obserue
not
themselues
those
rites
&
ceremonies
,
although
they
would
bee
accounted
obseruers
of
the
traditions
which
the
Apostles
left
.
Tertulian
in
the
former
place
maketh
mention
of
oblations
and
offerings
for
birth
daies
,
As
afore
.
to
be
amongst
the
rites
and
ceremonies
which
came
from
the
Apostles
.
Contrariwise
,
the
Church
left
this
custome
after
the
Nicene
counsell
,
Tertu
,
as
afore
.
for
that
it
sauoured
of
Paganisme
.
Manie
of
the
olde
Fathers
referred
these
things
vnto
the
Apostles
:
first
,
that
it
was
not
lawfull
to
kneele
when
they
praied
on
the
Sundaie
:
And
againe
,
that
it
was
not
lawfull
to
decke
the
head
with
garlands
and
flowers
,
and
manie
such
like
things
.
Contrariwise
our
aduersaries
themselues
thinke
these
thinges
maye
bee
obserued
because
they
put
garlands
about
the
neckes
&
heads
of
their
Images
,
&c.
Ciprian
witnesseth
,
Ser
de
〈◊〉
.
that
the
Eucharist
or
Communion
was
wont
to
bée
giuen
to
infants
.
And
contrariwise
our
aduersaries
themselues
thinke
not
this
expedient
to
bee
done
.
Irenaeus
sayth
,
that
by
tradition
Christ
suffered
when
he
was
almost
fiftie
yeres
old
.
Contrariwise
the
Church
hath
most
constantlye
refused
that
saying
.
Clemens
referreth
his
Canon
to
the
Apostles
,
making
them
authors
thereof
.
On
the
other
side
euen
the
Church
of
Rome
her selfe
hath
a
long
time
reiected
those
Canons
,
In
Cannon
Apost.
as
if
they
had
bene
forged
by
heretikes
.
Furthermore
,
Zepherius
Bishoppe
of
Rome
,
Cont
,
Can.
Dist.
16
ibi
,
C●placuit
ibi
.
hath
receiued
sixtie
of
the
same
Canons
,
and
after
the
sixt
Synode
receiued
85
,
&c.
Finally
,
that
we
may
leaue
infinit
of
such
examples
,
and
come
vnto
our
aduersaries
,
those
things
which
they
referre
vnto
the
Apostles
,
histories
attribute
to
others
,
as
Lent
to
Telephorus
,
&c.
So
that
nowe
by
these
examples
,
the
truth
of
our
minor
proposition
is
made
manifest
.
It
the
olde
heretikes
for
the
most
part
,
(
when
the
worde
of
God
failed
them
)
did
●he
vnto
traditions
,
The
10.
argument
against
traditions
&
falsely
fathered
them
vpon
the
Apostles
:
and
our
aduersaries
doo
thee
same
now
at
this
time
.
Then
truly
in
this
point
,
they
are
to
be
accounted
rather
among
the
heretikes
,
then
with
the
true
Catholikes
.
The
Antecedent
is
true
,
Therefore
the
consequent
is
also
true
.
The
Maior
proposition
is
manifest
of
humselfe
.
The
vnfol●ding
of
the
argu●ment
And
the
Minor
is
thus
prooued
.
They
which
vrged
the
ceremonies
of
the
lawe
,
did
shroude
themselues
vnder
traditions
,
which
they
called
Apostolike
,
as
the
olde
Doctors
doo
testifie
.
And
in
the
Acts
of
the
Apostles
,
Act
,
15.
24
chap.
15.
ver.
24.
Luke
séemth
to
touch
the
like
.
2.
Cor.
11.
13
And
Paule
in
2.
Corint
.
chap.
11.
verse
.
13.
saith
,
That
the
olde
heretiks
were
wont
falsely
to
take
vpon
them
the
names
and
titles
of
the
Apostles
:
And
in
another
place
he
exhorteth
the
Thessalonians
,
2.
The
,
2.
2
cha.
2.
ver
2.
not
to
suffer
themselues
to
be
seduced
from
the
faith
,
neither
by
word
,
neither
yet
by
epistle
,
as
comming
(
saith
he
)
from
vs
▪
The
which
last
words
I
do
not
so
restraine
vnto
this
word
Epistle
,
but
refer
it
vnto
that
that
they
shoulde
not
be
deceiued
by
worde
:
for
there
is
no
doubte
,
but
that
the
Heretikes
would
often
times
boast
that
they
had
hearde
those
thinges
which
they
did
teach
,
euen
from
the
Apostles
:
whereby
they
might
get
vnto
themselues
credit
.
Li.
3.
ca.
2
Li.
3.
cap.
vlti
,
This
thing
doth
Ireneus
testifie
,
lib.
3.
cap.
2.
And
Eusebius
declareth
the
one
Papias
did
forge
his
errours
,
as
though
(
saith
hée
)
they
came
from
vnwritten
traditions
.
I
will
not
héere
speake
anie
thing
of
the
Iewes
Calaba
,
which
maintaine
by
their
dreams
vnwritten
traditions
,
as
the
chiefest
piller
of
their
religion
,
as
Elias
,
in
Thisbith
:
as
in
the
Radicall
Kara
Baruck
appeareth
.
If
the
traditions
which
repugne
the
writings
of
the
Apostles
are
not
Apostolyke
,
The
11.
argument
against
traditions
and
the
traditions
of
our
aduersaries
are
altogether
such
:
then
truelie
the
traditions
of
our
aduersaryes
are
not
Apostolike
.
The
Antecedent
is
true
,
Wherefore
the
consequent
is
also
true
.
The
veritie
of
the
Maior
proposition
is
most
plaine
,
The
expounding
of
the
argument
.
or
else
it
would
followe
that
the
Apostles
did
not
write
by
the
same
spirit
by
which
they
did
speake
,
the
which
God
forbid
that
we
should
once
thinke
.
The
Minor
shall
appeare
by
this
induction
,
which
the
reader
shall
most
castly
finde
in
the
writings
of
the
Doctors
:
whereby
it
is
manifest
,
that
those
principles
of
Religion
in
controuersie
betwéene
vs
,
which
they
refer
vnto
the
vnwritten
traditions
of
the
Apostles
,
doo
manifestly
repugne
with
the
writings
of
the
Apostles
▪
so
that
whether
soeuer
our
aduersaries
tourne
them
,
they
shall
be
constrained
to
referre
their
principles
of
Religion
,
vnto
the
writinges
of
the
Apostles
.
For
I
will
vrge
the
former
grounde
and
argument
:
that
if
those
principles
repugne
with
the
writings
of
the
Apostles
,
then
they
are
not
Apostolike
:
If
they
confesse
that
they
doo
repugne
,
then
haue
we
our
purpose
:
if
they
denie
it
,
then
of
necessity
they
must
turne
to
the
writings
of
the
Apostles
,
that
these
their
opinions
,
whereof
the
question
is
,
may
be
tried
by
them
,
whether
they
repugne
with
the
writings
of
the
Apostles
,
yea
or
nay
:
whereby
it
commeth
to
passe
,
that
our
aduersaries
(
after
manie
errors
)
will
they
or
nill
they
,
must
néeds
returne
again
within
the
compasse
of
the
scriptures
.
But
least
we
should
bée
ouerlong
in
these
our
argumentes
,
wée
wil
comprehend
the
summe
of
all
our
former
arguments
in
this
one
sylogisme
.
If
that
these
Errors
doo
follow
the
opinion
,
The
12.
argument
&
summe
of
all
that
hath
ben
sayde
against
traditions
.
of
our
aduersaries
touching
traditions
not
written
,
to
wit
,
that
they
otherwise
teach
in
the
Church
,
then
the
Prophets
and
Apostles
haue
taught
:
that
the
spirite
of
God
hath
not
accomplished
his
effect
in
publishing
of
the
scriptures
:
that
the
Apostles
neither
ought
,
neither
could
,
or
would
write
all
things
necessarie
to
saluation
:
that
the
writings
of
the
old
testament
,
is
more
perfect
,
then
the
writings
of
the
new
:
that
the
holy
Bible
is
not
correspondent
to
the
title
,
which
is
a
Testament
(
if
it
bee
lawfull
for
men
to
adde
to
the
will
of
God
)
:
that
the
holy
scriptures
giuen
after
Christs
incarnation
,
and
afterward
the
writings
of
the
Apostles
are
not
absolute
in
euerie
point
.
And
that
the
same
credite
must
bee
giuen
vnto
the
writings
of
the
olde
Doctors
,
which
is
giuen
vnto
the
scriptures
of
God
:
that
we
must
beleeue
those
things
whereof
there
is
no
certaintie
:
that
the
cause
of
the
old
heretikes
was
not
a
little
holpen
which
leaned
vnto
vnwritten
traditions
:
and
finally
that
the
Apostles
did
not
speak
with
that
spirit
with
the
which
they
did
write
.
If
(
I
saye
)
these
former
absurdities
doo
followe
the
opinion
of
our
aduersaries
touching
Traditions
not
written
.
Then
truely
the
minde
and
opinion
of
our
aduersaries
touching
traditions
not
written
,
is
of
all
godlie
and
true
Catholikes
to
bee
vtterlie
refused
and
reiected
.
The
antecedent
is
true
:
And
therefore
the
consequent
cannot
be
false
.
The
maior
proposition
cannot
be
denyed
.
The
triall
of
this
argument
The
minor
is
made
manifest
in
this
our
former
negatiue
disputation
:
wherin
we
haue
ouerthrowen
the
opinion
of
our
aduersarie
.
And
héere
we
ende
the
third
Chapter
:
and
now
we
will
procéed
to
the
wiping
awaie
of
all
the
obiections
which
our
aduersaries
can
make
.
The
4.
Chapter
.
IN
our
former
disputation
we
haue
confuted
the
opinion
of
our
aduersaries
,
and
haue
euen
as
it
were
with
our
finger
pointed
out
their
manifolde
errours
in
which
they
must
néedes
remaine
,
so
long
as
they
doo
obstinately
striue
for
these
their
traditions
,
which
they
call
vnwritten
.
And
we
affirme
,
that
they
were
neuer
written
of
the
Apostles
,
neither
yet
to
be
written
of
anie
others
.
But
because
they
maintaine
their
opinion
by
diuers
and
sundrie
arguments
,
so
to
hide
the
falshood
thereof
,
and
to
deceiue
the
simple
:
I
thinke
it
verye
néedful
to
aunswere
all
their
arguments
,
so
many
as
we
know
.
First
of
all
therefore
,
we
wil
sift
out
their
obiections
,
which
they
wrest
out
of
the
holy
scriptures
.
Then
we
will
come
vnto
the
testimonie
of
the
doctors
which
they
obiect
against
vs
.
Their
first
obiection
is
this
.
The
doctrine
of
the
Gospel
was
not
writen
with
inke
,
The
first
obiection
.
but
with
the
spirite
of
God
,
not
in
Tables
of
stone
,
but
in
the
heart
.
Ergo
,
we
must
returne
vnto
the
doctrine
taught
by
the
mouth
of
the
Apostles
.
Neither
must
we
cleaue
so
precisely
vnto
the
writings
of
the
Apostles
.
The
antecedent
is
manifest
by
Ieremie
,
chap.
31.
This
is
the
couenaunt
which
I
will
make
with
the
house
of
Israel
,
lere.
3
●
.
I
will
put
my
lawe
into
theyr
minde
,
and
will
write
it
in
their
heart
,
and
I
will
bee
their
God
,
and
they
shall
be
my
people
.
Againe
Paule
.
2.
Cor.
3.
2.
Cor.
3.
It
is
manifest
(
saith
he
)
that
you
are
the
Epistle
of
Christ
ordained
by
vs
,
not
written
with
inke
,
but
with
the
spirit
of
the
liuing
god
:
not
in
tables
of
stone
,
but
in
the
fleshie
tables
of
the
heart
.
That
we
may
orderly
aunswere
vnto
each
part
:
The
aunswere
.
First
we
will
trie
the
antecedent
,
then
wil
we
come
to
the
consequent
:
and
this
order
will
we
kéepe
,
to
helpe
the
memorie
of
the
reader
.
Now
,
will
I
aunswere
the
antecedent
,
concerning
the
which
,
I
sée
they
cannot
well
agrée
,
no
not
the
Popish
schoolmen
among
themselues
:
for
when
the
Apostle
vnto
the
Heb.
8.
Heb
,
8.
had
set
downe
a
difference
betwéen
the
old
&
new
testament
,
he
bringeth
forth
this
place
aboue
recited
of
Ieremie
,
where
the
schoolemen
beginne
to
question
,
what
shuld
be
the
cause
wherfore
it
is
said
,
that
the
gospell
shuld
be
written
in
the
minde
?
Some
bring
forth
this
reason
:
for
because
the
grace
of
God
cannot
be
written
.
Of
which
opinion
is
Thomas
,
whom
the
whole
swarme
of
schoolemen
and
Questionarye
Doctors
doo
most
estéeme
.
But
some
had
rather
this
to
be
the
cause
:
for
that
the
doctrine
of
the
Lawe
,
began
from
writing
,
(
for
by
and
by
the
Tables
of
the
Law
being
written
,
were
publyshed
)
:
but
the
doctrine
of
the
gospell
began
from
the
preching
of
Christ
&
his
Apostles
.
Touching
the
which
controuersie
,
that
we
maye
not
wander
out
of
our
determined
limits
)
let
the
Reader
looke
Lira
his
eight
chapter
in
the
Epistle
to
the
Hebrewes
chap.
10.
But
for
as
much
as
appertayneth
to
the
former
Obiection
,
wée
saye
,
that
neyther
Ieremie
nor
Paule
doo
there
denie
the
writings
of
the
newe
Testament
,
but
that
they
onelye
dispute
there
touching
the
esstcacie
of
the
spirituall
giftes
of
the
holye
Ghost
,
which
were
farre
greater
in
the
time
of
the
newe
Testament
,
then
euer
at
any
time
before
,
loel
.
2.
Act.
2.
according
to
the
Prophecie
of
Ioel
,
which
Peter
expoundeth
the
second
to
the
Acts.
Wherefore
those
places
must
be
vnderstoode
by
comparison
:
for
otherwise
it
would
followe
,
that
the
lawe
of
God
was
not
written
in
the
minde
and
heart
of
the
godly
,
which
liued
in
the
time
of
the
olde
Testament
:
which
thing
,
these
places
of
Scripture
,
which
héere
we
alleadge
doo
otherwise
prooue
.
Esa.
51.
Harken
vnto
me
,
Esay
.
51.
ye
which
know
iustice
,
the
people
in
whose
hart
is
my
law
.
And
Psa.
37.
Psal.
37.
The
law
of
the
Lord
is
in
his
heart
.
Also
51.
Recreate
a
new
heart
within
me
O
God
,
Psal.
11
and
renue
a
right
spirit
within
me
.
Also
Deut.
30.
Deu.
30
The
Lord
will
circumcise
the
heart
.
And
againe
Psal.
1.
Psa.
1.
His
delight
is
in
the
lawe
of
the
Lord
,
&
doth
meditate
therein
daie
and
night
.
And
in
diuers
other
places
,
doeth
Dauid
testifie
,
that
hée
hath
the
lawe
of
the
Lord
euen
as
it
were
ingraffed
within
his
minde
.
And
finally
,
that
I
may
passe
ouer
many
such
like
places
,
Pro.
3
when
Salomon
sheweth
forth
precepts
out
of
the
law
of
God
,
he
biddeth
that
they
should
be
written
in
the
tables
of
the
heart
.
And
thus
much
touching
the
Anteredent
,
where
our
aduersaries
commit
most
great
errour
,
Taking
their
argument
from
that
which
is
in
some
sort
granted
,
to
be
graunted
generally
.
The
errors
of
the
obiection
reasoning
:
Secundum
quid
ad
id
quod
impliciter
.
Now
therefore
I
denie
their
consequent
,
the
errours
of
the
which
I
will
perticularly
recite
.
The
first
errour
is
,
that
the
consequent
cannot
follow
:
for
it
followeth
not
to
saie
the
doctrine
of
the
lawe
was
written
in
Tables
,
ergo
the
doctrine
of
the
Gospell
is
not
written
at
all
.
Againe
,
the
Gospell
is
written
in
the
heart
,
ergo
it
is
not
written
in
Tables
:
Who
séeth
not
that
these
are
friuolous
argumentes
,
and
that
their
consequents
are
false
.
Againe
,
they
bring
in
a
new
kind
of
reasoning
and
reason
from
an
vniuersall
affirmatiue
,
to
a
particular
negatiue
,
for
thus
they
say
.
God
wrote
al
the
doctrine
of
the
Gospell
in
the
minde
of
the
godly
:
Ergo
certaine
things
appertaining
vnto
the
doctrine
of
the
Gospell
are
not
written
by
the
Apostles
.
The
which
kinde
of
concluding
euen
children
would
hisse
at
:
for
of
necessitie
thus
they
must
reason
.
Nothing
that
is
written
in
the
heart
is
written
in
tables
,
but
the
whole
doctrine
of
the
Gospell
is
written
in
the
heart
,
ergo
no
part
of
the
doctrine
of
the
Gospel
is
written
in
tables
.
The
Maior
is
so
false
that
euery
man
may
sée
it
.
The
second
errour
is
,
Falacia
in
figura
dictionis
,
as
the
Logitians
terme
it
,
The
2.
errour
.
for
they
confound
words
of
one
signification
,
with
those
of
diuerse
significations
:
for
,
to
write
in
tables
is
a
proper
kinde
of
spéech
,
but
to
write
in
the
heart
,
is
a
borowed
kinde
of
spéech
,
and
therefore
of
diuers
significations
,
spoken
by
a
Metaphore
,
and
similitude
:
Whereby
it
commeth
to
passe
,
that
Paule
vsed
another
kinde
of
speaking
,
when
hée
sayde
that
the
Corinthians
were
his
Epistle
,
(
for
hée
went
forwarde
with
the
argument
he
had
in
hande
)
which
was
when
false
Apostles
would
haue
crept
into
the
mindes
of
the
Corinthians
by
Letters
of
commendations
,
then
(
sayth
he
)
I
haue
no
néed
of
such
Epistles
,
for
you
are
mine
epistle
,
for
my
labor
&
my
diligence
is
manifest
towards
you
,
euen
in
the
eies
of
all
men
.
For
all
sée
,
and
(
as
I
may
saie
)
may
reade
in
you
the
doctrine
of
Christ
,
which
I
haue
preached
vnto
you
:
and
to
conclude
,
this
is
the
summe
,
that
the
Corinthians
were
so
perfectly
instructed
,
and
so
well
taught
in
the
doctrine
of
the
gospel
,
that
they
might
well
remaine
therin
.
Whosoeuer
thefore
doth
gather
by
these
words
of
the
apostle
,
that
the
apostles
did
not
write
all
things
necessarie
to
saluation
,
truly
he
may
be
thought
not
to
be
well
in
his
wits
.
The
third
errour
is
,
for
that
they
make
the
efficient
cause
to
repugne
with
the
cause
instrumentall
.
The
3.
errour
.
For
God
is
hée
who
writeth
the
Gospell
in
the
heart
:
but
Mathew
,
Paule
,
and
the
rest
,
write
the
doctrine
of
the
Gospell
in
tables
,
and
were
the
instruments
of
the
spirit
of
God
.
Therefore
Paule
in
that
place
sayd
,
that
the
Corinthians
were
his
Epistle
:
&
the
epistle
of
Christ
ministred
saith
hée
by
vs
,
Loe
héere
you
may
sée
that
hée
maketh
distinction
betwéene
his
owne
ministerie
and
the
efficacie
of
the
holie
Ghost
.
Wherefore
our
aduersaries
conclude
as
if
one
should
reason
thus
.
God
hath
restored
a
sicke
person
vnto
his
former
health
,
ergo
the
Phisition
prescribed
nothing
,
gaue
him
nothing
to
drinke
,
neither
yet
vsed
anie
outwarde
remedies
.
Now
if
this
conclusion
be
of
anie
force
,
then
this
must
néeds
followe
,
GOD
wrote
the
Gospel
in
the
minde
,
ergo
the
Apostles
wrote
not
the
whole
doctrine
of
the
Gospell
in
Tables
.
The
fourth
errour
is
,
The
4.
errour
.
because
the
consequent
agréeth
not
with
their
antecedent
:
for
if
in
the
antecedent
they
oppone
the
inuisible
Scriptures
vnto
the
visible
,
then
trulie
they
would
bring
this
to
pase
,
the
one
scripture
being
,
the
other
cannot
be
:
for
vnto
what
other
ende
doe
they
applie
their
opposition
opponing
the
inuisible
scriptures
to
the
visible
,
but
that
they
may
conclude
somwhat
?
But
in
the
consequent
they
come
backe
againe
and
say
,
that
certaine
things
are
not
written
necessary
to
saluation
,
when
as
they
should
haue
said
(
if
so
be
they
wold
reason
like
logitians
,
as
before
it
is
shewed
,
that
ther
was
nothing
written
necessary
to
saluation
.
But
the
manifest
truth
in
this
point
hath
amased
them
.
And
that
they
may
sée
howe
vnhansomely
they
goe
to
worke
in
their
●pposition
:
I
demaund
this
,
whether
the
faithfull
haue
not
all
those
things
written
in
their
hearts
,
which
are
written
in
Tables
,
being
necessarie
to
faith
and
saluation
?
Truly
I
thinke
yes
.
For
Saint
Iohn
saith
,
Iohn
.
20.
These
things
are
written
that
ye
might
beleeue
,
and
in
beleeuing
haue
eternall
life
.
So
farre
void
is
it
therefore
,
that
the
one
being
,
the
other
shuld
be
cleane
taken
awaie
:
but
rather
the
one
is
a
helpe
to
the
other
:
to
wit
,
that
the
visible
writings
of
the
Apostles
,
is
a
furtherance
vnto
the
inuisible
writings
of
the
spirite
of
God
.
The
5.
Error
is
,
The
fift
errour
.
Secundum
ignorantiam
Elenchi
,
as
the
Schoolemen
saie
;
because
they
put
in
other
words
,
then
the
Apostle
Paule
vsed
.
For
thus
Paule
saith
,
Yee
are
our
Epistle
not
written
with
inke
,
but
with
the
spirite
of
God
:
for
he
speaketh
of
the
inuisible
Scriptures
,
neither
doth
he
therfore
vtterly
take
awaie
the
visible
,
as
his
Epistle
which
he
then
wrote
to
the
Cornthians
is
witnesse
.
But
our
aduersaryes
reason
farre
otherwise
,
for
they
say
,
the
Epistle
not
written
in
Tables
,
but
deliuered
by
hand
:
the
which
is
farre
both
from
the
words
and
minde
of
the
Apostle
.
The
absurdities
which
followeth
the
former
obiection
Now
let
vs
ouerthrowe
the
consequence
of
our
aduersaries
,
being
ful
of
absurdities
and
without
reason
.
If
we
must
not
absolutely
stick
vnto
the
writings
of
the
Apostles
,
because
God
hath
written
the
Gospell
in
the
mindes
of
the
godly
:
the
should
it
followe
,
that
the
writings
of
the
Apostles
are
not
necessarie
for
godlie
men
:
If
all
things
(
as
they
saie
)
are
not
written
which
are
necessarie
to
saluation
,
to
what
end
then
appertaineth
the
scriptures
?
For
all
things
(
saie
they
)
that
are
necessarie
to
saluation
,
God
hath
written
in
the
mindes
of
the
godlie
.
But
this
argument
cannot
bee
concluded
in
one
part
onely
:
for
either
it
is
vniuersallie
true
,
or
els
vniuersally
false
,
&
so
the
whole
authoritie
of
the
scriptures
must
bee
vtterly
abolished
,
the
which
God
forbid
.
Againe
,
If
this
consequence
be
of
anie
force
,
that
is
to
saye
,
we
must
haue
recourse
to
vnwritten
traditions
,
because
GOD
hath
written
the
gospell
in
the
minds
of
the
godly
:
then
would
it
followe
that
the
spirituall
efficacie
of
God
should
be
confounded
with
the
externall
and
visible
ministerie
of
the
Apostles
,
and
that
traditions
deliuered
by
mouth
,
are
the
inuisible
Scriptures
of
God
,
the
which
the
holie
Ghost
did
imprint
in
the
mind
of
the
faithfull
,
the
which
thing
is
most
false
.
Againe
,
if
they
make
any
good
conclusion
out
of
that
place
of
Ieremie
,
that
all
thinges
are
not
written
that
appertaine
to
the
Gospell
,
because
vnder
the
new
testament
God
doth
write
his
law
in
the
minds
of
the
faithfull
,
when
as
it
was
written
in
tables
vnder
the
old
testament
:
Ergo
by
the
force
of
this
opposition
it
followeth
,
that
God
in
the
old
testament
did
onely
remit
sinne
in
part
,
and
that
he
was
the
God
of
the
Israelites
but
in
part
also
:
because
that
Ieremie
addeth
,
saieng
,
that
it
wil
come
to
passe
that
in
the
new
testament
God
will
remit
the
sins
of
the
people
,
and
be
their
God
.
The
which
is
too
too
absurde
and
contrarie
to
the
opinion
of
all
men
.
Now
finally
let
vs
turne
this
argument
of
our
aduersaries
vpon
themselues
,
The
obiection
is
turned
vpon
the
aduersaries
.
&
saie
thus
.
All
the
lawes
of
God
are
written
in
the
hearts
and
minds
of
the
faithfull
,
as
our
aduersaries
seeme
to
affirme
by
the
former
places
cited
:
(
for
Paule
saith
,
it
is
not
written
with
inke
,
but
with
the
spirit
of
God
)
but
none
of
the
traditions
of
our
aduersaries
are
written
in
the
minds
of
the
godly
,
for
they
are
written
with
inke
,
and
not
with
the
spirit
of
God
:
Ergo
none
of
our
aduersaries
traditions
are
the
lawes
of
God
.
So
that
héereby
it
is
most
manifest
as
I
suppose
how
foolish
or
rather
no
argument
at
al
,
The
correcting
of
the
former
obiection
this
argument
of
our
aduersaries
is
,
the
which
that
we
may
correct
,
we
must
saie
with
the
word
of
God
,
that
the
writings
of
the
Apostles
and
Euangelists
,
doth
containe
all
that
doctrine
of
the
Gospell
,
the
which
the
Apostles
and
Euangelistes
did
teach
and
afterward
put
in
writings
,
the
which
also
God
by
his
spirit
did
write
in
the
mindes
of
the
godly
,
&
thus
much
touching
this
obiection
.
And
now
we
come
vnto
the
second
.
The
Church
of
Christ
for
the
space
of
20.
yeares
wanted
the
writings
of
the
Apostles
,
The
2.
obiection
and
was
only
contented
with
their
traditions
:
Ergo
the
writings
of
the
Apostles
are
not
absolutely
necessarie
vnto
saluation
,
neither
is
it
needfull
that
al
things
appertaining
to
the
doctrine
of
the
Gospel
,
shuld
be
contained
in
the
writings
of
the
Apostles
.
The
Antecedent
is
manifest
by
reading
of
histories
.
Although
I
doo
not
meddle
much
with
the
antecedent
,
The
aunswere
neither
doo
dispute
touching
the
number
of
yeares
:
yet
would
I
that
the
readers
should
call
to
their
remembraunce
,
that
the
Church
wanted
not
the
scriptures
,
before
that
the
Gospell
was
extant
by
the
writings
of
the
Apostles
.
Yea
,
that
Christ
himselfe
and
the
Apostles
did
preach
the
Gospell
out
of
the
writings
of
the
Prophets
,
as
before
in
his
proper
place
we
haue
shewed
.
Wherefore
the
antecedent
of
our
aduersaries
is
no
other
thing
then
a
foundation
laid
vpon
sand
or
water
:
so
that
the
conclusion
which
they
bring
cannot
stand
.
Therefore
I
denie
the
consequent
,
The
error
of
the
obiection
.
for
the
errour
is
(
as
the
Logitians
tearme
it
)
Secundum
ignorantiam
Elenchi
:
for
they
chaunge
the
forme
of
affirmation
,
&
come
from
the
time
past
,
vnto
the
time
present
,
and
the
time
to
come
.
The
Church
(
saye
they
)
wanted
the
gospel
.
Be
it
so
,
although
the
writings
of
the
Prophets
to
contayne
the
promises
of
the
Gospell
,
insomuch
that
the
Apostles
did
altogether
depende
vppon
the
sayd
writings
of
the
Prophets
:
adde
héer
vnto
also
(
if
it
please
you
)
that
the
writings
of
the
Apostles
,
were
not
altogether
necessarie
:
what
doo
you
héereof
conclude
?
That
they
are
not
now
therfore
necessarie
,
or
héereafter
shall
not
bée
:
What
man
is
so
ignorant
to
grant
that
?
This
is
the
difference
that
the
Apostles
ought
first
to
haue
preached
by
mouth
before
they
committed
anie
thing
to
writing
:
And
when
the
Apostles
did
preach
the
gospell
,
they
did
then
publish
by
mouth
those
thinges
which
afterward
they
wrote
:
But
sithens
the
Apostles
died
&
coulde
not
by
mouth
instruct
the
Church
,
without
doubt
their
writings
are
now
so
necessarie
vnto
vs
,
as
their
preching
by
mouth
was
in
those
dayes
:
in
stéede
whereof
their
writinges
doo
nowe
remaine
.
An
absourditie
.
Let
vs
bring
them
therfore
to
an
absurditie
.
If
the
consequence
of
our
aduersaries
be
of
force
or
value
:
this
is
also
of
force
or
value
,
the
Church
of
the
Isralites
,
not
twentie
yeares
,
but
two
thousande
yeares
,
or
somewhat
more
,
wanted
the
law
written
:
therefore
it
was
not
necessarie
to
the
Church
,
that
the
lawe
should
be
written
,
or
the
law
written
contained
not
all
those
things
the
wer
necessarie
to
the
doctrine
of
the
old
testament
.
But
this
is
very
absurd
?
Let
vs
turne
the
argument
of
our
aduersaries
against
themselues
after
this
manner
.
If
God
being
perfect
wise
,
The
obiection
is
returned
.
hath
not
suffered
the
church
of
Christ
,
long
time
to
want
the
writings
of
the
Apostles
,
both
that
hee
might
maintaine
the
truth
of
the
Gospell
,
as
also
he
might
prouide
for
the
safegarde
of
his
church
:
Ergo
,
these
men
are
blasphemous
against
the
prouidence
of
god
:
which
denie
that
all
things
are
contained
in
the
apostolicall
writings
,
which
are
necessarie
to
the
doctrine
of
the
Gospell
.
For
to
what
end
would
God
by
his
diuine
prouidence
,
that
the
Apostles
should
write
the
gospell
,
which
they
by
mouth
did
preach
?
was
it
because
they
should
deliuer
an
vncertain
and
imperfect
doctrine
?
Furthermore
,
if
at
anie
time
the
Church
was
contented
with
the
preaching
of
the
Apostles
:
to
wit
,
in
the
first
primitiue
church
:
I
beseech
you
why
shall
not
she
nowe
at
this
time
be
contented
with
the
writings
of
the
Apostles
,
that
which
(
as
is
before
said
)
are
now
in
stéed
of
the
apostles
prechings
,
rather
then
to
runne
to
the
fained
,
forged
,
&
false
traditions
,
which
wer
neuer
written
by
the
Apostles
.
Wherefore
the
argument
of
our
aduersaries
is
false
,
the
which
wée
thus
correct
.
In
the
first
primitiue
Church
the
Apostles
depending
vpon
the
writings
of
the
Prophets
,
The
corction
.
did
first
of
all
preach
by
mouth
the
Euangelicall
doctrine
out
of
the
writings
of
the
Prophets
.
And
afterwarde
,
least
that
the
doctrine
by
them
preached
,
should
be
either
corrupted
of
men
:
or
els
,
(
such
is
the
infirmitie
of
man
)
the
remembrance
thereof
shoulde
by
little
and
little
slide
out
of
the
hearts
of
men
.
That
therefore
they
might
leaue
that
holy
veritie
,
which
they
preached
vnto
vs
,
most
firme
&
sure
,
they
committed
the
same
vnto
writings
,
by
the
working
of
the
holy
ghost
,
to
be
a
pledge
for
the
posterities
,
which
after
should
come
.
Christ
being
conuersant
with
his
apostles
.
40
daies
after
his
resurrection
,
3.
Obiection
.
taught
them
those
things
which
did
appertain
vnto
the
kingdome
of
god
,
neither
are
those
things
which
he
taught
them
now
extant
in
anie
writings
,
Ergo
al
things
appertaining
to
the
kingdom
of
god
,
are
not
written
of
the
apostles
:
&
therfore
are
to
be
sought
for
in
traditions
not
written
of
the
apostles
.
The
antecedent
is
manifest
in
the
first
chap.
of
the
Acts
of
the
Apo.
ver.
3
I
admit
the
former
part
of
the
Antecedent
,
Answere
but
I
denie
the
latter
,
for
the
Error
is
in
Fallacia
petitionis
principij
,
as
the
Schoolemen
saie
.
I
therefore
denie
the
consequence
.
The
error
For
from
whence
haue
they
learned
or
rather
dreamed
,
that
those
things
which
Christ
did
then
teach
,
were
not
written
of
the
apostles
:
nay
,
that
dreame
of
our
aduersaries
,
is
plainly
and
manifestly
refelled
and
confuted
.
Mathew
.
28.
Marke
.
16.
Luke
.
24.
Iohn
.
20.
and.
21.
All
which
foure
Euangelists
doo
shew
vs
things
which
Christ
then
taught
.
And
Luke
in
speciall
wordes
dooth
witnes
the
Christ
did
expound
those
things
which
were
written
of
him
:
so
vnlikely
it
is
that
he
should
call
vs
backe
to
traditions
not
written
.
But
let
vs
bring
them
to
an
absurditie
.
If
Christ
after
his
resurrection
,
did
teach
all
those
things
which
did
appertaine
vnto
the
kingdome
of
God
(
for
that
seemeth
to
Absurditie
.
be
the
verie
sense
&
meaning
of
the
words
of
Saint
Luke
,
which
are
these
,
Act.
the
first
,
verse
.
3.
He
spake
those
things
which
appertaine
to
the
kingdome
of
God
.
And
those
things
which
he
then
taught
are
not
written
of
the
Apostles
:
Ergo
,
those
thinges
which
are
written
of
the
Apostles
,
doe
not
appertaine
vnto
the
kingdome
of
God
.
An
absurde
and
a
blasphemous
argument
.
Let
vs
turne
it
against
themselues
thus
.
Obiection
returned
.
If
the
Apostles
were
fullie
instructed
and
taught
of
Christ
touching
those
things
which
appertaine
to
the
kingdome
of
God
:
And
the
holie
Ghost
inspiring
them
,
did
write
touching
the
same
kingdome
of
God
:
ergo
they
wrote
all
things
most
fully
,
and
omitted
nothing
whereby
we
should
runne
to
fetch
anie
thing
from
traditions
not
written
.
That
therfore
we
may
now
correct
and
amend
this
their
errour
,
we
saie
,
The
correcting
of
the
former
obiection
.
the
Christ
to
the
end
hée
might
appoint
his
Apostles
to
be
most
perfect
Doctors
and
teachers
of
the
Church
,
did
after
his
resurrection
for
the
space
of
40.
daies
,
most
diligently
instruct
them
touching
all
those
points
of
doctrine
which
appertained
vnto
the
Gospell
,
that
the
Apostles
being
so
instructed
,
might
not
onely
declare
the
same
doctrine
by
mouth
,
but
also
that
they
might
commit
all
those
thinges
vnto
writings
which
appertaine
to
the
kingdome
of
God
&
saluation
of
his
Church
.
Paule
confesseth
that
he
wrote
in
parte
Obiection
.
and
not
in
whole
,
ergo
Paule
wrote
not
all
things
which
are
necessarie
to
the
saluation
of
the
Church
.
The
antecedent
is
prooued
Rom.
15.
I
haue
written
vnto
you
brethren
somewhat
boldly
(
saith
hee
)
after
a
sort
,
or
as
the
verie
Greeke
is
:
In
part
.
Now
let
vs
make
plaine
the
antecedent
.
Answere
.
Paule
saith
,
that
he
hath
written
to
the
Romanes
in
part
,
and
this
word
In
part
,
the
which
the
olde
interpreters
haue
translated
worde
by
worde
,
is
not
to
be
ioyned
with
this
vearbe
,
I
haue
written
:
but
this
word
More
boldly
:
the
which
the
verie
order
of
the
text
,
and
the
Gréeke
phrase
,
doo
most
manifestly
shew
:
for
otherwise
the
Apostle
must
haue
sayde
[
Tomeros
]
&
not
haue
added
the
Preposition
[
Apio
]
the
like
phrase
is
manifest
in
the
2.
Co.
2.
c.
5.
ve
.
which
is
thus
:
If
any
haue
caused
sorow
,
the
same
hath
not
made
me
sorrie
,
but
partly
or
in
part
,
lest
it
shuld
more
gréeue
you
al.
I
deny
the
consequence
of
their
argument
.
The
errour
is
,
The
error
secundum
figuram
dictionis
,
&
their
consequence
hangeth
not
with
their
antecedent
.
For
Paul
wrote
not
all
to
the
Romanes
say
they
,
ergo
he
wrote
not
all
necessarie
to
saluation
.
But
Paul
wrote
more
than
that
which
he
wrote
to
the
Romanes
:
so
héere
we
sée
that
their
consequent
on
conclusion
agréeth
not
with
their
first
proposition
.
Paul
wrote
not
all
,
ergo
al
things
necessary
to
saluation
is
not
contained
in
the
writings
of
the
apostles
.
This
is
too
too
absurd
an
argument
and
not
worth
the
aunswering
.
Christ
said
vnto
his
Apostles
,
that
he
had
many
things
to
speake
vnto
them
which
they
could
not
beare
away
:
5.
obiection
.
ergo
the
apostles
haue
not
written
all
things
necessarie
to
saluation
.
The
antecedent
is
proued
in
the
16.
chapter
of
the
Gospell
after
Iohn
.
Now
touching
their
antecedent
:
Answere
first
of
al
I
do
greatly
wonder
that
our
aduersaries
doo
stick
their
ship
vpon
those
rocks
vpon
which
the
heretikes
héertofore
haue
made
so
great
shipwracks
.
S.
Augustine
in
his
Tract
.
97.
vpon
Iohn
,
doth
testifie
,
that
the
heretiks
were
wont
to
take
this
place
of
Iohn
to
coulour
their
errours
,
In
Ioan
Tract.
97.
but
Augustine
himselfe
doth
handle
those
words
of
Christ
with
so
great
reuerence
,
that
if
they
wold
heare
him
he
wold
easily
withdraw
our
aduersaries
from
their
curiositie
:
for
Augustine
vpon
the
same
saith
:
Which
of
vs
can
declare
those
things
,
In
loan
Tract.
96.
that
Christ
would
not
speak
:
which
of
vs
can
do
that
,
for
which
ther
is
not
sufficient
authoritie
of
prophets
or
Apostles
.
Thus
far
August
.
But
let
Augustine
cease
to
inquire
those
things
,
for
the
Papists
are
now
growen
to
this
point
,
that
they
rehearse
vnto
vs
things
which
Christ
neuer
spake
,
and
that
with
great
boldnesse
,
when
as
they
commend
&
set
forth
vnto
men
the
rites
and
ceremonies
of
their
Masse
,
and
other
like
trumperie
.
And
I
would
to
God
that
they
would
be
perswaded
,
that
those
their
traditions
,
that
is
to
saie
,
the
foule
filth
of
their
errours
and
superstitions
,
could
neuer
flow
from
so
pure
a
fountain
,
to
wit
,
as
Christ
.
But
let
vs
returne
vnto
the
exposition
of
the
same
place
,
the
which
we
will
take
and
drawe
from
the
verie
place
it selfe
.
Christ
his
words
are
these
:
Iohn
.
16
I
haue
manie
things
to
speake
vnto
you
,
but
you
cannot
beare
them
awaie
nowe
,
but
when
the
spirit
of
truth
shall
come
,
hee
shall
leade
you
into
all
truth
.
Wherefore
that
we
may
now
vse
rather
the
wordes
of
Tertulian
,
then
our
owne
,
we
saie
thus
:
De
prae
.
haeret
.
Christ
sayd
plainly
,
I
haue
manie
things
to
saie
vnto
you
,
but
yet
adding
this
,
When
the
spirit
of
truth
shall
come
,
he
shal
lead
you
into
all
truth
:
he
héerby
sheweth
,
that
the
Apostles
were
not
ignorant
of
any
thing
,
&c.
Wherby
it
commeth
to
passe
,
that
the
Apostles
taught
all
those
things
,
which
were
necessarie
to
saluation
:
&
as
Tertulian
saith
,
did
publish
a
sufficient
rule
vnto
al
men
.
Therfore
Christ
in
this
place
meaneth
thus
,
that
then
the
Apostles
should
be
fully
&
perfectly
instructed
,
when
they
shuld
be
indowed
with
the
visible
&
miraculous
gifts
of
the
holy
ghost
,
&
this
our
exposition
is
easily
gathered
from
Iohn
.
Ioh.
14.
26
Nowe
I
come
to
the
consequence
or
conclusion
:
in
the
which
truely
I
find
not
anie
shew
of
truth
,
nor
any
kind
of
tast
of
true
diuinitie
,
for
their
error
is
secundum
ignorantiam
elenchi
,
The
error
as
the
schoolmen
say
,
inasmuch
as
the
like
proportion
of
time
is
not
obserued
.
The
Apostles
before
the
resurrection
of
Christ
&
before
they
had
receiued
the
miraculous
gifts
of
the
holy
ghost
,
were
not
able
sufficiently
to
bere
away
al
things
which
appertained
to
the
mysteries
of
christian
religion
:
ergo
say
they
,
the
Apostles
were
ignorant
of
those
mysteries
after
the
resurrection
of
Christ
,
&
after
the
receiuing
of
the
gifts
of
the
holy
Ghost
.
Truly
a
verie
foolish
kind
of
reasoning
.
Christ
had
many
things
to
declare
vnto
them
,
ergo
say
our
aduersaries
,
they
must
be
those
which
the
papistical
massing
prists
do
fondly
dreame
of
.
No
doubt
of
that
,
their
consequence
hangeth
not
with
their
antecedent
,
therfore
we
may
vrge
them
to
this
absurditie
.
If
the
Apostles
wrote
not
all
things
which
were
necessarie
to
saluation
,
Absurditie
.
because
they
could
not
beare
awaie
manie
things
which
Christ
had
to
speake
before
his
resurrection
,
and
before
the
sending
of
the
Holie
ghost
,
then
would
it
followe
that
the
Apostles
were
not
led
into
all
truth
by
the
holie
ghost
after
that
he
was
sent
vnto
them
.
The
which
is
most
false
,
and
reproued
euen
by
the
place
of
Iohn
.
For
he
saith
,
And
he
shal
lead
you
into
all
truth
.
Also
it
would
folow
,
that
Paule
did
neuer
declare
the
full
counsel
of
god
,
the
which
thing
is
most
false
,
as
Paul
himselfe
affirmeth
Act
20.
and
27.
Now
therefore
we
will
turne
this
their
argument
vpon
their
owne
heads
,
saieng
thus
.
The
argument
returned
.
If
the
apostles
wrote
not
al
things
because
they
could
not
beare
awaie
all
things
,
them
trulie
did
they
neuer
teach
all
things
by
mouth
.
And
by
force
of
the
consequent
,
this
place
of
Iohn
can
nothing
appertaine
vnto
traditions
of
the
apostles
not
written
.
But
perchance
they
will
say
,
that
those
mysteries
of
saluation
,
the
which
Christ
hid
from
his
apostles
,
wer
reueled
to
the
Bishops
of
Rome
,
the
which
if
it
wer
true
,
then
truly
the
Bishops
of
Rome
,
were
no
more
to
be
called
the
successors
of
the
Apostles
onely
,
but
those
who
farre
did
excéede
all
the
Apostles
:
the
which
God
forbid
that
wée
once
should
thinke
.
Let
vs
therfore
amend
this
error
in
this
sort
,
Errour
corrected
and
affirme
,
that
although
the
Apostles
before
the
sending
of
the
holie
Ghost
were
not
so
fully
capable
of
the
mysteries
of
God
,
which
appertain
vnto
the
doctrine
of
the
Gospell
:
yet
notwithstanding
,
after
the
comforter
was
sent
,
and
after
they
were
led
into
all
truth
,
it
is
most
vndoubted
,
that
the
whole
truth
which
appertaineth
vnto
our
saluation
,
was
both
taught
by
mouth
by
the
Apostles
,
as
also
published
in
writing
.
Paule
commendeth
the
Corinthians
,
because
they
kept
his
traditions
.
6.
Obiection
.
Ergo
,
Paule
taught
manie
things
by
mouth
which
hee
wrote
not
.
The
antecedent
is
prooued
.
1.
Cor.
11.
I
praise
you
bretheren
(
saith
Paule
)
that
you
remember
all
my
things
,
and
keepe
the
traditions
or
ordinaunce
,
as
I
haue
deliuered
them
vnto
you
.
Nowe
let
vs
come
to
the
examining
of
theyr
Antecedent
.
Answere
.
This
place
of
Paule
is
expounded
by
Chrisostome
and
Ambrose
,
as
also
of
many
other
learned
of
this
our
time
,
not
touching
doctrine
,
but
touching
ecclesiasticall
rytes
and
ceremonies
.
Others
againe
confesse
indéede
,
that
Paule
doth
héere
intreate
of
certaine
rytes
both
appertaining
to
good
order
and
comlinesse
.
But
yet
notwithstanding
,
our
aduersaries
denie
,
that
these
wordes
which
they
obiect
vnto
vs
,
are
to
be
restrained
to
those
rytes
:
and
they
rather
vnderstande
and
interpret
this
place
generally
,
because
Paule
héere
hath
spoken
it
generally
:
for
he
saith
,
I
commende
you
brethren
,
for
that
you
haue
remembred
all
my
thinges
,
&c.
Also
they
adde
this
word
Tradition
héere
vsed
indefinite
or
generally
,
scarce
sound
in
the
writings
of
the
Apostles
,
restrained
or
tied
only
to
traditions
which
appertain
to
orders
and
rytes
of
the
Church
.
Wherfore
they
expound
Paules
words
after
this
sort
:
You
will
keepe
in
memorie
all
those
things
which
I
haue
taught
,
&
therein
truly
I
gretly
praise
you
.
But
because
amongst
other
things
which
I
deliuered
vnto
you
,
to
be
obserued
touching
rytes
and
ceremonies
in
your
Ecclesiastical
assemblies
,
and
for
that
certaine
are
contencious
amongst
you
,
which
doo
not
so
well
lyke
of
them
:
&
therfore
I
declare
these
my
reasons
,
by
the
which
I
was
ledde
to
deliuer
them
vnto
you
:
this
is
theyr
exposition
of
this
place
.
But
after
what
sorte
soeuer
our
aduersaries
doo
vnderstand
it
,
yet
truly
their
conclusion
shall
neuer
be
of
any
force
.
For
if
he
dispute
there
touching
rites
and
ceremonies
only
,
then
is
this
place
without
the
compasse
of
our
disputation
:
for
we
dispute
touching
those
things
which
are
necessarie
to
saluation
,
and
not
of
rites
and
ceremonies
,
which
may
be
chaunged
for
diuers
causes
.
Againe
,
if
they
be
willing
héere
,
that
he
should
intreate
of
doctrine
,
yet
serueth
it
not
anie
thing
for
their
purpose
,
as
I
wil
now
declare
,
for
I
denie
the
consequent
.
Paule
deliuered
many
things
to
the
Corinthians
.
The
error
Ergo
some
of
them
(
saye
they
)
are
not
written
.
The
consequent
hereof
is
false
.
Yet
I
confesse
that
this
place
hath
deceiued
Theophilact
and
some
others
.
Yet
truly
(
that
I
may
speake
it
by
the
fauour
of
all
the
godly
)
they
haue
héere
fowlie
stumbled
in
a
plain
&
leuel
way
.
For
first
Paul
did
write
that
same
tradition
touching
the
rytes
of
the
which
,
he
there
speketh
.
Again
although
he
had
not
written
to
the
Corinthians
,
yet
he
might
write
vnto
others
.
To
conclude
,
if
they
were
not
extant
in
the
writings
of
Paul
,
yet
might
they
be
found
in
the
writings
of
the
other
Apostles
.
But
Paule
saith
,
Be
followers
of
me
,
as
I
follow
Christ
.
He
therfore
deliuered
nothing
,
that
might
in
one
iote
be
repugnaunt
with
Christ
,
the
which
notwithstanding
our
aduersaries
doo
.
I
will
héere
annexe
certaine
other
places
,
which
also
our
aduersaries
abuse
.
2.
Thessa
.
3.
2.
Thes.
3
We
warne
you
bretheren
,
in
the
name
of
the
Lord
Iesus
Christ
,
that
you
withdraw
your selues
from
euerie
brother
that
walketh
inordinatelie
,
and
not
after
the
traditions
which
he
hath
receiued
of
vs
.
And
then
followeth
the
very
same
tradition
,
which
Paule
wrote
.
Againe
.
Actes
.
16.
And
as
they
went
through
the
Cities
,
Act.
16.
they
deliuered
them
decrees
to
keepe
ordained
of
the
Apostles
&
Elders
.
But
yet
notwithstanding
euen
those
verie
decrées
of
the
Apostles
were
then
written
,
as
it
is
manifest
Actes
.
15.
verse
.
23.
and
24.
Againe
in
the
foresaid
11.
chapter
of
the
first
Epistle
of
Saint
Paule
to
the
Corinthians
,
That
which
I
receiued
of
the
Lord
,
I
deliuered
vnto
you
.
Also
in
the
same
Epistle
,
chapter
.
15.
vers.
3.
he
saith
the
like
.
But
yet
notwithstanding
all
those
things
are
writen
,
wherefore
he
that
doth
thus
conclude
,
saying
:
Paule
taught
by
mouth
,
Ergo
he
wrote
not
:
truelye
hée
is
altogether
ignoraunt
of
the
right
order
of
Disputation
.
Let
vs
therefore
now
bring
them
to
an
absurditie
.
Absurditie
.
If
by
reason
that
Paul
taught
by
mouth
,
traditions
to
the
Corinthians
,
it
follow
that
those
traditions
be
not
written
:
Ergo
,
the
traditions
that
women
shoulde
bee
couered
in
Ecclesiasticall
assemblies
,
and
touching
prophecieng
bare
headded
and
manie
such
like
,
are
not
written
:
which
is
false
,
as
appeareth
in
the
forenamed
.
1.
Cor.
11.
We
will
nowe
therefore
,
Obiection
returned
.
tourne
theyr
Argument
vppon
themselues
,
saying
thus
.
If
the
traditions
which
Paule
doth
there
,
dispute
of
,
to
wit
,
touching
Propheciengs
bare
headed
,
and
touching
women
to
bee
couered
,
are
neglected
euen
of
our
Aduersaryes
themselues
,
because
their
Monkes
preach
not
bare
headed
,
but
couered
with
their
hoods
?
how
much
more
shall
it
be
lawful
for
vs
,
to
neglect
those
traditions
,
which
our
aduersaries
faine
,
beeing
not
written
in
the
word
of
God
,
&
onelie
falsely
cloked
vnder
the
names
of
the
Apostles
?
That
we
may
therefore
amend
this
error
,
The
correcting
of
the
obiection
.
we
must
say
that
Paule
doth
in
that
Epistle
put
them
in
minde
of
those
things
which
he
had
taught
them
by
mouth
,
when
as
he
had
diligently
considered
how
great
the
inconstancie
and
leuitie
of
man
is
.
Whereby
we
sée
,
that
wée
must
altogether
cleaue
to
the
writings
of
the
Apostles
,
least
the
forged
deuices
of
men
,
doe
withdrawe
vs
from
the
truth
of
the
gospell
.
Paule
biddeth
the
Thessalonians
to
keep
the
traditions
which
they
had
learned
either
by
word
or
by
Epistle
:
7.
Obiection
.
Ergo
,
Paule
wrote
not
all
Traditions
necessarie
to
faith
.
The
antecedent
is
prooued
2.
Thessa
.
2.
vers.
15.
Now
let
vs
trye
the
antecedent
.
Answere
In
these
woordes
of
Paule
,
Either
by
word
or
Epistle
:
they
are
willing
to
make
this
word
Either
an
absolute
distunctiue
:
to
which
their
opinion
I
doo
not
agrée
.
For
I
marke
in
the
writings
of
the
Apostles
(
that
I
may
héere
speake
nothing
of
other
Authors
)
this
perticle
or
word
so
repeated
to
be
a
copulatiue
rather
then
a
disiunctiue
.
I
prooue
it
by
these
places
.
1.
1.
Cor.
13
,
●
Cor.
13.
ver.
8.
wher
the
Apostle
saith
,
Whether
propheciengs
be
abolished
,
whether
tongues
cease
,
and
knowledge
vanish
away
.
Againe
,
1.
1.
Crr.
15.
11
Cor.
15.
ver.
11.
Whether
I
or
they
,
so
wee
haue
preached
,
and
so
yee
haue
beleeued
:
that
is
both
I
and
they
haue
preached
,
&c.
Also
to
the
Colloss.
1.
Col.
1.
20
verse
.
20.
Reconciling
to
himselfe
all
things
by
himselfe
,
yea
,
I
say
,
reconciling
to
himselfe
all
things
,
whether
they
be
in
heauen
,
whether
they
be
in
earth
.
So
also
he
vseth
this
word
[
Mete
]
in
this
Epistle
,
in
the
same
chapter
.
verse
.
2.
wherefore
it
is
as
though
he
shoulde
saye
,
stande
ye
fast
in
the
doctrine
,
which
you
haue
learned
both
by
our
wordes
when
we
were
present
,
as
also
after
in
our
writings
.
Therefore
I
deny
their
consequence
,
The
error
for
the
errour
as
I
haue
said
is
Secundum
fallatiam
dictionis
:
for
first
it
followeth
not
,
if
the
Thessalonians
were
taught
both
by
worde
and
Epistle
,
that
those
thinges
were
taught
by
mouth
,
were
contrarie
to
those
things
which
were
taught
by
Epistle
.
But
secondly
,
admit
that
other
things
were
taught
,
yet
it
hurteth
vs
nothing
:
for
if
they
were
not
written
in
the
Epistle
to
the
Thessalonians
,
yet
truely
they
might
bée
written
in
other
his
Epistles
.
But
admit
that
Paule
did
not
write
them
at
all
,
yet
it
doeth
not
therefore
followe
,
that
they
were
not
written
of
the
other
Apostles
,
as
of
Baptisme
,
&
the
supper
of
the
Lord
,
&c.
Let
vs
now
ouerwhelme
them
with
an
absurditie
.
If
it
bee
true
by
this
kinde
of
speaking
,
Absurditie
.
either
by
word
or
by
Epistle
,
that
therefore
it
should
follow
,
that
Paule
did
not
write
all
things
necessarie
to
saluation
,
ergo
on
the
other
side
it
woulde
follow
,
that
Paule
did
not
preach
by
mouth
all
things
necessarie
to
saluation
,
the
which
is
absurde
and
false
,
as
I
prooue
by
these
places
following
.
The
2.
2.
Thes
,
2.
13.
14.
Thessa
.
2.
verse
13.
and
14.
You
are
elected
vnto
saluation
through
the
santification
of
the
holie
Ghost
,
and
through
the
faith
of
the
truth
,
vnto
the
which
yee
were
called
by
our
Gospell
.
Againe
in
the
same
Chapter
,
Ibi.
ver.
5
verse
.
5.
Doo
you
not
remember
that
when
I
was
with
you
I
tolde
you
these
things
.
Againe
the
1.
1.
The.
4
Thessa
.
4.
Yee
knowe
what
commaundement
I
gaue
you
to
abstaine
from
fornication
.
1.
Thes.
2.
Againe
,
1.
Thessa
.
2.
Wee
did
not
onely
desire
to
imparte
vnto
you
the
Gospell
of
GOD
,
but
our
owne
selues
.
And
in
another
place
hee
attributed
vnto
them
a
most
sure
perswasion
of
faith
,
which
they
receiued
by
preaching
,
Whereby
it
is
proued
,
that
Paule
did
deliuer
to
the
Thessalonians
,
all
thinges
necessarie
to
saluation
:
the
which
thinges
could
not
bee
if
the
argument
of
our
aduersarie
might
preuaile
.
Therefore
we
wil
turne
their
argument
vpon
themselues
,
saying
.
If
the
Theslalonians
were
throughlye
instructed
in
christian
religion
,
The
obiection
returned
,
and
that
by
the
preaching
of
the
Apostle
,
which
hee
preached
by
mouth
,
and
neuerthelesse
were
to
be
confirmed
by
the
writings
of
the
Apostle
:
howe
much
more
ought
wee
to
cleaue
to
the
writinges
of
the
Apostles
,
which
were
not
present
at
their
Sermons
,
neyther
yet
instructed
or
them
by
mouth
.
Therefore
the
errour
of
our
aduersaries
must
be
amended
,
The
correcting
.
and
we
must
saye
,
that
Paule
instructed
the
Thessalonians
not
onely
by
word
,
but
also
by
Epistle
,
when
he
had
séene
of
what
great
value
his
writings
wer
,
to
confirme
the
faith
of
the
godly
.
And
thereby
also
that
the
holy
Scripture
might
be
more
highly
commended
vnto
vs
.
Paule
praied
that
he
might
see
the
face
of
the
Thessalonians
,
8.
obiection
.
and
that
he
might
accomplish
or
fulfill
those
things
which
were
wanting
in
their
faith
:
Ergo
hee
reserued
many
things
to
traditions
,
which
hee
spake
by
mouth
,
beeing
necessarie
both
to
faith
and
saluation
.
The
Antecedent
is
prooued
2.
Thes.
3.
Answere
.
I
doo
thus
aunswere
their
antecedent
.
Manie
of
the
olde
writers
doe
vnderstand
this
place
touching
doctrine
:
Chrisost.
For
Chrisostome
referreth
it
to
the
doctrine
of
the
resurrection
of
the
dead
.
Ambr.
Ambrose
to
the
trinitie
.
Although
Chrisostome
séeme
not
to
agrée
with
himselfe
,
for
thus
he
saith
:
not
as
though
vnto
you
(
saith
he
)
there
were
anie
part
of
faith
wanting
,
or
that
you
ought
or
néed
to
learne
anie
thing
.
And
I
sée
this
opinion
of
interpreters
greatly
to
please
certaine
of
the
learned
new
writers
.
But
other
expound
the
name
of
faith
touching
the
constancie
of
faith
,
as
in
the
same
chapter
he
sayth
:
1.
Thes.
3.
I
sent
that
I
might
know
your
faith
,
least
Sathan
had
tempted
you
by
anie
kinde
of
meanes
,
and
that
our
labour
had
bene
in
vaine
.
But
our
aduersaries
stande
vpon
these
points
:
First
there
is
attributed
vnto
the
Thessalonians
the
fulnesse
of
faith
,
1.
Thes.
1.
as
is
before
sayd
:
Secondly
there
is
no
doubt
but
that
they
were
baptised
,
and
therefore
perfectly
instructed
in
christian
religion
.
They
bring
forth
many
other
arguments
vnto
this
end
:
and
chiefly
the
whole
2.
cha.
of
the
first
epistle
vnto
the
Thessalonians
.
But
let
our
aduersaries
choose
which
interpretation
they
will
,
yet
shal
it
not
serue
anie
thing
for
their
purpose
.
Now
concerning
their
consequent
,
The
error
I
deny
it
:
for
if
by
this
word
faith
,
they
vnderstand
a
through
perswasion
or
constancie
of
faith
:
the
error
is
in
the
diuers
signification
of
the
word
.
But
if
they
had
rather
expound
it
touching
doctrine
,
then
their
consequence
is
false
.
For
they
doe
not
well
conclude
:
thus
they
say
,
some
thing
was
wanting
to
the
faith
of
the
Thessalonians
,
ergo
Paul
did
not
declare
by
mouth
all
thinges
vnto
them
:
or
else
all
thinges
were
not
written
by
the
apostles
necessarie
to
faith
.
For
it
is
one
thing
to
teach
,
&
another
to
learne
:
and
ther
may
be
a
defect
in
the
scholler
,
when
as
there
is
none
in
the
master
.
Therfore
Paul
saith
Phil.
3.
Phi.
3.
1
It
is
profitable
for
you
&
not
troublesome
vnto
me
to
repeat
those
things
againe
vnto
you
.
But
that
we
may
return
to
the
Thessalonians
:
You
know
(
saith
he
)
what
commaundements
we
gaue
vnto
you
,
that
you
should
abstein
from
fornication
,
&c.
But
let
vs
graunt
this
,
yet
truly
it
followeth
not
,
because
ther
was
some
thing
wanting
vnto
the
faith
of
the
Thessalonians
:
that
therfore
Paule
&
the
rest
of
the
Apostles
wrote
not
all
the
things
necessarie
to
the
doctrine
of
that
gospell
.
These
arguments
truely
are
of
no
value
nor
force
,
neither
yet
scantly
hang
together
.
Therfore
we
may
wel
bring
them
to
an
absurditie
,
saying
.
If
this
argument
of
our
aduersaries
do
preuaile
,
Absurditie
.
that
the
apostles
reserued
many
thinges
which
they
taught
by
mouth
vnto
traditions
,
beeing
necessary
to
the
saluation
of
the
Church
,
because
Paule
wished
that
hee
might
see
the
face
of
the
Thessalonians
,
that
hee
might
supply
those
things
which
wer
wanting
to
their
faith
:
them
it
wold
follow
,
that
Paule
himselfe
was
all
the
apostles
,
&
the
Thessalonians
the
whole
vniuersall
church
,
the
which
is
too
absurde
.
And
therefore
wée
may
turne
their
argument
vpon
themselues
,
Obiection
returned
.
saying●
If
our
aduersaries
do
heereby
prooue
their
traditions
because
Paule
desired
to
see
the
face
of
the
Thessalonians
,
that
being
present
,
he
might
fully
instruct
them
by
mouth
:
Then
wold
it
follow
that
this
appertaineth
nothing
vnto
vs
,
which
a
long
time
since
could
not
see
the
face
of
Paule
.
But
perchance
they
wil
say
that
the
olde
fathers
wrote
those
things
which
Paule
then
taught
when
he
was
present
.
But
because
I
will
not
say
y●
that
is
false
,
I
will
make
them
this
answere
.
If
those
things
were
worth
the
writing
,
why
did
not
Paule
himselfe
write
them
?
If
not
,
why
shuld
the
old
doctors
write
them
?
Therefore
thus
we
may
auoid
their
error
,
saying
:
That
Paule
did
therfore
desire
to
sée
the
Thessalonians
,
Correction
that
therby
he
might
the
more
firmely
establish
their
faith
,
when
as
he
did
manifestly
perceiue
of
what
great
efficacie
the
presence
of
their
techer
was
.
But
séeing
we
cannot
inioy
this
benefit
,
we
must
plainly
cleaue
to
the
writinges
of
the
Apostles
,
and
those
their
writings
ought
to
bée
of
so
great
value
vnto
vs
,
as
if
that
the
Apostles
themselues
were
present
to
speak
vnto
vs
,
&
so
much
the
rather
because
in
those
writings
,
we
may
heare
euen
the
voice
of
Christ
.
Paule
wrote
vnto
the
Corinthians
,
that
when
he
came
vnto
them
,
9.
obiect
.
he
would
set
the
rest
in
order
,
ergo
he
reserued
many
things
to
be
taught
by
mouth
.
The
antecedent
is
proued
.
1.
Cor.
11.
Thus
I
answere
their
antecedent
,
Paule
doth
not
héere
speak
of
the
chiefe
points
of
faith
,
Answere
but
of
Ecclesiasticall
order
.
For
the
Gréeke
word
which
he
vseth
,
signifieth
to
determine
some
matter
according
to
some
order
.
As
Paule
to
Tit.
1.
chap.
saith
:
Ordain
elders
as
I
haue
commaunded
thee
,
where
Paule
vseth
the
verie
same
Gréeke
worde
.
And
againe
,
1.
Cor.
16.
Paule
vseth
the
same
word
in
the
actiue
voice
,
touching
the
bestowing
of
their
liberalitie
,
&
saith
,
because
I
haue
commanded
,
&c.
And
speaketh
of
an
order
to
be
kept
in
the
same
matter
,
&
so
the
french
men
say
,
Ordonner
in
their
tongue
,
and
we
say
Ordaine
.
Now
I
denie
their
consequent
:
Error
for
the
error
is
Secundum
figuram
dictionis
,
for
the
proper
signification
of
the
worde
,
signifieth
another
thing
,
then
they
meane
.
Also
their
consequence
is
false
.
Paule
would
set
in
order
certaine
things
amongest
the
Corinthians
when
hée
was
present
:
Ergo
saie
they
,
hée
would
constitute
new
principles
of
faith
.
Againe
they
reason
thus
:
Paule
deferred
certaine
things
vntill
his
comming
,
the
which
he
woulde
set
in
order
among
the
Corinthians
,
ergo
hée
neuer
wrote
them
.
Also
those
things
are
they
which
the
Prelates
of
Rome
doo
obtrude
and
thrust
vppon
vs
as
traditions
springing
from
the
Apostles
.
All
these
arguments
are
foolish
and
false
,
or
worse
if
worse
may
be
.
And
therefore
wée
maye
well
bring
them
to
an
absurditie
,
Absurditie
,
saying
:
If
that
be
true
which
our
aduersaryes
would
,
to
wit
,
that
Paule
then
when
hee
wrote
that
Epistle
,
had
not
deliuered
to
the
Corinthians
al
those
things
which
wer
necessarie
to
faith
:
then
would
it
come
to
passe
(
which
GOD
forbid
)
that
those
thing
which
followe
in
his
Epistle
,
were
not
true
:
to
wit
,
that
the
Corinthians
were
made
rich
in
all
knowledge
:
1.
Cor.
1
The
1.
Corinth
.
Also
hee
sayth
:
I
declare
vnto
you
the
Gospell
the
which
I
preached
,
the
which
also
ye
haue
receiued
,
in
the
which
yee
stande
,
and
by
the
which
also
yee
are
saued
.
1.
Cor.
15
1.
Cor.
15.
And
againe
,
Ye
abound
in
al
things
,
in
faith
,
in
word
:
in
knowledge
,
in
all
zeale
,
and
in
all
loue
towardes
vs
,
euen
so
see
that
yee
abound
in
this
grace
also
.
2.
Cor.
8
2.
Cor.
8.
And
againe
,
What
is
it
in
the
which
you
are
inferiour
to
other
churches
.
2.
Cor.
12
2.
Cor.
12.
And
manie
such
like
examples
.
Finally
,
this
their
obiection
may
be
turned
vpon
themselues
,
and
correted
as
wée
haue
done
in
the
former
arguments
,
Iohn
would
not
write
much
,
Obiection
Ergo
,
hee
wrote
not
all
things
necessarie
to
faith
.
The
antecedent
is
proued
in
the
2.
and
3.
Epistles
of
Iohn
,
wher
he
saith
thus
:
When
I
had
manie
things
to
write
vnto
you
,
yet
would
I
not
write
with
paper
and
inke
.
I
admit
their
antecedent
,
Answere
Error
yet
I
denye
their
consequent
.
For
these
things
hang
not
together
.
Iohn
had
manye
things
to
write
,
Ergo
they
were
principles
of
faith
.
Ergo
,
also
they
are
not
any
wher
extant
,
for
otherwise
this
absurditie
would
followe
.
That
the
same
Ladie
vnto
the
which
Iohn
wrote
,
Absurditie
.
was
not
fullie
instructed
in
christian
religion
:
therefore
those
hang
not
together
with
Iohns
speeches
,
when
as
he
commendeth
the
faith
of
the
same
ladie
,
as
also
of
hir
children
,
whom
he
affirmeth
to
walk
in
the
truth
.
And
therefore
this
argument
may
be
turned
vpon
themselues
,
as
the
other
before
.
Manie
other
things
did
Iesus
,
11.
obiec
.
beside
those
which
were
written
,
the
which
if
they
were
euerie
one
written
,
the
whole
world
would
not
containe
the
bookes
:
Ergo
,
all
things
necessarie
to
faith
are
not
written
by
the
Apostles
.
The
antecedent
is
proued
Iohn
.
21.
I
gaunt
their
antecedent
:
Answere
yet
I
denye
their
consequent
.
For
the
error
is
,
Secundum
ignorantiam
Elenchi
:
for
they
wander
héere
without
the
compasse
of
our
question
.
Iohn
speaketh
in
that
place
of
miracles
which
Christ
did
,
&
our
disputation
is
of
doctrine
necessarie
to
faith
&
saluation
.
For
these
are
the
words
of
Iohn
,
Christ
did
manie
things
,
&
therfore
héerof
commeth
no
consequent
.
Al
the
miracles
that
Christ
did
,
are
not
written
:
ergo
say
they
,
all
the
principles
of
christian
religion
&
doctrin
are
not
writen
.
Now
sée
héere
how
our
aduersaries
beat
themselues
with
their
owne
weapons
:
For
if
our
aduersaries
refer
their
traditions
vnto
those
things
which
Iohn
faith
are
not
written
:
The
papists
ouer
throwe
their
own
traditions
Ergo
,
those
traditions
are
infinit
&
with
out
number
,
&
so
by
the
force
of
the
consequent
,
without
the
compasse
of
knowledge
.
And
truly
I
easely
confesse
,
that
such
kind
of
traditions
are
so
greatly
increased
,
that
the
world
now
can
scantly
beare
them
.
We
may
therefore
turne
their
argument
vpon
themselues
thus
:
The
obiection
returned
.
Iohn
saith
,
Christ
did
manie
other
things
,
which
are
not
written
:
but
he
also
affirmeth
,
That
those
things
which
are
written
,
are
written
to
the
ende
we
might
beleeue
&
haue
eternall
life
.
Ergo
,
those
things
which
are
written
,
are
sufficient
to
saluation
.
The
error
therefore
of
our
aduersaries
may
thus
be
amended
,
Correction
saieng
.
Iohn
and
the
rest
of
the
Euangelists
,
did
choose
out
of
those
things
which
Christ
did
,
being
otherwise
infinite
,
those
which
séemed
necessary
:
whereby
it
commeth
to
passe
,
that
we
ought
to
be
contented
with
the
writings
of
the
apostles
.
The
Apostles
did
often
recite
testimonies
taken
from
the
traditions
of
such
auncient
men
,
12.
Obiec
.
as
liued
before
their
daies
.
Ergo
,
wee
must
not
onelie
sticke
to
the
Scriptures
.
The
antecedent
is
manifest
.
2.
Tim
3.
As
Iannes
&
Iambris
withstood
Moses
.
Againe
,
Iude
ver.
9.
Michael
the
Archangell
disputed
about
the
bodie
of
Moses
.
And
a
little
after
he
reciteth
the
Prophecie
of
Enoch
,
Behold
the
Lord
commeth
with
manie
thousands
of
his
saints
.
To
their
antecedent
I
aunswere
thus
,
Answere
Indéede
I
confesse
,
that
the
Apostles
didde
sometimes
recite
certaine
sentences
taken
out
of
the
bookes
Apocripha
:
And
to
aunswere
the
place
of
Paule
in
Timothie
,
I
doo
not
doubt
but
in
his
time
that
some
booke
did
remaine
touching
those
Magis
Iannes
and
Iambris
:
for
Plinie
in
his
30.
booke
of
his
naturall
historie
.
chap.
1.
doth
there
recken
vp
Iannes
amongst
the
auncient
Magi
,
the
which
he
would
not
haue
done
,
except
he
had
learned
it
out
of
some
booke
.
And
furthermore
,
I
aunswere
that
those
Ethnickes
,
were
not
altogether
to
bée
refused
of
the
Apostles
:
Act.
17
Tit.
1.
for
so
Paule
reciteth
certaine
verses
out
of
Aratus
and
Epiminides
:
but
I
doo
affirme
,
that
the
Apostles
did
not
therfore
vse
these
testimonies
,
that
by
them
they
wold
confirme
any
principle
of
faith
,
1.
Cor.
15.
for
when
they
would
so
doo
,
they
had
alwaies
readie
expresse
places
taken
out
of
the
writings
of
the
Prophets
,
and
those
they
did
expounde
according
to
the
motion
of
the
holy
Ghost
.
But
when
they
would
teach
any
doctrine
touching
manners
,
or
declare
some
thing
,
touching
the
which
very
few
or
none
did
doubt
,
them
if
peraduenture
they
remembred
any
thing
written
in
the
bookes
Apocripha
,
or
in
the
writings
of
those
Ethinks
,
they
did
not
so
dislike
their
sentences
,
but
that
they
wold
apply
them
vnto
their
purpose
:
yet
notwithstanding
,
the
Apostles
did
not
attribute
so
great
authoritie
vnto
them
,
that
they
should
be
of
sufficient
authoritie
themselues
:
for
god
forbid
we
shuld
once
think
so
.
But
they
were
willing
by
that
meanes
to
mooue
mens
mindes
the
more
,
that
they
might
thereby
the
easier
receiue
their
doctrine
,
which
notwithstanding
was
otherwise
sufficiently
confirmed
,
euen
by
the
word
of
God
.
As
for
examples
sake
it
is
manifest
in
Exodus
,
that
the
Magi
or
wise
men
of
Aegipt
withstood
Moses
,
what
matter
is
it
by
what
name
those
Magi
were
called
,
or
can
those
their
names
be
applyed
to
any
principle
of
faith
?
No
,
to
none
truly
.
Also
Michael
woulde
not
vse
railing
words
vnto
the
diuell
,
as
Saint
Iude
saith
:
wherby
we
may
learn
much
lesse
to
speak
euil
of
Magistrates
ordained
of
God
.
This
exhortation
of
Iude
to
the
reuerencing
of
Magistrates
,
is
in
many
places
to
be
found
in
the
scriptures
.
The
like
is
that
which
Peter
saith
,
2.
Pet.
2
That
the
Angels
doo
not
raile
on
those
that
haue
authoritie
.
2.
Pet.
2.
Also
the
Lord
will
come
saith
Iude
,
to
rewarde
the
wicked
,
the
which
threatnings
is
vsual
in
the
holy
scriptures
.
Whereby
we
manifestly
sée
,
to
what
ende
the
Apostles
culled
out
certaine
sentences
from
the
bookes
Apocripha
,
to
the
seruing
of
their
own
purpose
.
Now
we
come
vnto
the
consequent
,
which
I
denie
.
The
Apostles
did
vse
certain
sentences
taken
out
of
the
bookes
Apocripha
:
Ergo
,
they
vsed
them
to
the
confirmation
of
faith
.
And
againe
therefore
also
we
ought
to
runne
to
traditions
so
often
as
we
dispute
of
faith
,
as
though
the
testimonies
of
the
holy
scriptures
did
faile
vs
.
This
is
a
false
argument
,
&
no
good
consequent
can
come
héerof
.
For
the
Apostles
vsed
not
such
testimonies
to
confirme
principles
of
religion
.
Yea
:
and
euen
those
testimonies
them selues
(
if
you
marke
well
the
matter
)
you
shall
sée
them
confirmed
by
many
&
expres
places
of
scriptures
.
Wherfore
our
aduersaries
séeme
to
be
forgetful
of
our
purposed
question
,
while
they
go
about
to
obiect
these
things
to
vs
:
for
this
is
the
state
of
our
question
(
when
ther
ariseth
controuersie
touching
faith
,
whether
we
ought
to
sticke
onelye
to
the
testimonies
of
the
Scriptures
,
or
els
to
adde
thervnto
traditions
,
to
the
which
we
may
giue
the
like
credite
,
as
we
maye
to
the
scriptures
.
But
you
shall
finde
no
such
thing
in
these
testimonies
which
the
Apostles
vsed
,
as
I
haue
before
shewed
.
Yea
,
and
I
may
say
that
this
argument
is
not
rightly
applied
against
vs
in
this
cause
,
taken
from
the
Apostles
.
Let
vs
retourne
this
absurditie
on
our
aduersaries
,
saieng
thus
.
If
because
the
Apostles
did
recite
certaine
sentences
out
of
bookes
not
Canonicall
,
Absurditie
.
that
therefore
it
followeth
the
Apostles
did
attribute
authoritie
to
those
bookes
&
such
like
in
matters
of
faith
.
Ergo
,
because
some
of
the
Apostles
did
recite
some
out
of
the
Ethnicks
bookes
,
it
must
follow
,
that
the
Apostles
did
attribute
authoritie
to
those
bookes
in
matters
of
faith
,
which
thing
is
absurde
and
contrarie
to
the
opinion
of
all
men
.
Let
vs
tourne
this
obiection
vppon
our
aduersaries
,
after
this
sort
.
If
the
Apostles
did
at
anie
time
recite
the
traditions
of
auncient
fathers
,
Obiection
returned
.
but
onelie
to
beautifie
those
things
which
wer
established
and
confirmed
by
most
firme
testimonies
of
holie
scriptures
?
How
much
lesse
then
ought
wee
to
recite
the
traditions
of
the
olde
fathers
,
to
the
confirming
of
those
things
which
want
testimonie
of
the
Scripture
.
Thus
therefore
we
may
amend
the
errour
of
this
their
obiection
,
and
saye
,
Correction
.
that
the
Apostles
whereas
they
did
applie
themselues
to
the
capacitie
of
men
,
that
they
might
thereby
the
better
stirre
them
vp
,
or
the
more
easily
conuince
them
,
they
vsed
some
times
the
bookes
Apocripha
,
as
also
sentences
gathred
from
Ethincks
,
to
wit
,
when
they
did
dispute
of
those
things
,
the
truth
whereof
was
manifest
in
the
holye
scriptures
.
The
heretikes
did
wreast
the
writinges
of
Paule
,
13.
obiect
&
that
in
the
verie
time
of
the
Apostles
,
and
also
it
is
most
manifest
that
the
heretiks
:
yea
,
&
Sathan
himselfe
haue
cloked
their
heresies
euen
with
the
Scriptures
:
ergo
we
must
not
cleaue
to
the
Scriptures
alone
.
The
antecedent
is
proued
,
2.
Pe.
3.
as
also
by
the
Ecclesiasticall
historie
,
and
also
Math
4.
If
thou
be
the
sonne
of
GOD
cast
thy selfe
down
headlong
,
for
it
is
written
he
shal
giue
his
Angells
charge
ouer
thee
,
&c.
I
admit
their
antecedent
.
But
I
denie
their
consequent
.
Answere
Neither
doth
Peter
so
conclude
,
but
rather
calleth
them
vnto
the
writings
of
Paule
,
then
in
anie
part
to
abridge
the
same
.
The
error
is
as
the
Logitians
say
,
Secundum
non
causam
vt
causam
.
The
heretikes
abused
the
Scriptures
,
Error
&
wrested
the
writings
of
the
Apostles
into
a
contrarie
sence
,
ergo
saye
they
,
we
ought
to
run
other
where
then
to
the
scriptures
,
to
the
establishing
of
our
faith
.
The
Scripture
is
not
in
fault
,
but
onely
men
themselues
,
which
doo
wrest
so
worthie
a
matter
vnto
their
owne
errours
.
Wherefore
this
is
so
farre
from
the
Apostles
minde
,
that
we
should
leaue
the
aide
of
the
scripture
,
because
heretikes
haue
abused
them
,
that
rather
the
heretikes
are
by
the
verie
scriptures
to
be
conuinced
,
like
as
we
haue
alreadie
proued
out
of
the
places
of
Paule
,
2.
Tim.
3.
Tit.
1.
And
when
Sathan
abused
the
Scriptures
,
2.
Tim.
3.
Tit.
1.
that
he
might
weaken
the
faith
of
Christ
,
truely
Christ
went
not
to
traditions
,
but
with
the
Scriptures
again
ouerthrew
the
enimy
.
For
sathan
obiecting
and
saying
it
is
written
:
Christ
also
on
the
other
side
answered
,
it
is
written
,
and
not
left
in
tradition
.
Absurditie
,
And
therefore
we
must
bring
them
to
this
inconuenience
,
saying
.
If
because
the
heretikes
falsified
the
Scriptures
,
we
may
not
therefore
only
cleaue
vnto
the
Scriptures
:
then
truely
because
the
heretikes
falsely
fathered
traditions
to
be
Apostolike
,
as
wee
haue
prooued
before
both
out
of
the
writings
of
the
Apostles
,
as
also
out
of
Irenaeus
and
Eusebius
:
therefore
wee
may
not
sticke
onely
to
traditions
.
And
againe
,
because
heretikes
abused
both
Scriptures
and
traditions
,
therefore
we
must
neyther
cleaue
to
Scriptures
,
nor
to
traditions
:
the
which
is
absurde
,
and
euen
our
aduersaries
themselues
yeeld
to
the
same
.
Let
vs
therefore
turne
their
argument
vpon
themselues
,
saying
.
Obiection
returned
.
If
like
as
Sathan
abused
the
Scriptures
against
Christ
,
so
likewise
the
heretiks
do
against
true
Christians
.
Then
truly
as
Christ
vsed
the
Scripture
onely
to
repell
Sathan
:
so
likewise
the
true
Christians
must
vse
onely
the
Scriptures
in
repelling
of
heretikes
.
And
therefore
we
may
amend
their
error
thus
:
Correction
.
If
such
be
the
wickednes
of
the
heretikes
,
the
they
abuse
the
scriptures
,
then
ought
we
to
giue
al
diligence
,
that
the
scripture
may
kéepe
both
their
authoritie
and
puritie
,
the
which
will
be
if
the
heretiks
be
conuinced
by
the
Scriptures
alone
,
and
those
places
which
shall
séeme
somewhat
obscure
,
maye
take
their
interpretation
from
places
more
plaine
.
But
if
our
aduersaries
hearken
not
vnto
vs
:
yet
at
the
least
waies
let
them
giue
eare
euen
vnto
themselues
,
Can.
rela
.
Dist.
37
in
whose
decretalls
this
sentence
remaineth
:
That
from
the
Scriptures
themselues
,
the
sence
of
truth
must
be
taken
.
The
doctrine
touching
the
baptisme
of
Infants
is
not
found
in
the
holy
Scriptures
,
14.
obiec
.
neither
these
words
,
Trinitie
,
like
substance
,
persons
,
&
manie
such
like
:
all
which
words
notwithstanding
do
appertaine
vnto
grounds
and
principles
of
faith
:
Ergo
all
things
appertaining
vnto
faith
are
not
to
be
found
in
the
Scriptures
.
The
antecedent
is
found
true
by
reading
of
the
Scriptures
.
Now
touching
their
antecedent
,
Answere
I
saie
thus
:
In
that
they
affirme
the
doctrine
concerning
Baptisme
of
children
not
to
be
found
in
the
Scriptures
is
most
false
,
like
as
our
late
writers
haue
taught
in
theyr
learned
workes
against
the
Anabaptistes
,
touching
the
which
I
will
not
héere
make
any
longer
disputation
,
least
I
shuld
séeme
to
wander
without
the
compasse
of
my
proponed
question
.
Now
touching
these
words
Trinitie
,
like
substance
,
and
persons
:
I
confesse
they
are
not
found
in
the
writings
of
the
Apostles
,
but
yet
I
saie
that
the
verie
doctrine
which
is
signified
by
these
words
,
is
deriued
from
the
Scriptures
:
for
when
certaine
heretiks
rose
vp
which
denied
the
veritie
of
the
doctrine
,
then
the
godly
Fathers
which
liued
in
those
daies
,
hauing
care
of
the
circumstances
,
added
these
wordes
:
by
the
which
they
might
the
more
easily
explicate
&
declare
the
doctrine
touching
the
trinitie
,
the
which
doctrine
they
had
before
confirmed
by
expresse
and
manifest
testimonies
of
the
holy
Scriptures
.
Now
touching
their
consequence
.
The
error
is
,
Errour
Secundum
fallaciam
figurae
dictionis
.
These
words
Trinitie
,
the
baptisme
of
infants
,
like
substance
,
are
not
found
in
the
Scripture
,
it
is
called
[
Omonomos
]
for
the
words
indéede
are
not
found
in
the
holie
Scriptures
,
but
the
things
signified
by
the
words
are
there
found
.
And
our
christian
faith
consisteth
not
in
the
title
of
words
,
but
in
substance
of
matter
,
not
in
many
volumes
of
bookes
as
S.
Hierom
saith
,
but
in
the
verye
ground
of
reason
.
Tract
.
de
ver.
&
pia
fid.
And
therefore
Basil
confesseth
,
that
he
vsed
against
the
heretikes
certaine
termes
,
which
were
not
found
written
:
but
yet
notwithstanding
(
saith
he
)
they
were
nothing
contrary
to
the
sence
of
the
holy
Scriptures
.
And
therfore
our
aduersaries
reasoning
thus
,
we
may
wel
bring
them
to
an
absurditie
,
saying
.
If
because
the
persons
,
the
trinitie
,
Absurditie
.
and
such
like
words
be
not
extant
in
the
holy
Scriptures
,
it
therfore
followeth
,
that
all
things
necessarie
to
faith
are
not
found
in
the
holye
scriptures
:
Ergo
these
words
are
necessarie
to
faith
,
and
so
by
force
of
the
consequent
:
Sith
this
worde
[
Omoousios
]
that
is
like
substance
,
and
such
other
wordes
were
onely
found
out
by
the
godly
Doctors
after
the
heresie
of
Arius
began
to
spring
,
then
wold
it
followe
that
the
Church
of
Christ
,
before
the
time
of
Arius
,
yea
,
&
the
Apostles
themselues
knew
not
al
things
necessarie
vnto
faith
:
The
which
thing
is
most
absurd
&
sauouring
of
Athisme
.
And
therefore
we
may
well
turne
this
argument
home
againe
vnto
our
aduersaries
,
saying
.
Obiection
returned
.
If
such
were
the
religion
of
the
auncient
fathers
,
that
they
would
not
inuent
anie
one
word
to
the
intreating
vpon
anie
principle
of
faith
,
the
which
was
not
grounded
vpon
expresse
places
of
scriptures
(
as
it
is
manifest
by
these
words
,
trinitie
,
substance
,
&
persons
:
&
such
like
)
what
shal
we
then
think
of
our
aduersaries
which
do
not
only
inuent
words
,
but
also
euen
matter
it self
,
altogether
abhorring
&
contrarie
to
the
Scriptures
of
God
.
And
therefore
we
may
amend
the
error
of
this
their
obiection
,
Correction
saying
:
That
it
is
lawfull
for
the
godly
fathers
of
the
church
of
God
,
to
vse
&
inuent
certaine
words
and
tearmes
,
whereby
the
matter
contained
in
the
scriptures
,
may
the
better
&
easier
bée
expressed
.
If
we
must
altogether
beleeue
the
church
&
in
no
part
swarue
from
the
credit
of
the
church
,
Obiec
.
15.
&
we
beleeue
the
church
in
this
part
affirming
,
that
the
scriptures
came
from
the
spirit
of
God
,
them
truly
we
ought
to
beleeue
the
church
,
likewise
affirming
that
these
&
such
other
like
traditions
came
from
the
Apostles
.
The
antecedent
is
true
:
and
therfore
it
must
follow
that
the
consequent
is
also
true
.
The
Maior
hath
two
parts
,
touching
the
which
we
will
particularly
speake
.
Answere
And
touching
the
first
point
,
I
doe
make
a
distinction
of
the
Church
,
which
Paule
calleth
the
house
of
God
,
the
piller
&
foundation
of
truth
,
which
heareth
the
voice
of
her
spouse
,
&
onely
dependeth
vpon
his
mouth
,
and
is
alwaies
gouerned
by
the
spirit
of
God
,
&
cannot
be
séene
because
shée
is
not
tied
to
circumstances
of
place
,
time
or
persons
,
yet
notwithstanding
we
beleeue
that
the
same
church
is
vpholden
by
the
word
of
God
,
&
that
she
nothing
estéemeth
mans
traditions
.
But
this
or
the
visible
Church
,
or
the
companie
of
many
visible
congregations
may
swarue
from
the
truth
,
as
it
is
manifest
touching
the
Churches
in
the
East
,
of
which
the
most
part
haue
turned
to
Mahumet
.
I
will
not
héere
bring
in
the
ancient
counsells
,
which
haue
both
allowed
&
brought
into
the
church
great
&
gréeuous
errors
.
And
touching
this
church
we
may
thus
determine
:
inasmuch
as
she
is
subiect
to
many
errors
,
she
is
not
otherwise
to
be
heard
,
except
shée
speake
those
thinges
which
are
agréeable
to
the
Scriptures
,
touching
which
matter
I
haue
disputed
more
at
large
in
another
place
:
wherefore
this
hath
héere
no
place
which
they
say
&
affirme
,
that
wée
must
altogether
beléeue
the
church
,
&
in
part
swarue
from
the
credit
of
the
same
,
them
must
we
beléeue
the
visible
Churches
,
when
as
they
propound
nothing
els
vnto
vs
but
the
word
of
God
:
&
on
the
other
side
we
ought
not
to
beléeue
the
visible
churches
when
they
swarue
from
the
word
of
God
,
for
I
make
my
example
by
the
Sinagogue
which
very
religiously
hath
reserued
the
Cannons
or
bookes
of
the
Scriptures
,
yet
notwithstanding
she
hath
innumerable
errors
.
So
then
we
may
beléeue
the
same
Sinagogue
,
whereby
she
saith
,
that
the
Canonicall
bookes
haue
sprong
from
the
spirit
of
God
:
&
againe
we
may
not
beléeue
her
,
when
she
reiecteth
&
casteth
away
the
doctrine
of
Christ
.
Mat.
23.
Therfore
in
the
respect
Christ
saith
:
lbi
.
ve
.
16.
The
Scribes
&
Pharesies
sitting
in
Moses
chaire
are
to
be
heard
,
Mat.
16.
&
yet
notwithstanding
in
another
place
he
reprehendeth
&
reproueth
their
traditions
,
whereby
wée
sée
proued
,
that
in
one
parte
they
ought
to
be
heard
,
&
on
the
other
not
.
Wherfore
their
Minor
is
not
true
,
&
so
the
consequence
cannot
stand
,
because
there
is
an
error
,
Errour
Secundum
fallaciam
figurae
dictionis
.
And
they
reasoning
thus
,
we
may
well
bring
them
to
a
great
inconuenience
,
saying
.
In
the
time
of
Tertulian
the
church
did
affirme
,
Absurditie
.
that
an
oblation
for
birth
daies
was
a
tradition
receiued
from
the
Apostles
,
but
in
the
time
of
the
Nicēe
counsel
,
the
church
did
affirme
,
that
oblation
for
birth
daies
was
not
a
tradition
of
the
Apostles
,
as
in
his
proper
place
I
haue
proued
:
ergo
if
wee
must
in
all
parts
beleeue
the
Church
,
and
in
no
parte
swarue
from
the
Church
,
then
must
we
beleeue
the
things
which
are
manifest
opposit
&
contarrie
one
to
the
other
,
the
which
is
impossible
.
Wherefore
we
may
turne
their
obiection
vpon
themselues
,
Obiection
returned
.
after
this
sort
,
saying
:
Whosoeuer
affirmeth
the
scripture
to
be
the
word
of
god
the
which
we
ought
to
beleeue
:
&
likewise
affirmeth
that
traditions
not
written
are
to
be
receiued
,
speketh
contraries
.
But
the
Church
of
Rome
affirmeth
the
scriptures
to
be
the
word
of
god
which
we
ought
to
beleeue
,
&
also
affirmeth
that
traditions
not
written
are
to
be
receiued
.
Ergo
the
church
of
Rome
affirmeth
contraries
,
&
by
force
of
the
consequent
we
must
beleeue
hir
in
one
part
,
&
in
another
not
,
&
if
this
be
of
anie
force
,
that
we
must
beleue
the
church
in
all
parts
,
&
swarue
from
hir
in
no
part
,
then
this
foloweth
by
their
argument
,
Vnsolding
of
the
former
argument
that
the
Church
may
not
wel
be
called
the
Church
,
For
the
truth
of
the
maior
proposition
is
proued
thus
.
If
you
did
me
belée●e
the
scriptures
,
truly
I
will
beléeue
that
there
is
nothing
to
be
added
thervnto
,
because
that
it
is
so
commanded
in
them
,
Deut
,
4
Pro.
30
as
I
haue
in
diuers
places
of
my
booke
proued
:
&
therefore
this
sentence
of
Tertulian
is
highly
to
be
imbraced
,
Deprescr
.
When
we
beleeue
(
saith
he
)
this
first
we
must
beleeue
,
that
there
is
nothing
els
that
we
ought
to
beleue
.
Now
if
we
wil
consider
the
traditions
of
our
aduersaries
,
we
shal
easily
perceiue
that
they
are
not
only
added
by
inuentions
,
but
also
contrarie
to
expresse
places
of
scripture
:
so
ye
sée
,
that
we
cannot
beléeue
the
scriptures
,
&
also
the
traditions
of
our
aduersaries
.
And
therefore
we
may
amend
the
error
of
the
former
obiection
after
this
manner
:
Sith
we
ought
to
beléeue
God
alone
,
Correction
.
then
most
diligently
ought
we
to
take
héede
,
least
vnder
the
shew
of
pietie
,
we
be
seduced
into
errour
,
and
because
the
name
of
the
Church
is
verie
glorious
,
therefore
,
if
anie
thing
be
proposed
vnto
vs
vnder
the
title
of
the
Church
,
we
ought
to
giue
attentiue
diligence
,
whether
it
be
the
voyce
of
the
true
church
or
not
,
which
we
heare
:
&
that
we
may
be
able
so
to
doo
,
we
must
take
counsell
with
the
word
of
God
set
foorth
vnto
vs
in
the
Scriptures
,
from
the
which
,
the
true
church
of
God
neuer
swerneth
:
when
therefore
the
Church
affirmeth
vnto
vs
,
that
the
scriptures
are
the
word
of
God
,
we
acknowledge
the
same
to
be
true
,
not
onely
because
the
church
so
affirmeth
,
but
because
of
the
inward
efficacie
of
the
spirite
of
God
,
by
the
which
the
truth
of
the
scriptures
is
sealed
in
our
hearts
:
&
lyke
as
the
church
by
the
conduction
of
the
spirite
of
God
,
affirmeth
vnto
vs
that
the
scripture
is
the
word
of
God
,
so
we
by
the
conduction
of
the
same
spirit
,
beléeue
that
that
is
true
,
which
the
Church
affirmeth
that
our
faith
may
neuer
rest
vpon
men
,
but
for
euer
vpon
God
alone
.
The
Apostles
did
adde
vnto
the
lawe
:
to
wit
the
doctrine
of
the
Gospell
:
Ergo
,
16.
obiec
.
it
is
lawfull
to
adde
vnto
the
worde
of
God
.
To
the
antecedent
I
thus
aunswere
.
Answere
Although
the
doctrine
of
the
Gospell
bée
more
full
and
fruitfull
then
the
writing
of
the
olde
Testament
,
yet
notwithstanding
,
if
ye
well
mark
the
matter
:
in
the
new
and
olde
testament
,
the
selfe
same
doctrine
of
saluation
is
contained
in
them
both
,
for
that
is
most
true
which
Paule
saith
Acts
,
26.
Act.
26.
that
he
taught
no
other
thing
,
then
that
which
the
prophets
and
Moses
had
before
taught
.
And
againe
in
the
first
to
the
Rom.
Rom.
1.
he
sheweth
that
the
gospel
was
before
promised
by
the
Prophets
,
&
therfore
this
is
false
which
they
say
,
that
the
Apostles
added
to
the
law
:
for
it
is
one
thing
to
adde
to
the
lawe
,
and
another
to
erpound
and
referre
it
to
his
owne
proper
scope
and
purpose
.
For
let
some
man
bring
forth
an
obligation
(
that
we
may
vse
this
similitude
)
and
the
payment
being
made
,
he
addeth
at
the
ende
that
the
Obligation
is
satisfied
,
I
pray
you
can
he
well
be
sayd
to
adde
any
thing
to
the
same
Obligation
?
So
when
the
Apostles
gaue
testimonie
to
the
scriptures
that
Christ
by
his
comming
had
fulfilled
both
the
lawe
and
the
prophets
,
they
did
not
adde
either
to
the
law
,
or
writings
of
the
Prophets
.
Now
,
their
consequent
,
Errour
.
I
denie
:
for
héere
is
an
error
,
Secundum
figuram
dictionis
,
as
it
is
manifest
by
these
things
which
I
haue
alreadie
spoken
.
Yea
,
also
the
argument
cannot
well
procéed
from
the
Apostles
to
other
men
:
for
graunt
this
,
that
God
would
adde
vnto
his
lawe
,
and
that
it
was
done
by
the
ministerie
of
the
Apostles
,
which
wrote
by
the
influence
&
motion
of
the
spirit
of
God
:
yet
truly
héereby
can
nothing
happen
,
whereby
it
shoulde
be
lawfull
for
other
men
to
adde
vnto
the
same
word
of
God
.
Wherefore
sithen
by
the
argumentation
of
our
aduersaries
,
there
would
follow
the
ouerthrowe
of
this
most
noble
&
excellent
doctrine
,
touching
the
similitude
of
the
old
and
new
Testament
.
Therefore
we
may
well
amend
their
error
by
this
most
excellent
saieng
,
Correction
which
is
extant
in
the
workes
of
Iustinus
Matyre
,
In
interg
.
&
resp.
wher
he
asketh
this
,
and
saith
,
What
is
the
Lawe
?
he
aunswereth
&
saith
:
It
is
the
Gospell
foreshewed
.
Againe
he
demaundeth
,
What
is
the
Gospell
?
he
auns
wereth
,
The
Lawe
fulfilled
.
By
which
words
it
is
manifest
,
that
the
Gospell
is
not
a
newe
doctrine
added
vnto
the
lawe
,
but
a
new
fulfilling
of
the
olde
promise
.
And
thus
we
suppose
that
we
haue
sufficiently
disputed
touching
the
obiections
of
our
aduersaries
,
which
they
haue
wreasted
out
of
the
worde
of
God
.
The
5.
Chapter
.
FOrasmuch
as
the
aduersaries
themselues
sufficiently
knowe
how
weake
&
féeble
those
arguments
are
which
they
take
out
of
the
scripturs
against
the
scriptures
:
then
at
the
last
they
flie
to
the
testimonies
of
the
auncient
Fathers
:
the
which
they
very
diligently
endeuour
to
beate
into
our
heads
with
Orations
long
and
tedious
,
to
the
ende
that
by
the
heape
thereof
,
they
might
ouer
whelme
vs
.
Wherefore
it
séemeth
conuenient
in
this
part
of
our
treatise
,
to
set
downe
some
thing
whereby
not
onely
the
obiections
of
the
Papists
,
but
also
our
aunsweres
,
may
the
more
easier
be
vnderstood
.
Now
therefore
that
we
maye
gather
most
true
and
infallible
principles
,
let
vs
adde
some
certaine
rules
to
this
our
disputation
,
That
we
may
vse
profitablye
the
writings
of
the
Fathers
,
certaine
rules
are
〈◊〉
to
be
obserued
.
by
whose
helpe
the
mindes
of
the
olde
Doctors
may
be
expounded
,
and
so
by
the
conduction
of
those
rules
,
as
by
a
clue
of
thred
,
we
may
both
enter
into
the
many
&
variable
writings
of
the
Doctours
,
as
into
a
most
daungerous
Laborynth
,
and
there
also
kéepe
our selues
occupied
most
safely
and
without
hurt
.
Let
this
therefore
be
the
first
Rule
.
THe
writings
of
the
auncient
Doctors
,
The
first
rule
for
the
establishing
and
confirmation
of
our
faith
,
are
so
farre
foorth
to
be
receiued
,
as
they
agree
with
the
holie
and
diuine
scriptures
,
Although
this
first
rule
be
plain
inough
of
himselfe
,
Confirmation
of
this
rule
.
especially
to
those
that
knowe
the
truth
,
yet
will
I
for
the
confirmation
of
the
same
,
Gal.
1.
8.
lay
downe
certaine
proofes
.
If
anie
preach
vnto
you
otherwise
,
then
that
which
we
haue
preached
vnto
you
,
let
him
be
accurssed
,
saith
S.
Paule
.
And
againe
,
Warne
some
that
they
teach
no
other
doctrine
.
And
againe
,
1.
Tim.
1.
Marke
them
diligentlie
,
which
cause
diuision
and
offences
,
Rom.
16.
contrarie
to
the
doctrine
which
ye
haue
learned
,
and
auoide
them
.
And
again
,
1.
Tim.
6.
If
anie
man
teach
otherwise
,
he
is
puffed
vp
,
and
knoweth
nothing
.
And
agayne
,
Be
not
carried
about
with
diuers
and
straunge
doctrines
:
with
many
more
places
to
this
effect
.
Heb
,
13.
Yet
least
happely
our
aduersaries
shoulde
say
,
that
these
places
repeted
are
to
be
vnderstood
of
the
word
deliuered
by
tradition
,
and
not
of
the
word
written
:
leauing
those
things
,
which
in
the
former
parte
of
this
treatise
are
handeled
copiously
and
at
large
,
I
will
aske
them
this
Question
:
whether
they
think
the
Apostles
to
haue
vttered
&
spoken
anie
thing
in
their
lectures
&
sermons
,
which
doth
disagrée
with
those
things
which
they
haue
committed
to
writing
?
I
am
sure
they
will
in
no
wise
confesse
it
.
Wherefore
,
mauger
their
heades
,
they
must
agrée
with
vs
,
that
this
our
first
Rule
is
infallible
and
most
true
:
to
wit
,
that
the
writings
of
the
auncient
doctors
,
are
so
far
foorth
to
be
receiued
,
as
they
doe
agrée
with
the
sacred
Scripture
.
But
if
they
shall
perceiue
the
auncient
Doctours
themselues
to
be
of
our
mind
:
I
hope
then
(
all
doubt
remooued
)
they
will
together
with
vs
agrée
to
our
former
rule
.
This
therefore
is
the
minde
of
Origen
:
It
behooueth
vs
to
bring
the
holie
Scriptures
for
witnesses
:
for
because
our
senses
,
1.
Ierem.
and
allegations
,
without
the
witnesse
of
them
,
are
altogether
voyde
of
credite
.
Mat.
hom
,
●5
And
againe
,
Euen
as
there
is
not
anie
golde
sanctified
without
the
temple
:
so
ther
is
no
sence
without
the
Scripture
that
is
holie
.
Tertulian
.
What
is
there
contrarie
to
vs
in
our
writings
(
hee
speaketh
of
the
holye
Scriptures
.
)
Do
preser.
heret
.
Ibidem
.
And
againe
.
The
same
that
we
are
,
the
same
they
be
.
Chrisostome
,
In
Psa.
95.
If
anie
thing
bee
spoken
without
the
Scriptures
,
the
minde
of
the
hearers
is
thereby
brought
into
doubt
.
Hierome
.
In
Psa.
86
Whatsoeuer
heereafter
shall
be
spoken
besides
the
Apostolicall
writings
,
let
it
be
abrogated
,
of
no
value
,
&
altogether
without
credit
.
Agustine
.
In
Epi.
48.
ad
●●ncen
.
Doo
thou
not
bring
vs
anie
cauelles
from
the
writinges
of
the
Bishoppes
,
as
of
Hillarie
,
or
Ciprian
,
against
the
infallible
testimonie
of
the
diuine
scriptures
.
Because
as
it
behooueth
vs
to
put
a
difference
betweene
that
kinde
of
writing
,
and
the
Scriptures
of
GOD
:
for
,
the
writings
of
men
are
not
so
to
be
read
,
that
it
is
not
lawfull
for
vs
to
thinke
the
contrarie
,
if
at
anie
time
they
haue
peraduenture
thought
otherwise
then
the
truth
requireth
.
And
againe
,
De
vnita
.
Eccl
,
ca
,
10
wee
must
not
agree
to
the
Catholyke
Bishoppes
if
at
anie
time
they
are
deceiued
,
taking
opinion
contrarie
to
the
canonical
scriptures
.
And
againe
,
In
Epi
,
ad
Hiero.
19
Aug
,
cont.
l.
11.
I
haue
learned
to
giue
this
honour
and
reuerence
onely
to
those
writinges
which
are
called
Canonicall
,
that
I
faithfully
beleeue
the
authours
of
them
,
haue
not
in
anie
point
at
anie
time
erred
in
their
writings
:
but
other
mens
writings
I
doo
so
reade
,
that
though
they
excell
in
sanctimonie
or
holynesse
:
yet
I
doo
not
therefore
thinke
it
true
,
because
they
so
affirme
,
but
because
they
are
able
to
perswade
mee
either
by
Canonicall
Scripture
,
or
by
probable
reason
those
thinges
which
dissent
not
from
the
truth
:
Thus
farre
he
.
These
things
haue
our
aduersaries
themselues
recorded
amongest
their
Decretalls
,
Can.
Eg●
solis
,
dist.
●
insomuch
that
they
maie
not
denie
this
first
rule
:
least
they
seeme
to
denie
their
owne
Decretalls
.
The
second
Rule
.
THE
auncient
Doctours
doo
oftentimes
by
the
name
of
Traditious
,
vnderstand
the
same
doctrine
that
is
contained
in
the
Apostolical
writing
.
That
this
rule
is
true
,
it
shall
appeare
by
that
which
followeth
.
Irenaeus
(
as
it
is
reported
by
Eusebius
)
doth
saie
,
Confirmation
.
Hist.
Eccl.
l●
.
4.
ca.
14
That
Policarpus
taught
these
things
which
he
had
learned
of
the
Apostles
:
which
things
both
the
Church
deliuered
,
and
are
onely
to
bee
accounted
true
:
thus
much
he
.
He
saith
Tradit
:
the
Church
doth
deliuer
:
that
is
,
doeth
teach
,
namely
out
of
the
writings
of
the
Apostles
.
If
hée
were
not
thus
to
be
vnderstood
,
how
could
that
stand
which
he
hath
sayde
?
And
those
things
are
onely
true
:
which
thing
is
verie
easie
to
be
gathered
of
the
forenamed
Irenaeus
,
whose
wordes
are
by
Eusebius
reported
.
Li.
5.
c.
20.
Policarpus
(
saith
he
)
did
report
those
things
which
he
had
heard
of
the
Apostles
,
altogether
agreeable
to
the
holy
Scriptures
.
And
the
said
Irenaeus
saith
in
another
place
,
Li.
3.
ca.
3
The
Church
of
Rome
wrote
to
the
Church
of
Corinth
,
shewing
them
the
same
tradition
which
they
had
receiued
of
the
apostles
:
to
wit
,
that
there
was
one
God
almightie
:
&
so
consequently
the
doctrine
contained
in
the
bookes
of
Moses
.
Cap.
4.
And
a
little
after
he
saith
:
Manie
of
the
vnlearned
and
barbarous
people
,
beeing
ignoraunt
of
the
Scriptures
,
doo
diligently
keepe
the
olde
&
auncient
traditions
,
beleeuing
in
one
God
,
&
in
Iesus
Christ
born
of
the
virgin
Marie
.
Tertulian
.
The
Apostolicall
doctrine
doth
allow
nothing
contrarie
to
the
rule
of
Gods
word
,
Con.
M●●
,
lib.
1.
namely
,
those
things
which
the
Apostles
haue
taught
and
committed
to
writings
.
The
third
Rule
.
THE
auncient
Doctors
do
name
that
vnwritten
traditions
,
which
in
expresse
words
are
not
found
in
the
holy
Scriptures
:
but
notwithstanding
if
you
diligently
mark
,
the
effect
thereof
is
contained
in
the
Scriptures
.
So
Basil
confesseth
that
he
vsed
certaine
tearmes
against
heretikes
,
Confirmation
.
Tract
.
de
pia
&
verafid
.
which
are
not
written
,
but
yet
notwithstanding
(
faith
he
)
are
not
contrarie
to
the
true
sence
of
the
Scriptures
.
And
Nazianzenus
refuteth
the
Macidonians
,
De
Theol.
or
.
5.
which
did
denie
the
deitie
of
the
holy
Ghost
,
because
he
is
not
tearmed
with
plaine
words
in
the
holy
Scriptures
,
to
be
the
third
person
in
the
deitie
,
saying
:
that
ther
are
diuers
things
in
the
Scriptures
which
are
not
plainly
expressed
:
As
for
example
.
If
y●
say
twise
,
De
Bapt.
con
.
Dona
▪
li.
4.
ca.
23
two
I
will
say
(
saith
he
)
that
thou
saist
foure
.
In
like
manner
Augustine
doth
proue
,
that
the
baptisme
of
infants
is
contained
in
holy
Scriptures
,
and
that
they
shoulde
not
be
rebaptised
.
Ibid
lib.
2
cap.
14.
The
like
is
to
be
sayde
of
the
word
or
tearme
[
Omoousion
]
the
trinitie
,
&
such
like
,
concerning
the
which
we
haue
spoken
in
the
former
chapter
.
The
4.
Rule
.
THE
auncient
Doctors
vnder
the
name
of
traditions
,
do
not
meane
anie
certaine
grounded
opinion
touching
religion
,
but
ecclesiasticall
ceremonies
:
and
to
the
end
they
may
the
more
beautifie
and
set
foorth
the
order
of
the
Church
,
they
commonly
ascribe
the
sayde
ceremonies
to
the
Apostles
as
if
they
were
the
principall
authours
of
the
same
.
Now
many
and
diuers
the
rites
and
ceremonies
of
the
Church
haue
béene
,
Confirmation
.
&
with
what
studie
and
diligence
the
auncient
fathers
haue
set
foorth
the
same
,
that
by
all
meanes
possible
they
might
stoppe
Schismes
and
diuisions
in
the
Church
:
It
néedeth
not
héere
perticularlye
to
declare
,
sith
the
volumes
of
the
Fathers
doo
euerie
where
abound
with
those
things
,
wherfore
let
the
readers
consider
what
Augustine
hath
written
in
two
Epistles
to
Ianuarius
.
Epist.
118.
&
119.
Hierome
hath
thus
set
forth
the
order
and
ceremonies
of
the
Church
.
Ad
Lucium
.
Let
each
Prouince
(
sayeth
he
)
haue
authōtrie
to
determine
touching
the
Institutions
of
the
elders
,
and
traditions
of
the
Apostles
:
which
words
of
Hierome
are
diuersly
to
be
considered
:
And
that
manye
and
sundrie
orders
and
institutions
of
the
ancient
Fathers
,
are
to
bée
altered
and
chaunged
by
reason
of
many
circumstaunces
,
euen
our
aduersaries
themselues
haue
not
denyed
,
neither
were
it
méete
in
this
behalfe
,
that
the
Ecclesiasticall
ceremonies
shoulde
be
made
equall
to
the
grounded
doctrine
of
Religion
.
And
therefore
hath
Tertulian
said
:
That
the
onely
lawe
of
sayth
doth
remaine
immutable
.
And
Hierome
himselfe
doeth
giue
counsell
,
Ad
Lucium
.
that
such
orders
and
customes
of
the
church
,
are
to
be
kept
:
which
(
saith
he
)
doo
not
hinder
or
hurt
our
faith
.
The
5.
Rule
.
SOme
of
the
olde
Fathers
(
hauing
theyr
faultes
)
did
ouermuch
fauour
these
vnwritten
traditions
,
and
therfore
did
sometime
true
consent
to
heretikes
.
We
haue
heard
afore
out
of
Irenaeus
,
Confirmation
.
that
the
auncient
heretiks
did
defend
their
heresies
by
vnwritten
traditions
.
And
Eusebius
maketh
mention
of
one
Papias
,
Li.
3.
Hist.
Eccl
,
ca.
vl.
which
brought
in
certaine
straunge
doctrine
into
the
Church
,
affirming
the
same
to
be
deliuered
,
as
comming
from
the
Apostles
by
tradition
.
The
like
errour
there
was
of
the
Chiliastians
,
into
the
which
error
Tertulian
&
Iustinus
Martire
,
&
others
haue
fallen
.
And
therfore
the
works
of
the
auncient
Fathers
are
not
to
be
read
without
great
iudgement
.
The
6.
Rule
.
MAnie
and
diuerse
bookes
haue
beene
put
forth
vnder
the
name
and
title
of
the
ancient
Fathers
,
which
notwithstanding
are
counterfait
.
It
hath
come
to
passe
through
the
fault
of
those
who
haue
ben
the
writers
&
printers
of
bookes
:
Confirmation
.
the
diuerse
bookes
haue
falsely
borne
the
name
of
those
auncient
Doctors
,
which
antiquitie
hath
commended
.
As
for
erample
,
the
bookes
intituled
Rapsodiae
,
were
attributed
to
Clement
S.
Paules
Disciple
,
and
also
the
booke
of
the
Reuelation
of
S.
Iohn
Baptist
his
head
,
is
authorised
vnder
the
name
of
Ciprian
:
when
notwithstanding
there
is
mention
made
of
Pipin
king
of
Fraunce
:
and
to
conclude
,
there
are
diuerse
volumes
vnder
the
title
and
name
of
Augustine
,
in
the
which
the
opinion
of
Augustine
is
refuted
.
I
néed
not
to
make
mention
of
an
infinit
number
like
vnto
these
.
Wherefore
that
which
Hierome
did
somtune
speake
of
the
bookes
Apocripha
,
Ad
Laetam
may
verie
fitly
bée
spoken
of
the
writinges
of
the
olde
Fathers
:
Let
a
man
take
heede
(
sayth
hée
)
of
the
bookes
Apocripha
,
and
if
at
anie
time
he
bee
disposed
to
read
them
,
not
for
triall
of
truth
,
but
for
examples
sake
of
good
manners
,
let
him
knowe
they
are
not
bookes
of
them
whose
titles
and
names
they
beare
,
but
that
there
are
manie
corrupt
things
mixed
in
them
,
and
therefore
it
is
great
wisdome
how
to
choose
out
gold
amongest
dirt
and
claie
:
thus
much
Hierome
.
Now
these
foundations
béeing
laid
,
it
behooueth
vs
a
little
to
search
and
sifte
the
obiections
of
our
aduersaries
,
which
they
take
from
the
olde
and
auncient
doctors
.
Clemens
Alexandrinus
.
1.
obiection
.
The
workeman
that
is
sent
foorth
into
the
Haruest
of
the
Lord
,
Li.
1.
stro
.
hath
a
double
husbandrie
:
to
wit
,
the
vnwritten
and
the
written
.
lbid
,
lib.
5
Againe
,
As
the
Philosophers
had
certain
secrets
touching
their
opinions
,
which
they
deliuered
by
traditions
:
so
likewise
the
Apostles
.
And
therefore
Paule
saith
,
1
,
Gor.
2
We
speake
wisedome
amongst
those
that
are
perfect
.
To
this
I
aunswere
thus
:
First
,
Answere
.
that
this
Author
hath
not
handled
the
question
sincerely
and
purely
:
and
this
fault
is
easely
to
be
found
,
euen
by
the
authoritie
of
the
scriptures
:
for
Christ
saith
thus
,
What
soeuer
I
speak
vnto
you
in
secret
,
Mat.
12
that
speak
openly
,
&
that
you
heard
in
the
eare
,
that
preach
vpon
the
house
top
,
&c.
Wherefore
Alexandrinus
is
plainly
deceiued
when
he
goeth
about
to
mixe
the
mysterie
of
Christian
religion
,
Lib.
3.
cap.
2
de
pre.
with
the
hid
secrets
of
philosophie
.
And
Irenaeus
and
Tertulian
doo
both
witnesse
and
testifie
that
the
olde
heretikes
were
of
that
minde
,
which
heere
Alexandrinus
doth
hold
:
and
therefore
abused
those
words
of
Paul
,
Ibidem
.
saieng
:
I
speake
wisdome
amongst
those
that
are
perfect
:
as
Irenaeus
as
I
haue
before
said
doth
affirm
.
And
Clemens
doubted
not
to
say
,
the
euen
the
Grecians
were
saued
by
Philosophy
:
Lib.
6
stron
wher
and
ceremonies
,
amongst
the
which
,
hée
●●●koneth
vp
that
most
auncient
custome
,
whereby
the
Christians
did
alwaies
stan●
when
they
did
praye
,
from
the
time
of
Easter
vntill
Whitsontide
.
In
this
disputation
therefore
Basil
doubteth
not
to
propone
that
which
was
commonlye
spoken
touching
the
Apostolike
mysteries
:
and
this
is
it
that
our
aduersaries
so
greatlye
triumph
against
vs
out
of
the
wordes
of
Basil
:
but
truly
as
with
all
my
heart
,
I
doo
acknowledge
the
goodnesse
of
the
cause
wherevpon
Basil
then
stood
,
when
he
affirmed
the
holy
ghost
to
be
god
,
yet
not
withstanding
(
without
offence
of
Basil
be
it
spoken
)
me
thinketh
hée
did
too
curioustye
séeke
for
straunge
Argumentes
,
when
as
that
matter
might
be
prooued
by
playne
,
proper
,
and
true
groundes
of
Scriptures
.
The
Deitie
of
the
holye
Ghost
is
in
diuers
places
of
the
holye
Scriptures
to
bée
prooued
:
to
what
ende
then
sho●●d
the
Apostles
delyuer
by
Tradition
,
certaine
secrete
formes
touching
that
matter
:
and
as
it
were
(
as
Basil
sayeth
)
whisper
it
into
the
eares
of
certayne
men
?
I
praye
you
,
was
there
any
thing
to
be
kept
close
in
this
point
of
doctrine
,
that
behooued
the
Christians
,
especially
to
know
and
professe
?
Furthermore
,
to
call
that
thing
secrete
or
hidde
,
which
was
then
publikelye
taught
almost
in
the
whole
worlde
,
I
knowe
not
well
how
Basil
could
doe
it
.
And
inasmuch
as
this
fained
Apostolike
mysteries
was
in
times
past
the
verie
grounde
of
heresies
,
as
before
it
is
shewed
:
neyther
furtherod
the
cause
of
Basil
,
which
otherwise
is
to
bée
prooued
with
most
firme
reasons
:
I
wish
that
Basil
had
reformed
that
kinde
of
Argument
,
(
if
it
bée
worthie
to
bee
called
an
argument
)
especially
sith
the
olde
Fathers
verie
wisely
haue
warned
vs
to
foresée
,
that
many
labours
shuld
not
grow
of
one
.
But
howsoeuer
the
matter
goeth
,
our
aduersaries
haue
nothing
heere
wherof
they
maye
glorie
or
boast
,
for
when
Basil
affirmeth
this
hind
of
speaking
of
the
holy
ghost
,
That
it
hath
sprong
from
the
Apostles
tradition
.
By
the
name
of
Tradition
,
héere
hée
vnderstandeth
that
which
although
not
in
manifest
and
flat
words
remaineth
in
the
Scripture
:
yet
notwithstanding
the
sum
and
matter
it selfe
is
there
contained
,
touching
the
which
reade
our
third
Rule
.
What
if
our
aduersaries
themselues
long
time
since
,
haue
not
obserued
and
kept
this
kinde
of
speaking
in
their
Churches
?
And
that
I
maye
not
vrge
that
,
that
same
custome
is
now
growen
out
of
vse
&
forgotten
amongst
them
,
whereby
they
héeretofore
did
stand
when
they
did
praye
betwéene
Easter
and
Whitsontide
,
as
is
before
sayd
.
Wherefore
let
our
aduersaries
consider
how
properly
they
expounde
the
words
of
Basil
,
which
are
these
:
Which
both
are
of
like
force
&
effect
to
godlines
,
and
how
well
they
agrée
with
Basil
himselfe
.
Chrisostome
.
5.
obiectī
.
Heere
it
is
manifest
that
they
deliuered
not
all
things
by
writing
:
but
manie
things
by
tradition
,
In
2.
Thes.
hom.
4
ldem
Damascen
.
de
orth.
fid.
li.
4.
cap.
17.
2.
Thes.
2.
without
writing
:
and
these
are
as
worthie
to
bee
beleeued
,
as
those
which
are
written
.
Therfore
we
think
the
traditions
of
the
Church
worthie
to
be
beleeued
.
It
is
a
tradition
:
therefore
search
no
farther
for
the
matter
.
Chrisostome
intreating
of
these
wordes
of
Paule
written
to
the
Thessalonians
the
second
Epistle
and
second
chapter
,
Answere
saieng
:
Holde
fast
the
Traditions
,
which
you
haue
learned
,
either
by
word
or
by
Epistle
.
Hée
gathereth
that
not
only
Paule
,
but
also
the
rest
of
the
Apostles
did
not
deliuer
&
commit
all
things
to
writings
,
the
which
how
sure
an
argument
it
is
,
wée
haue
declared
in
our
former
chapter
:
But
to
let
this
thing
passe
least
wée
shoulde
séeme
to
make
a
nèedlesse
repetition
:
I
therefore
saye
,
that
Chrisostome
doeth
speake
touching
those
traditions
,
which
although
they
are
not
expressed
by
word
in
the
holy
Scriptures
,
yet
in
substance
are
there
contained
:
for
otherwise
these
wordes
of
Chrisostome
could
not
stand
,
saying
:
It
is
a
tradition
,
thou
maist
seeke
no
farther
thereof●
.
For
then
it
should
followe
,
that
wée
shoulde
no
more
search
in
holy
Scriptures
,
the
which
God
forbid
that
it
should
come
in
the
minde
of
so
godly
a
Father
,
who
doeth
most
often
inculcate
and
beat
into
the
minde
the
reading
of
the
holy
Scriptures
:
Therefore
I
suppose
by
this
worde
,
Tradition
of
the
Church
,
by
Chrisostome
is
meant
that
doctrine
the
which
the
Church
(
being
instructed
by
the
writings
of
the
Prophets
&
Apostles
)
doth
deliuer
ouer
vnto
the
church
:
that
is
to
saie
,
doeth
teach
&
instruct
whatsoeuer
she
hath
drawne
out
of
the
most
pure
fountaine
of
the
Scriptures
,
touching
which
matter
séeke
the
second
rule
.
Nazianzene
.
The
doctrine
of
the
Gospell
is
more
excellent
through
the
figures
of
the
Church
:
6.
obiecti
,
In
lulian
or
.
1
which
beeing
receiued
by
tradition
,
wee
haue
kept
euen
vntill
this
time
.
I
expound
this
place
as
I
did
the
other
afore
going
,
Answere
to
wit
,
that
,
hée
speaketh
of
those
traditions
which
maye
bée
prooued
by
the
scriptures
,
of
the
which
sée
the
second
and
third
rules
;
for
if
that
our
aduersaryes
shall
say
,
that
the
Gospell
is
made
the
better
through
their
holie
water
,
and
through
such
like
trumper●es
appertaining
to
their
Masse
,
they
would
make
men
laugh
,
nay
rather
I
should
saie
,
wéepe
,
who
reuerently
thinke
,
and
are
well
affctioned
toward
the
true
worshipping
of
God
.
Epiphanius
,
Wee
must
also
vse
traditions
,
7.
obiect
.
Heras
.
61
75.
aduer.
Arianos
.
for
all
thinges
cannot
bee
taken
from
the
holy
Scripture
.
Wherefore
some
things
the
holy
Apostles
deliuered
,
vnto
vs
by
the
Scriptures
,
and
some
thing
by
Tradition
.
Héere
Epiphanius
disputeth
touching
certaine
rites
and
ceremonies
,
Answere
which
the
christians
in
tunes
past
did
obserue
(
as
in
the
fourth
rule
we
haue
spoken
)
&
also
reckoneth
vp
many
more
rites
&
ceremonies
,
all
the
which
long
time
since
haue
ben
out
of
vse
,
euen
in
the
Church
of
Rome
.
So
that
héerein
,
our
aduersaries
doo
not
onely
contend
with
vs
,
but
euen
with
Epiphanius
himselfe
,
and
with
other
,
whose
obiections
they
vse
against
vs
.
For
if
those
olde
rytes
and
ceremonies
be
traditions
of
the
Apostles
,
or
if
they
haue
like
force
with
the
scripture
,
or
if
they
be
worthie
of
the
like
credite
together
with
the
scripture
.
If
also
sith
they
be
traditions
,
and
therefore
we
must
séeke
no
farther
:
if
faith
ought
to
be
the
obseruer
and
kéeper
of
these
traditions
,
as
the
olde
and
auncient
Doctors
saye
,
whom
our
aduersaries
bring
for
the
maintenaunce
of
their
cause
,
what
impudent
boldnesse
were
this
then
,
not
onelye
to
neglect
those
traditions
,
but
also
nowe
that
they
haue
bene
these
many
yeres
put
cleane
off
from
the
Church
;
and
growen
out
of
the
memorie
of
man
:
béeing
forlorne
with
time
,
so
that
they
séeme
to
be
altogether
mouldie
and
couered
with
hoarinesse
?
What
shall
they
then
which
are
aduersaries
of
traditions
doo
,
if
they
dare
doo
these
things
themselues
,
which
are
the
great
defenders
of
traditions
.
Hierome
.
8.
Obiection
.
Doo
you
demaund
where
it
is
written
?
I
aunswere
,
in
the
Acts
of
the
Apostles
:
yea
,
Aduersu●s
Lucifer
.
also
if
it
had
no
authoritie
of
Scripture
,
yet
the
consent
of
the
whole
worlde
in
this
parte
obtaineth
the
like
authoritie
as
a
precept
:
for
many
other
things
which
are
obserued
and
kept
in
the
Church
by
tradition
,
take
vnto
themselues
the
like
authoritie
,
as
hath
the
lawe
written
,
as
in
baptisme
three
times
to
dippe
the
head
vnder
water
,
of
the
tasting
of
Milke
and
honnie
,
&c.
Héere
Hierome
disputed
of
the
unposition
of
handes
after
Baptisme
,
Answere
and
of
other
rites
and
ceremonies
,
touching
the
which
thing
we
haue
spoken
in
our
fourth
rule
:
but
we
doo
dispute
now
and
in
this
place
of
those
things
which
are
necessarie
and
doo
appertaine
vnto
faith
and
saluation
,
among
the
which
if
you
will
number
v●●hose
rites
and
ceremonies
:
what
will
our
aduersaries
aunswere
,
which
admit
&
vse
not
the
tasting
of
milke
and
honnie
,
which
Hierome
héere
maketh
mention
of
,
And
also
Hierome
witnesseth
,
that
that
was
confirmed
by
the
consent
of
the
whole
world
,
which
is
now
reiected
by
the
like
.
Augustine
.
Touching
those
things
wherof
the
Scripture
hath
not
determined
,
9.
Obiect
.
therin
the
custome
of
the
people
and
ordinance
of
our
fathers
,
Ad
Casul
.
Epist.
86
are
to
be
obserued
in
steede
of
a
lawe
.
And
againe
,
Those
things
which
are
not
written
,
Ad
Ianua
.
Epist.
118.
but
are
kept
by
tradition
,
which
are
obserued
throughout
the
whole
world
:
it
appeareth
by
the
authoritie
either
of
the
Apostles
or
generall
counsells
,
whose
authoritie
in
the
Church
is
most
profitable
,
that
those
things
ordained
and
constituted
,
are
to
be
kept
and
obserued
as
the
passion
of
our
Lord
and
his
resurrection
,
&c.
Augustine
héere
disputeth
not
touching
principles
of
faith
,
Answere
but
of
Ecclesiasticall
rytes
and
ceremonies
,
touching
the
which
we
haue
spoken
in
the
fourth
rule
.
And
truly
sith
Augustine
is
lead
onely
by
coniecture
,
thereby
it
sufficientlye
appeareth
that
he
intreateth
not
of
things
necessarye
to
faith
.
But
the
selfe
same
Augustine
in
his
Epistle
following
,
doth
greatly
lament
the
cause
that
the
Scriptures
being
neglected
,
all
the
whole
world
was
full
of
suppositions
,
and
giueth
vs
admonishment
to
submit
our selues
vnto
the
easie
yoake
of
Christ
.
I
beséech
you
what
wold
he
then
haue
saide
if
he
had
séene
that
huge
Chaos
and
mountaine
of
ceremonies
and
traditions
,
a
burden
more
gréeuous
and
heauier
than
Aetna
hill
,
wherewith
the
Bishoppes
of
Rome
long
time
since
haue
oppressed
the
Church
?
And
peraduenture
many
other
moe
such
like
examples
as
these
,
may
be
taken
out
of
the
old
fathers
and
alleadged
:
but
the
solution
of
them
may
easily
be
gathered
&
had
from
the
answeres
which
I
haue
alreadie
set
downe
.
And
lest
the
defenders
of
traditions
,
shuld
thinke
that
the
auncient
Doctours
did
so
commend
Traditions
,
that
thereby
they
would
derogate
the
authoritie
of
the
scriptures
:
behold
euen
the
old
Doctors
themselues
as
witnesses
in
this
matter
,
and
shall
declare
their
owne
mindes
what
they
thinke
touching
the
Scriptures
,
and
touching
traditions
not
written
,
and
wée
our selues
will
say
nothing
.
And
that
the
wound
which
by
their
former
obiections
,
they
séeme
to
giue
vs
,
be
euen
by
their
owne
handes
healed
vp
againe
:
That
we
maye
lawfully
affirme
it
much
better
to
followe
the
Doctours
with
the
Scriptures
,
then
the
same
Doctours
wandering
without
the
Scripture
:
(
if
it
so
happen
at
anie
time
)
and
so
to
be
carried
from
the
truth
:
which
thing
indeede
doth
rather
deserue
pardon
than
foolish
imitation
.
But
nowe
let
vs
heare
the
Doctours
themselues
.
The
sixt
Chapter
.
IRenaeus
.
First
the
Apostles
did
preach
the
word
of
God
,
Aduer
.
haeret
.
lib.
3
cap.
1.
and
afterward
by
the
will
of
God
committed
it
to
writings
,
and
deliuered
it
to
vs
,
that
the
same
Gospell
so
written
,
should
be
the
foundation
and
piller
of
our
faith
.
Lib.
5.
Againe
,
It
behooueth
vs
to
flie
vnto
the
Church
,
and
to
be
fostered
in
her
bosome
,
and
nourished
by
the
word
of
God
written
.
The
paradise
of
the
Church
is
planted
heere
in
this
worlde
,
thou
maist
eate
of
the
tree
of
the
Paradise
saith
the
spirit
of
God
:
that
is
,
feede
you
of
euerie
Scripture
of
God
.
Tertulian
.
Take
awaie
from
the
heretikes
those
things
wherein
they
agree
with
the
Ethnikes
,
De
resur
.
carnis
.
that
they
may
ground
their
questions
vppon
the
holye
Scriptures
alone
,
&
then
they
cannot
preuaile
.
Thus
did
Tertulian
in
times
past
confute
the
Heretikes
,
but
nowe
they
are
accounted
Heretikes
of
the
Bishoppes
of
the
Romish
Church
,
which
woulde
confirme
their
opinions
by
the
Scriptures
.
And
againe
the
sayde
Tertulian
:
De
pros
.
We
ought
not
to
bee
curious
nowe
after
the
comming
of
Christ
Iesus
,
neither
ought
wee
to
bee
inquisitiue
after
the
manifestation
of
the
Gospell
.
When
we
doo
beleeue
,
wee
desire
nothing
else
to
beleeue
:
for
this
first
wee
doo
beleeue
,
that
there
is
nothing
else
that
wee
ought
to
beleeue
,
but
onelye
faith
.
And
againe
,
Aduersus
Hermog
.
Let
Hermogenes
see
that
he
teach
that
which
is
written
:
but
if
it
be
not
written
,
let
him
feare
that
curse
which
is
prepared
for
those
that
either
adde
too
,
or
diminish
anie
thing
from
the
holy
Scriptures
.
Origen
.
Wee
must
of
necessitie
call
the
holy
Scriptures
for
witnesse
,
In
hier
.
for
as
well
our
senses
as
also
our
interpretations
,
without
the
witnesse
of
the
Scriptures
are
worthy
of
no
credit
.
Iustinus
Martyre
.
In
Tryph.
Iustinus
did
flye
vnto
the
holye
Scriptures
,
that
hee
might
bee
safe
in
all
things
.
Athanasius
.
Con.
Idol
.
The
holie
and
diuine
Scriptures
of
GOD
,
are
sufficient
to
the
declaration
and
manifestation
of
the
truth
.
Hilarie
.
It
is
sufficient
for
vs
,
De
Trini
.
lib
3.
that
we
bee
contented
with
the
Scriptures
.
Cyril
.
All
thinges
which
Christ
did
are
not
written
:
In
loan
li.
22.
c.
68
but
what
thinges
the
writers
thought
sufficient
both
for
manners
&
doctrine
,
are
written
.
Chrisostome
.
In
Tim.
hom.
9.
If
wee
haue
neede
either
to
learne
or
to
forsake
anie
thing
,
let
vs
learne
it
in
the
holy
Scriptures
.
Againe
,
If
anie
of
those
men
which
are
reported
to
haue
the
holie
spirit
of
God
,
De
sancto
&
ado
.
stir
.
doo
saie
anie
thing
of
himselfe
which
may
not
be
proued
by
the
holie
Scriptures
,
beleeue
him
not
.
Doth
Manes
the
Heretike
say
,
that
the
summe
or
the
monie
worke
anie
thing
of
themselues
:
Where
hast
thou
read
this
?
If
he
haue
not
read
it
in
the
Scriptures
,
but
speaketh
it
of
himselfe
,
it
is
manifest
that
he
hath
not
the
spirit
of
God
.
And
againe
,
those
that
are
true
Christians
,
Mat.
hom.
49.
let
them
betake
themselues
to
the
Scriptures
,
because
there
canne
be
no
other
proofe
of
true
christianitie
,
then
the
diuine
and
holy
Scriptures
.
Basil
.
It
is
a
manifest
Argument
of
infidelitie
,
Tract
.
de
vera
&
a
flat
signe
of
pride
,
if
anie
man
will
reiect
anie
of
those
thinges
which
are
not
written
,
pia
fid.
or
bring
into
the
Church
anie
of
those
things
which
are
not
written
,
sith
the
Lord
himselfe
sayth
:
My
sheep
heare
my
voyce
,
and
followe
not
a
straunger
.
Againe
,
Whatsoeuer
we
speake
or
doo
,
In
morae
●i
.
Reg.
26
that
ought
to
be
confirmed
by
the
testimonie
of
the
holie
Scriptures
.
Also
the
Apostle
taking
the
example
from
men
,
Tract
de
ver.
&
pi.
fid.
(
Gal.
3.
)
doth
most
vehemently
forbid
that
anie
of
those
thinges
which
are
in
the
holy
Scripture
should
be
put
out
:
or
else
(
which
God
forbid
)
that
anie
thing
should
be
added
.
Againe
,
In
moral
.
Reg.
8●
If
whatsoeuer
is
not
of
faith
is
sinne
,
and
faith
commeth
by
hearing
,
and
hearing
by
the
worde
of
GOD
:
Then
without
doubt
,
sith
whatsoeuer
is
without
the
scriptures
,
is
not
of
faith
,
the
same
is
sinne
.
And
in
another
place
:
Epist.
80
Let
vs
stande
to
the
iudgement
of
the
holy
Scriptures
proceeding
from
GOD
,
and
with
whome
so
euer
are
founde
pointes
of
religion
agreeing
to
the
holie
Scriptures
,
to
them
let
the
whole
opinion
of
truth
bee
alotted
.
Againe
,
of
all
those
things
which
we
haue
in
vse
both
of
words
and
deeds
,
In
Reg.
br●uior
inte
,
●
some
are
distinctly
set
downe
in
the
Scriptures
,
some
omitted
,
but
those
things
which
are
contained
in
the
scriptures
,
by
no
meanes
must
be
omitted
:
but
of
those
things
which
are
not
found
in
the
scriptures
,
we
haue
a
flat
rule
deliuered
vnto
vs
by
Paule
,
All
things
are
lawful
:
but
all
things
are
not
necessarie
.
Hierome
.
Hierom
in
Mic.
lib.
1.
cap.
1.
The
vniuersall
Church
of
Christ
hauing
in
possession
all
the
Churches
in
the
world
:
is
vnited
together
by
the
vnitie
of
the
spirit
,
and
hath
the
words
of
the
Lawe
,
of
the
Prophets
,
of
the
Gospell
,
and
of
the
Apostles
:
and
she
may
not
passe
hir
bounds
,
that
is
,
from
the
holie
Scriptures
.
Againe
,
In
Agge
cap.
1.
Those
things
which
men
faine
with
out
authoritie
of
Scripture
,
as
comming
from
the
Apostles
by
Tradition
,
the
sworde
of
God
(
which
is
his
word
)
doth
cut
away
.
In
Mat.
cap.
23.
And
also
that
which
hath
not
the
authoritie
of
the
Scriptures
,
is
with
the
same
facilitie
contemned
,
with
the
which
it
was
allowed
.
Augustine
.
Neither
ought
I
to
alleadge
the
Nicene
counsell
,
Con.
Max.
C.
3.
c.
14
neither
thou
the
counsell
of
Aremineus
,
as
though
we
would
determine
causes
therewith
:
for
neither
I
am
bound
vnto
the
authoritie
of
the
one
,
neither
thou
of
the
other
:
but
let
each
thing
with
other
:
&
each
cause
with
cause
:
&
reason
with
reason
be
tried
by
the
authoritie
of
the
scriptures
.
And
again
,
Con.
Crese
,
gram
.
li.
2
Ther
is
constituted
&
ordained
one
ecclesiasticall
cannon
or
rule
,
vnto
the
which
belongeth
the
bokes
of
the
Prophets
and
Apostles
,
by
whose
writings
we
ought
to
iudge
touching
the
writings
of
others
,
whether
they
be
faithfull
or
vnfaithfull
.
Againe
,
Con.
Faust
.
Our
Lord
wold
that
we
shuld
beleeue
nothing
against
the
confirmed
authoritie
of
the
Scriptures
.
Againe
,
Mam.
l.
13
c.
5.
Let
vs
bring
foorth
the
diuine
Ballaunce
of
the
holie
Scriptures
,
and
let
vs
weigh
in
them
what
so
euer
is
of
anie
waight
or
value
.
Damascene
.
De
Bapt.
con
.
Dona.
lib.
2.
De
orth
fid.
li.
4.
c.
18
As
a
tree
planted
by
the
riuers
of
waters
,
euen
so
doth
the
soule
of
man
,
which
is
moistened
by
the
heauenlie
scriptures
bring
foorth
timelie
fruite
,
which
is
true
and
perfect
faith
.
And
againe
,
Let
vs
receiue
,
Ib.
li.
1.
c.
1
acknowledge
,
and
reuerence
all
those
things
which
are
deliuered
vnto
vs
by
the
Lawe
,
Prophets
,
Apostles
,
and
Euangelists
,
seeking
nothing
which
is
not
contained
in
them
.
And
least
we
should
seeme
altogether
to
neglect
and
despise
the
Schoolemen
,
heare
what
Scotus
saith
.
It
is
most
manifest
that
the
Scriptures
In
prol.
lomb
.
q.
●
sufficiently
doo
containe
all
doctrine
necessarie
to
the
pilgrime
that
trauaileth
heere
in
the
world
.
Peter
Stelliaco
.
〈◊〉
prin.
4.
sent.
Wee
must
runne
vnto
the
scriptures
alone
,
that
we
may
attain
eternall
life
.
And
Gracianus
in
his
decrees
,
Can.
Ego
〈◊〉
.
dist
,
9
doeth
repeat
that
sentence
of
Augustine
,
which
wee
haue
before
rehersed
.
And
many
more
may
be
recited
vnto
the
like
effect
,
but
heere
we
cease
because
wee
will
wander
no
farther
.
That
we
may
now
therefore
make
an
ende
of
the
obiections
of
our
aduersaries
,
which
they
gather
from
the
writings
of
the
Doctors
,
we
will
comprehend
the
effect
of
all
those
their
obiections
,
which
they
haue
or
can
bring
forth
in
an
argument
,
which
is
thus
.
The
Doctors
of
the
Church
haue
thought
that
besides
the
holie
Scriptures
,
The
con●lusion
of
the
obiections
out
of
the
auncient
Doctors
.
traditions
not
written
ought
also
to
be
receiued
.
Ergo
all
those
things
which
are
necessarie
vnto
faith
and
saluation
are
not
contained
in
the
Scriptures
.
Let
vs
now
trie
their
antecedent
.
Answere
It
is
manifest
by
the
testimonies
of
the
ancient
Fathers
,
which
before
wée
haue
alleadged
,
that
those
auncient
fathers
haue
not
written
all
alike
touching
traditions
:
for
first
it
behooued
to
knowe
the
minde
and
opinion
of
the
olde
Doctors
before
they
obiect
them
to
vs
.
But
let
this
be
the
full
summe
of
all
those
things
which
the
auncient
doctors
who
are
most
to
be
accounted
of
,
haue
written
touching
Traditions
.
All
those
things
which
are
deliuered
,
either
appertaine
to
the
principles
of
religion
and
constitution
of
manners
,
or
else
vnto
ecclesiasticall
rites
and
orders
of
the
Church
,
but
those
thinges
which
appertaine
to
principles
of
faith
and
manners
,
are
most
surely
contained
in
the
Scriptures
,
neither
is
it
anie
hinderance
if
certaine
kinds
of
spéech
to
the
easie
explication
of
doctrine
&
principles
of
religion
,
be
not
found
by
expresse
words
in
the
holy
Scriptures
,
so
that
the
matter
it selfe
,
&
the
sence
signified
by
these
tearms
be
extant
in
the
scriptures
:
But
as
touching
those
things
which
appertain
vnto
rites
&
ecclesiasticall
order
if
they
agrée
with
the
Scriptures
,
and
serue
to
the
edification
of
the
Church
:
Yea
,
finally
,
if
they
be
receiued
with
the
common
consent
of
the
whole
Church
,
then
are
they
with
greate
reuerence
to
be
receiued
,
and
that
this
was
the
opinion
and
minde
,
of
the
auncient
Fathers
,
I
thinke
it
is
sufficiently
made
manifest
by
these
things
which
haue
bene
alleadged
before
:
whereby
we
may
sée
,
that
the
ground
and
matter
of
our
aduersaries
is
false
.
Now
therfore
I
denie
their
consequent
:
The
error
of
the
former
obiection
for
the
errour
is
in
forme
of
reasoning
:
the
Argument
is
grounded
vpon
the
misvnderstanding
of
the
fathers
.
Another
errour
is
this
:
for
that
they
take
that
to
bée
graunted
;
which
lyeth
betwéene
vs
in
controuersie
.
For
thus
standeth
the
case
betwéene
vs
,
whether
in
confirming
principles
of
faith
,
the
scriptures
alone
be
to
bée
harde
,
yea
or
nay
.
But
our
aduersaries
straight
waies
propone
to
vs
the
opinion
of
Doctours
,
and
thereby
they
by
and
by
conclude
,
that
the
Scriptures
alone
are
not
to
be
heard
,
to
wit
,
being
vnmindful
,
that
this
selfe
same
thing
is
a
controuersie
betwéene
vs
.
For
if
this
opinion
touching
the
which
we
doo
dispute
,
may
be
determined
by
the
writings
of
the
Doctors
,
then
it
followeth
,
that
the
scriptures
alone
are
not
to
be
heard
in
establishing
articles
of
faith
.
Wherefore
our
aduersaries
doo
not
rightly
dispute
,
their
first
principle
béeing
not
rightly
applyed
.
Wherefore
the
errour
of
their
former
conclusion
,
is
thus
to
be
corrected
:
In
asmuch
as
the
writings
of
all
the
Doctors
,
Correcting
of
the
former
obiection
must
be
brought
vnto
the
rule
of
the
holy
scriptures
,
both
the
word
of
God
so
commaunding
it
,
and
also
the
Doctors
themselues
consenting
therevnto
:
and
the
olde
Doctors
of
the
Church
themselues
,
haue
taught
that
euery
article
of
our
faith
must
be
grounded
vpon
the
scriptures
only
:
furthermore
Ecclesiastical
rytes
and
ceremonies
if
they
agrée
with
the
scriptures
,
if
they
serue
to
the
edification
of
the
church
:
yea
,
finally
,
if
they
be
receiued
with
common
consent
of
the
whole
Church
,
that
then
they
are
to
be
receiued
with
great
reuerence
:
Now
héere
we
must
diligently
search
out
,
whether
that
this
opinion
of
the
Doctours
,
be
agréeable
to
the
word
of
god
,
so
that
so
farre
it
is
to
be
receiued
,
as
it
hath
his
confirmation
by
the
Scriptures
.
And
because
our
whole
Disputation
is
heere
had
onely
touching
principles
of
doctrine
necessarie
to
faith
and
saluation
,
that
we
may
not
seeme
to
wander
from
our
proposed
question
,
we
héere
cease
:
neyther
will
we
take
vppon
vs
the
disputation
of
ecclesiasticall
rites
and
ceremonies
,
which
disputatio●
if
the
matter
so
require
,
and
God
so
permit
vs
,
we
will
take
in
hand
:
But
nowe
we
defer
it
vnto
another
time
.
Thus
haue
I
●●●●ding
to
the
methode
proposed
,
to
wit
,
d●●●ely
and
schoolelike
,
The
conclusion
of
the
whole
disputation
.
by
the
authoritie
〈◊〉
most
learned
Fathers
disputed
in
defence
of
the
word
written
,
against
the
traditions
of
men
.
Whereby
the
truth
of
our
cause
appeareth
,
and
the
obscure
deceipts
and
errors
of
our
aduersaries
,
are
brought
into
open
show
:
for
in
such
sort
haue
we
set
down
,
opened
,
and
confirmed
our
minde
and
iudgement
,
and
so
confuted
and
dissolued
the
errours
and
arguments
of
our
aduersaries
,
both
by
the
holy
scriptures
and
also
by
the
writings
of
the
auncient
fathers
,
that
euerie
man
may
easily
sée
,
this
doctrine
which
our
reformed
church
by
the
word
of
God
(
which
is
therfore
the
true
Catholike
Church
)
doth
hold
and
professe
,
is
most
true
,
which
is
:
That
All
doctrine
necessarie
to
our
Christian
faith
and
Religion
is
contained
in
the
holie
Scriptures
.
Laus
Deo
.
Notes, typically marginal, from the original text
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