The
Pedegrewe
of
Popish
Heretiques
.
AS
no
Trauayler
doth
departe
from
hys
quiet
home
,
but
to
some
certayne
place
,
&
for
profitable
purpose
:
euen
so
writers
(
gentle
Reader
)
haue
alwayes
some
ende
,
wherefore
they
trauayle
with
such
payne
:
whiche
euer
is
to
be
considered
,
and
they
credited
,
according
to
the
same
.
And
as
the
estate
of
priuate
persons
,
is
muche
inferiour
to
publique
:
so
the
cause
of
a
common
wealth
is
muche
soner
to
be
hearde
,
than
a
priuate
or
singular
.
Yea
and
among
the
causes
common
to
vs
all
,
there
is
none
more
excellente
and
publique
,
than
those
of
religion
:
which
touching
both
God
and
man
,
chalenge
of
very
right
,
eche
mans
study
and
whole
power
.
In
the
which
cause
,
the
end
ought
to
be
,
the
tryal
and
defence
of
the
truth
:
bycause
the
God
of
truth
is
not
to
be
knowen
but
in
truth
.
Vnto
which
end
,
Demades
of
Draco
his
lawes
:
Non
atramento
,
sed
sanguine
esse
conscriptas
,
That
they
are
not
written
with
ynke
,
but
bloud
.
Some
gaping
for
gayne
,
some
peruerted
by
friendes
or
affection
,
deale
in
this
pitiful
cause
of
the
Church
(
which
concerneth
all
countreyes
and
kingdomes
alike
)
after
such
sort
,
as
the
.30
.
Tirannes
of
Athens
did
eche
of
them
for
other
,
or
alone
for
himselfe
,
but
none
for
the
whole
.
5.
By
meanes
wherof
,
if
in
these
our
troubled
dayes
,
any
man
moued
with
hope
of
the
glory
of
God
,
purpose
of
setting
forth
the
truth
,
and
care
of
the
common
welth
,
publish
his
studies
,
he
shall
haue
an
harder
stoure
(
O
malicious
world
)
than
euer
Thrasibulus
in
those
dayes
of
Athens
,
agaynst
the
same
Tirannes
,
had
:
For
that
there
is
not
thorowout
the
whole
body
of
Diuinitie
,
any
one
common
place
,
that
hath
not
a
number
such
sorte
of
writers
,
that
excéede
the
sayde
Tirannes
,
who
will
addresse
themselues
to
th
encombraunce
,
both
of
the
common
cause
and
wealth
therein
.
As
in
this
matter
of
heresies
,
by
Hosius
,
Shackelocke
,
Rurimondes
Euans
,
Staphilus
his
Stapleton
.
&c.
appeareth
.
Who
being
but
translaters
of
other
mens
trauayles
,
besides
that
they
do
communicate
with
them
in
their
ill
purpose
:
thinking
that
not
to
suffise
,
for
the
heaping
full
of
the
measure
of
their
wickednesse
,
colourably
hyding
their
priuate
case
vnder
publique
titles
,
as
of
the
betraying
of
the
beastlinesse
of
Heretiques
:
and
Hatchet
of
Heretiques
,
do
only
séeke
their
reuenge
by
th
applying
of
the
publique
titles
,
to
their
owne
priuate
and
personal
affaires
,
receding
as
it
were
from
their
originall
writ
,
alter
their
first
action
.
Wherfore
thou
oughtest
(
gentle
Reader
)
in
scanning
of
the
same
,
as
a
wise
Iudge
,
seing
which
way
they
walke
,
rather
scorningly
to
laughe
at
them
,
than
to
be
occupied
with
such
lawlesse
Logique
,
or
moued
with
such
reasonlesse
Rhetorique
as
they
vse
.
What
hath
Hosius
being
an
alien
,
and
ignoraunte
of
our
Land
,
68.
Folio
.
69.
I
pray
you
,
to
doe
with
Trinitie
Colledge
in
Cambridge
,
among
all
other
the
Colledges
there
?
yea
and
among
all
other
Offices
,
with
the
Chappell
Deane
of
the
Diuinitie
studentes
of
that
house
?
Forsoth
it
pleased
M.
Shacklocke
,
in
tempring
of
his
Hatchet
,
to
fordge
Hosius
to
his
vse
:
least
being
toolelesse
,
as
he
is
causelesse
,
he
might
in
the
hacking
at
this
common
wealth
,
séeme
personlesse
.
He
saw
pardie
,
by
right
at
Common
lawe
,
he
could
not
conuent
the
Deane
in
an
action
of
vnkindenesse
:
and
therfore
he
would
make
Hosius
authour
of
his
famous
libels
,
vnder
the
Maystership
of
whose
Cardinals
Hat
,
he
thought
he
might
both
satisfie
his
stomacke
,
and
pay
his
grudge
without
perill
,
both
of
Lawe
Ciuil
and
Canon
,
5.
q.
1.
L.
Diffamari
.
C.
De
Ing
&
Manumiss
.
which
woulde
haue
him
whipped
at
a
Cartes
tayle
.
Surely
I
can
not
think
,
that
Hosius
wanteth
that
wisedome
in
him
(
who
is
a
personable
man
as
his
counterfeict
sheweth
)
as
to
take
in
good
part
,
that
M.
Shacklocke
shoulde
so
abuse
him
for
his
purpose
:
yea
,
beyonde
all
honestie
,
not
regarding
his
reuerence
:
vnlesse
Hosius
by
falsehode
vnder
fellowship
,
hauing
like
quarrell
diuersly
mayntayned
agaynst
the
truth
,
is
contented
to
hyre
out
his
honestie
to
worke
in
M.
Shacklocks
husbandry
.
For
Hosius
entreating
of
Heresies
,
hath
made
the
roote
of
such
trée
&
fruite
,
as
he
entreateth
of
,
to
be
,
Couetousnesse
.
5.
But
M.
Shacklocke
being
but
a
translater
,
hath
made
(
not
withoute
some
suspicion
of
controlling
Hosius
)
it
Rayling
:
a
thing
cleane
contrary
to
Couetousnesse
,
Hosius
roote
.
And
so
he
setteth
it
out
,
deceyuing
the
simple
man
,
vnder
the
name
of
Hosius
Hatchet
:
as
that
he
should
strike
at
that
roote
in
his
boke
,
who
there
talketh
and
meaneth
of
it
neuer
a
worde
.
Whereby
it
is
euident
,
that
he
adultereth
and
mysuseth
both
Hosius
person
and
penne
,
to
his
purpose
:
and
is
to
be
punished
as
a
Falsarie
,
a
corrupter
,
an
abuser
,
and
a
marrer
of
Hosius
,
if
a
matter
of
it self
so
yll
,
may
be
marred
.
Vndoubtedly
(
gentle
Reader
)
it
had
bene
the
parte
of
M.
Shacklocke
,
vpon
the
payne
of
shame
,
to
set
that
in
the
front
of
his
boke
,
which
Hosius
pursueth
thorowout
,
and
not
to
place
Hosius
at
another
worke
,
than
he
lyst
himself
to
choose
.
Yea
,
with
what
face
could
he
dedicate
vnto
the
most
learned
Princesse
in
al
Europe
,
S.
Anthonies
dreames
,
or
a
matter
of
like
wayght
?
I
pray
thée
reader
,
how
mayst
thou
persuade
thy self
of
the
truth
,
that
M.
Shacklocke
dreameth
(
I
meane
)
that
the
Diuell
whipped
Luther
and
Caluin
,
or
that
wearied
came
out
of
hel
?
Parhaps
the
raging
humor
which
so
much
disquieted
him
in
the
day
,
made
a
dreame
of
the
Diuell
in
the
night
time
:
or
else
for
such
a
matter
,
so
méete
a
counsailor
made
his
apparition
,
to
instruct
him
in
his
rime
and
trée
.
For
otherwise
I
thinke
he
would
not
haue
passed
both
modestie
and
pietie
:
especially
,
toward
the
deade
.
The
wise
mans
saying
is
true
,
in
you
M.
Shacklocke
:
that
a
lyuing
Dogge
,
is
better
than
a
dead
Lion
.
For
if
M.
Caluin
had
liued
to
see
of
you
,
this
effect
:
I
think
it
would
haue
happened
much
worsse
to
you
,
than
it
did
to
Albertus
Pighius
:
who
as
sone
as
Caluin
his
aunswere
came
to
his
hande
,
caught
such
a
quaume
at
his
heart
,
that
he
neuer
threwe
it
of
.
But
leauing
for
a
while
M.
Shacklocke
to
a
better
aduisement
,
let
vs
sée
howe
Rurimondes
Euans
writeth
of
the
Roote
of
Heresie
,
in
his
betraying
of
the
beastlynesse
of
Heretiques
:
for
I
willingly
ouerpasse
his
blastes
,
he
bloweth
agaynst
Heston
,
for
dishonor
of
his
repulse
.
Forsoth
(
he
saith
)
it
was
fylthy
lust
in
Luther
:
in
whome
Hosius
sayth
,
it
was
Couetousnesse
.
Shacklocke
,
who
sayth
it
is
Rayling
.
By
which
vncertayntie
for
the
Roote
,
it
is
euident
,
how
they
erre
in
the
body
,
braunches
,
leaues
,
and
fruites
.
Euery
one
of
them
labouring
to
set
out
their
peculiar
deuise
,
of
their
brayne
sicke
mindes
,
bewrayeth
his
cause
,
to
be
onely
priuate
and
personall
:
and
not
religion
common
to
vs
al.
Against
the
which
,
if
any
fact
by
Luther
had
bene
done
,
it
could
not
be
,
but
they
shuld
haue
agréed
vpon
the
cause
and
circumstances
of
the
same
:
and
not
to
haue
lied
,
so
lowdely
on
Luther
,
contrarye
to
the
testimonie
of
the
moste
credible
Chronicles
,
that
pourge
him
.
In
which
seuerall
deuise
of
euery
of
them
,
thou
hast
a
liuely
pattren
of
the
deceiueablenesse
of
affection
.
For
M.
Shacklocke
,
stirred
at
the
earnest
preaching
of
the
Ministers
in
Cambridge
,
bycause
it
toucheth
the
quicke
,
calleth
it
Railing
,
making
it
the
roote
of
his
tree
:
that
vnder
a
publique
title
and
cause
,
he
might
the
stylier
shoote
out
the
poyson
of
his
tong
.
And
in
the
same
blindenesse
of
affection
,
he
falleth
into
an
absurditie
of
his
deuise
.
For
be
it
that
I
graunt
,
Hosius
&
Euans
doe
not
)
that
rayling
is
the
roote
,
and
that
that
roote
bringeth
foorth
Rebellion
,
the
trunke
or
stocke
:
and
Rebellion
,
bloudshed
the
braunches
,
(
which
haply
it
may
do
:
)
yet
,
howe
can
such
braunches
bring
forth
for
leaues
,
lyes
in
Religion
:
whiche
syth
it
is
not
consequent
,
his
Klimax
is
there
broken
,
and
fayleth
:
and
entreth
into
an
absurditie
,
or
non
sequitur
.
But
this
thing
is
proper
to
that
sorte
of
writers
:
bycause
they
stande
vpon
a
wrong
ground
or
principle
,
as
both
Hosius
and
Staphilus
do
:
persuading
the
people
,
that
vntil
these
.40
.
yeares
,
there
was
no
question
,
but
silence
of
Religion
.
Hosius
speaketh
thus
:
Before
these
.40
.
yeares
last
past
,
1.
suche
was
the
state
of
the
whole
world
,
so
far
as
Christian
fayth
toke
anye
force
,
that
the
sentence
which
we
reade
in
Genesis
,
myght
well
,
be
reported
of
it
.
It
was
a
land
of
one
lippe
.
The
which
thing
they
ymagine
(
as
truth
shall
in
the
ende
of
this
boke
declare
,
the
contrarye
to
haue
bene
thoroweout
euery
seculum
or
age
)
onely
bycause
they
would
bring
Luther
into
hatred
with
al
men
,
(
which
is
true
peace
)
in
the
knowledge
of
God
,
through
our
Lord
Iesus
Christ
.
But
such
a
continuall
or
vniuersall
consent
as
they
surmize
,
was
neuer
.
I
excepte
dreaming
Endymion
with
his
like
,
and
the
dayes
of
the
generall
Apostasie
,
wherof
Paule
speaketh
,
wherein
the
end
being
proper
and
agreing
to
our
infirmitie
(
being
a
departing
from
God
)
concorde
therin
may
soone
be
had
.
As
in
the
dayes
of
Noah
it
was
,
when
as
the
olde
worlde
agréed
in
wickednesse
,
sauing
poore
Noah
and
his
small
familie
:
our
sauiour
Christ
,
and
after
him
,
the
estate
of
the
primitiue
Church
,
thou
wouldest
conclude
,
that
euen
the
very
Church
was
not
of
one
lippe
.
And
not
to
remembre
the
time
of
the
Apostles
Nouiceship
vnder
Christ
:
Consider
Paule
his
encountring
with
Peter
,
in
a
matter
of
no
small
wayght
,
which
doth
testifie
,
that
as
the
elect
children
of
God
did
increase
,
by
the
vse
of
the
worde
in
knowledge
,
so
they
disagréed
in
opinion
the
one
from
the
other
:
as
eche
abounded
in
vnderstanding
aboue
other
:
yea
,
and
if
thou
wilte
enter
further
into
this
matter
,
thou
shalt
sée
the
like
from
time
to
time
:
to
wéete
betwéene
the
East
and
Weast
Churches
.
Also
aboute
Anno.
200.
betwene
Irenaeus
and
Pope
Victor
,
and
so
forth
on
,
the
déeper
thou
drawest
,
thou
findest
the
more
.
And
all
(
though
in
loue
)
for
Religion
.
So
that
,
partely
bycause
of
such
discord
betwene
the
religious
and
godly
Byshops
:
and
partly
,
for
the
varietie
of
Heretiques
calling
themselues
Christians
:
Iewes
&
Ethniques
(
as
Clemens
sayth
)
defamed
Christian
religion
:
saying
it
was
not
of
God
.
Which
thing
to
be
otherwise
in
any
congregation
,
it
remayning
the
Church
of
God
,
were
great
maruell
:
for
that
the
holy
spirit
of
God
,
the
very
light
and
kindler
of
their
heartes
,
the
increaser
of
knowledge
,
and
mayntayner
of
prophecying
,
interpretation
,
&
questioning
vpon
the
Scripture
,
is
not
quenched
,
but
kindled
:
and
on
the
growing
hande
.
Wherefore
Hosius
in
saying
,
that
their
Church
agréed
&
was
of
one
lippe
,
doth
openly
confesse
,
that
to
be
in
it
,
was
not
to
be
in
Christes
Church
,
as
before
is
manifest
.
Christes
Church
and
theirs
are
twayne
.
The
cause
of
which
vniuersall
quietnesse
in
their
Church
,
must
be
,
want
of
interpretation
,
that
bréedeth
argument
,
which
commeth
of
the
want
of
knowledge
:
which
procéedeth
of
the
lacke
of
the
spirit
of
God
,
who
is
the
very
light
of
our
heartes
.
This
onely
,
the
Israelites
haue
in
Gozan
a
corner
of
Egypt
:
and
walke
,
and
stirre
vp
and
downe
in
the
same
.
The
whole
countrey
of
the
Egyptians
besydes
,
for
wante
of
lyght
,
walke
not
,
but
sytte
quietly
in
their
chaires
,
not
without
feare
.
Luther
brake
:
namely
,
their
dreaming
sléepe
,
wherin
the
wealth
of
the
world
,
and
ignorance
of
God
lullied
them
,
and
not
the
concorde
of
truth
and
knowledge
of
God
.
Wherefore
they
are
much
to
be
blamed
,
that
so
arrogantely
dare
defame
so
worthy
an
instrument
of
Gods
glory
,
as
to
make
him
authour
of
Heretiques
.
And
thou
,
gentle
reader
(
let
me
be
bolde
to
tell
thée
the
playne
truth
)
if
that
thou
wilt
credite
them
,
art
not
faultlesse
:
for
that
it
is
not
matter
,
but
affection
,
that
so
subdueth
thy
reason
.
From
which
thou
seuerest
thy selfe
the
further
,
the
néerer
that
thou
approchest
to
consente
with
them
,
who
haue
not
determined
among
themselues
to
ioyne
in
concord
.
And
certaynly
if
folie
cause
thee
of
those
dysagreing
opinions
,
to
fantasie
any
one
,
let
the
other
contrary
to
it
call
thee
backe
.
If
the
deuise
of
the
betrayer
Euans
,
who
sayth
that
lust
is
the
roote
of
Heresie
,
like
thée
,
let
Hosius
&
Shacklock
cause
it
mislike
thée
,
who
saye
the
contrary
.
If
that
rayling
M.
Shacklocks
roote
please
thée
,
let
Euans
and
Hosius
alter
thée
.
Finallye
,
be
not
pleased
in
them
:
for
that
,
they
are
not
pleased
among
themselues
:
as
their
sundry
deuises
contrary
to
eche
others
,
declare
.
15.
Cap.
1.
If
not
other
,
yet
S.
Augustine
Byshop
of
Hippon
,
ought
to
be
the
Methode
teacher
to
him
,
that
will
perfectly
entreate
of
the
Church
malignante
.
Who
considering
that
euer
sithens
,
that
God
by
Adams
creation
,
had
manifested
his
Churche
among
earthly
creatures
,
the
Diuel
also
(
hauing
no
Church
of
his
own
creation
)
did
peruert
so
in
the
beginning
Gods
creature
,
as
euer
sithens
,
thoroweout
all
ages
,
his
Chappell
hath
ietted
chéeke
by
chéeke
,
and
yet
doth
with
the
same
:
rayseth
the
building
of
that
Church
at
Cain
,
who
was
in
the
first
beginning
of
the
worlde
,
and
so
procéedeth
on
vntyll
this
time
.
Wherefore
,
I
thinke
it
labour
worth
,
that
I
(
meaning
to
display
the
heretical
church
in
our
dayes
)
beginne
onely
at
those
,
that
in
Christes
time
,
and
afterwarde
in
the
Apostles
,
did
first
séeke
the
ouerthrowe
of
the
Church
.
As
at
such
whome
the
Diuel
in
that
time
first
planted
for
roote
,
euen
as
Irenaeus
and
Tertullian
haue
done
,
vpon
the
like
Theame
or
matter
.
So
that
thou
,
hauing
the
roote
and
ofspring
of
the
olde
Heretiques
,
mayst
thereby
,
better
knowe
their
posteritie
in
our
dayes
.
In
which
déede
I
shall
both
auoyd
the
vice
Kakozelon
.
1.
euyll
affection
,
that
hath
ledde
those
men
besides
all
iudgement
,
to
ayme
their
force
at
speciall
persons
,
and
deserue
of
thée
(
gentle
Reader
)
thy
further
pacient
passage
herein
with
credite
:
Hosius
,
who
saith
that
Couetousnesse
is
the
rote
or
cause
of
departing
from
the
Church
.
Wherein
,
if
I
,
as
satisfied
should
staye
,
thou
mightest
iustely
thinke
,
that
I
lefte
out
in
the
raysing
of
this
scite
,
one
of
the
principalles
,
whereon
the
malignant
Church
stayeth
,
who
is
built
vpon
selfe
loue
,
which
is
directe
contrary
to
charitie
,
whereon
Christes
Church
is
set
:
and
therefore
is
roote
or
cause
of
another
effecte
or
braunch
,
namely
Ambition
,
which
is
an
inordinate
desire
of
honour
vndeserued
,
sought
onely
,
for
a
mans
owne
sake
,
and
not
for
Gods
glory
.
But
bicause
that
Couetousnesse
and
Ambition
,
are
rather
by
ymagination
to
be
vnderstode
of
the
learned
,
than
by
viewe
of
the
simple
(
who
are
to
bée
satisfied
)
apperceyued
,
as
especially
,
for
the
truth
&
modestie
afore
spoken
of
,
I
must
in
the
roote
,
for
Ambition
set
Simon
Magus
:
for
Couetousnesse
,
Iudas
.
Iudas
Iscariot
,
that
traytoure
,
was
sonne
of
one
Simon
,
as
S.
Iohns
Gospell
witnesseth
.
But
whether
,
he
was
called
Iscariot
,
eyther
of
the
tribe
of
Isachar
,
or
of
the
towne
,
where
he
was
borne
,
or
else
of
the
treason
,
it
doth
not
well
appeare
.
And
no
lesse
vncertayne
,
is
the
truth
,
of
his
maner
of
liuing
,
and
condition
,
before
his
calling
,
Apostleship
,
and
number
of
the
twelue
.
The
which
was
,
the
chiefest
,
and
néerest
office
,
among
those
that
were
with
Christ
:
and
were
to
be
accepted
as
his
deare
friends
,
dayly
taught
and
trayned
vp
vnder
Christes
owne
hand
,
in
the
knowledge
of
the
true
doctrine
of
the
kingdome
of
God
:
and
heartened
by
the
dayly
sight
and
vse
of
our
Sauiors
miracles
,
to
worke
the
like
,
by
the
power
of
his
worde
:
as
well
in
the
dayes
of
the
same
our
Sauiors
presence
and
abode
among
them
:
as
also
after
his
departure
from
them
,
&
ascention
to
his
father
.
The
which
companie
of
the
Apostles
,
is
of
more
estimation
:
bycause
that
the
number
is
not
onely
smal
,
but
also
for
that
they
therof
,
are
chosen
,
and
speciall
persones
.
And
as
touching
Iudas
him selfe
(
being
of
that
company
as
is
sayd
,
one
)
his
estimation
was
(
by
the
meanes
of
his
office
)
equall
with
theirs
.
And
in
regarde
of
his
stewardship
(
for
he
was
Treasurer
of
the
Lordes
temporall
thinges
)
I
gesse
,
Iudas
,
by
the
same
his
spirituall
and
temporall
charge
had
,
he
hauing
by
experience
tried
the
trauayles
and
paynefulnesse
,
of
his
spirituall
office
,
to
fall
out
much
otherwise
,
than
his
expectation
of
the
earthly
,
sensuall
kingdome
,
that
he
&
the
Iewes
dreamed
to
obtaine
,
by
the
Messias
comming
,
was
:
Iudas
,
by
betraying
Christ
for
thirty
Pens
,
ouerthrewe
the
Church
,
striking
the
shephearde
,
brake
the
folde
,
and
chased
the
flocke
:
euen
so
,
euer
sithens
our
Sauiors
time
,
haue
Heretiques
for
the
like
cause
,
dealte
with
the
Church
,
after
the
same
sorte
:
like
as
Iudas
in
his
déede
towards
Christ
,
did
in
him
our
head
foreshew
,
what
we
ought
to
looke
for
,
towards
his
members
.
The
Church
was
then
,
and
so
sithens
ouerthrowen
,
by
,
Quid
vultis
mihi
dare
,
&
tradam
illum
vobis
?
What
wil
you
giue
me
,
and
I
wil
deliuer
him
to
you
?
And
he
agréeth
with
Simon
,
in
that
,
they
were
both
,
Simon
Magus
Irenaeus
li.
1.
cap.
20.
Epiphanius
li.
1.
to
.
2.
c.
21
gréedily
giuen
to
gayne
:
onely
differing
from
him
,
in
that
,
Simon
was
striken
with
ambition
of
knowledge
,
and
of
doing
miracles
,
whereby
he
thought
to
clime
to
the
reuerence
and
honor
of
a
God
:
the
other
contented
with
a
temporall
dignitie
.
Simon
puffed
vp
by
science
,
is
the
example
or
forme
of
such
,
as
chalenge
to
themselues
muche
learning
:
ambiciously
coueting
to
be
aduaunced
vnto
godly
honour
,
arrogate
the
authoritie
of
yoking
religion
and
superstition
togither
:
framing
one
sect
,
more
monstrous
than
all
.
For
being
borne
in
the
towne
(
as
Iustinus
saith
)
called
Triton
,
Eusebius
sayth
,
Gitton
,
in
the
countreye
of
Samaria
,
was
seasoned
with
that
madde
medley
of
hys
Nation
,
being
a
mixture
of
the
Persians
Ethnisme
,
brought
from
Chus
:
and
of
the
religion
of
the
Iewes
proper
people
of
Samaria
,
(
as
Iosephus
declareth
)
he
growing
in
yeares
,
increased
both
in
vnderstanding
,
and
practising
al
maner
of
Philosophie
and
Artes
,
subtile
in
Logique
,
and
in
Rethorique
mighty
.
Whereby
he
deserued
the
name
of
Magus
.
But
at
laste
by
meanes
of
Philip
the
Deacon
,
who
by
Saules
persecution
,
was
driuen
into
Samaria
,
Christian
,
and
was
baptized
,
the
rather
,
for
that
the
miracles
wrought
by
the
same
Philip
,
and
the
Apostles
,
Peter
and
Iohn
,
enticed
him
thereto
,
supposing
the
same
to
be
done
by
Magique
,
as
yet
,
by
him
not
learned
,
offred
money
for
the
spirit
of
grace
:
to
the
intent
that
he
might
mayntayne
thereby
his
name
and
estimation
,
which
he
before
their
comming
had
.
For
small
and
great
had
him
in
much
reuerence
,
naming
him
the
power
of
God
which
is
mighty
.
But
when
as
he
perceyued
that
hys
decayed
,
and
Iesus
name
began
to
be
renowmed
,
and
the
Apostles
,
the
workers
and
instruments
of
our
Sauiours
glory
,
began
to
be
receyued
.
Also
,
that
neyther
by
grace
he
coulde
obtayne
,
2.1
.
lib.
c.
21.
nor
for
price
bye
the
same
power
of
working
miracles
:
paste
all
hope
of
further
thriuing
there
,
practiseth
pollicie
,
to
apply
the
Euangelicall
doctrine
of
our
Lord
Iesus
Christ
(
wherin
he
was
a
Nouice
)
and
of
mans
saluation
,
to
his
purpose
:
but
not
without
discretion
.
For
he
that
before
among
the
Samaritans
called
himself
God
,
now
among
the
Iewes
calleth
himself
the
Sonne
:
and
among
the
Gentiles
,
the
holy
Spirite
.
With
whiche
deuice
this
Pilgrime
passeth
(
daunted
by
Peter
)
thence
:
as
out
of
daunger
of
shot
to
Rome
,
where
in
shorte
time
he
attayned
,
Religious
Romanes
consecrated
an
Image
with
this
inscription
,
Simoni
Deo
sancto
,
Simon
the
holy
God
.
In
all
this
ruffe
,
it
happened
(
as
Nicephorus
sayth
)
that
Peter
came
to
Rome
,
wher
this
Runagate
settling
himselfe
to
stande
to
his
tackle
,
2.
c.
36.
determined
to
play
the
prety
man
,
gaged
the
fielde
,
and
gaue
his
gloue
to
the
Apostle
,
contending
by
miracles
and
other
his
skill
with
him
for
godly
honor
and
reuerence
.
And
this
is
he
that
before
all
other
,
soughte
by
Heresie
,
to
stayne
the
true
religion
of
Iesus
Christ
,
Iudas
:
as
both
destroyers
of
the
common
wealth
of
the
Churche
,
peruerters
of
gods
order
,
and
breeders
of
the
wicked
tree
as
Ireneus
sayth
:
Ex
eo
omnes
substiterunt
Hereses
,
that
all
Heresies
are
grounded
on
him
.
Thence
commeth
Menander
,
thence
commeth
Valentine
,
Elimas
,
Manes
,
Tatian
,
Donatus
,
Montanus
,
Pelagius
,
Marcion
,
Carpocrates
,
with
the
rest
in
this
Treatise
to
be
spoken
of
,
and
an
infinite
number
ouerpassed
:
some
holding
Heresies
of
one
man
,
some
composed
by
manie
.
This
is
the
Bore
,
these
are
the
Foxes
,
that
to
their
power
destroy
the
Lordes
vineyarde
,
&
make
hauocke
both
of
soyle
and
soules
.
He
is
the
roote
,
these
are
stock
and
trunck
to
the
same
.
Before
the
dayes
of
their
father
the
Sorcerer
,
the
Church
was
a
people
not
of
one
lippe
,
but
heart
,
as
S.
Luke
testifieth
,
2.
abyding
in
the
sincere
truth
and
obedience
of
Christes
Gospell
onely
▪
Then
factions
were
not
knowen
,
scismes
not
practized
,
lies
and
Heresies
not
embraced
,
defended
or
out
faced
.
Then
the
will
of
man
not
esteemed
,
and
Gods
neglected
.
This
vnhappy
man
hath
begonne
all
.
This
body
of
Heretiques
,
hath
continued
the
same
hitherto
.
But
for
as
much
,
as
the
Church
in
those
dayes
,
was
stored
with
valiant
souldiours
,
in
the
vaward
,
&
in
the
front
,
sworde
of
truth
,
they
little
preuayled
.
For
as
Peter
agaynst
Simon
,
so
Irenaeus
,
Clemens
,
Epiphanius
,
Augustinus
(
euery
one
in
his
time
)
agaynst
the
reste
,
haue
lefte
learned
Volumes
,
monumentes
of
their
triumphes
.
The
which
thing
,
the
subtile
Serpent
apperceyuing
,
durst
not
afterward
,
openly
assayle
the
Church
,
with
proclaymed
warre
:
an
Aungell
of
light
,
vnder
colour
of
deuotion
,
thorowe
hipocrisie
entred
the
same
.
As
Dame
Artemisia
Quéene
of
Caria
did
Latmù
:
who
minding
to
get
the
same
Citie
(
layd
in
embush
)
hir
army
vnder
the
couert
,
nigh
therto
.
She
hir self
,
accompanied
with
Maydens
,
Women
&
Eunuches
,
with
all
kinde
of
minstrelsie
(
as
Pipes
,
Tabers
,
Timbrels
,
&
such
like
)
openly
,
in
the
face
of
the
Citie
,
entred
the
Wood
dedicated
to
Berecinthia
,
the
mother
of
the
Goddesse
,
Latinians
(
desirous
to
sée
hir
new
kinde
of
seruing
the
Goddesse
)
deceyued
,
yssued
out
.
The
fencelesse
citie
and
carelesse
people
,
were
by
the
lurking
armie
,
taken
.
So
that
vnder
countenance
and
cloke
of
religion
,
Artemisia
atchieued
the
victorie
,
which
by
all
likelyhode
,
in
open
war
,
she
might
haue
myssed
.
After
the
like
maner
,
the
enimie
hath
behaued
himselfe
:
For
he
did
sette
aside
,
the
vse
of
the
olde
Heretiques
his
,
vowed
souldiours
,
odible
to
the
Church
through
all
ages
,
the
bare
names
of
whome
,
were
a
sufficient
All
Arme
for
Christs
Knights
,
to
take
speare
and
shield
in
hand
:
Artemisia
&
her
rout
)
deceyued
the
world
,
&
possessed
their
heartes
and
consciences
(
which
should
be
the
seate
and
citie
of
God
)
vnder
the
name
of
Gods
seruice
and
deuotion
,
in
déede
,
with
Heresie
.
It
sprang
in
Samaria
,
and
flowed
into
Palestine
,
but
is
at
Rome
,
gathered
togither
into
one
lake
,
more
perillous
and
noisom
,
than
Asphaltis
.
But
to
speake
of
the
stocke
,
or
body
of
this
our
trée
,
occasion
requireth
:
for
thou
parhaps
mayst
muse
,
why
I
place
Gratian
with
his
brother
Peter
Lombard
ther
,
they
being
so
long
,
after
Simon
Magus
his
dayes
.
Forsoth
,
that
thou
mayst
know
,
that
although
the
Church
had
gotten
for
a
while
,
an
honorable
peace
,
and
valiant
conqueste
(
as
I
before
declared
)
yet
notwithstanding
,
the
Diuell
,
that
neuer
ceassed
to
prophane
the
Church
of
Christ
,
with
Heresies
,
deuising
to
build
his
Babilon
,
in
the
Church
,
by
hipocrisie
,
stirred
these
two
persons
,
brethren
,
to
followe
the
maner
of
the
olde
Heretiques
.
Who
alwayes
séeking
,
to
haue
a
cloke
for
their
follie
,
Apocrypha
,
or
faythlesse
writtes
of
mens
deuise
,
to
bolster
and
face
out
the
same
:
the
which
they
paynted
out
with
certayne
glorious
titles
:
as
,
the
Gospell
of
the
Hebrewes
,
the
Gospell
of
Eue
,
the
Gospell
of
Philip
,
the
Gospel
of
Nicodemus
,
the
Gospel
of
perfection
,
the
Questions
of
our
Lady
,
the
more
&
the
lesse
,
the
Reuelation
of
Adam
,
the
stocke
of
our
Lady
,
&c.
Of
which
sort
Marcion
his
schollers
,
had
an
innumerable
many
.
These
thei
vsed
to
set
out
,
with
such
faire
titles
,
not
only
to
the
ende
aforesayde
,
but
also
that
they
mighte
sequester
the
simple
soules
,
from
the
certayne
sure
and
liuely
worde
of
God
.
3.
tom
.
1.
c.
46.
Euseb.
histo.
lib.
4.
ca.
28.
A
mark
of
Heretiques
.
For
so
also
Tatian
,
not
pleased
with
the
foure
Canonicall
Euangelists
,
composed
out
thereof
his
Diatesseron
as
a
Quintessence
of
the
same
,
whereby
they
are
surely
conuinced
to
be
Heretiques
,
that
choose
to
defende
their
cause
,
or
edifie
themselues
with
any
tradition
or
doctrine
of
men
.
For
the
true
marke
of
the
Churche
,
is
the
open
and
onely
vse
of
the
worde
,
only
wherevnto
they
haue
recourse
in
the
time
of
néede
,
for
their
owne
succour
and
tryal
of
other
.
But
the
Church
of
Rome
,
hauing
gotten
greate
possessions
and
wealth
,
as
well
by
the
Donation
of
Constantine
,
(
so
claime
they
it
for
themselues
)
about
Anno.
320.
as
of
one
Lucinia
,
Polidorus
noteth
)
hauing
long
before
that
,
begonne
to
pranke
hir self
vp
in
hir
ceremonies
,
which
yet
,
were
but
as
ragged
cloutes
:
then
as
richlier
marted
,
did
aboue
all
modesty
and
simplenesse
of
the
Gospell
,
attire
hirself
with
the
vayne
pomp
and
outragious
preciousnesse
of
Iew
&
Gentile
,
to
whome
she
is
not
inferior
.
And
being
thus
set
a
loft
,
forgetting
the
breade
and
water
of
affliction
,
wherein
her
heart
remained
chast
and
true
in
loue
to
Christ
hir
spouse
,
followed
the
steppes
of
Simon
,
of
Iudas
and
al
other
Heretiques
:
forsoke
the
paynes
of
the
Crosse
,
for
pleasure
of
the
world
,
and
honor
of
the
same
:
and
hath
thenceforth
begon
(
for
after
pride
followeth
Leacherie
)
to
make
hirself
common
to
the
deuice
of
all
men
.
The
which
chiefly
she
accomplished
,
4.
c.
6.
when
the
charters
thereof
were
drawen
out
by
the
same
Gratian
,
a
Monke
of
Bononie
,
Anno.
1120.
or
thereabout
,
who
collected
the
decrées
of
men
(
before
his
dayes
little
or
nothing
estéemed
)
and
Peter
Lombarde
his
brother
,
who
deuised
the
schole
Diuinitie
about
.xx.
yeares
after
.
For
when
as
the
youth
beganne
whollye
to
studye
the
decréed
lawes
of
Rome
,
Peter
Lombard
,
moued
with
th
emulation
therof
,
deuised
the
schole
Diuinitie
:
lest
his
brother
shuld
in
honor
of
that
trauayle
,
ouer
runne
him
,
whome
in
honour
of
birth
he
had
ouertaken
.
Whose
base
progenie
I
willingly
ouerpasse
.
But
surely
it
séemeth
,
that
Peter
Lombards
trauayle
was
nothing
so
estéemed
,
as
Gratians
was
:
which
doth
most
of
all
establish
the
Pope
,
defende
him
,
&
make
for
his
purpose
.
As
a
thing
wherin
they
are
iudged
by
themselues
.
And
little
Diuinitie
would
serue
them
,
yea
,
although
it
were
very
homely
.
Lombarde
,
as
in
some
poyntes
here
after
mencioned
,
they
already
haue
,
but
also
haue
vtterlye
forgotten
the
name
of
Diuinitie
.
If
the
successours
of
Lombarde
had
as
seuerely
followed
him
,
as
Gratians
ympes
did
their
captayne
,
their
schole
would
haue
bene
cleaner
from
error
,
than
it
is
,
euen
as
now
the
Popes
consistories
abound
with
wickednesse
.
In
the
naming
of
Lombarde
and
Gratian
,
I
hope
(
gentle
Reader
)
thou
art
not
so
grosse
,
as
to
thinke
that
I
meane
their
persones
,
but
volumes
and
doctrines
.
10.
c.
Certum
:
Et
Doctores
ibidem
.
And
when
I
speake
of
the
Decrées
,
which
otherwise
are
called
Cannons
,
I
meane
a
Law
of
so
soueraigne
price
to
the
Popistes
,
as
that
,
that
they
count
hym
an
Heretique
,
that
knoweth
not
the
same
.
And
the
breaker
therof
(
dicitur
blasphemare
Spiritum
sanctum
)
is
sayd
to
blaspheme
the
holy
Ghost
.
And
vnder
the
name
of
the
Cannons
,
I
comprise
Decretall
Epistles
,
Sextes
,
Clementines
,
Extrauagantes
,
&c.
and
suche
like
.
The
whiche
Decretall
Epistles
,
19.
c.
in
Canonicis
.
are
estéemed
Canonicall
Scripture
,
although
Christ
&
his
Apostles
neuer
spake
the
same
.
But
euen
as
the
stock
or
Trunck
of
the
trée
,
continueth
and
coupleth
the
vpper
parte
and
Roote
togither
:
Rome
,
by
those
two
doctrines
and
glosses
on
the
same
,
as
in
passage
thorowe
this
boke
,
thou
shalt
in
parte
apperceyue
.
If
once
it
please
God
to
hewe
this
stocke
away
,
the
whole
trée
beside
would
decay
and
perish
.
If
in
their
Consistories
they
rule
any
case
ouer
,
be
it
for
life
or
death
,
for
truth
or
iudgement
,
it
must
be
(
as
they
cry
)
the
law
,
the
law
,
which
is
onely
in
déede
the
Cannone
lawe
.
If
they
persuade
any
man
to
come
to
their
Churche
,
they
deale
as
Cardinall
Iulian
did
with
Procopius
and
the
other
Embassadours
of
Bohemia
,
persuading
to
giue
no
lesse
credit
to
the
Councels
&
Decrees
,
than
to
the
Gospell
.
If
they
determine
any
thing
in
their
Councels
,
it
must
be
fyrst
concluded
on
,
by
the
Canonistes
and
Sententiaries
:
althoughe
this
latter
name
is
almoste
worne
away
,
and
eaten
out
,
with
the
Thomistes
,
Occamistes
,
and
such
like
.
Wherefore
sith
it
is
euident
,
that
their
Councels
and
Consistories
are
onely
thus
gouerned
,
&
al
men
persuaded
to
credite
mans
lawe
and
order
,
and
not
onely
Gods
worde
and
truth
:
sith
in
their
doings
they
fashion
themselues
to
the
conformity
of
mans
decrées
:
syth
they
obtrude
and
thrust
into
the
conscience
of
all
men
,
reuerence
and
religion
of
mans
authority
,
and
not
of
Iesus
Christ
our
onely
Prophete
:
that
they
followe
the
steppes
of
the
olde
Heretiques
,
and
pollicie
of
the
Diuell
in
them
:
thereby
to
sequester
the
soules
of
men
from
God
(
as
is
beforesayde
)
vnder
the
title
of
Councels
and
Fathers
.
Vndoubtedly
(
gentle
Reader
,
)
it
differeth
not
whether
we
haue
any
of
the
Apocrypha
writings
aforesayde
,
Canons
and
Sentences
of
Lombarde
.
For
as
the
common
saying
is
:
In
neyther
barrell
is
the
better
Herring
.
The
Apocrypha
writings
teach
errors
:
the
Canons
&
Sentences
doe
so
:
as
before
this
boke
ende
,
thou
shalte
confesse
.
The
Apocrypha
serue
to
entice
men
from
the
onely
worde
of
God
:
the
Canons
and
Sentences
do
so
:
For
who
hath
not
in
times
past
bene
counted
an
Heretique
,
for
reading
of
Scripture
.
The
Apocrypha
are
contrary
to
their selues
,
variable
,
foolishe
,
and
not
to
edification
:
the
Canons
and
Sentences
are
also
such
.
And
least
I
should
séeme
a
defamer
,
beholde
,
I
yelde
thée
here
certayne
errors
and
contrarieties
out
of
the
Decrees
or
Canons
.
Error
.
DIst
.
13.
Parag.
1.
Gratian
sayth
,
that
if
a
man
be
set
in
the
brakes
of
.ij.
euyls
,
he
may
choose
,
&
do
the
lesser
.
By
which
doctrine
Origene
his
fall
is
allowed
:
who
being
commaunded
eyther
to
offer
his
body
to
the
lust
of
a
Verlet
,
or
else
to
burne
incense
before
an
Idoll
,
did
commit
the
latter
,
for
auoyding
of
the
fyrste
:
which
were
a
doctrine
more
licentious
,
than
any
of
the
Cynicks
.
Error
.
QVest
.
16.
Paragr.
3.
Potest
etiam
alter
.
Post
.
c.
Dilectio
.
Gratian
there
talking
of
prescription
,
sayth
to
this
sense
:
That
when
a
man
doth
purchas
a
chattell
reall
,
or
any
other
goods
,
moueable
or
vnmoueable
,
and
at
the
time
of
purchasing
thereof
,
suppose
the
same
by
lawfull
title
conueyed
to
him
,
the
which
notwithstanding
afterwards
,
he
vnderstandeth
&
beleueth
to
be
otherwise
:
may
,
for
all
that
iuste
information
of
his
conscience
,
procede
forth
on
in
his
possession
and
title
,
vnto
time
prescriptible
:
which
is
a
doctrine
contrary
to
all
reason
and
conscience
.
Error
and
Follie.
2.
QVest
.
Sepe
contingit
.
Where
he
sayth
,
that
if
theft
be
committed
or
done
in
a
monasterie
,
the
doer
wherof
is
vnknowen
:
the
purgation
must
be
done
in
this
sorte
:
that
at
Masse
all
must
communicate
vnder
this
obtestation
:
the
body
of
our
Lorde
be
this
day
in
triall
agaynst
thee
.
Oh
abuse
and
tempting
of
God
.
I
could
recite
false
allegation
of
Scripture
:
and
horrible
exposition
of
the
same
.
False
fathering
on
the
fathers
.
Which
thinges
I
omit
,
vntill
my
next
labours
.
&c.
bycause
my
purpose
is
to
be
only
summarie
and
briefe
at
this
time
.
Contrarieties
.
DIst
.
4.
C.
Statuimus
,
cum
duobus
sequent
.
There
Gratian
entreating
of
Fast
in
Lent
,
doth
say
,
that
the
cleargy
ought
to
beginne
the
same
,
straight
vpon
Sexagesima
,
according
to
the
ordinaunce
of
the
Elders
.
Contrary
thereto
is
the
Custome
.
And
yet
the
Cleargy
is
not
sayd
to
sinne
,
as
appeareth
in
the
same
Dist.
Paragr.
vlt.
Distinct.
23.
c.
In
nomine
.
Nicholas
the
Pope
ordayned
by
that
Decrée
,
that
the
Popes
holinesse
,
should
be
chosen
not
onely
by
the
Cardinalles
,
but
also
by
other
religious
Clearkes
.
But
contrary
to
it
,
the
same
election
is
onely
done
by
the
Cardinals
:
as
appeareth
Tit.
de
elect
.
per
totum
.
&c.
Vbi
periculum
Dist.
63.
c.
Obeuntibus
.
Pope
Innocent
did
appoynt
in
a
Councell
holden
at
Rome
,
that
Byshops
shoulde
be
chosen
,
not
only
by
the
Chanons
of
the
mother
church
,
but
also
by
other
religious
Clearkes
:
but
nowe
contrary
to
the
same
,
the
Popes
reserue
the
prouision
of
the
dignities
:
as
of
Byshops
,
Archbyshops
,
Patriarches
,
Abbots
,
and
such
like
,
to
himselfe
.
The
age
of
persons
that
receyue
orders
now
a
dayes
in
the
Popes
Church
,
althoughe
it
be
done
according
to
the
will
of
the
title
,
De
aetate
&
qualitate
ordinandorum
in
Clement
,
yet
is
contrary
to
the
.77
.
&
.78
.
Dist.
Let
this
as
touching
the
Chanons
,
suffise
,
for
briefenesse
sake
,
whiche
I
in
this
behalfe
busily
endeuour
.
Is
this
the
boke
that
we
must
beleue
as
the
Gospel
?
Be
these
the
mates
to
Canonicall
Scriptures
?
Is
not
this
to
be
repugned
that
repugneth
it selfe
?
Or
is
it
to
be
estéemed
or
credited
,
19
c.
Sic
omnes
as
if
it
were
spoken
of
Peters
owne
mouth
?
As
they
for
their selues
craue
credite
?
Vndoubtedly
if
Peters
sermons
or
epistles
had
bene
as
various
and
contrary
,
as
Hereticall
,
and
hypocritical
:
as
lewde
and
licentious
,
as
the
contentes
of
these
Decrées
manifestly
are
,
the
fathers
would
neuer
haue
receyued
the
same
as
Canonicall
,
but
reconed
them
among
the
Apocrypha
.
And
yet
dare
the
Popistes
presume
to
count
them
Canonicall
,
and
of
as
greate
force
,
as
the
wordes
of
Peter
.
Peter
,
Paule
,
and
spirite
of
God
:
onely
to
the
intente
that
they
may
throng
in
after
,
and
wring
in
with
their
errors
,
supersticions
,
and
myssegouernement
.
To
this
end
hath
Gratian
bene
occupied
in
their
Church
.
To
this
ende
hath
before
him
,
the
Heretiques
deuisers
of
the
elder
Apocrypha
writings
,
ben
of
their
father
the
Diuell
vsed
.
Wherefore
he
is
their
Ape
or
sonne
,
that
can
so
handsomely
imitate
and
folow
them
.
Therefore
I
pray
thée
gentle
Reader
,
let
him
attayne
to
equall
honour
with
the
rest
of
that
preasse
.
And
as
for
Peter
his
brother
,
authour
of
the
foure
bokes
of
the
sentences
:
and
therfore
commonly
called
by
the
name
of
Master
of
Sentences
,
he
hath
many
faultes
,
as
they
themselues
confesse
,
and
haue
condemned
at
Paris
.
To
wéete
,
in
his
firste
boke
4.
In
the
second
as
many
:
and
.3
.
in
the
third
:
but
in
the
fourth
.15
.
Which
in
all
make
.26
.
What
they
are
,
I
ouerpasse
:
bycause
there
is
none
that
is
studious
,
but
knoweth
the
same
.
And
surely
howe
bad
so
euer
Peter
Lombarde
his
Diuinitie
is
(
as
it
is
bad
inough
in
many
places
more
)
yet
it
is
much
beter
than
the
fruite
of
Gratians
trauayle
:
for
that
it
preacheth
Iustification
in
Iesus
Christ
,
by
faith
and
obedience
to
the
Gospel
.
So
that
it
is
no
maruell
,
that
in
iudgements
and
opinions
of
the
Popistes
among
themselues
,
in
Councels
general
,
in
writings
,
volumes
&
scholes
,
they
are
so
deuided
and
at
square
:
for
those
braunches
must
brawle
,
that
borne
are
vpon
such
a
brawling
body
.
If
M.
Stapleton
hath
reason
or
authoritie
to
saye
,
that
a
Calfe
signifieth
Luther
,
I
do
(
better
)
say
that
this
monster
in
the
scutchion
of
this
trée
doth
signifie
Gratian
and
Lombardes
works
,
persons
,
and
Hell
hound
harmonte
.
Of
whiche
monster
before
I
doe
speake
.
In
these
foure
lines
I
aunswere
Staphilus
,
that
hys
Calfe
signified
their
Calues
of
Rome
.
Peter
Lombarde
came
to
the
pride
of
his
estimation
20.
yeares
after
his
brother
Gratian
:
who
(
as
before
I
sayd
)
was
in
his
ruffe
Anno.
1120.
The
which
two
twenties
put
together
,
make
.1140
.
In
the
meane
season
,
that
these
two
men
thus
flourished
with
their
works
,
there
happened
to
be
borne
in
the
Countrey
of
Albania
,
Anno
.
1126.
of
a
base
woman
,
thys
monster
:
the
which
is
a
man
childe
,
and
a
dogs
whelpe
,
wholly
furnished
with
all
their
members
growing
togither
by
their
backes
,
whose
faces
stande
cleane
contrary
wayes
.
The
application
whereof
I
will
not
stand
now
on
,
lest
I
should
séeme
enuious
agaynst
them
,
or
vayne
in
preaching
that
to
thée
,
which
thou
gentle
Reader
,
being
a
childe
and
scholler
,
brought
vp
in
Natures
schole
,
long
since
hast
learned
,
canst
confirme
by
experience
of
the
like
,
&
by
the
case
present
apply
.
Therfore
I
passe
from
this
that
thou
art
more
perfect
in
,
to
the
braunches
which
thine
expectation
and
attentiuenesse
do
iustly
call
for
.
Wherein
regarde
two
things
:
Heresies
,
of
their
auncestors
,
the
elder
Heretiques
,
&
of
their
owne
proper
deuising
.
Sacramentarie
Donatistes
.
331.
THe
Heresie
of
the
Donatistes
,
hath
had
two
speciall
maintayners
and
nourishers
of
the
same
,
called
by
the
name
of
Donatus
.
2.
con
.
Cresc
.
c.
1.
tom
.
7.
August
.
de
here
.
Hae.
69
to
.6
.
The
latter
,
had
to
syrname
A
casis
nigris
:
he
was
the
moste
contentious
and
sternest
in
this
cause
.
For
the
first
was
a
Numidian
,
as
the
same
authour
declareth
,
who
at
the
beginning
moued
this
contention
and
scisme
,
in
the
Church
at
Carthage
,
agaynst
Caecilianus
,
chosen
,
maugre
his
will
,
Byshop
.
But
at
the
laste
,
this
enuious
and
ambitious
quarrell
,
turned
to
an
Heresie
,
(
for
commonly
such
broyles
are
not
without
part
takings
)
and
to
diuers
perillous
sectes
and
phanatical
factions
:
which
among
other
lores
(
for
they
had
not
one
onely
as
Augustine
noteth
)
taught
.
4.
c.
20
De
vnico
Baptism
.
c.
14.
contra
Petill.
liter
.
li.
1.
c.
1.2.3
.
That
a
good
Minister
consecrateth
and
maketh
a
good
and
profitable
Sacrament
,
and
an
euill
Minister
a
naughty
vnholy
Sacrament
,
and
vnprofitable
to
the
receyuer
.
All
which
happened
about
the
raignes
(
as
Hierom
noteth
)
of
Constant
and
Constantine
the
Emperours
,
to
wéete
,
Anno
Domini
.
331.
or
there
about
:
some
say
after
.
I
meane
not
,
that
it
so
then
began
,
as
that
nowe
it
should
be
ended
.
For
that
deuotion
,
which
hath
alwayes
receyued
the
erroures
of
euery
age
,
with
other
filthinesse
also
dronke
the
same
:
or
else
howe
coulde
Babylon
be
a
cage
of
foule
spirites
?
18.
And
doth
expressely
teache
it
,
to
those
that
will
viewe
and
marke
their
doctrine
,
if
but
lightly
.
For
Gratian
testifieth
in
the
Decrées
that
Pope
Gregorie
hath
written
to
all
Churches
in
the
kingdome
of
Italie
and
Dutche
lande
,
81.
c.
Si
qui
presbiteri
.
on
this
wise
.
Si
qui
Presbyteri
sunt
Diaconi
vel
Subdiaconi
,
qui
in
crimine
fornicationis
iaceant
,
Interdicimus
eis
,
ex
parte
Dei
omnipotentis
,
&
sancti
Petri
authoritate
,
Ecclesiae
introitum
,
vsque
dum
peniteant
&
emendent
.
Si
verò
in
peccato
suo
perseuerare
maluerint
:
nullus
vestrum
eorum
praesumat
audire
officium
:
quia
benedictio
eorum
vertetur
in
maledictionem
:
&
oratio
in
peccatum
.
&c.
The
which
to
interprete
,
meaneth
thus
.
If
any
Priest
,
Deacon
,
or
Subdeacon
,
doth
rest
in
fornication
,
we
on
the
behalfe
of
almighty
God
,
&
by
the
authoritie
of
Sainct
Peter
,
forbid
such
the
entrance
into
the
Church
,
vntill
they
repent
and
amende
.
But
if
contrarywise
they
had
rather
abide
in
this
their
sinne
,
then
,
loke
that
none
of
you
presume
to
heare
any
suche
mans
seruice
:
for
their
blessing
wil
turne
to
a
cursse
,
&
their
prayer
to
sinne
.
&c.
In
which
words
it
is
euident
,
howe
playnely
they
conclude
with
their
predecessours
Donatistes
,
persuading
as
the
other
Donatistes
doe
,
that
prayers
,
seruice
,
sacramentes
,
yea
and
blessings
,
which
in
their
owne
nature
be
otherwise
good
,
for
want
of
a
good
Minister
,
léese
not
onely
their
effecte
,
but
also
are
hurtfull
to
the
receyuer
.
The
reason
why
this
doctrine
of
the
Donatistes
,
is
of
the
olde
fathers
condemned
for
an
heresie
is
(
to
let
other
passe
)
Quia
spem
baptizādorum
auferunt
a
Domino
Deo
,
&
in
homine
ponendam
esse
persuadent
.
1.
c.
3.
Vnde
fit
omnino
,
vt
non
incerta
,
sed
prorsus
nulla
sit
salus
.
That
is
:
Bycause
they
take
away
the
hope
of
suche
as
are
baptized
,
from
the
Lorde
God
:
and
persuade
to
bestowe
the
same
vpon
man
.
Wherof
it
commeth
,
that
not
onely
our
saluation
is
vncertayne
,
but
also
none
at
all
.
48.
And
agayne
Augustine
in
another
place
sayth
,
Quid
enim
aliud
&
vos
,
quam
vestram
iusticiam
vultis
constituere
,
quando
non
dicitis
iustificari
,
nisi
eos
qui
a
vobis
potuerunt
baptizari
.
Which
interpreted
,
meaneth
:
And
what
else
doe
you
(
O
Donatists
)
but
aduaunce
your
owne
righteousnesse
:
when
as
you
saye
,
none
are
[
*
](A05202-e6260-b)
*
(
that
is
)
profited
by
the
sacrament
.
iustified
,
but
suche
as
haue
bene
baptized
of
you
.
The
olde
Donatistes
therefore
,
whiles
they
brag
themselues
,
to
be
onely
the
Church
,
and
therefore
holier
than
the
rest
(
for
that
was
the
only
cause
,
why
they
sayd
,
the
sacraments
were
better
with
them
)
aduaunce
themselues
,
&
saying
that
the
sacrament
worketh
with
them
bicause
they
are
of
the
Church
,
&
not
with
those
the
are
out
of
the
Churche
,
take
from
God
the
fayth
due
to
him
,
and
by
the
Sacramente
ought
to
be
applyed
to
him
,
are
therefore
Heretiques
.
And
the
Popistes
consequently
,
doing
the
like
,
are
also
such
.
Cain
)
to
pourge
themselues
,
will
happly
say
,
the
Donatistes
were
worthyly
condemned
for
heretiques
,
in
hauing
suche
opinion
of
their
Sacramentes
,
not
being
of
the
Church
.
Donatistes
.
For
it
is
all
one
,
whether
a
Catholique
or
a
Donatist
say
,
they
make
an
effectual
Sacrament
,
for
that
,
that
they
are
of
the
Church
.
And
such
saying
is
cleane
contrary
to
the
nature
and
institution
of
a
Sacrament
,
which
is
alwayes
holy
,
and
is
therfore
a
meane
or
medicine
to
make
vs
holy
:
as
baptisme
in
opening
the
Church
to
vs
,
and
the
Lords
supper
,
in
applying
Christ
to
vs
by
fayth
.
32.
c.
Praeter
hoc
.
Parag.
Ad
hoc
.
Wherefore
I
maruel
the
Romanists
would
say
,
as
Gregorie
in
the
aforesayde
Chapter
hath
sayd
:
considering
they
all
conclude
,
it
maketh
the
receyuer
holy
,
and
especially
Cardinalis
Alexandrinus
sayth
,
that
baptisme
so
iustifieth
a
man
,
that
if
he
died
immediatlie
therevpon
,
he
shall
be
quite
from
all
punishment
.
It
is
therefore
agaynst
the
truth
and
naturall
reason
,
that
the
thing
of
suche
force
,
shoulde
so
by
the
euyll
Minister
,
sometime
hys
subiect
,
or
pacient
be
marred
.
Yea
and
it
differeth
not
to
say
,
that
an
Heretique
defileth
the
Sacrament
,
and
maketh
it
hurtfull
:
or
that
malus
Catholicus
(
I
vse
the
wordes
of
D.
Bellam.
)
a
naughty
and
euyll
Catholique
doth
euen
so
:
for
both
conclude
that
the
holy
institution
ordayned
to
a
holesome
end
,
is
become
vnholesome
,
yea
,
hurtful
,
which
is
the
Gospel
of
the
Donatists
their
predecessors
.
I
pray
thee
gentle
Reader
,
Rome
,
as
Augustine
doth
with
the
Donatists
cleargie
:
And
that
only
so
farre
as
their
church
retaineth
Christes
institution
and
sacramental
forme
,
and
no
further
(
for
otherwise
I
were
in
another
predicament
)
which
sith
I
may
not
departe
fro
.
I
leaue
to
entreate
of
their
Sacramentes
,
vntill
a
place
more
fit
and
méete
therefore
.
32.
Some
possible
will
thinke
to
stoppe
a
gappe
with
the
Decrée
of
Alexander
,
(
Gratian
sayth
the
seconde
)
praeter
hoc
autem
praecipiendo
.
&c.
and
sette
him
against
Gregorie
in
the
aforesayde
Chapter
.
But
Gregorie
is
too
well
ayded
,
for
he
hath
Pope
Leo
in
the
Chapter
Manifestum
.
Pope
Martine
in
the
Chapter
Non
liceat
:
1.
Quest.
1.
Ibidem
.
and
many
other
Canones
.
I
maruel
with
what
spirite
these
Popes
speake
,
that
thus
iarre
.
Is
this
the
Harmonie
?
Surely
if
eyther
I
were
of
mind
or
purpose
to
pricke
their
Musicke
out
,
thou
wouldest
thinke
it
were
a
blacke
chauntes
,
or
a
concorde
of
Diuels
.
But
that
their
sentence
,
opinion
,
&
agréement
with
the
Donatistes
,
32.
c.
Preter
hoc
.
Par.
ad
hoc
.
may
out
of
this
barking
better
appere
,
mark
what
Cardinalis
Alexandrinus
recounteth
of
D.
Bellem
,
who
seruing
in
place
of
a
bad
minstrell
,
after
much
and
long
tempring
and
tuning
,
playeth
this
bad
brawle
.
If
the
question
be
asked
(
sayth
he
)
touching
the
minister
of
the
Sacrament
,
then
must
you
marke
two
kindes
of
them
:
namely
,
he
is
eyther
an
Heretique
,
or
else
a
naughty
Catholique
,
that
maketh
and
consecrateth
the
same
.
Then
such
persons
haue
no
effect
of
the
Sacrament
as
touching
themselues
:
for
as
the
Heretique
wanteth
the
same
,
so
in
like
manner
the
naughty
Catholike
,
(
be
he
tollerated
by
the
Church
or
not
)
hath
no
effecte
thereof
so
long
as
he
is
in
deadly
sinne
:
as
al
suche
offenders
intermedling
with
holy
thinges
are
.
But
if
the
question
be
asked
,
for
the
behalfe
of
the
receyuer
,
then
thus
destinguishe
the
same
.
Eyther
he
receyueth
the
Sacrament
of
an
Heretique
,
Scismatique
,
or
naughty
Catholike
.
If
of
the
hand
of
an
Heretique
,
then
answere
that
it
is
done
either
knowingly
,
or
ignorantly
.
If
ignorantly
,
then
,
bycause
he
was
probably
ignorant
,
that
the
minister
was
an
Heretique
,
he
doth
enioy
the
vertue
of
the
Sacrament
by
fayth
.
If
he
receue
the
same
of
an
Heretike
wittingly
,
in
the
time
of
necessitie
,
bycause
there
is
no
other
,
&
peril
of
death
is
at
hande
,
then
the
Sacrament
of
Baptisme
can
onely
be
receyued
of
him
:
and
he
ministreth
both
Sacrament
and
effecte
.
And
so
must
the
aforesayde
chapter
of
Alexand.
Praeter
hoc
,
be
vnderstode
in
the
ende
.
But
if
there
be
no
necessity
,
then
no
Sacramente
muste
be
receyued
of
him
.
For
who
so
receyueth
,
sinneth
,
&
hath
no
auayle
nor
effecte
thereof
.
If
the
question
be
asked
of
a
Scismatique
or
naughty
Catholique
,
them
answere
according
to
the
distinction
abouesayd
.
&c.
Here
,
thou
mayst
gather
the
summe
of
the
doctrine
and
minde
of
the
olde
Canons
,
as
touching
this
their
error
.
Wherefore
none
can
denye
,
but
the
Popes
cleargie
agréeth
with
the
Donatistes
,
as
this
harmonie
of
Bellamere
,
declareth
.
Then
,
as
the
olde
Donatistes
,
deuising
that
the
Sacrament
did
depende
on
the
soundenesse
and
holynesse
of
the
minister
,
doe
therby
conclude
,
that
he
was
the
roote
of
the
grace
(
I
allude
to
their
ignorance
)
therein
giuen
:
So
also
the
Popes
cleargy
,
in
teaching
those
to
be
voyde
of
the
effect
of
the
Sacrament
,
that
receiue
the
same
of
the
hande
of
him
that
is
knowen
to
bée
naught
,
or
an
Heretique
,
doe
the
like
.
Agaynste
the
which
,
and
also
that
doctrine
,
which
sayth
the
effect
of
the
Sacrament
of
Baptisme
is
receyued
of
the
Heretique
or
naughty
man
,
which
is
vnknowen
,
bicause
fayth
then
in
ignorance
worketh
deserte
,
heare
Augustine
.
1.
c.
1.
Ait
enim
(
Petilianus
)
conscientia
namque
dantis
attenditur
,
qui
abluat
accipientis
.
Quid
si
lateat
dantis
x
,
&
fortasse
maculosa
sit
?
2.
Vnde
igitur
abluendus
est
qui
accipit
Baptismum
,
cum
dantis
polluta
conscientia
est
,
&
hoc
ille
qui
accepturus
est
ignoret
,
praesertim
cum
addat
&
dicat
.
Nam
qui
fidem
a
perfido
sumpserit
,
non
fidem
percipit
sed
reatum
.
Ecce
slat
perfidus
baptizaturus
,
at
ille
qui
baptizandus
est
,
perfidiam
eius
ignorat
,
quid
eum
accepturum
esse
arbitraris
,
vtrum
fidem
,
an
reatum
?
si
dixeris
fidem
,
concedes
posse
fieri
,
vt
a
perfide
fidem
quisque
percipit
,
non
reatum
,
&
falsum
erit
illud
quod
dictum
est
:
qui
fidem
a
perfido
sumpserit
,
non
fidem
recipit
sed
reatum
.
Inuenimus
enim
fieri
posse
,
vt
etiam
à
perfido
,
fidem
quis
accipiat
,
si
perfidiam
dantis
ignorat
.
Non
enim
ait
:
qui
fidem
à
perfido
manifesto
vel
cognito
sumpserit
,
sed
qui
fidem
inquit
à
perfido
sumpserit
,
non
fidem
percipit
sed
reatum
,
quod
vtique
falsum
est
,
quando
quis
à
latente
perfido
baptizatur
.
Si
autem
dixerit
,
etiam
cum
baptizator
perfidus
latet
,
non
ab
eo
fidem
percipit
,
sed
reatum
:
rebaptizent
ergo
illos
,
quos
ab
eo
baptizatos
esse
constiterit
,
qui
diu
apud
ipsos
cum
scaelerati
latuerint
,
3.
&
postea
proditi
conuictique
damnati
sunt
.
Eo
quippe
tempore
quo
latebant
,
quoscunque
baptizauerunt
,
non
eis
potuerunt
fidem
tradere
,
sed
reatum
,
si
quisquis
fidem
à
perfido
sumpserit
,
non
fidem
percipit
sed
reatum
,
ergo
baptizentur
à
bonis
,
vt
possint
fidem
percipere
non
reatum
.
&c.
Petilian
)
to
the
conscience
of
the
minister
,
that
must
purge
or
make
cleane
the
receyuers
.
But
what
if
the
conscience
of
the
minister
be
secret
,
and
yet
perhaps
vnpure
,
howe
can
he
wash
cleane
the
receyuers
conscience
?
It
being
(
as
Petilian
sayth
)
the
conscience
of
the
minister
that
must
purge
the
receyuers
,
is
to
be
regarded
.
Petilian
addeth
&
sayth
:
For
he
that
receyueth
Baptisme
at
a
dysloyall
hande
,
receyueth
not
the
Sacrament
,
but
hurt
.
Put
the
case
.
Here
standeth
a
naughty
person
,
ready
to
baptize
:
but
he
that
is
ready
to
be
baptized
,
knoweth
not
the
same
,
what
iudgeste
thou
he
shall
receyue
at
that
ministers
hand
?
the
sacraments
effect
,
or
iudgement
?
If
thou
dost
say
that
he
receyueth
the
sacrament
,
then
is
it
graunted
a
man
may
receyue
it
,
and
no
euill
,
of
a
naughty
minister
:
and
so
shall
that
be
false
,
which
is
sayde
:
For
he
that
receyueth
Baptisme
at
a
dysloyall
hande
,
receyueth
not
the
Sacrament
but
hurte
.
Augustine
)
that
it
is
possible
for
a
man
to
receyue
the
effecte
of
the
Sacramente
at
a
naughty
mans
hand
,
so
that
he
be
probably
ignoraunt
thereof
:
for
Petilian
sayth
not
,
he
that
receyueth
the
Sacrament
of
an
open
and
manifeste
naughty
person
,
but
simply
,
he
sayth
,
he
that
receyueth
the
Sacramente
of
a
naughty
man
,
receyueth
not
the
effecte
,
but
hurt
.
Which
muste
algates
be
false
,
when
the
naughtinesse
of
the
minister
is
not
knowen
.
But
if
he
will
say
,
that
when
the
baptizers
naughtinesse
is
vnknowen
,
he
then
also
receyueth
not
the
Sacrament
,
but
hurte
:
then
let
them
baptise
those
agayne
,
which
were
baptized
of
the
naughty
minister
,
whose
secrete
naughtynesse
at
laste
brake
out
,
and
was
thereof
conuicte
and
condemned
.
For
in
that
time
,
in
the
which
their
naughtynesse
was
secrete
,
they
coulde
baptize
none
,
bycause
they
were
naught
,
though
secrete
,
(
if
it
be
true
,
that
he
whiche
is
baptized
of
the
naughty
,
receyueth
not
the
Sacrament
but
hurt
)
therfore
let
them
be
nowe
baptized
of
such
as
are
good
,
that
they
may
receyue
the
Sacramente
,
and
no
hurt
.
Hitherto
Augustine
agaynst
the
Donatistes
:
who
doth
therin
so
playnly
reason
agaynst
Pope
Gregorie
,
Alexand.
the
other
Popishe
Canons
,
and
D.
Bellem
,
that
they
are
condemned
by
his
iudgement
,
for
Heretiques
.
And
that
the
more
manifest
of
the
twayne
.
For
whereas
the
Popistes
will
teache
when
the
holy
minister
doth
make
an
holy
sacrament
,
or
the
contrary
,
they
will
séeme
to
do
it
,
not
as
Donatistes
:
and
yet
they
do
it
more
playnely
than
they
,
so
that
the
prouerbe
is
true
in
them
:
Sorex
perit
suo
strepitu
:
the
Rat
is
bewrayed
by
his
owne
noyse
.
In
that
they
by
Bellams
distinction
graunt
,
that
which
Augustine
is
fayne
by
drifte
&
pursute
of
argument
,
to
driue
the
elder
Donatistes
vnto
.
For
vpon
their
generall
proposition
,
their
field
was
so
large
,
that
they
might
distinguish
and
limite
as
they
lyst
.
But
Augustine
chaseth
them
so
harde
to
the
wall
,
that
they
are
berefte
of
that
scope
.
For
in
these
his
former
words
,
he
driueth
this
yssue
,
that
they
must
graunt
eyther
none
to
be
baptized
within
their
Church
,
or
else
that
such
as
are
baptized
of
the
secrete
naughty
minister
,
Ergo
no
minister
can
giue
the
sacrament
with
effect
.
Then
must
both
these
Donatists
saue
their
cause
,
by
distinguishing
their
quid
dity
,
of
an
open
naughty
man
,
&
secret
naughty
man
:
the
which
the
Popists
do
to
Aug.
hand
,
&
therfore
are
more
manifeste
.
Then
he
replyeth
thus
.
But
euery
secrete
naughty
minister
,
can
minister
the
sacrament
&
effect
,
though
he
be
naught
(
for
secretnesse
purgeth
no
mans
conscience
)
ergo
,
a
naughty
Priest
may
minister
the
sacrament
&
the
effect
,
by
your
own
saying
.
Aug.
hands
boxed
together
with
the
elder
heretique
Donatistes
:
for
he
proueth
,
that
the
sacrament
&
the
effect
therof
worketh
,
caused
by
God
,
&
not
by
the
minister
.
That
the
which
doctrine
of
Augustine
may
stand
assisted
by
another
,
heare
the
testimony
of
Optatus
Mileuit
.
Episcop.
who
flourished
as
Hierom
saith
,
Valentinian
&
Valent
.
which
was
about
the
yeare
of
grace
.368
.
who
was
also
in
that
time
an
earneste
enimie
to
Parmenian
,
an
Archdonatist
,
as
his
.6
.
bokes
declare
.
In
which
works
(
talking
of
the
effects
of
baptisme
)
he
sayth
:
5.
Has
res
vnicuique
,
non
eiusdem
rei
operarius
,
sed
credentis
fides
&
Trinitas
praestat
:
that
is
,
the
which
things
(
to
wéete
,
the
effectes
of
Baptisme
)
are
done
therein
,
by
the
holie
Trinitie
,
and
the
fayth
of
the
receyuer
,
and
not
by
the
minister
of
the
Sacrament
.
S.
Chrisostome
is
not
here
to
be
omitted
,
whose
authoritie
&
iudgement
also
shall
ouerthrowe
these
Donatistes
,
&
driue
backe
the
iudgement
of
the
forsayde
reuerende
Fathers
:
who
answereth
as
it
were
to
a
secret
obiection
of
the
people
of
Constantinople
,
made
as
touching
such
as
were
baptized
,
Asia
,
in
this
maner
.
Sed
multi
inquiunt
,
te
absente
baptizati
sunt
:
&
quid
tum
?
Nihil
minus
habet
gratia
,
non
claudicat
donum
Dei
,
praesente
me
baptizati
non
sunt
:
sed
praesente
Christo
baptizati
sunt
.
Numquid
homo
est
qui
baptizat
?
Homo
dexteram
porrigit
,
sed
Deus
dexteram
gubernat
.
Noli
de
gratia
dubitare
charissime
,
quia
donum
Dei
est
.
Attende
diligenter
quae
dicuntur
.
Si
forte
aliqua
causa
sacra
explicanda
est
.
Cum
obtuleris
preces
&
subscriptam
acceperis
sacram
,
non
requiris
quali
calamo
subscripserit
rex
,
neque
in
quali
charta
,
neque
quali
quòue
attramento
,
sed
vnum
solummodo
quaeris
,
si
rex
subscripserit
.
Sic
in
Baptismo
:
charta
conscientia
est
,
calamus
lingua
sacerdotis
,
manus
gratia
est
spiritus
sancti
.
&c.
that
is
:
But
say
they
,
many
haue
bene
baptized
since
thy
departure
.
And
what
then
?
the
grace
is
not
diminished
:
the
gifte
of
God
is
not
maymed
,
they
are
baptized
,
not
in
my
presence
,
but
in
the
presence
of
Christ
:
is
it
man
that
baptizeth
?
The
man
in
dede
reacheth
oute
his
hand
,
but
God
gouerneth
the
same
.
Doubt
not
dearly
beloued
of
the
grace
,
for
it
is
the
gifte
of
God
.
Marke
what
is
spoken
.
If
perhaps
any
holy
Scripture
is
expounded
.
When
thou
shalt
offer
thy
supplication
to
the
Prince
,
and
receiuest
it
agayne
subscribed
:
thou
askest
not
,
with
what
penne
the
Prince
subscribed
the
same
,
neyther
in
what
parchimente
,
nor
doest
thou
also
enquire
of
the
yncke
:
but
this
thou
onely
demaundest
,
whether
the
Prince
hath
subscribed
or
not
.
So
is
it
likewise
in
Baptisme
:
the
conscience
is
the
paper
,
the
ministers
tong
is
the
penne
,
the
grace
of
the
holy
Ghost
,
is
the
Princes
hande
.
These
fathers
also
haue
on
their
sides
the
sacred
Scriptures
,
to
proue
God
onely
to
be
the
worker
of
the
effecte
in
all
meanes
vsed
,
both
for
planting
and
increasing
of
the
Church
,
be
it
eyther
in
dyspensation
of
worde
or
sacramentes
.
As
Paule
sayth
to
the
Corinthians
:
Ego
plantaui
,
Apollo
rigauit
.
&c.
Cor.
3.
I
Paule
haue
planted
,
Apollo
hath
watered
,
but
God
doth
giue
the
increase
:
neyther
is
he
then
any
thing
that
planteth
,
neyther
he
that
watereth
,
but
God
that
giueth
the
increase
,
he
that
planteth
,
&
he
that
watereth
is
all
one
.
&c.
Where
now
is
their
truth
,
where
is
their
brag
of
the
perfect
fayth
,
&
boast
of
their
holy
Church
,
that
erreth
neuer
.
If
Augustine
be
of
the
true
Church
,
the
Popistes
are
Apostataes
.
If
Optatus
and
Chrisostom
be
true
teachers
,
then
they
are
Heretiques
:
if
the
scriptures
are
true
,
then
are
these
Popists
false
.
Yea
where
is
also
their
harmonie
,
their
fayned
agréement
and
concord
?
Is
it
that
the
Canons
of
Alexand.
Leo
,
Gregorie
and
Martine
their
Popes
,
thus
brawle
and
disagre
not
onely
eche
with
other
,
but
also
with
the
truth
?
For
if
they
agrée
,
it
is
as
Donatists
.
If
they
teach
any
thing
in
this
behalf
,
it
is
as
the
Donatists
.
Yea
if
they
know
their
roote
,
it
must
be
of
the
Donatists
.
4.
dist.
5.
con
.
2.
&
ibidem
.
Neyther
can
it
preuayle
,
for
the
purgation
of
their
Churche
to
bring
Biell
,
Beatus
Thomas
,
Duraud
,
Richardus
,
Scotus
,
&
P.
de
Palu
.
of
opinion
,
contrary
to
the
Canonists
and
other
of
their
Diuines
,
Biell
alleageth
in
.4
.
li.
No
not
though
they
brought
the
whole
Vniuersitie
of
Paris
,
condemning
Peter
Lombard
for
an
Heretique
,
being
of
opinion
with
Bellem
,
4.
Dist.
13.
Sic
illi
vero
.
C
and
Cardinall
Alexandrinus
,
writing
thus
.
Illi
vero
qui
excommunicati
sunt
,
vel
de
Haeresi
manifeste
notati
,
non
videntur
hoc
Sacramentum
posse
conficere
,
licet
Sacerdotes
sint
.
&c.
That
is
:
but
it
séemeth
that
such
as
are
excommunicated
,
or
manifestly
noted
of
Heresie
,
can
not
consecrate
this
sacrament
(
that
is
the
Euchariste
)
yea
,
although
they
are
Priests
.
&c.
For
that
wil
make
rather
to
their
open
shame
,
sith
those
Diuines
and
Canonistes
,
thus
standing
in
the
heresie
of
the
Donatists
,
bene
Papists
(
not
Protestantes
)
birdes
of
their
owne
nestes
.
Wherfore
they
must
first
proue
(
if
they
will
purge
them selues
of
Heresie
and
discord
)
that
they
agrée
with
the
Scriptures
and
fathers
,
and
also
among
themselues
in
the
truth
,
or
else
must
they
denie
their
Doctors
:
that
is
,
that
Peter
Lombarde
is
none
of
their
Church
,
that
Bellem
.
is
none
of
their
Churche
,
that
Cardinalis
Alexandrinus
is
none
of
their
Church
,
that
the
Popes
Leo
,
Gregorie
,
and
Martine
were
not
possessoures
of
Peters
perfect
chaire
:
or
at
the
least
accuse
Gratian
for
falselye
fathering
the
Decrées
on
them
:
which
if
they
them selues
do
,
who
shall
afterward
credite
the
same
?
not
I.
Matrimonie
Tatians
.
175.177
.
in
Catalog
.
IN
the
time
of
the
raygnes
of
the
Emperours
Marcus
Antonius
verus
and
L.
Au.
Commodus
(
as
Hierome
saith
)
ruffled
one
Tatian
,
a
Sirian
borne
.
Eusebius
saith
in
the
.xij.
yeare
of
the
raygne
of
the
same
Antonius
Verus
,
which
was
about
the
yeare
of
our
Lorde
.175
.
Some
other
write
that
it
was
in
the
.14.02.15
.
yeare
of
the
same
Emperours
raigne
,
which
is
of
the
yeare
of
our
Lord
.177
.
or
there
aboutes
.
This
man
being
first
a
professour
of
Rhetorique
,
gayned
thereby
no
small
glory
.
4
cap.
28.
The
acquaintaunce
of
Iustine
the
martyr
(
whose
scholler
in
Christian
Philosophie
it
séemeth
he
was
)
stode
him
in
good
steade
.
For
so
long
as
he
liued
,
he
flourished
in
Christes
Church
,
as
a
sound
Christian
:
But
after
his
death
,
of
a
membre
of
Christ
,
he
became
a
rotten
branch
and
an
Apostatate
.
So
that
we
may
say
of
him
,
though
in
this
world
he
suruiued
Iustine
,
yet
that
he
liued
and
died
with
him
.
For
immediatly
vpon
his
death
,
puffed
vp
with
pride
of
his
eloquence
,
he
broke
credite
wyth
the
Church
,
&
became
an
Archeheretique
and
father
of
the
secte
called
Encratitôn
,
that
is
Abstayners
,
a
poyson
,
Irenaeus
sayth
,
1.
c.
30.31
.
drawen
partly
from
the
Valentinians
,
partly
from
the
Gnostiques
,
partly
from
the
Martionistes
.
The
Heresie
of
the
Encratistes
,
after
the
death
of
their
first
founder
Tatianus
,
4.
c.
penu
.
was
by
one
Seuerus
well
settled
and
so
furthered
,
that
after
him
also
,
they
are
called
as
Hierom
sayth
,
Seueriani
.
A
part
of
the
Heresie
was
this
,
as
Eusebius
recounteth
oute
of
Irenaeus
.
Vitandas
nuptias
praedicarunt
,
Augustine
addeth
:
25.
Nec
recipiunt
in
suorum
numerum
,
comugio
vtentem
,
siue
marem
,
siue
foeminam
.
They
admitted
none
to
be
of
their
number
,
that
vsed
mariage
,
be
he
man
or
woman
.
Nuptias
damnant
,
&
omnino
eas
pares
fornicationibus
,
aliisque
corruptionibus
faciunt
:
For
they
slaunder
Mariage
:
making
it
equall
with
fornication
and
other
fylthynesse
.
3.
cap.
6.
Hierome
noteth
,
that
to
confirme
this
their
doctrine
(
Omnem
coniunctionem
maris
&
foeminae
immundam
esse
.
All
copulation
of
man
and
woman
vncleane
)
they
vsed
to
alleage
these
wordes
out
of
Paule
:
He
that
soweth
in
the
fleshe
,
shall
thereof
reape
corruption
.
Tatiane
(
which
in
effecte
is
,
that
they
are
cleaner
,
holier
,
and
perfecter
,
that
abstayne
from
mariage
,
than
the
reste
that
vse
the
same
,
and
therefore
commende
the
vowed
and
single
life
,
aboue
the
natural
couplement
,
teaching
as
I
noted
oute
of
Hierome
,
Omnem
maris
&
foeminae
coniunctionem
immundam
esse
.
That
al
copulation
of
man
and
woman
is
vncleane
,
)
is
by
the
Church
of
Christ
,
for
two
speciall
causes
that
follow
and
depend
of
the
same
doctrine
,
Paradice
before
mans
fall
,
and
Christ
hath
in
Cana
of
Galile
honoured
with
his
fyrst
miracle
and
presence
,
doe
set
God
to
schole
,
Sensim
cum
repraehendentes
qui
maris
.
&c.
Secretely
finding
fault
with
him
,
that
appoynted
the
copulation
of
man
and
woman
.
Secondly
,
bycause
they
make
God
not
the
author
thereof
,
but
the
Diuell
:
which
they
do
plainely
but
on
this
wise
.
Whatsoeuer
God
commaundeth
,
yea
if
it
be
to
kyll
man
,
woman
and
childe
:
yea
if
to
robbe
the
Egyptians
of
their
proper
goodes
,
yet
he
that
perfourmeth
his
wyll
and
order
,
doth
not
sinne
or
commit
vncleanenesse
,
but
worketh
vertue
and
holynesse
,
for
that
our
vertue
and
holynesse
consisteth
in
obeying
of
him
:
and
whatsoeuer
we
doe
contrary
or
besides
,
is
no
vertue
.
But
syth
they
say
to
marry
,
and
man
and
woman
therein
to
ioyne
,
is
to
commit
vncleanenesse
:
which
if
it
were
vnpure
in
nature
,
yet
,
for
that
God
hath
instituted
the
same
,
it
is
then
sanctified
:
therefore
the
fathers
conclude
,
that
the
Tatianists
deny
God
(
whose
wil
can
not
be
vncleane
)
to
be
the
authour
therof
,
and
say
it
is
of
the
Diuell
,
who
is
the
roote
of
all
impurenesse
.
For
Clemens
Alexandrinus
taketh
it
so
:
who
aunswering
to
a
parte
of
Tatians
worke
entituled
,
3.
Stromat
.
De
perfectione
secundum
seruatorem
writeth
thus
:
Nam
cum
rursus
permisit
simul
conuenire
propter
Satanam
&
intemperantiam
,
pronunciat
eum
qui
pariturus
erit
,
seruiturum
duobus
Dominis
:
per
consensum
quidem
Deo
,
per
dissentionem
autem
intemperantiae
,
&
fornicationi
,
&
Diabolo
:
For
when
he
(
that
is
Paule
)
licenceth
man
and
woman
after
seperation
for
Prayer
,
eftsones
to
méete
together
,
for
feare
of
Sathan
and
incontinencie
,
he
therein
declareth
,
that
they
whiche
shall
so
obey
his
doctrine
and
counsell
,
shall
serue
two
masters
.
By
their
consent
,
in
the
same
seperation
and
continence
,
God
:
&
by
the
breaking
of
that
consent
,
Tatian
.
To
the
which
Clemens
.
Haec
autem
dicit
Apostolum
exponens
,
sophisticè
autem
eludit
veritatem
,
per
verum
falsum
confirmans
:
intemperantiam
enim
&
fornicationem
diabolica
vitia
,
&
affectionem
quoque
nos
confitemur
.
These
things
Tatian
writeth
,
expounding
the
Apostle
:
but
he
doth
subtilely
scoffe
the
truth
,
and
confirmeth
by
a
lie
,
that
which
is
sounde
.
For
we
graunt
that
intemperaunce
and
fornication
are
Diabolicall
vices
,
and
naughty
affections
.
&c.
In
this
discourse
of
Clement
and
Tatian
,
it
is
euident
,
that
the
fathers
,
when
they
say
that
Tatian
teacheth
that
matrimonie
is
of
the
Diuell
,
meane
it
,
bycause
he
sayth
,
that
therein
incontinency
and
fornication
is
commaunded
:
which
are
the
wil
of
the
Diuell
,
for
else
I
think
Clemens
,
hauing
so
good
occasion
agaynst
him
,
woulde
haue
reasoned
more
strictely
,
as
touching
these
wordes
:
per
dissentionem
autem
,
intemperantiae
&
fornicationi
&
Diabolo
.
&c.
By
breaking
their
consent
of
continencie
,
they
serue
intemperance
,
fornication
and
the
Diuell
.
For
he
had
therein
great
occasion
to
note
,
that
they
thereby
obey
God
,
&
not
the
Diuell
,
&
that
therfore
matrimonie
differeth
from
fornication
,
which
is
the
institution
of
the
Diuel
.
Donatists
are
infected
also
with
this
heresie
of
Tatian
,
or
no
:
which
I
will
briefly
(
in
one
worde
as
it
were
)
declare
.
The
Popes
angelical
doctor
,
if
the
additions
in
the
supplement
of
his
third
part
be
gathered
out
of
his
owne
works
(
as
it
is
noted
)
Thomas
Aquinas
,
canonized
(
for
his
good
demerites
)
a
Sainct
,
teacheth
:
that
Matrimonie
is
vncleane
,
&
that
for
the
vnpurenesse
thereof
,
the
minister
in
holy
orders
,
ought
by
abstayning
from
a
wife
,
to
kepe
him
holy
&
cleane
.
These
are
his
wordes
.
3.
partem
.
q.
53.
ar.
3.
Sacer
ordo
de
sui
ratione
,
habet
ex
quadam
congruentia
,
quod
matrimonium
impedire
debeat
:
quia
in
sacris
ordinibus
constituti
,
sacra
vasa
&
sacramenta
tractant
.
Et
ideo
decens
est
,
vt
munditiem
corporalem
per
continentiam
seruent
.
&c.
that
is
:
There
is
in
holy
orders
,
that
of
their
speciall
nature
and
requisitenesse
therevnto
due
,
ought
to
hinder
and
forbidde
matrimonie
:
bycause
that
they
which
bene
in
the
same
orders
,
doe
handle
the
consecrated
vessels
and
holy
Sacramentes
.
And
it
is
therefore
behoueable
,
that
they
should
kepe
bodyly
cleanelinesse
,
thorow
a
single
lyfe
,
and
abstayning
from
mariage
.
&c.
Much
after
the
same
sorte
Pope
Innocent
sayth
.
82.
c.
Proposuisti
.
Neque
eos
ad
sacra
officia
fas
sit
admitti
,
qui
exercent
etiam
cum
vxore
carnale
consortium
:
quia
scriptum
est
:
Sancti
estote
,
quoniam
ego
sanctus
sum
,
dicit
Dominus
Deus
vester
.
Nor
let
it
be
lawfull
for
them
to
be
admitted
to
holy
offices
or
roumes
,
which
vse
carnal
company
with
their
wiues
:
bycause
it
is
written
:
Be
you
holy
,
for
I
am
holy
,
sayth
your
Lorde
God
.
In
the
which
doctrine
it
is
euident
,
howe
Mariage
is
discommended
and
counted
vnpure
.
Wherefore
their
holy
greaselings
muste
not
vse
the
same
,
for
polluting
the
Sacramentes
and
consecrated
stuffe
.
For
he
that
sayth
,
that
a
maried
man
may
not
touch
a
Chalice
,
or
such
like
consecrated
stuffe
,
as
here
Aquinas
teacheth
,
meaneth
that
it
is
not
,
bicause
he
is
a
man
,
but
bycause
he
is
coupled
in
mariage
,
that
defileth
.
Is
not
then
Aquinas
a
Tatian
,
that
sayth
,
Matrimonie
defileth
the
man
coupled
therein
,
and
the
man
the
holy
things
?
And
secondly
,
doe
not
then
the
Thomists
also
,
that
which
Irenaeus
saith
of
Tatian
,
But
here
the
Popistes
wyll
obiecte
,
Tatians
did
condemne
matrimonie
in
all
men
:
&
they
do
but
dysalowe
it
in
a
certayne
sorte
.
To
aunswere
of
the
which
shift
,
(
for
it
is
no
reason
)
I
will
procéede
thus
.
First
prouing
that
it
is
an
heresie
,
1.
Timoth.
4.
and
count
it
vnholy
.
First
of
all
marke
,
that
the
question
is
not
,
whether
the
Popists
are
further
ouer
the
shooes
in
this
errour
than
are
the
Tatians
,
but
whether
they
are
in
it
at
all
.
For
although
it
be
a
more
horrible
errour
,
to
discommende
or
forbyd
matrimonie
in
all
men
:
yet
to
doe
the
like
to
a
fewe
or
special
sort
,
is
also
an
heresie
,
albeit
it
séemeth
the
gentler
.
For
those
seducers
that
Paule
speaketh
of
,
who
shall
haue
their
consciences
marked
with
an
hote
burning
yron
,
1.
Timoth.
4.
&
shal
forbyd
to
marry
,
are
not
sayd
,
that
they
shal
forbid
this
sorte
,
or
that
sorte
,
but
simply
forbid
to
marry
:
so
that
as
therein
Tatian
the
elder
is
foretolde
,
so
likewise
his
babe
yong
Tatian
and
that
Church
:
for
I
dare
say
they
found
no
such
doctrine
in
Luthers
bokes
.
Let
vs
mark
the
words
more
déepely
.
Paule
in
the
thirde
chapter
gaue
Timothe
instruction
,
of
good
byshoppes
and
ministers
duties
:
and
in
this
fourth
,
he
is
bent
especially
in
these
wordes
,
to
paynt
out
,
what
naughty
and
ill
ministers
and
teachers
shall
doe
,
as
it
were
by
Antithesis
to
giue
it
more
life
:
and
willeth
among
other
things
,
that
he
shoulde
assertaine
the
brethren
,
what
intollerable
burthens
the
erronious
spirites
in
the
latter
dayes
shall
bring
in
,
without
care
,
loue
and
regard
of
the
congregation
,
and
weakenesse
of
the
flocke
,
and
that
in
hipocrisie
.
For
as
the
nature
alwayes
of
Heretiques
stuffed
with
false
harts
,
and
heresie
,
is
,
seming
holy
in
outwarde
appearaunce
,
wolues
in
shéepes
skinnes
,
so
they
themselues
will
not
set
their
handes
to
any
suche
burthen
.
Vnto
this
sense
doth
Origen
vpon
the
wordes
of
Christ
fytly
speake
with
the
sayde
texte
of
Paule
:
24.
Repraehendit
huiusmodi
praeceptores
,
qui
non
solum
quae
docent
,
non
faciunt
,
sed
etiam
crudeliter
&
sine
misericordia
,
&
non
secundum
aestimationem
virium
vniuscuiusque
audientis
,
sed
maiora
,
virtute
ipsorum
iniungunt
.
Vtpote
qui
prohibent
nubere
,
&
ab
eo
quod
expedit
,
ad
immoderatam
immunditiam
compellunt
:
that
is
,
Christ
reprehendeth
such
teachers
which
do
not
onely
,
not
that
whiche
they
teache
,
but
doe
also
cruellye
and
without
compassion
,
not
according
to
due
estimation
of
euery
of
their
auditours
strength
,
enioigne
greter
things
,
than
they
are
able
to
beare
:
as
they
which
forbyd
to
marry
,
restrayning
that
which
is
expedient
,
compell
men
to
immoderate
vncleanenesse
.
Thus
far
Origen
:
by
whose
wordes
it
may
euidently
appeare
,
that
it
is
a
doctrine
contrary
to
the
truth
of
the
Scripture
,
an
heauy
burthen
and
doctrine
of
wicked
spirites
and
tirannes
to
forbid
mariage
,
or
restrayne
it
,
not
only
in
all
men
,
but
in
any
man
that
can
not
abstayne
.
When
as
certayne
in
the
generall
councell
at
Nice
,
which
beganne
Anno.
315.
woulde
haue
mariage
forbidden
to
the
cleargie
men
alone
,
as
vncleane
:
then
Paphnutius
(
as
Sozo
.
li.
1.
cap.
23.
sayth
)
start
vp
saying
,
Concubitium
cum
propria
vxore
castitatem
esse
.
that
it
is
chastitie
for
a
man
to
accompany
with
his
owne
wife
:
wherevnto
the
whole
counsell
agréed
.
Eaque
in
re
nihil
statuit
,
sed
eam
in
vniuscuiusque
arbitrium
,
non
necessitatem
reiecit
.
And
determined
nothing
thereof
,
but
left
it
indifferent
to
euery
mans
owne
wil.
S.
Paul
also
leaueth
it
frée
and
restrayneth
no
man
there
from
:
onely
he
sayth
to
the
woman
,
quae
nubat
,
in
Domino
nubat
she
that
marrieth
,
let
her
marry
in
the
Lorde
.
Wherefore
the
true
doctrine
is
,
to
let
matrimony
remaine
in
al
men
indifferently
,
that
those
that
wil
,
may
marry
,
euen
of
the
cleargie
.
And
so
it
shoulde
séeme
it
was
practized
.
As
in
.56
.
Distinct
.
c.
Osius
.
There
is
.7
.
Popes
rehearsed
that
were
Deacons
,
Priestes
,
and
Subdeacons
sonnes
.
&c.
Therefore
the
fyrst
poynte
is
playne
,
This
notwithstanding
,
all
the
Popes
kingdome
,
that
is
his
cleargie
,
(
for
they
are
his
proper
and
immediate
subiects
)
as
the
Monks
,
Chanons
,
Nunnes
,
with
all
seculare
Priestes
and
Regularies
,
could
not
be
to
their
orders
and
rules
admitted
,
vnlesse
matrimonie
contracted
and
now
and
then
solemnized
,
were
broken
and
also
forbydden
and
restrayned
,
as
in
libr.
6.
c.
quod
votum
:
and
in
the
Decretalls
de
conuers.
coniug.
per
totum
,
may
appeare
.
Of
these
the
very
Church
and
kingdome
of
the
Pope
,
immediatly
consisted
.
So
that
all
men
whome
he
could
peruert
with
his
error
,
were
onelye
admitted
to
his
immediate
iurisdiction
.
And
yet
though
this
cursed
Cowes
hornes
were
so
shorte
,
that
he
coulde
not
sequester
all
men
,
but
onely
those
shauelings
,
from
matrimonie
,
is
he
therefore
of
any
better
minde
,
yea
holier
or
sounder
,
than
Tatian
was
,
who
admitted
none
to
his
speciall
sorte
,
but
such
as
would
not
marrie
?
Pardie
his
will
was
so
.
For
if
a
married
man
was
chosen
a
byshop
,
he
must
put
away
his
wife
,
sweare
continencie
,
&
his
wife
must
become
a
Nunne
,
though
she
were
his
first
wife
.
I
woulde
aske
this
question
:
whether
they
counted
them
not
the
holier
that
vowed
chastitie
and
abstayned
matrimonie
.
Aquinas
sayth
yea
,
Then
whether
they
wished
not
,
yea
&
taught
all
men
to
pursue
the
same
holy
estate
as
best
:
which
if
they
did
,
then
they
condemned
matrimonie
.
But
if
it
was
not
such
a
thing
,
that
they
wished
all
men
to
embrace
,
as
an
estate
holier
than
matrimonie
,
they
then
deceyued
those
that
embraced
the
same
,
aboue
al
other
conditions
and
estates
of
calling
and
life
,
for
the
best
.
Of
whome
there
is
no
small
number
,
as
in
the
Chapter
of
Psallians
hereafter
shall
appeare
.
But
it
is
most
euident
,
that
they
so
did
,
seing
they
prayed
that
al
men
might
leade
that
single
life
:
as
their
Collect
,
on
the
day
of
the
Natiuitie
of
S.
Mary
the
Virgin
(
wherein
they
make
mention
also
of
S.
Edith
)
declareth
:
They
plucked
therein
the
congregation
forwarde
,
135.
to
imitate
our
Ladies
sole
life
.
Also
their
Legenda
called
Lombardica
in
the
Legend
of
S.
Mathewe
,
bringeth
in
Mathew
extolling
Ephigenia
hir
single
life
aboue
Matrimonie
.
A
notable
lye
.
And
in
the
Legende
Omnium
Sanctorum
.
Besides
that
they
extoll
Virginitie
,
with
foure
principal
commendations
,
they
with
the
fift
beate
matrimony
flatly
downe
.
Thus
,
Primo
sunt
sponsae
Christi
.
Secundo
,
comparantur
Angelis
.
Tertio
,
158.
illustriores
sunt
fidelibus
vniuersis
.
Quarto
,
multis
gaudent
priuilegiis
.
Quinto
,
praeferuntur
coniugatis
.
That
is
.
First
,
the
abstayners
from
mariage
are
the
spouses
of
Christ
.
Secondly
,
they
are
compared
to
Angels
.
Thirdly
,
they
are
more
excellent
than
all
other
of
the
faythfull
.
Fourthly
,
they
enioye
many
priuileges
.
Fiftly
,
they
are
preferred
aboue
the
maried
persons
.
Marke
in
these
wordes
,
whether
matrimonie
and
those
that
liue
in
that
state
,
be
not
blamed
,
reprehended
and
condemned
as
vnpure
,
or
at
the
least
lesse
holy
.
Clemens
Alexandrinus
sayth
.
3.
li.
Stroma
.
Quid
vero
,
non
etiam
iusti
veteres
creaturam
cum
gratiarum
actione
participabant
?
Aliqui
etiam
liberos
susciperunt
cum
continenter
versati
sunt
in
matrimonio
?
Et
Heliae
quidem
corui
alimentum
afferebant
,
panes
&
carnes
.
Quinetiam
Samuel
Propheta
armum
quem
exijs
quae
cōmedebat
reliquerat
,
allatum
dedit
edendum
Sauli
.
Hi
autem
qui
se
eos
dicunt
vitae
institutis
excellere
,
cum
illorum
actionibus
ne
potuerunt
quidem
conferri
.
That
is
:
What
I
pray
you
,
did
not
the
righteous
elders
vse
the
[
*
](A05202-e9660-b)
*
Clemens
hath
creaturam
.
woman
with
thankes
giuing
?
and
some
of
them
after
sacred
and
continent
vse
of
matrimonie
,
enioyed
children
?
And
to
maried
Helias
the
crowes
brought
foode
,
bread
and
flesh
.
And
did
not
that
maried
Prophete
Samuel
giue
to
Saule
to
eate
of
a
shoulder
remayning
of
the
former
repast
?
But
these
mariage
shunners
,
that
thinke
themselues
in
that
estate
of
their
life
to
excell
them
,
shall
not
be
equall
ne
able
to
be
compared
wyth
their
workes
.
Fourthlye
,
if
they
,
bycause
they
are
not
maried
,
158.
shall
haue
those
speciall
priuileges
(
which
be
as
the
booke
sayeth
)
They
alone
shall
sing
the
prayses
of
God
and
the
Lambe
,
in
the
worlde
to
come
:
They
shall
haue
the
selfe
same
apparell
,
that
Christe
hath
,
and
shall
walke
nexte
vnto
the
same
Lambe
.
Doe
they
not
herein
say
,
that
these
abstayners
shall
be
best
accepted
with
Christ
,
chiefest
in
office
,
and
lyke
to
him
arayed
:
which
all
shal
happen
to
them
,
bicause
they
are
not
maried
?
Is
this
to
the
encouragement
of
men
to
marry
?
Is
this
to
the
cohonesting
thereof
?
Is
this
to
teach
matrimonie
to
be
equallie
holy
with
abstayning
,
as
Paphnutius
did
?
But
heare
their
last
poynt
.
Fiftly
,
the
abstayners
are
preferred
before
the
maried
.
Paphnutius
saying
?
and
the
generall
councels
consent
,
to
wéete
,
Thomas
Aquinas
sayth
in
the
place
aboue
mentioned
,
that
the
maried
minister
,
is
by
mariage
vncleane
:
and
therefore
polluteth
the
Sacramentes
and
holy
vessels
)
but
that
mariage
,
is
in
regarde
of
fornication
,
the
lesse
vncleanenesse
:
the
which
is
as
muche
to
say
,
as
that
it
is
lawfull
in
the
ordinance
and
institution
of
God
.
(
as
Tatian
sayth
supra
)
Seruire
intemperantiae
&
fornicationi
,
&
Diabolo
:
To
serue
intemperance
,
fornication
,
and
the
Diuell
.
For
if
the
acquaintaunce
of
man
&
woman
in
mariage
,
is
vncleanenesse
,
(
as
Aquinas
and
the
places
aforesayde
declare
)
then
it
must
be
all
one
with
fornication
:
sith
the
déede
it selfe
,
&
agentis
&
patientis
,
and
the
effect
that
commeth
of
it
in
matrimonie
,
is
all
one
with
that
,
which
is
in
fornication
.
Wherfore
it
is
most
euident
,
that
they
condemne
Matrimonie
in
all
men
:
though
they
can
restrayne
it
but
in
a
fewe
.
And
the
onely
difference
they
make
of
matrimonie
&
fornication
,
is
,
that
in
the
one
it
is
lawfull
for
a
man
to
be
vncleane
,
and
in
the
other
not
.
Wherby
they
extoll
continencie
,
none
otherwise
than
Tatian
(
for
the
condemning
of
matrimonie
)
doth
.
As
Epiphanius
noteth
,
1.
to
.
3.
Haer.
46.
Continentiam
vero
hic
praedicat
,
Nuptias
autem
scortationem
&
corruptionem
putat
:
asserens
nihil
differre
à
scortatione
,
sed
idem
esse
:
that
is
:
Tatian
extolleth
abstayning
from
mariage
,
which
he
thinketh
to
be
whordom
and
vncleanenesse
:
saying
that
it
differeth
little
therefro
,
yea
to
be
the
same
.
But
let
vs
returne
to
S.
Thomas
,
who
expressely
teacheth
,
that
the
Priest
must
abstayne
from
mariage
,
leaste
he
lose
his
cleanenesse
and
holynesse
by
the
same
.
So
as
the
Popistes
can
not
deny
,
but
that
he
is
a
Tatian
,
for
that
he
being
facultatis
Theologiae
Doctor
,
doth
teach
it
not
Scholasticè
,
or
argumentatiuè
,
but
doctrinaliter
in
his
conclusion
.
Wherefore
without
all
controuersie
S.
Thomas
must
at
the
leaste
be
infected
or
encombred
with
the
Tatianistes
heresie
.
If
(
as
it
may
fortune
)
that
they
will
say
,
he
is
not
an
Heretique
,
as
ful
simply
the
facultie
of
the
Diuines
in
Paris
would
saue
and
purge
his
credite
,
which
by
no
meanes
they
shall
iustly
do
,
sith
that
of
their
special
Doctors
holdeth
opinion
,
that
Woman
is
not
the
Image
of
God
.
Diuorcing
Montanistes
.
THe
time
when
as
the
Heresie
of
the
Cataphrygians
sprang
,
174
189.
is
diuersly
written
of
among
the
authours
.
For
where
as
Epiphanius
saith
,
it
began
about
the
.19
.
yeare
of
Antonius
Pius
:
contrary
to
that
Eusebius
sayth
,
it
rose
in
the
eleauenth
yeare
of
Marcus
Antonius
Verus
,
which
is
of
the
yeare
of
our
Lorde
Iesus
Christ
.
174.
Other
say
that
it
was
in
the
seauenth
of
Commodus
,
which
is
of
the
same
our
Sauiour
.
189.
The
cause
and
maner
whereof
,
Eusebius
most
playnly
declareth
to
be
,
on
this
wise
.
5.
c.
16
It
is
said
that
in
Mysia
a
city
of
Phrygia
there
is
a
streate
called
by
the
name
of
Ardabau
,
in
the
which
one
Montanus
,
who
but
of
late
arriued
at
the
christian
fayth
,
in
the
time
of
the
Proconsulship
of
Gratus
in
Asia
,
surprized
with
the
immoderate
desire
of
gouernment
,
gaue
him selfe
open
to
the
Diuel
,
and
being
distraught
&
madde
,
began
to
speake
in
traunce
of
minde
,
as
if
it
were
vnder
colour
of
Prophecying
,
agaynst
the
auncient
custome
and
tradition
of
succession
vsed
in
the
Church
.
&c.
The
which
Sectaries
of
their
first
authour
Montanus
,
are
called
Montanistes
,
(
or
if
thou
haddest
rather
)
of
the
countrey
soyle
where
this
wéede
first
grew
,
thou
mayst
call
them
Cataphrygians
.
There
were
diuers
aduauncers
and
setters
forwarde
of
this
Heresie
,
as
Theodo
.
Alcibiades
,
Themistona
,
Alexander
.
&c.
wyth
diuers
other
.
Among
diuers
errors
which
they
taught
,
The
doctrine
.
Lib.
5.
c.
18.
this
is
also
mentioned
of
Eusebius
.
Hic
est
qui
coniugia
dissoluere
docuit
,
that
is
:
This
Montanus
is
he
that
hath
taught
that
Matrimonie
may
be
losed
and
broken
of
.
Which
notwithstanding
,
he
did
not
without
some
colour
of
reason
.
For
in
the
same
place
,
he
sayth
:
Ostendimus
igitur
primas
istas
prophetissas
:
ab
eo
tempore
quo
spiritu
impletae
fuerunt
,
maritos
suos
reliquisse
.
We
haue
shewed
heretofore
,
that
those
firste
Prophetesses
,
from
the
first
time
that
they
were
filled
with
the
same
Phanaticall
spirite
,
forsoke
their
husbandes
to
whome
they
were
coupled
.
The
which
wicked
dede
Montanus
alowed
,
teaching
,
that
for
zeale
of
vowed
religion
,
it
was
lawfull
so
to
doe
.
10.
This
doctrine
for
diuers
reasons
is
condemned
.
Firste
,
bycause
it
is
directe
contrary
to
the
decrée
of
Christ
.
Quod
Deus
coniunxit
,
homo
non
separabit
.
Secondly
,
bycause
,
that
if
it
be
so
that
Matrimonie
contracted
,
and
wherof
fayth
is
plighted
(
per
verba
de
praesenti
,
by
wordes
sufficient
of
the
presente
time
)
may
be
dissolued
,
then
they
do
wholly
dishonour
and
prophane
the
christian
religion
:
wherevpon
the
firmitie
of
euery
contracte
in
fayth
plighted
,
standeth
.
Tatianistes
agrée
also
with
Montanus
,
and
teache
his
Gospell
Pope
Alex.
the
third
(
as
the
Decretall
Epistles
recorde
)
writeth
thus
to
the
Byshoppe
of
Exon.
Commissum
&
infra
.
Alexander
to
haue
caused
him
for
sauegarde
of
his
othe
,
after
to
contracte
?
If
before
that
,
he
had
forsworne
himselfe
?
as
vndoubtedly
if
he
meante
not
as
he
swore
,
he
had
already
done
.
But
,
that
when
he
swore
,
he
swore
with
intent
to
marry
:
both
the
Letter
of
the
Decretall
,
the
Doctors
themselues
therein
,
and
case
,
are
playne
.
The
seconde
instance
is
,
when
he
according
to
his
oth
,
did
contract
matrimony
.
At
which
time
of
contract
,
if
he
wil
(
seruare
Iuramenti
religione
)
kepe
his
oth
without
Periurie
,
his
minde
must
be
as
it
was
at
the
time
of
his
othe
made
:
namely
,
that
those
words
spoken
de
tempore
praesenti
,
might
be
so
meant
as
spoken
.
Which
if
it
was
not
then
so
meant
,
at
the
time
of
pronouncing
,
as
at
the
time
of
swearing
,
then
(
as
before
I
sayde
)
he
is
wylfully
periured
:
bycause
he
promised
to
contract
matrimonie
,
which
is
not
performed
,
vnlesse
his
hearte
meane
the
pronouncing
of
hys
mouth
.
3.
q.
45.
ar.
4.
For
Aquinas
sayth
:
Consensus
exterioribus
verbis
expressus
,
absque
interiore
consensu
nullum
matrimonium
facit
.
That
is
:
Consent
giuen
by
outward
words
and
not
inwarde
consent
,
is
no
contract
of
matrimonie
.
Yea
,
and
then
,
the
Pope
counselling
him
to
sweare
with
a
mouth
hipocritically
consenting
,
and
an
heart
disagreing
and
meaning
contrary
to
his
words
,
shoulde
be
authour
of
that
mans
renouncing
of
God
and
All
hallowes
,
if
he
then
swore
by
any
of
their
Reliques
.
But
that
he
perfourmed
his
othe
,
contracted
very
matrimonie
,
and
made
hir
his
wife
,
both
Pope
Innocentius
,
Cardinalis
Alexandrinus
in
Lectura
.
Ab
Panor
.
Dom.
Anto.
super
eodem
,
with
the
reste
of
the
glossers
&
Doctours
conclude
.
Yea
,
albeit
,
that
he
then
should
haue
secretly
meant
,
immediatly
to
haue
entred
into
religion
.
Wherefore
,
seing
that
they
were
man
and
wife
onely
by
contract
,
as
also
the
.c.
Omnes
res
per
quascunque
.
27.
q
2.
c.
Matrimonium
.
Et
ideo
non
soluit
illud
separa
.
corp.
sed
voluntatis
.
Ibidem
.
c.
Coniuges
.
&c.
Matrimonium
quidem
non
facit
coitus
,
sed
voluntas
.
Carnall
copulation
maketh
not
matrimonie
,
but
the
will
of
the
contracters
.
Coniuges
verius
appellantur
a
prima
desponsationis
fide
,
quamuis
adhuc
ignoratur
inter
eos
coniugalis
concubitus
.
They
are
of
right
called
man
and
wife
,
from
the
time
of
their
first
trouth
plighting
:
although
as
yet
,
they
are
vnexperimented
of
the
sacred
bedde
.
And
many
other
places
of
their
Canons
declare
.
Then
hath
not
the
wyfe
right
of
hir
owne
body
,
but
hir
husbande
:
neyther
the
husbande
ouer
his
owne
,
but
the
wife
.
As
Paule
declareth
saying
:
Likewise
the
man
hath
not
power
ouer
his
owne
body
,
but
the
woman
.
1.
Cor.
7.
Therefore
Pope
Alex
.
hath
here
taught
Montanus
heresie
,
declaring
that
it
is
lawefull
for
this
man
,
though
he
be
not
his
owne
man
,
but
his
wiues
,
to
depart
from
his
wife
,
if
he
wil
enter
into
religion
and
vowe
chastitie
,
which
Montanus
counselleth
and
teacheth
his
Prophetesses
to
doe
:
as
before
is
declared
.
And
this
thing
Pope
Alex.
doth
not
reasoning
scholasticè
,
or
argumentatiuè
:
but
autoritate
suprema
diffinitiuè
.
The
aforesayde
Chapter
of
Alex.
doth
also
well
serue
to
my
purpose
layd
in
the
Chapter
before
going
,
to
proue
him
a
Tatian
:
But
I
remit
it
to
thy
applying
,
gentle
reader
.
Here
the
blinde
moles
of
our
time
,
both
in
nature
,
Alex.
hath
:
Si
tamen
post
desponsationem
.
&c.
If
notwithstanding
it
appeare
that
there
hath
not
ben
carnall
copulation
betwene
them
after
the
contracte
,
they
will
therevpon
defende
him
to
be
no
Montanist
:
for
that
Montanus
Prophetesses
had
(
as
they
wil
gesse
)
copulation
carnall
:
and
after
that
,
seuered
they
them selues
from
their
husbandes
.
Which
the
Churche
of
Rome
(
say
they
)
admitteth
not
,
as
also
here
the
Decretall
séemeth
to
meane
.
And
therfore
will
conclude
,
the
Montanistes
had
mariage
bycause
of
copulation
:
But
in
this
case
there
is
no
matrimonie
,
bicause
there
is
no
copulation
.
Which
shift
is
onely
in
effecte
to
say
,
that
this
partie
,
who
standeth
in
the
case
of
the
Decretall
,
Ergo
,
they
are
not
man
and
wife
:
no
more
than
if
the
Pasquil
should
say
:
Pope
Ioan
hath
coupled
hir
body
with
hir
Cardinall
or
Secretarie
,
or
horse
keper
:
Ergo
,
they
are
man
and
wife
.
For
as
by
the
latter
conclusion
,
we
shuld
make
a
whore
Pope
,
an
honest
maried
wife
:
so
by
the
first
we
should
estéeme
the
blessed
Virgin
no
wife
:
bicause
she
neuer
ioined
hir
body
.
Beata
Maria.
Seing
then
mariage
beginneth
,
and
is
full
&
perfecte
matrimonie
,
from
the
giuing
of
the
consent
,
&
speaking
of
the
words
(
de
praesenti
)
then
must
also
the
right
of
matrimonie
,
and
due
to
maried
persons
in
that
moment
begin
,
and
forth
on
holde
.
I
meane
the
righte
of
eche
of
their
bodies
apertayneth
to
the
other
thenceforth
,
according
to
Paules
doctrine
afore
specified
.
For
as
S.
Thomas
sayth
:
Et
si
matrimonium
non
est
essentialiter
,
3
q.
48.
art.
1.
ipsa
coniunctio
carnalis
:
tamen
est
quaedam
associatio
viri
&
vxoris
in
ordine
,
ad
carnalem
copulam
&c.
That
is
:
Although
matrimonie
doth
not
essentially
consist
in
the
entercourse
it selfe
of
the
persons
bodies
:
yet
is
it
a
certaine
coupling
of
the
man
and
wife
in
order
and
disposition
to
the
same
.
So
that
as
sone
as
they
consent
,
eche
of
them
are
inuested
with
the
right
ouer
the
others
body
.
Whereby
he
cannot
,
as
the
Decretal
sayth
(
Priuata
duci
lege
)
be
persuaded
with
consideration
of
his
priuate
estate
or
person
,
for
that
he
is
not
Monodicos
,
at
his
owne
pleasure
or
liberty
,
as
Paule
,
saith
in
the
place
of
the
Corinthes
afore
mentioned
:
Vir
non
habet
potestatem
sui
corporis
,
sed
vxor
.
&c.
And
so
likewise
,
the
man
hath
not
power
ouer
his
own
body
,
but
the
wife
.
So
that
,
that
wil
wherwith
once
she
or
he
moued
by
priuate
care
,
of
eyther
of
their
own
persons
or
estates
,
might
haue
vowed
,
willed
,
and
at
pleasure
&
libertie
consented
,
is
altered
,
made
bound
,
and
becommeth
by
the
contracte
,
such
a
subiect
,
that
it
dependeth
,
(
as
touching
the
altering
of
the
state
,
of
eyther
of
their
bodies
or
mindes
)
vpon
the
yea
or
nay
of
the
person
entituled
and
befaythed
therewith
.
(
S.
Thomas
)
De
illis
tantum
bonis
potest
esse
votum
,
64
art.
4.
quae
nostrae
subiacent
voluntati
,
qualia
non
sunt
ea
,
in
quibus
vnus
alteri
tenetur
:
&
ideo
in
talibus
non
potest
aliquis
votum
emittere
,
sinc
consensu
eius
,
cui
tenetur
.
Vnde
cum
coniuges
sibi
inuicem
tencantur
in
redditionem
debiti
,
per
quam
continentia
impeditur
,
non
potest
vnus
absque
consensu
alterius
continentiam
vouere
,
&
si
vouerit
,
peccat
,
&
non
debet
seruare
votum
.
&c.
In
those
onely
things
,
doth
a
vowe
holde
,
which
bene
simply
subiecte
to
the
vowers
owne
wil.
Of
the
which
sort
,
those
thinges
are
not
,
in
the
which
we
are
indebted
and
in
daunger
to
other
.
And
therefore
of
such
things
no
man
can
promise
or
vowe
:
withoute
the
consente
of
the
other
partie
,
to
whome
the
right
appertayneth
.
Hence
therefore
is
it
,
that
bycause
man
and
wife
holde
ech
to
other
(
as
in
a
Reciprocal
sort
)
in
a
mutual
debt
and
payment
thereof
,
by
the
which
continence
is
broken
,
Aquinas
.
I
doubt
not
but
now
that
these
two
things
playnly
appeare
.
First
,
that
the
right
of
the
maried
persons
ouer
ech
others
body
,
beginneth
and
taketh
hold
,
immediatly
vpon
the
consent
giuen
,
&
wordes
(
de
praesenti
)
spoken
.
Secondly
,
that
of
consent
matrimonie
doth
onely
and
essentially
consist
,
though
there
were
neuer
copulation
had
therin
.
So
that
if
we
graunt
that
the
elder
Montanistes
had
carnall
copulation
in
their
mariages
,
and
that
the
case
of
the
Decretall
had
none
:
yet
bycause
mariage
is
the
consent
and
not
the
acte
of
.
&c.
by
the
which
consent
once
giuen
,
the
right
of
their
bodies
is
transferred
to
eche
other
:
yea
though
there
followe
no
copulation
:
therefore
Pope
Alex.
for
vowe
of
religion
seuering
them
that
are
maried
(
as
are
the
consenters
,
though
abstayners
)
must
be
a
Montanist
.
And
the
most
shift
is
,
to
say
that
he
is
not
with
the
vulgare
people
,
so
open
&
manifest
,
as
the
elder
,
who
is
more
gentler
of
the
twayne
.
But
what
néede
I
to
aunswere
the
same
friuolous
shift
,
considering
,
that
the
same
clause
,
Si
tamen
.
&c.
wherein
Pope
Alex.
forspeaketh
the
mutuall
accesse
of
their
bodies
,
is
not
added
to
the
intent
,
to
declare
that
matrimonie
thereby
is
made
:
but
onely
to
this
ende
,
that
by
not
vsing
his
wife
,
he
may
séeme
stil
to
abide
in
his
purpose
of
entring
into
religion
,
and
not
to
starte
therefro
:
as
otherwise
,
he
enioying
his
wiues
body
,
should
doe
by
that
déede
,
which
is
directe
contrary
to
the
purpose
of
abstayning
,
which
the
religious
men
vow
.
For
as
Dominus
praepositus
sayth
,
Si
tamen
,
which
therevpon
followeth
,
is
then
onely
added
,
bycause
he
thereby
should
declare
,
that
he
starteth
not
from
that
purpose
:
and
as
they
call
it
(
non
conuolat
ad
vota
directè
contraria
continentiae
,
)
did
not
establish
himselfe
in
the
state
of
matrimony
:
which
is
direct
contrary
to
their
Tatian
rules
and
religion
,
as
S.
Thomas
in
the
authoritie
nexte
before
alleaged
sayth
.
If
they
shall
obiect
,
that
in
the
case
of
the
Decretall
the
woman
consented
to
relinquishe
the
right
:
and
in
Montanus
doctrine
,
the
seperation
and
vowe
is
done
without
any
such
consent
:
then
to
answere
the
same
,
I
alleage
that
the
true
meaning
and
interpretation
of
the
same
Chapter
(
according
to
the
common
opinion
of
the
Doctors
)
is
otherwise
:
who
alleage
it
,
to
proue
that
the
party
maried
,
may
performe
his
vowe
made
before
copulation
.
And
maugre
the
will
of
the
other
,
&
wythout
the
consent
enter
into
religion
:
32.
c.
Scriatim
.
as
the
same
D.
praepositus
Cardinal
.
declareth
thus
:
Distingue
post
Gemi
.
&
Car.
Quandoque
coniuges
contraxerunt
non
tamen
est
copula
consummatum
,
&
tunc
alter
inuito
alio
etiam
remanente
in
saeculo
potest
religionem
intrare
,
&
remanens
in
saeculo
cum
alio
contrahere
,
&
est
casus
extra
de
sponss
.
c.
Commissum
.
ibidem
de
conuer.
coniug.
c.
Ex
publico
.
That
is
,
distinguished
after
the
opinion
of
two
Doctours
Gemi
.
and
Card.
that
sometymes
the
husbande
and
wife
haue
contracted
,
and
not
vsed
copulation
,
&
then
the
one
may
without
the
others
leaue
,
yea
,
though
repugning
and
tarying
in
the
seculer
and
worldly
estate
,
enter
into
religion
.
And
the
partie
remaining
behinde
in
the
seculer
estate
(
they
cal
it
the
world
)
may
marry
.
As
a
speciall
case
in
the
chapter
Commissum
,
&c.
&
Ex
publico
,
declare
.
In
the
which
allegation
appeareth
how
the
same
chapter
or
Decretall
Epistle
of
Alex.
is
vnderstanded
.
And
to
make
the
practise
of
these
Popists
more
plaine
,
I
wil
here
briefly
rehearse
the
case
of
the
same
chapter
Ex
publico
,
by
the
sayde
Doctours
alleaged
,
Alex
.
3.
writeth
to
the
Byshoppe
of
the
Diocesse
of
Brixien
.
whome
he
deputeth
his
delegate
in
this
matter
:
that
by
a
certayne
publique
instrument
it
appeareth
to
him
:
that
whereas
the
Byshop
of
Verone
toke
in
hande
to
determine
and
ende
a
cause
of
matrimony
depending
betwene
a
certayne
man
,
one
A.
on
the
one
partie
,
&
a
certayne
woman
,
one
M.
on
the
other
partie
:
Alex.
so
fauoreth
the
vowed
life
,
that
although
the
parties
are
by
god
(
who
worketh
the
consent
of
the
minde
)
coupled
togither
,
yet
he
dare
seperate
them
,
contrary
to
the
fayth
of
Christian
religion
,
wherein
it
is
plighted
and
fastened
.
Surely
Paul
dareth
not
doe
so
.
For
he
sayth
:
Let
not
the
maried
persons
defraude
ech
other
,
1.
Corinth
.
●
.
vnlesse
it
be
perhaps
for
a
season
,
and
that
by
both
their
consentes
.
Agayne
Vnusquisque
ergo
,
in
quo
vocatus
est
,
fratres
,
in
hoc
,
maneat
apud
Deum
.
that
is
:
Brethren
let
euery
man
abyde
before
God
,
in
that
estate
of
life
,
vnto
the
which
he
is
called
.
But
it
is
no
maruell
that
this
Pope
spake
so
,
for
he
had
not
the
spirite
that
Paule
spake
by
,
as
their
diuers
behauiour
declareth
.
For
Paul
called
to
the
office
of
the
Apostleship
of
the
Gentiles
,
neyther
shouldred
with
Barnabas
,
Apollo
,
6.
or
anie
other
.
Contrarywise
the
L.
Alex.
shouldred
out
Victor
,
Pascall
,
Calixte
,
Innocente
(
or
foure
other
,
by
what
name
so
euer
the
writers
name
them
)
all
called
therto
by
Gods
ordinarie
meane
,
the
Emperour
.
Paule
,
for
the
quietnesse
of
the
congregation
,
remitteth
of
his
very
right
:
1.
Lib.
7.
Sigess
.
Contin
.
Alex.
for
his
honor
resisteth
Fredericke
the
Emperour
by
force
of
Armes
.
Paule
honoureth
all
estates
of
Princes
,
and
humbleth
himself
before
Agrippa
.
&c:
But
Alex.
rideth
from
the
Citie
of
Totiacum
to
Lingerim
,
with
Lewes
the
French
king
,
&
Henrie
of
England
wayting
vpon
foote
as
his
Pages
,
leading
hys
Horsse
by
the
brydle
,
the
one
on
the
right
,
the
other
on
the
lefte
hande
,
in
great
pompe
and
iolitie
:
yea
,
and
causeth
the
Emperour
to
lye
prostrate
before
his
féete
.
But
to
returne
to
our
purpose
:
it
behoued
the
Pope
so
to
councel
and
entice
al
men
by
right
and
by
wrong
to
the
vowed
life
,
bycause
,
that
many
withstode
him
:
as
the
sayde
Byshop
of
Veron
did
.
Also
bycause
that
else
,
he
should
séeme
to
condemne
the
abstayning
life
in
others
,
and
restrayne
the
same
in
the
cleargie
,
in
whome
he
(
aboue
all
others
)
alowed
the
same
,
and
compelled
those
that
should
receyue
orders
to
enter
into
.
Finally
then
to
conclude
,
for
as
much
as
Pope
Alex
.
teacheth
the
departure
of
the
man
from
the
woman
in
the
c.
Commissum
:
3.
tit
3.123
.
&
the
woman
from
the
man
,
in
the
sayd
c.
Ex
publico
:
when
as
gladly
the
man
would
kepe
his
wife
in
the
one
case
,
and
the
wife
hir
husband
in
the
other
case
:
and
that
bycause
,
they
will
professe
themselues
a
Monke
,
or
a
Nunne
:
which
is
an
hereticall
secte
,
as
shall
be
declared
hereafter
.
No
indifferent
reader
can
denie
,
but
that
the
Romanistes
or
Popistes
holding
his
steppes
,
are
Montanistes
:
breaking
Gods
ordinance
,
and
dishonoring
the
Christian
fayth
,
wheron
the
same
contracte
is
plighted
.
Pelagianes
.
In
epistola
ad
Ctesiph
.
Epistola
.
106.
THe
Heresie
of
the
Maniches
,
was
the
ground
(
as
Hierome
wryteth
)
to
this
which
arose
of
Pelagius
,
also
called
by
sirname
Brito
,
or
Briton
,
for
difference
sake
of
Pelagius
Tarrentus
,
as
Augustin
declareth
,
who
being
a
man
of
a
moste
hote
&
earnest
zeale
,
was
first
a
godly
and
good
Christian
:
promoted
to
diuers
dignities
by
the
Church
,
is
in
Syria
likewise
made
Monke
.
But
afterwardes
fell
from
the
Church
and
became
an
Archeheretique
:
and
began
to
sowe
the
séedes
of
that
wéede
,
about
the
yeare
of
our
Lorde
,
as
Prosper
sayth
.415
.
But
as
Martianus
sayth
,
414.
in
the
.5
.
yeares
of
Honorius
and
Theodosius
the
Emperours
raygnes
.
In
diuers
places
,
in
the
East
,
in
Fraunce
,
Rome
,
and
thence
,
he
himselfe
came
into
this
realme
of
Englande
to
eare
our
lande
wyth
the
same
.
The
principall
and
chiefest
aduauncers
of
this
sect
,
to
let
other
passe
,
was
Celestius
&
Iulianus
as
Augustine
declareth
:
and
are
of
the
same
Celestius
(
who
is
very
famous
therein
)
called
Celestianes
.
And
in
this
realme
,
(
besides
Pelagius
himself
)
one
Seuerianus
and
Agricola
his
sonne
,
set
forwarde
the
same
,
about
the
yeare
of
our
Lorde
,
as
Prosper
declareth
.432
.
The
Heresie
,
that
first
tooke
hold
of
Pelagius
,
1.
q.
2.
epistola
.
Pelag.
c.
13.
Ibidem
.
Liber
.
4.
c.
2.
Et
de
gratia
&
libro
arbio
tr
.
ad
valent
.
c.
5.6
.
&
.
15.
Prosper
de
ingratis
.
was
that
he
taught
that
man
notwithstanding
Adams
fall
,
had
not
lost
his
frée
will
:
but
fully
and
naturally
enioyeth
the
same
.
Of
this
,
as
of
their
first
beginning
&
whereof
they
are
most
famous
,
I
call
them
in
their
blazone
Freewill
Pelagianes
:
and
not
bicause
it
is
their
onely
sole
heresie
.
For
out
of
it
,
there
springeth
diuers
:
but
speciallye
two
notable
errors
,
no
lesse
horrible
then
hurtfull
:
As
first
,
concerning
originall
sinne
,
secondly
Iustification
.
Of
which
two
perillous
braunches
,
and
ranke
roote
,
bicause
I
determine
to
intreate
,
I
wyll
procéede
on
this
maner
.
First
setting
&
laying
a
parte
the
doctrine
of
the
olde
Pelagianes
in
order
as
they
stand
,
I
will
secondely
couche
seuerallye
the
doctrine
of
the
yong
Pelagians
(
the
Montanistes
before
gone
)
next
after
euery
of
their
fathers
faults
:
so
that
by
ech
of
them
,
fo
coupled
togither
,
thou
better
mayst
marke
howe
the
yong
Cockatrice
croweth
after
the
elders
note
.
Entring
thus
vpon
the
error
of
frée
will
.
Pelagius
dicit
in
libro
de
libero
arbitrio
.
Habemus
possibilitatem
vtriusque
partis
a
deo
insitam
,
18.
velut
quadam
(
vt
ita
dicam
)
radicem
fructiferam
atque
foecundam
,
quae
ex
voluntate
hominis
,
diuersa
gignat
&
pariat
,
&
quae
possit
ad
proprij
cultoris
arbitrium
,
vel
nitere
flore
virtutum
,
vel
sentibus
horrere
vitiorum
.
Pelagius
(
quoth
Augustine
)
sayth
in
his
worke
that
he
made
for
frée
will
in
this
wise
.
We
possesse
a
certayne
ablenesse
and
possibilitie
to
both
wayes
.
Which
God
hath
planted
in
vs
lyke
(
as
I
may
say
)
vnto
a
certayne
fruitfull
roote
,
which
of
mans
owne
will
bringeth
forth
and
beareth
diuers
fruites
.
And
the
which
euen
at
the
pleasure
of
the
tylther
thereof
,
can
eyther
be
comely
&
beawtifully
arayed
with
flowers
of
vertue
,
or
else
doe
the
contrarie
,
by
bearing
bryers
or
wéedes
.
Whereas
in
the
former
part
of
this
treatise
I
vsed
to
gather
the
summe
of
the
Heresie
,
I
shall
not
néede
here
in
this
place
to
doe
so
now
:
for
that
it
is
summary
,
brief
and
playne
ynough
.
But
as
I
before
promised
,
so
I
will
here
annexe
the
opinion
of
the
Popists
,
after
suche
maner
,
as
they
accusing
and
confuting
one
another
,
shall
both
bewray
their
Felowes
,
and
condemne
themselues
.
The
yeare
,
anno
.
1563.
there
came
forth
a
booke
printed
in
the
shop
of
Ziletus
at
Venetia
intituled
de
quadripartita
Iusticia
.
1.
c.
25.
The
author
whereof
is
one
Lusitanus
Lyriensis
Episcopus
,
who
hath
dedicated
the
same
his
worke
to
the
late
Councell
holden
at
Trent
.
In
the
which
he
accuseth
Dominicum
Soto
the
late
Emperor
Charles
the
fift
his
Confessor
or
Ghostly
Father
,
and
Ruardum
Tapperum
Deane
of
Louaine
,
of
this
heresie
of
Pelagisme
,
on
this
sort
.
Magis
ergo
placet
modo
sententia
Aúgustini
Hippo.
episcopi
,
&
Gregorij
Ariminensis
,
quam
alia
opposita
,
nec
soli
sunt
Augustinus
&
Gregorius
,
sed
multos
habent
asseclas
grauissimos
quos
memorabimus
.
Nunc
recens
plurimum
reuerendus
Dominicus
Soto
Philosophus
&
theologus
doctissimus
,
&
in
studijs
bonarum
scientiarum
plurimum
versatus
in
suo
opere
de
natura
&
gratia
,
multis
innixis
rationibus
censuit
.
1.
c.
7.
quae
profecto
non
placent
iam
nunc
dicamus
in
speciali
.
Docet
itaque
in
tertia
propositione
,
quod
voluntas
praeuenta
à
deo
per
amorem
finis
,
in
rebus
fidei
imperare
potest
mediorum
inquisitionem
,
disquirere
,
quod
sit
conuenientissimum
,
&
eligere
quod
commodissimum
iudicauerit
.
Docet
in
quinta
,
quod
voluntas
sic
praeuenta
si
plura
sint
media
vtilia
post
inquisitionem
libere
elegit
,
aut
potest
eligere
,
medium
sibi
magis
conueniens
.
Docet
in
.6
.
quod
fidelis
homo
in
lumine
fidei
diuinitus
accepto
,
sic
praeuentus
potest
cogitare
,
cognoscere
,
credere
ea
quae
sunt
fidei
,
operare
opera
salutis
,
&
alijs
habitibus
vti
.
Vt
declarat
statim
antequam
illam
sextam
conclusionem
ponat
in
forma
.
Docet
in
septima
quod
homo
non
fidelis
,
sed
sufficienter
instructus
voluntate
per
pium
affectum
à
domino
preparata
,
potest
velle
credere
.
Et
intelligit
,
vt
declarat
,
quod
omnia
ista
potest
in
potentia
propinqua
voluntas
ita
praeuenta
&
preparata
sine
alio
auxilio
prius
natura
voluntatem
flectente
quam
voluntas
ipsa
credere
velit
,
imperare
,
aut
eligere
sine
alia
motione
speciali
,
cum
solo
auxilio
generali
.
Vt
voluntas
praeuenta
per
piam
affectionem
,
per
suos
habitus
à
Deo
,
per
amorem
finis
,
sit
iam
sufficiens
principium
ad
credendum
,
ad
vtendum
suis
habitibus
,
ad
praecipiendum
de
medijs
inquirendis
atque
eligendum
cum
sola
generali
influentia
:
tanquam
ad
credendum
ad
bonis
habitibus
,
iam
habitis
vtendum
,
ad
praecipiendum
de
medijs
&
ad
eligendum
,
Non
indigeamus
vllo
modo
immediate
adiutorio
gratia
Christi
sed
solum
mediate
,
id
est
vt
det
nobis
illa
principia
,
piam
affectionem
,
amorem
finis
,
bonos
habitus
.
Cum
enim
ille
doctor
positis
hijs
principijs
in
voluntate
,
seu
in
homine
,
non
requirat
auxilium
speciale
gratiae
dei
.
Vt
voluntas
velit
secundum
illa
principia
operari
,
&
operetur
atque
dicat
generalem
influentiam
ad
id
sufficere
:
manifestum
est
:
quod
ad
opera
voluntatis
&
illorum
principiorum
:
Excludit
necessitatem
gratiae
Christi
immediatae
&c.
The
which
in
our
tong
meaneth
thus
.
Augustines
&
Gregorie
Ariminensis
,
M.
Dominick
Soto
an
excellent
Philosopher
and
diuine
,
and
very
muche
exercised
in
the
studies
of
good
artes
,
de
Natura
&
gratia
persuaded
by
many
reasons
,
is
of
this
minde
.
That
man
of
him selfe
,
without
any
speciall
helpe
and
grace
,
is
able
to
worke
that
thing
which
is
morallie
good
,
as
hereafter
is
declared
out
of
his
owne
worke
.
But
as
touching
that
which
belongeth
to
thys
present
question
,
he
doth
rehearce
the
sayde
Gregorie
Ariminens
.
in
that
matter
:
wherein
the
same
Gregorie
denieth
,
that
any
worke
is
morally
good
,
before
it
be
referred
to
the
vttermost
end
and
mark
,
which
is
God
.
And
further
,
Soto
addeth
,
that
all
the
Scholes
of
the
diuines
are
(
not
without
cause
)
against
Gregorye
therein
.
But
nowe
let
vs
speake
in
speciall
to
the
sayings
of
Doctor
Ruard
,
the
which
truely
done
nothing
lyke
.
For
in
his
thirde
proposition
he
teacheth
thus
.
That
a
mans
will
preuented
of
God
,
by
loue
of
the
ende
,
can
in
matters
of
fayth
gouerne
and
rule
the
inquisition
and
searching
out
of
the
meanes
,
finde
out
what
is
most
méetest
,
&
choose
that
which
he
shall
iudge
most
commodious
.
In
the
fyft
conclusion
,
he
teacheth
that
a
will
so
preuented
,
if
in
any
profitable
meanes
after
reasoning
and
searching
had
,
appeare
:
may
of
it selfe
freely
,
or
is
able
,
to
choose
that
of
those
meanes
,
which
is
most
fyttest
.
In
the
syxt
conclusion
,
he
teacheth
that
a
faythfull
person
,
who
is
in
the
light
of
fayth
,
giuen
him
from
aboue
,
can
so
preuented
,
thinke
,
knowe
and
beleue
the
things
appertayning
to
fayth
,
worke
the
workes
of
saluation
,
and
vse
the
other
habites
,
or
naturall
qualities
,
as
he
immediately
before
the
fashioning
of
of
his
sixt
conclusion
declareth
.
Thus
hast
thou
heard
(
gentle
reader
)
how
Lusitanus
a
Byshop
and
father
of
the
counsell
,
indicteth
,
yea
and
conuicteth
Dominicus
Sotto
,
by
his
owne
wordes
a
felon
.
For
what
playner
confession
can
be
had
of
any
Pelagians
mouth
,
than
to
saye
as
Sotto
before
hath
sayd
(
vnlesse
Lusitanus
béelye
him
)
that
man
of
hymselfe
withoute
any
speciall
helpe
and
grace
,
is
able
to
worke
the
thing
which
is
good
.
Pelagius
sayth
?
That
mans
will
,
that
fertile
trée
,
can
eyther
flourish
with
vertues
,
or
doe
otherwise
with
vice
,
at
the
tilthers
owne
pleasure
?
And
no
lesse
doth
he
to
Ruard
Tapper
the
Deane
of
Louaine
,
at
whose
face
he
so
aymeth
the
vowe
and
bolte
,
that
it
seemeth
,
he
,
by
his
ouertaking
of
the
Pelagians
,
is
of
the
twaine
,
Pelagians
,
hath
bene
so
impudent
to
say
,
that
if
a
Turke
and
Infidell
knew
,
and
had
learned
the
Articles
of
the
beliefe
withoute
boke
,
he
might
beleue
then
in
Iesus
Christ
,
if
he
listed
,
or
if
he
would
:
as
Ruarde
in
his
.7
.
conclusion
declareth
?
Although
he
(
for
shame
I
gesse
)
addeth
this
,
that
he
must
be
prepared
by
God
through
a
godly
affection
:
the
which
in
effect
is
no
more
to
say
,
but
the
Turke
who
vnwares
is
a
sléepe
in
his
dronken
error
,
being
waked
after
his
slumber
,
tolde
or
aduised
that
he
was
dronke
,
may
,
now
at
his
own
wil
,
receiue
from
the
officers
hande
,
eyther
the
swéete
comfortable
water
of
the
Gospell
Iesus
Christ
,
being
taught
what
it
is
,
or
else
his
first
strong
wine
.
So
that
the
vttermost
that
he
graunteth
to
God
,
is
no
more
,
but
to
be
as
the
waker
of
the
slumbring
man
,
being
nowe
neyther
dronke
nor
sober
.
But
be
it
that
they
teach
God
to
prepare
so
the
minde
of
man
,
as
that
he
worketh
therein
an
alteration
,
yea
,
a
forwardenesse
in
the
man
,
as
a
ground
layd
,
wheron
he
may
further
builde
,
if
he
wil
,
or
if
he
wil
not
:
are
they
not
yet
Pelagians
?
yes
truly
:
vnlesse
they
will
graunt
,
that
all
our
will
and
déedes
to
God
,
muste
be
continually
gouerned
and
stayed
by
Gods
special
grace
in
Iesus
our
Christ
.
For
otherwise
howe
could
it
be
true
that
our
Sauior
hath
sayd
?
Sine
me
nihil
potestis
facere
.
without
me
ye
can
do
nothing
.
5.
For
the
Pelagians
themselues
,
though
they
graunt
so
much
,
are
yet
Pelagians
and
Heretiques
:
as
S.
Hierom
noteth
.
Ita
Dei
gratiam
ponunt
Pelagiani
,
Pelagians
,
place
the
grace
of
God
,
that
we
are
thereby
,
not
in
all
,
but
in
some
of
our
workes
,
stayed
and
gouerned
by
the
helpe
thereof
,
but
they
referre
the
same
to
our
frée
will
,
and
to
the
commaundements
of
the
law
,
pleading
the
authoritie
of
Esay
:
the
lord
hath
giuen
a
law
for
the
ayde
of
man
:
So
that
then
we
shal
prayse
God
,
for
that
he
hath
created
vs
such
,
as
can
by
our
owne
fréewil
,
choose
good
and
eschewe
the
euill
.
That
the
Pelagians
graunt
as
much
in
our
wil
,
to
the
grace
of
God
,
as
Tapper
doth
,
it
is
euident
.
If
they
nowe
(
conuicted
with
the
manifestnesse
of
their
heresie
)
will
say
,
it
is
not
their
Churches
doctrine
,
but
Schole
doctrine
,
what
shal
thei
in
so
saying
meane
?
Whence
commeth
their
Church
men
,
but
from
their
Scholes
?
If
it
be
so
that
they
are
learned
,
as
they
bragge
,
where
haue
they
learned
it
?
Not
at
Geneua
,
not
at
Franckfort
.
&c:
if
in
their
owne
scholes
Louain
,
Paris
or
such
like
,
whose
those
scholes
be
,
and
what
doctrine
therin
is
taught
,
Soto
and
Tapper
declare
.
Soto
sayth
,
all
the
scholes
are
on
his
syde
,
Lusitanus
wyth
Aug.
Greg.
Ariminensis
,
and
the
valiant
host
of
champions
following
them
,
are
their
professed
enimies
.
Wherfore
sendeth
Soto
his
bokes
out
of
the
schole
dores
?
To
what
ende
doth
Deane
Ruarde
sende
his
doctrine
from
his
vniuersitie
of
Louaine
,
approued
wyth
the
glorious
priuileges
of
schooles
and
Monarches
?
But
bicause
they
will
haue
their
Church
doctrine
(
and
not
schole
questions
)
knowen
to
simple
men
:
otherwise
,
they
were
but
braggers
&
vaynglorious
persons
.
Whereof
I
would
our
Popists
by
their
foresayd
shift
,
should
rather
than
I
,
accuse
them
.
Be
not
amazed
,
gentle
reader
,
to
heare
this
their
distinction
of
schole
doctrine
and
Church
doctrine
,
which
is
as
much
to
say
,
as
schole
truth
,
and
Church
truth
.
But
stay
a
while
,
let
me
with
thy
pacience
,
somewhat
digresse
,
and
thou
shalt
briefly
see
the
factions
of
their
scholes
,
wherin
they
are
brought
vp
,
and
whence
they
bragge
them selues
to
be
good
Schole
men
.
The
chiefest
founder
of
them
,
and
the
only
father
that
made
their
vnnaturall
concorde
for
Diuinitie
,
Peter
Lombarde
who
is
partely
receyued
of
his
children
,
partly
refused
,
as
the
26.
errors
(
wherof
the
vniuersitie
of
Paris
hath
condemned
him
)
declareth
.
From
him
the
rest
of
the
Diuines
come
.
Some
are
of
the
faction
of
those
that
are
called
Terminalles
,
some
Reàlles
,
some
Formals
,
some
Thomistes
,
some
Scotists
,
some
Occamistes
:
yet
al
these
wil
be
Catholique
diuines
,
and
in
the
truth
,
though
they
are
thus
in
their
factions
deuided
one
agaynst
another
.
Qui
Thomam
sequuntur
,
a
Scoto
&
Gersone
dissentiunt
,
eos
penè
pro
Haereticis
habent
.
They
of
Thomas
faction
disagrée
,
both
from
Scotus
and
Gerson
,
counting
them
almost
for
Heretiques
.
And
this
thing
they
doe
within
the
schole
walles
very
quietly
,
Erasmus
sayth
.
Erasmus
)
would
come
to
passe
,
or
be
done
,
if
we
,
persuading
the
Turkes
to
Christian
religion
,
should
offer
them
,
the
Occamistes
or
Durandians
,
the
Scotistes
,
Gabrielistes
,
or
Aluaristes
to
peruse
?
Instaunces
,
of
Formalities
,
of
Quiddities
&
Relations
?
Especially
when
they
shall
sée
so
much
discorde
amongst
those
their
chiefeste
professours
of
their
religion
,
that
oftentimes
they
question
hotely
amongst
themselues
,
Thomas
his
quarrell
,
first
skirmishing
farre
of
wyth
shotte
:
at
last
aduauncing
,
set
on
to
the
push
of
pyke
and
handgrypes
:
Vpon
the
other
side
the
Minorits
coupled
to
their
targets
,
shield
and
defend
their
most
subtile
and
Seraphicall
Doctours
,
nowe
calling
by
the
name
of
Nominals
nowe
Reals
&c.
as
aboue
.
Where
so
many
factions
,
sectes
,
&
part
takings
are
,
all
chalenging
the
name
of
Catholiques
:
and
of
all
,
some
muste
lye
,
who
can
(
hauing
care
for
his
soule
health
)
iustly
commit
himselfe
,
to
their
credite
?
Seing
they
hauing
so
many
factions
,
neuer
would
open
the
same
as
yet
,
to
the
simple
,
to
whome
it
appertayneth
to
know
,
vnto
what
part
,
they
shall
for
reason
and
truthes
sake
encline
.
Howe
daungerously
and
with
what
care
,
ought
we
to
take
their
workes
into
our
hands
,
Vlisses
passed
the
Maremaydes
,
or
else
liued
within
the
Witches
Circes
dores
?
Wherfore
it
were
wel
,
towarde
the
discharge
of
their
credit
and
simple
dealing
,
that
those
men
that
of
late
haue
fayned
names
,
and
belied
sectes
on
others
,
should
truly
set
so
out
their
owne
in
their
proper
termes
,
so
as
the
simple
may
know
the
schole
from
the
Church
,
or
which
part
of
their
schole
is
of
their
Church
.
Of
the
doctrine
whereof
,
60.
annos
edit
.
Lutet
.
Rupertus
Gallus
,
a
man
of
no
lesse
holinesse
than
gret
learning
,
about
.300
.
yeares
past
,
was
by
vision
ascertayned
,
that
the
Diuines
then
,
of
their
Churche
,
were
like
vnto
a
man
,
that
hauing
at
his
backe
plenty
of
good
and
holesome
breade
,
not
withstanding
mambled
a
flint
stone
,
that
he
helde
in
his
hande
.
Now
to
returne
.
But
that
the
credite
of
Erasmus
(
that
Phoenix
of
our
age
)
may
be
without
question
(
omitting
Picus
Mirandula
,
Nicholaus
Clemangis
,
36.
Catherinus
Compsanus
episc
.
with
others
that
find
fault
with
these
seas
&
factions
of
their
diuines
)
I
wil
rehearse
(
returning
to
my
place
from
whence
I
first
departed
)
the
opinion
of
M.
Shacklock
his
Roffensis
,
which
maketh
mention
both
of
the
discord
of
the
schole
men
,
&
heresie
of
their
Diuines
in
this
verie
point
.
Hoc
dixi
propter
Patres
,
quorum
sententiam
sequi
malui
,
quam
Scholasticorum
.
Pharao
,
although
he
had
an
hardened
heart
,
and
those
that
are
turned
ouer
into
a
reprobate
sense
,
shoulde
be
able
likewise
to
doe
so
,
which
truely
séemeth
to
me
,
not
to
be
credite
worthy
.
Thus
farre
Roffensis
:
who
maketh
so
playne
the
matter
of
the
schole
mens
discorde
among
themselues
,
and
falsenesse
of
their
opinions
in
this
point
,
as
that
I
néede
not
further
to
instructe
thée
thereof
.
Yet
that
notwithstanding
,
I
thought
it
my
parte
gentle
reader
,
before
I
ende
this
poynt
,
to
make
thée
priuy
to
two
things
.
One
is
,
that
although
the
scholemen
say
,
that
man
of
his
owne
frée
will
,
can
worke
&
do
that
which
is
good
:
Yet
for
al
that
,
some
of
them
wil
not
graunt
,
but
man
for
the
entraunce
into
heauen
,
must
obtayne
grace
.
(
bonum
,
tamen
non
meritorium
)
good
,
yet
it
is
not
meritorious
.
In
this
they
go
iust
togither
with
the
Pelagians
,
as
out
of
the
same
authoritie
of
Hierome
,
ad
Ctesiphon
.
appeareth
.
But
this
is
talked
of
,
vppon
the
poynte
of
shame
:
and
as
I
may
say
at
a
deade
lifte
.
The
seconde
is
,
Pelagian
,
who
sayth
,
that
a
man
hath
néede
,
and
is
to
be
ayded
and
instructed
,
by
the
law
,
as
is
before
in
the
same
authority
of
Hierome
alleaged
.
Contrarywise
,
they
conclude
,
that
he
hath
dictamen
naturale
,
rectae
rationis
,
cui
se
possit
naturaliter
conformare
voluntas
.
That
man
hath
in
him
a
natural
instruction
,
of
right
reason
,
to
the
which
,
will
can
naturally
conforme
himself
.
As
if
thou
mark
,
(
to
let
others
for
briefenesse
passe
,
)
Roffensis
in
the
last
authoritie
,
thou
shalt
well
perceiue
.
The
first
braunch
of
this
roote
is
now
to
be
intreated
of
:
that
is
,
their
error
and
ignoraunce
of
originall
sinne
,
which
must
nedes
be
in
the
Church
of
both
these
Pelagians
:
bycause
that
they
erre
in
,
and
be
ignorant
of
the
doctrine
of
man
,
his
abilitie
,
and
vnabilitie
,
as
I
may
say
,
his
pouertie
and
wealth
.
Wherout
must
néedes
come
and
procéede
,
the
doctrine
and
knoweledge
of
his
originall
sinne
and
debte
.
This
therefore
is
their
error
.
Pelagius
per
offensam
praeuaricationis
Adae
,
Pelagius
sayth
that
by
the
offence
of
Adams
transgression
,
the
whole
man
is
not
both
in
body
and
soule
,
chaunged
and
become
worse
:
but
that
the
body
alone
,
(
the
soule
remaining
yet
sound
,
and
in
his
libertie
vntouched
)
is
subiect
to
corruption
.
In
the
which
wordes
,
well
mayste
thou
(
gentle
reader
)
sée
,
that
he
is
ignoraunt
of
originall
sinne
:
bycause
he
erreth
in
the
effect
that
followeth
the
same
,
the
want
of
willes
libertie
.
Iudging
Adam
sound
in
himself
,
he
thinketh
that
the
same
transgression
worketh
corruption
,
onely
in
the
bodies
of
vs
his
heires
:
which
he
supposeth
,
we
only
of
the
whole
man
receyue
from
him
.
And
therefore
falsely
teach
the
soule
his
frée
will
to
remaine
.
For
if
they
did
knowe
,
that
the
soule
of
Adam
,
had
after
the
fall
,
bene
thereof
vtterly
spoyled
,
they
coulde
(
considering
his
wife
was
knowen
of
him
,
but
after
his
fall
,
)
not
,
but
conclude
:
that
we
haue
suche
poore
and
spoyled
soules
,
as
we
receyued
of
his
ouerthrowen
estate
.
Vnlesse
they
wil
say
,
that
the
soule
commeth
not
(
extraduce
)
of
the
roote
of
that
running
vine
Adam
.
Of
al
which
in
déede
it
is
most
playne
,
that
they
are
ignoraunte
.
The
summe
therfore
of
their
doctrine
which
I
meane
here
to
note
)
is
:
that
originall
sinne
,
is
not
any
thing
in
any
of
vs
:
but
in
Adam
:
(
as
touching
the
empairing
of
the
power
of
mans
soule
)
&
yet
they
graunte
,
that
we
haue
a
blemishe
or
hindraunce
thereby
,
which
according
to
their
true
meaning
,
Adams
transgression
)
as
afore
may
appeare
.
And
out
of
Augustine
we
may
gather
,
89.
that
they
taught
man
to
be
borne
without
sinne
,
so
that
then
the
first
sinne
,
which
in
this
life
he
committed
,
was
his
originall
sinne
.
And
then
it
must
folow
,
that
sinne
is
in
vs
,
but
by
imitation
,
not
propagation
.
Attend
now
gentle
reader
:
for
here
according
to
my
promise
I
wil
ioyne
the
Popists
doctrine
:
Dominicus
Soto
(
of
whom
before
I
spake
)
that
worthy
Hercules
of
the
Popists
,
Albertus
Pighius
Campensis
one
of
their
most
famous
Goliathes
,
1.
c.
9.
in
this
maner
.
Igitur
sunt
hoc
aetatis
,
qui
quamuis
non
omnia
,
partem
tamem
horum
argumentorum
contra
vetustam
opinionem
opponentes
,
ab
ea
defecerunt
,
dicentes
non
esse
in
singulis
hominibus
peccata
singula
originalia
:
sed
vnum
illud
quod
commisit
protoplastus
:
esse
originale
delictum
cuius
omnes
rei
sumus
,
&
à
quo
denominamur
peccatores
.
Horum
primicerius
Albertus
Pighius
,
vir
profecto
&
pius
&
doctus
,
qui
nihilo
secius
malè
de
hoc
audit
,
quasi
peccata
in
nobis
originalia
omnino
inficietur
.
&c.
(
that
is
)
There
is
also
of
this
our
age
,
some
that
denye
,
though
not
all
,
yet
part
of
the
argumentes
:
who
opponing
agaynst
the
auncient
opinion
,
haue
reuolted
therefro
:
saying
that
euery
mans
owne
synnes
,
is
not
his
originall
sinne
:
but
only
that
one
sinne
,
which
our
first
father
committed
,
is
our
originall
sinne
,
wherof
we
are
all
gilty
,
and
whereof
we
are
called
sinners
.
The
Ensigne
bearer
of
these
men
is
Albertus
Pighius
:
a
man
truely
both
godly
and
learned
:
yet
notwithstanding
herein
,
is
euill
spoken
of
.
As
if
he
wholly
should
denie
any
originall
sinne
to
be
in
vs
at
all
.
&c.
In
the
which
wordes
it
is
manifest
,
that
Soto
iudgeth
euery
man
to
be
pure
and
frée
from
sinne
,
vntill
he
hath
himselfe
committed
sinne
:
and
that
counteth
he
the
originall
sinne
of
euery
man
.
And
condemneth
Pighius
,
for
teaching
the
contrary
:
namely
,
for
that
he
sayth
men
are
counted
sinners
from
the
roote
Adam
.
And
therfore
Soto
agréeth
with
that
last
opinion
of
the
Pelagians
,
alleaged
out
of
Augustine
.
Controuersiarum
Ratisponensium
controuersia
.
1.
Ac
iux
.
exemplar
.
apd
.
Carol
.
Iuill
.
Lutet
.
impressum
.
An.
1549.
Fol.
32.
b.
But
Pighius
though
he
sayth
(
as
Soto
reciteth
)
that
we
are
called
sinners
of
Adam
,
as
he
sayth
to
Pope
Paulus
tertius
▪
Cuius
vnius
reatu
,
omnes
constricti
nascimur
peccatores
,
à
quo
nos
liberat
,
&
absoluit
regenerationis
in
Christo
gratia
.
(
That
is
,
)
By
the
offence
of
which
one
Adam
,
al
we
obliged
,
are
borne
sinners
,
from
the
whiche
,
the
grace
of
regeneration
in
Christ
,
deliuereth
and
fréeth
vs
:
Yet
vnderstandeth
he
,
thys
naming
of
vs
,
to
be
sinners
,
borne
sinners
,
obliged
in
Adam
,
and
to
haue
néede
of
the
grace
of
Christ
:
none
otherwise
.
But
that
it
,
which
was
culpa
in
Adam
,
is
in
vs
,
rather
poena
than
culpa
.
Wherein
he
agréeth
with
that
opinion
which
is
firste
appoynted
to
the
Pelagians
.
8.
a.
Vnlesse
he
be
contrary
to
his
conclusion
.
Sed
vnde
carentiam
eius
iusticiae
,
aut
adultis
nobis
,
aut
paruulis
propriè
peccatum
demonstrent
,
&
nos
esse
debitores
illius
iusticiae
,
nihil
habent
.
Immo
id
ipsum
euidenti
veritate
aduersatur
.
But
howe
it
shoulde
come
to
passe
,
that
the
wante
of
that
originall
righteousnesse
,
should
be
either
of
vs
that
are
of
yeres
,
or
to
the
babes
counted
properly
for
sinne
,
and
that
we
are
debitors
thereof
,
they
can
not
shewe
.
Yea
,
the
same
is
rather
contrary
to
the
manifest
truth
.
Vnlesse
he
be
contrary
to
his
conclusion
,
Nulla
lege
posse
paruulos
obligari
.
9.
a.
Fol.
8.
or
to
any
other
of
his
conclusions
in
the
first
.31
.
leaues
,
Biell
,
although
otherwise
,
Lib.
2.
distinct
30.
q.
2.
Peter
Lombards
opinion
.
Anselm
.
opinion
.
he
hath
taken
great
trauayle
.
For
Peter
Lombard
(
one
of
the
soundest
of
all
the
reste
)
who
sayth
and
that
well
,
that
originall
sinne
,
is
a
disease
of
our
nature
gotten
from
Adam
.
&c.
Also
for
Anselmus
whose
opinion
is
,
that
it
is
wante
of
originall
righteousnesse
.
&c.
To
accorde
them
,
eche
with
others
,
as
also
D.
Alexandr
.
Scotus
,
Thomas
,
Bonauenture
,
and
diuers
other
,
agaynst
whome
,
that
godly
Pighius
&
wor
-
Goliath
standeth
.
Otherwise
thinking
as
wel
of
them selues
,
as
Pighius
did
of
himselfe
,
they
must
deuise
something
,
of
their
owne
braynes
as
he
did
:
bycause
their
Church
hath
not
determined
the
same
.
2.
a.
As
Albert
Pighius
sayth
in
these
wordes
:
Quid
verò
sit
ipsum
peccatum
orìginis
,
&
in
quo
consistat
eius
propria
ratio
,
ecclesiastica
definitione
certum
non
est
.
&c.
that
is
,
Our
Church
hath
not
yet
determined
,
what
originall
sinne
it selfe
is
,
or
wherein
the
proper
reason
therof
consisteth
.
God
woteth
,
there
must
néedes
be
small
knowledge
of
our
iustification
in
Christ
,
when
their
Church
preacheth
not
a
certayne
doctrine
,
of
the
first
growing
and
arysing
of
our
accompt
,
nor
teacheth
what
or
how
much
therby
it
is
.
For
as
they
acknowledge
not
the
bondage
of
mans
will
,
Pelagians
,
thus
as
I
can
briefly
gather
out
of
S.
Augustine
.
Dicimus
inquit
sanctos
veteris
testamenti
perfecta
hinc
Iustitia
ad
aeternam
transisse
vitam
,
id
est
,
Lib.
1.
contra
Litteras
Pela
.
c.
21.
Lib.
4.
c.
2.
studio
&
obseruatione
virtutum
transiisse
.
We
saye
,
quoth
the
Pelagians
that
all
the
Prophetes
,
Apostles
and
Sainctes
of
the
time
of
the
olde
Testamente
,
haue
departed
hence
and
entred
into
the
euerlasting
lyfe
by
perfecte
righteousnesse
(
that
is
)
by
the
endeuor
and
keping
of
vertue
.
In
summe
therfore
this
is
their
doctrine
,
(
as
I
may
gather
the
same
out
of
sainct
Augustine
in
both
those
places
alleaged
)
that
Iustification
is
a
certayne
vertue
or
qualitie
in
our selues
,
by
the
which
,
we
are
in
our selues
iustified
,
and
not
all
onely
in
Christ
.
To
the
which
verye
well
the
Popes
Church
&
doctors
agrée
:
The
Popistes
doctrine
.
Tomo
.
2.
art.
8.
&
especially
the
generall
councell
of
Trent
holden
Anno.
1547.
As
Ruarde
Tapper
the
Deane
of
Louaine
(
of
whome
before
we
spake
)
testifieth
thus
.
Quare
rectissime
definitum
est
in
concilio
Tridentino
:
sessione
quinta
,
capite
.
7.
Quod
cum
iustificamur
,
30.
non
modo
reputamur
,
sed
verè
iusti
sumus
&
nominamur
,
&
Anathema
eum
censit
,
qui
inhaerentem
iusticiam
negat
.
Aliquanto
post
,
37.
Ruard
fighteth
with
Pighius
.
Ex
quibus
patet
,
quod
nullam
habet
probabilitatem
doctrina
Alberti
Pighij
,
qua
dicit
quod
in
Christo
iustificamur
coram
deo
,
non
in
nobis
:
non
nostra
,
sed
illius
iustitia
,
quae
nobis
iam
cum
illo
communicantibus
imputatur
.
That
is
.
Wherfore
the
generall
councell
of
Trent
hath
most
perfectely
determined
in
.5
.
session
the
.7
.
chapter
.
that
when
as
we
are
iustified
,
we
are
not
so
onely
reputed
,
but
we
are
truely
iust
and
so
called
.
The
same
generall
councell
holdeth
him
accursed
,
which
shall
deny
,
that
righteousnesse
stickerh
not
in
vs
.
And
somewhat
after
he
sayth
.
Whereout
it
appeareth
,
that
the
doctrine
of
Albertus
Pighius
,
hath
no
probabilitie
therein
.
In
which
he
sayth
,
that
we
are
before
God
iustified
in
Christ
,
and
not
in
our selues
,
nor
by
our
owne
,
but
his
righteousnesse
,
the
which
is
now
imputed
and
reckened
to
vs
,
that
holde
in
communion
thereof
in
him
.
Lyriensis
the
Popes
Achilles
before
spoken
of
,
assaulteth
the
same
Pighius
in
the
same
his
worke
before
mentioned
,
defending
the
same
error
of
the
Pelagians
against
Pighius
,
as
Soto
for
originall
sinne
,
and
as
Ruarde
last
before
,
for
the
point
of
Iustification
was
.
After
this
sort
.
Hunc
errorem
ex
parte
secutus
est
Albertus
Pighius
,
qui
sicut
prius
docuerat
,
omnes
homines
peccatores
nasci
in
Adam
,
non
quasi
aliquod
proprium
peccatum
seu
culpam
contrahant
in
seipsis
,
Albertus
Pighius
foloweth
this
error
after
a
sorte
.
Who
as
before
he
taught
,
that
all
men
are
borne
transgressors
in
Adam
,
not
as
though
they
did
worke
any
fault
,
or
speciall
offence
in
themselues
,
but
onely
by
the
accompting
of
Adams
sinne
to
them
:
Euen
so
,
last
of
all
,
he
hath
also
taught
,
that
men
are
in
Christ
formallie
iustified
from
their
sinnes
:
and
not
by
anye
righteousnesse
,
which
they
in
themselues
really
receiue
:
but
by
the
only
accompting
of
Christes
righteousnesse
vnto
them
.
That
is
the
same
which
Pighius
ascerteyneth
,
and
togither
with
Caluin
teacheth
:
Lusitanus
&
Ruarde
haue
against
Pighius
,
it
is
euident
,
what
they
defende
:
namely
,
that
man
is
iustified
in
himselfe
,
by
himselfe
and
not
by
Christ
,
in
Christ
,
as
Pighius
sayth
.
Wherefore
by
al
likelihode
,
they
holde
him
accursed
,
by
the
same
councell
of
Trentes
authoritie
.
But
of
what
force
their
cursse
is
,
they
being
Pelagians
,
Pighius
(
as
I
gesse
)
foreseing
,
spared
not
to
speake
the
truth
,
in
this
point
,
as
in
the
same
his
foresayde
worke
,
in
secunda
controuersia
,
may
appeare
.
If
thou
arte
minded
to
sée
more
of
their
discorde
reade
M.
Sententiarum
distinct
.
19.
Li.
3.19
.
Tho
super
6.2
.
ad
Cor.
super
.
11.
super
.
1.
Cor.
1.
supper
.
3.
c.
ad
Titum
.
lect.
1.
c.
ad
Timoth.
c.
1.
lect.
3.
super
.
Iacob
.
2.
In
the
which
places
,
the
sayde
maister
of
the
sentences
and
S.
Thomas
proue
,
that
Sola
fides
,
fayth
alone
iustifieth
.
Such
a
mightie
God
is
our
God
,
that
openeth
sometime
the
Diuels
mouth
,
in
those
whome
he
doth
possesse
,
to
confesse
the
truth
:
yea
if
Balaam
be
blinde
with
the
affections
,
the
mouth
of
his
Asse
.
Coluthians
.
2.
tomo
.
2.
Haer.
69.
Lib.
1.
c.
4.
Haer.
65.
EPiphanius
speaketh
of
one
Colluthus
an
Heretique
,
whose
scholers
were
called
Colluthiani
.
Also
Theodoretus
,
speaketh
of
the
same
name
:
which
sect
I
thinke
is
the
same
that
Aug.
remembreth
.
These
men
taught
as
the
same
Augustine
sayth
,
Deum
non
facere
mala
:
contra
illud
quod
scriptum
est
,
Ego
deus
creans
mala
:
that
God
did
not
work
the
yll
:
contrary
to
the
saying
that
is
written
,
I
am
the
God
,
Staphilus
and
Stapleton
,
teache
in
the
explication
of
their
Arbor
,
and
in
their
booke
.
Gnostiques
.
ABout
the
yeare
of
our
Lorde
137.
as
Nicephorus
,
Eusebius
and
Theodoretus
Cyri
Episco
.
do
witnesse
,
one
Carpocrates
did
(
among
other
Heretiques
)
first
spring
,
of
whome
,
Eusebius
sayth
,
the
sect
of
the
Gnostiques
did
arise
.
Of
which
minde
also
Irenaeus
is
.
The
horrible
doctrine
and
fylthie
maners
of
them
was
vniuersallie
suche
,
as
that
we
iustlye
maye
iudge
,
the
Popistes
to
be
extraught
of
that
house
and
lygnage
.
The
thing
notwithstanding
that
I
intende
to
match
,
&
set
them
in
viewe
eche
with
other
,
is
the
maner
and
rite
that
they
vsed
,
whereof
both
Irenaeus
&
Epiphanius
speake
:
that
they
had
Images
painted
,
and
also
cast
of
Golde
,
Siluer
,
and
other
mettall
.
Whereof
they
sayde
some
,
were
the
Images
of
Christ
,
made
vnder
Pontius
Pilate
,
according
to
our
Sauiours
lykenesse
.
Some
,
the
Images
of
Plato
,
Aristotle
and
Pythagoras
.
Before
those
,
vsed
they
to
doe
reuerence
,
after
the
maner
of
the
Heathen
.
What
the
maner
and
doctrine
of
the
Popistes
,
in
this
case
is
,
the
bookes
of
master
Doctor
Harding
and
M.
Martiall
,
so
euidently
doe
declare
,
as
that
(
it
concurring
with
the
practise
of
the
Church
,
whereof
no
man
is
ignoraunt
)
I
néede
not
to
rehearse
any
wordes
more
speciall
,
than
euen
so
to
referre
thée
,
to
the
same
writers
.
This
heresie
hath
had
so
good
successe
,
that
euery
Realme
hath
their
speciall
Idoll
,
as
S.
George
and
S.
Denise
.
Euery
corporation
his
,
as
the
Marchaunt
Taylors
of
London
,
S.
Iohn
Baptist
:
the
Grocers
,
S.
Anteline
.
&c.
and
euery
man
his
speciall
,
and
that
for
euery
miserie
and
euill
.
Anthropomorphites
.
A
Certayne
Syrian
called
as
Epiphanius
sayth
Audius
,
50.
Lib.
4.
c.
10.
or
as
Theodoretus
sayth
Audaeus
(
Augustine
calleth
them
Vaudianos
)
dyd
sowe
this
errour
vnder
Valentinian
the
Emperor
:
or
else
in
the
time
of
Arius
and
Councel
of
Nice
.
The
Monkes
of
Egypt
were
fauourers
of
this
heresie
,
who
of
the
same
are
called
as
in
their
blazon
.
They
taught
that
God
had
the
shape
of
man
,
and
was
in
limits
and
members
comprised
as
man
is
.
Chazinzaries
.
18.
c.
54.
THese
Heretiques
,
spring
from
those
that
are
called
Monosophytae
with
whome
they
in
al
things
agree
.
But
are
worshippers
of
the
Crosse
,
and
therefore
are
called
Chazinzaries
of
the
Crosse
:
which
among
them
is
called
Chazus
.
In
our
dayes
these
may
be
called
Martialistes
of
M.
Martiall
.
Agaynste
whome
and
his
heresie
,
viewe
the
learned
aunswere
of
M.
Archdeacon
Calfhill
:
and
for
the
popish
crosse
consecration
,
loke
in
the
Chapter
Saincters
.
Angelici
.
39.
WEre
certayne
Heretiques
,
inclined
(
Augustine
sayth
)
to
the
worshipping
of
Angels
.
Which
secte
though
in
Epiphanius
time
were
worne
out
,
yet
the
Popistes
haue
receyued
the
same
,
as
S.
Michael
the
Archangell
his
feaste
declareth
.
The
office
of
which
day
,
appoynted
in
the
Popistes
Church
,
serueth
for
the
honour
of
all
other
Angels
:
c.
154.
as
Bilethus
in
his
Rationale
Diuinorum
declareth
:
who
calleth
it
the
feast
of
all
Angels
.
Collyridianes
,
or
Mary
men
.
THere
were
certayne
Heretiques
so
called
,
as
Epiphanius
recordeth
,
who
remayned
about
the
partes
of
Arabia
.
3.
to
.2
.
Haer.
79.
They
were
earnestlye
gyuen
to
the
honouring
of
our
Lady
,
and
vsed
at
certayne
prescribed
times
to
spred
a
cloth
vpon
a
stole
,
and
therevpon
to
set
certayne
great
Loanes
,
called
Colluridas
to
the
same
ende
.
With
these
heretiques
the
Popistes
agrée
.
In
that
they
catholiquely
or
generally
worship
our
Lady
,
as
vsus
Sarum
bindeth
them
.
And
particularly
,
as
they
were
wont
on
Mydsommer
,
to
haue
light
,
and
the
table
spred
and
furnished
with
great
Loaues
,
and
victualles
all
night
long
,
before
the
Images
of
S.
Iohn
and
our
Lady
.
Messalians
.
VNder
the
raygne
of
Valentinian
,
3.4
.
de
Haer-fabulis
.
the
heresie
of
the
Messalians
did
sprout
forth
,
as
Theodorete
witnesseth
.
They
taught
that
Baptisme
,
shaued
from
the
receyuers
,
their
sinnes
like
a
rasour
.
This
,
is
roote
to
the
Popistes
doctrine
,
that
Sacramentes
conferre
grace
.
With
these
Messalians
S.
Thomas
Aquinas
doth
agrée
in
these
wordes
:
Per
Sacramentum
Baptismi
omnia
tolluntur
.
&c.
By
the
Sacrament
of
Baptisme
,
all
sinnes
are
taken
away
.
D.
Smith
also
in
the
second
boke
of
his
buckler
,
2.
&
.3
.
concludeth
therein
.
Valentinians
.
1.
c.
18.
IN
the
yeare
of
our
Lorde
.146
.
or
there
about
,
did
this
secte
swarme
.
They
vsed
(
as
Irenaeus
sayth
)
after
baptizing
of
their
schollers
,
to
poure
oyle
on
them
.
Hence
the
Popistes
learned
their
lesson
also
of
the
like
practize
at
Baptisme
.
Sarahaites
.
THese
were
auncient
Heretiques
whose
fashion
was
to
abyde
in
caues
,
rockes
&
woodes
,
clothed
with
Skinnes
of
beasts
,
and
girded
with
witthes
.
And
wandering
barefoted
,
vsed
to
tye
thornes
at
their
girdels
,
to
knocke
them
as
they
went
,
vpon
their
bare
héeles
.
Those
were
examples
of
the
Popistes
Pilgrimes
and
Flagellatores
:
euen
as
they
are
to
vs
,
the
example
of
the
Sarahaites
.
Agaynst
whome
S.
Augustine
ad
fratres
in
Heremo
.
21.
Apostoliques
.
40.
SAinct
Augustine
doth
make
mention
of
these
Heretiques
.
But
marke
(
gentle
reader
)
I
praye
thée
,
howe
duely
this
kinde
of
Heretiques
chalenge
birth
right
ouer
the
Popistes
.
Compare
the
children
by
this
their
parente
.
The
Father
chalenged
arrogantly
aboue
all
other
,
this
name
Apostolique
.
The
Childe
thundereth
it
out
,
and
wil
haue
no
Péere
:
Also
menaceth
in
the
name
of
Peter
and
Paule
.
The
Father
would
not
admit
to
his
communion
,
Monkes
and
Priestes
maried
,
or
possessing
any
thing
for
their
propre
goods
(
as
the
Church
of
Christ
sayth
Augustine
hath
many
.
)
The
Childe
diuorceth
them
and
suche
as
were
once
of
his
communion
,
he
thrusteth
them
out
therefore
.
If
the
Childe
doth
not
resemble
the
Father
:
if
he
degenerate
:
or
if
he
be
any
thing
vnlike
him
,
it
is
in
that
,
he
is
ouer
the
shooes
in
his
fathers
humor
,
and
more
egerly
feedeth
the
same
.
Catharistes
.
BE
certayne
Heretiques
▪
38.
(
after
S.
Augustines
minde
)
that
suppose
themselues
the
holier
,
bycause
they
marrie
onely
once
.
1.
tit
.
20.
Parte
.
3.
q.
66.
in
addition
.
This
doctrine
the
Popistes
teach
in
the
Decretals
,
S.
Thomas
in
the
summe
,
and
D.
Martine
in
his
boke
.
Marcionistes
.
FAmous
is
the
name
of
Marcion
,
3.
lib.
1.
Haer.
42.
of
whome
(
among
the
rest
)
Epiphanius
writeth
,
and
(
amongest
other
thinges
)
witnesseth
of
this
rite
of
his
Church
:
1.
Parte
.
trac
.
1.
c.
4.
That
women
did
Baptize
.
The
Popistes
agrée
therewith
,
the
practise
declareth
.
And
loke
Manipulus
Curatorum
,
for
the
doctrine
.
Sodomites
.
IT
is
not
to
be
thought
,
that
the
people
of
Sodom
,
haue
not
their
ofspring
in
this
age
.
That
do
exercise
both
Buggery
&
whoredome
:
&
that
as
no
fault
:
or
at
the
lest
,
as
a
light
one
.
The
which
thing
the
Popists
haue
don
,
although
not
in
writing
,
yet
in
déedes
,
and
that
commonly
.
And
to
let
speciall
factes
oureslippe
vs
.
The
Statutes
Annis
regni
Regis
.
H.
8.25.28.31
.
made
and
continued
agaynst
Buggerie
,
after
that
in
.32
.
of
his
raigne
made
perpetuall
,
declareth
what
both
the
Prince
&
the
Realme
feared
.
&c.
And
let
wise
men
construe
to
what
reason
and
purpose
,
so
good
an
estatute
was
.1
.
Mariae
repealed
.
And
as
for
whoredome
,
the
worlde
knoweth
,
whileste
the
stalles
of
those
geldings
stode
,
what
filthynesse
hath
bene
there
.
The
cleansing
of
sinkes
,
vaultes
,
and
such
like
places
bewrayed
it
not
a
little
.
Yea
,
about
.3
.
or
.4
.
yeares
past
,
at
the
spoyled
house
of
Waltam
Abbey
,
there
was
found
out
a
trough
mured
in
the
wal
of
the
Abbots
oratorie
,
full
of
yong
childrens
bones
.
Vndoubtedlye
,
although
the
Cannons
call
whoredome
a
trifling
sinne
,
yet
they
esteme
murder
more
.
Bysleepers
.
BE
certayne
kinde
of
Heretiques
,
as
M.
Staphilus
and
Stapleton
talke
of
:
and
are
such
,
as
for
tender
loue
of
pure
holinesse
and
Angelical
virginitie
,
haue
their
ginnes
and
close
whéeles
in
the
wal
,
to
tourne
their
Lordes
Cockes
into
the
roustes
of
their
Ladies
Hennes
.
Of
the
which
,
35.
the
Countie
Palatine
speaking
of
the
Norbertins
,
giueth
example
to
this
effect
.
Least
the
Monkes
should
lacke
the
ribbe
which
once
God
toke
away
from
man
,
and
after
restored
agayne
with
greater
gayne
,
they
builte
nighe
their
Couent
,
an
house
of
religious
women
,
wal
to
wal
:
and
called
the
same
Paradize
.
Lady
Liers
.
THese
come
of
Scotus
,
and
Franciscus
de
Marionis
,
both
in
one
heape
deadely
belying
our
Ladie
:
in
that
they
say
,
2.
tract
.
1
c.
4.
she
was
borne
without
the
vncleanenesse
of
originall
sinne
:
whose
confutation
reade
in
Cardinall
Caietane
.
Lady
Dawers
.
ALthough
the
history
of
our
Sauiour
Christes
precious
death
and
passion
,
and
the
necessary
circumstaunces
therof
,
is
by
all
foure
Euangelists
truly
set
forth
,
in
the
testament
of
the
same
our
only
Redéemer
,
and
as
wholly
therin
taught
,
as
our
saluation
requireth
:
yet
this
notwithstanding
,
the
superstition
of
the
Popistes
,
is
come
to
this
ripenesse
,
that
they
dare
presume
to
adde
a
Codicil
to
the
same
Testament
.
The
which
contayneth
,
howe
that
at
such
time
as
our
Sauioure
fainted
,
vnder
the
heauy
Crosse
(
the
burthen
whereof
Simon
Cyrenaeus
shoulders
after
that
felt
,
euen
to
the
place
of
Christes
Life
and
Death
)
our
Lady
there
faynted
,
and
fell
in
sowne
to
the
grounde
.
In
which
place
a
Churche
was
built
.
2.
tract
.
13.
And
also
from
Passion
Sonday
vntil
their
Palme
Sonday
folowing
,
they
(
which
belike
wil
dawn
our
Lady
)
kepe
a
yearly
feast
.
Agaynst
the
which
sée
Caietane
.
Mercy
Marrers
.
WHere
as
Dauid
and
also
Hierome
say
in
the
Psalme
:
Abyssus
Abyssum
inuocat
:
One
bottomelesnesse
cryeth
out
vpon
another
,
appoynting
God
to
be
a
bottomelesse
mercie
.
And
in
another
Psalme
Dauid
sayth
:
Si
iniquitates
Domine
obseruaueris
,
quis
sustinebit
?
Etenim
apud
te
propiciatio
est
,
&
copiosa
redemptio
.
&c.
Lord
if
thou
shalt
marke
iniquitie
,
who
shall
holde
out
?
But
with
thée
there
is
pardon
,
and
plenteous
redemption
.
The
which
places
(
omitting
further
authorities
)
doe
euidently
declare
,
that
God
will
not
for
his
debts
which
appertayne
to
oure
credite
,
call
an
audite
of
the
vttermost
farthing
.
Yet
contrary
to
this
most
comfortable
doctrine
,
the
Popistes
teach
:
that
he
will
caste
vs
into
prison
,
vntill
he
hath
the
laste
pennie
of
his
duetie
.
As
Caietanus
witnesseth
in
these
wordes
.
To.
1.
tract
.
20.
q.
1.
Ibidem
.
trac
.
23.
Poenam
canonicam
poenitentibus
iniunctam
si
in
hac
vita
non
impleatur
,
exolui
oportet
in
alia
futura
vita
.
If
the
Penitent
doth
not
in
this
life
pay
his
penaunce
,
it
must
be
payed
in
the
life
to
come
.
A
moste
pestilente
and
vglie
heresie
,
which
they
learne
of
the
Diuels
:
who
say
,
that
after
they
haue
a
certaine
time
in
exile
and
punishment
satisfied
for
their
sinnes
,
they
shall
retourne
agayne
to
ioy
:
Where
then
is
manifolde
mercy
,
if
paynes
are
price
of
our
pardon
?
Plenarie
Pardoners
.
THese
arise
of
Franciscus
de
Marionis
,
Purgatorie
,
maye
by
the
Pope
,
1.
tract
8.
of
hys
owne
authoritie
and
plenarie
power
be
pardoned
.
This
Heresie
is
confuted
by
Caietane
.
Fayth
Flyghters
.
WHereas
S.
Augustine
sayth
:
30.
Quia
&
Baptismum
quod
semel
adhibetur
per
fidem
mundat
.
For
Baptisme
also
once
ministred
,
doth
clense
bi
faith
.
The
which
reason
ought
also
of
al
other
sacraments
to
be
vnderstod
.
Yet
notwithstanding
the
same
,
the
Popistes
haue
a
sacrament
of
Confession
,
(
if
it
be
a
sacrament
)
in
the
which
they
wil
not
haue
faith
necessarily
exercized
,
as
Caietanus
sayth
:
To.
1.
tract
.
18.
q.
4.
Fo.
32
,
b.
Non
est
necessarium
Poenitentem
ipsum
habere
fidem
se
esse
absolutum
.
It
is
not
necessary
that
the
Penitent
himselfe
should
then
haue
beliefe
that
he
is
absolued
.
Vnto
this
also
doth
M.
Hosius
Hatchet
agrée
.
By
which
doctrine
it
is
euident
,
that
they
fray
out
of
the
consciences
of
men
,
all
liuing
fayth
,
wherby
the
liuely
application
of
the
sacraments
of
the
Church
of
Christ
,
is
atchieued
and
wrought
.
Prophaners
.
WHereas
our
Sauiour
hath
committed
to
his
church
,
vnder
the
name
of
the
keyes
of
Heauen
,
the
sentence
of
excommunication
,
thereby
to
admitte
or
seclude
any
man
from
the
kingdome
of
God
:
Lib.
3.
c.
2.
con
.
Literas
.
Parmenian
.
Ser.
de
Anathemat
.
the
which
(
as
Augustine
declareth
)
ought
not
to
be
done
for
euery
light
cause
,
to
the
contempt
therof
,
neyther
as
an
occupation
or
custome
:
but
(
as
Chrisostome
also
sayeth
)
of
great
loue
and
as
a
constrayned
déede
:
yet
not
withstanding
,
how
the
Popistes
prophane
the
same
,
it
is
euident
.
For
as
the
foole
in
the
play
,
doth
lightly
vse
his
dagger
to
euerye
trifle
and
iest
,
so
they
(
as
plainely
appeareth
by
their
Camera
and
Consistorie
,
which
is
their
stage
)
doe
.
The
which
doctrine
,
Cannons
.
Lynwood
de
sententia
excommunicationis
,
and
such
like
places
,
wherby
they
haue
it
of
like
estimation
,
as
Aesopes
frogges
their
beame
.
In
that
,
is
it
not
to
prophane
it
?
Saincters
.
AS
it
was
very
straunge
in
the
Primitiue
estate
of
the
gospell
,
to
haue
or
sée
any
Images
,
so
was
it
much
more
straunge
,
to
haue
any
creature
called
on
in
prayer
.
And
in
the
policie
and
common
wealth
of
the
Iewes
,
the
same
was
wholy
abhorred
.
Neyther
was
that
maner
in
the
beginning
of
the
church
,
vnder
the
lawe
of
nature
.
14.
For
as
Salomon
sayeth
:
Rich
men
becomming
tiraunts
ouer
their
vnderlings
and
subiectes
,
appointed
in
those
dayes
of
idle
wealthinesse
,
their
dead
children
and
friends
to
be
worshipped
:
and
for
the
memorie
of
such
,
erected
Images
:
neyther
had
euery
one
an
Image
that
would
,
but
such
as
the
rich
and
mightie
men
(
whom
I
might
call
Nemrods
)
accorded
on
.
This
custome
so
grewe
on
,
as
,
not
only
it
was
the
nourisher
of
Idolatrie
,
but
a
meane
that
common
treasures
were
augmented
:
by
reason
that
the
licence
giuing
of
erecting
suche
Images
,
belonged
to
the
Senators
.
&c.
As
for
example
,
in
Athens
&
Rome
.
This
practize
the
tiranne
of
Rome
hath
(
although
in
dede
clarkly
cloked
)
left
in
the
Decretals
.
Innocentius
to
this
effect
.
Although
that
euerie
man
may
pray
to
any
man
departed
this
life
,
of
whom
he
had
opinion
of
holynesse
in
the
tyme
of
his
life
:
yet
appertaineth
to
the
Pope
to
faincten
(
for
by
this
he
had
gret
reueunes
)
and
canonize
those
,
that
shal
be
worshipped
:
be
it
eyther
by
publique
or
priuate
office
or
seruice
:
or
by
publique
and
hallowed
Image
.
If
thou
markest
(
gentle
reader
)
this
marchaundize
of
the
Pope
,
thou
shalt
apperceyue
,
how
gaine
hath
plucked
into
the
church
,
the
abuse
of
the
olde
Gentiles
.
And
here
I
will
anexe
(
according
to
my
promise
)
the
maner
of
consecration
of
the
crosse
(
although
it
semeth
to
serue
rather
for
the
place
of
Chazinzaries
)
for
this
ende
,
that
by
it
,
which
séemeth
most
out
of
doubt
and
feare
of
superstition
,
thou
mayest
sée
,
how
in
the
residue
of
Images
and
this
,
they
in
their
consecrating
,
serue
superstition
,
and
not
memorie
of
their
pretended
misterie
.
If
the
priest
be
not
at
Masse
,
then
he
muste
put
on
his
surplice
and
stole
,
and
begin
thus
:
first
sprinkling
it
with
holye
water
.
Adiutorium
&c.
domine
exaudi
&c.
dominus
vobiscum
.
Orato
:
Let
vs
pray
.
We
pray
thee
O
Lorde
holy
father
almighty
and
eternall
God
,
that
thou
wouldest
vouchsafe
to
blesse
✚
this
wood
of
the
crosse
.
That
it
maye
be
an
healthfull
medicine
to
mankinde
,
a
massiuenesse
of
faith
.
Also
a
comforte
,
protection
and
defence
against
the
cruel
dartes
of
the
enimies
.
Through
Christ
our
Lord
.
&c.
Let
vs
pray
.
BLe
✚
sse
O
Lord
,
this
thy
crosse
,
by
the
which
thou
hast
berefte
and
taken
the
world
out
of
the
possession
of
the
Diuill
:
and
by
thy
death
haste
ouercome
the
informer
of
sinne
,
who
reioyced
in
the
first
mans
trangressions
,
concerning
the
forbidden
tree
.
Bl
✚
esse
àlso
O
Lorde
and
make
ho
✚
ly
this
seale
of
thy
holye
passion
,
that
to
thy
enimies
,
it
may
be
a
let
,
and
to
thy
beleuers
make
it
a
perpetual
succour
,
amen
.
Then
holye
water
must
be
cast
once
yet
againe
,
with
this
prayer
.
Let
this
woode
be
sanctified
,
in
the
name
of
the
Fa✚ther
and
the
Son
✚
ne
,
and
the
holy
✚
ghost
,
that
suche
as
pray
and
bowe
for
the
Lordes
sake
before
this
crosse
,
may
find
health
to
their
bodyes
and
soules
,
thorowe
Christ
.
&c.
Amen
.
Catholiques
.
BE
those
that
so
discant
out
of
harmonie
vpon
this
worde
Catholicos
,
that
they
will
haue
those
people
their
Church
,
who
are
the
multude
and
most
vniuersall
number
.
Which
is
as
much
in
consequent
to
say
,
Whores
,
Baudes
,
Sodomites
,
Infidels
and
al
that
walke
the
broad
way
.
This
is
in
euery
of
their
mouthes
.
Visiblers
.
ARe
those
that
holde
opinion
,
that
the
church
of
Christ
,
is
alwayes
visible
,
and
to
be
discerned
of
the
worlde
,
and
is
neuer
hid
from
the
view
of
man
.
This
doctrine
the
author
of
the
appologie
of
priuate
masse
hath
.
Mysterie
Mongers
.
ARe
of
Durandus
,
that
interpretateth
weathercocks
,
belles
,
cappes
,
and
tippets
,
to
a
misterie
and
secret
sense
.
Looke
in
Rationale
diuinorum
Durandi
.
Aaronistes
.
ARise
of
Pighius
Hierarchie
,
that
wil
haue
the
ministerie
in
the
Church
of
the
Gospell
,
2.
c.
4.
be
after
the
fashion
of
Aaron
his
Leuiticall
order
.
Popistes
.
BE
those
that
saye
,
4.
c.
8.
in
fine
.
the
Pope
can
not
erre
from
the
faith
:
as
Pighius
hath
taught
in
his
Hierarchie
,
Cardinall
Caietane
.
Therefore
obey
they
his
commaundements
,
with
vttering
his
spirite
,
and
weare
his
liuerie
coates
,
be
he
neuer
so
farre
distant
from
their
territorie
.
Gospell
facers
.
1.
c.
4.
BE
those
,
that
by
crying
out
on
the
aucthoritie
and
name
of
the
Church
,
disgrace
the
gospell
,
and
diminish
the
authoritie
thereof
.
Politique
Popistes
.
ARe
those
,
that
wil
all
men
,
onelye
for
temporall
and
worldly
causes
,
vniformitie
,
and
comely
sight
,
to
compose
themselues
to
their
manner
and
fashion
of
religion
.
1.
As
in
time
paste
Iulian
the
Apostatate
in
his
dayes
did
.
And
in
Germanie
the
Interim
.
Coniurers
.
MAny
of
the
olde
Heretiques
hold
opinion
,
that
all
creatures
,
as
well
the
onely
Vegitatiue
,
as
reasonable
,
are
naught
.
Some
say
,
they
were
created
naught
.
Some
say
,
they
are
vnholy
,
bicause
they
are
the
dwelling
temple
of
the
Diuel
.
&c.
The
Popistes
haue
this
doctrine
:
as
the
fruits
of
their
practize
do
declare
.
For
they
coniure
the
Diuill
,
out
of
the
creatures
that
they
vse
for
their
seruice
.
Yea
out
of
the
children
,
that
come
to
baptisme
thus
,
after
the
maner
of
the
Church
of
Rome
.
I
coniure
thee
vncleane
spirite
,
In
the
name
of
the
Fa✚ther
,
and
of
the
Son
✚
ne
,
and
of
the
ho
✚
ly
ghost
,
that
thou
goe
out
and
departe
from
this
seruaunt
of
God
.
&c.
And
this
déede
,
agreeth
with
the
doctrine
of
S.
Thomas
.
But
perhappes
thou
mayst
be
seduced
in
this
coniuring
case
,
for
that
ignorauntlye
thou
mayst
suppose
,
that
children
borne
vnperfect
,
(
bicause
of
the
propagation
of
sinne
originall
in
them
,
)
haue
the
Diuell
in
them
.
Wherefore
to
make
the
case
plaine
of
their
drifte
.
I
let
thre
here
another
coniuring
practize
,
that
they
vse
of
creatures
,
in
whom
sinne
neyther
is
by
propagation
nor
imitation
,
and
of
such
whose
nature
can
not
sinne
.
I
coniure
thee
thou
creature
oile
,
by
God
the
Father
✚
almighty
,
who
made
heauen
and
earth
,
the
sea
and
all
that
is
therein
.
Get
thee
hence
and
flye
away
all
thou
power
of
the
enimie
.
All
armye
of
the
Diuill
.
All
incursion
and
all
fantasie
of
Sathan
,
from
this
creature
of
oyle
,
that
it
maye
be
to
all
those
that
vse
the
same
,
health
both
of
minde
and
bodye
.
In
the
name
of
God
✚
the
father
&c.
This
their
practize
bewrayeth
their
doctrine
.
Hallowers
.
OVt
of
the
aboue
sayde
heresie
of
Coniurers
,
doth
this
procéede
:
that
the
creature
after
the
comming
out
of
the
Diuell
,
is
to
be
halowed
.
For
the
which
cause
,
the
Popish
prieste
in
baptisme
,
doeth
bealch
or
blowe
on
the
childe
:
smere
him
and
poulder
him
,
that
the
Diuell
coniured
out
,
should
not
retourne
againe
.
As
S.
Thomas
in
the
place
last
before
alledged
,
teacheth
.
And
Epistola
de
consecratione
&c.
per
totum
.
Dist.
de
consecratione
.
Creature
Swearers
.
WHere
as
Ieremie
by
the
spirite
of
God
,
reprehendeth
the
Israelites
for
swearing
by
creatures
,
the
Popistes
notwithstanding
doe
teach
,
that
it
is
lawefull
to
sweare
by
creatures
:
to
wéete
,
vpon
reliques
,
a
consecrated
host
,
and
suche
like
:
q.
89.
art
.
6
as
S.
Thomas
,
and
the
Decretalles
vnder
a
speciall
title
,
do
declare
.
Tyme
Seruers
.
ARe
those
,
that
serue
not
all
the
yere
,
but
some
parts
therof
,
with
their
Matrimonie
Sacrament
:
and
that
is
,
for
the
hatred
they
bare
vnto
it
:
appointing
more
holinesse
in
their
time
,
than
in
matrimony
Gods
holy
institution
,
this
is
common
&
néedeth
no
reciting
of
authoritie
.
Formalistes
.
BE
those
,
that
teache
formes
,
and
ydle
apparayling
of
things
,
with
maners
and
circumstances
,
that
edifye
not
,
but
are
impertinent
.
As
in
building
of
a
Church
,
1.
c.
1.2
.
that
the
first
stone
muste
be
layed
by
the
.
B.
and
that
they
must
cast
holy
water
ouer
the
ground
.
Also
,
that
the
first
stone
must
haue
a
crosse
grauen
on
it
.
That
the
head
therof
stand
to
the
east
:
and
an
infinite
number
of
such
like
toyes
.
Caietane
sayeth
,
1.
Tract
.
26
and
also
Ray.
c.
Veniens
de
presbit
.
non
bapt.
Primacers
.
ARe
those
,
that
teache
the
Pope
to
be
Lorde
ouer
the
whole
world
,
glo
.
et
doct.
in
prohemio
.
F.
And
that
he
may
absolue
any
man
from
his
alegeaunce
,
promise
,
debt
and
duetie
,
of
his
(
as
they
call
it
Plenitudine
potestatis
)
meere
or
full
power
:
whether
the
same
be
,
of
subiectes
to
their
Princes
,
or
wife
to
her
husband
,
or
such
lyke
.
Inno.
art.
9.
q.
3.
per
principalem
.
C.
de
qua
.
praescript
.
L.
Bene
Azenone
.
C.
de
praeci
.
Imp.
l.
quoties
.
Linwood
tit
.
de
sententia
excommunicationis
.
Caietane
.
Tom.
i.
tract.
25.
Simoniackes
,
or
quid
vultis
Dariers
.
ARe
they
,
that
for
money
breake
all
discipline
of
the
Church
:
and
do
let
sinne
,
and
the
punishment
therof
be
ouerpassed
.
Whereby
riche
men
may
sinne
payne
lesse
,
but
poore
men
shall
be
punnished
.
I
may
liken
them
to
the
hunters
of
the
Castor
,
that
perillous
beast
.
For
when
as
those
hunters
find
the
Cueles
or
genitals
of
the
beast
,
which
he
purposely
byteth
of
for
his
sauegarde
,
they
let
the
noysome
body
goe
,
for
the
filthy
parte
:
Euen
so
,
besydes
that
,
that
the
Popistes
for
the
crimes
of
such
offenders
,
take
of
their
filthie
Mammon
so
greate
a
grype
,
that
nowe
and
then
they
leaue
them
gelded
of
their
good
:
yet
notwithstanding
,
bycause
the
noysome
nature
is
not
corrected
,
the
man
stil
following
the
same
,
falleth
into
their
handes
:
and
then
hauing
no
moe
genitals
to
lose
,
must
satisfy
in
body
,
who
afore
by
pursse
escaped
.
The
doctrine
of
this
Heresie
is
taught
in
the
Decretalles
.
Camera
at
Rome
.
Lecheríe
.
A
Pardon
for
Lecherie
done
by
a
Clearke
,
whether
it
be
eyther
wyth
a
Nunne
,
in
or
without
the
Cloyster
,
or
with
one
of
his
kinne
,
or
aliance
to
him
:
or
with
his
God
daughter
,
.36
.
Turnois
and
.3
.
Ducats
:
and
therwith
be
dispensed
to
haue
orders
and
benefices
ecclesiastical
.
But
if
among
these
crimes
,
he
aske
a
pardon
for
Buggerie
(
the
sinne
agaynst
nature
)
or
done
with
beastes
,
so
that
he
may
then
be
also
dispensed
for
orders
and
benefices
,
the
price
then
is
.90
.
Turnois
.12
.
Ducates
.6
.
Carlines
.
If
onelie
pardon
be
asked
for
the
sinne
agaynste
nature
or
done
with
beastes
,
with
a
dispensation
and
inhibition
,
he
payeth
.36
.
Turnois
.9
.
Ducats
.
A
pardon
for
a
Nunne
that
hath
often
played
the
good
fellowe
both
without
and
within
the
Cloyster
,
with
a
clause
that
shall
enioy
the
dignities
of
that
order
,
yea
to
be
Abbesse
,
the
price
therof
is
.36
.
Turnois
.9
.
Ducats
.
A
pardon
that
a
priest
maye
kepe
a
Concubine
in
his
house
continually
:
and
retaine
his
benefice
and
orders
also
,
is
had
for
.21
.
Turnois
.
2.
Ducats
.
There
be
like
cases
in
lay
men
.
Murder
.
A
Pardon
for
the
sonne
the
hath
killed
his
father
,
his
brother
or
sister
,
is
in
euery
of
these
cases
al
one
.
4.
Turnois
.
1.
Duckat
.
Carlines
.
8.
If
the
father
or
mother
kill
their
owne
childe
,
the
price
is
no
more
but
so
.
If
a
woman
drincke
to
destroy
hir
childe
,
the
price
is
.
4.
Turnois
.
Duckatte
.
1.
Carlines
.
8.
Thus
I
might
procéede
for
all
sinnes
done
agaynst
the
x.
Commaundements
of
almighty
God
:
agaynst
councels
,
Sinodes
,
Decrées
,
&
Decretals
.
But
it
shall
suffise
to
touch
this
,
and
omitte
the
other
for
briefenesse
sake
.
Patrines
.
BE
those
that
contrary
to
the
commaundement
of
Christ
(
to
wéete
,
put
vp
thy
sword
Peter
into
thy
sheath
)
teach
Peter
to
drawe
it
againe
:
and
make
of
shéepe
keping
Peter
,
a
temporall
Magistrate
,
5.1
.
tit.
Lorde
and
warriour
.
Vide
Pighium
.
Armurers
.
ARe
those
that
teache
men
to
defend
either
body
or
soule
:
and
to
arme
themselues
with
creatures
.
As
a
halowed
written
gospell
,
the
length
and
breadth
of
the
nailes
&
crosse
:
a
Masse
:
a
Fryers
Cowle
and
suche
lyke
.
For
the
proufe
of
the
written
gospell
,
of
the
nayles
,
the
worlde
doth
know
it
verye
well
:
and
of
those
same
are
in
my
handes
to
be
séene
,
yet
:
for
more
proufe
,
loke
the
Breuarie
of
the
Franciscanes
:
Among
the
which
I
finde
this
,
Franciscus
rogauit
deum
et
impetrauit
,
vt
nullus
in
habitu
,
posfit
male
mori
.
S.
Frauncis
asking
of
God
,
obtayned
of
him
,
that
none
clothed
in
the
holy
habite
of
his
order
,
should
dye
an
euill
death
.
Againe
.
Quicquid
homo
edit
post
auditionem
missae
,
magis
proficit
&
conuenit
Naturae
quam
ante
.
In
auditione
homo
non
senescit
,
nec
debilitatur
:
sicut
ex
ligno
vitae
,
Adam
non
infirmabatur
,
nec
vita
eius
breuiabatur
.
Whatsoeuer
a
man
eateth
in
the
daye
after
he
hath
heard
masse
,
it
shall
doe
him
more
good
,
and
better
agrée
with
nature
,
than
before
.
Also
in
the
time
of
Masse
hearing
,
a
man
shall
neyther
waxe
weaker
,
nor
elder
,
no
more
than
Adam
(
marke
their
ignoraunce
of
scripture
)
by
eating
of
the
trée
of
lyfe
.
As
touching
suche
kinde
of
harnesse
and
Philtres
the
Basilides
,
Carpocrates
,
and
suche
other
Gnostiques
,
were
occupiers
and
deuisers
:
of
whome
Euseb.
writeth
.
So
likewise
Theodoret.
and
Epiphan.
4.
c.
7.
Spirituall
kindreders
.
IF
thou
gentle
reader
,
loke
in
the
Ambrey
of
the
Popes
holy
wisedome
,
in
the
title
de
cognatione
spirituali
,
thou
shalt
finde
out
a
spirituall
kindered
(
for
so
the
title
doth
call
it
)
which
groweth
out
of
two
contrary
rootes
:
the
flesh
and
the
spirite
.
A
meruellous
thing
it
is
to
sée
it
,
for
two
reasons
.
First
in
this
:
that
as
the
mother
which
bare
the
childe
(
the
throwes
of
whose
trauaile
maketh
the
birth
certayne
,
which
is
as
it
were
the
preching
of
Natures
truth
)
is
of
the
kinde
or
bloud
thereof
,
after
the
maner
of
a
mother
,
and
therefore
enioyeth
the
same
Natural
name
:
Euen
so
,
by
the
doctrine
there
taught
,
the
sureties
that
holde
the
childe
at
baptisme
and
bisshopping
,
are
forsooth
Pater
&
mater
spiritualiter
.
Brother
not
in
Christ
but
Pope
.
c.
Martinus
.
Father
and
mother
spirituallie
:
And
their
children
are
brethren
and
sisterne
to
the
babe
baptised
.
Yea
and
as
a
speciall
case
in
the
same
title
declareth
of
Lotharius
and
Theberga
,
the
wife
of
the
man
who
was
suretie
,
is
of
kinde
(
though
she
Christened
not
the
childe
)
to
the
same
childe
hir
husband
christened
:
and
can
not
(
which
is
the
second
maruell
)
marry
with
the
Father
of
the
same
babe
,
they
both
being
frée
from
their
first
mariages
,
no
more
than
the
spiritual
childe
can
,
with
any
of
his
godfathers
or
godmothers
children
.
The
dreame
that
they
builde
this
on
,
Panormitanus
in
place
before
alleaged
doth
saye
,
is
:
Nisi
quis
renatus
fuerit
ex
aqua
&
spiritu
sancto
:
Except
a
man
be
borne
of
water
and
the
holy
ghost
.
Wherein
thou
mayest
sée
,
how
like
blinde
Sodomites
,
they
grope
after
a
newe
kindred
,
and
forget
the
very
birth
in
the
holy
ghost
,
who
is
the
wombe
for
the
childebirth
of
the
Church
.
Which
newe
birth
in
these
wordes
ment
,
sith
it
commeth
not
by
the
suretie
,
but
rather
by
the
water
:
and
not
alone
by
the
water
,
as
the
worde
(
&
)
declareth
,
but
chiefely
by
the
spirite
,
which
in
the
outwarde
sacrament
is
to
be
loked
for
:
marke
whether
they
minde
any
thing
else
,
but
an
holy
(
I
wil
not
say
superstitious
)
tirannie
:
a
craftie
hindering
and
contemning
of
matrimonie
:
and
an
estéeming
and
worshipping
of
Elements
.
And
besides
this
,
in
sequestrating
this
kindred
from
matrimonie
,
they
euidently
declare
,
that
it
is
not
Christes
spirituall
kindred
,
which
the
holy
ghost
worketh
in
all
the
faithfull
,
without
the
which
it
is
not
lawefull
for
any
of
the
same
stocke
to
marry
.
For
S.
Paule
sayeth
:
Nubat
,
sed
in
domino
.
Let
the
woman
now
a
widow
marry
,
Sodomites
out
of
Lothes
house
.
Amen
.
Halfe
Communion
Manichees
.
THe
faction
of
the
Manichees
sprang
in
the
yeare
of
our
Lorde
God
,
as
Eusebius
sayth
281.
being
the
.3
.
yeare
of
the
Emperour
Probus
raigne
.
But
Epiphanius
sayth
the
.276
.
yeares
:
7.
c.
31.
after
some
Historiographers
accompt
as
the
same
Epiphanius
testifieth
.246
.
The
author
wherof
was
one
Manes
,
2.
to
.
2.
as
Eusebius
calleth
him
.
Augustine
commonly
calleth
him
Manicheus
,
which
by
interpretation
is
to
saye
,
Eusebius
sayth
)
of
Nature
.
After
the
preaching
of
his
error
,
and
receyuing
of
the
same
,
he
chose
vnto
him
.12
.
disciples
imitating
Christ
.
Epiphanius
sayth
.22
.
Out
of
the
which
,
he
chose
thrée
moste
speciall
.
Thomas
,
Herma
and
Adda
.
And
they
were
the
most
trustie
and
famous
Abbetters
thereof
.
Their
doctrine
was
large
,
and
extended
to
the
infection
of
all
our
Christian
religion
.
But
that
which
I
intende
to
intreate
of
,
is
their
abuse
in
the
administration
of
the
Lordes
supper
,
the
holye
communion
.
Their
accustomed
maner
,
was
to
minister
the
fame
vnder
one
kinde
:
that
is
to
say
,
the
bread
only
.
4.
Quadrag
.
Ex.
Petr.
de
Soto
.
Lect.
10.
And
vsed
not
to
receyue
the
cup.
As
Leo
the
Pope
declareth
in
these
words
:
Cumque
ad
tegendam
infidelitatem
suam
nostris
audeant
interesse
mysterijs
,
ita
in
sacramento
per
communionem
se
temperant
,
vt
interdum
lateant
.
Ore
indigno
corpus
Christi
accipiunt
,
sanguinem
autem
redemptionis
nostrae
haurire
omnino
declinant
,
quod
ideo
vestram
volumus
scire
sactitatem
,
vt
vobis
huiusmodi
homines
et
hijs
manifestantium
indicijs
,
&
quorum
deprehensa
fuerit
sacrilega
simulatio
,
notati
&
proditi
,
a
sanctorum
societate
,
sacerdotali
auctoritate
pellantur
.
De
talibus
.
n.
beatus
Paulus
Apostolus
ecclesiam
dei
proinde
monet
,
dicens
:
Rogamus
autem
vos
fratres
,
vt
obseruetis
eos
,
qui
dissensiones
&
offendicula
praeter
doctrinam
quam
vos
didicistis
faciunt
,
&
declinate
ab
illis
.
That
is
to
say
:
And
when
as
the
Manichees
,
for
the
clocking
of
their
vnfaithfulnesse
,
dare
presume
to
be
present
at
our
mysteries
,
they
so
behaue
themselues
in
the
communion
of
the
sacramentes
,
as
that
nowe
and
then
they
escape
vnknowen
.
With
their
vnworthy
mouthes
,
they
receyue
the
body
of
Christ
,
but
they
wholy
withdraw
themselues
from
the
drinking
of
the
bloud
of
our
redemption
.
The
which
thing
we
would
that
your
holynesse
should
vnderstande
,
that
such
men
by
those
markes
of
their
declaration
espied
,
and
whose
sacrilegious
hipocrisie
shall
be
betrayed
,
maye
by
the
authoritie
of
the
ministerie
,
be
separated
from
the
societie
of
the
holy
ones
.
For
of
such
,
the
Apostle
S.
Paule
hath
necessarily
forewarned
the
church
of
God
,
saying
:
But
we
praye
you
brethren
,
that
you
watch
those
,
that
make
discention
,
and
worke
offences
,
besides
the
doctrine
that
you
haue
learned
,
and
eschewe
them
.
In
the
which
wordes
of
Leo
,
these
two
things
bene
manifest
.
First
,
that
it
was
the
peculiar
maner
and
religion
of
the
Manichees
,
to
vse
onely
the
breade
,
the
first
part
of
the
sacrament
.
Secondly
that
in
Leo
his
time
(
which
was
about
the
yeare
of
our
Lord
.464
)
both
partes
were
vsed
in
the
church
of
Rome
.
And
so
to
do
,
was
the
speciall
rite
.
Rome
,
&
the
behauior
of
their
church
in
this
case
,
is
plaine
&
manifest
.
For
who
hath
not
had
experience
,
of
the
same
their
sacrilegious
withholding
&
robbing
of
the
people
of
that
part
of
the
communion
?
Yea
Aquinas
sayth
:
that
it
is
not
decent
for
the
lay
man
to
receyue
the
same
.
3.
q.
80.
art.
12.
Solus
sacerdos
Eucharistiam
non
sine
sanguine
fumere
debet
:
caeteros
autem
sub
vtraque
speciae
communicare
non
decet
.
That
is
,
the
priest
only
must
receyue
the
sacrament
,
not
without
the
bloud
:
but
it
becommeth
the
rest
to
communicate
vnder
one
kinde
.
And
Caietane
,
commenting
vpon
the
same
place
of
Aquinas
,
frameth
thrée
questions
.
The
first
,
that
we
are
not
bound
by
the
commaundement
of
Christ
when
we
communicate
,
to
communicate
vnder
both
kinds
.
The
second
,
that
it
is
not
more
profitable
for
the
communicants
to
receyue
in
bothe
kindes
,
than
in
one
onely
.
The
thirde
is
,
that
it
is
not
expedient
for
the
church
,
that
the
people
shoulde
doe
so
.
But
the
practise
of
this
is
so
common
,
Lib.
4.
dist.
12.
q.
2.
Art.
3.
dub
.
1.
In
inflitutionibus
.
Lectione
.
10.
that
I
passe
ouer
to
rehearse
Biell
,
or
any
other
of
them
.
And
therfore
ende
here
with
the
saying
of
their
Peter
Soto
.
Donemus
igitur
illis
,
fuisse
vsum
vtriusque
speciei
,
quod
testimonium
illud
Gelasij
Papae
confirmat
,
&
aliud
Leonis
in
sermone
quarto
quadragesimae
:
de
quo
superius
diximus
:
Vbi
Manichaeos
dicit
,
speciem
vini
non
sumere
:
ostendens
aperto
,
id
contrarium
fuisse
consuetudini
catholicorum
.
Demus
igitur
hoc
haereticis
.
That
is
:
let
vs
graunt
to
the
protestants
,
that
the
vse
of
the
church
was
to
minister
in
both
kinds
:
the
which
,
the
testimonie
of
Gelasius
the
Pope
,
and
of
Leo
in
his
.4
.
sermon
for
Lent
,
(
of
the
which
before
we
haue
spoken
)
doeth
approue
:
wherein
he
sayeth
that
the
Manichees
custome
is
,
not
to
vse
the
wine
:
declaring
that
the
same
was
cleane
contrarie
to
the
custome
of
the
Catholiques
:
let
vs
then
giue
that
custome
to
heretiques
.
But
bicause
I
am
here
entred
into
the
matter
of
the
sacrament
of
the
holy
communion
,
I
will
annexe
the
speciall
contrarieties
and
heresies
as
touching
the
same
.
Caparnaites
or
Naturall
Bodiers
.
BE
those
,
that
teach
that
the
very
body
of
Iesus
Christ
,
fleshe
,
bloude
and
bone
&c.
as
it
was
borne
of
the
virgine
Marie
,
is
in
the
Sacrament
eaten
.
This
though
it
may
be
proued
by
those
arguments
which
are
called
Atechnois
,
that
is
,
by
the
deposing
and
testimonie
of
euerye
simple
Popist
:
yet
I
thinke
it
best
to
declare
their
doctrine
by
their
authors
.
3.
q.
75.
art.
4.
Aquinas
sayeth
:
Hoc
quod
conficimus
,
corpus
ex
virgine
est
:
That
which
in
the
sacrament
we
make
,
is
the
bodye
receyued
of
the
virgin
.
And
afterwarde
:
Non
solum
caro
,
76.
art.
1.
sed
totum
corpus
,
scilicet
ossa
,
nerui
et
alia
huiusmodi
.
That
is
:
not
only
Christs
flesh
,
but
also
all
his
whole
body
:
to
wéete
,
bones
sinewes
and
such
like
.
And
D.
Gardener
sayeth
in
his
booke
against
the
reuerend
father
M.
Cranmer
:
Christ
giueth
truly
(
in
the
sacrament
)
to
be
eaten
,
274.
Folio
.
81.
the
flesh
he
spake
of
before
,
taken
of
the
virgin
Mary
.
&c.
For
the
scripture
speaketh
of
Christs
body
which
was
betrayed
for
vs
,
to
be
giuen
vs
to
be
eaten
.
&c.
The
practise
of
their
Church
agréeth
with
that
doctrine
.
For
by
the
Cautele
of
their
Masse
,
the
priest
must
haue
his
thought
whollye
bente
to
doe
that
in
the
person
of
Christe
,
which
Christ
in
his
institution
did
.
And
al
the
pith
of
that
pageant
,
lieth
vpon
this
worde
Meum
.
Which
of
force
must
be
to
consecrate
that
body
which
he
,
at
his
institution
had
.
Newe
Sacramentaries
.
69.
AGainst
the
which
:
Doctor
Harding
in
his
late
worke
is
.
As
also
Gardener
is
(
though
he
spake
the
same
)
in
another
place
,
against
the
same
in
these
wordes
.
We
receyue
not
in
the
Sacrament
Christes
flesh
that
was
crucified
,
being
so
a
visible
,
&
mortal
flesh
:
but
Christs
flesh
glorified
,
incorruptible
,
impassible
,
a
godly
and
spirituall
flesh
.
Wherout
it
appeareth
,
that
whilest
D.
Gardener
(
&
Harding
)
would
haue
an
other
flesh
,
than
that
which
was
crucified
to
be
in
the
sacrament
,
that
they
varie
from
the
first
opinion
and
practise
of
their
church
.
And
in
that
,
that
M.
Gardener
will
not
haue
:
that
fleshe
which
was
crucified
,
being
so
a
visible
flesh
in
the
sacrament
,
&
yet
would
haue
very
flesh
therein
,
it
is
euident
that
besides
that
he
falleth
from
the
elder
Popists
:
he
is
an
hererique
,
in
the
nature
of
Christs
body
in
heauen
:
bicause
he
maketh
it
an
inuisible
body
,
which
can
not
be
accident
to
our
substaunce
,
though
it
shall
be
,
(
as
in
him
,
it
already
is
)
glorified
.
But
thus
muche
briefely
,
remitting
thee
for
the
rest
,
to
the
plée
of
the
reuerende
father
the
B.
Sarum
and
D.
Harding
.
Quantitiners
.
GArdener
sayeth
:
when
we
speake
of
Christes
body
in
the
sacrament
,
3.
folio
.
76.
we
must
vnderstande
a
true
bodye
,
which
hath
both
forme
and
quantitie
.
And
therfore
such
as
confesse
the
true
Catholique
faith
,
they
affirme
of
Christes
body
al
truth
of
a
natural
body
&c.
And
afterwarde
he
sayeth
.
So
as
if
Christ
be
present
in
the
sacrament
,
without
al
forme
and
quantity
,
then
is
he
there
neyther
as
God
nor
man
.
Against
which
doctrine
of
quantitie
&
forme
of
Christes
body
in
the
sacrament
,
al
their
doctors
are
.
Among
other
Biel
writing
thus
,
alleageth
.
4.
dist.
11.
q.
1.
Et
dico
notanter
corpus
tale
non
tantum
,
quia
non
est
in
sacramento
quantum
:
cum
ibi
non
sit
extensum
nec
circumscriptiuè
:
vt
priori
dist.
tactum
.
&c.
And
I
speake
notingly
or
effectually
in
this
saying
:
A
body
of
suche
qualitie
and
not
micheltie
:
bicause
that
in
the
sacrament
,
there
is
no
micheltie
or
quantitie
.
When
as
therin
is
not
any
largenesse
of
bodye
or
compasse
for
the
limmes
.
Also
D.
Smith
who
in
that
field
fought
as
he
thought
for
M.
Gardener
in
that
quarrel
of
the
sacrament
,
is
against
him
in
this
point
of
quantitie
and
forme
.
106.
Fashioners
.
THe
elder
Popistes
say
,
that
Christ
is
not
in
the
Sacrament
according
to
dimension
:
that
is
laying
out
of
hys
limmes
,
or
placing
and
ordering
of
the
same
:
as
Aquinas
testifieth
thus
.
Dictum
est
autem
,
quod
corpus
Christi
comparatur
ad
hoc
sacramentum
,
non
ratione
quantitatis
dimensiuae
,
sed
ratione
suae
substantiae
.
Part.
3.
q.
76.
ar.
3.
Ad.
3.
obiect
.
It
is
sayd
before
,
that
the
body
of
Christ
is
compared
to
this
sacrament
,
not
according
to
the
measure
or
parting
out
of
the
parts
of
the
same
,
but
according
to
the
reason
of
the
substance
.
And
therfore
Smith
sayeth
:
that
the
bodye
of
Christ
is
thus
in
the
Sacrament
in
substaunce
sacramentallie
.
So
that
the
hande
is
in
the
substaunce
,
44.
Fol.
55.
the
head
is
in
the
substance
,
and
so
likewise
of
the
rest
of
the
members
.
And
that
they
be
not
distinct
and
in
déede
locallie
placed
the
one
from
the
other
,
but
be
so
confounded
in
the
Sacrament
,
that
wheresoeuer
the
one
is
,
there
is
the
other
.
The
contrarie
therto
Maister
D.
Gardener
teacheth
in
the
.3
.
booke
thus
.
69.70
.
The
partes
of
the
which
(
talking
of
the
bodye
)
be
in
themselues
distinct
one
from
another
.
And
bicause
it
else
shoulde
be
(
as
he
gesseth
)
a
monstrous
body
.
He
therfore
concludeth
that
it
is
measured
out
according
to
the
quantitie
and
placing
of
his
members
and
limmes
.
Bread
Spoylers
.
BE
those
,
that
say
that
the
words
of
consecration
spoken
,
there
remayneth
no
part
of
bread
nor
of
wyne
:
but
that
which
is
eaten
,
is
flesh
and
bloud
.
Impossibile
est
(
saith
Aquinas
)
post
consecrationem
remanere
in
sacramento
,
cum
Christi
corpore
,
substantiam
panis
et
vini
.
3.
q.
75.
ar.
2.
It
is
impossible
there
should
rest
in
the
sacrament
after
the
consecration
therof
,
the
substance
of
bread
&
wine
,
with
the
body
of
Christ
.
Against
the
which
,
Caietanus
the
Cardinall
,
finding
himself
agréeued
with
the
diuines
,
2.
tract
.
2.
c.
3.
sayth
thus
.
Hoc
caput
falsissimum
est
,
quod
Theologi
dicunt
,
corpus
Christi
corporaliter
&
praeceptibiliter
sumi
:
quoniam
&
spiritualiter
et
non
praecipiendo
(
siue
sensu
siue
intellectu
)
sed
credendo
,
corpus
Christi
sumitur
in
Eucharistia
,
sacramentales
autem
species
corporaliter
et
perceptibiliter
sumuntur
.
That
is
a
moste
false
doctrine
which
the
diuines
teach
:
namely
that
the
body
of
Christ
is
corporallie
and
sensible
receyued
in
the
sacrament
:
for
that
,
that
spirituallie
and
not
sensibly
(
eyther
to
sense
or
vnderstanding
)
the
bodye
of
Christ
is
in
the
sacrament
receiued
by
only
beléeuing
:
but
it
is
the
sacramentall
kindes
of
bread
and
wyne
,
that
are
receyued
,
both
sensiblie
and
corporallie
.
Accident
rotters
.
3.
q.
77.
art.
5.
VErie
variable
and
contrary
is
the
doctrine
of
the
Popistes
vpon
this
question
,
whereof
the
moulding
,
rotting
,
wormes
&
ashes
of
their
burned
hostes
come
.
Aquinas
confuteth
.iij.
opinions
.
The
firste
is
of
those
that
say
,
that
the
wormes
come
onely
of
the
ayre
rounde
about
.
The
.ij.
of
those
that
say
,
that
the
olde
substaunce
of
bread
and
wyne
before
by
the
wordes
of
consecration
affrighted
and
frayed
away
,
retourne
and
corrupt
.
The
.iij.
(
which
he
counteth
somwhat
probable
)
that
it
commeth
of
a
new
matter
and
substance
of
bread
and
wyne
created
by
God
for
the
purpose
.
Of
this
laste
iudgement
is
D.
Smith
saying
thus
.
64.105
.
I
say
that
the
consecrated
wyne
turneth
not
into
vinegar
,
nor
the
consecrated
bread
,
mouldeth
not
,
engendreth
wormes
,
nor
is
burned
,
nor
receyueth
into
it
any
poyson
,
as
long
as
Christs
body
and
bloud
are
vnder
the
formes
of
them
:
which
do
abide
there
so
long
,
as
the
naturall
qualities
and
properties
of
bread
and
wine
tarry
there
in
their
naturall
disposition
and
condicion
,
that
the
bread
and
wine
might
be
naturally
there
(
if
they
had
not
bene
chaunged
into
Christes
body
and
bloud
)
And
also
as
long
as
the
hoste
and
consecrated
wyne
,
are
apte
to
be
receyued
of
man
and
no
longer
:
but
goe
and
departe
thence
by
Gods
power
as
it
pleaseth
him
.
And
then
a
new
substaunce
is
made
of
God
,
wich
turneth
into
vineger
,
engendreth
wormes
,
and
mouldeth
,
is
burned
,
feedeth
men
and
mice
,
receyueth
poyson
.
&c.
Retourne
we
now
to
Aquinas
:
It
is
,
that
they
engender
not
in
the
sacrament
after
any
of
the
afore
sayde
sortes
:
but
looke
what
could
be
engendred
of
the
foresayde
substaunces
before
consecration
,
the
same
(
sayth
he
)
afterward
is
by
miracle
engendred
of
quantitate
dimensiua
panis
&
vini
(
that
is
,
)
of
the
firste
disposition
of
the
matter
of
bread
and
wyne
.
Marcus
Antonius
sayth
,
that
the
accidents
brede
the
same
.
Postremo
si
omnes
excutias
panis
partes
,
proprietates
omnes
,
nihil
proprietatis
decessisse
comperies
,
sed
manere
in
accidentibus
.
Appellatur
panis
,
manet
effigies
quae
erat
,
manet
pondus
,
color
durat
,
gustus
est
idem
qui
fuerat
,
denique
corrumpuntur
.
Last
of
all
if
thou
wilt
search
in
euery
part
of
the
breade
,
&
all
the
properties
therof
,
thou
shalt
finde
that
all
properties
therof
are
abiding
in
the
accidents
.
It
is
called
bread
,
the
shape
which
before
it
hadde
,
remayneth
,
it
holdeth
waight
,
it
kepeth
color
and
yeldeth
the
olde
tast
,
finally
it
rotteth
.
300.
&
400.
&c.
And
the
same
Marcus
Antonius
(
I
should
say
)
M.
Gardener
in
his
boke
,
is
of
the
same
opinion
also
in
these
wordes
.
And
shortly
to
answere
this
author
,
it
is
not
sayde
in
the
doctrine
of
transubstantiation
,
that
there
remayneth
nothing
:
for
in
the
visible
forme
of
bread
,
remayneth
the
proper
obiecte
of
euery
sense
truely
,
that
is
sene
with
the
bodily
eye
,
is
truely
sene
,
that
is
felt
is
truly
felt
,
that
is
sauored
is
truely
sauored
,
&
those
things
corrupt
,
putrifie
,
nourish
,
&
consume
after
the
truth
of
the
former
nature
.
The
diuersitie
of
the
opinions
of
Smith
&
Gardener
,
being
both
of
one
age
,
and
sworn
brethren
in
this
field
against
the
reuerend
father
Cranmer
,
ariseth
of
this
:
that
D.
Gardener
leaneth
toward
S.
Thomas
,
4.
dist.
12.
q.
1.
and
D.
Smith
to
Biell
a
sententiarie
,
and
are
thus
by
reason
of
their
diuers
teachers
,
diuers
.
Estians
.
THis
poore
worde
(
Est
)
is
diuers
wayes
canuassed
,
shaken
and
taken
among
them
:
for
Marcus
Antonius
taketh
it
substantiuely
,
171.
for
(
Is
)
:
after
the
simple
maner
of
the
worde
it selfe
.
Sexta
consideration
est
leuis
:
nam
catholici
simplicitatem
sermonis
sequuntur
,
vt
sit
omnino
quod
Christus
esse
dicit
,
qui
quum
de
vna
substantia
pronunciat
,
illam
esse
corpus
suum
verbis
Christi
inhaerentes
:
illam
catholici
,
vnam
esse
profitentur
,
&
quam
Christus
declarat
,
videlicet
corporis
sui
.
&c.
The
sixt
consideration
is
of
no
waight
.
For
the
Cathoilques
followe
the
playnenesse
of
the
wordes
,
taking
wholly
it
to
be
the
same
,
that
Christ
hath
sayde
it
is
.
Who
sith
he
hath
spoken
the
wordes
of
one
onelye
substaunce
,
and
that
it
is
his
body
,
they
professe
it
is
one
substaunce
,
and
the
same
that
Christe
spake
of
(
to
wéete
)
his
bodye
.
In
this
saying
of
Marcus
Antonius
,
thou
mayest
sée
(
is
)
onely
taken
for
it selfe
as
it
soundeth
.
But
D.
Gardener
,
that
Proteus
sayth
,
2.
fol.
333.
that
(
is
)
is
taken
for
made
:
Which
speach
,
breade
is
the
bodye
of
Christ
,
is
as
much
to
say
,
as
is
made
the
body
of
Christ
&c.
Vncertaine
demonstratours
.
NO
lesse
contrary
are
those
Popistes
,
24.
b.
and
repugnante
in
the
demonstration
that
this
word
(
Hoc
)
meaneth
:
for
Antonius
saith
thus
.
Hoc
est
corpus
,
substantiam
significare
corporis
,
nec
de
pane
cui
nihil
erat
simile
quicquid
intelligi
.
&c.
This
saying
this
is
my
body
,
doth
signifie
the
substance
of
the
body
,
neyther
is
it
al
vnderstanded
of
the
breade
,
with
the
which
the
body
hath
no
resemblance
.
And
so
likewise
M.
Gardener
sayth
.
102.
When
Christ
sayde
(
this
is
my
body
)
there
is
no
necessitie
that
the
demonstration
(
this
)
should
be
referred
to
the
outward
visible
matter
,
but
may
be
referred
to
the
inuisible
substance
.
And
the
like
he
hath
in
another
place
.
284.
Fol.
27.
&
70.
But
M.
Gardener
in
the
Diuels
sophistrie
hath
forgotten
this
doctrine
,
and
the
wise
mans
counsel
:
Mendacem
memorem
esse
oportuit
.
It
behoueth
a
lyer
to
haue
good
remembraunce
:
for
there
he
sayth
.
Christ
spake
plainely
(
this
is
my
body
)
making
demonstration
of
the
breade
,
when
he
sayde
this
is
my
body
.
53.
But
as
M.
Gardener
is
against
himselfe
,
so
is
M.
D.
Smith
against
him
in
the
same
point
.
Metamorphistes
.
THe
common
opinion
of
the
elder
Popistes
is
,
that
the
body
of
Christ
in
the
sacrament
is
made
of
bread
:
29.
with
the
which
M.
D.
Gardener
in
many
places
,
agréeth
,
saying
:
the
Catholique
Church
acknowledging
Christ
to
be
verye
God
and
verye
man
,
hath
from
the
beginning
vpon
these
textes
of
scripture
,
confessed
trulie
Christes
intent
and
effectuall
miraculous
worke
to
make
the
bread
his
body
and
the
wyne
his
bloude
.
165.
&c.
And
againe
he
sayth
,
those
many
hostes
,
after
consecration
,
be
not
many
bodyes
of
Christ
,
but
of
many
breads
one
body
of
Christ
.
(
Also
)
for
he
gaue
that
he
had
consecrated
,
333.
and
gaue
that
he
had
made
of
bread
.
Furthermore
sheweth
me
that
of
bread
is
the
body
of
Christ
.
And
that
of
breade
is
made
the
body
of
Christ
.
But
M.
Gardener
that
séeketh
to
contrary
the
truth
,
contrarieth
himself
,
agreing
with
both
alike
,
228.
thus
.
And
Christ
maketh
not
himselfe
of
the
matter
of
the
bread
,
nor
maketh
himself
so
oft
of
bread
,
89.
a
new
body
.
&c.
Againe
,
in
which
misterie
it
was
neuer
taught
(
as
this
author
willingly
misreporteth
)
that
Christs
most
precious
body
is
made
of
the
matter
of
bread
,
but
in
that
order
exhibited
,
and
made
present
vnto
vs
.
3.
q.
75.
And
in
this
latter
opinion
he
is
become
a
Thomist
:
secretly
graunting
that
,
which
openly
and
playnely
they
would
not
.
So
playing
wily
beguily
,
he
beguileth
himselfe
.
Iudaistes
.
SAinct
Thomas
saith
,
that
euil
persons
and
the
reprobate
,
eate
the
verie
body
and
drinke
the
very
bloud
of
Christ
in
the
sacrament
.
3.
q.
80.
art.
3.
Non
modo
iusti
,
sed
peccatores
,
Christi
corpus
sacramentaliter
suscipere
valent
.
So
that
Iudas
thereby
receyued
the
body
and
bloud
of
Christ
.
81.
art.
2.
So
likewise
D.
Gardener
S.
Thomas
scholer
,
as
his
maister
taught
,
so
sayeth
.
For
the
learned
man
will
answere
,
that
an
euill
man
by
force
of
Gods
ordinaunce
,
in
the
substance
of
the
sacrament
,
receyued
in
deede
Christes
verie
bodye
there
present
,
whole
Christ
God
and
man
.
But
hearing
Hilarie
,
Augustine
and
other
fathers
,
But
as
we
receyue
him
in
the
sacrament
of
his
flesh
and
bloude
(
if
we
receyue
him
worthylie
)
so
dwelleth
he
in
vs
naturally
.
&c.
Wherin
it
is
plaine
,
he
meaneth
that
the
vnworthy
receiuer
receyueth
him
not
.
But
D.
Smith
solde
to
sinne
,
reclaimeth
not
himselfe
,
running
forward
out
of
the
way
,
leapeth
ouer
hedge
and
ditch
,
neuer
staying
to
consider
the
wayes
that
he
hath
trode
,
sayth
:
136.
that
the
vnrepentant
sinner
hath
Christes
body
(
yea
)
and
spirite
in
him
.
Mice
feeders
.
IF
the
doctrine
of
the
Cannonistes
shoulde
be
true
,
the
Mice
in
our
dayes
might
be
happy
:
and
specially
the
Church
Mice
.
For
some
of
them
waying
that
euill
men
receyue
Christ
in
the
Sacramente
,
fleshe
,
bloude
and
bones
:
and
that
by
the
consecration
,
he
is
to
the
substance
of
bread
.
&c.
so
tied
,
that
he
may
not
(
who
would
not
else
dwell
with
Beliall
nor
abide
with
sinners
)
astarte
,
but
muste
be
touched
of
them
and
remaine
with
them
,
do
conclude
that
a
Mouse
,
Ratte
.
2.
&c.
may
eate
the
flesh
and
drinke
the
bloud
of
Christ
in
the
sacrament
,
being
holyer
and
purer
than
the
wicked
are
.
F.
Perin
is
of
this
opinion
,
in
his
boke
,
and
asketh
with
the
Canonistes
what
inconuenience
can
come
thereof
.
And
S.
Thomas
is
also
on
that
part
.
Here
D.
Gardener
,
75.
yet
awakened
by
the
last
iobbe
that
Augustine
gaue
,
standeth
for
the
truth
,
saying
:
that
no
creature
can
eate
the
body
and
bloud
of
Christ
but
onely
man
.
While
Tariers
.
64.65
.
DOctor
Smith
sayth
that
Christ
flieth
vp
into
Heauen
so
sone
as
the
bread
is
chawed
in
the
mouth
or
chaunged
in
stomack
.
But
D.
Gardener
forsaketh
here
the
Popistes
in
the
plaine
fielde
,
both
D.
Smith
his
sworne
brother
,
saying
,
59.
there
was
neuer
man
of
learning
,
that
I
haue
read
termed
the
matter
so
,
that
Christ
goeth
into
the
stomake
of
the
man
that
receyueth
,
and
no
further
.
For
that
which
is
written
contra
Stercoranistas
,
is
nothing
to
this
teaching
,
nor
the
speache
of
any
glose
if
there
be
any
such
,
were
herein
to
be
regarded
.
And
in
diuers
other
places
of
the
same
worke
against
M.
Cranmer
,
appeareth
:
which
thou
shalt
finde
(
gentle
reader
)
in
M.
Cranmers
boke
.
Fol.
60.64.65
.
Deuotion
satisfactours
.
SAint
Th.
sayth
,
that
the
Masse
is
a
satisfactorie
Sacrifice
,
by
the
deuotion
of
the
priest
and
offerer
,
3.
q.
79.
ar.
5.
fit
satisfactoria
illis
pro
quibus
offertur
,
vel
etiam
offerentibus
,
secundum
quantitatem
suae
deuotionis
.
And
before
that
.
Sed
in
satisfactione
magis
attenditur
affectus
offerentis
,
quam
quantitas
oblationis
.
That
is
:
the
sacrament
is
satisfactorie
for
those
,
for
whome
it
is
offered
,
or
also
for
the
offerer
,
according
to
the
quantitie
of
the
offerers
deuotion
.
For
in
satisfaction
regard
is
rather
had
to
the
affection
of
the
offerer
,
than
to
the
quantity
of
the
oblation
.
D.
Gardener
sayth
agaynst
it
,
92.
M.
Cranmer
burdening
the
Popists
with
the
same
.
Which
maner
of
doctrine
I
neuer
read
,
and
I
thinke
my selfe
it
ought
to
be
improued
,
if
any
such
there
be
,
to
make
the
deuotion
of
the
Priest
a
satisfaction
.
Satisfactories
Reall
.
DOctor
Smith
sayth
,
the
sacrifice
of
the
Masse
,
is
the
sacrifice
that
appeaseth
Gods
wrath
,
Fol.
24.148.164
.
and
is
our
satisfaction
and
reconciliation
.
Priestes
do
offer
for
our
saluation
to
gette
heauen
and
to
auoyd
hell
.
What
is
to
offer
Christs
body
and
bloud
at
Masse
?
to
purchas
thereby
euerlasting
life
,
if
it
be
not
the
Masse
to
be
a
sacrifice
,
to
pacifie
Gods
wrath
for
sinne
,
and
to
obtayne
his
mercy
.
Fol.
4.37
.
This
also
M.
Gardener
confuteth
on
this
wise
.
The
onely
immolation
of
Christ
in
himselfe
on
the
Altare
of
the
Crosse
,
is
the
very
satisfactorie
sacrifice
for
reconciliation
of
mankinde
to
the
fauour
of
God
.
And
I
haue
not
read
the
daylie
sacrifice
of
Christes
moste
precious
bodie
to
be
called
a
Sacrifice
satisfactorie
.
But
this
speach
hath
bene
vsed
in
dede
,
that
the
priest
should
sing
satisfactorie
,
which
they
vnderstode
in
the
satisfaction
of
the
Priestes
duetie
.
&c.
Reiterators
.
431.
DOctor
Gardener
sayth
:
that
Christes
Sacrifice
by
him
done
on
the
Crosse
is
reiterated
.
And
then
we
must
beleue
the
very
presence
of
Christs
body
&
bloud
on
Gods
bords
,
and
that
Priests
do
their
sacrifice
,
and
be
therefore
called
and
named
sacrificers
.
436.
Agayne
.
The
Catholique
doctrine
teacheth
the
dayly
Sacrifice
to
be
the
same
in
the
essence
that
was
offred
on
the
Crosse
once
.
But
this
variable
man
is
agaynste
him selfe
for
the
truth
in
another
place
thus
.
This
is
agreed
and
by
the
Scripture
plainely
taughte
,
that
the
oblation
and
Sacrifice
of
our
Sauiour
Christ
,
was
and
is
a
perfecte
worke
,
once
consummate
in
perfection
,
without
necessitie
of
reiteration
,
as
it
was
neuer
taught
to
be
reiterated
,
but
a
meere
blaspheming
to
presuppose
.
Propitiators
.
THese
arise
of
D.
Gardener
,
who
agréeth
with
S.
Thomas
,
That
the
Sacrament
is
a
Propitiatorie
Sacrifice
,
thus
.
437.
The
acte
of
the
Priest
done
according
to
Gods
commaundement
,
must
needes
be
Propitiatorie
,
and
prouoke
Gods
fauour
,
&
ought
to
be
trusted
on
.
&c.
The
confuter
whereof
is
the
same
D.
Gardener
in
these
wordes
:
92.
For
vndoubtedly
Christ
is
our
satisfaction
wholly
and
fully
,
who
hath
payed
our
whole
debt
to
God
the
father
,
for
the
appeasing
of
his
iust
wrath
.
Venialistes
.
ARe
they
that
teach
that
this
sacrament
doth
purge
veniall
sinnes
onlie
:
32.
c
Praeter
hoc
.
Parag
Ad
hoc
.
as
Barth
.
Brix
.
the
glosser
of
the
Decrées
sayth
.
And
Pope
Pascasius
in
the
same
Chapter
the
which
Iodd
.
Fan.
and
Archydiacon
therevpon
sayth
:
Venialia
tantum
,
venial
sinnes
alone
.
432.
And
Cardinalis
Alexandrinus
sayth
also
so
,
with
D.
Gardener
.
Mortalistes
.
BE
those
,
that
say
it
taketh
away
mortal
sinnes
also
.
Part.
3.
q.
79.
art
.
3.4
.
Of
which
sect
S.
Thomas
is
.
Et
sic
hoc
sacramentum
habet
virtutem
remittendi
quaecumque
peccata
.
&c.
And
so
this
Sacramente
hath
force
and
strenght
to
make
strayght
and
blotte
out
all
kinde
of
sinnes
.
Breadworshippers
.
DOctor
Smith
sayth
,
that
the
figure
of
the
bread
and
wine
is
to
be
worshipped
,
145.
b.
D.
Gardener
sayth
:
Adore
it
,
worship
it
,
there
is
not
to
be
sayd
of
the
figure
:
so
likewise
Marcus
Antonius
.
Fol.
202.272
.
Fol.
176.
Iacobites
.
THe
Heresie
of
the
Iacobites
dyd
spring
aboute
the
time
of
the
raygne
of
Heracletus
the
Emperour
.
And
as
Nicephorus
writeth
,
Nicepho
.
li.
18.
c.
vlt.
Ibi.
c.
5.2
.
neere
vpon
the
yeare
of
our
Lord
Gods
incarnation
.625
.
of
one
Iacob
a
Syrian
borne
,
an
obscure
person
and
of
no
fame
,
who
for
the
same
his
vnlenesse
was
called
Zanzalus
.
Arrius
and
Apolinaris
doctrine
,
as
touching
the
humanitie
and
natures
of
Iesus
Christ
our
blessed
Sauior
,
did
also
in
outwarde
ceremonies
and
adiaphorois
expresse
the
same
.
For
alwayes
the
behauiour
of
any
sect
is
to
be
fashioned
outwardly
according
to
the
inwarde
doctrine
:
for
else
were
the
fashion
monstrous
,
and
not
naturall
.
Therfore
vsed
they
alwayes
by
their
Church
rites
,
to
preach
the
same
effect
of
Christes
humanitie
and
natures
.
Nicephorus
:
18.
c.
53.
Iidem
ipsi
re
diuina
faciendo
azymo
non
pane
vtuntur
.
18.
c.
53.
&c.
And
straight
vpon
it
he
sayth
,
Vnam
ea
re
in
Christo
naturam
designantes
:
that
is
.
The
same
Iacobites
in
their
ministration
vse
paast
(
or
starch
)
not
breade
,
therein
declaring
one
only
nature
in
Christ
.
What
rite
and
ceremonie
the
Popistes
accustome
in
this
matter
,
it
is
euidente
,
and
so
manifest
,
that
I
nede
not
to
remember
the
same
,
but
rather
iust
occasion
to
lament
that
euer
we
learned
such
a
lesson
of
such
teachers
But
happly
they
wil
say
that
they
teach
no
such
doctrine
as
the
Iacobites
dyd
:
which
is
as
much
to
say
,
as
they
can
not
tell
,
or
remember
not
what
they
teach
.
Be
thou
mindefull
(
gentle
Reader
)
of
the
doctrine
which
D.
Gardener
the
newe
Sacramentarie
teacheth
.
Gardener
sayth
.
They
gyue
in
the
Sacrament
the
flesh
of
Christ
,
but
such
flesh
,
as
is
of
a
God
:
and
a
spiritual
flesh
and
inuisible
,
he
sayth
Christ
hath
in
heauen
,
which
inuisibilitie
is
not
proper
to
our
substance
,
nor
to
Christ
in
our
substaunce
if
he
hath
the
same
.
And
vndoubtedly
when
he
ascended
,
he
caried
a
visible
body
:
and
vnlesse
he
lefte
it
in
the
cloudes
,
he
entred
his
fathers
mansion
therein
,
and
therin
aduocateth
for
vs
:
exercising
as
our
priest
that
part
of
his
Liturgie
.
And
also
the
immortalitie
of
our
substance
and
the
glory
of
the
same
,
wherby
it
is
in
Christ
already
made
spiritual
:
taketh
not
away
the
substance
of
the
same
,
nor
the
visibilitie
of
the
same
.
But
Christ
at
his
appearing
shall
be
visible
,
as
it
is
sayd
.
1.6
.
Ecce
venit
in
nubibus
&
videbit
eum
omnis
oculus
,
&
qui
eum
pupugerunt
:
beholde
he
commeth
in
the
cloudes
,
&
al
eyes
shall
sée
him
,
&
so
shal
they
that
haue
pricked
him
.
Yet
if
it
so
were
that
Christ
had
a
body
in
heauen
,
of
an
inuisible
substance
:
is
not
for
all
that
,
our
fayth
,
and
our
hope
better
stirred
vp
by
remembring
in
the
common
bread
his
common
body
,
once
receiued
of
vs
,
and
nowe
made
a
glorified
body
:
than
by
a
wafer
and
singing
sop
an
other
body
?
If
a
man
should
bring
a
pore
Hinde
of
the
countrey
,
a
boxe
of
wafers
at
his
comming
from
the
plough
to
cromme
his
potage
with
,
he
would
thinke
his
body
as
little
strengthened
by
such
mocke-bread
,
as
we
may
thinke
our
soules
edified
by
the
same
.
Psallianes
.
57.
THose
Heretiques
which
Augustine
ad
quod
vult
Deum
,
calleth
by
the
same
name
of
Psallians
(
which
is
a
Siriacke
worde
)
he
sayth
,
may
also
be
called
(
Euchitai
)
that
is
,
beades
men
:
or
as
we
may
say
,
3.
to
2.
Haer.
80.
liplabourers
,
for
much
praying
,
or
rather
pratteling
sake
.
Epiphanius
counteth
them
Messalians
,
and
writeth
of
them
and
their
sects
vnder
that
name
.
4.
c.
11.
They
did
rise
as
Theodorete
writeth
(
differing
therein
from
Epiphanius
)
in
the
time
of
the
raigne
of
Valent.
the
Emperor
:
&
about
the
yeare
of
our
Lord
367.
The
captaines
of
which
sect
was
Dadoes
,
Sabas
,
Adolphius
,
and
others
.
Whose
guise
and
behauiours
though
it
séeme
at
the
first
shewe
holy
,
yet
it
is
an
heresie
,
as
Augustine
noteth
,
thus
.
Tantum
.
n.
orant
,
vt
eis
qui
hoc
de
illis
audiunt
incredibile
videatur
.
Nam
cum
Dominus
dixerit
,
oportet
semper
orare
&
non
deficere
.
Et
Apostolus
,
sine
intermissione
orate
,
quod
sanissime
sic
accipitur
vt
nullo
die
intermittantur
certa
tempora
orandi
.
Isti
ita
hoc
faciunt
nimis
,
vt
hinc
iudicentur
inter
Haereticos
nominandi
.
Dicuntur
Euchitae
opinari
Monachis
non
licere
manibus
sustentandae
vitae
causa
laborare
:
atque
ita
se
ipsos
Monachos
profitentur
,
vt
tum
ab
operibus
vacent
:
The
Psallians
vse
so
muche
to
pray
,
that
it
may
séeme
incredible
to
the
hearer
.
For
where
as
our
Sauiour
sayth
,
that
we
ought
to
pray
continuallie
,
&
not
to
ceasse
.
And
the
Apostle
sayth
,
pray
without
intermission
,
which
surely
is
to
be
vnderstanded
,
that
no
day
shoulde
passe
without
some
exercise
of
prayer
:
these
men
doe
accustome
,
to
ouer
pray
so
muche
,
that
therby
they
are
accompted
in
the
beade
roll
of
Heretiques
.
And
it
is
also
sayde
,
that
they
iudge
it
not
to
be
lawefull
for
Monkes
to
laboure
for
their
liuing
:
and
therefore
many
of
them
professe
themselues
Monkes
for
easie
liues
sake
.
In
these
words
thou
mayst
(
gentle
Reader
)
apperceyue
,
that
men
abstayning
from
the
affayres
of
thys
life
,
and
honest
trades
,
eyther
by
colour
of
sole
prayer
,
or
also
for
that
cause
,
be
Heretique
Psallians
,
and
not
Monkes
.
And
their
assemblies
,
factions
of
such
Heretiques
,
and
not
Colleges
of
Christians
.
Of
the
which
sort
the
Popes
Church
hath
many
,
thronging
out
of
the
foure
chiefest
Regular
,
irregular
professions
.
21.
One
is
S.
Basile
,
the
other
S.
Augustine
(
with
lie
&
al
)
the
third
S.
Frauncis
,
the
fourth
S.
Benedicte
.
Of
whom
(
in
dede
)
commeth
the
first
ruled
orders
or
vowed
life
&
scismes
of
these
sects
,
which
ben
many
.
In
the
entreatie
wherof
I
wil
procede
thus
.
First
declaring
certaine
of
their
orders
for
men
.
Secondly
for
women
.
Thirdly
the
diuers
concorde
of
their
ordered
discorde
among
themselues
,
wherein
sith
breuitie
will
not
suffer
me
to
be
curious
,
I
doubt
not
but
thy
gentlenesse
will
discharge
my
credite
therein
.
Benedictines
.
Anno.
Domini
.
530.
7.
c.
2.
COme
of
Benedictus
Nursinus
,
Abbot
of
the
Monkerie
of
Cassinenss
.
who
with
his
sister
Scholastica
,
first
inuented
this
heresie
of
regular
life
,
when
as
the
Monks
afore
time
hitherto
,
serued
Christ
without
any
such
bondage
of
vowe
and
rule
,
as
after
followed
.
The
extent
of
the
reuenewes
of
Benedictes
Abbey
aforesayde
,
amounted
to
the
yearely
summe
of
40000.
4.
sbil
.
8000.
poundes
the
yeare
.
Florences
.
Their
wéede
is
in
these
latter
dayes
a
shauen
Pate
,
a
blacke
Cowle
,
and
vnder
it
a
white
Gowne
:
they
weare
bootes
:
and
their
Abbots
haue
a
Byshops
Crosier
caried
before
them
.
In
whose
rule
amongst
other
things
is
contayned
,
That
he
which
doth
not
kepe
the
rule
,
and
is
bounde
thereto
,
muste
knowe
that
he
is
damned
of
God
.
8.
c.
4.
Cluniacke
order
.
Anno.
920.
THis
rose
about
that
season
vnder
Pope
Iohn
the
tenth
,
in
the
countie
of
Burgundie
(
some
say
of
one
Oddo
)
other
some
of
one
Berno
Gallicus
,
and
are
partly
conformed
to
the
order
of
Benedictus
.
9.
Lib.
1.
For
yet
&
a
good
while
after
they
knewe
no
other
.
Of
later
time
they
weare
a
garment
of
Oxes
haire
,
and
a
long
Scaplar
.
Humiliators
order
.
Anno.
1017.
ABout
this
time
Henry
the
Emperour
,
the
thirde
of
that
name
,
21.
banished
diuers
Mediolaners
:
and
of
them
rose
this
sect
.
In
the
time
of
Pope
Benedict
the
eyght
,
Platina
sayth
was
séene
to
ryde
vpon
a
blacke
horse
,
after
his
death
about
the
place
where
his
treasure
was
hid
.
Pope
Innocent
the
third
and
diuers
other
Popes
,
approued
this
order
,
and
graunted
it
their
protection
.
Camaldulensium
order
.
Anno.
1030.
THen
one
Romualdus
Rauenatus
,
7.
c.
2.
Sabelli
.
En.
9.
Lib.
2.
beganne
the
same
order
,
which
hath
a
certayne
affinitie
with
the
Benedictines
▪
And
wheras
before
time
the
Monkes
vsed
their
coates
&
cowles
of
what
colour
they
them selues
listed
.
21.
This
Heresiarch
appoynted
his
seruauntes
and
fellowes
,
a
white
Cowle
(
and
none
otherwise
)
to
weare
.
Vallis
Vmbrosian
order
.
Anno.
1060.
ABout
this
time
one
Iohn
Gualbertus
a
Florentine
began
this
sect
,
22.
Polydo
de
Ins.
Lib.
7.
c.
2.
which
hath
hys
certayne
agrement
with
the
Benedictes
.
Gregory
the
seauenth
in
his
time
allowed
the
same
.
Chanons
Regularie
Anno
1070.
ABout
this
time
one
Abbot
Arnulphus
,
began
that
order
in
the
dayes
(
as
some
recken
)
of
Pope
Alexander
the
seconde
,
a
victorious
Champion
,
7.
c.
3.
who
ouercame
Cadolus
Byshop
of
Parmenion
(
chosen
Pope
as
his
better
)
in
the
plaine
field
.
Their
wéede
is
a
Sarplar
of
blacke
,
tied
vnder
their
arme
.
7.
c.
50.
They
are
as
it
were
the
Bollimon
of
Monkes
and
Priestes
,
or
as
Krantz
calleth
them
,
Regularum
irregulatio
,
the
misserule
of
Rules
.
Grandimontenss
.
order
.
Anno.
1080.
21.
Polydo
.
de
In.
Lib.
7.
c.
2.
ABoute
that
time
one
Stephanus
Gallus
,
who
vsed
to
weare
nexte
hys
bare
body
,
vnder
a
black
cowle
,
an
habergeon
,
did
excogitate
this
sect
out
of
the
Benedictines
.
That
crafty
Monke
Gregorie
the
seauenth
,
after
the
accompt
of
some
writers
,
being
Pope
,
and
Scholler
as
they
say
,
in
Necromancie
.
Carthusian
order
.
Anno.
1095.
5.
Pol.
Lib.
7.
c.
3.
Krantz
Metrop
.
lib.
5.
c.
19
&
.
25.
CAme
of
one
Bruno
a
Coloner
,
who
toke
occasion
of
a
certaine
Doctor
(
that
being
dead
,
&
his
Corps
in
the
Church
abyding
the
obsequies
,
cried
out
,
I
am
damned
by
the
iust
iudgement
of
God
)
to
deuise
the
same
out
of
the
Benedicts
.
These
eate
onely
fysh
,
and
no
fleshe
,
and
vowe
silence
by
rule
.
Cistertiene
order
.
Anno.
198.
ONe
Ardinus
or
as
Polydor
sayth
,
7.
c.
2.
Krantz
,
Lib.
5
c.
19.
Arding
an
English
man
,
and
Robert
Molismensis
began
this
order
of
Monkes
as
Volateranus
&
Sigebertus
say
,
Paschalis
secundus
then
being
Pope
:
at
whose
death
the
Euening
or
shutting
in
of
the
night
,
sodaynly
became
so
bright
for
an
houres
space
together
,
as
that
the
Moone
which
then
was
at
the
full
,
was
altogether
vnapperceyued
.
They
weare
redde
shoes
,
a
shirt
ouer
their
gowne
,
and
their
Abbots
a
Crosier
.
Bernhardes
order
.
Anno
1113.
THis
order
S.
Bernhard
they
say
began
,
and
framed
that
secte
out
of
the
dysorder
of
the
Cistertiens
.
They
weare
a
black
Cowle
.
.160
,
houses
thereof
.
Duytch
Lordes
.
ABout
the
foresayd
time
,
7.
c.
5
began
the
order
of
the
Teuthoniks
,
commonly
called
Duytch
Lordes
.
For
they
are
for
the
moste
parte
Gentlemen
borne
,
whom
in
this
place
I
remember
,
that
in
them
thou
mightst
call
to
minde
the
warrelike
rowte
of
religious
Ruffians
.
They
weare
a
white
mantell
,
&
a
blacke
Crosse
vpon
it
.
It
is
lawfull
for
them
to
haue
a
beard
.
The
founder
therof
was
one
Gaufredus
de
Aldemaro
.
22.
Tyr.
Li.
12.
c.
7.
This
was
done
in
the
dayes
of
Innocentius
the
seconde
,
who
bycause
at
hys
own
lust
and
pleasure
he
vsed
to
alter
the
estate
of
the
Churches
in
Syria
,
14.
c.
4
stirred
vp
great
contention
and
scismes
among
the
byshops
there
.
Premonstratenss
.
order
.
Anno.
1140.
7.
c.
3.
THe
authour
thereof
was
one
Nobertus
Lotharing
,
Byshop
of
Laudane
,
who
ordeyned
them
white
Chanons
to
weare
a
white
cowle
.
They
are
called
Chanons
Regulars
exempted
.
Wilhelmites
.
Anno.
1170.
9.
Volat.
Lib.
21.
THese
be
a
kinde
of
Heremites
raysed
vp
by
one
good
Iohn
of
Mantua
.
Their
wede
is
black
.
Some
appoynt
it
to
one
Guilihelm
.
byshop
of
Aquitane
.
Carmelites
or
white
Friers
.
Anno.
1175.
7.
c.
3.
THe
white
Friers
firste
began
about
this
time
in
Syria
.
They
fayne
themselues
to
be
folowers
of
Helias
in
Carmell
Mount
.
They
vse
a
blacke
weede
,
and
a
white
Mantle
or
Cope
.
These
two
sectes
began
in
the
dayes
of
Alexander
the
thirde
,
of
whose
goodnesse
(
in
part
)
I
entreated
before
.
Crosse
Friers
.
Anno.
1197.
Cruciferers
,
that
is
to
say
Crosse
cariers
,
beganne
in
Italie
,
the
same
time
they
trauayled
barefooted
and
bareheaded
,
they
lodged
on
the
earth
,
and
were
girded
with
hempe
.
This
was
in
the
dayes
of
Pope
Celestinus
the
thirde
.
Barefoote
Friers
.
Anno.
1205.
SAinct
Frauncis
the
Frier
of
Asininas
,
21.
libre
the
sonne
of
one
Peter
Barnardine
,
did
deuise
this
order
and
sect
of
religion
,
called
Gray
Friers
,
Begging
Friers
,
Too
many
names
for
true
men
.
Sa.
En.
9.
li.
9.
Barefoote
Friers
,
Minors
or
Franciscanes
:
preaching
in
a
Cowle
,
of
whome
before
I
mencioned
.
The
colour
wherof
was
Millers
Graye
:
on
their
heades
was
shauen
a
large
crowne
.
Their
Girdle
must
be
full
of
Knottes
.
They
goe
a
limlyfting
in
the
countrey
for
their
lyuing
.
&c.
Innocentius
the
thirde
(
in
whose
dayes
they
arose
)
approued
them
.
This
same
Innocentius
is
he
,
Abbas
Vspergens
.
sayth
that
he
vsed
to
say
thus
:
Eyther
the
Pope
must
take
from
Philip
his
Crowne
,
or
Philip
from
the
Pope
,
his
Apostolique
Miter
,
Keyes
,
and
sworde
.
And
therfore
crieth
out
agaynst
Rome
:
6
c.
14.
Thou
hast
that
thou
long
thristedst
for
O
Rome
,
sound
thy
triumph
,
for
thou
hast
ouercome
the
world
by
wickednesse
not
by
religion
.
This
swarme
excéeded
the
number
of
.60000
.
in
the
dayes
of
Sabellicus
.
Trinitie
order
.
Anno.
1214.
VNder
the
same
Pope
thys
order
began
by
one
Iohn
Matta
&
Felice
an
Ancherite
.
Their
apparell
and
wéede
is
white
,
7
c.
21.
a
crosse
on
their
breast
half
red
,
halfe
blewe
.
Dominicke
or
blacke
Friers
.
Anno.
1225.
THis
order
was
deuised
of
one
Dominicus
,
7.
c.
4.
&
therfore
are
called
Dominicks
,
preaching
or
lying
Friers
,
blacke
Friers
,
begging
Friers
.
They
weare
a
black
cowle
.
By
the
meanes
of
certaine
of
this
broode
,
Henry
the
Emperor
was
poysoned
in
the
cuntrey
of
Berna
.
Pope
Gregorie
.ix.
helde
the
chaire
of
Rome
when
as
they
sprang
.
This
Gregorie
is
he
that
compiled
the
fiue
bokes
of
Decretall
Epistles
.
This
Pope
promised
life
euerlasting
to
as
many
of
the
Emperour
Fredericks
subiectes
,
9.
Li.
6.
Volat.
21.
as
would
fight
agaynste
their
Lord.
Sabellicus
declareth
that
in
his
time
there
were
.4143
.
houses
of
his
broode
.
This
thing
shoulde
séeme
true
,
as
wel
bycause
of
the
credite
of
the
author
,
as
otherwise
:
and
especially
bycause
that
Helias
,
Ioannes
and
Albertus
did
by
battayle
striue
who
should
be
successor
to
S.
Dominicke
in
his
Abbey
:
which
they
would
neuer
haue
done
,
vnlesse
that
their
kingdome
were
already
big
and
rich
,
yea
and
was
likelier
to
be
larger
and
richer
.
Bonne
Hommes
.
7.
c.
4.
THis
sect
first
began
here
in
England
,
at
a
towne
called
Ashering
,
in
the
raygne
of
King
Richarde
of
Cornewall
,
whose
sonne
built
the
Monasterie
.
They
vse
girt
cowles
and
blewe
hoodes
.
Sabelli
.
En.
9.
Lib.
7.
Polido
.
de.
In.
Lib.
7.
c.
4.
Ladyes
order
.
Anno.
1280.
ONe
Tudent
of
Florence
began
this
order
,
Their
apparell
is
blacke
.
Celestine
order
.
THis
secte
arose
of
one
Celestinus
Eserimnensis
,
who
was
the
fift
Pope
of
that
name
He
beganne
the
same
order
after
his
consecration
.
And
after
the
sixte
moneth
of
his
enthronization
retourned
thither
agayne
.
But
by
the
craft
of
Boniface
his
successor
;
otherwise
called
Caietanus
,
who
hiering
false
harlots
in
the
night
times
to
speake
thorow
trunks
to
him
as
by
oracles
,
persuaded
him
to
returne
for
his
soules
health
to
the
Heremites
life
.
Whervpon
he
resigned
his
Popedome
.
Fumonis
,
where
the
siely
soule
ended
his
life
miserably
.
This
Caietane
is
that
glorious
Monarch
and
Pope
,
who
one
solempne
day
apparelled
in
his
Pontificalibus
,
played
the
parte
appertayning
to
his
office
,
&
blessed
the
people
with
the
Apostolique
blessing
.
And
on
an
other
adourned
in
the
Emperours
robes
,
had
as
appertayneth
vnto
the
Emperour
a
naked
sworde
caried
before
him
:
and
sitting
cryed
aloude
,
beholde
here
two
swordes
.
But
afterward
by
Gods
iust
iudgement
,
this
ambitious
and
couetous
man
(
if
it
be
lawefull
to
call
him
man
)
dyed
miserablie
in
the
prison
,
Gibellines
.
Iesuites
order
.
Anno.
1367.
THis
order
then
began
of
Iohn
Colombinus
&
of
Frauncis
Vincentius
of
Sennens
.
who
instituted
their
followers
to
gette
their
liuing
7.
c.
4.
with
their
trauayle
and
sweate
,
7.
c.
4.
gathering
this
broode
but
here
and
there
,
from
house
to
house
,
arayed
in
common
,
and
not
speciall
attire
.
But
when
Vrban
then
Pope
,
sawe
them
differ
so
muche
from
other
Monkes
,
both
in
vow
,
profession
and
holy
labouring
life
,
he
called
them
to
Rome
,
not
so
muche
approuing
them
,
as
corrupting
them
.
For
then
he
prescribed
them
a
white
Cowle
,
a
square
hoode
hanging
downe
to
their
shoulder
,
and
are
girt
with
a
girdle
of
a
Pissel
,
wearing
on
their
bare
féete
wodden
pattens
,
and
that
they
should
weare
a
cloake
made
of
fine
woll
of
Canusium
.
They
were
at
the
beginning
called
Apostoliques
,
and
not
in
holy
orders
,
S.
Saluieurs
.
Anno.
1415.
Iohn
the
xxiij
.
of
that
name
:
a
man
more
fitte
for
the
warre
and
fielde
,
than
for
the
Church
.
Their
coates
and
scaplers
are
white
,
and
haue
on
their
vppermost
garment
a
speare
.
Montoliuetes
order
.
Anno.
1420.
7
c.
2.
ABout
that
time
one
Bernard
Ptolomeus
broched
this
order
,
cladde
in
a
white
wéede
:
the
same
was
afterwarde
approued
by
Pope
Gregorie
the
twelfth
.
Minimorum
order
.
Anno.
1455.
FRanciscus
Siculus
began
this
order
in
Fraunce
:
Frauncis
did
call
his
Minors
,
that
is
,
the
lesser
of
al
orders
:
thinking
to
shewe
a
countenance
,
as
humble
as
his
,
he
calleth
this
secte
Minimorum
,
which
is
to
say
,
lesser
than
the
least
of
al
orders
:
7.
c.
5.
which
in
effect
is
no
order
.
These
men
vowe
(
beside
Mysogamian
)
not
to
eate
flesh
,
but
to
liue
with
rawe
fruites
,
and
not
dressed
meate
.
I
doubt
not
Christian
reader
,
but
these
sectes
of
the
Popes
Psallians
rehearsed
,
are
sufficient
to
cause
thée
to
iudge
and
determine
of
the
rest
.
For
I
haue
mentioned
these
onely
,
because
they
séeme
the
chiefest
and
purest
:
whereof
the
aduersarie
may
best
affie
himselfe
,
and
bragge
of
the
deuisers
thereof
.
Not
bycause
there
is
no
more
,
or
that
the
rest
are
not
the
horribler
:
or
such
as
the
parties
themselues
lothe
to
think
on
.
Therfore
I
omit
ouermuch
to
trouble
thy
eares
,
or
moue
tediousnesse
by
rehearsing
.
The
Disciplinals
.
-
The
shadowed
vayle
.
-
Hierusalem
brethren
.
-
Chrowched
Friers
.
-
The
order
of
the
vayle
of
Iosaphat
.
-
The
Heremite
Friers
.
-
The
reformed
Carmelits
.
-
The
Sclauonites
.
-
Saint
Anthonies
order
.
-
The
Sheere
brethren
.
-
The
order
of
the
Sworders
.
-
The
order
of
Starred
Monkes
.
-
The
order
of
Starred
Friers
.
-
The
order
of
double
Crosse
brethren
.
-
The
order
of
Constantinopolitanes
.
-
The
Gregorians
.
-
The
order
of
Wenclaus
.
-
Nolharts
brethren
.
-
Saint
Sophies
order
.
-
S.
Iames
with
the
sword
.
-
S.
Iames
with
the
shell
.
-
S.
Helenes
brethren
.
-
S.
Mary
Magdalene
.
-
S.
Hierome
Heremites
.
-
S.
Ambrose
Lordes
.
-
The
order
of
font
Euerarde
.
-
Iosephs
order
.
-
Sepulchre
order
.
-
The
order
of
the
Keyes
.
-
The
order
of
the
Hungarians
.
-
The
Specularies
.
-
The
order
of
the
Thebans
-
The
order
of
Sarabites
.
-
Recluses
.
-
The
vayle
of
Cawline
.
-
The
Sambonites
.
-
The
vale
of
Scholars
.
-
Paules
brethren
of
Galatia
.
-
Honofreans
.
-
Rufus
Monkes
.
-
Newe
Niniuites
.
-
Cellites
.
-
The
Haborites
.
-
Chaptre
brethren
.
-
Begarts
order
.
-
The
Frisonarie
congregation
.
-
Reformed
Iustines
.
-
S.
Paules
Heremites
.
-
S.
Iohns
Heremites
.
-
The
holy
Ghost
order
.
-
S.
Peter
order
.
-
S.
Loyes
order
.
-
S.
Victor
order
.
-
S.
Thomas
order
.
And
diuers
other
moe
,
which
being
rehearsed
woulde
make
vp
the
full
accompte
of
an
hundreth
.
But
as
touching
their
Psallians
sects
for
women
,
I
wil
write
so
much
as
shall
be
also
necessary
for
thee
to
gesse
,
as
by
parte
,
the
whole
,
and
none
otherwise
.
S.
Scholastica
Nonnes
.
Anno.
536.
BEnedict
otherwise
called
Benet
(
of
whome
we
haue
made
mention
heretofore
)
had
a
sister
called
Scholastica
,
who
learned
of
hir
brother
Benet
the
way
&
maner
of
hatching
and
brooding
(
among
women
)
swarmes
of
religion
.
Their
vayle
,
cloke
and
cowle
is
black
:
They
weare
also
a
wimple
,
as
al
the
rest
do
.
S.
Agnes
.
Anno.
1105.
ABoute
this
time
one
Agnes
a
Virgin
began
this
religion
at
Ierusalem
.
Chanonisses
.
THis
order
beganne
and
sprang
of
the
Chanons
Regular
.
Their
Mantels
are
black
,
and
their
Rochets
white
.
Carmelitiss
.
BRocardus
the
generall
of
the
Carmelites
,
clocked
togither
this
flocke
of
Hennes
to
his
rule
.
Their
Mantels
are
white
,
their
vnderclothes
blacke
.
Their
Sainctes
be
Sibilla
and
Sibillina
,
Angela
Archangela
,
Ioanna
&
Katherina
.
Austen
Systers
.
THe
Augustine
Friers
,
bycause
they
would
not
clock
without
Hennes
fayned
a
rule
of
Monica
Augustines
mother
,
and
gathered
a
couent
of
women
,
as
their
brethren
of
all
sorts
did
.
They
weare
a
black
girt
Gowne
,
and
white
Kirtels
.
Their
principall
Sainctes
are
Helene
and
Clare
.
Begynes
of
S.
Frauncis
.
THese
be
the
Gray
Sisters
of
the
third
order
of
S.
Frauncis
rule
,
that
trotte
from
place
to
place
to
sick
mennes
beddes
,
prowling
and
getting
howsoeuer
they
may
in
sicknesse
and
health
,
for
their
Couent
.
S.
Katherine
Nonnes
.
THese
people
are
clothed
in
the
colour
of
the
Dominicks
.
They
are
at
the
solemnitie
of
their
profession
,
maried
with
a
ring
.
It
first
began
at
Senna
.
Norman
Systers
.
BE
those
that
were
wonte
to
be
in
euery
good
towne
,
and
pray
for
their
founders
soules
.
Penitent
Whoores
.
THe
authour
therof
was
one
Iohn
Tesseran
a
Franciscan
of
Paris
,
who
assembled
common
women
together
,
and
made
a
religion
&
rule
of
them
.
Nonnes
of
the
rosarie
of
our
Lady
.
A
Dominicke
Frier
firste
deuised
this
secte
:
and
their
order
is
to
say
on
their
beades
a
certaine
mber
of
Lady
Psalters
:
which
being
done
they
call
it
the
Rosarie
.
Of
the
ten
vertues
of
our
Lady
.
THese
Nonnes
vse
many
coloures
:
their
Vayles
are
blacke
:
their
Kirtels
are
white
:
their
Scaplars
are
red
:
their
Mantels
are
gray
.
This
secte
first
deuised
the
Chaplette
,
that
is
,
to
repeate
.
10.
Aue
Maries
,
a
certaine
number
of
times
.
S.
Brigides
.
THis
Brigide
was
a
noble
wydowe
of
Suetia
,
who
ordayned
this
secte
,
wherein
Monkes
and
Nonnes
dwell
together
.
The
women
haue
the
vpper
roome
,
and
the
men
the
neather
.
They
haue
a
ginne
or
turning
whéele
in
the
wall
,
wherewith
properly
they
may
conuey
the
one
sorte
from
the
other
.
I
will
of
these
orders
for
women
also
let
passe
a
great
number
,
hoping
that
thou
(
gentle
reader
)
wilte
take
this
for
a
sufficient
rehearsall
,
seing
I
mind
but
summarily
&
briefly
,
as
it
were
with
the
fingers
ende
,
to
touch
the
same
.
That
thereby
thou
mightest
sée
the
Popes
Psallians
in
both
kindes
of
men
.
Iudging
by
the
practise
,
the
doctrine
.
Now
briefly
marke
the
contrarieties
,
and
diuersities
of
such
of
them
,
as
proceede
out
of
the
chiefest
sectes
:
from
the
which
though
once
they
procéeded
as
out
of
the
roote
,
yet
they
varie
and
are
other
sectes
in
themselues
,
whereby
thou
mayest
iudge
of
the
harmonie
of
their
religion
,
séeing
they
are
thus
fallen
from
their
founders
,
and
disagrée
in
themselues
.
White
Monkes
&
Nonnes
spreading
into
-
Clariualenss
.
-
Bernardines
.
-
Premonstratenss
.
-
White
Gilbertines
.
And
such
like
.
Blacke
Benet
Monkes
spreading
into
-
Valisumbrensers
.
-
Camaldulenss
.
who
weare
white
.
-
Grandimontenss
.
-
Cluniacks
.
-
Montelmenss
.
And
many
others
.
There
is
great
discorde
about
the
rule
of
Benet
:
bycause
the
sectes
agrée
not
what
he
hath
commaunded
or
not
.
As
Frier
Angelus
de
Clauasio
saith
in
his
summa
Angelica
,
and
therefore
néedeth
the
Popes
exposition
to
appease
them
.
Augustine
Monkes
and
Nonnes
spreading
into
-
Blacke
.
-
Blewe
.
-
Russet
.
-
White
.
And
many
other
.
The
rule
of
this
sect
was
chaunged
by
Pope
Leo
de
Carato
.
Anno.
1401.
Sabel
.
Dominicks
Monkes
and
Nonnes
,
wherof
the
two
first
sectes
varie
from
the
tertiaries
.
And
this
rule
nedeth
the
explication
of
the
Pope
.
Minorite
Monkes
and
Nonnes
spreading
into
-
Obseruancers
.
-
Conuentuals
.
-
Reformates
.
-
Collectans
of
the
Gospel
,
&
of
the
Hoode
.
-
Amedees
.
-
Tertiaries
which
contayne
men
and
women
together
.
Saint
Clares
order
spreading
into
-
Obseruantes
.
-
Reformates
.
-
Vrbanes
.
Frier
Clauasius
declareth
,
that
Pope
Eugenius
the
fourth
allowed
hir
rule
,
in
the
which
fiue
thinges
are
vnder
payne
of
deadly
sinne
commaunded
The
first
is
Obedience
to
the
Abbesse
.
The
seconde
is
,
Wilfull
pouertie
.
The
third
,
Abstayning
from
Mariage
.
The
iiij
.
Election
of
the
Abbesse
.
The
fift
,
to
be
cloystred
.
&c.
Carmelites
Monkes
and
Nonnes
deuided
into
-
Recluses
.
-
Begintes
.
-
Conuerses
.
-
Donates
.
And
so
forth
.
Besides
Camaldulensers
,
Iohannites
,
Iesuites
,
Carthusians
&
many
other
moe
,
whome
for
tediousnesse
I
omit
to
rehearse
.
4
Religionum
glo
.
ibid.
For
euen
the
Popes
their selues
were
ashamed
of
this
diuersitie
,
Quia
diuersitas
religionum
inducit
confusionem
,
bycause
the
diuersitie
of
religions
bring
confusion
,
as
euidentely
maye
appeare
by
their
sects
and
scismes
therein
.
And
therefore
restrayned
the
inuenting
of
any
more
.
As
Boniface
the
eight
sayth
,
Gregorie
the
tenth
in
the
seconde
Councell
holden
at
Lyons
dyd
.
For
God
stirred
the
heartes
and
weakened
the
wits
of
men
long
before
that
Councell
of
Lyons
(
which
was
in
the
yeare
of
our
Lord.
1273
,
)
to
seeke
the
truth
.
And
therefore
many
men
mused
at
the
varietie
of
these
.
Locustes
(
whereof
Iohn
in
the
Apocalips
prophecieth
,
9.
In
Ep.
de
Mo.
&
Sacerdote
which
came
out
of
the
smoke
of
the
bottomlesse
pit
)
as
Anshelmus
Auelburgensis
about
the
yeare
of
our
Lorde
.1150
.
testifieth
of
his
age
and
time
.
But
to
(
returne
to
our
purpose
.
)
There
is
none
of
all
these
orders
of
the
Regulars
aboue
rehearsed
,
but
as
sone
as
they
are
professed
,
are
by
and
by
become
Euchites
or
Psallians
,
euen
of
bente
vowe
and
purpose
:
both
in
the
supersticious
vse
of
prayer
,
and
abstayning
from
working
for
their
liuing
.
For
euery
religious
person
,
is
bound
to
the
obseruance
of
Canonical
houres
(
which
in
number
are
.7
.
)
to
wete
,
the
.j.
the
.iij.
the
.vj
the
.ix.
with
Mattens
,
Euensong
,
&
Complin
,
both
in
the
common
seruice
vsed
after
the
maner
of
the
Church
of
Rome
,
92.
Dist.
et
.
c.
13.
de
voto
The
discorde
of
common
seruice
.
and
those
of
the
vse
of
Sarum
,
vse
of
Yorke
,
&
vse
of
Banger
:
though
these
last
are
more
stuffed
with
prayer
to
our
Lady
&
Saints
,
than
that
of
Rome
.
But
the
Monks
say
these
houres
neyther
after
the
vse
of
Rome
,
nor
Metropolitane
Church
,
but
with
certaine
special
Himnes
,
Versieles
,
Antiphonies
&
Collects
of
their
religion
,
Psallians
,
but
so
many
kindes
,
as
they
haue
diuersities
of
prayers
,
4.
dist.
15.
eyther
with
a
Pater
noster
,
or
Psalme
,
or
else
he
sinneth
.
And
the
like
if
he
say
them
not
in
their
due
houres
:
or
one
in
anothers
houre
.
Therfore
must
the
Regulars
rise
at
mydnight
to
say
Mattens
,
at
the
vprising
of
the
sunne
to
say
the
first
houre
.
6.
c.
2.
&c.
and
so
forth
on
,
the
rest
,
to
the
honour
of
our
Lady
,
after
the
institution
of
Vrban
the
Pope
,
and
discharge
of
their
rule
.
Whereby
it
is
euident
,
that
they
doe
a
thing
almoste
incredible
.
Following
the
aduise
that
Petrus
de
Palude
giueth
,
to
pray
an
hundreth
times
by
day
,
and
an
hundreth
times
by
night
,
the
obseruance
of
their
rule
and
rite
of
their
Romish
Church
,
become
Psallians
,
with
whome
as
they
agre
in
Battologia
,
liplabouring
and
pratling
,
so
they
also
doe
in
a
loytring
life
,
and
in
aduouching
of
the
same
doctrine
,
as
so
the
Psallians
did
.
Witnesse
of
Gabriel
Biel
,
4.
dist.
16.
q.
4.
prop.
1.
who
graunteth
that
all
strong
of
limme
,
and
labourlike
beggers
,
ought
to
worke
,
or
otherwise
not
to
eate
.
Which
notwithstanding
he
sayth
that
Friers
,
Monkes
,
and
the
rest
of
this
broode
ought
,
though
they
are
no
preachers
nor
church
ministers
,
yet
by
almes
to
be
prouided
for
&
not
work
:
bycause
,
Non
solum
his
modis
seruitur
Ecclesiae
,
sed
etiam
deuotis
orationibus
,
et
caeteris
exercitijs
spiritualiter
,
his
.
n.
acquiritur
gratia
Ecclesiae
,
placatur
ira
dei
&
impetrantur
omnia
necessaria
corpori
&
animae
&c.
Vnde
tota
Ecclesia
est
vna
respublica
,
ergo
quisquis
vsibus
Christianis
necessaria
erogauerit
,
vbique
ea
quae
sunt
sibi
necessaria
accipit
.
&c.
that
is
.
That
the
Church
is
not
only
serued
by
preaching
and
administration
of
the
Sacraments
,
but
also
by
deuout
prayers
,
and
such
like
spirituall
exercise
.
For
by
the
same
grace
is
obtained
for
the
whole
Church
:
Gods
wrath
is
appeased
,
&
all
things
necessary
both
for
body
and
soule
are
obtayned
.
Syndico
a
general
Proctor
)
fayleth
,
as
well
bycause
the
godly
exercises
in
the
first
parte
supposed
,
are
not
(
if
the
rest
were
graunted
to
be
good
)
founde
in
the
Cloysters
according
to
all
the
essentials
and
circumstances
thereto
requisite
&
therin
supposed
:
as
also
bycause
that
though
it
may
happen
,
that
the
way
and
meanes
howe
the
general
procurer
shal
prouide
for
his
nede
,
may
be
left
to
his
own
consideration
,
yet
the
wayes
and
meanes
how
a
christian
ought
to
prouide
,
2.
Thess.
3.
is
not
so
.
According
to
Paules
doctrine
:
Qui
non
laborat
,
non
manducet
.
He
that
laboureth
not
,
let
him
not
cate
.
Whose
doctrine
,
yea
,
&
example
is
to
be
folowed
.
Alexius
(
as
Biel
sayth
)
forsoke
his
wife
&
patrimonie
,
went
a
begging
throughout
the
worlde
.
Although
Benet
abode
thrée
yeares
in
a
caue
,
not
working
,
but
liued
of
the
almes
of
a
Monke
of
Rome
,
yea
,
notwythstanding
that
the
Church
of
Rome
hath
licensed
,
warranted
,
and
defended
,
these
Drones
and
Caterpillers
of
the
Common
welth
,
or
any
other
example
of
Dominick
or
Erauncis
.
The
which
Frauncis
rule
they
their selues
followe
,
euen
as
they
list
,
which
is
in
dede
nothing
at
al.
What
and
howe
farre
they
dare
presume
to
breake
the
other
rules
,
be
thei
elder
,
or
be
they
later
,
it
may
wel
be
iudged
:
Sith
this
that
is
one
of
the
last
and
of
the
chiefest
and
principall
of
rules
,
is
broken
and
marred
.
Of
the
which
it
shall
not
be
out
of
the
way
,
so
to
entreate
,
as
seing
the
marring
of
the
same
,
thou
thereby
mayste
perfectely
viewe
the
state
of
all
the
other
.
In
reading
whereof
I
pray
thée
be
so
indifferent
,
1.
as
I
for
my
part
shall
be
in
the
describing
of
the
same
:
and
iudge
the
best
thereof
.
In
the
beginning
of
their
rules
thus
standeth
it
written
.
Regula
&
vita
Fratrum
minorum
haec
est
.
Domini
nostri
Iesu
Christi
sanctum
Euangelium
obseruare
.
that
is
.
This
is
the
rule
and
estate
of
the
lyfe
of
the
Friers
Minors
,
to
obserue
the
holy
Gospell
of
our
Lord
Iesus
Christ
.
And
in
the
ende
:
Sanctum
Euangelium
Domini
nostri
Iesu
Christi
,
quod
firmiter
promisimus
,
obseruabimus
.
that
is
.
As
we
haue
promised
,
so
will
we
kepe
and
firmely
holde
the
Gospel
of
our
Lord
Iesus
Christ
.
Pope
Nicholas
the
third
,
6.
de
verborum
sig.
c.
Exiuit
.
extolleth
the
same
rule
very
highly
thus
.
Haec
est
apud
deum
&
Patrem
munda
&
immaculata
religio
.
&c.
that
is
:
This
is
the
pure
and
vndefiled
religion
with
god
and
the
father
.
&c.
By
reason
wherof
I
iudge
,
that
after
S.
Frauncis
in
an
earnest
desire
&
pursute
of
euerlasting
life
,
21.
had
tried
by
foure
yeares
space
the
life
in
the
wildernesse
,
as
also
the
prowling
life
of
beggers
,
supposing
to
finde
(
among
all
)
some
maner
of
life
whereby
he
might
attayne
to
the
holiest
,
was
admonished
to
liue
and
be
contented
with
the
common
rule
of
all
christians
:
the
Gospell
of
the
Lord
Iesus
.
For
in
his
Testament
S.
Frauncis
testifieth
,
that
he
was
admonished
by
oracle
and
commaundement
from
the
Lord
,
that
he
should
liue
according
to
the
rule
of
the
sayde
Gospell
.
As
if
Christ
should
say
.
Frauncis
,
distract
not
thy
mind
to
this
or
that
estate
of
life
,
thinke
not
sometimes
to
become
a
Carthusian
,
somtime
a
Bernhardine
,
or
such
like
.
For
the
rule
of
righteousnesse
consisteth
in
the
Gospell
,
the
common
rule
and
religion
of
all
Christians
.
After
the
like
sorte
Antonius
Heremita
was
admonished
,
aboute
Anno
Domini
.
350.
&
persuaded
(
as
Petrus
Parissiēs
.
Cantor
.
sayth
)
to
receyue
the
Gospels
rule
.
And
therefore
when
any
Monkes
came
to
hym
for
rule
of
life
,
he
offred
the
same
Gospell
to
be
onely
folowed
by
them
:
&
infecting
them
therewith
,
thought
(
as
I
iudge
S.
Frauncis
after
him
did
)
to
make
them
Gospellers
and
preachers
of
the
same
to
all
men
.
And
the
rather
,
bycause
there
were
fewe
true
teachers
in
S.
Frauncis
time
.
He
therefore
bound
them
to
that
office
:
4.
exiuit
.
prescribing
almost
the
forme
of
their
sermons
(
as
the
sayd
Pope
Nicholas
sayth
.
)
Habetur
in
eadem
regula
etiam
,
S.
Frauncis
,
is
also
contayned
,
that
the
sermons
of
those
Friers
shoulde
be
of
due
examined
stuffe
,
true
matter
and
pure
:
to
the
perfect
edifying
of
the
people
,
instructing
them
of
vices
and
vertues
,
of
payne
&
glorie
.
Cabilion
(
which
was
about
the
yere
of
our
Lord
800.
in
the
gret
Charles
his
dayes
,
could
not
restraine
:
but
that
they
would
persuade
men
to
bequeath
landes
and
goodes
.
&c.
to
their
Monasteries
:
whereby
it
was
like
it
would
come
to
passe
(
as
it
afterwardes
did
)
that
the
Cleargie
should
be
Lords
of
all
,
4.
and
then
hauing
the
Diuels
offer
,
might
fall
downe
and
worship
him
,
ordayned
that
they
shuld
take
no
money
,
be
no
gatherers
of
goods
or
patrimonie
.
But
hauing
meate
and
drinke
.
&c.
should
willingly
driue
forwarde
the
Gospell
of
Iesus
Christ
in
such
pouertie
,
least
that
while
they
are
Philochremator
,
that
is
,
studiers
for
lucre
,
the
worke
of
the
Lord
,
and
building
of
the
house
shuld
be
vndone
.
1.
Which
Haggei
the
Prophet
crieth
agaynst
:
&
therfore
they
are
bound
to
work
with
their
own
hands
for
their
liuing
as
the
same
Pope
Nicholas
in
that
place
aforesayd
declareth
.
But
this
good
zeale
of
Frauncis
toke
small
effect
,
for
it
sared
therwith
,
as
it
doth
wyth
good
hearbes
,
that
sette
in
a
dry
sommer
and
deawlesse
dayes
,
sone
wyther
.
I
so
say
,
bycause
that
the
Popes
holynesse
strayght
way
caught
it
by
the
ende
,
pearced
the
roote
,
and
by
expounding
the
purpose
of
Frauncis
peruerted
the
religion
.
Gregorie
the
.ix.
Nicholas
the
third
,
and
Clement
the
fift
,
eche
in
his
time
began
to
approue
,
expounde
,
and
ordayne
Frauncis
:
or
rather
misforme
him
:
as
by
the
example
of
the
vnnaturall
chaungelings
of
these
late
yeares
appeareth
.
Where
Frauncis
would
haue
obedience
to
God
in
Iesus
Christ
sworne
,
there
must
they
sweare
obedience
to
Francis
.
In
place
of
folowing
the
rule
of
the
gospel
,
they
must
folowe
the
Popes
explication
.
In
steade
of
such
edifying
and
pure
Sermons
,
they
muste
preach
Legende
lies
,
Ouidius
Metamorphosis
,
an
ouerworne
Gospell
or
Epistle
in
Latine
,
and
Canonicall
houres
.
And
for
working
for
their
liuing
,
they
muste
loyter
.
For
a
poore
Couent
or
Cloyster
,
a
Kings
palace
and
wealth
.
Finally
,
in
steade
of
the
putting
out
of
one
pore
hand
for
a
pennie
,
holde
a
hoode
of
a
pecke
.
Well
,
thereby
declared
they
(
to
the
wise
man
)
their
couetous
hearts
and
larger
consciences
.
Wherefore
I
dare
aduouch
if
Frauncis
sawe
those
that
chalenge
his
name
,
in
these
dayes
,
he
woulde
,
marking
their
fatte
chéekes
&
softe
handes
,
say
they
are
no
Franciscanes
,
but
Psallians
.
And
marking
their
continual
pratling
,
and
smal
preaching
,
also
say
they
are
no
Franciscans
but
Psallians
.
But
for
all
their
deformities
,
he
would
last
of
all
,
say
they
are
Cerberus
whelpes
:
and
their
Couent
a
kennell
for
the
same
.
If
the
Franciscanes
of
our
dayes
are
mysseshapened
:
If
that
godly
be
so
peruerted
,
that
they
are
become
rather
the
Heretiques
of
their
founders
than
folowers
,
what
ought
a
man
then
to
iudge
of
the
rest
:
if
the
same
rule
of
Frauncis
or
any
other
more
were
good
.
And
as
touching
such
orders
whose
rule
&
profession
is
naught
in
the
erection
and
first
foundation
of
the
same
:
and
was
neuer
good
,
I
neede
not
to
speake
at
al.
If
therfore
these
regular
professours
,
before
briefly
passed
ouer
,
would
examine
their
Dortour
chéere
,
Canonicall
houres
and
loytring
life
,
I
doubte
not
but
that
they
all
would
say
,
that
they
loked
as
like
Psallians
in
our
time
,
as
the
Psallians
in
Augustines
time
,
and
they
all
in
them
,
loked
like
Heretiques
.
Encratites
.
25.
Epiph.
lib.
2.
to
.
1.
Haer.
47.
SAinct
Augustine
folowing
the
iudgement
of
Epiphanius
,
counteth
this
secte
of
the
Encratites
a
scisme
or
faction
of
the
Tatianistes
:
appoynting
the
Tatians
for
the
chiefe
head
and
fountayne
of
the
same
.
The
accompte
of
their
firste
rysing
,
is
conteyned
in
the
Chapter
of
Tatians
,
as
in
their
roote
of
whom
they
first
about
the
yere
of
our
Lord
.175
.
sprang
.
Their
name
doth
euen
at
one
worde
declare
,
what
doctrine
thou
shouldest
loke
for
at
their
handes
.
They
are
called
Encratites
,
which
signifieth
abstayners
.
With
the
which
doctrine
and
maner
of
those
Encratites
,
the
foresayd
Regulars
,
so
in
euery
poynte
agréed
,
as
they
may
well
graunt
that
Augustine
hath
meant
of
them
:
whatsoeuer
he
writ
as
touching
the
Encratites
.
For
the
aboue
sayde
Regulars
receyued
none
to
be
of
their
number
,
but
mariage
forswearers
:
do
not
the
Encratites
so
?
They
also
are
bound
by
profession
to
detest
al
flesh
:
and
doe
not
the
Encratites
so
?
These
Carthusians
vowe
neuer
to
eate
flesh
:
7.
c.
2.
euen
so
all
Monkes
,
or
the
most
parte
of
Benets
rule
doe
.
Polydorus
Virgilius
doth
giue
them
a
pretie
scoffe
:
that
eyther
the
most
parte
of
Monks
eating
flesh
continually
agaynst
their
profession
,
are
Heretiques
,
or
are
continually
sick
.
Yea
and
these
holy
charterlings
are
such
despisers
of
Mariage
,
that
if
a
maried
woman
come
within
their
cloyster
,
Carpocratians
.
Anno.
173.
ABout
the
yere
of
our
Lord
God
173.
in
the
.xj.
yeare
of
the
raigne
of
Hadrian
the
Emperour
:
as
Theodoretus
,
Eusebius
and
Nicephorus
declare
,
gods
Church
was
assaulted
wyth
the
egre
Heretiques
Saturninus
,
Basilides
and
Carpocrates
,
of
which
latter
commeth
this
secte
called
Carpocratians
,
1.
c.
24.
whereof
I
entreate
in
this
Chapter
.
These
sectaries
were
so
puffed
vp
with
pride
,
that
they
(
as
Irenaeus
declareth
)
sayd
some
of
them
were
like
to
our
Sauioure
Iesus
in
obseruing
of
righteousnesse
,
&
in
knowlege
.
And
also
that
,
parte
of
them
was
more
excellent
than
Peter
and
Paule
.
Li.
Conformitatum
.
Fol.
2.
Impress
.
Mediolan
.
Anno.
1510.
The
same
doctrine
doe
the
Franciscanes
teach
in
these
wordes
.
Franciscus
ad
litteram
fecundum
Euangelium
obseruaunt
,
non
transgressus
apicem
vnum
&
iotam
.
Et
solam
ipse
cum
suis
habet
regulam
.
&c.
S.
Frauncis
hath
perfourmed
the
holy
Gospell
iust
with
the
letter
,
5.
not
breaking
any
one
iote
or
pricke
.
And
in
another
place
:
Omnes
virtutes
sanctorum
,
tam
vaeteris
quam
noui
testamenti
,
in
Francisco
posita
sunt
vnitiuè
&
coniunctiuè
.
that
is
.
Al
the
vertues
of
the
holy
fathers
,
especified
both
in
the
olde
and
newe
testament
,
are
all
wholly
&
togyther
in
S.
Francis
.
Also
in
the
.8
.
leafe
he
sayth
.
Franciscus
similis
Adae
Abel
,
Enos
,
Enoch
,
Noe
,
Abrahae
,
Isaac
,
Iacob
,
Ioseph
,
Mosy
,
Aaron
,
Phinees
,
Iosua
,
Iob
,
Samsoni
,
Iephite
,
Gedeoni
,
Samueli
,
Eliae
,
Elizeo
,
Ionadab
,
Esaiae
,
Ieremiae
,
Iob
,
Thobiae
,
Ezechieli
,
Danieli
,
Micheae
,
Petro
,
Iohanni
Baptistae
,
Iohanni
Euangelistae
,
Iacobo
,
Bartholomeo
,
Paulo
,
in
summa
omnibus
Sanctis
.
And
in
many
other
places
thoroweout
the
whole
boke
,
which
I
omitte
.
Priscillianistes
.
Anno.
382.
PRiscilianus
of
the
Countrey
of
Spaine
,
or
as
Hierome
sayeth
,
of
Galatia
,
did
beginne
his
famous
faction
vnder
the
raygnes
of
the
Emperours
Gratian
and
Valentinian
,
which
was
about
the
yere
of
oure
Lorde
God
.382
.
First
in
Spaine
,
70.
then
after
,
in
Fraunce
.
They
taught
,
that
they
should
not
tel
nor
open
the
secrets
of
any
man
be
they
neuer
so
filthie
,
vnrighteous
or
perillous
:
as
Augustine
noteth
thus
.
Iura
periura
,
secretum
prodere
noli
.
that
is
.
Sweare
and
forsweare
,
the
secrete
thing
forth
shewe
not
:
and
this
was
percell
of
their
doctrine
.
The
selfe
same
doctrine
the
Popistes
haue
in
these
wordes
of
Cardinall
Caietane
.
1.
tract
.
21.
Nullatenus
licet
confessori
reuelare
peccatum
confitentis
,
,
etiam
deliberatam
occidendi
summi
Pontificis
voluntatem
habentis
.
that
is
.
Fabian
entreating
of
the
death
of
King
Iohn
.
But
very
largely
and
truely
,
M.
Fox
,
in
his
Actes
and
Monumentes
of
Martyrs
.
For
when
as
a
Monke
of
Swinsted
in
Lincolneshiere
called
Simon
(
the
sonne
of
Simon
Magus
)
hadde
determined
to
poyson
the
foresayd
King
with
wine
,
wherin
a
Toade
had
(
by
him
pricked
)
vometed
by
such
tormente
hir
venime
,
and
did
before
hande
confesse
to
his
holy
Abbot
the
same
his
purpose
.
The
same
Abbot
moste
trayterously
kepte
secrete
the
same
from
the
Prince
:
yea
,
&
that
more
is
,
heartened
the
Monke
to
the
same
murther
of
the
Prince
,
and
of
himselfe
,
first
drinking
therof
to
him
.
For
which
good
déede
,
the
Monke
should
haue
a
perpetuall
Masse
for
his
soule
.
But
who
can
loke
of
such
rootes
for
other
frutes
?
Iewish
Blastians
.
EVsebius
maketh
mention
of
one
Blastus
,
Lib.
5.
c.
14.15.19
.
who
was
(
as
by
him
may
be
gathered
)
about
the
yeare
of
our
Lord
god
174.
a
man
infected
with
the
Heresie
of
Valentinian
.
And
as
Theodoretus
witnesseth
,
he
was
an
elder
in
the
Church
of
Rome
.
Tertulian
speaketh
of
him
vnder
the
name
of
Blastrus
.
His
mate
in
this
his
errour
was
one
Florinus
.
But
that
which
I
intend
to
write
of
,
is
that
which
the
same
Tertulian
testifieth
.
Blastus
indeuoured
himselfe
secretely
to
bring
into
the
Church
of
Rome
the
Ceremonies
of
the
Iewes
.
By
the
which
saying
of
Tertulian
,
it
is
to
be
apperceyued
,
that
the
Church
of
Christ
counted
it
Heresie
,
to
vse
any
one
of
the
Leuitical
Ceremonies
,
or
to
conforme
hir selfe
to
the
maner
and
fashion
of
that
Church
.
Of
the
same
minde
also
the
general
councel
of
Laoditia
about
.300
.
and
odde
yeres
after
our
Sauiour
his
birth
was
.
Yea
,
and
the
church
of
Rome
was
once
hir selfe
of
that
minde
agaynst
the
Asians
.
But
she
stayed
not
long
therein
.
For
beholding
that
hir
estate
and
countenance
of
religion
,
was
in
the
outwarde
glory
baser
than
Iewe
and
Gentile
,
did
shewe
hir selfe
with
a
new
attire
:
fashioned
partly
after
the
Iudaisme
whiche
she
before
abhorred
,
and
partely
after
the
Gentilitie
of
the
Egyptians
,
2.
c.
12
Durand
&
Beleth
.
ꝑ
totum
.
Act.
15.
Gretians
and
Romanes
.
The
which
was
not
lawefull
:
no
not
for
the
Iewes
to
do
.
For
as
the
Apostles
in
the
holy
Synode
at
Ierusalem
,
did
strike
oute
the
Iudaisme
which
false
brethren
wold
haue
brought
in
among
the
beleners
of
the
Gentiles
,
so
did
they
also
commaunde
them
to
abstaine
from
the
Ethnisme
of
their
forfathers
.
Whiche
notwithstanding
this
,
hath
the
Churche
of
Rome
broken
.
Thus
hath
she
reuolted
.
Thus
is
the
thing
lawefull
by
hir
authoritye
,
whiche
is
otherwise
vnlawefull
.
1.2
.
q
103.
art.
4.
Nam
Gentilitatis
ritus
repudiabatur
tanquam
omnino
illicitus
,
&
a
Deo
semper
prohibitus
.
Ritus
autem
Legis
cessabat
tanquam
impletus
per
Christi
passionem
vtpote
a
Deo
in
figuram
Christi
constitutus
.
For
the
rite
of
the
Gentiles
(
sayth
S.
Thomas
)
was
of
the
Church
altogither
refused
,
as
wholly
vnlawfull
and
alwayes
by
God
forbidden
.
But
the
rites
of
the
lawe
did
ceasse
,
as
by
the
passion
of
Christ
accomplished
:
namely
ordayned
of
God
for
a
mysterie
of
Christ
.
Wherefore
in
viewing
of
this
ornament
of
the
Church
of
Rome
,
thou
must
(
gentle
Reader
)
mark
,
first
those
things
that
she
had
from
the
Iewes
,
wherin
she
agréeth
with
the
heresie
of
Blastus
.
Secondly
those
that
she
had
from
the
Gentiles
:
wherin
she
is
become
a
Gentile
.
For
although
they
are
applied
to
Gods
religion
,
so
farre
as
they
can
apply
the
same
:
yet
by
no
meanes
are
they
incorporated
:
bicause
Gods
religion
is
such
as
alwayes
abhorred
the
Ethnicke
rites
.
The
which
thing
thine
owne
trauayle
,
(
with
the
helpe
of
Durandus
and
Belethus
and
Boemus
,
their
owne
writers
,
)
easily
may
doe
.
And
therefore
I
omitte
the
same
for
shortnesse
sake
.
Which
also
causeth
me
to
ouerpasse
a
gret
number
more
of
hyr
toyes
and
trimming
.
Masse
.
Anno.
235.
POntianus
a
Romane
ordayned
the
Confiteor
to
be
sayd
of
the
priest
before
Masse
.
8.
Anno.
426.
Celestinus
a
Campanois
appointed
the
introite
to
the
Masse
.
Anno.
443.
Leo
a
Thuscane
lengthened
the
Cannon
wyth
Sanctum
Sacrificium
.
&c.
and
Igitur
Oblationem
.
5.
c.
10.
&c.
vnto
Placatus
.
Anno.
513.
Synmachus
a
Sardinian
,
Anno.
583.
Pelagius
the
second
a
Romane
ordayned
the
Prefaces
to
the
Masse
.
Anno.
593.
Gregorius
a
Romane
added
the
Kyrieleison
nine
tymes
to
be
sayde
,
the
Alleluiah
,
the
Offertorie
,
and
the
thrée
Postlacions
in
the
Cannon
.
Anno.
690.
Sergius
an
Antiochen
cast
to
the
Masse
Agnus
Dei.
Anno.
731.
Gregorie
the
third
ioyned
the
clause
,
Eorum
quorum
solemnitas
hodie
.
&c.
to
the
Canon
of
the
Masse
.
Anno.
768.
Stephanus
the
third
prouided
that
Gloria
in
excelsis
should
be
euery
Sonday
song
at
Masse
.
Anno.
772.
Adrianus
a
Romane
,
least
,
passing
deuicelesse
(
as
touching
this
thing
)
he
might
séeme
to
be
barrayne
in
the
birth
of
Antichrist
,
was
deliuered
of
.ij.
twinnes
,
those
repetitions
or
doublings
in
the
Offertorie
.
Anno.
1215.
3.
c.
Sane
.
Honorius
a
Romane
ordayned
,
that
the
Hoste
at
Eleuation
should
be
worshipped
,
and
that
he
shuld
be
caried
with
light
and
such
like
to
the
sicke
.
Anno.
1484.
Innocentius
the
eyght
gaue
licence
vnto
the
Norwaies
,
to
consecrate
without
wine
.
Orders
,
dignities
,
and
degrees
.
Anno.
283.
24.
c.
Subdiacon
.
GAius
a
Dalmatian
ordayned
that
Priestes
should
be
consecrated
in
their
offices
,
whether
that
they
were
Ostiaries
,
Lectors
,
Exorcistes
,
Acoluthes
,
24.
c.
Subdiacon
.
Subdeacons
,
Deacons
,
Elders
or
Byshops
.
Anno.
295.
Marcellinus
an
Apostatate
Byshop
,
appoynted
that
there
shoulde
be
.xxv.
Paroches
and
euery
one
to
haue
his
gouernour
to
baptize
the
Gentiles
and
bury
the
deade
.
Whervpon
,
about
.800
.
yeares
after
,
4.
c.
9
the
deuice
of
Cardinals
sprang
.
Anno.
714.
Gregorius
the
seconde
a
Romane
,
commaunded
that
no
man
should
mary
with
his
Gossip
.
1.
Concil.
Fasting
.
Anno.
220.
CAlistus
or
Calixtus
the
seauenth
Pope
being
a
Romane
borne
,
76.
c.
Ieiunium
.
appoynted
the
dayes
called
Angariae
,
that
is
the
Imbre
foure
times
in
the
yeare
.
Anno.
406.
Innocentius
an
Albanian
ordayned
that
Saterday
should
be
fasted
.
3.
c.
Sabba
.
vero
.
Anno.
421.
Bonifacius
a
Roman
ordained
that
the
Saincts
éeues
should
be
fasted
,
wheras
before
his
time
it
was
not
so
.
6.
c.
4.
Anno.
593.
Gregorie
a
Romane
added
foure
dayes
to
the
beginning
of
Lente
:
he
forbad
milke
,
chéese
,
6.
butter
and
egges
.
Holy
dayes
.
Anno.
318.
SIluester
a
Romane
ordayned
at
the
requeste
of
Constantine
,
the
feast
of
Petri
ad
vincula
.
8.
Anno.
537.
Vigilius
a
Romane
ordained
the
feast
of
Candlemasse
.
Anno.
626.
Honorius
a
Champanois
ordayned
the
feast
of
the
Exaltation
of
the
Crosse
.
Anno.
828.
Gregorius
the
fourth
a
Romane
,
at
the
request
of
the
Emperour
appoynted
the
feast
of
All
Sainctes
.
6
c.
8.
Volat.
Ibidem
.
Anno.
1002.
Iohn
the
.xviij.
ordayned
the
feast
of
All
Soules
.
Anno.
1260.
Vrbanus
the
fourth
,
ordayned
the
feast
of
the
Sacrament
,
called
Corpus
Christi
day
.
Anno.
1471.
Sixtus
the
fourth
apoynted
the
dayes
of
presentation
and
conception
of
our
Lady
,
of
S.
Anne
&
Ioseph
.
Mariage
Anno.
386.
82.
SIritius
a
Romane
did
fyrste
tirannously
forbid
mariage
to
the
Priestes
.
5.
c.
4.
Gregorie
the
.ix.
about
the
.1075
.
yeare
of
our
Lorde
toke
it
wholly
away
.
Burying
.
Anno.
220.
CAlisius
the
.xvj.
Pope
,
hallowed
speciall
places
(
which
we
call
Churchyardes
)
for
burying
.
Consecrations
.
Anno.
220.
5.
c.
6.
&
Libr.
8.
c.
1.
CAlisius
or
Calixtus
the
.xvj.
Pope
,
a
Romane
borne
,
first
consecrated
&
dedicated
a
Church
vnto
the
honour
of
our
Lady
,
which
he
did
in
the
countrey
beyond
Tyber
.
Anno.
269.
Foelix
being
Byshoppe
,
Anno.
283.
Gaius
a
Dalmatian
appoynted
that
Christians
shoulde
bring
of
their
firste
fruites
to
the
Altare
,
6.
c.
vlt.
and
that
there
they
should
be
hallowed
after
the
maner
of
the
Iewes
.
Dedications
.
Anno
609.
BOnifacius
the
fourth
a
Martian
,
9
Diacon
.
lib.
18.
this
man
altered
the
temple
which
M.
Agrippa
builded
to
al
the
Ethnicks
Gods
,
vnto
the
Church
of
All
Sainctes
.
Anno.
621.
Bonifacius
the
which
was
a
Champanian
,
Sanctuaries
.
Church
Instruments
and
vtensiles
.
Anno.
202.
ZEpherinus
a
Romane
borne
,
6.
c.
12.
Plat.
ordayned
that
thenceforth
the
sacrament
of
Christes
bloud
shuld
not
be
ministred
any
more
in
woodden
vessels
,
but
in
glasse
.
Anno.
227.
Vrbanus
the
.xvij.
Pope
ordayned
that
from
his
time
forward
the
Communion
Cup
(
which
then
was
wood
or
glasse
)
should
then
be
siluer
or
golde
.
Anno.
256.
Stephanus
a
Romane
,
and
aboue
.xx.
the
.iij.
B.
ordayned
certayne
Vestimentes
and
apparel
for
the
ministration
,
6
c.
12.
after
the
maner
of
the
Iewes
Priests
,
and
for
the
Altares
.
Anno.
258.
Xistus
the
second
of
that
name
,
an
Athenian
,
was
B.
and
in
number
.24
.
he
appoynted
that
thenceforth
it
should
not
be
lawefull
for
a
Priest
or
Leuite
to
weare
their
gay
Vestiments
,
but
in
an
holy
place
.
Anno.
318.
Siluester
a
Romane
bestowed
on
the
Church
,
both
linnen
Albes
and
Corporalls
.
Anno
406.
6.
c.
11.
Innocentius
an
Albanian
deuised
that
the
Pax
shuld
vpon
feastful
dayes
be
caried
about
to
be
kissed
:
and
that
the
cleargie
men
should
kisse
one
another
.
Anno.
420.
Sozimus
a
Gretian
,
about
that
time
.
B.
apoynted
the
Paschal
taper
on
Easter
éeuen
to
be
hallowed
.
Anno.
463.
Hilarius
a
Sardinian
first
published
the
Cannons
for
lawe
,
Anno.
593.
Gregorius
a
Romane
deuised
the
lightes
in
the
Church
,
and
maner
of
the
Quéere
.
Anno.
606.
Sabinianus
a
Thuscane
endued
the
Church
wyth
the
deuise
of
the
Lamps
continually
to
burne
,
and
the
practizing
of
Belles
.
Anno.
608.
Bonifacius
the
thirde
a
Romane
,
who
firste
obtayned
the
name
of
Pope
&
vniuersall
Byshop
,
5.
c.
6.
enriched
the
Church
Altares
with
a
licence
to
weare
faire
lynnen
couerings
.
Possession
Temporalties
.
Anno.
227.
VRbanus
the
.xvij.
Byshop
ordained
and
licenced
the
cleargie
men
to
receyue
temporall
possessions
.
6.
c.
vl.
Anno.
265.
Dionisius
appoynted
and
set
out
to
euery
Minister
his
parish
and
Church
,
4.
c.
9.
commaunding
them
to
be
contented
therewith
.
Peculiaritie
or
exemption
.
Anno.
241.
FAbianus
a
Romane
ordaynrd
that
Priestes
should
be
impleaded
only
in
the
ecclesiastical
courtes
:
and
that
none
should
accuse
them
but
their
like
.
2.
q.
7.
c.
Sicut
.
Annoyling
.
Anno.
318.
SIluester
a
Romane
deuised
that
Byshoppes
should
be
annoynted
after
the
maner
of
the
Leuiticall
Priestes
.
5.
c.
3.
Anno.
406.
Innocentius
an
Albanian
appoynted
that
the
oyle
which
before
was
for
the
Byshops
proper
vse
,
Foelix
the
fourth
an
hundreth
yeares
sithens
.
Translation
.
Anno.
253.
1.
Concil.
COrnelius
a
Romane
,
about
that
time
Byshop
,
at
the
request
of
Lucina
a
noble
lady
of
Rome
,
translated
or
conueyed
the
bones
(
if
they
happened
on
them
)
of
Peter
&
Paule
vnto
a
more
honorable
place
:
wherby
he
was
the
first
beginner
of
the
Ceremonies
or
right
of
Translation
.
Primacie
.
17.
c.
Synnodum
.
MArcellus
,
who
as
Platina
writeth
,
succeded
Marcellinus
the
Apostata
,
decréed
that
no
acte
,
by
whome
soeuer
appoynted
,
should
be
of
any
force
,
vnlesse
it
should
by
the
authority
of
the
Byshop
of
Rome
be
confirmed
.
Anno.
336.
3.
q.
6.
c.
Dudum
Iulius
a
Romane
ordayned
,
that
the
Councelles
shuld
not
be
called
togither
or
celebrated
without
the
Byshop
of
Romes
consent
.
Anno.
406.
9.
q.
3.
Nemo
Iudicabit
.
Innocentius
an
Albanian
exempted
to
sea
of
Rome
from
the
subiection
of
being
iudged
&
construed
of
other
.
Seruice
.
Anno.
368.
DAmasus
a
Spaniard
apointed
that
the
Psalmes
should
be
tossed
from
side
to
side
:
6.
c.
2.
and
that
at
the
ende
of
euery
Psalme
,
Gloria
Patri
.
&c.
should
be
song
.
Anno.
404.
1.
c.
Apostolica
.
Anastasius
a
Romane
about
that
time
was
consecrated
Byshoppe
,
he
ordayned
that
thenceforth
all
people
,
as
well
of
the
cleargie
as
of
the
laitie
,
shoulde
hearing
the
Gospell
,
stand
and
yelde
curtesie
.
Anno.
426.
Celestinus
a
Campanian
apoynted
that
the
Psalmes
shoulde
be
song
after
the
order
of
Antiphonies
.
5.
part
.
He
also
deuised
the
Graduale
.
Durandus
sayth
,
Ambrose
deuised
the
same
.
Anno.
445.
Leo
a
Thuscan
found
out
(
by
the
aduise
of
Mammertus
Byshoppe
of
Vienna
)
the
petie
Procession
,
6.
c.
11.
or
Iacke
gangs
.
Anno.
413.
Symmachus
a
Sardinian
decréed
that
on
Sonday
,
Anno.
530.
Agapetus
a
Romane
decréed
that
those
Processions
should
goe
rounde
about
the
Church
euery
Sonday
.
Anno.
537.
Vigilius
a
Romane
layde
out
for
euery
holy
day
proper
and
fit
lessons
.
Anno.
556.
Pelagius
the
firste
a
Romane
deuised
the
Canonicall
houres
,
6.
c.
2.
Plat.
who
first
applyed
the
Masse
for
Anniuersaries
or
yeare
mindes
of
the
deade
.
Anno.
583.
Pelagius
the
seconde
ordayned
the
seauen
sorts
of
Letanies
.
Anno.
593.
Gregorius
a
Romane
deuised
the
manner
of
the
Quéere
,
the
Antiphonies
to
the
Masse
,
4.
Epist.
c.
88.
Pol.
li.
8.
c.
1.
and
the
large
or
honourable
Processions
.
He
was
the
first
that
pronounced
pardon
to
such
as
on
chosen
and
special
dayes
resorte
to
Church
.
Vitellianus
a
Champanois
,
brought
in
,
(
himselfe
being
a
Musitian
)
the
artificial
singing
and
harmonie
of
Organs
and
instrumentes
.
Anno.
707.
6.
c.
13.
Constantinus
a
Syrian
,
bycause
the
Images
had
as
simple
right
,
so
vnquiet
possession
and
small
fauor
with
their
Landlordes
,
decided
the
cause
that
hitherto
hong
before
his
predecessors
variable
:
graunting
them
licence
,
to
be
paynted
in
the
Porch
of
S.
Peters
church
at
Rome
.
Anno.
731.
Gregorie
the
third
ordayned
the
Images
to
be
honoured
and
worshipped
.
Anno.
796.
5.
c.
10.
Leo
the
thirde
a
Romane
ordayned
the
thrée
Procession
dayes
before
the
Ascention
.
Also
the
burning
of
Frankencense
after
the
maner
of
the
Gentiles
and
Iewes
.
Anno.
1050.
3.
dec
.
2.
Leo
the
ninth
a
Germane
drewe
a
paterne
for
the
Church
to
sing
the
Himnes
and
songs
for
Sainctes
.
Anno.
1086.
6.
c.
2.
Vrbanus
the
second
,
ordayned
the
.vij.
Canonicall
houres
,
to
the
honour
of
our
Lady
.
Anno.
1315.
6.
c.
12.
Iohn
the
.xxij.
he
deuised
that
the
Sanctus
bel
shuld
be
tolled
thrice
euery
day
,
at
which
,
the
hearers
should
straight
crouch
and
say
the
Aue
Maria.
Baptisme
.
Anno.
369.
DAmasus
a
Spaniarde
ordayned
the
Crossing
with
Chrisme
on
the
browe
at
Baptisme
.
1.
Concil.
Confirmation
.
Anno.
318.
SIluester
a
Romane
,
deuised
the
confirmation
of
Infantes
:
we
call
it
byshopping
.
1.
Concil.
Some
appoynt
it
to
Meltiades
,
and
other
some
to
Eusebius
.
Excommunication
.
Anno.
.
772
ADrianus
a
Romane
deuised
first
the
Seales
of
leade
,
called
Bulles
.
8.
c.
2.
Let
this
summarie
abstract
,
be
to
thée
(
gentle
reader
)
a
sufficient
demonstration
and
teaching
,
how
the
Popes
from
time
to
time
haue
bredde
this
their
monstrous
religion
,
and
clowted
comelynesse
.
Rethorians
.
THe
ancient
Philaster
and
after
him
August
.
(
out
of
him
)
make
mention
of
one
Rhetorius
,
who
helde
a
maruelous
vaine
opinion
,
to
wéete
:
Omnes
haereticos
recte
ambulare
&
vera
didere
.
That
al
the
heretiques
walked
aright
and
sayd
the
truth
.
Which
though
perhaps
he
did
,
eyther
by
expounding
of
their
meaning
,
or
such
like
sorte
to
couer
their
shames
withall
:
yet
for
that
he
concluded
to
that
effecte
,
he
is
an
Heretique
with
eyther
of
them
in
their
seuerall
errors
.
How
much
honestie
so
euer
he
would
doe
them
:
he
hath
thereby
dishonested
himself
.
Euen
so
the
Popistes
in
these
our
dayes
,
think
that
it
standeth
much
with
their
honors
,
that
they
should
defend
the
Apostasie
of
their
Church
of
Rome
,
for
whose
sake
they
stick
not
to
damne
themselues
:
I
know
not
by
what
compact
.
For
albeit
that
their
Churche
followeth
the
Heretique
Antropomorphites
and
Angell
men
,
Catharists
and
Colliridians
,
Chazinz●ries
and
Coluthians
,
Montanistes
and
Messalians
,
Donatistes
and
Pelagians
,
with
the
rest
of
the
.24
.
errours
of
the
old
Heretiques
,
1
tract
.
30.
yet
dare
they
say
with
Caietane
:
Proprio
sensu
ac
germano
sacrarum
Scripturarum
.
Ecclesia
semper
vtitur
in
sacris
Canonibus
.
That
their
Church
doth
vse
in
the
Cannons
the
proper
and
naturall
sense
of
the
holy
scripture
.
Which
saying
being
true
:
of
these
conclusions
one
must
follow
:
that
they
are
eyther
Heretiques
of
sound
Canons
,
or
else
that
they
liuing
and
teaching
according
to
their
Cannons
,
are
the
Heretiques
of
hereticall
canons
.
For
as
it
is
most
euident
:
that
there
is
but
one
truth
:
so
is
it
(
without
al
doubt
)
playne
that
they
varie
therefro
.
Ruardus
and
Roffensis
agrée
not
:
Lusitanus
and
Soto
concord
not
:
neyther
are
they
in
vnitie
with
Pighius
.
The
elder
age
of
the
Popistes
,
is
against
the
Popistes
of
this
time
:
And
that
Popistes
of
this
age
against
themselues
.
Gardener
againste
Smith
,
and
also
against
himselfe
,
Smith
against
Gardener
.
Not
for
the
standing
of
a
table
,
kneling
,
sitting
or
wearing
,
but
(
amongst
other
)
for
the
large
doctrines
of
Fre
will
,
originall
sinne
,
Iustification
,
and
Sacrament
of
Christes
body
:
Of
the
which
latter
point
they
haue
many
contrarieties
,
&
errors
:
although
it
be
the
waightiest
ware
of
their
pedlers
pack
:
For
the
which
they
haue
embrued
themselues
with
the
bloude
of
Gods
Sainctes
:
who
of
right
they
ought
to
haue
spared
,
and
first
haue
tourned
their
tirannie
to
themselues
,
and
haue
fierd
there
owne
folk
,
or
at
least
haue
agréed
with
themselues
,
before
that
they
woulde
compell
other
to
agrée
to
their
discorde
:
which
I
ouer
passe
,
sith
it
is
more
playnely
proued
before
,
than
eyther
order
or
neede
in
this
place
require
againe
.
The
proufe
whereof
perhappes
may
cause
(
the
astonished
at
their
horriblenesse
)
to
demaunde
howe
it
then
could
come
to
passe
that
the
same
should
continue
till
this
day
,
neyther
God
,
nor
man
hewing
it
downe
.
To
the
which
I
answere
,
as
touching
Gods
will
working
therin
(
for
that
the
cause
therof
is
not
wholly
reuealed
)
we
must
say
with
Paule
:
O
altitudo
Sapientiae
&c.
O
déepenesse
of
Gods
wisedome
.
Notwithstanding
the
secretnesse
whereof
:
yet
that
suche
a
thing
should
be
,
Paule
and
Iohn
the
Euangelist
,
with
many
other
witnesse
.
The
which
Iohn
calleth
it
by
the
name
of
Babylon
the
great
Citie
:
vnder
which
name
Peter
(
as
the
Popistes
expounde
the
last
chapter
of
his
first
Epistle
)
meaneth
Rome
.
Partly
for
the
present
diuersitie
and
confusion
(
For
Babylon
by
interpretation
signifieth
so
)
of
the
Gentiles
superstition
there
vsed
:
partlye
for
that
in
the
spirite
he
did
with
Iohn
foresée
the
confusion
of
Christian
religion
,
that
shoulde
spring
thence
to
infect
all
christendome
.
As
the
auncient
and
effeminate
Babylonians
did
in
their
dayes
the
whole
worlde
.
And
though
the
worlde
neuer
gaue
stroke
thereat
,
what
then
?
it
standeth
with
his
nature
,
to
foster
and
set
forwarde
superstitions
,
and
to
spare
no
cost
.
No
not
their
wiues
earings
nor
ornamentes
,
and
birth
right
of
their
heres.
Yea
pardie
at
the
building
of
Gods
tabernacle
they
will
not
deale
so
frankly
,
as
to
spare
the
same
.
An
easier
religion
it
is
,
to
be
saued
by
Symon
Magus
méere
grace
&
plenitudine
potestatis
and
fulnesse
of
power
(
leade
his
scholer
neuer
so
loose
a
lyfe
)
then
by
fayth
in
Christ
which
demaundeth
in
obedience
a
holy
life
:
which
to
the
carnal
&
grosse
world
is
vnsauerie
,
aswell
for
that
he
can
not
abide
the
spiritualnesse
of
faith
:
as
also
for
that
,
that
holynesse
is
against
his
decayed
nature
,
it
also
is
against
his
courage
to
be
brideled
,
or
obey
.
Possiblye
the
author
of
the
Apologie
for
the
priuate
Masse
,
Hosius
and
the
other
of
that
broode
,
will
thinke
:
that
I
graunte
their
plea
of
quiet
possession
:
whereby
they
will
prescribe
against
the
truth
:
I
confesse
nothing
lesse
:
but
rather
muse
that
they
so
fondely
reason
.
For
the
Church
of
Christ
in
this
ease
,
is
much
like
vnto
a
familie
or
flocke
,
whose
right
of
long
tyme
wrongfully
with
holden
,
though
all
the
flocke
doth
not
with
open
mouth
clayme
:
yet
if
anye
one
heire
of
of
nighest
kinne
stande
for
the
same
and
obtaine
,
the
quiet
possession
of
the
defendant
is
empaired
.
Euen
as
the
Popistes
is
,
wherby
they
cannot
,
Bona
fide
possidere
,
without
mistruste
of
forged
title
prescribe
and
possesse
,
another
mans
right
and
place
.
And
God
in
all
ages
hath
stirred
vp
some
good
members
,
&
heires
of
grace
to
pursue
the
right
of
the
Church
.
As
Anno
313.
the
Counsels
of
Nice
and
Mileuitane
stode
against
the
appeales
to
Rome
.
Innouation
of
Prayers
.
Supreame
authoritie
.
And
for
the
Mariage
of
Priestes
.
Secondly
,
Anno
Domini
.
430.
the
sixt
general
councell
of
Carthage
(
which
endured
fiue
yeares
)
agaynste
the
supremacie
.
Also
Pope
Innocentius
the
first
,
for
the
mariage
of
Priestes
.
Thirdly
Pelagius
the
Pope
.
Iohn
Maxentius
,
Anno.
513.
agaynste
the
supremacie
.
Fourthly
Pope
Gregorie
the
first
.
Anno.
600.
against
the
supremacie
.
And
the
sixt
Councel
of
Constantinople
,
for
Priestes
mariage
.
Fyfthly
,
Anno.
700.
S.
Hulderich
resisteth
Pope
Nicolas
in
the
case
of
Priestes
mariage
.
Sixtly
,
Anno.
800.
Clemens
Scotus
,
of
the
Vniuersitie
of
Paris
,
agaynst
Boniface
,
for
the
mariage
of
Priestes
,
and
agaynst
Images
.
Seauenthly
,
Anno.
940.
the
first
Ottho
the
Emperour
agaynst
the
supremacie
&
pride
of
the
Popes
.
Eyghtly
,
Anno.
1050
Lupoldus
Byshop
of
Mentz
agaynste
Leo
the
ninth
,
for
the
supremacie
.
And
Nicetas
for
the
mariage
of
the
Cleargie
.
Ninthly
,
Anno.
1120.
the
cleargie
of
England
and
Germanie
,
for
their
wiues
.
Tenthly
,
Anno.
1213.
Fredericke
the
seconde
Emperour
agaynst
the
Popes
tirannie
.
Eleuenthly
,
Anno.
1329.
the
whole
kingdome
of
Fraunce
agaynst
the
Pope
and
his
Court.
Twelfthly
,
Anno.
1400.
Thomas
Rhedonenssis
,
Nicolaus
Cusanus
,
and
Aeneas
Siluius
(
before
he
was
Pope
)
against
the
pride
of
the
Pope
,
and
for
Priestes
mariages
.
Finally
,
in
this
last
hundreth
yeare
,
God
hath
raysed
vp
Laurentius
Valla
,
Hierome
Sauanorola
,
&
the
Earle
of
Mirandula
,
wyth
innumerable
many
moe
of
worthy
Champions
,
of
whome
some
haue
foughte
vnto
their
knées
in
bloud
for
the
right
of
the
Church
,
whose
doughty
dintes
done
,
cause
this
trée
to
wyther
(
as
thou
maist
view
)
and
to
be
without
al
hope
of
further
frute
.
Euerye
man
according
as
God
hath
lightened
their
heartes
,
hath
dealt
in
the
right
of
the
Church
:
by
reason
wherof
the
Popists
can
not
(
as
I
before
said
)
plead
prescription
.
Nor
we
be
so
blinde
,
as
to
thinke
the
religion
of
the
Protestants
to
be
a
new
doctrine
,
which
through
all
ages
hath
bene
thus
defended
(
though
I
touch
but
a
fewe
,
by
many
more
)
as
I
am
readye
to
proue
.
Wherfore
it
is
a
very
loude
lie
,
to
say
that
Luther
begonne
the
same
.
All
which
notwithstanding
,
God
hath
reserued
the
vtter
ouerthrowe
of
the
same
trée
,
Mahomet
the
eronious
trée
without
the
Church
,
which
both
are
nourished
with
the
water
of
ignoraunce
.
Euen
as
so
to
be
,
is
the
maner
of
Heretiques
.
For
if
either
Simon
had
wel
receyued
the
doctrine
of
the
holy
ghost
,
or
Iudas
of
the
Messias
,
it
is
not
to
be
thought
that
they
would
haue
departed
from
the
Church
:
Falling
when
they
séemed
to
stand
,
deceyued
by
arrogancie
,
which
I
may
properly
call
ignorance
.
The
which
sith
it
was
so
néedeful
for
the
beginning
of
this
trée
,
is
by
the
aforesayd
Babylonians
,
the
Popists
,
vsed
as
a
no
lesse
necessary
pollicie
,
and
licoure
for
the
maintayning
and
watering
of
the
same
.
Neyther
doe
the
Popistes
misseresemble
their
brother
Mahomete
whose
religion
written
vnder
the
olde
Arabical
tong
,
&
commaundement
of
not
interpreting
&
expounding
the
same
,
beyonde
the
literall
sense
,
hath
vnder
mighty
and
thundering
termes
,
being
otherwise
senselesse
and
spiritlesse
,
ruled
the
poore
sely
soules
,
as
Iupiters
blocke
amongst
a
number
of
frogges
.
He
is
counted
a
learned
Priest
,
that
can
reade
his
seruice
playnely
and
turne
it
into
the
Sclauonian
.
&c.
tong
.
The
which
estimation
of
such
learning
doth
rather
of
right
appertayne
to
the
Mahomet
Priests
,
than
to
the
Popistes
,
of
whom
the
greater
part
can
not
write
nor
spell
in
their
mother
tong
their
own
names
,
much
lesse
expound
their
Latin
Portus
,
or
reade
beside
their
owne
.
Surely
the
Romishe
cleargies
ignoraunce
was
such
,
that
within
these
fiftie
yeares
(
as
common
reporte
is
)
they
sayd
in
the
vniuersitie
scholes
,
when
gréeke
wordes
hapned
to
hand
,
It
is
Gréeke
and
can
not
be
read
.
And
what
Latin
they
did
vnderstand
,
write
or
speake
,
it
is
to
common
nowe
to
minde
.
And
yet
were
they
proude
in
this
their
ignoraunce
.
But
I
may
not
let
passe
to
remember
what
gréeuous
and
haynous
Heretiques
they
were
counted
that
did
read
,
&
much
more
that
expounded
or
talked
of
the
scriptures
,
in
their
mothers
tong
.
Wherefore
sithens
they
were
wholly
vnséene
in
all
good
letters
,
language
,
and
learning
,
(
as
wel
shéepe
as
shepheard
)
it
is
no
maruell
though
they
fell
into
error
,
no
more
than
if
blinde
guides
or
wanderers
in
the
dark
,
shuld
do
into
the
pit
.
For
whereas
none
can
giue
good
counsell
,
the
citie
decayeth
,
as
it
did
in
the
dayes
of
Roboam
the
sonne
of
Salomon
,
who
asking
counsel
at
the
mouthes
of
the
vnskilful
,
by
folowing
the
same
,
peruerted
the
common
wealth
,
&
made
scisme
in
the
church
of
Israel
.
And
if
after
those
dayes
it
happen
Elias
or
any
other
of
the
Prophets
to
speake
the
truth
,
in
the
folish
eares
of
that
ignorant
and
peruerted
people
,
then
the
husbandman
with
his
forke
,
(
who
is
winged
as
thou
séest
)
is
redy
at
hand
to
strike
.
Ah
alas
what
a
pitiful
muster
is
now
before
my
eyes
,
of
those
whome
that
subtil
serpent
(
as
touching
the
body
hath
slayn
)
and
as
a
raging
tirant
iniuriously
murthered
,
supposing
to
set
forwarde
his
tillage
by
bloudshead
,
as
by
Iudas
he
beganne
.
But
Iesus
Christ
our
Lord
,
hath
set
their
soules
with
him
on
high
,
out
of
whose
ashes
many
rise
in
this
our
age
,
to
fight
against
this
trée
,
wherof
the
ouerthrow
is
at
hand
,
which
God
for
Iesus
sake
hasten
.
Amen
.
Of
the
toppe
of
the
Tree
.
AS
the
loue
of
God
toward
vs
,
or
his
displesure
for
our
sinnes
hath
alwayes
bene
pronounced
by
vocall
meanes
in
his
Church
:
so
hath
he
likewise
through
all
ages
almost
,
preached
the
same
in
certayne
examples
or
paternes
.
His
loue
by
mercyfull
,
his
wrath
and
horrible
displeasure
by
meanes
right
terrible
.
Yea
,
&
when
we
are
eyther
so
deafe
that
we
care
not
to
heare
,
or
that
our
eares
are
so
tender
,
that
they
list
not
abide
the
breath
of
truth
,
for
amendment
:
then
pleaseth
it
him
to
preach
to
our
enimies
,
that
those
that
cannot
also
heare
for
want
of
true
teachers
,
may
anticipate
and
go
before
them
that
can
and
list
not
heare
,
in
amendment
,
and
in
repentance
of
life
.
And
as
the
same
examples
are
,
after
diuers
&
sundry
sortes
manifested
:
so
likewise
the
table
or
matter
wherein
he
depainteth
or
carueth
out
the
same
,
is
not
alwayes
one
.
Sometimes
it
is
in
the
Skie
:
as
Constantine
the
gret
viewed
(
some
say
)
in
heauen
,
the
shape
of
a
Crosse
,
a
signe
and
sermon
of
Gods
kindenesse
ensuing
.
2.
Mac.
10.
So
armies
fighting
,
and
such
like
,
haue
bene
doctrines
of
his
dreadful
displeasure
.
Sometime
it
is
in
the
earth
and
frutes
,
as
well
of
the
ground
,
as
also
of
creatures
wombes
,
which
being
deliuered
,
in
their
right
shape
and
forme
,
are
tokens
of
his
louing
kindenesse
towards
vs
continued
.
But
otherwise
being
monstrous
,
eyther
in
hauing
more
limmes
than
néede
requireth
,
or
wanting
to
satisfie
the
néede
of
nature
,
or
else
hauing
all
,
be
notwithstanding
misseformed
in
fashion
or
colour
,
yea
or
mysseplaced
:
are
after
their
maner
,
eyther
signes
to
vs
(
oute
alas
)
of
hys
anger
,
or
lessons
of
our
blindenesse
,
and
to
vs
often
times
of
both
.
As
our
ruffed
pigs
and
calues
haue
here
in
England
,
of
late
dayes
(
I
feare
me
)
bene
of
both
to
vs
.
For
al
be
it
that
the
tokens
that
God
oftentimes
doth
shewe
from
heauen
to
the
earth
,
are
nowe
&
then
truely
expounded
,
for
the
vse
and
common
case
of
all
the
world
:
yet
is
it
not
but
to
be
construed
as
a
common
rule
,
that
the
monsters
of
England
,
concern
properly
that
land
:
As
those
of
other
realmes
,
do
the
people
of
the
proper
soyle
:
which
is
speciall
to
them
.
But
bycause
that
heauen
is
the
common
goale
or
base
appoynted
for
vs
all
:
These
therein
shewed
,
doe
(
circumstaunces
considered
)
concerne
so
many
,
as
thinke
to
attayne
and
get
that
same
.
And
it
is
an
opinion
no
lesse
probable
than
common
,
that
the
huge
monsters
breadde
in
the
intralles
and
depthes
of
the
maine
seas
,
as
long
as
they
containe
themselues
in
the
same
,
are
not
any
speciall
preachings
to
any
one
countrey
:
bycause
the
high
seas
are
in
Nullius
bonis
appertayne
to
no
man
or
countrey
properly
.
But
if
that
they
remoue
thence
and
are
cast
vp
or
ariue
in
créekes
,
shoares
,
or
riuers
of
any
countrey
:
then
by
common
assent
,
they
abode
or
preach
to
their
hostes
something
,
God
tourne
it
to
good
.
Vpon
consideration
wherof
,
I
haue
placed
in
the
vppermost
toppe
of
the
trée
,
this
vglie
shape
.
A
thing
wherin
the
horrible
confusion
of
Rome
,
is
sufficiently
and
properly
preached
,
and
contayned
in
a
little
summe
:
euen
as
the
floure
,
frute
,
or
séede
,
doth
in
a
very
small
bulke
,
or
codde
,
comprise
the
vertue
of
the
roote
,
stock
and
braunches
being
many
.
ROME
the
mother
of
the
world
,
is
scituate
in
Italie
,
through
the
same
there
runneth
a
famous
riuer
called
Tybre
:
vpon
the
which
,
there
was
in
the
yere
of
our
Lord
.1496
.
found
this
horrible
monster
,
the
shape
whereof
is
thus
.
The
head
and
mane
of
an
Asse
.
The
body
throughout
is
scaled
,
excepte
the
breastes
,
belly
and
wombe
,
and
those
are
the
partes
of
a
woman
.
The
right
hand
is
the
foote
of
an
Elephant
,
the
left
is
the
hand
of
a
man
.
From
the
buttocks
there
issueth
a
Dragons
tayle
,
and
at
the
ende
thereof
,
a
Dragons
heade
.
Vpon
the
one
hippe
there
is
an
olde
mans
face
.
The
right
foote
is
the
foote
of
an
Oxe
:
and
the
left
,
is
of
an
Eagle
,
or
of
a
Gryphon
.
Italie
,
and
of
all
other
parts
,
from
the
chiefest
part
thereof
.
And
to
fashion
that
various
and
diuers
monstrousnesse
,
into
one
body
:
It
can
not
but
be
confessed
,
that
it
doth
appertayne
both
onely
to
Rome
,
and
also
signifieth
a
body
politique
,
risen
in
that
cuntrey
,
to
a
maruellous
and
most
horrible
confusenesse
.
The
kingdomes
of
the
Medes
,
7.8
.
Persians
,
and
Macedons
.
&c.
is
by
the
holy
ghost
foreshewed
to
Daniell
,
in
the
shape
of
bodies
naturall
.
And
it
standeth
also
with
the
maner
of
Paules
speach
,
to
call
the
Churche
by
the
name
of
a
body
,
1.
Col.
4.
Vnum
corpus
sumus
,
We
are
all
one
body
,
sayth
he
,
speaking
of
euery
Christian
in
the
Church
.
So
in
the
Apocalips
of
S.
Iohn
,
12.13
.
the
holy
ghost
also
foresheweth
Antichrist
,
the
eldest
sonne
of
the
Diuel
,
sometime
by
a
woman
.
And
his
kingdome
by
a
beast
of
many
heades
.
And
sometime
by
a
Cat
of
the
mountayne
rising
out
of
the
seas
.
And
in
that
this
monster
is
the
body
of
a
woman
,
whose
ende
natural
is
to
beare
children
:
it
muste
surely
preach
vnto
vs
,
that
Church
so
deformed
.
For
the
Church
of
Christ
also
is
figured
by
Esay
and
Iohn
,
49.54
.
Ioan.
12.
in
the
person
of
a
woman
:
bicause
of
the
birth
and
regeneration
wherein
the
children
of
God
are
dayly
borne
a
newe
in
Christ
:
euen
as
the
natural
sonnes
of
Adam
are
dayly
misseshapened
in
the
church
of
Antichrist
,
into
the
societie
of
the
mysticall
body
of
sinne
and
perdition
.
The
Heade
is
oftentimes
taken
in
the
scriptures
for
the
Magistrate
,
or
chiefe
Soueraigne
.
1.1
.
Sam.
15.1
.
Cor.
11.
Deut.
20.
Deut.
22.
Mat.
21.
Ezech.
13.
thou
mayst
,
gentle
Reader
,
easily
iudge
.
Nature
teacheth
vs
,
that
out
of
an
Asses
hed
,
there
procedeth
but
Asselike
instruction
(
that
is
)
doctrine
worldly
,
carnall
,
foolish
,
slouthfull
,
wanton
and
gentyle
.
As
the
Scriptures
doe
accorde
therto
:
so
the
same
we
finde
,
in
the
Church
of
Rome
,
as
the
thinges
before
specified
declare
.
The
Scriptures
vse
this
worde
Ceruix
,
13.
Deut.
32.
(
which
is
the
Necke
)
for
pride
and
stubbournesse
,
which
therfore
in
this
monster
signifieth
the
proude
and
stubbourne
mindes
,
that
they
in
their
blinde
errors
haue
,
against
the
truth
and
very
seruice
of
God
.
The
Scales
,
wherwith
the
body
is
couered
,
41.
Apoc.
10.13
.
For
in
Iob
we
may
sée
the
same
sense
.
The
sea
,
is
the
worlde
,
as
the
Apocalips
declareth
:
And
then
consequently
,
the
fyshes
,
the
people
,
and
the
Scales
are
their
defence
that
they
haue
and
vse
.
So
that
thereby
the
Pope
and
his
members
are
signified
to
be
defended
and
succoured
of
the
worlde
after
the
maner
of
the
same
.
Breastes
,
Stomacke
and
Bellie
,
signifie
the
Cardinals
,
Priestes
,
and
religious
rablement
.
And
the
reason
is
:
bicause
these
partes
are
dearest
,
finest
and
most
necessarie
of
and
to
the
body
,
and
to
the
frute
that
commeth
of
the
same
.
So
is
their
learned
cleargie
,
instructers
and
féeders
of
their
blinde
scholers
figured
therein
.
And
the
two
breastes
are
the
works
of
Lombard
and
Gratian
:
whence
they
drawe
their
diuers
nouriture
and
foode
.
Also
it
betokeneth
thë
volupteousnesse
that
they
are
in
,
and
vse
euen
past
honest
and
ciuill
shamefastnesse
:
for
the
same
was
found
as
naked
from
couering
,
17.
1.
Cor.
6.
as
they
whome
it
signifieth
,
are
voyde
of
grace
.
Ready
to
be
vsed
of
the
whole
world
.
Elephant
.
This
beast
is
very
huge
,
cruel
,
&
of
might
and
courage
strong
.
And
therefore
the
auncient
warriours
vsed
them
in
the
fielde
,
agaynst
their
enimies
,
to
breake
both
the
frontes
,
and
ranges
of
the
valiant
souldiors
,
8.
set
in
the
vauntwardes
of
their
Phalanxes
,
or
Squars
of
pietons
or
footemen
.
And
bycause
of
his
strength
,
they
vsed
to
place
vpon
him
more
men
than
one
,
in
seates
builte
for
the
purpose
.
And
though
he
was
very
slowe
of
pace
,
yet
he
did
not
easily
withdrawe
himselfe
from
the
ground
that
he
once
had
gained
,
no
though
he
were
withstode
or
assaulted
by
great
force
.
Neyther
was
he
pliant
in
his
legges
,
bycause
he
wanted
ioyntes
therein
,
and
therfore
could
not
be
taught
to
bowe
,
as
mules
,
horses
&
such
creatures
are
,
wherby
also
his
legges
are
the
stronger
and
the
sturdier
.
And
the
hande
in
Scripture
signifieth
mens
déedes
,
and
outward
life
.
As
Pilate
washed
his
hands
,
2.
Samuel
.
14.
to
declare
and
dissimule
the
innocencie
of
his
déede
.
So
Dauid
sayth
to
the
Thecknick
:
Nunquid
manus
Ioab
tecum
?
is
not
the
hand
of
Ioab
with
thée
(
which
is
)
the
work
or
déede
.
And
the
same
interpretation
might
I
proue
by
the
like
authorities
out
of
both
Testamentes
:
so
that
the
hande
must
signifie
the
déedes
of
that
mysticall
body
politique
,
being
mighty
,
cruel
,
sturdy
,
stubborne
,
presuming
vpon
,
winning
&
conquering
all
men
,
not
easily
yelding
ouer
the
aduauntage
gotten
.
And
in
that
,
that
it
is
the
right
hande
:
it
muste
signifie
their
cleargie
,
and
Canons
.
For
as
the
right
hande
is
most
worthiest
in
his
place
:
so
it
is
also
the
hande
,
wherewith
a
man
doth
most
nimbly
,
strongly
,
readily
,
&
most
accustomably
,
doth
his
worke
,
&
purpose
.
But
whether
their
decrées
haue
bene
the
same
,
and
done
the
like
,
it
may
easily
appeare
to
him
that
calleth
to
minde
,
the
horrible
cole
curses
,
of
bel
,
boke
,
and
candle
,
which
the
consciences
not
all
only
of
séely
men
,
but
euen
the
imperial
thrones
,
and
crownes
of
Emperours
,
haue
trembled
and
quaked
at
for
feare
:
neyther
could
their
puissance
,
resist
the
assault
of
that
Eliphants
foote
,
nor
yet
recouer
the
damages
done
thereby
,
vntill
this
day
.
This
right
hand
is
their
spiritualtie
,
and
grieuous
missegouernemente
of
their
cleargie
,
which
is
more
excellent
than
the
left
hand
:
Right
foote
is
the
foote
of
an
oxe
or
such
like
.
And
it
hath
his
diuers
signification
.
For
the
foote
is
the
basest
and
least
honoured
of
the
members
of
the
body
.
Secondly
,
it
is
such
as
is
subiect
to
al
the
powers
&
motions
of
the
minde
&
other
partes
of
the
whole
man
,
&
is
(
as
I
may
say
)
the
page
or
groome
.
Thirdly
,
it
is
the
membre
,
that
stayeth
,
and
whereon
the
whole
man
doth
stande
:
wherefore
in
this
body
politique
,
it
must
for
the
basenesse
and
inferioritie
,
for
the
subiection
to
the
superiours
,
and
for
the
sustayning
and
holding
vp
of
others
,
the
worthier
partes
,
signifie
,
in
the
righte
foote
,
the
basest
sorte
of
the
spiritualtie
,
and
in
the
lefte
,
the
basest
sorte
of
their
laitie
.
For
Ieremie
doth
meane
by
the
foote
,
12.
the
baser
or
weaker
sorte
of
men
.
But
of
what
maner
or
qualitie
,
this
their
rablement
of
subiectes
,
both
ecclesiasticall
and
lay
are
,
the
sundry
kindes
of
féete
doe
declare
.
The
Oxe
foote
doth
signifie
their
simple
and
doting
Portifarie
priestes
,
Charterers
,
Soulemongers
,
and
such
like
,
their
Nuns
,
Sisters
,
Anchoresses
,
and
the
reste
,
Pardone
preachers
,
Ghostly
fathers
,
Decretaries
and
Summistes
,
with
an
infinite
rablement
of
Idiotes
.
For
by
an
Oxe
,
is
signified
the
blockishnesse
of
fooles
,
and
dullerds
:
such
as
they
are
which
in
that
kingdome
do
giue
and
occupie
themselues
in
their
contemplation
,
and
amaze
themselues
in
the
milne
of
their
inextricable
subtilties
,
and
tiersome
quiddities
.
The
Left
foote
which
signifieth
their
laie
subiects
,
Bullistes
,
Dataries
,
Copistes
,
Somners
,
Notaries
,
and
the
like
:
who
in
this
parte
,
by
Auarice
vpholde
the
body
:
as
their
cleargie
doth
in
the
other
part
vpholde
the
same
by
ignoraunce
and
folishnesse
.
But
some
perchaunce
will
obiecte
that
the
estate
of
the
Churche
of
Rome
is
not
suche
nowe
,
as
in
all
poyntes
it
hath
bene
.
In
déede
I
graunte
that
sithens
the
complaynte
of
Germanie
,
Englande
,
and
Fraunce
,
and
their
deliueraunce
from
the
tirannie
of
the
same
,
it
is
,
will
it
,
nil
it
,
somewhat
amended
:
Neyther
doe
I
so
applie
and
interpretate
the
partes
,
that
I
haue
hetherto
from
heade
to
foote
,
gone
on
,
as
that
it
should
be
the
full
declaration
of
all
the
whole
thereof
,
or
for
all
the
whole
time
of
the
continuaunce
thereof
.
For
there
resteth
,
the
olde
mannes
heade
vpon
the
hippe
,
and
the
tayle
with
the
Dragons
head
at
the
ende
thereof
,
which
stand
vpon
the
hinder
part
of
the
body
:
9.
and
doe
signifie
according
to
holy
Scripture
,
the
time
of
the
declination
and
latter
age
of
it
:
wherfore
thou
hast
hitherto
but
heard
what
it
was
in
the
beginning
and
chiefe
royaltie
therof
:
Now
hearken
what
it
is
toward
the
drawing
on
,
&
the
end
thereof
.
And
first
the
heade
is
of
an
olde
vplandish
man
(
as
it
did
foreshewe
)
the
which
signifieth
that
the
teachers
therein
,
must
somewhat
conforme
themselues
to
reason
,
and
become
more
natural
than
their
predecessors
:
And
that
also
the
doctrine
of
this
body
politique
in
this
latter
time
,
muste
be
altered
from
the
doctrine
that
the
first
head
did
teach
,
being
then
both
gentyle
and
worldly
,
according
to
the
nature
of
the
Asse
:
and
become
somewhat
more
naturall
,
and
truth
like
,
than
it
at
the
first
was
,
according
to
the
nature
of
a
man
,
which
his
head
sheweth
.
And
yet
forasmuch
as
thys
heade
hath
his
place
vpon
the
hippe
,
loking
downewarde
,
it
must
signifie
the
same
doctrine
to
be
earthly
,
and
not
heauenlye
,
euen
so
muche
differing
from
the
heauenlye
,
as
there
is
difference
,
betwene
the
right
place
of
the
heade
,
and
the
hippe
,
betwene
the
Church
of
God
and
of
Hipocrites
.
So
that
a
conformitie
in
naturall
doctrine
and
humaine
wisedome
,
must
be
one
meane
,
to
stay
and
sustayne
that
Church
in
the
latter
age
thereof
.
9.19
.
The
Tayle
in
this
hinder
part
of
the
Church
doth
by
authoritie
of
Scripture
,
signifie
their
flattering
,
and
false
preaching
Prophets
,
teachers
and
writers
,
whose
penne
and
tong
stirreth
and
writeth
for
gaine
,
and
picke
thereby
a
quarrell
,
at
their
good
benefactors
pursses
,
&
almose
box
:
being
the
second
proppe
to
stay
pthe
same
Church
with
.
And
forasmuche
as
there
shall
wante
no
power
of
Sathan
to
the
sustayning
therof
,
73.90
.
Esa.
17.
Apo.
12.
there
is
at
the
end
of
the
tayle
a
Dragons
head
:
which
in
Scripture
is
also
taken
for
the
Diuell
himselfe
,
&
for
the
Tirans
of
this
world
,
wicked
and
bloudthristie
persones
,
that
then
suppose
themselues
to
haue
done
their
duetie
,
when
as
they
may
embrue
themselues
with
the
bloude
of
the
Saintes
of
Christ
.
These
men
if
they
can
not
preuayle
with
their
carnal
and
natural
reason
:
then
they
vse
flatterie
,
if
not
so
:
then
tirannie
:
which
are
thrée
meanes
,
so
puissant
,
as
that
they
might
if
it
were
possible
,
ouercome
the
elect
therby
.
But
be
not
dismayed
gentle
Reader
,
lay
thy
hope
vpon
Christ
our
Sauiour
.
And
although
his
truth
preached
in
this
monster
,
doth
agast
&
astonne
thée
:
yet
for
that
this
(
the
same
)
was
cast
vp
in
that
riuer
deade
(
and
therefore
must
signifie
an
ende
,
conquest
,
and
full
deliuerie
of
this
worlde
,
and
Gods
sainctes
therefro
)
reioyce
,
and
with
a
liuely
voyce
preasse
to
the
Heauens
warde
,
wherein
thy
ioyes
shall
be
full
,
12.
and
with
the
sainctes
already
deliuered
in
fayth
say
:
Nowe
is
saluation
and
strength
,
and
the
kingdome
become
oure
Gods
,
and
the
power
his
Christes
:
for
he
is
caste
downe
which
accused
them
before
God
day
&
night
:
and
they
ouercame
him
by
the
bloud
of
the
Lambe
and
by
the
worde
of
their
testimonie
,
and
they
loued
not
their
liues
vnto
death
,
reioyce
you
heauens
and
reioyce
you
therein
.
Saluation
,
glorie
and
honour
,
be
ascribed
vnto
the
Lorde
our
God
,
19.
for
true
and
righteous
are
his
iudgements
,
bycause
he
hath
iudged
the
greate
Whore
,
which
dyd
corrupte
the
earth
,
with
her
fornication
,
and
hath
auenged
the
bloud
of
his
seruauntes
,
of
hir
hande
:
Alleluiah
.
Prayse
the
Lorde
,
good
Reader
,
with
thy
whole
soule
,
and
helpe
me
for
Iesus
sake
with
thy
feruent
prayers
.
August
.
in
Epistola
.
7.
I
confesse
my selfe
to
be
of
that
number
one
:
which
write
in
profiting
,
and
profite
by
writing
.