A
REPLIE
TO
M.
CALFHILLS
BLASPHEMOVS
ANSWER
MADE
AGAINST
THE
TREATISE
OF
THE
CROSSE
;
BY
IOHN
MARTIALL
,
BACHILER
of
Lawe
,
and
studient
in
Diuinitie
.
READE
AND
REGARDE
.
Yf
any
man
teache
otherwise
,
and
doth
not
encline
to
the
holsome
woordes
of
our
Lord
Iesus
Christ
,
and
to
the
doctrine
which
is
according
to
godlynes
,
he
is
proude
,
and
one
that
knoweth
nothing
,
but
beating
his
braynes
aboute
questōis
,
and
strife
of
woordes
.
1.
Timoth.
6.
Jesus
Imprinted
at
Louaine
by
Iohn
Bogard
at
the
Golden
Bible
with
the
Kinges
Maiesties
priuilege
.
1566.
REgiae
Maiestatis
Priuilegio
permissum
est
Ioanni
Martiali
in
LL.
Baccalaureo
&
sacrae
Theologiae
Candidato
,
vt
per
aliquem
Typographorum
admissorum
impunè
ei
liceat
imprimi
curare
,
&
per
omnes
has
suae
ditionis
regiones
distrahere
librum
inscriptum
,
A
replie
to
M.
Calfhills
blasphemous
answer
made
against
the
treatise
of
the
Crosse
,
&
omnibus
aliis
inhibitum
ne
eundem
absque
eiusdem
Ioannis
consensu
imprimant
vel
alibi
impressum
distrahant
,
sub
poena
in
priuilegio
contenta
.
Datum
Bruxel
.
12.
Iunij
.
Subsig
.
Prars
.
TO
M.
CALFHILL
.
Non
contradicas
verbo
veritatis
vllo
modo
&
de
mendacio
ineruditionis
tuae
confundere
,
Ecclesiastici
4.
Speake
in
no
wise
against
the
woord
of
truth
,
but
be
ashamed
of
thyne
owne
ignorance
.
TO
THE
CHRISTIAN
READER
.
Contradicunt
linguae
multae
:
diuersae
hereses
,
diuersa
schismata
sonant
:
Multa
linguae
contradicunt
veraci
doctrinae
〈◊〉
curre
ad
tabernaculum
Dei
:
Ecclesiam
Catholicam
tene
,
&
protegeris●●
tabernaculo
a
contradictione
linguarum
:
August
.
in
Psalm
.
30.
Many
tongues
do
gayne
say
:
diuerse
heresies
,
diuerse
schismes
do
sounde
euery
where
.
Many
tongues
speake
against
the
true
doctrine
.
Runne
thou
to
the
tabernacle
of
God
.
Keepe
the
Catholique
church
,
and
thou
shalt
be
defended
in
the
tabernacle
from
contradiction
of
tongues
.
A
REQVEST
TO
MAISTER
GRINDAL
AND
OTHER
SVPERINTENDENTS
OF
THE
NEWE
CHVRCHE
OF
ENGLAND
.
AMONGEST
other
godly
counsells
of
the
wiseman
this
being
one
,
Eccle.
19.
that
we
should
not
beleue
all
that
is
said
,
I
thought
it
not
conuenient
to
beleue
the
publick
fame
that
reported
vnto
vs
,
that
you
M.
Grindal
did
peruse
the
answer
made
to
the
Treatise
of
the
Crosse
,
and
allowe
all
the
doctrine
contayned
in
it
,
and
priuiledge
it
to
the
printe
,
lest
for
my
light
beleauing
you
might
with
the
same
wise
man
accompte
me
light
of
heart
.
Wherfor
as
euery
one
that
is
desirous
to
lerne
the
truth
,
when
rumors
are
spred
inquireth
of
the
authour
as
occasion
serueth
for
furder
triall
and
better
creditte
of
the
thinge
:
Euen
so
I
longing
to
heare
whether
the
doctrine
vttred
in
the
said
booke
,
be
the
doctrine
of
all
your
church
of
England
,
or
the
fansie
only
of
one
idle
brayne
,
make
this
request
to
you
and
the
rest
of
your
bretherne
,
for
furder
certificate
,
and
surer
knowledg
of
this
.
For
albeit
the
wynking
at
the
setting
forth
of
it
,
the
permitting
it
to
be
sold
,
the
suffring
the
authour
to
triumphe
of
it
at
the
Crosse
,
and
the
not
forewarning
the
people
to
be
ware
of
it
,
and
longe
silence
to
maister
Dormans
request
,
M.
Dorma
in
the
preface
.
haue
ministred
vehement
presumptions
both
of
liking
and
allowing
,
yet
haue
I
not
adiuged
it
reason
,
to
chardge
the
whole
congregation
with
it
,
vnlesse
I
haue
some
furder
notice
and
certificate
from
you
.
As
you
therfore
tender
the
honour
of
God
,
truth
of
the
Ghospell
,
and
wealth
of
their
soules
,
whome
you
pretend
to
bring
to
Christ
:
So
let
vs
be
aduertised
whether
you
will
iustifie
all
the
doctrine
vttred
in
that
boke
,
as
the
receaued
and
approued
doctrine
of
all
your
newe
church
of
England
or
no.
The
request
is
reasonable
:
yf
you
refuse
it
,
we
shall
iudge
of
your
silence
accordingly
.
Lest
you
should
hafte
in
this
cause
,
and
finde
some
friuolous
excuse
,
as
distemperature
at
the
full
of
the
mone
,
businesse
in
ministring
of
othes
,
care
in
sending
promoters
to
the
hauens
,
aegernesse
in
searching
after
bokes
,
and
trouble
in
seeking
after
non
communicants
,
and
zeale
to
apease
the
contentions
amongest
the
brotherhoode
for
the
weightie
matters
lately
in
hand
,
and
pretend
that
you
haue
no
leysure
to
take
a
newe
viewe
of
that
old
worke
,
I
haue
drawen
out
certayne
of
his
positions
,
and
quoted
the
places
in
the
margent
,
where
you
shall
finde
them
.
And
as
I
truly
in
effect
repete
them
:
So
doe
I
most
earnestly
require
and
challenge
you
and
all
the
rest
of
the
superintendents
(
that
must
be
ready
to
geue
an
accompte
of
their
doctrine
to
al
that
aske
)
to
geue
notice
and
signification
by
some
pamphlet
in
print
,
whether
it
be
the
receaued
and
approued
doctrine
of
all
the
newe
church
of
England
able
to
be
iustified
by
the
playne
and
vndoubted
word
of
God
,
M.
Calfhills
positions
.
and
by
the
true
and
godly
fathers
of
the
church
,
and
generall
councells
within
six
hundred
yeres
after
Christ
,
or
when
the
Ghospell
was
most
sincerely
preched
.
Fol.
3.
a
That
straunge
attire
,
difference
of
meate
,
refusal
of
marriadge
,
rysing
at
midnight
,
making
of
vowes
,
shutting
vp
in
cloyster
,
and
most
wilfull
beggery
,
be
ordinances
of
the
diuell
.
Fol.
32.
b
That
faith
forceth
synne
vpon
vs.
Fol.
35.
a
That
a
naked
faith
is
able
to
teache
hym
that
neither
did
nor
euer
could
heare
,
without
any
further
information
that
a
God
there
is
.
Fol.
124.
b
That
Latin
seruice
,
vowing
of
chastitie
,
communicating
vnder
one
kinde
,
are
direct
contrary
to
the
woorde
.
Fol.
135.
●
That
God
commaunded
Christ
only
,
no
church
,
no
councell
,
no
man
to
be
heard
.
That
they
made
a
good
excuse
that
denying
the
bodie
of
Polycarpe
to
the
Christians
that
sued
for
it
,
Fol.
147.
b
saied
it
should
not
be
delyuered
,
lest
they
would
forsake
Christ
,
and
begynne
to
woorship
hym
.
That
God
saied
of
Behemoth
and
Leuiathan
,
Fol.
27.
a
none
dare
come
neare
them
,
none
can
resiste
them
.
That
neuer
God
,
nor
good
man
deuised
a
crosse
.
Fol.
170.
a
That
we
hauing
the
material
crosse
can
not
come
to
the
knowledge
of
the
crucified
.
Fol.
18.
b
That
crossing
bread
such
inconuenience
that
the
externall
action
had
still
in
reuerence
,
the
inward
faith
hath
ben
vntaught
.
Fol.
26.
a
That
whersoeuer
a
signe
of
the
crosse
was
,
Fol.
25.
b
we
should
not
think
that
there
was
a
zeale
of
true
deuotion
,
but
as
wel
,
or
rather
an
heathenish
obseruance
,
and
superstition
of
them
that
neuer
thought
vpon
Christ
.
That
the
signe
of
the
crosse
was
made
a
magical
inchauntement
and
cause
of
conquest
against
the
Christians
.
Ibidem
.
b.
That
the
crosse
was
neuer
receaued
vpon
good
occasion
.
Fol.
26.
a
That
the
crosse
is
not
the
signe
peculiar
to
Christians
.
Fol.
51.
b.
That
the
crosse
is
likened
to
the
helmet
of
hel
and
coniurers
mace
.
Fol.
29.
b
That
the
diuel
seemeth
to
tremble
at
the
signe
of
the
crosse
for
no
other
purpose
,
Fol.
29.
a.
but
that
we
should
leaue
our
confidence
in
Christ
,
and
only
repose
it
in
a
piece
of
wood
.
That
the
diuel
delited
in
the
signe
of
the
crosse
.
Fol.
117.
a.
That
more
witchcraft
,
and
sorcery
,
Fol.
90.
b
was
done
by
the
signe
of
the
crosse
,
than
with
any
thing
in
the
world
beside
.
That
prayer
for
the
dead
is
a
thing
of
naught
.
Fol.
36.
b
That
suffrages
,
intercessions
to
Sainctes
,
Fol.
94.
a.
and
Masses
are
helps
to
hel
.
That
it
is
a
generall
precept
,
all
men
to
iudge
,
al
men
to
trie
,
Fol.
23.
b
what
doctrine
ethey
receaue
.
That
Sainctes
honoured
with
the
honour
of
inuocation
,
Fol.
26.
a
are
diuels
.
That
no
spirite
can
be
woorse
,
than
he
,
that
hath
no
faith
.
Fol.
36.
a.
Fol.
52.
a
That
to
dedicate
a
church
in
the
honour
of
a
sainct
,
is
a
derogation
to
Gods
honour
,
and
contrary
to
the
vse
of
the
primitiue
church
.
Fol.
53.
b
That
it
is
a
poynt
most
strange
and
dissonant
from
al
godly
lerning
to
say
,
that
Mary
mother
of
Christ
did
make
a
vowe
of
chastitie
.
Fol.
103.
b
That
there
be
not
seuen
graces
of
the
holy
Ghost
,
mentioned
in
the
11.
of
Esai
:
or
that
to
gather
a
seuenfold
grace
out
of
that
chapiter
,
is
to
absurde
.
Ibidem
b.
That
the
Papistes
saying
there
be
seuen
graces
of
the
holy
Ghost
,
be
falsifiers
of
the
scriptures
.
Fol.
106.
a
That
the
Masse
is
nothing
els
but
the
sacrifice
of
the
diuel
.
Fol.
113.
b.
That
anoynting
mentioned
by
S.
Iames
was
temporal
,
and
only
touched
the
present
state
.
Fol.
107.
a
That
to
blesse
and
geue
thankes
is
all
one
.
Fol.
105.
b
That
neither
scripture
nor
any
lerned
father
commendeth
any
blessing
,
but
of
prayer
vnto
vs.
Fol.
86.
a
That
Helena
for
going
to
Hierusalem
and
seeking
the
crosse
,
was
superstitious
.
Fol.
132.
a
Fol.
101.
b
That
S.
Dionise
and
Fabian
(
both
holy
martyrs
)
were
,
the
on
suspected
,
the
other
infamous
.
Fol.
103.
a
That
S.
Cyprians
saying
,
vngi
necesse
est
eum
qui
baptisatus
sit
,
etc.
It
is
necessary
for
hym
that
is
baptised
to
be
anoynted
,
was
proude
and
blasphemous
.
Fol.
36.
a
That
it
was
blasphemie
for
S.
Gregorie
to
report
howe
a
Iewe
was
preserued
from
sprites
by
the
signe
of
the
crosse
.
Fol.
68.
a
That
the
seuenth
general
councell
,
was
a
doltish
and
proude
Synode
,
Fol.
160.
b
an
insolent
and
doltish
conspiracie
:
A
Nice
councel
,
and
the
fathers
a
madde
company
,
Ibidem
a
reuerend
asses
,
Synodical
men
,
Fol.
17.
a
Nice
masters
,
and
their
decrees
idolatrous
dedes
and
doctrines
,
and
impudent
vanities
.
Fol.
141.
b
That
the
councel
of
Elibery
or
Granata
in
Spayne
was
a
general
councel
.
Fol.
145.
b
That
we
making
our
prayers
to
sainctes
retayne
the
memorie
of
the
dead
,
and
call
vpon
the
dead
.
Fol.
3
a
That
the
Papistes
haue
the
decrees
and
decretalls
in
as
soueraigne
a
price
as
the
Bible
.
That
the
bloud
of
Christ
amongest
the
catholiques
(
whome
he
calleth
a
rable
of
Romish
heretikes
)
is
a
thing
of
a
thousand
lest
accompted
of
.
Fol.
94.
a
That
ceremonies
were
vsed
in
dedication
of
churches
,
Fol.
95.
a
to
bring
in
the
diuell
.
That
within
twoe
hundred
yeres
after
Christ
the
simplicitie
of
Gods
ordinances
was
refused
.
Fol.
96.
a
That
the
fathers
in
obseruances
and
ceremonies
scant
agreing
with
them selues
,
Fol
2.
3.
a
declined
all
from
the
simplicitie
of
the
Ghospel
.
That
sithens
Siluesters
tyme
(
which
was
in
the
yere
of
our
lord
309.
Fol.
85.
b
)
such
filth
of
idolatrie
and
superstition
flowed
into
the
most
partes
of
all
Christendome
,
out
of
the
synck
of
Rome
,
that
he
needed
as
many
eies
as
Argus
,
that
should
haue
espied
any
piece
of
sinceritie
vntill
the
miscreants
,
and
heretikes
,
to
witte
Luther
and
Crammer
,
beganne
to
restore
the
decaied
state
.
Fol.
85.
b
That
Rome
is
the
synagog
of
Satan
,
synke
of
idolatrie
,
Fol.
121.
b
and
no
membre
of
the
church
.
Fol
,
152.
a
That
the
Pope
is
the
greate
Antichrist
of
Rome
.
Fol.
87.
b
That
Popery
is
worse
idolatrie
than
the
Iewes
.
Fol.
133.
a.
That
yf
we
light
tapers
in
the
day
for
the
vse
and
seruice
of
God
,
it
is
blasphemous
.
Fol.
142.
b.
That
there
is
no
lauful
president
of
any
miracle
done
by
the
signe
of
the
crosse
.
Fol.
151.
a
That
euery
citie
,
euery
monasterie
,
Fol.
153.
b
euery
priuate
parish
church
in
Christendom
,
hath
some
piece
of
the
holy
crosse
.
That
king
Salomon
was
abused
by
images
.
Fol.
165.
a.
That
these
woordes
,
Iacob
summitatem
virgae
Ioseph
adorauit
,
Fol.
70.
a
Iacob
woorshipped
the
toppe
of
Iosephs
rodde
,
was
coyned
of
a
father
in
the
councel
of
Nice
,
and
not
to
be
founde
in
scripture
.
That
this
woorde
,
Crux
,
signifieth
a
crosse
piller
,
a
candelstick
,
Fol.
79.
a
a
staffetorche
,
or
a
pole
that
carieth
the
cresset
.
Fol.
139.
b.
That
the
ordering
of
ministres
is
a
sacrament
,
Fol.
104.
b.
and
yet
no
sacrament
of
the
church
.
Fol.
99.
a.
That
Imposition
of
handes
(
which
he
calleth
a
signe
)
should
not
remayne
.
Fol.
111.
b.
That
it
is
blasphemous
and
abhominable
to
call
penaunce
the
seconde
table
or
borde
after
shipwrack
.
Ibidem
b.
That
it
is
an
horrible
lawe
not
only
impious
to
God
,
but
also
iniurious
to
man
,
that
he
that
diuorceth
an
adulterous
person
,
may
not
marry
another
.
Ibidem
b.
That
it
is
an
horrible
lawe
not
only
impious
to
God
,
but
also
iniurious
to
man
,
that
youngefolke
wilfully
contracting
them selues
without
their
parents
consent
,
may
marry
wel
ynough
.
Fol.
51.
b.
That
it
accordeth
not
with
the
doctrine
of
Christ
,
to
say
:
Virtutum
opes
habere
non
possunt
qui
voluerint
diuitias
habere
terrenas
,
they
can
not
haue
the
substance
of
vertues
,
that
will
haue
the
substance
of
the
earth
.
Fol.
120.
a.
Or
that
the
thing
(
which
was
the
holy
Ghost
)
geuen
by
imposition
of
handes
in
the
Apostles
tyme
,
is
nowe
abolished
.
Fol.
99.
a.
Or
that
Chat
Christ
is
not
Legislator
a
lawemaker
,
and
not
catholique
to
call
hym
so
.
These
with
diuerse
other
which
I
omitte
to
repete
,
are
his
positions
and
paradoxes
,
these
are
his
resolutions
and
sayings
,
as
you
may
see
in
the
places
quoted
in
the
margent
.
Nowe
yf
you
haue
priuiledged
and
allowed
them
as
the
receaued
and
approued
doctrine
of
all
the
newe
church
of
England
,
for
them
and
euery
one
of
them
we
require
proufe
out
of
the
playne
and
vndoubted
worde
of
God
,
out
of
the
true
and
godly
fathers
of
the
church
,
within
six
hundred
yeres
after
Christ
,
and
out
of
lauful
councells
,
within
the
said
terme
,
or
within
these
xiiij
.
hundred
yeres
.
And
that
the
world
may
see
your
playne
dealing
in
this
behalf
,
Ley
downe
the
scriptures
plainly
without
corruption
,
ley
downe
the
fathers
wordes
truly
without
falsifying
.
Ley
downe
the
canons
of
the
councells
simply
without
all
clipping
,
chaunging
and
inuerting
their
wordes
.
Or
yf
you
haue
neither
scriptures
,
nor
fathers
,
nor
councells
for
proufe
of
them
,
condemne
them
as
blasphemous
,
wicked
,
and
vngodly
,
able
to
be
mayntayned
neither
by
scripture
,
councell
,
nor
any
godly
fathers
of
the
church
.
Yf
you
suffer
this
doctrine
to
procede
and
haue
increase
,
as
it
is
sowed
,
we
may
say
vnto
you
,
as
the
vertuous
emperour
Constantine
saied
to
the
Arrians
assembled
at
a
Synode
in
Tyrus
:
Lib.
3.
cap.
7.
histor.
Tripart
.
Vos
autem
qui
sancta
mysteria
eius
clementiae
proferre
videmini
,
non
dicam
custodire
,
vos
inquam
nihil
agitis
nisi
quae
ad
contentionem
noscuutur
&
odia
pertinere
,
&
vt
absolute
dicam
,
quae
ad
humani
generis
tendere
videntur
interitum
.
You
who
seeme
to
bring
foorth
,
I
will
not
say
keepe
the
mysteries
of
his
mercie
,
you
I
say
,
doe
nothing
but
that
which
is
knowen
to
pertayne
to
contention
and
debate
,
and
seme
to
tende
,
(
that
I
may
speake
fully
and
wholy
as
it
is
)
to
the
destruction
of
all
man
kinde
.
Or
yf
you
fansie
not
Constantines
saying
,
I
will
say
vnto
you
as
that
valiaunt
Emperour
Charles
the
fyft
sayed
of
Luther
in
his
edicte
set
forth
at
Wormes
in
this
sort
:
Lutherus
scribit
nihil
ferè
aliud
,
nisi
quod
ad
seditionem
,
schisma
,
bellum
,
caedes
,
rapinas
,
incendia
,
&
ad
defectionem
vniuersalem
Christiana
fidei
tendit
atque
subseruit
:
Luther
writeth
almost
nothing
els
,
but
that
which
tendeth
and
serueth
to
sedition
,
schisme
,
batail
,
slaughter
,
robberies
,
burnings
,
and
to
the
generall
reuolt
and
defection
of
the
Christiann
faith
.
Or
yf
that
like
you
not
,
we
will
say
of
you
as
our
noble
king
,
Henry
of
famous
memorie
spoke
of
the
same
friers
faction
.
Nulla
vnquam
factio
fuit
ita
seditiosa
,
Pestilens
,
nepharia
,
Epist.
ad
duces
Saxo.
quae
sic
religionem
omnem
tollere
,
leges
omnes
ob●ilere
,
mores
omnes
bonos
corrumpere
,
res
publicas
omnes
euertere
,
machinata
fit
,
vt
nunc
ista
coniuratio
Lutherana
.
There
was
neuer
faction
so
seditious
,
so
pestilent
,
so
wicked
,
which
so
endeuored
to
take
away
all
religion
,
to
oppresse
all
Lawes
,
to
corrupt
all
good
manners
as
this
conspiracie
of
the
Lutherans
doth
nowe
.
The
counsells
of
Christe
in
his
Ghospel
,
to
be
called
ordinances
of
the
diuell
,
suffrages
helpes
to
hel
,
The
lawe
of
God
and
his
church
forbidding
hym
that
diuorceth
an
adulterous
person
to
marry
another
whiles
the
partie
lyueth
,
horrible
and
impious
,
the
prayers
of
Christians
a
sacrifice
of
the
diuel
,
Christ
no
lawe
maker
,
and
his
Ghospel
no
Lawe
,
what
is
to
endeuour
to
bring
a
generall
reuolt
and
defection
from
all
Christian
religion
and
faith
,
yf
this
be
not
Grindall
?
Consider
it
,
you
were
best
.
The
matter
is
weightie
,
and
the
tyme
perilous
.
And
whereby
a
figure
called
praeoccupatio
,
you
chardge
vs
that
our
bokes
are
seditious
,
yf
it
may
please
you
to
examine
them
indifferently
,
it
will
easely
be
espied
whether
your
diuines
bokes
breathe
sedition
,
or
ours
.
Let
the
lerned
iudge
:
praysed
be
God
,
There
is
no
blast
blowen
against
the
monstruous
regiment
of
women
.
There
is
no
libel
set
foorth
for
order
of
succession
:
there
is
no
word
vttred
against
dewe
obedience
to
the
soueraine
.
As
for
corrupt
gaynes
which
is
another
foule
fault
that
you
chardge
vs
withall
,
we
are
thankes
be
to
God
so
farre
from
all
iust
reproufe
in
this
behalf
,
that
euer
more
we
were
content
to
geue
the
copies
of
our
bokes
and
gaynes
whatsoeuer
it
were
,
to
him
that
would
bare
the
chardges
of
the
print
,
and
conuey
them
into
the
realme
.
And
as
yet
,
yf
it
will
please
you
either
to
send
vs
mony
to
bare
such
necessarye
charges
,
or
apoynt
some
frend
of
yours
that
will
faithfully
print
and
trulye
set
them
foorth
to
the
sight
of
the
worlde
,
you
and
your
factour
shall
haue
all
the
gaynes
,
that
may
be
made
.
At
this
present
I
haue
gathered
together
maister
Calfhils
lies
,
contradictions
,
false
translations
,
falsifying
the
scriptures
,
corrupting
the
doctours
,
which
will
make
a
pretie
volume
,
and
because
I
could
not
conueniently
set
them
foorth
together
with
this
replie
,
I
haue
reserued
them
to
another
tyme
.
Nowe
yf
it
wil
please
you
to
trie
whether
I
wil
stand
to
the
performance
of
my
promise
,
send
your
factour
with
your
lettre
and
he
shall
be
heard
with
the
conditions
afore
mentioned
.
S.
Augustine
declaring
certayne
properties
of
the
hartes
in
the
forest
,
In
Psa.
41
saieth
:
They
runne
very
swift
to
the
fountaynes
and
ryuers
,
they
kil
serpents
,
and
after
the
killing
of
them
are
very
thyrstie
,
and
when
they
will
swymme
ouer
into
any
other
cuntrie
,
they
ley
their
hornes
one
vpon
another
:
and
applying
that
to
vs
,
he
saieth
:
Sic
nos
Christiani
debemus
velociter
currere
ad
fontes
aquarum
,
&
vitia
,
serpentes
iniquitatis
nostrae
interimere
,
vt
amplius
desideremus
fontes
veritatis
:
Debemus
inuicem
onera
portare
&
sic
adimplere
legem
Christi
.
So
we
Christen
men
ought
to
runne
swiftely
to
the
fountaynes
of
water
,
and
kill
synnes
,
the
serpentes
of
our
iniquitie
,
that
we
may
the
more
desire
the
fountaynes
of
truthe
,
we
ought
to
beare
one
anothers
burden
,
and
so
fulfill
the
lawe
of
Christ
.
Nowe
yf
your
zeale
be
such
as
you
pretend
to
the
Christen
religion
,
and
furderance
of
truth
geue
vs
leaue
to
runne
to
the
fountaynes
of
water
,
to
kill
the
serpents
of
iniquitie
,
to
impugne
your
heresies
,
to
detect
your
ministers
lies
,
keepe
not
our
bookes
from
them
,
that
would
come
to
the
fountaynes
of
truthe
,
but
as
you
loue
the
truth
,
so
beare
part
of
the
burden
with
vs
,
and
fulfill
the
lawe
of
Christ
.
God
send
you
his
grace
,
and
spirite
of
truth
.
TO
THE
NEWE
CLERGIE
.
Deponentes
mendacium
loquimini
veritatem
vnusquisque
cum
proximo
suo
,
quia
sumus
inuicem
membra
,
Ephes.
4.
Leying
away
all
lying
speake
the
truth
,
euery
man
to
his
neighbour
,
for
as
much
as
we
are
membres
one
of
another
.
THE
PREFACE
TO
THE
READER
.
HAuing
reade
and
regarded
the
answer
to
the
treatise
of
the
crosse
,
and
finding
the
scriptures
falsified
,
the
councells
disauthorised
,
the
fathers
corrupted
,
the
doctours
miscontrued
,
the
sacraments
prophanelye
reported
,
the
churche
discredited
,
the
vertuous
sclaundered
,
S.
Cyprian
reiected
as
[
](A07092-e1950-b)a
a
Fol.
103
a
blasphemous
,
[
](A07092-e1970-b)b
b
101
b
Fabianus
an
holy
martir
refused
as
infamous
,
S.
Dionyse
Paules
scholler
condemned
as
suspicious
,
[
](A07092-e2010-b)c
c
132
a
Helena
a
blessed
saincte
neglected
as
superstitious
.
S.
Gregory
as
fabulous
,
[
](A07092-e2050-b)d
d
6.
b
Paulinus
as
zelous
without
knowledge
,
the
fathers
of
the
Nicene
councell
called
[
](A07092-e2080-b)e
e
68.
a
Asses
,
Nice
[
](A07092-e2100-b)f
f
68.
a
maisters
,
and
[
](A07092-e2120-b)g
g
70.
a
Sinodicall
men
,
their
assemble
an
[
](A07092-e2150-b)h
h
182.
a.
insolent
,
doltishe
conspiracie
,
dissembling
at
Nice
,
their
decrees
impudent
[
](A07092-e2180-b)i
i
Fol.
163.
b
[
](A07092-e2190-b)i
i
Fol.
17.
a.
vanities
and
idolatrous
dedes
and
doctrines
,
the
doctours
vnworthied
of
auctoritie
,
as
men
that
had
[
](A07092-e2220-b)k
k
Fol.
120.
b
errours
,
men
that
thought
[
](A07092-e2240-b)l
l
Fol.
29.
b.
better
than
they
wrote
,
men
that
[
](A07092-e2260-b)l
l
Ibidem
.
borowed
of
the
common
custome
impropre
phrases
,
such
as
seeme
to
mayntayne
an
errour
,
men
that
were
not
so
wel
affectioned
as
they
[
](A07092-e2280-b)m
m
Fol.
89.
a
oughte
,
men
that
in
termes
[
](A07092-e2300-b)n
n
Fol.
175.
b
ouer
shotte
them selues
,
men
that
declined
all
,
from
the
[
](A07092-e2320-b)o
o
Fol.
23.
a
simplicitie
of
the
Ghospell
,
To
be
short
finding
the
crosse
,
which
in
the
holy
scriptures
and
auncient
fathers
is
called
,
[
](A07092-e2340-b)a
a
Apoca.
7.
Signum
Dei
,
Signum
[
](A07092-e2360-b)b
b
Matth.
24
filij
hominis
,
Signum
[
](A07092-e2380-b)c
c
Cassio
.
in
Psal.
4.
coelestis
Imperatoris
,
[
](A07092-e2400-b)d
d
Theod.
ca.
1.
li
6.
Trip.
figura
dominici
trophaei
,
[
](A07092-e2420-b)e
e
Chrisost.
in
demonst.
cont.
gent.
Argumentum
multae
benedictionis
,
[
](A07092-e2440-b)f
f
Aug.
ca
3.
de
visit
.
in
.
venerabile
monumentum
,
Salutare
,
[
](A07092-e2460-b)g
g
Cyril
.
li.
6.
cont.
Iulia.
&
Lactantius
de
passio
.
preciosum
,
venerabile
lignum
,
[
](A07092-e2480-b)h
h
Ephrem
de
poenit
.
viuificum
signum
,
[
](A07092-e2500-b)i
i
Cano.
73.
Concil.
Constan
.
in
Trull
.
victoriae
trophaeum
,
[
](A07092-e2520-b)k
k
Lactam.
li
4
c.
27.
de
vera
sapi.
c.
26.
coelestis
nota
,
maximum
sublime
&
immortale
signum
,
[
](A07092-e2540-b)l
l
Aug
ser.
de
cruce
&
lat.
res
honoris
,
mortis
deuictae
[
](A07092-e2560-b)m
m
Cyril
.
hie
ros.
epist.
ad
Const
Impe.
trophaeum
,
[
](A07092-e2580-b)n
n
Lactam.
ca.
27.
lib.
4
de
vera
sapient
.
&
Aug.
c
20
de
cathe
.
ru
.
Signum
passionis
,
[
](A07092-e2600-b)o
o
Chris
.
ho.
55.
116.
Mat.
&
Iusti
.
Tit.
de
Monac
.
Nouel
col
1
Signum
salutis
nostrae
,
[
](A07092-e2620-b)p
p
Chris
ho
55.
in
16.
Mat.
Signum
communis
libertatis
,
signum
mansuetudinis
&
humilitatis
domini
,
[
](A07092-e2640-b)q
q
Amb
li.
6
c.
4.
de
Sacr.
Signum
virtutis
,
&
[
](A07092-e2660-b)r
r
Paulinus
epi.
11
ad
Seuer
.
pignus
aeternae
salutis
,
the
signe
of
God
,
the
signe
of
the
sonne
of
man
,
the
signe
of
the
heauenly
Emperour
,
the
figure
of
our
lordes
triumphe
,
a
token
of
much
blessing
,
an
honorable
monument
,
an
healthfull
,
precious
,
and
reuerend
wood
,
a
liuely
signe
,
a
triumphant
banner
of
victorie
,
an
heauenly
marke
,
a
most
greate
,
high
and
immortall
signe
,
a
pearle
of
price
,
a
signe
of
the
conquest
ouer
death
,
a
signe
of
Christes
passion
,
a
signe
of
our
saluation
,
a
signe
of
the
delyueraunce
of
all
mankinde
,
a
signe
of
the
meekenes
,
and
humilitie
of
Christ
,
a
signe
of
vertue
and
pledge
of
eternall
saluation
,
to
be
likened
to
[
](A07092-e2680-b)a
a
Fol.
44.
b.
gallowes
,
to
the
helmet
[
](A07092-e2690-b)b
b
29.
b.
of
hell
,
to
the
coniurers
mace
,
and
called
a
magicall
[
](A07092-e2700-b)c
c
25.
b.
inchauntement
,
an
heathenish
[
](A07092-e2710-b)d
d
117.
a.
obseruance
,
a
stumbling
[
](A07092-e2720-b)e
e
176.
b
stock
,
a
[
](A07092-e2730-b)f
f
128
a.
stone
of
offence
,
a
[
](A07092-e2740-b)g
g
25.
b.
cause
of
sicknes
,
a
[
](A07092-e2750-b)h
h
106.
a.
dumbe
God
,
a
[
](A07092-e2760-b)i
i
94
a.
dead
diuell
,
a
[
](A07092-e2770-b)k
k
3.
a
counterfeict
of
Serapis
,
and
[
](A07092-e2780-b)l
l
120
a.
conquest
against
the
Christians
,
and
prayers
of
the
church
a
sacrifice
of
the
diuel
,
suffrages
helps
to
hel
,
our
sauiours
counsels
ordinances
of
the
diuel
,
Christ
no
lawemaker
and
his
Ghospell
by
consequent
no
lawe
I
thought
it
good
to
contemne
it
,
as
a
famous
libel
,
ful
of
lyes
,
M.
dorman
in
his
preface
.
sclaunders
,
and
blasphemies
,
and
let
it
lye
obscure
with
the
authour
,
especially
seing
the
superintendents
,
being
demaunded
,
whether
they
would
iustifie
the
saide
booke
,
and
all
the
doctrine
contayned
in
it
,
haue
geuen
no
signification
nor
notice
of
their
liking
,
lest
yf
vpon
their
generall
lyking
,
it
shoulde
be
confuted
,
the
ignominie
should
redounde
vnto
them
,
whereas
nowe
the
whole
shame
lieth
but
in
one
prating
Parrat
,
Prouer.
26
more
woorthy
to
be
contemned
than
answered
.
But
when
I
considered
that
saying
of
Salomon
,
Answer
a
foole
accordinge
to
his
foolishnes
that
he
may
not
seme
wyse
vnto
him selfe
,
I
thought
it
good
to
examine
the
forsaid
answer
,
and
discouer
the
folly
of
it
,
that
bothe
the
authour
seing
his
vanities
layed
before
his
eies
,
might
be
asshamed
of
his
arrogancie
,
and
with
the
ꝓude
peacocke
,
looking
vpon
his
foule
feete
,
cast
downe
his
bragging
tayle
and
abhorre
his
serpentine
voyce
,
and
also
the
simple
reader
poysoned
with
the
venemous
drugges
,
of
his
gay
coloured
,
and
sweete
sugered
wordes
,
might
haue
a
remedy
to
expel
that
infection
,
and
preseruatyue
to
beware
of
the
like
.
Wherfore
al
his
superfluities
cast
aside
,
and
impertinents
loted
out
,
I
will
bringe
the
chiefest
and
most
principalst
matters
,
that
he
treateth
in
his
answer
,
to
this
examination
.
And
that
yow
may
the
better
vnderstand
which
are
the
wordes
that
M.
Calfhill
vseth
either
of
scripture
,
Doctour
,
Councell
,
or
his
owne
,
I
haue
sett
them
in
a
distincte
letter
,
and
noted
the
place
in
the
Margent
where
you
shall
finde
them
in
his
booke
,
as
they
are
in
effect
.
And
to
begynne
with
the
preface
,
his
longe
discourse
there
,
M.
Calf●
intent
in
his
preface
.
Fol
9.
a
tendeth
chiefly
to
proue
that
there
shoulde
be
no
images
in
churches
.
And
for
proufe
of
that
,
he
bringeth
certayne
places
of
scripture
,
as
the
20.
Exodus
,
where
it
is
sayde
:
Thou
shalt
haue
none
other
Gods
before
me
.
Thou
shalt
make
vnto
thy selfe
no
grauen
image
,
nor
any
similitude
that
is
in
heauen
aboue
,
or
in
the
earthe
beneath
,
or
in
the
waters
vnder
the
earth
.
Thou
shalt
not
adore
them
,
nor
woorshippe
them
,
And
the
19.
of
Leuiticus
,
where
it
is
saide
.
Nolite
conuerti
ad
idola
,
turne
not
to
Idolls
,
nor
make
vnto
yower
selfes
,
Gods
of
metall
,
What
is
forbidden
by
this
commaundement
.
and
suche
like
.
Whiche
preceptes
of
God
do
onely
inhibite
the
idolls
of
the
gentils
to
be
vsed
amonge
the
Iewes
who
were
so
prone
vnto
the
idolatrie
,
of
the
Gentills
that
they
woorshipped
caul●es
,
stocks
,
stones
,
catts
,
apes
,
brute
beastes
,
and
the
sunne
,
moone
,
and
starrs
,
for
God
.
Wherfore
God
being
a
iealous
God
,
a
god
that
would
haue
the
glorie
of
his
name
geuen
to
no
creature
on
earthe
,
did
forbid
them
,
to
make
any
grauen
idol
,
or
likenesse
of
any
thinge
,
because
they
should
not
adore
it
,
Exod.
32.
and
worship
it
for
God
,
as
the
children
of
Israel
did
,
when
they
sayd
of
the
golden
Caulfe
,
Hi
sunt
dij
tui
Israell
,
These
are
thy
Gods
o
Israell
.
Yf
it
had
bene
his
holy
will
,
to
haue
forbidden
absolutely
all
kinde
of
images
,
Exod
25.
the
images
of
Angells
made
and
set
in
the
mercy
seate
by
the
apoyntment
of
God
.
3
Reg
7.
Images
of
oxen
and
Lions
in
Salomons
temple
.
he
would
neuer
haue
willed
Moyses
to
make
the
twoe
Cherubins
vpon
the
mercy
seate
,
in
the
Tabernacle
.
For
he
should
haue
geuen
a
precept
contrary
to
his
firste
commaundement
.
Neither
would
Salomon
being
in
hye
fauour
with
God
at
that
time
,
haue
made
,
and
engraued
the
images
of
oxen
,
lyons
,
and
Cherubins
in
the
temple
which
he
made
,
to
the
honour
and
glorie
of
God
.
For
in
so
doing
he
should
haue
greuouslye
transgressed
that
lawe
.
For
the
Cherubins
that
Moyses
made
,
were
scuptile
,
a
grauen
image
,
the
images
of
a
certayne
order
of
Angells
:
the
oxen
and
Lyons
had
Similitudinem
,
the
likenesse
of
a
thing
in
earth
.
But
let
vs
not
erre
.
There
is
no
alteration
,
no
chaunge
,
nor
contradiction
in
God
:
he
is
allwayes
one
.
Wherfore
when
he
did
forbid
the
Israelites
,
to
make
any
grauen
image
,
he
did
forbidde
them
to
make
it
,
because
they
should
not
take
them
to
be
Gods
,
nor
adore
them
and
woorshippe
them
for
Gods.
When
he
willed
Moyses
to
make
the
tabernacle
,
he
willed
those
Cherubins
to
be
made
,
Paralip
.
22
for
a
bewtie
and
furniture
of
his
house
,
which
that
precepte
did
not
inhibite
:
which
Salomon
vnderstanding
caused
those
oxen
,
The
iewes
stamped
Caesars
image
in
his
coyne
.
Lyons
,
and
Angells
,
to
be
engraued
,
and
portraicted
in
his
temple
.
And
seing
he
making
that
temple
by
the
prouidence
and
commaundement
of
God
,
willed
those
images
to
be
made
in
his
temple
,
it
is
euident
that
the
forsaide
commaundement
of
God
,
did
not
inhibite
all
kinde
of
images
,
to
be
made
,
no
not
in
the
temple
.
Besides
this
,
the
Iewes
them selues
,
being
very
skillfull
in
their
lawe
,
and
scrupulouse
in
obseruing
it
,
according
to
the
lettre
,
stamped
the
image
of
Caesar
in
their
coynes
.
And
our
Sauiour
Christ
seing
it
,
did
neuer
reprehend
them
for
it
,
which
he
woulde
haue
done
,
had
it
ben
agaynst
the
lawe
.
But
when
he
sawe
the
Coyne
with
the
image
of
Caesar
,
he
saide
no
more
,
but
Geue
vnto
Caesar
,
Matt.
22.
those
thinges
which
are
Caesars
and
to
God
those
thinges
that
are
Gods.
Furdermore
all
Christian
Emperours
,
princes
,
and
gentle
men
would
neuer
haue
engraued
,
nor
sett
in
their
ensignes
,
and
Armes
,
Egles
,
Lyons
,
Lylies
,
Greyhoundes
,
Draggons
,
Faukons
,
horses
,
gotes
,
bulls
,
beares
,
Apes
,
and
such
like
.
For
sculptile
,
is
a
grauen
thing
.
And
if
all
grauen
thinges
had
ben
by
that
precepte
inhibited
,
they
would
neuer
so
generally
haue
practised
it
,
nor
with
out
feare
of
Gods
indignation
,
hitherto
haue
contynued
it
.
Ouer
and
aboue
al
this
,
Christ
gaue
an
image
of
his
countenance
to
Veronica
,
and
sent
an
other
to
Abgarus
,
Damasce
.
lib
4
cap.
17
de
orthod.
side
.
Euseb.
lib.
7.
cap.
14.
histor.
king
of
the
Edissens
.
The
Christians
euen
from
the
begynning
payncted
both
his
images
and
the
Apostles
also
,
which
were
sculptile
&
similitudo
,
a
grauen
image
,
and
the
lykenes
of
a
thinge
.
Wherfore
seing
Moyses
at
the
commaundement
of
God
,
made
the
twoe
Cherubins
in
the
tabernacle
,
seing
Salomon
engraued
in
his
temple
,
oxen
,
lyons
,
and
Cherubins
,
seing
the
Iewes
stamped
the
image
of
Caesar
in
their
Coynes
,
and
were
not
reproued
of
Christ
for
them
,
seing
Christen
Emperours
,
princes
,
and
gentle
men
sett
Egles
,
Lyons
,
Lilies
,
dragons
,
greyhoundes
,
and
such
like
in
their
armes
,
and
were
neuer
controlled
for
yt
,
Seing
the
Christians
,
euen
from
the
Apostles
tyme
,
haue
made
the
images
of
Christ
and
his
Apostles
,
and
thoughte
to
honour
Christ
and
his
Apostles
by
it
,
yt
must
nedes
followe
,
that
the
precepte
of
God
,
What
images
the
L
we
doth
forbid
.
Non
facies
tibi
sculptile
,
Thow
shalt
not
make
vnto
thy selfe
any
grauen
image
,
doth
not
absolutely
forbid
all
kinde
of
images
,
but
only
such
as
were
adored
and
worshipped
,
and
that
not
simplye
neither
,
but
such
as
were
adored
and
worshipped
for
gods
:
such
the
lawe
doth
inhibite
,
such
doth
God
forbid
.
And
al
such
doe
we
Catholiques
detest
,
accurse
,
and
abhorre
:
and
euer
did
.
We
knowe
our
images
to
be
but
the
worke
of
man
:
we
doe
not
worship
,
nor
adore
,
nor
honour
the
matter
,
wherof
they
are
made
.
That
which
we
adore
and
worship
,
is
the
thing
represented
by
the
image
,
which
is
either
Christ
him selfe
,
or
some
of
his
saynctes
.
And
in
honouring
them
as
the
frendes
of
God
,
we
honour
God
,
as
the
prince
that
honoureth
an
others
prince
his
Ambassadour
honoureth
the
prince
in
his
Ambassadour
.
Heretikes
calling
the
Christians
images
Idols
,
or
denie
Christ
to
be
come
,
or
discredite
the
prophets
.
Sopho.
2.
Al
idols
destroyed
by
Christes
coming
.
And
if
our
newe
Maisters
will
nedes
haue
the
Christians
images
to
be
idolls
,
than
either
they
must
deny
Christ
with
the
Iewes
to
be
come
,
or
contemne
the
prophetts
with
the
Samaritanes
.
For
if
Christ
hath
been
incarnate
&
redemed
the
worlde
,
then
hath
he
according
to
the
predictions
of
the
prophetts
destroyed
all
Idolls
,
and
delyuered
his
church
from
them
.
For
Sophonias
said
of
Christ
,
He
shall
destroye
all
the
godds
of
the
earthe
.
Zacharie
sayeth
,
I
will
destroy
the
names
of
Idolls
out
of
the
earthe
,
and
they
shal
be
remembred
no
more
.
By
the
name
of
Idolls
he
vnderstandethe
here
honour
and
worship
done
to
Idolls
.
Nowe
yf
Christ
according
to
this
prophecy
,
by
his
cumning
destroyed
all
Idolls
,
and
worshipps
done
vnto
them
,
then
will
it
followe
,
that
the
images
of
the
Christians
,
are
not
Idolls
,
nor
the
honour
and
reuerence
done
vnto
them
,
an
honour
and
reuerence
done
vnto
Idolls
.
Or
yf
it
be
,
that
either
Christ
by
his
cumming
,
did
not
destroye
the
idolls
of
the
Gentils
,
or
that
the
prophetts
were
not
true
,
in
their
ꝓphecies
.
And
one
of
these
twoe
they
must
graunte
,
spite
of
their
beardes
,
vnlesse
they
wilbe
worse
than
Iulian
the
apostata
.
For
he
being
otherwise
an
enemy
of
Christe
,
and
of
all
Christians
seing
the
deameanour
of
the
faithfull
beleauers
,
Lib.
6
cont.
Iulia.
was
forced
to
confesse
that
cessabant
idola
adorare
,
&
colere
as
Cyrillus
saieth
:
They
ceased
to
adore
and
worship
idols
.
But
because
he
despited
their
religion
,
and
knewe
not
the
secret
mysteries
of
it
,
he
layde
to
their
chardge
,
(
as
these
men
do
to
ours
)
that
they
adored
the
wood
of
the
Crosse
.
But
howe
fondly
it
was
done
,
Cyrill
sheweth
at
lardge
,
as
the
learned
knowe
,
and
he
that
is
desirous
to
see
and
able
to
reade
and
vnderstand
,
may
turne
the
booke
,
and
finde
.
For
the
simple
,
it
may
suffice
them
to
knowe
,
howe
that
Christ
,
by
his
cumming
destroyed
al
wicked
idolls
,
and
grosse
idolatrie
of
the
Gentills
,
and
taught
vs
a
true
waye
to
worship
God
in
spirite
and
truth
,
and
that
,
the
catholique
church
,
hath
euermore
obserued
that
manner
of
worshipping
of
God
,
and
euer
taught
that
images
,
be
deuoyd
of
all
sense
of
them selues
,
and
therfore
worthy
of
no
honour
in
respecte
of
them selues
,
but
in
consideration
that
they
represent
vnto
vs
Christe
,
and
his
sainctes
.
Out
of
the
newe
Testament
he
quoteth
these
places
:
Fol
9.
a
Acto
.
7.48
.
But
the
highest
dwelleth
not
in
temples
made
of
handes
,
heauen
is
my
seate
,
and
the
earth
is
my
foote
stoole
,
Acto
.
15
28.
It
hath
semed
good
to
the
holy
Ghost
and
vs
,
to
put
no
burdeyne
vpon
you
besides
these
necessaries
,
that
ye
absteyne
from
thinges
offred
vp
to
false
images
,
and
bloud
and
strangled
meate
,
and
fornication
.
Rom.
1
And
they
changed
the
glorie
of
the
vncorruptible
God
,
into
the
likenesse
of
an
image
of
a
corruptible
man
,
and
of
birdes
,
and
foure
footed
,
and
creeping
beastes
.
I
wrote
vnto
you
in
an
epistle
that
ye
should
not
company
with
fornicatours
of
this
worlde
,
nor
with
the
couetouse
,
1
Cor.
5.10
.
nor
with
the
extorcioners
,
nor
with
them
that
serue
idolls
.
For
then
must
ye
nedes
haue
gone
out
of
this
worlde
,
but
nowe
I
write
vnto
you
that
you
company
not
together
.
Yf
he
that
is
called
a
brother
,
be
a
fornicatour
,
or
couetous
,
Idolis
seruiens
.
1
Cor.
10
1
Cor.
14
Idolorum
cultura
2
Cor.
6
14.
Consensus
templo
Dei
cum
idolis
Galat.
5.20
.
1.
Ioan
21.
Simula
chris
.
Acto
.
7.48
.
or
a
worshipper
of
idolls
or
a
rayler
,
or
a
drunckarde
,
or
an
extorcioner
,
with
hym
that
is
such
a
one
,
see
that
ye
doe
not
eate
.
Flee
from
the
woorshpping
of
idolls
.
Drawe
not
the
yoke
with
infidells
,
and
a
litle
after
that
,
what
agreement
hath
a
temple
of
God
with
idols
?
Be
not
druncke
with
wyne
in
which
is
ryott
,
but
be
filled
with
the
holy
Ghost
,
speaking
vnto
yower
selues
in
hymnes
and
Psalmes
and
spirituall
songes
,
singinge
and
making
melodie
to
God
in
yower
hartes
,
geuing
thanckes
allwayes
for
all
,
to
God
the
father
in
the
name
of
our
lorde
Iesus
Christe
.
Litle
children
keepe
yower
selues
from
false
and
fayned
images
.
And
all
these
places
make
not
one
iote
against
images
.
For
albeit
God
dwelleth
not
so
in
temples
made
with
handes
,
Acto
.
15.28
.
but
that
his
power
also
is
euery
where
without
scripture
,
yet
hath
he
bene
worshipped
,
adored
and
honored
in
temples
made
with
handes
.
And
as
in
the
old
Testament
he
commaunded
the
tabernacle
to
be
made
,
and
images
of
Cherubins
in
it
,
and
Salomons
temple
,
where
both
the
Cherubins
,
and
images
of
oxen
lions
and
such
like
were
paynted
:
So
hath
he
in
the
tyme
of
grace
,
by
secret
inspirations
,
and
visions
,
commaunded
churches
to
be
builded
,
that
the
faithfull
might
resort
vnto
them
,
to
honour
prayse
,
and
serue
hym
.
And
in
those
he
hath
willed
the
signe
of
our
redemption
,
and
crosse
of
Christe
and
images
of
sainctes
to
be
erected
and
set
vp
.
And
yf
yow
aske
me
where
this
will
,
and
commaundement
of
God
is
to
be
seene
,
I
answere
,
it
is
to
be
sene
in
the
decrees
of
the
catholique
church
which
is
one
body
with
Christe
,
directed
and
taughte
by
the
holy
Ghoste
.
It
is
to
be
sene
in
the
holy
fathers
,
by
whome
God
speaketh
vnto
vs
,
In
Psal.
46
as
S.
Augustine
declareth
,
saying
:
God
hath
spoken
many
wayes
,
he
hath
spoken
by
Angells
,
by
prophetis
,
by
his
owne
mouthe
,
by
his
Apostles
,
by
his
faithfull
seruantes
,
he
speaketh
:
by
so
meane
a
man
as
I
am
he
speaketh
,
when
I
speake
any
thing
that
is
true
.
Ipse
sonat
vbique
tangendo
,
modificando
,
inspirando
,
he
sowndeth
euery
where
,
by
touching
,
gouerning
,
and
inspiring
the
hearte
.
Furthermore
albeit
God
hath
forbidden
vs
to
eate
of
thinges
offred
to
idolls
,
yet
hath
he
not
forbidden
vs
to
eate
that
which
is
offred
vpon
the
aulter
.
1.
Cor.
9.
But
prouided
that
he
that
serueth
the
aulter
,
shall
take
parte
of
the
aulter
.
Or
yf
he
had
not
,
what
reason
hath
this
our
protestants
argument
?
We
must
not
eate
thinges
offred
to
idolls
,
ergo
we
must
haue
no
images
?
Consider
it
by
a
lyke
.
We
must
abstaine
from
fornication
,
ergo
we
must
not
haue
the
sounday
kept
holyday
.
As
for
the
antecedent
,
it
is
a
commaundement
of
God
as
well
as
the
abstaining
from
thinges
offred
to
idolls
,
and
the
consequent
followeth
as
well
as
the
first
.
Concerning
the
thing
it selfe
,
as
the
church
,
notwithstanding
God
gaue
a
speciall
precept
to
kepe
holy
the
sabaoth
day
,
aduentred
to
turne
it
into
the
sunday
,
because
they
woulde
haue
nothing
common
with
the
Iewes
:
So
the
same
church
,
seing
no
precepte
of
God
forbidding
the
image
of
Christe
and
his
Sainctes
,
to
be
had
amongest
Christen
men
,
hath
not
only
permitted
,
but
also
commaunded
the
said
images
,
to
be
had
in
churches
,
and
oratories
.
And
seing
it
is
so
,
we
are
as
much
bounde
to
obey
the
church
in
one
,
as
in
the
other
.
To
procede
,
what
argument
will
he
make
,
against
images
,
of
the
wordes
of
S.
Paule
,
either
to
the
Romaines
,
Corinthians
,
or
Galathians
?
Yf
he
say
:
Rom
,
1.
1.
Cor.
5.
Galat.
6.
M.
Calfs
arguments
.
Some
chaunged
the
glorie
of
the
vncorruptible
God
into
the
likenes
of
an
image
,
of
a
corruptible
man
,
ergo
all
men
did
:
we
must
not
company
with
idolatours
,
ergo
we
must
haue
no
images
:
we
must
flee
from
the
woorshipping
of
Idolls
:
ergo
we
must
worship
no
images
,
The
temple
of
God
hath
no
agrement
with
idolls
,
ergo
the
church
hath
no
agrement
with
images
:
we
must
not
be
drunck
with
wyne
,
in
which
there
is
ryot
,
ergo
we
must
not
haue
any
images
of
sainctes
,
Keepe
your selfes
,
from
counterfettes
:
ergo
haue
no
images
,
We
will
send
hym
to
schole
to
learne
Logicke
agayne
:
For
this
is
starke
naughte
,
as
euery
younge
puine
that
hath
read
his
first
principles
may
see
.
But
peraduenture
M.
Calf
.
trusting
to
the
English
doctours
translation
,
who
where
he
founde
the
worde
Idolum
in
Latin
,
1.
Cor.
5.
idolis
seruiens
.
False
translation
.
translated
it
image
,
in
Englishe
,
as
where
the
Latin
and
Greke
both
saye
:
I
wrote
vnto
you
that
you
should
not
company
with
him
that
is
a
worshipper
of
idolls
,
he
saide
:
I
wrote
vnto
you
,
that
you
should
not
company
with
hym
that
is
a
woorshipper
of
images
,
And
where
the
Apostle
saide
:
Fugite
ab
idolorum
cultura
,
Flee
from
the
worshipping
of
idolls
,
and
agayne
:
Quis
consensus
templo
Dei
cum
idolis
?
What
agrement
hath
the
church
of
God
with
idolls
,
he
said
,
howe
agreeth
the
temple
of
God
with
images
,
M.
Calf
.
I
say
,
thought
he
might
be
bold
to
bringe
the
said
places
against
images
:
but
that
warrant
is
insufficient
,
and
auctoritie
vnworthie
so
famous
a
reader
:
and
argueth
that
he
passeth
not
howe
shamefully
he
corrupteth
the
scripture
to
deceaue
the
simple
people
.
Wherfore
to
make
him
vnderstande
his
folly
,
The
difference
betwene
an
Idol
and
an
image
.
I
will
declare
for
his
furder
instruction
,
what
difference
there
is
betwene
an
idoll
,
and
an
image
.
The
word
idol
is
deryued
of
the
Greke
nowne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
species
,
Cice.
libr.
15.
epist.
Fa.
Cassia
.
because
it
sheweth
and
pretendeth
a
bare
shape
and
voyde
figure
of
a
thinge
,
wheras
in
dede
there
is
no
such
thinge
at
all
.
Wherupon
that
which
the
Greekes
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
idol
,
the
Latins
called
,
Spectrum
,
and
it
is
taken
for
those
pillers
,
counterfeicts
and
images
,
which
were
erected
to
represent
that
which
is
falsely
beleaued
to
be
a
God
.
Lib.
7.
quest.
super
Iudic.
ca.
41.
Idolum
.
1.
Cor.
8.
Sonnius
Demonst.
lib.
2.
ca.
5.
Wherfore
S.
August
calleth
,
idolum
falsi
Dei
simulachrum
,
an
idol
the
forged
image
of
a
false
and
fayned
God
.
In
which
there
is
no
power
,
no
vertue
,
nor
any
thing
but
mere
vanitie
,
as
apeareth
by
S.
Paule
,
where
he
sayeth
:
Idolum
nihil
est
,
the
idoll
is
nothing
.
That
is
to
say
:
Nihil
habet
in
se
eius
quod
creditur
numinis
et
veritatis
.
It
hath
nothing
in
it
of
the
power
and
truth
which
it
is
beleaued
to
be
.
And
in
this
sense
,
it
is
taken
in
the
scriptures
,
that
M.
Calf
.
alleadgeth
,
and
in
all
the
fathers
which
write
against
the
grosse
superstition
,
and
wicked
impietie
of
the
Gentills
for
worshipping
of
idolls
.
The
Christians
images
can
not
be
called
idols
.
As
for
our
images
they
can
neither
be
called
Simulachra
,
feyned
counterfeites
,
nor
idolls
.
For
first
they
are
not
erected
to
represent
vnto
vs
any
thing
,
as
God
,
nor
beleaued
to
haue
any
vertue
or
power
in
them
as
God
.
Thirdly
they
represent
,
no
false
nor
lying
thing
,
but
that
which
they
represent
vnto
vs
is
true
.
As
the
image
of
Christe
vpon
the
crosse
in
the
forme
of
man
,
representeth
vnto
vs
,
that
he
was
a
mortall
man
,
and
put
to
death
for
our
redemption
.
The
image
of
our
ladie
representeth
vnto
vs
the
mother
of
Christ
,
in
whome
he
was
incarnate
,
and
made
man.
And
so
likewise
of
other
sainctes
,
wherupon
an
image
either
paincted
or
engraued
in
wood
,
Vide
Quītinū
Heduū
in
Synod
.
Gang
impressam
Paris
.
1560.
Imago
.
Actio
.
4.
2.
Nicae
.
stone
,
or
metall
,
is
a
true
representation
of
a
thinge
:
or
a
figure
,
likenesse
,
and
shape
of
him
that
is
portraicted
either
in
the
picture
,
or
in
the
engraued
worke
.
It
is
as
Germanus
an
holy
patriarke
of
Constantinople
declareth
,
a
description
of
the
stoutenes
of
holy
men
,
who
resisted
synne
vnto
deathe
.
It
is
a
representation
of
holy
vertue
,
and
dispensation
of
grace
,
geuen
vnto
them
.
It
is
an
admonition
and
instruction
to
glorifie
God
,
whome
they
serued
in
this
life
.
And
this
hath
nothing
that
resembleth
the
nature
of
the
Iewes
idols
,
or
gentills
counterfeites
,
as
is
declared
before
.
We
Christen
men
call
not
ower
images
Gods
,
we
geue
them
no
diuine
honour
,
we
thinck
no
power
,
nor
heauenly
thing
to
consist
in
them
.
We
haue
no
hope
,
nor
affiance
of
helpe
and
succour
from
them
,
as
the
Iewes
had
of
their
golden
Calfe
,
and
gentills
of
the
Counterfeictes
of
Iuppiter
,
Mars
,
Apollo
,
Venus
,
and
such
like
.
Our
trust
is
in
God
,
and
hope
in
the
mightines
of
his
power
,
who
made
both
heauen
and
earth
.
Psal.
95.
Him
we
acknowledg
to
be
our
lord
and
God
,
and
none
but
him
.
Omnes
dii
gentium
,
daemonia
,
Al
the
Gods
of
the
gentils
are
diuels
.
Wherfore
to
al
that
thinke
other
wise
of
the
catholikes
and
take
their
images
to
be
Idolls
,
we
will
cry
Anathema
,
with
the
fathers
of
Nice
.
Act.
6.
Nicae
.
2.
And
to
al
that
thincke
we
worship
them
as
God
,
or
geue
honour
vnto
them
,
due
only
to
god
,
we
wil
say
with
the
good
father
Epiphanius
,
O
insanientem
linguam
.
O
mad
and
raging
tonge
,
edged
like
a
sharpe
sworde
full
of
poyson
.
It
is
but
a
fable
of
the
gentils
,
and
inuention
of
the
diuel
,
and
worke
of
Sathan
.
No
Christen
man
geueth
Latriam
,
Acto
.
6.
Nicae
.
2.
diuine
honour
and
seruice
to
any
creature
on
earth
.
Latria
nostra
est
in
spiritu
&
veritate
.
Our
honour
and
seruice
dewe
vnto
God
,
is
in
spirite
,
and
truth
.
What
adoration
and
worship
is
geuen
to
images
Genes.
23.
Genes.
33.
Genes.
42.43
.
Exod.
18
2.
Reg
ca.
vlti
.
The
adoration
,
worship
and
honour
,
that
we
geue
vnto
images
is
but
aulia
,
that
is
a
seruice
,
which
one
creature
oweth
vnto
an
other
,
and
is
expressed
by
doing
reuerence
and
honour
vnto
a
man
,
or
some
other
earthly
thinge
,
either
by
putting
of
the
cappe
,
bowinge
the
knee
,
humbling
the
bodie
,
kissing
the
hand
,
or
such
like
.
In
this
sort
Abraham
adored
the
people
of
Heth
,
Iacob
adored
his
brother
Esawe
,
Iosephs
brothers
adored
him
,
lying
flat
on
the
grounde
.
Moyses
adored
Iethro
his
father
in
lawe
.
Areuma
Iebu
seus
adored
Dauid
with
his
face
flatt
vpon
the
grounde
,
Iacob
adored
the
toppe
of
Iosephs
rod
.
And
after
like
sorte
doe
we
Christen
men
,
reuerence
,
honour
,
and
woorship
one
other
.
When
we
meete
together
we
put
of
the
cap
,
we
bowe
the
knee
,
we
humble
the
bodie
,
we
offer
to
kisse
the
hand
.
In
like
manner
when
we
receaue
the
kinges
letters
,
we
put
of
our
capps
.
When
we
come
into
the
chamber
of
presence
,
and
see
the
cloth
of
estate
,
we
shewe
a
kinde
of
reuerence
and
honour
vnto
it
,
not
respecting
the
paꝑ
and
waxe
,
nor
silken
clothe
,
or
golden
chaire
,
but
the
prince
that
wrote
it
,
and
kinge
that
sate
vnder
that
cloth
of
estate
.
Right
so
when
we
see
the
image
of
Christe
,
or
any
Sayncte
,
we
put
of
our
cappes
,
Haeb.
11.
we
make
courtesy
,
we
bowe
,
Why
we
bowe
to
the
crosse
and
image
of
Christ
we
cappe
,
we
kneele
,
and
shewe
such
external
reuerence
,
and
honour
,
not
because
it
is
made
of
siluer
and
gold
,
or
curiouslye
wroughte
,
or
sette
with
pearle
,
or
fynely
paynted
,
but
because
it
representeth
vnto
me
Christ
and
his
passion
,
his
sainctes
and
theyr
patience
,
constancy
and
martirdome
.
And
yf
it
be
idolatrie
for
me
or
any
Christian
man
,
to
do
this
,
them
it
is
idolatrie
to
reuerence
my
princes
image
,
to
vaile
my
bonnet
when
I
receaue
her
lettre
,
to
shewe
reuerence
when
I
come
in
sighte
of
her
clothe
of
estate
.
For
both
haue
one
respecte
.
The
one
to
the
first
Sampler
represented
by
the
image
,
the
other
to
the
prince
that
occupieth
that
seate
,
and
gaue
out
that
seale
.
And
yf
heretikes
do
not
vnderstand
this
to
be
the
doctrine
of
the
Catholike
churche
,
they
shewe
them selues
very
ignoraunte
and
vnskilfull
in
the
Councells
.
For
the
fathers
haue
approued
it
.
And
of
many
to
recite
a
fewe
,
Images
made
in
remembrance
of
Saincts
.
Stephanus
B.
Bostro
writeth
thus
.
God
hath
cast
away
and
condemned
the
idolatrie
of
the
Gentills
,
because
they
were
counterfeictes
of
of
diuells
,
we
make
images
in
remembraunce
of
Saynctes
.
Of
whom
yow
saye
?
Forsoth
of
Abraham
,
Moyses
,
Elias
,
Esay
,
Zacharie
,
and
other
prophets
,
Apostles
,
and
holy
Martirs
,
who
were
persequuted
for
christes
sake
,
that
euery
man
that
beholdeth
them
in
the
image
may
remembre
them
,
and
glorifie
God
,
who
honoured
them
.
For
honour
and
worship
is
sitting
for
them
,
for
their
righteousnes
,
that
euery
one
,
who
seeth
them
,
may
be
drawne
to
an
imitation
,
of
their
good
workes
.
But
what
honour
of
adoration
is
this
?
Images
paincted
and
worshipped
.
Lib.
5.
Apolo
pro
Christia
.
cont
Iudeos
habet
.
act.
4
Nicae
.
2.
Ezech.
40
&
41.
3.
Reg.
6.
&
7.
verely
no
other
than
suche
as
we
vse
,
amongest
our selues
,
saluting
one
an
other
for
honour
and
loue
.
And
a
litle
after
,
reasonning
the
matter
he
concludeth
and
sayeth
.
By
this
it
is
very
manifest
,
that
the
images
of
saintes
who
are
the
seruantes
of
God
,
are
payncted
,
worshipped
and
adored
.
Leontins
bisshop
of
Neapolis
in
Cypres
,
prouing
out
of
the
old
Testament
,
that
God
commaunded
images
to
be
made
,
as
the
Cherubins
,
which
were
images
of
Angells
,
Lyons
oxen
,
palme
trees
,
men
,
and
such
like
,
sayeth
vnto
the
Iewe
:
Yf
thou
dost
reproue
me
for
images
,
reproue
God
him selfe
,
who
commaunded
these
to
be
made
,
in
remembrance
of
those
thinges
which
we
haue
.
And
when
the
Iewe
replied
and
said
.
The
similitudes
or
images
were
not
adored
as
God
,
The
Christian
awnswered
.
Yow
say
well
,
for
with
vs
the
images
,
figures
,
and
pictures
of
Saynctes
are
not
worshipped
as
Gods.
For
if
they
worshipped
Gods
in
the
wood
of
the
images
,
they
would
not
burne
the
image
,
when
the
forme
,
and
printe
of
it
were
gone
.
For
my
parte
(
saietn
he
)
as
twoe
pieces
of
wood
hauing
the
figure
of
the
crosse
are
ioyned
together
,
I
adore
the
figure
for
christes
sake
:
The
figure
of
the
crosse
worshipped
for
Christes
sake
,
and
not
the
wood
nor
metal
when
those
pieces
are
separated
,
I
cast
them
away
and
burne
them
.
And
as
he
that
receaueth
a
commission
or
placket
from
the
Emperour
,
by
kissing
the
seale
worshippeth
not
the
waxe
,
letters
,
or
lead
,
but
geueth
that
honour
and
reuerence
to
the
Emperour
:
So
we
that
are
children
of
christen
men
,
adoring
the
figure
of
the
crosse
,
do
not
not
adore
the
nature
of
the
wood
,
but
we
looking
vpon
the
seale
,
ringe
,
figure
,
and
Christ
him selfe
,
salute
and
adore
him
by
this
figure
,
who
was
crucified
vpon
it
.
Thus
much
Leontins
,
and
much
more
in
the
same
sense
worthy
of
all
men
to
be
noted
and
read
.
Libr.
7.
epist.
53.
S.
Gregorie
wrting
to
Secundinus
who
desired
to
haue
the
images
of
Christ
,
S.
Peter
,
and
S.
Paule
,
sent
him
,
sayeth
:
I
knowe
,
yow
desire
not
the
image
of
our
Sauiour
for
that
intent
,
that
you
will
woorship
it
as
a
God
,
but
that
by
remembraunce
of
it
,
yow
may
be
feruent
in
the
loue
of
God
.
And
we
do
not
fall
downe
before
it
,
as
before
God
,
but
we
adore
him
,
whome
by
the
image
we
remember
either
borne
,
either
to
haue
suffred
,
or
sitting
in
his
throne
.
Lib.
4
ca.
12.
de
orthod
fide
.
Damascene
sayeth
,
we
adore
the
figure
of
the
pretiouse
and
lyuely
crosse
,
albeit
it
be
made
of
an
other
matter
,
not
worshipping
the
matter
(
for
God
forbid
that
)
.
But
the
figure
,
as
the
signe
of
Christ
.
To
be
shorte
,
to
declare
the
doctrine
of
the
churche
in
this
poynte
,
Gratian
,
(
whome
yow
so
much
spite
and
malice
)
reciteth
this
Canon
out
of
the
syxt
Synode
.
The
Christians
call
not
the
reuerend
images
Gods
,
De
consec
.
dist.
3.
cap.
venerabiles
.
The
sixth
Synode
.
The
7
general
councel
.
Actio
.
7.
Images
commaunded
to
be
set
in
churches
.
nor
serue
them
as
God
,
nor
put
hope
of
saluation
in
them
,
nor
looke
for
the
iudgement
that
is
to
come
of
them
,
but
they
worship
and
adore
them
,
for
the
memory
and
reuerence
of
the
originals
and
first
samplers
,
but
they
serue
them
not
with
diuine
honour
,
nor
any
other
creature
.
The
seauenth
geneall
councell
sayeth
.
We
conclude
that
images
be
had
and
set
vp
in
churches
&c.
that
by
this
beholding
and
seing
of
images
,
all
that
looke
vpon
them
may
come
to
the
memory
,
remembraunce
,
and
desire
of
the
first
samplers
,
and
geue
vnto
them
a
gentle
salutation
and
courtiouse
kinde
of
adoration
,
not
adoration
dewe
vnto
God
,
according
to
our
faithe
,
but
such
as
we
geue
to
the
figure
of
the
reuerend
and
lyuely
crosse
,
and
Ghospells
of
Christ
&c.
for
the
honour
of
the
image
redoundeth
to
the
first
sampler
,
and
he
that
adoreth
an
image
,
adoreth
the
thing
described
in
the
image
.
Wherfore
seing
it
is
so
?
what
honestie
is
in
this
man
,
that
bringeth
the
places
of
scriptures
and
fathers
,
that
speake
against
the
idolls
which
the
seduced
Iewes
and
Gentills
worshipped
and
adored
as
Gods
,
and
toke
for
Gods
,
against
the
images
of
the
Christians
which
we
professe
to
be
no
Gods
,
nor
of
any
diuine
and
heauenvly
power
?
Yea
what
Christian
charitie
is
in
his
hearte
that
ceaseth
not
to
vpbraie
vs
with
grosse
idolatrie
that
are
redemed
with
the
death
of
Christ
,
and
brought
out
of
thraldome
of
the
diuell
,
and
such
abhomination
,
as
the
gentills
vse
,
by
his
passion
,
and
haue
learned
to
adore
him
in
spirite
and
truth
,
and
defye
all
idolls
,
and
accursed
idolatours
?
The
diuel
him
selfe
could
say
no
more
.
But
let
it
be
their
Euangelicall
charitie
,
what
reason
is
there
in
this
saying
?
Fol.
15.
b
Calf
.
An
image
can
not
be
made
of
Christ
except
it
be
a
lying
image
:
for
Christ
is
god
and
man.
And
since
of
the
Godhead
which
is
the
most
excellent
part
,
no
image
can
be
made
,
it
is
falsely
called
the
image
of
Christ
:
and
they
that
do
any
honour
vnto
it
,
are
mere
Idolatours
,
making
Christe
therby
inferiour
to
his
father
,
cleauing
only
to
his
humanitie
,
wheras
we
should
so
honour
the
sonne
as
they
honour
the
father
?
Ioan.
5.
Mart.
Would
any
be
sides
a
scourer
of
old
errours
,
and
reuyuer
of
canckred
heresies
haue
made
the
like
?
This
was
one
of
the
greatest
reasons
,
that
the
image
breakers
made
in
their
conuenticle
and
conspiracy
of
Constantinople
.
And
seing
M.
Calf
.
boroweth
it
of
them
,
I
might
condemne
him
as
an
heretike
with
them
.
But
that
the
worlde
may
see
,
what
foolish
fansies
they
haue
that
impugne
images
,
Actio
6
Nicae
.
2.
The
heretickes
obiections
I
will
lay
forthe
the
answers
that
Epiphanius
made
for
whole
councell
of
Nice
to
like
obiections
,
and
then
frame
one
to
this
.
The
heretikes
obiected
this
in
effecte
as
M.
Calf
.
doth
,
and
said
:
Christe
is
God
and
man
:
Therfore
yf
you
make
an
image
of
Christe
,
it
must
be
an
image
of
God
and
man.
And
yf
that
be
true
,
then
must
either
his
deitie
be
circumscribed
,
or
his
vnitie
be
confounded
.
Epiphanius
answered
.
This
worde
Christe
doth
signifie
the
deitie
and
humanitie
(
that
is
)
both
the
perfecte
natures
of
Christ
.
Epiphanius
answer
.
According
to
that
nature
in
which
he
was
seene
,
Christen
men
haue
learned
to
paincte
his
image
,
and
not
according
to
that
nature
in
which
he
was
inuisible
:
for
that
can
not
be
described
.
For
we
haue
heard
out
of
the
Gospell
,
that
no
man
euer
sawe
God
.
Ioan
1.
1.
Ioan.
4.
Therfore
when
Christ
is
paincted
in
his
humaine
nature
,
as
the
truth
of
the
thing
sheweth
,
Christen
men
professe
and
acknowledge
that
they
shape
the
image
that
they
see
,
to
the
first
sampler
according
to
the
name
,
and
not
according
to
essence
,
or
substance
,
The
image
of
Christ
paincted
as
he
was
man
.
that
is
(
to
make
it
playner
)
they
professe
to
payncte
Christ
,
as
man
only
,
and
not
as
God
and
man
.
These
lighte
losells
teache
that
there
is
no
difference
betwene
the
image
,
and
the
first
sampler
,
that
is
betwene
the
bare
image
,
and
the
thing
represented
by
the
image
,
et
in
diuersis
substantijs
idētitatē
substantiae
indicant
and
in
diuerse
substances
,
shewe
an
idenditie
of
substance
.
Agayne
he
sayeth
:
No
man
is
so
madde
that
saying
the
humaine
nature
may
be
circumscribed
goethe
about
by
that
,
to
circumscribe
the
nature
which
can
by
no
meanes
be
circumscribed
.
Christ
as
he
was
man
,
was
in
Iury
,
and
Galile
.
As
he
was
God
,
he
is
in
euery
place
,
and
contynueth
,
not
able
by
any
meanes
to
be
circumscribed
.
Yf
when
he
lay
wrapte
in
swadeling
clothes
in
the
manger
,
his
diuinitie
was
enwrapped
by
the
nature
of
his
humanitie
,
then
shall
his
diuinitie
,
that
is
vncircumscriptible
,
be
circumscribed
in
a
coloured
image
,
but
yf
his
diuinitie
was
not
enwrapped
there
,
in
the
clothes
,
nor
can
his
diuinitie
be
circumscribed
here
in
the
image
.
I
would
they
would
acknowledg
and
call
to
rememaraunce
that
saying
of
holy
S.
Dionyse
,
in
his
Hierarcihe
.
Where
he
saieth
:
S.
Dyonise
.
Non
est
exacta
similitudo
causatis
&
causis
,
habent
enim
causata
causarum
contingentes
imagines
.
Ipsae
vero
causae
secundum
proprij
principij
rationem
exemptae
sunt
&
supereminent
.
There
is
no
exacte
or
perfect
likenesse
betwene
thinges
that
are
caused
,
and
the
causes
them selues
.
For
the
thinges
caused
haue
the
accident
images
or
likenesse
of
the
causes
.
The
causes
them selues
,
are
exempte
and
doe
ouerpasse
all
,
according
to
the
nature
of
their
owne
first
beginning
.
And
by
this
we
may
see
,
that
Christ
being
God
and
man
,
may
be
payncted
,
as
man
,
albeit
he
can
not
be
payncted
as
God
,
because
euery
image
is
made
to
the
imitation
of
the
name
,
and
not
according
to
the
nature
and
substance
of
the
represented
.
Another
obiection
of
theirs
with
which
M.
Calfhill
also
chardgeth
the
catholiques
was
this
:
To
make
an
image
af
Christe
in
his
humaine
nature
,
as
he
walked
here
in
earthe
etc.
is
wicked
and
sauoring
of
the
heresie
of
Nestorius
.
Answer
To
this
Epiphanius
answered
:
The
Christians
knowing
Christ
to
be
God
,
paynte
him
as
he
was
made
man
,
and
besides
reiecte
and
cast
from
them
all
idle
fansies
.
And
receauing
playnly
,
and
simply
,
all
thinges
that
are
delyuered
of
the
church
,
and
beholding
pictures
or
images
,
they
conceaue
nothing
in
their
minde
,
but
that
which
is
signified
by
them
.
For
when
they
behold
in
the
picture
that
the
virgin
hath
brought
forthe
a
sonne
,
The
meditations
of
true
Christians
when
they
see
the
image
of
Christ
.
and
the
angell
and
sheapeardes
standing
by
,
they
thincke
with
them selues
,
that
God
is
made
man
,
and
borne
for
our
saluation
.
And
that
they
acknowledg
saying
:
He
that
is
without
fleshe
,
is
nowe
incarnate
and
borne
in
fleshe
,
he
that
is
vnable
to
be
touched
,
is
nowe
touched
and
felt
.
And
so
they
acknowledge
and
confesse
him
to
be
one
,
perfecte
in
his
humanitie
and
deitie
.
As
for
Nestorius
,
Nestorius
heresie
.
he
made
two
sonnes
,
vnum
verbum
patris
,
alterum
Filium
virginis
.
One
the
worde
of
the
father
,
an
other
the
sonne
of
the
virgin
.
But
true
Christians
confesse
Christ
their
lorde
,
They
do
wel
that
pay
act
the
image
of
Christ
.
and
God
,
to
be
but
one
sonne
.
And
when
they
paynte
his
image
as
he
was
incarnate
and
made
man
,
they
are
knownen
to
doe
very
well
and
godly
.
For
God
the
sonne
bing
made
man
,
was
conuersant
with
vs
in
fleeshe
.
The
deitie
is
not
considered
payncted
:
for
no
man
euer
sawe
God
.
For
he
can
not
be
paincted
,
sene
,
or
comprised
,
but
only
his
humanitie
.
For
we
knowe
Christe
to
be
of
twoe
natures
,
and
in
twoe
natures
,
that
is
of
humaine
and
diuine
,
ioyntly
without
diuision
.
One
of
them
is
vnable
to
be
payncted
,
the
other
able
to
be
payncted
,
is
considered
in
one
Christe
.
In
what
an
image
must
be
like
the
first
sampler
.
The
soule
of
a
man
not
of
any
sought
in
his
image
And
the
image
is
not
like
the
first
sampler
according
to
his
substance
,
but
only
in
respecte
of
name
and
disposition
of
lyneaments
expressed
by
the
partes
of
the
bodie
.
For
when
a
paynter
,
paynteth
the
image
of
a
man
,
no
man
requireth
or
seeketh
the
soule
in
the
image
.
And
verily
the
difference
of
the
soule
of
man
,
and
the
diuine
nature
is
seuered
.
The
diuine
nature
is
vncreated
,
and
without
all
tyme
.
The
soule
of
man
is
created
,
made
in
tyme
,
and
framed
by
the
diuine
nature
.
Furder
:
No
man
that
is
wyse
,
seing
the
image
of
man
,
euer
thought
that
the
man
was
seuered
from
his
soule
by
the
paincter
.
For
the
image
is
not
only
depriued
of
the
soule
,
but
of
the
substance
of
the
bodie
,
as
fleeshe
,
musculles
,
synowes
,
bones
,
bloud
,
fleame
,
choler
,
and
humours
,
the
mixture
wherof
can
not
be
sene
in
the
image
.
For
yf
it
could
be
sene
in
the
image
,
we
would
call
it
a
man
,
and
not
an
image
.
As
for
the
deniyng
or
confounding
of
bothe
natures
,
by
paynting
Christ
as
man
,
he
sayeth
thus
in
effecte
.
The
talke
which
they
haue
of
denying
and
consounding
the
diuine
and
humayne
nature
,
hath
no
truth
.
For
the
image
is
one
thing
,
and
the
proportion
and
originall
another
.
What
is
to
be
loked
for
in
an
image
.
Nor
any
man
that
wise
is
,
will
seeke
the
properties
of
the
originall
in
the
image
.
For
true
reason
seeketh
nothing
ells
in
an
image
,
but
a
communitie
of
the
name
,
whose
image
it
is
.
It
knoweth
not
the
substance
of
the
original
.
Thus
much
Epiphanius
.
Nowe
to
come
to
M.
Calfhills
reason
.
We
deny
his
principle
,
and
require
him
to
proue
,
according
to
his
promisse
,
by
scripture
,
councell
,
and
auncient
father
,
that
because
Christ
is
both
God
and
man
,
Fol.
1●
.
b
an
image
can
not
be
made
of
him
,
except
it
be
a
lying
image
.
For
Christ
may
be
payncted
in
the
forme
and
shape
of
a
man
,
as
he
walked
here
in
earth
,
and
died
on
the
crosse
,
albeit
his
godhead
which
is
the
most
excellent
part
,
can
not
be
comprised
in
any
image
.
Neither
are
they
lyers
,
that
call
any
such
picture
the
image
of
Christe
,
Fol
15.
b
They
are
not
liere
nor
idolaters
that
call
the
image
made
to
represent
christ
,
the
image
of
Christ
.
neither
they
mere
idolaters
that
woorship
it
.
For
it
is
not
necessarie
in
an
image
,
that
there
be
an
exacte
similitude
in
all
proportions
.
Nor
it
is
required
,
that
the
image
be
like
the
originall
and
first
sampler
,
according
to
the
substance
,
but
only
in
respecte
of
name
and
disposition
of
the
partes
of
the
bodie
.
Wherfor
yf
Christe
be
payncted
in
the
habite
of
man
,
either
as
he
waulked
here
on
earth
,
or
as
he
died
on
the
crosse
,
or
as
be
roose
from
the
dead
and
ascended
to
heauen
,
it
may
welbe
said
this
is
the
image
of
Christe
,
although
the
true
forme
and
proportion
of
his
body
be
not
knowne
to
vs.
As
for
his
sentence
adiudging
them
mere
idolaters
,
that
honour
that
image
,
it
is
but
rashe
,
foolish
,
and
ignorant
,
and
argueth
that
he
knoweth
not
,
who
be
idolaters
.
Who
are
idolaters
.
Lib.
10.
ca.
6.
de
Trin.
Therfore
for
his
furder
instruction
,
I
will
tell
him
.
S.
Augustine
sayeth
:
Idololatrae
dicuntur
qui
simulachris
eam
seruitutem
exhibent
quae
debetur
Deo.
They
are
called
idolaters
,
who
geue
that
seruice
to
false
images
which
is
dewe
to
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
seruice
dewe
to
God
(
called
of
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
consisteth
principallie
in
thre
thinges
,
to
wit
,
in
acknowledging
him
to
be
lorde
of
all
lordes
,
maker
and
creatour
of
all
thinges
,
and
geuer
of
all
goodnesse
to
man
.
Next
in
louing
him
with
all
our
heartes
with
all
our
soules
,
and
with
al
our
power
.
Then
in
offering
vnto
him
sacrifice
of
prayer
,
thanckes
geuing
,
and
the
pretious
bodie
,
and
bloud
of
his
sonne
,
Iesus
Christ
.
This
honour
and
seruice
was
neuer
geuen
by
Christen
man
to
images
.
The
honour
and
worship
which
the
churche
alloweth
to
images
,
is
no
other
,
but
a
reuerent
putting
of
the
cap
,
bowing
,
kneeling
,
kissing
,
or
such
like
,
which
,
seing
it
hath
bene
done
,
and
may
be
done
to
creatures
,
we
are
no
more
idolaters
,
for
vsing
the
like
to
any
image
,
than
you
are
for
kneeling
to
the
prince
,
for
putting
of
yower
cap
to
the
cloth
of
estate
,
for
kissing
the
Quenes
seale
,
or
bowing
to
yower
frend
when
you
meete
him
.
Fol
15.
b
Fol.
16.
a
A
sclaūderaus
cauil
Christ
not
made
inferiour
to
his
father
by
any
Paynting
of
images
Where
he
sayeth
:
that
we
by
making
an
image
of
Christe
,
make
him
inferiour
to
his
father
,
and
cleaue
only
to
his
humanitie
,
it
is
but
a
mere
sclanderouse
cauill
.
For
the
making
of
an
image
,
is
the
worke
of
mans
hand
,
and
by
such
worke
Christ
can
not
be
made
inferiour
to
his
father
.
When
Christ
walked
here
on
earth
,
the
disciples
honoured
him
,
and
wayted
vpon
him
,
and
serued
him
as
man
,
his
mother
attended
vpon
him
,
the
Maries
and
other
holy
woemen
followed
him
as
man
.
Mathaeus
and
Zachaeus
receaued
him
into
their
houses
as
man
:
and
because
they
did
serue
him
,
honour
him
,
and
followe
him
as
man
,
did
they
therfore
deny
him
to
be
God
?
and
make
him
inferiour
to
the
father
,
or
cleaue
only
to
his
humanitie
?
No
sir
:
In
like
manner
when
we
payncte
him
as
man
,
engraue
his
image
as
man
,
or
portraicte
him
vpon
the
crosse
crucified
as
man
,
doe
we
deny
him
to
be
God
,
or
make
him
inferiour
,
to
the
father
or
cleaue
only
to
his
humanitie
?
What
extreame
folly
is
in
this
follishe
fantasie
?
A
question
to
M.
Calf
.
Let
me
aske
M.
Calf
.
this
question
.
When
you
made
and
penned
yower
last
sermon
,
did
you
write
the
name
of
Christe
in
it
or
no
?
Yf
you
did
,
you
did
it
in
paper
and
yncke
,
and
because
paper
and
yncke
can
not
conteyne
the
power
of
God
,
Whether
he
that
writeth
the
name
of
Iesus
in
ynck
paper
maketh
hym
inferiour
to
his
father
.
nor
diuinitie
of
Christe
,
did
you
deny
Christ
to
be
God
,
or
make
him
inferiour
to
his
father
,
and
cleaue
only
to
his
humanitie
?
Answer
M.
Calf
.
And
yf
you
by
writing
his
name
in
yncke
and
paper
,
do
not
deny
him
to
be
God
,
nor
make
him
inferiour
to
his
father
,
no
cleaue
only
to
his
humanitie
,
no
more
doe
we
by
making
his
image
in
colours
,
or
in
any
kinde
of
metal
.
But
as
you
by
writing
his
name
in
yncke
,
and
paper
,
doe
by
reading
or
pronouncing
of
it
transmitte
him
by
the
eare
into
the
minde
,
and
there
conceaue
him
to
be
bothe
God
ad
man
:
Euen
so
we
by
payncting
him
as
man
,
doe
by
the
eie
transmitte
him
into
the
hearte
,
and
there
adore
and
worship
hym
as
God
,
and
man
,
of
equal
substance
with
the
father
,
and
neuer
separate
his
diuine
and
humaine
nature
.
But
put
case
in
paynting
Christ
as
man
,
we
did
make
hym
inferiour
to
the
father
?
Are
we
therefor
idolaters
M.
Calf
?
Did
not
Christ
say
,
Pater
maior
me
est
?
My
father
is
greter
than
I
am
?
Doth
not
the
Catholique
church
sing
in
the
crede
made
by
Athanasius
,
Ioan.
14.
Minor
patre
secundum
humanitatem
?
In
Symbolo
Athanasij
.
Christ
is
lesser
than
the
father
according
to
his
humanitie
?
And
if
Christ
be
inferiour
to
his
father
as
he
was
man
,
is
it
not
lawfull
for
vs
to
thincke
so
of
him
?
And
if
it
be
lawfull
to
thincke
so
of
him
,
is
it
not
laufull
to
paynte
him
so
,
and
set
hym
foorth
in
a
picture
as
man
and
yet
committe
no
idolatrie
?
Answer
directly
sir
.
Vnlesse
you
quitte
your self
the
better
,
either
yow
must
recant
with
greate
shame
,
or
denie
the
gospel
of
Christ
,
and
doctrine
of
the
church
with
impudent
arrogancie
.
For
they
manifestly
teache
that
Christ
according
to
his
humanitie
is
inferiour
to
his
father
.
And
that
being
true
,
it
is
no
idolatrie
nor
to
thincke
hym
nor
make
hym
in
that
sense
inferiour
to
his
father
.
Thus
for
that
obiection
,
wherin
yf
I
haue
bene
somewhat
longe
,
pardon
me
(
gentle
reader
)
.
It
is
all
to
make
the
matter
playne
to
thy
capacitie
.
Yf
I
had
to
doe
with
M.
Calf
.
alone
in
the
schooles
,
I
would
haue
denied
his
argument
,
and
required
his
ministershippe
to
haue
made
these
consequents
good
.
Christ
is
God
,
and
man
,
ergo
there
can
be
no
image
made
of
hym
as
man.
There
can
be
no
image
of
the
godhead
,
ergo
there
can
be
true
image
of
Christ
,
as
man
,
ergo
they
that
honour
it
,
are
mere
idolatours
,
making
Christe
therby
inferiour
to
his
father
,
and
cleauing
only
to
his
humanitie
.
And
when
he
had
iustified
them
by
scripture
,
councell
,
or
auncient
father
,
or
any
good
reason
,
I
would
haue
geuen
him
the
victorie
,
and
so
will
I
yet
,
vnlesse
I
conuince
and
impugne
his
reason
with
better
.
In
the
meane
tyme
we
will
beleaue
the
ordinaunces
of
the
Catholique
church
,
and
boldly
affirme
that
as
man
consisting
of
body
and
soule
,
An
image
of
man
may
be
paynted
although
the
soule
can
not
be
expressed
.
Fol.
16.
a
may
be
payncted
,
albeit
the
soule
which
is
the
chifest
part
can
by
no
arte
be
expressed
:
Euen
so
our
Sauiour
Christ
may
be
paynted
,
engraued
,
and
represented
by
an
image
in
the
forme
and
shape
of
man
,
albeit
the
diuinitie
which
is
the
cheifest
parte
be
vncircumscriptible
,
indiuisible
,
incomprehensible
and
vnable
by
any
meanes
to
be
expressed
.
But
the
reason
is
nothing
like
,
quoth
M.
Calf
.
For
the
soule
may
be
seuered
from
the
bodye
as
daily
by
death
we
see
by
experience
.
Nor
is
it
impietie
to
thincke
vpon
,
or
behold
the
shape
of
a
man
without
a
soule
,
but
the
diuinity
of
Christ
can
not
be
separated
from
his
humanitye
.
Nether
is
it
lawfull
to
imagine
an
humanitye
without
a
diuinitie
lest
we
fall
into
the
heresy
of
Nestorius
.
To
reproue
that
he
varieth
farre
from
all
good
reason
,
aske
him
first
(
good
readers
)
whether
our
sauiour
Christ
died
not
for
vs
,
as
man
,
and
whether
he
gaue
not
vp
the
ghost
,
and
lay
in
the
gaue
as
man
?
The
soule
of
Christ
seuered
from
his
bodie
at
his
death
.
and
if
he
confesse
it
,
(
as
he
must
)
yf
he
be
a
Christen
man
,
then
aske
him
whether
the
soule
of
Christ
was
not
seuered
at
that
tyme
from
the
bodie
,
and
yf
he
acknowledge
it
,
then
aske
him
whether
it
be
impietie
for
vs
to
thincke
that
the
soule
of
Christ
was
seuered
from
his
body
?
Yf
he
accompte
it
none
,
then
must
he
seeke
for
a
newe
reason
to
proue
,
that
albeit
man
consisting
of
body
and
soule
may
paynted
,
yet
Christ
consisting
of
his
humane
and
diuine
nature
,
can
not
be
paynted
as
man
,
for
this
will
not
serue
.
Agayne
whereas
we
talke
of
paynting
,
aske
him
why
he
chaungeth
the
state
of
question
,
M
Calf
fleeth
from
the
question
.
and
runneth
to
thinckinge
,
and
where
we
speake
of
engrauing
,
why
doth
he
runne
to
ymagining
,
and
from
the
hande
why
doth
he
flee
to
the
heart
?
ower
controuersie
is
not
whether
the
minde
may
thincke
,
or
the
heart
imagine
the
humanitye
of
Christ
,
without
the
diuinitye
,
but
whether
the
hand
may
paynte
him
,
as
man
,
not
withstanding
it
is
not
able
to
paynt
his
diuinitie
.
And
to
this
he
sayeth
nothing
,
worthy
the
hearing
,
nor
can
yf
he
would
.
For
looke
howe
lawful
it
is
for
him
to
haue
his
wiues
image
or
counterfeicte
of
his
frende
,
in
his
house
:
So
lawfull
it
is
for
vs
,
to
haue
the
image
of
our
sauiour
Christ
in
the
shape
of
man
,
both
in
the
church
and
house
.
Nor
doe
we
Christen
men
,
Christen
men
neuer
separate
the
diuinitie
of
Christ
from
his
humanitie
.
when
we
behold
that
image
separate
in
hearte
and
thoughte
,
the
diuinitie
,
from
the
humanitie
,
nor
thincke
of
Christ
as
only
man
,
but
we
beleaue
him
,
we
acknowledg
him
,
we
confesse
him
to
be
God
and
man
,
equall
with
his
father
in
substance
,
and
euerlasting
in
diuyne
Maiestie
with
him
.
This
with
heart
we
beleaue
,
and
this
with
mouthe
we
confesse
,
and
worship
him
in
spirite
,
and
truthe
,
whome
we
knowe
to
be
represented
by
that
image
.
Nor
was
there
euer
Christen
man
,
allowed
of
the
church
,
that
thoughte
contrary
.
Wherfore
M.
Calf
.
may
seeke
other
,
whome
he
may
vpbraide
with
the
heresie
Nestorius
,
for
paynting
the
image
of
Christe
as
man.
For
that
sclaunder
can
not
light
vpon
the
Catholiques
.
His
other
twoe
reasons
that
followe
are
witlesse
.
Fol.
16
a
M.
Calfs
reasons
.
For
who
would
say
as
he
dothe
,
Christe
caried
his
fleshe
vp
vnto
heauen
with
him
,
no
more
to
be
knowne
according
to
fleshe
,
ergo
we
fleashly
creatures
do
fall
from
his
will
,
when
we
make
a
counterfeict
of
his
mortall
fleshe
,
whereas
his
is
glorified
?
Agayne
vnknowne
it
is
what
was
the
forme
and
countenaunce
of
Christ
.
Therfore
as
sone
as
an
image
of
Christ
is
painted
by
and
by
a
lye
is
made
?
I
assure
you
no
simple
logisoner
,
The
proꝑties
of
the
original
not
to
be
sought
in
an
image
.
The
properties
of
the
example
not
to
besought
in
the
image
much
lesse
a
solemne
reader
of
Poules
owght
to
vse
suche
baggage
for
very
shame
.
It
is
but
paultry
.
For
it
is
not
necessarie
(
as
I
said
before
out
of
Epiphanius
)
that
the
image
be
like
the
originall
,
and
first
sampler
in
substance
:
nor
any
man
that
wise
is
,
will
seeke
the
properties
of
the
originall
,
in
the
image
.
For
true
reason
seekethe
nothing
in
an
image
,
but
the
communitie
of
the
name
,
and
disposition
of
lyneamentes
expressed
by
the
partes
of
the
bodie
.
Yf
it
should
haue
all
the
ꝓperties
and
qualities
of
the
originall
,
then
should
it
be
no
image
,
but
the
thinge
it self
.
As
if
the
picture
which
the
payncter
draweth
,
should
haue
fleash
,
bloud
musculls
,
synowes
,
life
and
other
properties
,
and
qualities
that
rest
in
the
originall
,
we
would
no
longer
accompte
it
an
image
but
a
man.
Wherefor
we
tell
M.
Calf
.
that
in
this
case
he
is
lurdely
deceaued
,
and
that
vnlesse
he
proue
by
scriptures
,
councels
and
fathers
,
that
all
the
properties
of
Christe
and
his
blessed
fleashe
,
must
be
expressed
in
his
image
,
he
shalbe
a
lyer
for
saying
,
It
is
a
lying
image
,
and
not
the
image
of
Christ
.
Nowe
touching
his
authorities
brought
out
of
Epiphanius
,
Irenaeus
,
and
S.
Augustine
,
ye
shall
vnderstand
that
he
belyeth
Epiphanius
and
Irenaeus
,
and
falsifieth
S.
Augustine
.
For
neither
did
Epiphanius
rent
a
paynted
clothe
wherin
was
the
picture
of
Christ
or
some
saincte
,
Fol.
141.
b
as
shall
apeare
hereafter
,
in
the
5.
Article
:
Neither
did
Irenaeus
reproue
the
heretikes
called
Gnostici
,
for
that
they
caried
about
the
image
of
Christe
.
Irenaeus
writeth
thus
of
those
accursed
heretikes
.
Irenaeus
lib.
1.
c.
14.
The
Gnosticks
.
They
cal
themselues
Gnostickes
,
they
haue
also
certayne
payncted
images
,
and
certayne
made
of
other
matter
,
saying
that
it
was
the
shape
and
ꝓportion
of
Christ
made
of
Pilat
,
at
what
tyme
Iesus
was
conuersant
here
with
men
,
and
those
images
they
crowned
with
garlandes
,
and
set
them
foorthe
with
the
images
of
the
Heathen
Philosophers
(
that
is
to
say
with
the
image
of
Pythagoras
,
Plato
,
Aristotle
,
and
others
)
and
did
other
solemnities
aboute
them
as
the
Gentills
doe
.
Thus
much
Irenaeus
of
that
matter
.
And
where
is
there
in
all
this
,
any
one
woorde
which
reproueth
the
Gnosticks
,
for
that
they
caried
about
the
image
of
Christ
?
Irenaeus
doth
but
only
declare
the
facte
,
and
addeth
no
wordes
of
reproufe
,
nor
can
it
be
gathered
of
his
wordes
or
any
circumstances
that
he
reproued
them
for
that
.
The
cause
why
he
reproued
them
,
What
Irenaeus
reproued
in
those
heretiks
.
was
because
they
placed
the
image
of
Christ
with
the
image
of
Pithagoras
,
Plato
,
Aristotle
and
other
heathen
Philosophers
,
and
vsed
such
solemnities
and
obseruations
aboute
them
as
the
Gentills
did
.
And
this
was
the
thinge
that
Irenaeus
reproued
,
and
not
the
hauing
and
carying
aboute
the
image
of
Christe
.
S.
August
.
falsified
.
Where
he
sayeth
,
that
S.
Augustine
alloweth
M.
Varro
,
affirming
that
relligion
is
most
pure
without
images
,
and
citeth
for
his
credit
in
the
margent
,
De
ciuitate
Dei
lib.
4.
cap.
3
,
Ye
shall
vnderstand
that
in
all
that
chapiter
S.
Augustine
doth
no
so
much
as
mention
M.
Varro
.
That
which
he
meaneth
is
in
the
31.
chapiter
of
the
saide
booke
.
There
he
talketh
of
M.
Varro
,
and
commendeth
him
for
a
wise
man
,
but
these
very
wordes
,
that
religion
is
most
pure
without
images
,
Wordes
attributed
to
S.
Augustine
not
sounde
in
hym
.
are
not
to
be
founde
in
the
whole
chapiter
:
he
sayeth
:
The
Romaines
contynued
more
then
an
hundred
and
seuentie
yeares
,
s●ne
simulachro
,
without
an
idoll
,
without
a
false
and
fayned
images
and
yf
that
had
contynued
,
he
sayeth
:
Castius
dij
obserua●●●
.
The
Gods
had
been
better
honoured
.
Agayne
he
thought
,
castius
obseruari
sine
simulachris
religionem
,
that
religion
would
haue
bene
more
reuerently
and
better
obserued
without
idolls
,
or
fayned
images
.
That
is
to
say
,
he
thought
that
yf
they
had
had
no
idolls
,
nor
false
images
of
Gods
,
they
would
haue
thought
better
of
God
,
and
not
haue
beleaued
their
idolls
,
their
stockes
,
and
stones
to
haue
ben
Gods.
But
what
is
this
to
that
which
M.
Calf
.
maketh
S.
Augustine
father
vpon
M.
Varro
,
that
religion
is
most
pure
without
images
?
Can
the
hauing
of
images
make
religion
worse
,
and
the
not
hauing
of
them
make
it
better
?
That
were
worthy
the
learning
of
so
fyne
a
fansier
.
Wise
men
thincke
that
religion
,
which
(
as
S.
Augustine
sayeth
)
is
cultus
diuinitati
,
Religion
.
Lib.
10.
ca.
1.
de
ciuit
.
Dei.
vel
deitati
debitus
,
a
worship
dewe
vnto
the
diuinitie
,
or
godhead
,
contynueth
alwayes
one
,
and
as
the
logisioners
say
,
non
suscipit
magis
&
minus
,
is
no
more
a
worship
this
day
,
then
it
was
yesterday
,
no
more
purer
this
day
,
then
it
was
yesterday
.
And
whether
we
haue
images
,
or
no
images
,
religion
shalbe
most
pure
alwayes
.
All
that
M.
Varro
sayde
,
and
S.
Augustine
reported
in
the
forsaide
place
is
,
The
effect
of
M
varro
his
saying
.
that
yf
the
Romaines
had
had
no
idolls
nor
fayned
images
,
men
would
haue
thought
better
of
God
,
and
haue
serued
him
better
,
men
would
haue
kept
religion
better
.
Men
that
knewe
not
God
,
nor
could
lifte
vp
their
eies
to
heauen
,
and
conceaue
that
there
was
a
God
,
would
haue
quickly
learned
that
there
had
bene
a
God
,
yf
they
had
had
no
earthly
idolls
,
which
they
might
haue
honoured
,
and
worshipped
as
God
.
But
what
is
this
to
vs
,
that
knowe
God
,
worship
God
,
and
are
deliuered
from
such
ignorance
,
superstition
,
and
idolatrie
by
our
sauiour
Christe
throughe
the
great
mercy
of
God
?
howe
dare
you
crake
M.
Calfhil
that
our
religion
is
corrupted
with
them
which
we
vse
not
?
The
Christians
when
the
Iewes
would
not
geue
them
the
body
of
S.
Polycarpe
,
thinking
they
would
forsake
Christ
and
worship
him
,
said
:
Euseb.
lib.
4.
cap.
15.
The
miserable
wretches
knowe
not
,
that
we
can
not
forsake
Christ
that
suffred
death
for
the
saluation
of
the
world
,
nor
worship
any
other
,
because
we
knowe
the
true
God
that
must
be
worshipped
.
So
say
we
to
these
protestantes
that
thincke
we
committe
idolatrie
,
forsake
Christe
,
and
corrupte
his
religion
with
images
.
And
in
deede
they
shewe
them selues
very
wretches
,
that
haue
so
vyle
imaginations
of
any
Christen
man.
There
is
none
vnlesse
he
be
madde
,
but
can
tell
a
difference
betwene
a
dead
and
senselesse
thinge
,
and
that
which
hath
both
life
and
soule
.
Euery
childe
yea
euery
beast
knoweth
,
that
it
is
not
God
,
whome
they
see
,
as
M.
Calf
.
alleadgeth
out
of
S.
Augustine
:
In
Psal.
36
&
113.
which
wordes
although
in
parte
they
be
true
,
yet
are
they
not
all
S.
Augustines
wordes
,
nor
these
that
followe
,
neither
in
such
sort
as
they
be
alledged
.
Marke
and
you
shall
se
.
M.
Calf
.
putteth
them
downe
thus
.
Euery
child
,
yea
euery
beast
knoweth
that
it
is
not
God
that
they
see
.
Fol.
15.
a
Wherfore
then
doth
the
holy
Ghost
so
often
warne
vs
of
that
which
all
men
knowe
?
he
answereth
thus
.
For
when
the
images
,
are
placed
in
temples
in
honorable
sublimitie
,
and
begynne
once
to
be
worshipped
,
forth
with
breadeth
the
most
vile
affection
of
errour
.
S.
Augustine
talking
there
of
the
Gentills
idolls
,
and
declaring
,
that
the
God
which
they
worshipped
,
was
blinde
,
deafe
,
dumbe
,
immoueable
,
vnsensible
,
deade
,
and
worse
than
the
dead
,
sayeth
:
O
my
dearly
beloued
brethren
,
what
is
more
manifest
than
this
?
what
is
more
euident
?
what
childe
being
asked
,
is
not
able
to
answere
,
that
it
is
certayne
that
the
images
of
the
Gentills
haue
mouthes
,
and
will
not
speake
,
eies
and
will
not
see
,
and
the
rest
which
the
word
of
God
hathe
adioyned
?
Why
then
doth
the
holy
Ghost
so
earnestly
prouide
to
insinuate
and
inculcate
those
thinges
,
as
it
were
to
ignorants
?
as
though
they
were
not
most
open
and
well
knowne
to
men
,
but
because
he
signifieth
by
the
shape
and
proportion
of
the
membres
,
which
we
haue
bene
accustomed
naturally
to
see
in
other
,
and
see
in
our selues
.
Albeit
as
they
affirme
in
some
signe
made
cunningly
,
and
set
vp
in
an
hye
place
,
when
it
begynneth
to
be
adored
and
honoured
of
the
multitude
,
it
breadeth
the
most
filthiest
affection
of
errour
,
that
because
he
findeth
not
in
the
fayned
image
,
a
lyuely
mouing
,
he
beleueth
that
there
is
some
diuine
power
in
it
,
yet
for
all
that
being
deceaued
with
the
shape
,
and
moued
with
the
auctoritie
of
wise
masters
,
and
obedient
people
,
he
thincketh
the
image
,
that
is
like
a
lyue
bodie
,
is
not
without
some
lyuely
inhabitour
:
vpon
this
,
such
like
affection
of
men
inuiteth
wicked
diuells
to
possesse
the
Gentills
idolls
,
by
whose
manifest
deceites
resting
there
,
diuerse
manifest
errours
are
sowed
and
multiplied
.
Therfore
in
other
places
also
the
holy
scripture
doth
watche
diligently
against
these
idolls
,
nor
let
any
man
say
,
The
scripture
against
idols
.
when
these
forged
images
are
irrided
,
I
woorship
not
this
visible
thinge
that
we
see
,
but
the
power
that
lieth
secret
within
.
But
those
powers
the
scriptures
condemne
:
Quoniam
dij
gentium
,
daemonia
,
because
the
Gods
of
the
Gentills
are
diuells
.
And
a
litle
after
he
sayeth
:
They
seme
vnto
them selues
to
be
of
a
more
purer
religion
,
which
say
,
I
worship
not
the
image
,
nor
the
diuell
,
but
by
the
bodely
shape
,
I
see
the
signe
of
that
thing
which
I
must
worship
.
What
the
Gentils
vnderstode
by
their
idols
.
So
in
good
soothe
they
take
and
vnderstande
their
images
,
that
by
one
they
say
,
the
earthe
is
signified
,
wherupon
they
are
wont
to
call
the
temple
of
the
earthe
,
by
an
other
they
signifie
the
sea
,
as
by
the
image
of
Neptune
,
by
another
the
fyre
,
as
by
the
image
of
Vulcane
,
by
another
the
day
starre
,
as
by
the
image
of
Venus
,
by
another
the
sunne
,
by
another
the
moone
,
to
whose
images
they
geue
names
,
as
they
did
to
the
image
of
the
earth
.
By
another
they
signifie
this
starre
,
and
that
starre
,
this
creature
,
and
that
creature
,
for
we
are
not
able
to
expresse
all
.
Wordes
not
in
S.
Augustine
.
Thus
farre
S.
Augustine
touching
that
which
maister
Calf
.
alleageth
.
And
in
all
this
,
where
are
those
wordes
.
For
when
images
are
placed
in
temples
,
which
he
fathereth
vpon
S.
Augustine
?
They
are
not
there
,
nor
any
one
woorde
against
the
images
of
the
Christians
.
All
his
discourse
in
that
place
is
against
the
false
images
of
Neptune
,
Vulcane
,
Iuno
,
Venus
,
and
the
creatures
which
they
did
worship
as
gods
,
as
the
sunne
,
the
moone
,
the
starres
,
the
earthe
the
sea
,
and
such
like
.
Which
being
so
,
what
honesty
is
there
in
this
minister
to
falsifie
S.
Augustine
,
and
turne
that
to
the
Christians
,
which
he
spoke
of
the
Gentils
,
and
to
alleage
that
against
their
images
which
was
spoken
against
idolls
?
S.
Augustine
him selfe
,
best
interpreter
of
his
owne
wordes
,
geueth
vs
to
vnderstand
,
in
that
place
rehearsed
,
that
the
present
Psalme
which
he
handled
,
and
other
places
of
scripture
spoke
against
those
fayned
and
forged
counterfeites
of
the
Gentills
,
and
idolls
,
which
they
worshipped
.
Yet
notwithstanding
he
is
so
impudent
,
that
he
sayeth
:
Fol.
15.
a
An
impudent
lye
.
Thus
all
the
doctours
haue
thoughte
the
commaundement
to
extende
to
vs
,
and
that
ower
images
are
forbidden
by
it
.
And
of
all
the
doctours
,
in
this
place
,
he
hath
recited
,
but
thre
,
and
those
thre
make
nothing
for
him
,
as
in
parte
you
see
,
and
shall
see
furder
hereafter
.
But
to
oppose
him
a
litle
better
,
The
doctours
allowe
images
.
tell
vs
sir
,
were
not
Paulinus
,
Gregorius
,
Damascenus
,
Euthymius
,
Athanasius
,
Ambrosius
,
Isidorus
,
Hieronymus
,
Gregorius
Nissenus
,
and
S.
Basile
,
doctours
of
the
churche
?
And
haue
you
not
read
that
Paulinus
paynted
images
in
his
church
,
that
S.
Gregory
rebuked
him
that
broke
them
,
that
Damascene
made
a
booke
of
them
,
that
Athanasius
accounted
them
amongest
thinges
appartayning
to
the
church
,
and
the
adourning
and
setting
foorthe
of
our
faith
,
that
Euthymius
told
the
Emperour
,
that
our
sauiour
Christ
euer
sithens
his
incarnation
haue
ben
woorshipped
in
images
?
Haue
you
not
read
,
that
S.
Ambrose
thoughte
it
lawfull
to
worship
an
image
,
that
Hierome
had
the
crosse
in
Bethlem
,
and
licked
it
,
and
kissed
it
?
Haue
you
not
read
that
Sainct
Gregorie
liked
the
image
of
Abraham
sleying
his
sonne
Isaac
?
that
S.
Basill
counted
it
Apostolicum
,
a
commaundement
or
tradition
of
the
Apostles
to
set
vp
images
in
the
churches
?
Yf
yow
haue
,
then
can
yow
not
say
,
all
the
doctours
haue
thought
the
commaundement
to
extend
to
vs
,
and
that
our
images
are
forbidden
by
it
.
For
all
these
doctours
,
and
the
whole
Catholique
church
besides
haue
allwayes
allowed
images
,
and
neuer
thought
this
commaundement
to
inhibite
our
images
.
Yf
yow
haue
not
read
so
farre
in
the
said
fathers
,
but
haue
trusted
youer
englishe
doctours
,
youer
Magdeburgenses
,
youer
M.
Caluine
,
and
such
Apostatats
,
begynne
nowe
to
take
them
in
hand
.
And
yf
it
be
too
combrouse
or
longue
to
ouer-runne
them
all
,
then
reade
the
discourse
of
the
seuenth
generall
Councell
kept
at
Nice
:
or
if
that
be
lothesome
and
tediouse
,
reade
the
fourthe
and
fift
dialogue
of
M.
Alane
Cope
lately
sett
foorthe
,
and
this
replie
of
myne
.
There
and
here
shall
yow
see
that
it
was
neuer
inhibited
Christen
men
by
any
commaundement
of
God
,
in
the
whole
scriptures
,
to
make
images
and
worship
them
,
in
such
sotte
as
I
declared
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fol.
15.
a
Nor
thinke
M.
Calfhill
,
that
you
haue
any
aduantage
by
the
Iewes
,
to
whome
the
lawe
was
first
geuen
,
and
who
of
congruence
should
haue
the
true
sense
and
meaninge
of
it
,
because
they
had
no
images
publiquely
in
their
temples
.
M.
Calfs
running
to
the
Iewes
and
Turkes
helpeth
hym
not
.
It
furdereth
yower
cause
nothing
.
They
had
the
lawe
,
the
ꝓphetts
,
and
Christ
him self
amonges
them
:
Yet
did
not
al
their
skill
in
the
lawe
,
and
prophetts
,
and
miracles
of
Christe
,
perswade
them
that
he
was
the
Messias
that
was
the
expectation
of
the
gentills
,
and
redemer
of
the
worlde
.
They
did
not
thinck
that
he
was
king
of
the
Iewes
,
and
sauiour
of
Israell
.
They
did
not
beleaue
that
a
virgin
should
bring
foorthe
a
sonne
with
out
breache
of
her
virginitie
.
They
did
not
vnderstand
the
mysteries
of
our
faith
,
their
mindes
were
so
addicted
to
the
bare
and
literall
sense
of
the
lawe
.
What
consequution
is
this
M.
Calf
.
The
iewes
and
Turkes
haue
no
images
in
their
temple
,
ergo
Christen
men
should
haue
none
their
churches
Lykewise
the
Turkes
vntill
this
day
do
not
beleaue
that
the
Messias
is
come
.
they
beleaue
not
that
Christ
hath
died
for
the
redemption
of
many
:
They
haue
no
faith
in
his
passion
,
no
trust
in
his
resurrection
,
nor
hope
of
his
mercy
.
They
haue
no
sacrament
,
no
baptisme
,
no
supper
of
our
lorde
,
nor
gospell
,
nor
Christ
.
And
because
they
haue
none
,
shall
we
haue
none
?
what
a
sleight
of
Sathan
is
this
?
To
bring
in
more
absurdititie
,
see
howe
madlie
this
minister
reasoneth
.
The
Iewes
and
turkes
haue
no
images
in
their
temples
,
ergo
Christen
men
should
haue
none
in
their
churches
?
Yf
he
might
wynne
so
muche
of
him
,
as
to
thincke
,
that
a
sufficient
and
good
argument
,
then
would
he
haue
other
in
store
,
as
for
example
.
The
Iewes
and
Turkes
do
not
beleaue
that
the
Messias
is
come
,
ergo
the
Christians
should
not
.
The
Iewes
and
Turkes
haue
no
baptisme
,
ergo
the
Christians
should
haue
none
.
The
Iewes
and
Turkes
haue
no
Sacraments
ergo
the
Christians
should
haue
none
.
The
Iewes
keepe
not
holy
the
sundaye
,
ergo
the
Christians
should
not
.
The
Iewes
and
Turkes
haue
no
Gospell
nor
Christe
,
ergo
the
Christians
should
haue
nor
Gospell
nor
Christe
.
By
like
reason
as
M.
Calf
.
concludeth
negatiuely
,
that
we
must
haue
no
images
in
our
churches
,
because
the
Turkes
and
Iewes
had
none
in
their
temples
,
he
wil
negatyuely
conclude
al
the
other
,
and
vpon
the
graunting
of
of
the
first
infer
the
rest
,
and
so
bring
his
disciples
a
litle
and
litle
to
Atheisme
.
Wherfor
I
much
maruell
that
M.
Calf
.
would
vse
that
reason
of
the
Iewes
,
and
alleadge
that
of
the
Turkes
.
It
conuinceth
him
of
inexcusable
follye
,
and
declareth
that
he
,
and
his
fellowe
protestantes
,
in
this
poynt
resemble
the
Iewes
and
Turkes
,
as
nigh
as
can
be
.
For
as
the
Iewes
and
Turkes
detested
and
abhorred
images
,
Heretikes
resemble
the
Iewes
and
Turkes
.
so
do
they
.
As
the
Iewes
and
turkes
counted
images
to
be
idolls
,
so
do
they
.
As
the
Iewes
and
Turkes
called
the
christians
idolaters
,
for
hauing
and
worshipping
of
images
,
so
doe
they
.
As
the
Iewes
and
Turkes
thincke
it
laufull
to
put
away
their
wyues
in
case
of
fornication
,
and
marry
another
.
So
would
M.
Calf
.
and
the
protestantes
haue
it
laufull
for
them
.
The
Iewes
and
Turkes
marry
according
to
Moyses
lawe
in
the
degrees
of
affinitie
.
Melanch
.
in
locis
com
52.
So
M.
Calf
.
and
his
fellowes
thinke
it
good
that
Christians
should
marry
,
for
he
findeth
faute
with
the
order
of
the
churche
prohibiting
mariage
within
the
degrees
of
affinitie
.
The
Iewes
and
Turkes
haue
their
Canon
of
scripture
,
Melanch
.
Ibidem
.
diuerse
from
the
Christians
,
and
reiecte
diuerse
partes
of
the
old
testament
,
so
haue
M.
Calf
.
and
his
fellowes
one
diuerse
from
the
catholique
churche
,
and
reiecte
the
Machabees
,
Ecclesiast.
and
other
partes
.
The
Iewes
and
Turkes
doe
no
penaunce
,
nor
vse
any
confession
of
their
synnes
,
no
more
doth
M.
Calf
.
nor
his
.
The
Iewes
and
Turkes
detest
the
crosse
as
a
signe
of
malediction
.
M.
Calf
.
abhorreth
it
as
a
magicall
inchauntement
,
as
a
sorcerous
mace
,
and
as
a
signe
of
conquest
against
the
Christians
.
And
vnlesse
God
of
his
goodnesse
,
staye
the
rage
of
heresie
,
they
will
agre
in
the
other
poyntes
.
As
Dauid
George
beganne
,
Trinitaries
.
and
the
Trinitaries
,
Anabaptistes
,
and
such
as
circumcide
them selues
practisse
apace
in
Polonia
.
Wherfore
seing
the
commaundement
of
God
in
Exodus
,
and
other
places
of
scriptures
make
nothing
against
images
amongest
Christen
men
,
seing
the
doctours
teache
that
the
precept
of
God
doth
not
inhibite
our
images
,
but
declare
the
contrary
,
seing
the
reason
that
M.
Calf
.
boroweth
of
the
Iewes
and
Turkes
,
is
but
Iewish
and
Turkish
,
and
as
meate
to
infringe
all
the
mysteries
of
our
faith
and
redemption
,
as
to
conuince
that
there
should
be
no
images
in
churches
,
it
is
euident
that
all
his
babling
proueth
nothing
against
the
vse
of
images
.
His
other
position
that
images
doe
not
teache
,
is
a
thinge
more
boldly
auouched
,
than
wysely
proued
.
To
euery
good
Christian
,
Li.
9
epist.
9
,
ad
Sere
.
Actio
.
4
Nicae
.
2.
Oratio
.
in
laudes
Theodo
.
martir
.
Ser.
de
40.
mart
.
the
auctoritie
of
the
church
shal
be
a
sufficient
warrant
.
And
seing
S.
Gregory
calleth
them
:
Lay
mens
bookes
which
serue
the
ignorant
in
steade
of
writinges
,
And
Germanus
taketh
them
to
be
a
representation
of
the
stoutnesse
of
sainctes
,
and
an
instruction
to
teache
vs
to
glorifie
God
.
And
Gregorius
Nissenus
sayeth
:
Solet
etiam
pictura
tacens
in
pariete
loqui
,
maximeque
prodesse
.
A
still
picture
also
in
the
walle
is
wounte
to
speake
,
and
profitte
very
much
:
and
S.
Basile
termeth
them
a
still
poetrie
,
and
affirmeth
,
the
profitte
of
pictures
and
writing
to
be
one
,
and
sayeth
:
That
drawing
of
thinges
lyuely
in
a
table
hath
stirred
many
to
valiaunt
courage
,
I
trust
with
all
indifferent
men
.
S.
Gregorie
,
Germanus
,
Gregorius
Nissenus
,
and
S.
Basill
shal
more
preuayle
than
the
fansie
of
this
protestant
,
who
as
he
ranne
to
the
Iewes
and
Turkes
euen
nowe
to
proue
that
we
should
haue
no
images
in
churches
:
So
for
proufe
of
this
,
Fol.
11.
b
Amadys
.
he
fleeth
to
one
Amadys
a
gold
smithe
of
London
,
lying
in
his
bed
,
at
the
poynt
of
deathe
,
when
commonlye
mens
senses
and
wittes
fayle
them
,
to
proue
that
images
can
not
teache
.
And
because
he
tormented
with
the
agonies
and
panges
of
death
,
hauing
the
crosse
presented
vnto
him
to
put
him
in
remembraunce
of
his
maker
,
asked
what
is
the
price
of
an
ounce
,
This
wise
marchaunte
shutteth
vp
the
matter
,
as
thoughe
it
could
not
put
other
in
remembrance
of
Christe
,
and
sayeth
.
Fol.
12.
a
Such
is
the
fruicte
that
the
vnlearned
receaue
by
images
,
yea
though
they
be
of
the
best
sorte
.
But
that
you
may
better
vnderstand
the
weaknesse
of
his
reason
,
consider
his
argument
:
thus
in
effecte
,
he
sayeth
,
or
must
say
yf
he
will
proue
that
images
doe
not
teache
.
M.
Calfs
argument
that
images
do
not
teache
.
Amadys
lying
at
the
poynt
of
death
,
when
mens
witts
and
senses
commonly
faile
them
,
was
not
put
in
remembrance
of
Christe
by
the
crosse
presented
vnto
him
by
his
person
,
ergo
men
that
are
whole
,
and
in
no
such
extremitie
,
can
not
be
put
in
remembrance
by
it
.
And
yf
this
be
not
,
in
the
iudgement
of
some
whote
protestant
,
a
doltishe
kinde
of
reasoning
,
let
him
consider
it
by
the
like
.
Some
that
are
almost
dead
in
the
lewde
lustes
of
synne
,
take
no
commoditie
by
the
worde
of
God
preached
by
their
person
:
Ergo
no
man
doth
.
The
scholler
who
hath
neither
witte
nor
capacitie
,
taketh
no
profitte
by
his
maisters
lessons
.
Ergo
none
of
the
rest
can
.
The
man
that
is
desperately
sicke
of
a
phrensie
can
haue
no
helpe
by
phisicke
,
Ergo
no
other
may
.
And
yf
these
be
vayne
,
and
fonde
,
so
thincke
of
his
.
For
as
diuerse
take
commoditie
by
the
worde
of
God
when
it
is
preached
,
albeit
euery
sinful
man
whose
heart
is
obdurated
,
doth
not
,
and
diuerse
schollers
receaue
,
profitte
of
their
maisters
lessons
,
albeit
the
dullard
can
not
,
and
many
haue
helpe
by
phisick
allthough
the
prontike
foole
hath
not
:
So
albeit
Amadys
the
gold
smithe
lying
at
the
poynt
of
death
was
not
put
in
remembrance
of
Christe
,
by
the
crosse
,
yet
diuerse
other
are
,
and
stirred
to
deuotion
,
and
contemplation
of
the
merittes
of
his
passion
.
For
yf
Gregorius
Nissenus
a
famous
doctour
,
Lib
22.
ca.
73
contra
Faust
.
Manich.
Actio
.
4
Nicae
2.
and
lerned
bisshope
seing
the
image
of
Abraham
and
his
sonne
Isaac
,
tot
locis
pictum
,
payncted
in
so
many
places
,
as
S.
Augustine
sayeth
,
wept
when
he
sawe
it
,
and
neuer
passed
by
it
,
without
teares
,
howe
much
more
will
the
whole
discourse
of
our
sauiour
Christes
life
here
incarnate
vpon
earth
being
seene
of
vs
,
moue
all
that
behold
it
,
to
teares
,
and
other
furder
commoditie
?
Certes
,
nowe
where
charitie
is
cold
,
and
faithe
not
feruent
,
although
men
seeing
the
crosse
and
image
of
Christ
crucified
,
doe
not
weepe
,
as
Gregorius
Nissenus
did
,
when
he
sawe
the
image
of
Abraham
,
offring
his
sonne
,
yet
no
doubte
,
euery
well
disposed
man
hath
some
good
motion
and
meditation
of
the
mercy
of
our
sauiour
Christe
,
by
the
sight
of
it
.
As
for
that
which
he
obiecteth
,
against
Stephen
Gardiner
,
Fol.
11.
b
Stephen
Gardiner
.
that
he
was
fowly
abused
by
an
image
,
and
founde
S.
George
on
horseback
in
the
kinges
brode
seale
,
where
the
kinge
him selfe
was
set
on
both
sides
,
it
is
but
a
mere
cauil
.
The
wisdome
,
learning
,
grauitie
,
and
experience
of
that
reuerend
father
and
honorable
counseller
was
not
to
seeke
,
to
knowe
S.
George
on
horse
backe
in
batayle
,
from
kinge
Henry
in
peace
.
But
of
that
hereafter
,
when
I
talke
of
his
sclaunderous
lies
.
In
the
meane
tyme
consider
good
readers
vpon
what
groundes
this
man
buildeth
his
newe
doctrine
,
and
as
you
finde
them
weake
,
so
imagine
of
al
that
is
builded
.
Fol.
19.
b
To
drawe
towardes
an
end
of
this
preface
,
where
he
sayeth
:
that
yf
the
Louanistes
had
but
a
mangled
piece
of
such
a
president
for
the
Pope
,
as
they
haue
for
euery
prince
,
founde
in
the
auncient
recordes
of
London
,
remayning
in
the
Guild
hall
,
lorde
howe
would
they
triumphe
?
they
would
desiphire
,
Fol.
20.
a
and
by
Rhethorique
resolue
euery
letter
of
it
,
I
beseeke
you
that
haue
experience
of
his
fyne
witte
,
examine
the
woordes
,
which
he
citeth
out
of
an
epistle
of
●le●therius
the
Pope
sent
to
●ucius
king
of
England
.
The
woordes
that
he
buildeth
vpon
,
are
these
.
Fol.
19.
b
A
sentence
forte
out
of
the
Guild
hall
in
London
.
You
haue
both
testaments
in
youer
realme
.
Take
out
of
them
by
the
grace
of
God
and
aduise
of
youer
subiectes
,
a
lawe
,
and
by
that
lawe
through
Gods
sufferance
,
rule
youer
realme
,
but
be
you
Gods
vicar
in
that
kingdome
.
Here
because
Eleutherius
Pope
of
Rome
willed
Lucius
king
of
England
(
that
sent
vnto
him
for
lawes
to
gouerne
his
people
)
to
take
lawes
out
of
the
old
and
newe
Testament
,
and
apoynted
him
to
be
the
vicar
of
God
in
that
realme
,
M.
Calf
.
thincketh
his
owne
desperate
cause
,
to
be
greatly
aduauntaged
against
the
Pope
.
But
I
pray
yow
,
aske
his
wisdome
,
who
is
of
greater
authoritie
,
The
man
that
apoynteth
the
lawe
,
or
he
that
receaueth
the
lawe
?
The
commissioner
,
or
he
that
geueth
the
commission
?
The
Lieutenant
,
or
the
prince
that
apoynteth
the
Lieutenante
?
The
Viceroye
,
or
the
kinge
that
maketh
the
viceroy
?
Yf
he
acknowledge
him
that
apoynteth
the
lawe
to
be
of
greater
authoritie
,
than
the
man
that
receaueth
the
lawe
,
and
the
prince
that
geueth
a
commission
,
to
be
of
higher
dignitie
,
M.
Calf
.
condēnēd
by
his
owne
sentence
brought
out
of
Guild
hall
in
London
.
then
the
commissioner
that
receaueth
the
commission
,
then
must
he
nedes
condemne
him self
.
For
by
the
auncient
recordes
,
remayning
in
Guild
hall
in
London
,
it
is
euident
that
Eleutherius
pope
of
Rome
,
apoynted
lawes
for
Lucius
kinge
of
England
,
and
gaue
hym
authoritie
,
and
commission
to
be
Vicarium
Dei
,
Gods
vicar
,
in
that
land
.
And
looke
howe
hier
in
dignitie
he
is
,
that
apoynteth
the
lawe
,
than
he
is
that
receaueth
the
lawe
,
he
that
geueth
the
commission
,
than
he
that
receaueth
the
commission
,
so
higher
was
Eleutherius
then
Lucius
,
and
the
pope
then
the
prince
.
Which
being
so
,
Lorde
howe
hath
M.
Calf
.
deceaued
him self
,
with
a
piece
of
a
sentence
,
brought
out
of
the
auncient
recordes
of
London
,
remayning
in
the
Guild
hall
?
howe
hath
he
opened
his
owne
ignorance
,
and
resolued
a
great
piece
of
his
folly
?
Is
it
not
great
pittie
for
so
learned
a
reader
to
be
so
grossely
deceaued
in
so
plaine
a
matter
?
Lorde
what
ouersighte
was
this
of
those
that
had
the
ouersighte
and
viewe
of
his
booke
before
it
came
to
printe
with
out
priuiledge
?
Must
all
syphre
,
and
none
disiphre
,
nor
by
rhetorique
resolue
euery
lettre
o●●his
,
and
by
logike
proue
,
that
it
would
make
against
him
?
Lorde
what
a
scape
was
that
?
Any
of
those
whome
it
pleaseth
his
worship
to
call
the
famouse
writers
of
Louayne
,
Fol.
19.
b
could
haue
better
aduised
his
clarkship
in
this
cause
,
yf
he
had
but
once
mentioned
the
matter
vnto
them
:
yea
the
meanest
of
them
all
,
(
that
as
he
sayeth
be
greate
Clearkes
,
Fol.
19.
b
bachilers
of
diuinitye
,
and
studentes
of
the
same
,
as
soone
as
they
tast
the
good
lyquor
of
Louayne
,
could
haue
signified
that
the
sentence
borowed
out
of
the
Guild
hal
of
London
would
make
against
him
.
And
(
be
it
spoken
with
out
pride
,
)
the
meanest
of
them
all
could
teache
him
,
and
al
his
moore
true
diuinitye
in
one
daye
,
than
he
or
his
haue
taught
the
people
in
sundrie
poyntes
,
these
seuen
yeares
.
And
albeit
amongest
them
,
we
be
no
more
knowen
than
contemned
,
yet
shal
our
doings
not
lacke
estimation
with
the
wise
,
nor
intent
leese
his
rewarde
with
the
highest
,
when
he
and
his
shalbe
vnknowen
,
and
contemned
with
the
lowest
,
yf
they
amend
not
by
tyme
.
We
knowe
it
to
be
an
olde
practise
with
heretikes
,
None
lerned
in
the
iudgement
of
heretiques
but
such
as
sauour
them
.
to
contemne
all
that
fauour
not
their
heresie
,
and
thincke
all
vnlearned
that
fansie
not
their
faction
.
But
he
that
was
but
yesterday
a
Cobler
,
shalbe
within
fewe
monethes
,
a
profounde
minister
,
and
great
Rabbi
,
nor
vnknowne
nor
contemned
,
yf
Apollo
cast
his
courtayne
aboute
him
and
the
spirite
inspire
him
to
fauour
the
procedinges
.
Yea
he
shalbe
suche
a
docterlike
man
,
that
yf
the
best
of
all
the
papistes
were
matched
wih
him
,
Fol.
19.
a
The
best
of
the
papists
not
to
be
matched
with
the
simplest
protestant
.
Lib.
1.
cap.
14.
Trip.
being
but
the
simplest
of
their
side
,
they
should
haue
great
wronge
.
For
which
excessiue
pride
wel
may
we
with
Alexander
bisshop
of
Alexandria
,
hauing
to
do
with
arrogant
heretikes
crie
,
O
wicked
arrogancie
,
O
vnmeasurable
madnesse
,
O
rage
of
vayne
logrie
,
O
wisdome
of
Sathan
vehemently
inuading
their
wicked
soules
.
But
redresse
it
we
can
not
.
Nor
lett
them
swell
like
hills
in
pride
,
nor
be
witlesse
like
Caulfes
,
nor
be
full
of
lyes
like
lorrels
,
nor
be
●●atting
like
paratts
,
nor
prating
like
pies
,
nor
clipping
like
cutte
purses
,
nor
scolding
like
queanes
.
It
is
a
naturall
desease
passing
with
the
inheritance
.
Wherfore
yf
we
will
do
them
good
,
the
only
remedy
must
be
to
pray
vnto
allmightie
God
to
geue
them
the
spirite
of
humilitie
and
grace
to
knowe
them selues
.
So
may
it
come
to
passe
,
that
they
shall
mislike
singularitie
,
and
mistrust
they
owne
wisdome
,
and
so
by
conference
with
the
other
,
attayne
to
the
knowledge
of
the
truth
,
which
God
of
his
goodnesse
graunte
.
Yf
any
willfull
protestant
,
or
hotte
hereticke
myslyke
my
writing
,
for
that
I
dippe
my
penne
sometymes
ing
all
,
and
vse
certayne
termes
,
inflamed
(
as
it
may
seme
)
with
choler
,
In
the
epistle
.
I
desire
them
to
consider
charitably
whose
woordes
these
are
.
Willfull
wanderer
,
young
scholler
,
pelting
pedler
,
Synon
,
[
](A07092-e6480-b)a
a
Fol.
18.
b
Ape
,
seruant
to
the
diuel
,
[
](A07092-e6500-b)b
b
Ib●
.
●●
b
stuīmblg
lade
,
[
](A07092-e6520-b)c
c
40.
b
hasty
hounde
,
[
](A07092-e6540-b)d
d
Fol.
32.
b
Tapster
,
Tynker
,
ostler
,
lewde
poticarie
,
Cooke
ruffian
,
[
](A07092-e6560-b)e
e
Fol
90
a
puine
,
sir
boy
,
[
](A07092-e6580-b)f
f
Fol.
91
b
solemne
syr
,
[
](A07092-e6600-b)g
g
113.
a
bold
,
blinde
,
bayard
,
[
](A07092-e6620-b)h
h
36.
a
Spyder
,
Iohn
[
](A07092-e6640-b)i
i
119
b
Taberer
,
a
[
](A07092-e6660-b)k
k
48.
b
foole
that
walketh
in
a
nett
,
[
](A07092-e6680-b)l
l
10
9.
a
dolt
,
dawkin
,
and
[
](A07092-e6700-b)m
m
116.
a
clowter
of
a
patche
of
truthe
vpon
a
whole
cloke
of
lyes
,
with
such
like
,
which
are
applied
to
me
in
this
answer
to
my
treatise
.
Againe
I
desire
them
to
consider
charitably
whose
wordes
these
are
,
willfullnes
,
ignorance
,
vayne
deuises
,
In
the
epistle
.
dotages
,
drunken
frensie
,
fonde
,
senselesse
,
vnsounde
proufes
,
stale
iestes
,
idle
tales
,
[
](A07092-e6750-b)a
a
Fol.
32.
b
vnsauory
soppes
,
professed
[
](A07092-e6770-b)b
b
127.
a
impudencye
,
shamelesse
deseruing
,
[
](A07092-e6790-b)c
c
135.
b
beastlynesse
and
vanitie
,
[
](A07092-e6810-b)d
d
160.
b
ignorant
allegations
,
impudent
vntruthes
,
applied
to
my
writinges
.
Furder
yf
it
be
not
tediouse
for
them
,
I
desire
them
to
consider
charitably
whose
woordes
these
are
,
[
](A07092-e6830-b)a
a
78.
a.
b
Iezabell
,
Athalia
,
insolent
,
madde
,
sauage
,
wild
beast
,
applied
to
Irene
,
[
](A07092-e6850-b)b
b
in
the
epistle
.
Ruffian
to
Staphilus
,
disguised
gest
,
sodayne
conuert
,
Apostata
,
to
M.D.
Harding
,
dowghtye
to
M.
Dorman
,
Rascall
,
to
M.
Rastell
,
Dogges
eloquence
,
pieuish
fansies
,
colledge
of
conspiracie
,
willfull
,
wittlesse
,
peruerse
confederates
,
out
Iaw●s
,
lewde
[
](A07092-e6870-b)c
c
Fol.
52.
b
lyers
,
image
[
](A07092-e6890-b)d
d
Fol.
13
b
mungers
,
[
](A07092-e6910-b)e
e
94.
a
Romish
heretikes
,
[
](A07092-e6930-b)f
f
19
b
aduersaries
of
truthe
,
[
](A07092-e6950-b)g
g
121.
a
enemies
of
God
,
reuerend
[
](A07092-e6970-b)h
h
68.
b
asses
,
Nice
[
](A07092-e6990-b)i
i
69.
a
maisters
,
popish
[
](A07092-e7010-b)k
k
19.
a
chaplins
,
blinde
[
](A07092-e7030-b)l
l
94.
a
beastes
,
senselesse
hipocrites
,
sausy
[
](A07092-e7050-b)m
m
36
a
mouthes
,
Apishe
[
](A07092-e7070-b)n
n
95.
b
imitatours
,
[
](A07092-e7090-b)o
o
105.
b
Greasy
marchantes
,
bluddy
[
](A07092-e7110-b)p
p
Ibidem
.
a
coniurers
,
[
](A07092-e7130-b)q
q
18.
a
Antichristians
,
and
other
suche
applied
to
the
Catholiques
.
And
yf
they
finde
them
to
be
their
owne
propre
ministers
woordes
,
issued
from
the
plenifull
sponge
,
and
scolding
spring
of
M.
Calfs
.
sprite
,
lett
him
graunte
vs
the
same
libertye
,
which
they
accounte
euangelicall
in
their
propre
holy
preacher
,
and
geue
vs
,
leaue
to
vse
his
owne
figure
of
Regestion
,
that
is
to
returne
backe
vpon
him
,
either
his
owne
termes
,
or
the
like
,
and
in
imitation
of
his
owne
Rhetorique
,
vse
his
owne
figures
and
phrases
of
speache
,
or
some
equiualent
with
them
worthely
applied
to
his
person
,
which
he
vnworthely
would
lay
vpon
me
.
It
is
reason
that
they
allowe
that
in
another
,
which
they
commend
in
them selues
.
Yf
any
cold
Catholique
thinck
this
to
hotte
,
lett
him
remember
with
what
heate
the
auncient
fathers
haue
written
against
old
heretikes
.
And
yf
he
fynde
these
phrases
that
I
vse
,
or
the
like
in
their
writinges
,
lett
him
beare
with
me
,
that
in
a
more
perilouse
tyme
,
haue
to
do
with
more
blasphemouse
heretikes
.
As
the
phisition
by
sharpe
medicines
thincketh
to
cure
longe
festred
soores
:
So
doe
we
trust
by
this
kinde
of
writing
to
purge
the
venemouse
infection
,
which
this
canker
of
heresie
hath
bredde
,
and
lodged
in
mens
myndes
.
S.
Augustine
declaring
,
howe
one
may
reproue
an
other
of
his
faulte
,
saieth
,
dilige
&
dic
quod
voles
.
Nullo
modo
maledictum
erit
quod
specie
maledicti
sonuerit
,
In
exposi
.
cap
6
ad
Galath
.
si
memineris
senserisque
te
in
gladio
verbi
Dei
liberatorem
hominis
esse
velle
,
ab
obsidione
vitiorum
.
I
oue
and
saye
what
thou
wilte
.
It
shall
be
,
by
no
meanes
a
taunte
that
soundeth
after
the
manner
of
a
taunte
,
yf
thou
wilt
be
a
delyuerer
of
a
man
from
the
seidge
of
vice
,
in
the
sworde
of
Gods
worde
.
And
certes
seing
I
loue
M.
Calfhills
person
,
and
hate
his
heresie
,
as
euery
Christen
man
should
,
I
haue
vsed
that
liberty
which
he
him
self
tooke
,
hopinge
that
as
I
minister
him
occasion
to
see
his
errour
,
so
he
will
gather
vnderstandinge
,
and
mislike
it
,
wisdome
and
deteste
it
,
grace
,
and
desire
the
mercy
of
God
to
pardonne
it
.
Qui
attendit
contemptores
vt
corrigat
,
Augustin
.
in
Psal.
50
nes●●ntes
vt
doceat
,
confitentes
vt
ignoscat
,
who
marketh
the
contemptuouse
that
he
may
punishe
them
,
the
ignorant
,
that
he
may
teache
them
the
bumble
that
confesse
their
faultes
that
he
may
pardonne
them
.
But
yf
God
hath
so
geuen
him
ouer
to
his
self
will
,
that
for
shame
of
the
worlde
he
wil
not
change
his
peruerse
turkishe
faithe
,
and
with
the
Catholique
churche
followe
the
righte
faithe
,
but
for
eger
zeale
of
contention
will
followe
his
blinde
guides
,
he
may
be
well
assured
that
fyer
shall
come
vpon
fyer
,
Idem
in
Psal.
54.
super
ardorem
dissensionis
ardor
consumptionis
,
the
flame
of
consumption
vpon
the
heate
of
dissension
,
prepared
for
all
rebellious
heretikes
with
Core
,
Dathan
,
and
Abiron
,
by
the
iust
and
mercifull
iudge
,
whose
name
be
blessed
for
euer
.
AMEN
.
FAVLTES
ESCAPED
IN
PRINTING
.
The
faultes
.
|
Fol.
|
Pag.
|
Lin.
|
Corrections
.
|
Not
Grindal
|
**
|
A
|
35.
|
not
M.
Grindall
.
|
Apostical
|
1
|
B
|
24.
|
Apostolicall
|
The
church
the
is
|
2
|
A
|
11.
|
The
church
is
|
Christ
is
te
|
2
|
a
|
12.
|
Christ
the
|
Expounde
the
scripture
|
9
|
a
|
10.
|
expounde
not
the
scripture
|
your selues
|
9
|
b
|
16.
|
our selues
|
your selues
|
9
|
b
|
22.
|
our selues
|
brood
|
10
|
b
|
20.
|
bred
|
intended
|
14
|
a
|
2.
|
indented
|
to
gouerner
|
16
|
b
|
23.
|
to
gouerne
|
may
|
19
|
a
|
32.
|
many
|
that
make
|
20
|
a
|
32.
|
that
marke
|
peicaunce
|
20
|
b
|
28
|
penaunce
|
to
commended
|
23
|
b
|
23
|
to
commend
|
vs
England
|
27
|
a
|
27
|
vs
in
England
|
O
cumming
|
27
|
b
|
31
|
O
cunning
|
Our
|
29
|
b
|
5
|
Or
|
Resiste
|
37
|
a
|
32
|
Resistite
|
resistite
it
|
37
|
a
|
33
|
Resistite
|
No
grosse
|
41
|
b
|
6
|
No
crosse
|
to
leaue
|
51
|
a
|
26
|
to
lerne
|
The
Greke
Ψ
|
59
|
a
|
18
|
The
Greke
Υ
|
him
the
faith
|
64
|
b
|
32
|
hym
in
the
faith
|
maked
|
73
|
a
|
13
|
marked
|
percepto
|
75
|
a
|
25
|
praecepto
|
his
|
79
|
b
|
14
|
this
|
inferiora
|
91
|
a
|
in
the
margent
interiora
.
|
that
|
208
|
b
|
25
|
to
that
|
not
be
denied
|
109
|
a
|
20
|
not
to
be
denied
|
to
holy
Ghost
|
109
|
a
|
34
|
to
the
holy
Ghost
|
hitte
marke
|
111
|
a
|
8
|
hitte
the
marke
|
appartayneth
man
|
112
|
a
|
20
|
appartayneth
to
man
|
to
referred
|
113
|
b
|
36
|
to
be
referred
|
anoynting
which
chrisme
|
129
|
a
|
14
|
anoynting
with
chrisme
|
the
remitte
|
131
|
a
|
12
|
ye
remitte
|
but
fornication
|
133
|
a
|
28
|
but
for
fornication
|
your
|
136
|
b
|
13
|
you
|
An
equalitie
|
139
|
a
|
24
|
And
equalitie
|
that
is
|
141
|
a
|
5
|
that
it
is
|
that
is
|
141
|
a
|
6
|
that
it
is
|
heares
|
142
|
b
|
30
|
hearers
|
the
would
|
144
|
b
|
27
|
he
would
|
Euery
wise
seeth
|
144
|
b
|
33
|
Euery
wise
man
seeth
|
No
liue
|
145
|
a
|
2
|
not
liue
|
prophame
|
146
|
a
|
24
|
prophane
|
Church
Christ
|
148
|
b
|
16
|
Church
of
Christ
|
the
|
148
|
b
|
26
|
these
|
our
|
152
|
a
|
12
|
your
|
nor
|
154
|
b
|
32
|
our
|
And
|
170
|
b
|
16
|
Or
|
be
|
173
|
a
|
26
|
by
|
to
signe
|
190
|
a
|
19
|
the
signe
|
Dei
iuvauime
|
200
|
b
|
18
|
Dei
iuuamine
|
their
ayer
|
208
|
b
|
7
|
the
ayer
|
the
like
may
said
|
211
|
b
|
31
|
the
like
may
be
said
.
|
Whatsoeuer
is
escaped
besides
,
I
trust
the
gentle
reader
will
by
his
owne
iudgment
amend
it
,
and
consider
where
,
and
by
whome
this
was
printed
.
Jesus
A
REPLIE
TO
M.
CALFHILS
BLASPHEMOVS
ANSWER
MADE
AGAINST
THE
TREATISE
OF
THE
CROSSE
.
THE
FIRST
ARTICLE
.
MAruel
not
(
good
readers
(
that
M.
Calfhil
laboreth
buselye
in
the
beginning
of
this
article
to
plante
this
position
,
that
the
auncient
fathers
decrees
,
writings
,
and
traditions
are
not
to
be
credited
.
He
doth
nought
ells
but
that
which
his
progenitours
the
cursed
,
and
canckered
heretickes
,
haue
done
in
all
ages
.
Basil
.
cap.
10.
de
spi.
sancto
.
The
Eunomians
reiected
the
testimonies
of
the
father
,
as
thinges
of
naught
:
and
with
great
clamours
exacted
proufes
out
of
scripture
.
The
Arrians
would
not
admitte
the
fathers
,
nor
the
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
expressed
the
consubstantialitie
of
Christ
with
god
his
father
,
Lib.
2.
ca.
7
&
lib.
4.
c.
5.
historiae
Tripart
.
Lib.
1.
cont.
Maximum
.
Actioner
.
Concilj
Chalced.
Because
it
was
not
founde
in
scripture
.
Maximus
said
to
saint
Augustine
,
The
woordes
that
are
not
in
scripture
,
are
in
no
case
receaued
of
vs.
The
Eutychians
cried
,
In
qua
scriptura
iacent
duae
naturae
?
In
what
scripture
lie
the
twoe
natures
.
And
so
likewise
other
heretickes
,
as
M.
Calfhil
doth
nowe
.
But
as
saint
Basile
vrged
the
decrees
and
traditions
of
the
Apostels
,
and
the
fathers
against
Eunomius
:
So
did
the
fathers
of
Nice
against
the
Arrians
,
Saint
Augustine
against
Maximus
,
and
the
whole
councell
of
Chalcedon
against
Eutyches
:
not
that
the
Chatholiques
lacked
scripture
,
but
because
the
heretikes
did
peruert
the
true
sense
of
scripture
to
the
maintenaunce
of
their
erroneous
fansies
,
and
blasphemous
heresies
:
and
forced
the
Catholiques
to
sticke
to
that
meaning
and
sense
of
scripture
,
which
the
learned
woorkes
of
the
fathers
,
traditions
of
the
Apostels
,
and
authoritie
of
the
church
,
had
taught
them
.
They
knewe
that
if
euerie
hereticke
might
haue
the
interpretation
which
him selfe
deuised
vpon
the
woordes
of
scripture
,
admitted
as
good
,
ther
should
be
as
many
heresies
as
there
were
singular
fantastical
heades
,
able
to
devise
such
fonde
interpretations
.
Libro
de
praescrip.
And
therefore
they
thought
with
Tertullian
,
(
who
was
well
acquainted
with
the
shiftes
and
sleights
of
heretickes
)
that
we
should
not
appeale
to
scripture
nor
make
our
conflicte
and
bickering
in
them
,
in
which
either
ther
is
no
victorie
or
doubtful
,
or
not
verie
certaine
.
And
this
reson
is
giuen
for
it
.
This
heresie
admitteth
not
certaine
scriptures
:
or
if
it
doth
admitte
them
,
yet
with
additions
,
and
detractions
it
turneth
them
vp
and
downe
,
to
the
maintenance
of
their
owne
purpose
.
And
if
this
heresie
fortune
to
admitte
scriptures
,
she
admitteth
them
not
ful
and
whole
as
they
are
:
or
if
she
admitte
them
ful
and
whole
,
yet
by
deuising
diuerse
expositions
,
she
turneth
them
to
a
quite
contrarie
sense
.
Therfore
Tertullian
would
haue
old
traditions
and
customes
respected
,
and
all
doctrine
that
Christ
reueled
to
his
Apostels
,
not
to
be
allowed
otherwise
than
by
the
same
churches
,
which
the
Apostels
them selues
did
build
by
preaching
vnto
them
,
as
well
by
their
liuelie
voices
,
as
by
their
epistels
afterward
.
Further
he
affirmeth
that
all
doctrine
,
The
doctrine
which
agreeth
not
with
the
Apostolike
churches
is
to
be
condemned
of
lying
and
falsitie
.
whiche
agreeth
with
these
Apos●●cal
churches
Matricibus
&
originalibus
fidei
,
The
mothers
and
originals
of
faith
,
is
to
be
reputed
for
truth
,
retayning
without
all
doubt
,
that
which
the
church
toke
of
the
Apostels
,
the
Apostles
of
Christ
:
and
Christ
of
god
.
And
that
al
other
besides
,
what
soeuer
it
be
,
is
to
be
condemned
of
falsitie
,
such
as
sauoreth
against
the
truth
of
the
Churches
of
the
Apostels
,
and
of
Christ
,
and
of
God
.
Wherfore
sith
the
malice
of
heretickes
is
such
,
that
they
admitte
not
some
parte
of
scripture
,
as
in
our
dayes
,
Luther
would
not
admitte
the
epistle
of
S.
Paule
to
the
Hebrues
,
the
Apocalypse
of
S.
Iohn
,
and
epistels
of
S.
Iames
and
Iude
,
vsed
additions
,
and
diuers
interpretations
to
make
them
serue
his
purpose
,
as
al
heretikes
euer
did
before
,
and
do
at
this
present
,
the
catholikes
after
the
example
of
their
forefathers
,
thinke
the
onlie
scripture
to
be
not
sufficient
way
to
decide
controuersies
in
religion
,
but
euer
appealed
to
the
expositions
of
the
fathers
,
traditions
of
the
Apostels
,
and
authoritie
of
the
churche
:
who
as
it
deliuered
the
gospell
of
S.
Matthew
,
and
others
for
scripture
,
so
hath
it
deliuered
a
true
sense
,
meaning
,
and
vnderstanding
of
scripture
:
which
euerie
man
must
followe
,
that
wil
not
be
an
authour
of
heresie
,
as
Eunomius
,
Arrius
,
Eutiches
,
Vigilantius
,
and
diuerse
other
were
.
For
the
same
holie
Ghost
that
spoke
in
them
that
wrote
the
●●●●ture
,
speaketh
in
the
church
,
that
vttereth
the
true
meaning
〈◊〉
scripture
.
S.
Augustine
saieth
,
Christ
is
the
bridegrome
,
In
Psal.
30
the
Church
〈◊〉
is
his
spouse
,
and
why
is
Christ
●te
bridegrome
and
the
Churche
his
spouse
?
Nisi
quia
duo
in
carne
vna
?
si
duo
in
carne
vna
,
quare
non
in
voce
vna
?
Loquatur
ergo
Christus
,
quia
in
Christo
loquitur
Ecclesia
,
&
in
Ecclesia
loquitur
Christus
,
&
corpus
in
capite
,
et
caput
in
corpore
.
But
because
they
are
twoe
in
one
fleshe
?
if
they
be
twoe
in
one
fleshe
,
why
not
in
one
voice
?
Let
Christ
therfore
speake
because
the
Church
speaketh
in
Christ
,
and
Christ
speaketh
in
the
Church
,
and
the
bodie
in
the
head
,
and
the
heade
in
the
bodie
.
For
the
head
and
the
bodie
is
but
one
Christ
.
Yf
then
the
true
sense
,
and
mening
of
scripture
be
in
the
Churche
,
and
what
soeuer
the
Church
speaketh
,
Christ
speaketh
as
the
head
of
the
church
,
we
must
repaire
to
the
church
,
and
not
to
the
scriptures
,
for
the
true
vnderstanding
,
and
interpretation
of
scripture
.
In
the
old
testament
,
when
any
controuersie
rose
aboute
the
lawe
,
the
people
were
not
sent
to
Moises
tables
,
not
written
letters
of
the
Bible
:
but
to
the
priestes
,
and
commaunded
to
enquire
of
them
,
and
they
should
shewe
,
iudicij
veritatem
:
Deut.
17.
the
truth
of
iudgement
:
God
saied
not
,
the
inke
and
paper
and
letters
of
the
Bible
keepe
the
knoweleadg
of
my
will
.
But
he
saied
:
Malac.
2.
Labia
sacerdotis
custodiunt
scientiam
:
The
lippes
of
the
priest
kepe
knowleadg
.
He
said
not
,
they
should
require
and
seeke
,
the
lawe
out
of
the
naked
elements
,
But
,
exore
eius
,
out
of
the
priest
his
mouth
,
because
he
is
the
Angel
of
the
lord
God
of
hostes
.
Our
sauiour
Christ
sent
not
his
disciples
and
hearers
alwaies
to
the
scriptures
:
he
sent
some
to
the
figg
three
,
some
to
the
flowers
in
the
field
,
Matth.
24.
Matth.
6.
some
to
the
foules
of
the
aire
,
sometimes
he
vsed
examples
,
sometimes
similitudes
,
sometimes
parables
,
Tit.
1.
1
Cor.
11.
2.
Thess.
2.
sometimes
natural
reason
.
His
Apostel
S.
Paule
vsed
both
the
sentence
of
Epimenides
an
heathen
poet
,
and
also
custome
and
tradition
,
they
said
not
alwaies
,
scriptum
est
:
It
is
writen
.
Christ
commaunded
vs
in
no
place
of
al
the
gospell
,
to
goe
to
the
scriptures
only
.
wherfore
it
is
manifest
that
it
was
not
his
blessed
will
,
that
we
shuld
haue
scriptures
onlie
to
be
iudges
in
controuersies
and
matters
of
religion
.
If
the
hereti●●s
obiect
against
vs
,
Ioan.
5.
that
saying
of
his
:
Scrutamini
scripturas
:
Searche
the
scriptures
,
we
tell
them
,
that
the
same
Christ
,
the
same
holie
Ghoost
,
and
the
same
God
the
father
,
saied
:
State
,
&
tenete
traditiones
,
2.
Thess.
2.
Stand
ye
stoute
,
and
kepe
traditions
.
Yf
they
presse
vs
with
that
saying
of
God
the
father
,
Matt.
17.
Ipsum
audite
,
heare
him
:
we
wil
presse
them
with
that
saying
of
God
the
sonne
:
Qui
vos
audit
,
Luc.
10.
1.
Ioan.
4.
Matt.
18.
me
audit
:
Qui
nouit
Deum
,
audit
nos
:
Si
Ecclesiam
non
áudierit
,
sit
tibi
tanqûam
Ethnicus
&
Publicanus
.
He
that
heareth
yow
,
heareth
me
,
he
that
knoweth
God
,
heareth
vs
:
He
that
heareth
not
the
Church
,
let
him
be
vnto
the
as
an
Heathen
and
Publican
.
If
they
alleage
that
saying
of
Christ
:
Ioan.
4.
Illae
sunt
quae
testimonium
perhibent
de
me
:
It
be
the
scriptures
which
geue
witnes
of
me
,
we
wil
returne
vnto
them
the
saying
of
God
,
Exod.
10.
Ioel.
1.
by
his
seruant
Moyses
,
and
Prophet
Ioel
,
Our
fathers
shal
tel
vs
,
our
aunceters
shal
shewe
vs
,
and
our
elders
shal
beare
witnes
vnto
vs
,
of
the
miracles
and
mightie
power
of
God
:
And
so
conuince
that
we
must
not
haue
controuersies
determined
by
scriptures
onlie
,
but
also
by
traditions
,
customes
,
and
interpretations
of
the
fathers
,
whome
God
hath
placed
,
some
Apostels
,
some
Prophetes
,
Ephe.
4.
some
Euangelistes
,
Pastours
and
Doctours
to
the
consummation
of
the
holie
ones
,
into
the
woorke
of
ministerie
,
to
the
edifying
of
the
bodie
of
Christ
vntil
we
come
al
together
into
the
vnitie
of
faith
,
and
knowleadge
of
the
sonne
of
God
.
And
seing
traditions
and
customes
generally
obserued
through
out
al
Christendome
,
and
interpretations
of
the
fathers
agreed
vpon
with
one
vniforme
consent
,
varie
not
from
the
playne
and
euident
scripture
,
taken
in
the
true
sense
that
the
holy
Ghost
wrote
,
and
the
catholike
churche
receaueth
,
there
is
no
inconuenience
,
but
that
they
should
preuayle
,
where
there
is
no
expresse
scripture
,
and
the
interpretations
of
the
fathers
agreing
in
one
vniforme
consent
be
admitted
for
the
better
searching
out
of
the
sense
and
meaning
of
scripture
.
There
be
many
things
in
the
scriptures
of
God
,
which
may
be
drawen
to
that
sense
which
euerie
man
presumeth
and
imagineth
to
him selfe
,
sayeth
S.
Clement
.
Libro
1.
recog
.
wherfore
we
must
seeke
the
vnderstanding
of
scripture
of
him
who
kepeth
it
acording
to
the
trueth
deliuered
of
his
forefathers
.
Which
Christ
hath
layed
vp
in
the
lappe
of
his
church
,
as
in
a
rich
treasure
house
,
and
taught
that
we
should
not
seeke
it
any
where
out
of
that
church
.
And
if
any
doubtes
of
this
,
what
doth
he
els
but
doubt
whether
God
,
(
who
doubtlese
speaketh
by
the
mouth
of
his
church
)
be
true
.
S.
Basile
and
Gregorie
Nazianzene
his
brother
for
saking
the
studie
of
Rhetorike
,
Philosophie
,
and
other
prophane
studies
,
Euseb.
lib.
11.
cap.
9.
histo.
and
applying
their
paynes
to
the
studie
of
the
bookes
of
holy
scriptures
,
Eorum
intelligentiam
non
ex
propria
praesumptione
,
sed
ex
maiorum
scriptis
&
authoritate
sequebantur
,
etc.
Folloed
or
rather
sought
the
vnderstanding
of
them
,
not
of
their
owne
presumption
,
but
out
of
the
writings
and
authoritie
of
their
forefathers
,
and
especially
those
whom
they
knewe
to
haue
taken
the
rule
of
vnderstanding
the
scriptures
,
of
the
Apostolicall
succession
,
that
is
the
see
Apostolike
.
S.
Hierome
saieth
of
him selfe
,
Prefat
in
Paralip
.
ad
Rogat
.
that
in
the
scripture
he
neuer
trusted
his
owne
opinion
,
but
was
wounte
to
aske
for
the
vnderstanding
of
those
thinges
which
he
thought
him selfe
to
knowe
,
howe
much
more
then
did
he
in
those
thinges
of
which
he
doubted
?
writing
to
Paulinus
,
Epist.
ad
Paulinum
.
he
told
him
,
that
in
scripturis
sacris
sine
praeuio
&
monstrante
non
possit
ingredi
.
In
the
holy
scriptures
he
could
not
goe
without
a
guide
,
and
one
to
shewe
him
the
waye
.
Epist
59.
quaest.
5.
S.
Augustine
taketh
the
general
custome
of
the
church
to
be
a
good
way
to
expounde
the
scripture
,
and
therfore
him selfe
expounding
those
woordes
of
S.
Paule
,
I
desire
obsecrations
,
prayers
,
supplications
,
and
thankes
geuing
to
be
had
for
al
men
,
expoundeth
them
by
the
maner
and
custome
of
the
church
.
If
there
had
ben
any
contention
or
resoning
aboute
some
meane
and
trifling
question
,
Irenaeus
thought
,
Lib
3
cont.
haere.
ca.
4.
that
we
ought
to
haue
recourse
to
the
most
auncient
churches
in
which
the
Apostels
liued
and
lerne
of
them
the
plaine
and
euident
truth
of
the
matter
in
controuersie
,
and
followe
the
tradition
,
Serm.
de
pass.
&
cruce
dom.
which
they
deliuered
to
those
to
whom
they
committed
their
churches
.
Athanasius
repeting
a
piece
of
scripture
,
saieth
,
For
the
expounding
of
this
,
it
shal
be
good
to
haue
recourse
to
the
holie
fathers
,
and
of
them
to
take
the
meaning
of
these
woordes
.
But
to
followe
this
councell
,
and
do
as
S.
Clement
,
S.
Basile
,
S.
Gregorie
,
S.
Hierome
,
S.
Augustine
,
Ireneus
and
Athanasius
thought
most
best
to
do
,
M.
Calfhil
supposeth
it
,
to
be
,
To
build
vpon
an
euil
ground
,
Fol.
21.
A.
a
losse
of
coste
,
and
trauail
,
and
commending
and
setting
to
sale
of
a
ruinous
or
infectious
thing
,
in
steede
of
a
stronge
defence
,
and
holsome
place
to
rest
vpon
,
and
would
haue
nothing
but
scripture
,
but
how
doth
he
proue
it
?
Forsohe
:
S.
Paule
saieth
:
Gal.
1.
Si
angelus
è
coelo
,
If
an
angel
from
heauen
teach
otherwise
than
the
Apostels
haue
preched
vnto
vs
,
let
him
be
accursed
.
Looke
better
to
yowr
text
sir
Iames
,
where
finde
yow
there
those
woordes
,
Than
the
Apostles
preched
to
vs.
wil
yow
be
alwayes
like
yower
selfe
,
and
vse
your
owne
additions
,
detractions
,
and
gloses
vpon
the
woorde
of
God
?
were
not
the
disciples
prechers
of
the
ghospell
?
Did
not
Christ
geue
them
authoritie
and
commission
to
preache
his
ghospel
?
Why
then
doe
you
not
translate
Euangelizauimus
,
the
disciples
preached
,
as
well
as
the
Apostles
preached
?
Must
not
we
receaue
and
followe
that
which
the
disciples
preached
,
as
well
as
that
which
the
Apostles
preached
?
Had
not
the
disciples
authoritie
from
the
same
holy
Ghost
that
the
Apostles
had
?
Howe
saye
you
M.
Calf
?
Yf
they
had
,
they
are
to
be
credited
on
like
.
Paule
saied
not
:
Yf
an
angel
from
heauen
teach
otherwise
than
the
Apostles
haue
preached
to
vs
,
let
hym
be
accursed
:
But
he
saied
:
Yf
an
angel
from
heauen
preache
otherwise
than
we
haue
preached
,
let
hym
be
accursed
:
signifiing
that
yf
any
preached
other
doctrine
besides
,
or
contrary
to
that
which
the
Apostles
and
disciples
authorised
by
Christ
had
taught
,
he
shuld
be
accursed
.
And
therefor
he
saieth
furder
(
which
you
suppresse
)
Yf
any
preache
vnto
you
other
doctrine
,
besides
that
which
you
haue
receaued
,
let
hym
be
accursed
.
He
disanulleth
not
by
this
saying
,
the
traditions
of
the
church
,
and
sayings
of
the
fathers
,
that
varie
not
from
the
ghospel
:
Tract.
98.
in
Ioan.
as
you
may
see
by
S.
Augustine
,
who
saieth
:
Si
quis
vobis
euangelizauerit
praeterquam
quod
accepistis
,
anathema
sit
.
Non
ait
plusquam
accepistis
,
sed
praeterquam
accepistis
,
etc.
Yf
any
preache
vnto
you
otherwise
than
that
which
ye
haue
receaued
,
let
him
be
accursed
.
He
saieth
not
,
yf
any
may
preache
vnto
you
more
,
than
that
which
you
haue
receaued
,
but
yf
he
preache
vnto
you
otherwise
,
than
that
which
you
haue
receaued
,
let
hym
be
accursed
.
For
yf
he
should
say
so
,
he
should
preiudice
hym self
,
Thessa
.
3.
who
coueted
to
come
to
the
Thessalonians
to
supply
those
thinges
which
wanted
to
their
faith
.
But
he
that
supplieth
that
which
was
lesse
,
addeth
,
and
doth
not
take
away
that
which
was
before
.
He
that
goeth
beyond
the
rule
of
faith
,
cometh
not
in
the
way
,
but
goeth
out
of
the
way
.
Thus
much
S.
Augustine
.
And
by
this
(
sir
)
you
may
lerne
howe
that
piece
of
scripture
is
to
be
vnderstode
.
Yf
S.
Paule
should
be
taken
,
as
you
meane
,
both
the
ghospel
of
s.
Iohn
,
and
his
reuelations
should
be
condemned
.
For
they
were
written
after
this
epistle
was
sent
to
the
Galathians
.
Wherfor
deceaue
not
your self
and
your
readers
.
S.
Paule
willeth
the
Galathians
to
flee
such
teachers
,
as
should
teache
that
which
was
contrary
and
repugnant
to
the
doctrine
of
Christ
,
as
they
did
,
who
at
that
tyme
preached
that
circumcision
,
and
the
lawe
of
Moyses
was
necessary
to
be
obserued
.
And
yf
you
would
haue
delt
faithfully
,
and
applied
that
place
of
the
Apostle
fittely
,
without
all
shift
of
falsyfying
,
you
should
haue
proued
,
that
the
traditions
,
and
writinges
of
the
fathers
generally
receaued
,
and
allowed
of
the
catholique
church
in
one
vniforme
consent
,
had
ben
repugnant
to
the
scripture
,
and
contrary
to
the
ghospel
,
and
preaching
of
the
Apostels
,
and
then
haue
saied
against
them
,
Si
angelus
è
caelo
.
Yf
an
angel
from
heauen
teach
otherwise
than
the
Apostels
haue
preached
to
vs
,
let
him
be
accursed
.
But
that
was
to
heauy
for
your
head
,
and
therefor
as
though
you
should
not
be
espied
,
you
ranne
it
ouer
slightly
,
euen
as
you
doe
the
next
of
S.
Iohn
,
saying
:
1.
Ioan.
2.
Fol.
21
A
Vos
quod
audistis
ab
initio
,
in
vobis
ꝑmaneat
.
Let
that
abyde
in
you
which
you
heard
from
the
begynning
.
This
playnly
condemneth
all
your
noueltie
.
For
yf
it
be
euident
(
as
Tertullian
saieth
)
id
verius
quod
prius
,
Lib
4
cont.
Marcio
.
id
prius
quod
ab
initio
,
ab
initio
,
quod
ab
Apostolis
,
pariter
vtique
constabit
id
esse
ab
Apostolis
traditum
,
quod
apud
Ecclesias
Apostolorum
fuerit
sacrosanctum
.
That
that
is
truer
which
was
first
,
and
that
that
was
first
which
was
from
the
begynning
,
and
that
that
was
from
the
begynning
which
came
from
the
Apostles
it
shal
be
euident
with
all
,
that
that
was
deliured
of
the
Apostels
,
which
was
holy
in
their
churches
.
And
seing
you
doe
not
obserue
that
which
is
,
sacrosanctum
apud
Apostolorum
ecclesias
,
most
holy
in
the
Apostles
churches
,
and
especially
in
the
church
of
Rome
,
where
the
chiefest
Apostles
S.
Peter
,
and
S.
Paule
had
their
churches
,
and
suffred
martirdome
,
you
do
not
abyde
in
that
which
you
heard
from
the
begynning
:
and
so
neither
continewe
in
the
father
,
nor
in
the
sonne
.
You
haue
forsaken
the
faith
of
your
forefathers
,
and
the
faith
in
which
you
were
baptised
,
and
the
faith
of
the
visible
,
catholique
and
knowen
church
,
for
these
xv
.
hundred
yeres
.
Exijstis
,
discessistis
:
ye
haue
gone
out
,
ye
haue
departed
away
:
And
ye
acknowledge
it
in
your
Apologie
.
And
that
going
out
,
and
discession
is
a
token
of
Antichrists
coming
,
as
S.
Paule
saieth
.
2.
Thess.
2.
1.
Ioan.
2.
Yea
it
is
a
manifest
argument
that
ye
haue
not
God
.
For
as
S.
Iohn
saieth
:
Omnis
qui
recedit
,
&
non
permanet
in
doctrina
Christi
,
Deum
non
habet
.
Euery
one
that
goeth
away
and
continueth
not
in
the
doctrine
of
Christ
,
hath
not
God
.
You
haue
gone
away
,
and
not
taried
in
the
doctrine
of
Christ
(
for
you
haue
not
taried
in
the
doctrine
of
the
Catholike
and
Apostolike
Church
,
which
is
one
bodie
with
Christ
)
wherfore
that
saying
of
the
Apostle
may
be
verified
vpon
you
.
As
for
the
Catholiques
,
they
continewe
in
the
faith
of
their
forefathers
,
in
the
faith
in
which
they
were
baptised
:
in
the
faith
of
the
Catholique
,
visible
,
and
knowen
church
.
They
acknowledg
no
discession
as
you
doe
.
They
abyde
in
that
which
they
heard
ab
initio
,
from
the
begynning
,
that
is
,
in
in
that
,
which
is
sacrosanctum
apud
Apostolorum
ecclesias
,
most
holy
in
the
Apostles
churches
.
The
high
mysteries
,
and
chief
poynts
of
our
religion
and
faith
are
al
one
with
theirs
in
euery
respect
touching
the
substance
.
As
for
you
,
howe
you
alter
,
vary
,
chaunge
,
and
differ
one
from
another
,
and
flitte
from
the
Apostles
,
and
that
which
you
heard
from
the
begynning
,
the
worlde
may
see
,
and
thereupon
proue
vnuinciblie
against
you
,
that
your
doctrine
is
wicked
,
and
naught
.
2.
Ioan.
1.
That
saying
of
S.
Iohn
,
Yf
any
man
do
not
bring
this
doctrine
with
hym
,
do
not
so
much
as
salute
him
,
nor
receaue
hym
into
your
house
,
maketh
against
you
.
For
if
(
as
S
,
Augustine
sayeth
)
He
denieth
Christ
to
be
come
in
flesh
,
that
breaketh
the
church
:
Then
doe
ye
heretikes
,
Tract
.
in
1.
Epist.
Ioan.
that
breake
the
ordinances
,
traditions
,
and
customes
of
the
church
,
and
diuide
it
,
and
teare
it
by
schisme
,
denie
Christ
to
be
come
in
fleshe
,
and
bring
not
with
you
the
doctrine
that
S.
Iohn
mentioneth
,
albeit
your
tongues
clatter
neuer
so
much
of
it
.
That
saying
of
Christ
:
He
that
loueth
God
,
heareth
his
voyce
,
(
for
the
which
you
send
vs
in
the
quotation
of
your
margent
to
the
14.
of
S.
Iohn
,
where
that
is
not
to
be
founde
,
but
this
:
Ioan.
14.
If
any
man
loue
me
,
he
wil
keepe
my
sayings
,
)
maketh
nothing
for
your
only
scripture
,
against
traditions
and
customes
,
and
expositions
of
the
fathers
:
but
rather
much
for
them
.
For
seing
the
voyce
of
the
Catholique
Church
,
and
prelates
whome
the
father
hath
ordayned
some
Apostles
,
some
Prophetes
,
Ephes.
4.
some
Pastours
and
Doctours
into
the
woorke
of
ministerie
,
to
the
edifying
of
the
body
of
Christ
,
vntill
we
meete
all
in
the
vnitie
of
faith
,
and
knowledg
of
the
sonne
of
God
,
is
the
voyce
of
God
,
who
saied
:
Qui
vos
audit
,
me
audit
:
Luc
10.
He
that
heareth
you
,
heareth
me
,
it
must
nedes
followe
,
that
whosouer
heareth
the
voyce
of
his
catholique
church
,
and
prelates
of
the
same
,
heareth
the
voyce
of
God
speaking
vnto
vs
many
wayes
besides
the
scripture
.
But
quoth
M.
Calf
.
Matt.
15.
Fol.
21.
B.
They
in
vayne
do
woorship
Christ
,
that
teache
the
doctrine
and
precepts
of
men
.
And
veril●e
,
yf
he
meane
it
,
as
Christ
spoke
it
,
they
doe
so
.
But
what
?
Doe
not
they
that
teache
the
traditions
of
the
Apostles
,
and
general
customes
of
the
catholique
church
,
and
interprete
the
scripture
after
the
minde
and
vniforme
consent
of
the
fathers
testified
in
their
lerned
commentaries
,
woorshippe
Christ
?
Reade
the
scriptures
,
search
the
woorde
of
God
,
conferre
the
writings
of
the
fathers
,
and
you
shall
finde
that
the
traditions
of
the
Apostles
are
the
traditions
of
the
holy
Ghost
,
and
the
general
customes
of
the
Catholique
church
,
the
doctrine
of
Christ
,
who
is
the
head
of
the
church
,
and
that
the
voyce
of
the
fathers
agreing
in
one
vniforme
doctrine
,
is
the
voyce
of
God
,
speaking
by
the
fathers
,
whome
he
ordayned
Pastours
,
Doctours
,
and
Bisshops
to
rule
,
gouerne
,
and
edifie
his
Church
.
Furdermore
you
shall
finde
,
that
,
this
saying
of
Christ
,
is
meant
of
the
Scribes
and
Pharisees
,
who
rebuked
the
disciples
,
for
eating
with
vnwashed
handes
,
and
keeping
certaine
curious
,
and
friuolous
traditions
of
their
owne
,
contemned
the
commaundement
of
God
.
Wherevpon
Christ
to
rebuke
their
wicked
arrogancie
,
Esa
29.
saied
,
Esai
prophecied
wel
of
you
,
hipocrites
,
as
it
is
written
:
This
people
honoreth
me
with
their
lippes
,
but
their
heart
is
farre
from
me
:
And
streitwayes
addeth
these
woordes
:
They
woorshippe
me
without
cause
,
Marc.
7.
teaching
the
doctrine
and
precepts
of
men
.
And
that
you
may
see
it
more
euidently
,
reade
further
,
where
it
is
saied
:
Ye
forsaking
the
commaundements
of
God
,
keepe
the
traditions
of
men
,
the
wasshing
of
pottes
,
and
cruses
,
and
many
such
other
like
things
ye
doe
.
And
if
seing
this
,
you
can
not
see
M.
Calf
.
that
our
sauiour
Christ
spooke
those
woordes
,
of
the
fonde
and
vnprofitable
traditions
of
the
Scribes
,
and
Pharisees
,
and
not
of
the
Catholique
and
Apostolique
traditions
of
the
church
,
and
commaundements
of
the
fathers
,
by
whome
the
church
is
gouerned
and
directed
,
your
sight
is
very
dymme
,
and
needeth
either
some
clere
spectacle
,
or
some
fyne
horne
.
Tract.
18.
in
Euang.
Ioan.
S.
Augustine
was
wont
to
say
,
That
heresies
and
certayne
peruerse
opinions
did
not
rise
,
but
whiles
the
good
scriptures
are
not
wel
vnderstode
,
and
that
which
is
not
wel
vnderstoode
,
is
rashly
and
boldely
affirmed
.
And
in
this
you
may
see
a
greate
piece
of
your
owne
faulle
in
to
heresie
.
You
vnderstand
not
the
scriptures
,
but
frame
vnto
your self
a
sense
contrary
to
that
which
the
fathers
teache
and
the
church
alloweth
,
and
that
you
auouche
,
that
you
affirme
,
and
of
the
scriptures
not
vnderstoode
make
a
snare
as
the
diuel
doth
for
the
faithfull
.
Ambros
.
lib.
4
comment
.
in
Luc:
And
as
you
deale
falsely
in
alleaging
the
scriptures
:
so
woorke
you
guilfully
in
alleaging
the
fathers
and
doctours
.
S.
Augustine
(
you
say
)
framing
a
perfect
preacher
willeth
him
to
confer
the
places
of
scripture
together
.
Let
it
be
so
what
conclude
you
of
it
?
Forsoth
,
that
he
sends
hym
not
to
the
doctours
distinctions
,
nor
to
the
censure
of
the
church
,
Fol.
21.
B.
Fol.
22.
A.
nor
canons
of
the
Popes
,
nor
traditions
of
the
fathers
,
but
only
to
quiet
and
content
hym self
with
the
woord
of
God
.
Is
not
this
a
woorthy
and
profunde
reason
?
You
might
as
wel
say
:
Christ
commaunded
the
iewes
to
searche
the
scriptures
:
ergo
he
did
not
send
them
to
his
Apostles
,
and
disciples
,
and
traditions
that
they
taught
.
Or
this
:
M.
Grindal
commaunded
a
younge
minister
to
studie
Gods
booke
:
ergo
he
did
not
send
hym
to
the
vniuersitie
to
lerne
Latin
,
Greke
or
Hebrue
,
nor
any
of
the
liberall
sciences
.
Or
if
you
will
haue
a
more
familiar
example
,
you
might
as
wel
haue
saied
:
The
old
cooke
of
distaffe
lane
sent
his
wife
to
the
shambles
,
to
bye
a
calfs
head
and
content
her self
with
that
,
ergo
he
did
not
send
her
to
the
Sermon
at
the
Crosse
,
lesson
in
Paules
,
prophecying
in
Cornehil
,
nor
gossip
in
yuy
lane
.
There
is
as
good
reason
and
sequele
in
these
as
in
yours
.
Did
you
not
reade
S.
Augustines
prologue
before
his
first
booke
,
De
doctr.
Christ
?
And
founde
you
not
there
that
he
sayeth
:
The
condition
of
man
should
be
very
abiect
and
base
,
yf
God
should
seeme
not
to
be
willing
,
to
geue
and
minister
his
woorde
by
men
to
men
?
Founde
you
not
that
he
saied
:
Howe
should
it
be
true
that
is
said
,
The
temple
of
God
is
holy
,
which
temple
ye
are
,
yf
God
should
not
geue
answers
out
of
this
humaine
temple
,
but
sounde
into
our
eares
from
heauen
and
by
angells
all
that
he
would
haue
deliured
to
men
?
Founde
you
not
that
he
saied
:
Charitie
which
bindeth
men
in
the
knott
of
vnitie
together
,
should
haue
no
way
,
occasion
or
entree
to
vtter
and
communicate
the
secret
of
mindes
,
yf
men
should
lerne
nothing
by
men
?
Founde
you
noth
that
both
he
reproueth
their
fonde
fansie
,
who
thought
they
might
haue
the
vnderstanding
of
scripture
from
heauen
without
any
knowledg
in
tongues
,
and
precepts
and
instructions
from
men
?
As
you
thinke
we
may
haue
sufficiently
by
conference
of
one
place
with
another
,
and
also
accompteth
it
à
snare
of
the
diuel
,
and
a
most
proude
and
perilous
temptation
,
to
refuse
to
goe
into
the
church
,
to
reade
the
booke
to
heare
a
man
reading
and
preaching
,
and
to
looke
to
be
taken
vp
into
heauen
,
and
there
to
heare
the
mysteries
of
Gods
woorde
,
and
vnderstanding
of
it
?
Act.
9.
Act.
10.
Exod.
18.
Founde
you
not
that
he
declareth
howe
Paule
was
sent
to
a
man
,
Cornelius
to
a
man
,
and
that
Moyses
tooke
counsel
and
the
eunuche
instruction
of
a
man
?
And
if
you
founde
all
this
,
why
make
you
the
simple
beleaue
,
that
S.
August
.
would
not
haue
vs
goe
to
men
to
lerne
the
true
understanding
of
Gods
woorde
?
why
say
your
that
he
sends
vs
not
to
the
doctours
distinctions
,
nor
censure
of
the
church
,
nor
canons
of
the
Popes
,
nor
traditions
of
the
fathers
?
Yf
your
memorie
had
ben
so
slipper
,
that
reading
his
second
booke
De
Doctrina
Christiana
,
you
forgotte
the
contents
of
the
first
,
yet
you
should
not
haue
forgotten
that
which
he
spooke
in
the
eight
chapiter
of
the
same
booke
,
immediatly
following
that
which
your self
alleage
.
There
he
saieth
,
speaking
of
his
preacher
,
or
rather
young
studient
in
diuinitie
:
Ecclesiarum
catholicarum
quàm
plurium
sequatur
authoritatem
,
etc.
Let
hym
followe
the
authoritie
of
the
most
catholique
churches
,
amongest
which
they
are
,
which
deserued
to
haue
the
Apostles
sees
,
and
receaue
their
epistles
.
Nowe
sir
yf
S.
Augustine
send
his
scholler
to
the
catholique
churches
where
the
Apostles
had
their
sees
(
of
which
Rome
was
the
chiefest
)
to
knowe
which
was
the
Canonicall
scripture
,
is
it
credible
that
he
did
not
send
hym
to
the
censure
of
the
same
church
to
knowe
the
true
sense
and
vnderstanding
of
the
scripture
?
No
M.
Calf
.
He
that
beleaueth
this
to
be
the
ghospel
and
scripture
,
because
the
church
telleth
hym
,
it
is
so
,
beleaueth
also
that
this
is
the
true
meaning
and
vnderstanding
of
scripture
,
because
the
church
telleth
him
it
is
so
.
Cont.
epist.
Manich.
cap
5.
And
soo
did
S.
Augustine
doubtelesse
,
who
said
,
that
he
would
not
beleue
the
ghospel
,
vnlesse
the
authoritie
of
the
catholique
church
moued
hym
so
to
doe
.
Did
you
euer
reade
his
bookes
against
Iulian
the
Pelagian
,
where
he
allegeth
the
autoritie
of
Ireneus
,
Cyprianus
,
Reticius
,
Olympius
,
Hilarius
,
Ambrosius
,
Innocentius
and
others
?
or
his
epistle
to
S.
Hierome
where
he
saieth
:
Epist.
28.
Nemo
contra
fundatissimum
morem
Ecclesiae
sentiat
?
Let
no
man
thinke
against
the
most
sure
and
grownded
custome
of
the
church
?
Or
his
epistle
to
Ianuarius
where
it
is
saied
:
Epist.
118.
Those
thinges
which
wee
keepe
,
not
written
,
but
delyured
,
which
are
obserued
through
out
the
whole
worlde
,
are
geuen
vs
to
vnderstande
,
that
they
are
retayned
,
as
commended
,
and
ordayned
either
of
the
Apostles
them selues
,
or
of
full
generall
councells
,
whose
authoritie
is
most
holsome
in
the
church
?
Did
you
not
reade
that
he
saieth
:
Yf
the
catholique
church
through
out
the
worlde
vseth
any
like
thing
,
it
is
most
insolent
madnes
to
dispute
whether
it
should
be
done
in
such
sort
or
no
?
Yf
you
did
,
what
folly
forced
you
to
say
,
that
S.
Augustine
sends
vs
not
to
the
doctours
distinctions
,
nor
censure
of
the
church
,
nor
canons
of
the
popes
,
nor
traditions
of
the
fathers
?
Is
it
not
euident
that
he
hym self
vsed
the
authoritie
and
sayings
of
the
fathers
,
and
kept
the
traditions
of
the
church
,
and
thought
it
a
madnesse
to
dispute
against
them
?
Yf
you
did
not
reade
so
much
in
S.
Augustine
,
was
your
witt
so
barren
,
and
your
skill
so
simple
that
you
knewe
not
this
to
be
an
euill
argument
,
S.
Augustine
sends
vs
not
to
the
doctours
distinctions
,
nor
censure
of
the
church
,
nor
traditions
of
the
fathers
,
in
that
place
,
ergo
he
sends
vs
to
them
in
no
other
place
,
nor
no
other
father
besides
?
Forgot
you
that
it
is
no
sounde
nor
substantial
reasoning
vppon
the
authoritie
of
any
man
negatiuely
?
Yf
you
did
,
to
schole
like
a
sir
Iames
,
to
schole
,
for
shame
,
and
lerne
your
logique
and
diuinitie
better
,
this
will
not
serue
yourne
turne
.
Albeit
S.
Augustine
did
not
commaunde
this
,
yet
other
holy
men
might
,
and
be
of
no
lesse
creditte
,
S.
Augustine
corrupted
.
than
yf
S.
Augustine
had
geuen
it
in
expresse
commaundement
.
But
(
sir
)
where
you
say
,
that
S.
Augustine
willed
his
scholler
only
to
quiet
and
content
hym self
with
the
woord
of
God
,
where
finde
you
that
in
the
9.
chap.
&
sequentibus
,
of
his
seconde
boke
De
Doctrina
Christiana
?
Will
you
neuer
leaue
your
falsifying
the
doctours
?
we
can
finde
no
such
thing
in
the
said
booke
and
chapters
.
Wherfore
to
saue
your
creditte
,
bring
foorth
his
woordes
,
Fol.
22.
A
as
yet
they
can
not
appeare
.
That
in
the
primitiue
church
before
the
newe
testament
was
written
all
thinges
were
examined
according
to
the
sermons
and
woordes
of
the
Apostles
,
and
that
he
that
is
of
God
heareth
the
Apostles
,
we
graunte
,
1.
Ioan.
4.
what
inferre
you
vppon
it
M.
Calf
?
Yf
you
make
this
argument
:
All
thinges
were
examined
in
the
primitiue
church
by
the
woordes
and
sermons
of
the
Apostles
,
ergo
nothing
should
be
examined
nowe
,
but
by
the
woordes
,
and
sermons
of
the
Apostes
,
we
will
denie
the
consequent
,
and
auouche
the
reason
to
be
starke
naught
,
and
desire
your
woorship
to
proue
a
necessitie
in
it
,
and
make
euident
declaration
that
all
the
woordes
and
sermons
of
the
Apostles
are
written
and
come
to
our
handes
.
S.
Augustine
is
of
this
opinion
,
that
we
haue
many
thinges
of
the
tradition
of
the
Apostles
,
Lib.
5.
cap.
23.
de
Baptismo
.
Epist.
118.
Ad
Pāma
.
cont.
erro
.
Ioan
.
Hier.
Cont.
Apostolicos
.
lib.
2.
heres.
61.
1.
Cor.
11.
which
are
not
written
,
and
because
the
Catholike
church
doth
keepe
them
,
he
thinketh
it
,
an
insolent
madnesse
to
dispute
whether
they
shuld
be
obserued
.
S.
Hierome
writeth
that
:
Symbolum
fidei
&
spei
nostrae
etc.
Our
creede
and
articles
of
our
faith
and
hope
,
was
delyured
of
the
Apostles
,
and
not
written
in
ynck
and
paper
,
but
in
the
tables
of
mens
heartes
.
Epiphanius
saieth
:
we
most
vse
tradition
.
For
al
can
not
be
fotte
out
of
holy
scriptures
.
Therefore
the
blessed
Apostles
delyured
certayne
thinges
in
writing
,
and
certaine
thinges
in
tradition
not
written
,
as
S.
Paule
saieth
:
Sicut
tradidi
vobis
:
As
I
haue
delyured
vnto
you
,
so
I
teache
,
and
so
I
haue
delyured
in
the
churches
.
By
this
you
may
lerne
that
the
Apostles
left
many
thinges
vnwritten
,
which
came
from
the
holy
Ghost
,
as
wel
as
the
written
scripture
.
You
may
lerne
that
the
xij
.
The
Articles
of
our
Creede
not
written
in
scripture
.
Articles
of
our
creede
were
neuer
written
in
the
scripture
:
and
seing
they
are
necessarie
to
be
beleaued
,
although
they
be
not
written
in
scripture
,
you
may
see
that
some
thinges
necessarie
to
saluation
,
are
not
written
in
scripture
,
and
so
proue
vnto
your self
,
that
there
is
somewhat
vnwritten
whereby
controuersies
should
be
examined
,
besides
the
written
scripture
.
Furder
out
of
Epiphanius
you
may
note
two
thinges
,
one
is
,
that
the
Apostles
left
not
all
thinges
in
writing
that
they
would
haue
obserued
of
the
faithful
.
The
other
that
all
doubtes
and
controuersies
,
touching
matters
of
faith
,
are
not
to
be
tried
by
scripture
only
,
because
all
can
not
be
fotte
out
of
scripture
,
and
by
this
you
may
lerne
to
haue
the
auncient
fathers
and
vnwritten
traditions
in
better
creditt
.
But
saye
you
,
So
farre
as
men
accorde
with
the
holy
scripture
,
and
shape
there
writings
after
the
patterne
that
Christ
hath
left
,
I
wil
not
only
my self
esteme
them
,
but
wishe
them
to
be
had
in
most
renoune
,
and
reuerence
.
Suerly
they
are
much
beholding
vnto
you
,
that
without
derogation
to
your
person
,
can
thinke
them
woorthy
of
such
renoune
,
and
reuerence
with
so
gentle
a
condition
.
I
beseeke
you
,
is
there
any
that
reuerence
them
otherwise
?
Is
there
any
that
esteme
theyr
writtings
when
they
write
any
thing
that
is
repugnant
or
contrary
to
the
scripture
?
Is
there
any
that
followe
theyr
writtinges
when
they
be
not
shaped
after
the
patterne
that
Christ
left
?
If
there
be
,
name
hym
,
and
blame
hym
.
No
Catholique
will
be
offended
with
you
for
it
.
Wheresoeuer
any
of
the
fathers
vary
from
the
receaued
and
approued
doctrine
of
the
Catholique
chuche
,
in
that
he
is
nor
followed
,
nor
reuerenced
,
nor
absolutely
trusted
vnto
.
we
gather
not
out
of
theyr
writinges
whatsoeuer
was
witnesse
of
theyr
imperfection
.
That
which
we
gather
out
of
them
,
and
allowe
to
be
followed
,
in
maters
of
religion
and
faith
,
is
the
doctrine
of
the
catholique
Church
,
in
which
they
were
by
the
prouidence
of
God
as
apostles
,
euangelistes
doctours
and
pastours
.
If
there
be
any
imperfections
in
some
,
not
agreinge
withal
the
rest
,
we
reiect
them
,
and
vtterly
condemne
them
,
and
muche
maruell
what
moueth
you
and
other
heretikes
to
condemne
those
thinges
for
imperfections
in
the
fathers
,
which
with
one
vniforme
consent
both
they
haue
euer
taught
,
and
the
Catholique
church
gouerned
by
the
holy
Ghost
hath
alwayes
allowed
.
Furthermore
we
maruel
,
that
to
proue
that
in
no
age
any
man
was
so
perfet
that
a
certayne
truth
was
to
be
builded
on
hym
,
you
bring
only
the
example
of
Aaron
and
Peter
,
and
in
your
induction
,
adde
not
,
&
sic
de
singulis
.
If
you
would
haue
it
a
general
rule
,
you
should
haue
done
so
.
But
you
knewe
that
for
Aaron
in
the
old
lawe
,
we
could
make
instance
of
Abel
,
Abraham
,
Moyses
and
Samuel
,
and
for
Peter
in
the
newe
lawe
,
bring
S.
Iohn
Baptist
,
S.
Iohn
the
Euangelist
,
S.
Paule
,
and
other
who
neuer
erred
in
faith
,
and
therefore
you
did
suppresse
it
,
and
as
though
you
had
made
a
sure
grownde
,
march
forward
,
and
alleage
another
place
of
S.
Augustine
to
proue
your
purpose
,
Proem
.
lib.
3.
de
Trinit.
Fol.
22.
A
your
woordes
are
these
.
Trust
me
not
saieth
S.
Augustine
,
nor
creditte
my
writinges
,
as
though
they
were
Canonical
scripture
,
but
what
soeuer
thou
findest
in
the
woorde
,
although
thou
didst
not
beleaue
it
before
,
yet
grownde
thy
faith
on
it
nowe
.
And
what
so
euer
thou
readest
of
mine
,
vnlesse
thou
knowest
it
certaynly
true
,
geue
no
assent
vnto
it
.
Epist.
48.
And
in
another
place
,
reprouing
such
as
will
bring
foorth
cauills
out
of
mens
writings
thereby
to
confirme
an
errour
,
he
saieth
that
a
difference
should
be
made
betwene
ther
assertions
,
and
mindes
of
men
,
were
they
either
Hilarie
,
Cyprian
Agrippine
,
or
other
,
and
the
canon
of
the
scripture
.
But
ô
merciful
God
what
a
miserable
shyft
is
this
to
impayre
the
estimation
of
the
Fathers
?
What
a
corruption
to
deceaue
the
readers
?
S.
Augustne
in
al
that
ꝓeme
hath
not
those
wordes
,
Trust
me
not
.
And
seing
he
hath
them
not
,
what
a
vile
falsifier
are
you
to
tel
the
simple
people
,
S.
August
.
corrupted
that
S.
Augustine
saieth
of
hym self
in
that
place
,
Trust
me
not
.
That
which
he
saieth
to
to
your
purpose
is
this
.
Noli
meis
literis
quasi
scripturis
Canonicis
in
seruire
.
doe
not
addict
thy selfe
to
my
writinges
as
to
the
Canonical
scriptures
.
But
what
is
this
against
the
writinges
of
the
auncient
fathers
?
Dyd
euer
man
esteme
S.
Augustines
wordes
as
highly
as
the
scripture
?
Distin.
9.
cap.
Noli
.
or
so
addict
hym selfe
vnto
them
as
though
they
were
scripture
?
No
M.
Calf
.
Gratian
hym selfe
(
whome
your
sect
malitiously
sclaunder
)
hath
put
this
sayng
of
S.
Augustine
amongest
the
decrees
,
to
proue
that
the
sayinges
of
the
interpreters
shoud
yeld
to
the
scriptures
.
And
certes
there
was
neuer
Catholique
that
thought
otherwise
.
Nowe
because
we
muste
not
addicte
your selues
to
the
fathers
as
to
the
scriptures
,
will
it
followe
that
we
muste
not
credite
the
fathers
at
all
?
No
forsothe
,
no
more
than
if
one
would
say
,
I
must
geue
an
high
and
pearelesse
honour
vnto
my
souerayne
Ladie
,
and
Princesse
,
ergo
I
must
geue
no
honour
to
the
lordes
of
the
Councell
,
Epist.
48.
iustices
of
peace
,
ad
shriues
of
the
sheere
.
As
for
the
other
place
of
S.
Augustine
it
maketh
against
you
and
yours
M.
Calf
.
You
are
they
that
bring
cauills
and
half
mangled
sentences
out
of
the
fathers
writings
to
confirme
your
errous
.
Your
are
they
that
presse
their
autoritie
to
confirme
your
heresie
.
We
vse
them
but
as
witnesses
to
proue
that
this
is
the
true
meaning
of
scripture
,
and
truth
in
matters
of
faith
,
and
religion
agreed
vpon
in
their
dayes
,
and
allowed
by
the
catholique
church
And
if
they
agree
with
the
scripture
and
determination
of
the
church
we
admitte
them
,
yf
they
varie
,
we
refuse
them
in
that
,
were
they
either
,
Hilarie
,
Cyprian
,
Agrippine
or
Basile
,
whose
authoritie
I
maruel
much
,
howe
you
dare
so
vilye
abuse
,
and
say
:
Fol.
22.
b
S.
Basile
setteth
foorth
by
à
proper
similitude
with
what
iudgement
the
fathers
of
the
church
ought
to
be
read
,
and
quote
for
your
creditte
in
the
margent
.
Concio
.
ad
Adolescen
.
S
Basile
abused
.
Suerly
in
all
that
sermon
S.
Basile
speaketh
no
one
woorde
of
the
fathers
of
the
church
.
All
his
discourse
is
to
teache
youngemen
,
howe
to
behaue
them selues
in
the
studie
of
prophane
writers
,
as
poetes
,
historiographers
,
oratours
,
philosophers
,
and
such
like
.
Wherefore
vnlesse
,
Hesiode
,
Homer
,
Virgil
,
Ouide
,
Horace
,
Eschines
,
Plautus
,
Terence
,
Lyuie
,
Saluste
,
Plutarche
,
Demosthenes
,
Cicero
,
Quintilian
,
Varro
,
Macrobius
,
Suetonius
,
Pythagoras
,
Aristotell
,
and
Diogenes
are
accompted
in
your
lerned
iudgement
fathers
of
the
church
,
you
can
not
say
,
that
he
speaketh
of
the
fathers
of
the
church
.
Of
such
he
speaketh
,
and
not
of
the
fathers
of
the
church
.
Those
he
thinketh
expedient
and
necessarie
for
younge
men
to
reade
in
their
tendre
yeres
,
to
whette
their
wittes
,
and
increase
their
iudgments
,
that
afterwarde
with
more
facilitie
they
might
vnderstande
the
mysteries
of
Christian
religion
.
Which
thing
the
very
title
of
the
booke
might
haue
geuen
you
to
vnderstand
,
yf
there
had
ben
nothing
els
.
But
I
perceaue
Momus
will
be
Momus
,
heretikes
will
be
heretikes
,
and
falsify
the
fathers
continually
at
their
pleasure
.
Where
you
say
that
we
are
aduersaries
to
you
,
Fol.
22.
b
and
to
the
truth
,
and
that
all
the
fathers
had
their
errours
,
and
in
ceremonies
declined
al
,
from
the
simplicitie
of
the
ghospel
,
Fol
23.
a
and
that
you
are
onely
burdened
with
the
name
of
fathers
,
and
therefore
desyre
leue
to
vse
a
Regestion
,
and
to
haue
the
libertie
towardes
other
that
Hierome
graunteth
to
hym self
,
We
tell
you
that
you
take
vpon
you
foure
pretie
persons
,
that
is
,
a
sclaunderer
,
a
lyer
,
a
cursed
Cham
,
and
a
poore
suppliant
.
A
sclaunderer
,
in
that
you
say
,
we
are
aduersaries
to
the
truth
.
For
we
set
not
our selues
against
the
truth
,
but
defende
it
,
and
mayntayne
it
against
the
assaultes
and
vilanie
of
heretkies
.
we
continewe
and
●ide
in
that
which
we
receaued
ab
initio
.
From
the
begynning
,
we
tread
after
our
holy
fathers
steppes
.
Communicamus
cum
Ecclesiis
Apostolicis
,
Tertul.
de
prescrip.
quòd
nulla
doctrina
diuersa
,
hoc
est
testimonium
veritatis
.
We
communicate
with
the
Apostolike
churches
.
That
there
is
no
diuerse
,
nor
contrary
doctrine
amongest
vs
(
touching
principall
poynts
of
religion
and
faith
)
it
is
a
testimonie
of
truth
.
This
parologisme
petitio
Principij
,
taking
that
to
be
graunted
which
remayneth
to
be
proued
is
ofte
yn
your
booke
:
before
you
had
sclaundered
vs
as
aduersaries
to
truth
,
you
shuld
haue
proued
it
:
that
your selues
are
such
in
deede
you
may
see
by
these
places
of
Tertullian
.
Ye
communicate
not
with
the
Apostolique
churches
,
and
therefore
hold
not
that
wich
you
heard
from
the
begynning
.
You
haue
diuerse
and
contrary
doctrine
,
in
some
of
the
chiefest
poynts
of
your
faith
,
and
therfore
haue
not
testimonium
veritatis
,
the
testimonie
of
truth
:
for
there
is
:
Et
scripturarum
&
expositionum
adulteratio
,
Tertul.
de
prescrip.
vbi
diuersitas
inuenitur
doctrinae
:
A
corruption
of
the
scripture
,
and
expositions
of
them
,
where
there
is
founde
a
diuersitie
of
doctrine
.
Agayne
in
saying
that
the
fathers
declined
al
from
the
simplicitie
of
the
ghospel
,
Fol.
23
you
sclaunder
them
.
For
if
Christ
according
to
his
promise
is
with
the
church
alwayes
to
the
end
of
the
worlde
,
and
yf
the
holy
Ghost
teacher
of
al
truthe
hath
ben
president
in
it
as
God
promised
,
then
haue
they
not
suffred
al
the
fathers
to
decline
from
the
simplicitie
of
the
ghospel
,
but
hath
preserued
some
to
mayntayne
his
truth
,
lest
hel
gates
shuld
preuayle
against
it
.
A
lyer
you
are
for
saiynge
that
ye
are
onely
burdened
with
the
name
of
fathers
:
for
besides
their
names
you
are
burdened
with
their
expresse
woordes
,
and
plaine
sentences
.
The
places
where
you
shal
finde
them
are
leyed
before
your
eyes
.
Furder
we
burden
you
with
the
scriptures
,
and
authority
of
the
church
,
that
authoriseth
those
scriptures
,
and
geueth
the
true
understanding
and
sense
of
the
scriptures
.
We
burden
you
with
the
traditions
of
the
Apostles
,
and
general
councels
,
and
lawes
of
emperours
,
besides
the
names
of
fathers
.
A
cursed
Cham
you
are
,
hauing
a
wicked
minde
to
detecte
the
imꝑfections
and
errours
of
the
fathers
to
the
worlde
and
for
lacke
of
imperfections
,
and
errours
obiecting
most
vndoubted
truthes
to
some
,
as
shall
apere
hereafter
.
And
albeit
you
pretend
an
holynes
here
not
to
followe
Cham
Noes
sonne
,
yet
in
your
answer
you
do
it
so
often
,
that
you
shew
in
what
forge
you
were
framed
.
A
pore
supplicant
you
are
in
desiring
leaue
to
vse
a
Regestion
and
the
same
liberty
towards
other
which
S.
Hierome
graunted
against
hym self
.
And
because
the
request
is
reasonable
,
we
graunte
it
.
Vse
you
Regestion
on
Gods
name
.
Take
the
libertie
that
S.
Hierome
tooke
,
mary
with
this
condition
that
you
abuse
it
not
,
nor
falsifie
S.
Hierome
.
Goe
to
what
saied
S.
Hierome
?
Forsoth
,
Certe
vbicunque
scripturas
non
interpretor
,
&
libere
meo
sensu
loquor
,
arguat
me
qui
volet
.
Fol.
23.
a
Truly
wheresoeuer
I
expounde
the
scripture
,
but
freely
speake
of
myne
owne
sense
,
let
hym
reproue
me
that
lyste
.
Why
sir
,
haue
you
so
sone
forgotten
the
condition
that
was
ioyned
to
your
lycence
?
We
told
you
that
you
should
not
falsifie
S.
Hierome
?
Howe
falleth
it
out
that
you
so
wickedly
abuse
him
?
Apol.
cont.
Iouinia
.
Wil
it
neuer
be
otherwise
?
S.
Hierome
in
deede
saieth
:
Truly
wheresoeuer
I
expounde
not
the
scriptures
,
but
speake
freely
of
myne
owne
sense
,
let
hym
reproue
me
that
lyste
?
What
followeth
immediatly
without
any
distinction
or
poynt
?
Nothing
M.
Calf
?
Reade
it
ones
againe
,
and
you
shall
see
these
wordes
there
,
me
durum
quid
dixisse
contra
nuptias
:
so
that
the
whole
sentence
it
this
:
Certe
vbicunque
scripturas
non
interpretor
,
&
liberè
de
meo
sensu
loquor
,
8.
Hierom
not
truly
alleaged
.
arguat
me
cui
libet
,
me
durum
quid
dixisse
contra
nuptias
.
Truly
whersoeuer
I
do
not
interprete
the
scripture
,
but
speake
freely
of
my
owne
sense
,
let
hym
reproue
me
that
liste
,
that
I
spooke
any
hard
or
seuere
thing
against
mariage
.
In
this
place
he
talketh
of
an
interpreter
,
and
sheweth
what
his
dutie
is
.
And
saieth
for
him self
that
if
he
spoke
any
thing
seuerely
,
or
rigorously
,
against
mariage
,
after
his
owne
opinion
,
and
not
as
interpreting
holy
scripture
,
euerie
man
should
reproue
hym
.
But
if
they
could
finde
no
such
thinge
in
hym
,
then
he
willed
them
rather
to
attribute
it
,
to
the
authoritie
of
the
writer
,
than
to
the
fault
of
the
interpreter
.
He
gaue
not
all
men
licence
to
reproue
hym
:
when
he
interpreteth
the
scripture
,
he
willeth
no
man
to
reproue
hym
.
But
when
he
speaketh
any
thinge
of
his
owne
fansie
,
any
thing
contrary
to
the
scripture
,
any
thing
contrary
to
the
receaued
,
and
approued
doctrine
of
the
church
,
them
he
geueth
licence
,
and
libertie
to
all
men
to
reproue
hym
,
and
by
good
and
sufficient
reason
to
conuince
hym
.
And
if
he
dyd
not
graunt
it
,
we
would
take
it
,
and
reproue
him
,
and
al
others
.
For
we
admitte
them
,
and
receaue
them
no
otherwise
,
than
as
they
agree
with
the
scriptures
,
and
determinations
of
the
catholique
church
:
Apolog.
cont.
Iou●nia
.
Epist.
85.
and
so
do
all
catholiques
.
Nor
is
it
the
practise
of
this
age
to
alleage
the
fathers
when
occasion
serueth
.
S.
Augustine
alleageth
S.
Cyprian
,
S.
Hierome
alleageth
S.
Ambrose
,
and
Leo
diuerse
fathers
sentences
in
his
epistell
to
Leo
the
Emperour
against
the
blasphemies
of
Nestorius
and
Eutiches
:
so
that
if
our
newe
master
find
fault
with
vs
,
for
alleaging
the
fathers
,
and
vrging
their
authoritie
,
and
pressing
them
with
the
traditions
of
their
forefathers
,
we
wil
desire
them
,
to
reade
S.
Hierome
,
Ambrose
,
Augustine
and
Leo
,
and
either
with
them
to
accuse
vs
,
or
with
them
and
others
to
licence
vs
to
do
as
we
doe
.
We
assure
your selues
vpon
the
tender
mercie
of
our
sauiour
Christ
,
Mat.
vlt.
that
promised
to
be
with
his
church
alwaies
to
the
end
of
the
world
,
Ephe.
4.
and
gaue
some
Apostles
,
some
Euangelistes
,
some
Prophets
,
some
Pastours
,
some
Doctours
,
to
the
edefying
of
his
bodie
,
that
we
should
not
be
litle
ones
,
wauering
and
caried
away
with
euerie
winde
of
doctrine
,
in
the
wickednes
of
men
,
in
craftines
,
to
the
circumuention
of
errour
,
we
I
say
,
do
assure
your selues
,
that
God
neuer
suffred
al
the
fathers
to
decline
from
the
simplicitie
of
the
ghospell
,
and
to
fall
to
such
errours
,
as
should
be
contrarie
to
his
faith
and
religion
.
But
yf
any
one
did
,
he
raised
some
other
that
controlled
him
for
it
:
as
when
S.
Ciprian
erred
,
Cornelius
bisshop
of
Rome
controlled
him
.
S.
Hierome
,
S.
Augustine
,
and
other
that
came
after
,
found
fault
with
him
for
it
,
as
diuerse
did
before
with
Tertullian
,
and
Origen
,
in
that
they
taught
repugnant
to
the
church
.
But
what
soeuer
Tertullian
,
Origen
or
S.
Cyprian
saie
,
if
Cornelius
or
the
bisshop
of
Rome
for
the
time
did
allowe
it
,
S.
Hierome
approue
it
,
S.
Ambrose
confirme
it
,
S.
Augustine
embrace
it
,
Hilarius
accept
it
,
Prosper
ratifie
it
,
S.
Gregorie
receaue
it
,
Fulgentius
admitte
it
,
S.
Bede
like
it
,
and
S.
Bernard
credite
it
,
and
others
whome
God
apointed
Doctours
,
and
Pastours
in
his
church
,
subscribe
vnto
it
,
we
may
be
well
assured
,
that
the
saying
of
Tertullian
,
Origen
,
and
S.
Cyprian
,
is
the
determination
of
the
holy
catholique
church
,
such
as
no
man
ought
to
gaine
say
.
Wherfore
let
vs
,
(
geuing
the
first
and
highest
place
to
the
scripture
)
nothing
imperish
the
estimation
of
the
auncient
fathers
.
Let
vs
not
wilfullie
abrogate
the
decrees
of
the
doctours
,
where
they
agree
with
the
catholike
church
.
Oratio
dicta
in
praesent
f●atr
.
Gregor.
But
with
the
blessed
bisshop
Gregorie
Nazianzene
,
let
vs
as
long
as
we
haue
a
day
to
lyue
,
confesse
with
a
stoute
heart
and
free
tongue
:
Sanctorum
patrum
depositum
,
that
which
our
holy
fathers
which
were
nearer
to
Christ
,
left
vnto
vs.
Let
vs
keepe
,
Primae
fidei
confessionem
,
the
confession
of
our
first
faith
.
which
was
nourrished
in
vs
from
our
tender
yeres
:
So
shall
we
,
no
doubte
,
remayne
obedient
and
faithful
children
in
Christ
.
As
for
the
twoe
iudges
of
controuersies
,
which
master
Calfhill
apoynteth
,
the
woord
,
and
the
spirite
,
Fol.
22.
a
let
vs
(
embracing
the
woorde
and
honouring
the
spirite
)
inquire
of
his
wisdome
,
howe
the
woord
and
the
spirite
can
be
iudges
of
controuersies
?
A
iudge
must
be
sensible
,
the
woorde
is
senselesse
.
A
iudge
must
speake
.
The
woorde
is
dumbe
.
A
iudge
must
heare
,
the
woorde
is
deafe
.
the
word
no
iudge
in
controuersies
.
A
iudge
must
examine
things
brought
in
controuersie
.
The
woorde
,
that
is
,
the
bare
letter
of
the
Bible
(
as
heretikes
take
it
)
written
in
incke
and
paper
,
considered
as
it
lieth
,
nor
reade
,
nor
pronunced
of
any
man
,
is
deafe
,
and
not
able
to
proue
it selfe
to
be
the
worde
of
God
,
and
holie
scripture
of
Christ
.
Yf
one
should
require
the
best
rabby
,
and
profoundest
master
amonge
al
the
protestants
,
that
exacte
proufes
out
of
scripture
only
,
for
matters
in
controuersie
,
to
proue
and
iustifie
out
of
scripture
,
that
this
woorde
,
(
which
they
crake
and
bragge
of
)
is
the
woorde
of
God
,
he
would
neuer
do
it
,
so
long
as
he
liueth
.
Al
his
refuge
must
be
,
to
the
catholick
church
,
that
hath
adiudged
,
and
declared
this
be
the
scripture
,
and
woorde
of
God
.
Wherfore
seing
it
hath
those
defectes
,
it
can
not
be
iudg
of
matters
in
controuersie
in
the
church
,
especiallie
,
seing
al
our
contention
,
debate
,
and
controuersie
is
,
of
the
sense
and
understanding
of
scripture
,
which
they
receaued
of
the
catholiques
.
And
whereas
the
Catholiques
say
:
This
is
the
true
meaning
of
this
place
of
scripture
,
and
the
heretickes
for
theyr
part
denie
it
,
and
say
:
Nay
:
This
is
this
the
true
meaning
of
this
place
of
scripture
,
and
so
contend
stoutely
aboute
it
,
howe
shall
the
scripture
be
iudge
,
and
decide
this
controuersie
?
It
hath
no
tongue
to
speake
and
geue
sentence
.
Shall
we
conferre
place
to
place
,
and
so
trie
out
the
truth
?
That
is
a
way
of
greater
contention
:
For
when
other
places
be
alleaged
,
the
Catholiques
may
say
:
This
is
the
right
sense
of
that
scripture
.
And
the
heretikes
denie
it
,
and
so
procede
infinitely
in
contention
.
Wherefore
is
it
not
possible
that
the
scripture
only
,
taken
in
any
other
sense
than
the
Catholique
church
alloweth
,
should
be
iudge
,
which
is
the
true
sense
of
scripture
and
so
decide
matters
in
controuersie
.
But
peraduenture
some
cauilling
heretike
,
will
scanderously
reporte
of
me
,
and
say
,
I
speake
much
to
the
derogation
of
holy
scripture
.
If
any
such
open
his
mouth
,
I
wil
him
to
vnderstand
that
I
honour
,
reuerence
,
and
esteeme
the
holy
scripture
,
as
wel
,
or
rather
better
than
he
.
Heb.
4.
I
acknowledge
with
S.
Paule
,
that
it
is
lyuely
,
effectuous
,
and
more
pearcing
than
any
two
edged
sworde
.
I
confesse
that
it
is
,
as
it
were
,
Esa
23.
a
fyer
,
and
hammer
wasting
the
rock
,
a
lanterne
to
guide
our
steppes
,
sweete
br●●d
to
feede
our
hungry
soules
,
Psal.
118.
Ioan.
6.
Ioan.
4.
Esa.
55.
and
pleasant
water
to
quench
our
heates
and
lustes
:
to
be
shorte
,
I
confesse
that
it
is
,
the
sweete
shoore
of
rayne
and
snowe
,
that
commeth
from
heauen
,
and
moysteth
the
earth
,
and
maketh
it
bring
foorth
her
frute
and
doe
whatsoeuer
God
wil
haue
done
,
and
prosper
in
all
thinges
,
for
which
he
sends
it
.
But
notwithstandinge
it
hath
all
these
vertues
,
and
effectes
by
the
mighty
power
of
God
,
yet
in
al
the
scripture
can
you
not
finde
that
it
hath
this
vertue
,
and
power
to
be
a
iudge
,
and
decide
controuersies
.
No
more
than
the
greate
booke
of
statutes
,
and
written
lawes
,
haue
to
put
on
my
Lord
chief
Iustices
robes
,
and
come
to
the
kinges
bench
,
or
common
place
,
and
geue
sentence
.
For
seynge
as
S.
Hyerome
saieth
:
Contra
Luciferia
.
The
scriptures
consiste
not
in
reading
,
but
in
vnderstanding
,
and
the
Gospell
is
not
in
the
letre
which
killeth
,
but
in
the
spirite
that
quickeneth
,
not
in
the
outward
ryne
,
but
in
the
inward
pith
,
not
in
the
leaues
of
paper
,
but
in
the
roote
of
reason
,
there
must
be
some
man
that
must
informe
vs
of
the
vnderstandinge
,
and
instructe
vs
in
the
sense
of
it
,
and
picke
out
the
pyth
,
and
rule
vs
in
the
reason
of
it
,
as
there
muste
be
a
iudge
to
informe
men
of
the
minde
and
vnderstanding
of
the
lawe
,
and
decide
their
causes
as
reason
and
equitie
do
require
.
Nowe
as
for
the
spirite
,
that
it
can
not
be
a
iugde
,
especially
such
a
iugde
,
as
we
must
haue
,
reason
tells
you
.
The
spirite
no
such
iudge
as
we
must
haue
in
matters
of
religion
.
Our
iugde
muste
be
visible
,
the
spirite
is
inuisible
.
Our
iugde
must
be
so
in
the
light
of
the
world
,
that
euery
man
may
knowe
where
he
dwelleth
.
The
spirite
is
so
secret
,
that
no
man
can
truly
say
,
out
of
the
Catholique
church
,
here
he
dwelleth
,
here
he
abideth
,
here
is
his
resting
place
.
No
man
can
say
in
this
later
age
of
the
world
,
I
am
sure
the
holy
Ghoste
dwelleth
in
me
,
I
am
sure
the
holy
Ghost
speaketh
in
me
,
vnlesse
he
speaketh
that
which
the
Catholique
church
,
hath
taught
hym
to
speake
.
Which
being
so
,
the
spirite
can
not
be
such
a
iugde
of
controuersies
,
as
we
muste
haue
.
Wherefore
it
remayneth
that
we
search
,
who
may
be
iugde
in
matters
of
controuersie
.
For
neither
the
word
neither
the
spirite
can
be
iudges
as
M.
Calf
.
saieth
,
vnlesse
we
wil
haue
a
iudge
that
is
senselesse
,
dumbe
,
deafe
,
inuisible
,
secret
,
vnknowen
,
and
vnable
to
be
gone
vnto
.
Or
if
either
of
them
bothe
might
be
iugdes
,
let
our
good
minister
tel
vs
,
howe
it
came
to
passe
that
when
a
controuersie
arose
for
the
obseruation
of
the
lawe
of
Moyses
,
Actuum
15.8
.
Paule
and
Barnabee
,
went
,
to
the
Apostles
and
priestes
in
Hieru
alē
for
decision
of
a
matter
in
controuersie
.
S.
Paule
and
Barnabe
Christes
Apostles
went
to
Hierusalem
about
that
question
,
ad
Apostolos
&
Presbiteros
,
to
the
Apostles
,
and
Priestes
?
They
had
the
spirite
(
that
is
the
holy
Ghoste
)
geuen
of
Christe
hym selfe
from
heauen
.
They
had
the
worde
,
that
was
preached
before
of
Christe
.
They
had
the
traditions
and
preceptes
of
the
Apostles
,
and
scripture
whatsoeuer
was
then
written
,
and
yet
they
decided
not
that
question
neither
by
the
worde
,
neither
by
the
spirite
.
But
went
vp
to
Hierusalem
to
the
Apostles
and
Priestes
:
which
they
would
not
haue
done
,
if
they
had
supposed
the
word
or
the
spirite
to
be
sufficient
iugdes
in
controuersies
.
Our
sauiour
Christ
redeming
the
church
with
his
death
vpon
the
crosse
,
that
he
might
make
it
glorious
,
and
without
wringle
in
his
sight
would
not
leaue
it
in
worse
case
,
then
the
Synagog
of
the
Iewes
was
in
the
old
lawe
.
And
seing
for
them
he
prouided
a
iudge
that
could
heare
and
speake
,
a
iudge
that
was
visible
,
a
iudge
that
had
a
certayne
dwelling
place
,
to
which
the
people
might
resort
for
iudgement
,
Cap.
17.
as
it
apeareth
in
Deuteromie
,
where
it
is
saied
,
If
thou
perceaue
the
iudgement
which
is
before
thee
to
be
hard
,
and
doubtefull
,
betwene
bloud
and
bloud
,
cause
,
and
cause
,
lepre
,
and
lepre
,
and
seest
the
iudges
wordes
within
thy
gates
to
varie
,
arise
and
goe
vp
to
the
place
which
the
Lord
thy
God
hath
chosen
,
and
come
to
the
Priestes
of
the
sorte
of
Leuy
,
and
to
the
iudge
that
shalbe
at
that
tyme
,
and
thou
shalt
seeke
of
them
,
who
shall
shewe
vnto
thee
,
the
truth
of
iudgment
,
and
thou
shalt
doe
whatsoeuer
they
say
,
who
are
presidentes
in
the
place
,
whiche
God
hath
chosen
,
and
teach
thee
according
to
his
lawe
,
It
can
not
be
,
but
that
he
foreknowing
that
there
shoud
be
heresies
,
schismes
,
and
controuersies
in
his
church
,
prouided
of
his
tender
mercy
a
like
a
iudge
to
determine
such
controuersies
,
and
apoynted
a
visible
place
whether
men
might
resort
to
seeke
that
determination
.
For
he
loueth
vs
as
tenderly
as
he
loued
them
.
As
then
he
chose
a
place
for
the
Iewes
in
the
Synagog
,
where
controuersies
should
be
decided
:
So
hath
he
chosen
a
place
for
the
Christians
in
this
newe
Hierusalem
to
ende
and
determine
all
causes
and
controuersies
,
and
that
place
is
his
catholike
church
.
Which
is
Locus
sanctificationis
,
Esa.
60.
Chrysost.
hom.
36.
in
1.
Cor.
Matth.
15.
Psal.
18.
Matth.
18.
1.
Tim
3.
Esa.
62.
locus
angelorum
,
locus
archangelorum
,
regia
Dei
:
The
place
of
sanctification
,
the
place
of
God
,
the
citie
set
vpon
the
hill
,
the
tabernacle
placed
in
the
sunne
,
loued
of
God
aboue
all
the
tabernacles
of
Iacob
.
To
this
God
biddeth
vs
goe
,
saying
:
Dic
Ecclesiae
.
Tell
it
to
the
church
.
This
is
the
piller
and
fure
foundation
of
truth
,
&
voluntas
mea
in
ea
,
and
my
will
in
it
,
saieth
God
:
In
this
place
shall
we
haue
controuersies
truly
and
faithfully
decided
.
And
no
where
besides
.
Agayne
,
as
he
apoynted
the
Iewes
:
Sacerdotes
Leuitici
generis
,
Priestes
of
the
order
of
Leui
to
be
their
iudges
:
So
for
vs
he
hath
apoynted
Apostles
,
Prophetes
,
Euangelistes
,
Pastours
and
doctours
to
the
edifying
of
his
bodie
.
To
them
he
hath
said
:
Attendite
vobis
&
vniuerso
gregi
,
Act
20.
etc.
Take
heede
to
your selues
,
and
to
the
whole
flocke
,
in
which
the
holy
Ghost
hath
placed
you
,
bisshops
to
rule
the
church
of
God
.
1.
Pet.
5.
To
them
he
hath
said
:
Feede
the
flock
of
our
lord
,
which
is
in
you
,
taking
the
ouersight
of
them
willingly
without
compulsion
.
And
if
God
hath
apoynted
Apostles
,
Prophetes
,
Euangelistes
,
Pastours
and
Doctours
,
to
edifie
and
builde
his
church
,
and
the
holy
Ghost
hath
geuen
them
auctoritie
,
and
commission
to
rule
his
sheepe
,
then
they
must
rule
,
they
must
gouerne
,
they
must
feede
Christes
flock
,
and
trie
what
pasture
is
best
for
them
.
And
if
they
must
do
it
,
and
none
but
they
(
for
the
commission
of
the
holy
Ghost
stretcheth
to
none
,
but
to
such
as
they
are
,
)
them
is
it
not
,
A
precept
generall
all
men
to
iudge
,
al
men
to
trie
,
Fol.
23.
a.
what
doctrine
they
receaue
,
as
you
say
M.
Calf
.
For
all
are
not
Apostles
,
all
are
not
Prophetes
,
all
are
not
Euangelistes
,
1.
Cor.
12.
all
are
not
Pastours
and
Doctours
.
The
holy
Ghost
placed
not
all
to
rule
the
church
of
God
,
but
vos
posuit
episcopos
,
He
placed
you
,
that
is
to
say
,
Apostles
,
God
apoynted
one
chief
iudg
in
the
old
lawe
and
another
in
the
newe
lawe
Matt.
16.
Luc.
22.
Ioan.
21.
and
such
like
,
bisshops
to
rule
the
church
of
God
.
And
as
in
the
old
lawe
,
to
auoyde
schisme
and
diuision
,
he
ordayned
one
of
the
priests
,
to
be
chief
iudge
for
the
tyme
:
So
in
the
newe
lawe
,
he
ordayned
one
to
be
chief
iudg
,
head
,
and
ruler
,
of
all
the
rest
.
And
that
one
was
S.
Peter
,
to
whome
Christ
said
:
Thowe
art
Peter
,
and
vpon
this
rock
,
I
will
build
my
church
.
To
thee
will
I
geue
the
keyes
of
the
kingdome
of
heauen
.
Thou
being
turned
,
confirme
thy
breetherne
.
Feede
my
lambes
,
feede
my
sheepe
.
For
by
these
woordes
,
Christ
gaue
hym
a
singuler
preeminence
,
and
superioritie
ouer
al
the
rest
,
and
as
the
fathers
say
builded
his
church
vpon
Peter
.
Whose
sayings
because
M.
Calfhill
seemeth
not
to
haue
reade
,
I
will
breefely
repete
them
,
for
his
furder
instruction
,
let
him
refell
them
if
he
can
.
Tertullian
hath
these
wordes
:
De
prescrip.
Latuit
aliquid
Petrum
adificandae
ecclesiae
petram
dictum
?
Was
any
thinge
vnknowen
to
Peter
called
the
rock
of
the
church
,
that
was
to
be
builded
?
By
this
he
may
vnderstand
,
that
S.
Peter
was
aedificandae
Ecclesiae
Petra
dictus
:
called
of
Christ
the
rock
of
the
church
,
that
was
to
be
builded
.
In
another
place
he
hath
these
wordes
:
Qualis
es
euertens
atque
commutans
Domini
intentionem
,
personaliter
hoc
Petro
conferentem
?
Superte
,
De
pudicitia
.
Orat.
de
consum
.
mundi
.
Libro
1.
epist
3.
inquit
aedificabo
ecclesiam
meam
?
What
arte
thowe
turning
vpsidowne
,
and
altering
the
intention
of
our
lord
geuing
this
personally
to
Peter
?
Vpon
the
he
said
,
I
will
build
my
church
?
The
blessed
martyr
Hippolitus
,
saieth
:
Princeps
Petrus
,
fidei
petra
,
&c
:
docuit
nos
,
Peter
the
chief
of
all
,
and
rock
of
faith
,
hath
taught
vs.
S.
Cyprian
saieth
:
Petrus
super
quem
aedificata
fuit
à
domino
ecclesia
,
Libro
4.
epist.
9.
Ser.
de
habitu
virg.
dicit
:
Domine
ad
quem
ibimus
?
Petrus
loquitur
,
super
quem
aedificanda
fuerat
ecclesia
.
Petrus
super
quem
dominus
posuit
&
fundauit
Ecclesiam
,
aurum
sibi
&
argentum
esse
negat
.
Peter
vpon
whome
the
church
was
builded
of
our
lord
,
saieth
:
Lord
to
whome
shall
we
goe
?
Peter
vpon
whome
the
church
was
to
be
builded
speaketh
.
Peter
vpon
whome
our
lord
founded
,
Lib.
1.
commenta
in
Matth.
vide
Euse
.
lib
6
cap.
18.
histor.
Homi.
5.
super
exod.
and
builded
his
church
,
saieth
,
he
hath
no
gold
.
Origen
hath
these
words
:
Petrus
super
quem
domini
fundatur
Ecclesia
,
duas
tantummodo
epistolas
scribit
.
Peter
vpon
whome
,
the
church
of
our
lord
is
builded
,
writeth
two
epistles
onlye
.
In
another
place
he
writeth
thus
:
Magno
illi
ecclesiae
fundamento
,
petraeque
solidissimae
super
quam
Christus
fundauit
ecclesiam
,
vide
quid
dicatur
à
domino
:
Modicae
fidei
quare
dubitasti
?
See
what
is
said
of
our
lord
to
that
greate
foundation
,
and
most
sure
rock
of
the
church
,
vpon
which
Christ
builded
his
church
:
Lib.
2
cont.
Eunomium
O
thowe
of
litle
faith
,
why
didst
thowe
doubte
?
S
Basile
talking
,
of
S.
Peter
saieth
:
Propter
fidei
excellentiam
,
ecclesiae
in
seipsum
aedificationem
suscepit
.
For
the
excellence
of
his
faith
,
In
Ancor
.
he
tooke
the
building
of
the
church
vnto
him self
:
Epiphanius
hath
these
wordes
:
Ipse
dominus
constituit
Petrum
primum
Apostolorum
,
petram
firmam
super
quam
ecclesia
Dei
aedificata
est
.
Our
lord
him self
made
Peter
chiefe
of
the
Apostles
the
firme
and
sure
rock
,
vpon
which
the
church
of
God
was
builded
.
S.
Chrisostome
saieth
:
Homi.
55.
in
Matth.
Christus
Petrum
vniuerso
terrarum
orbi
praeposuit
:
Christ
made
Peter
chiefe
ruler
ouer
all
the
worlde
,
and
saied
vnto
him
:
Thowe
art
Peter
,
&
super
te
aedificabo
ecclesiam
meam
,
and
vpon
the
I
will
build
my
church
.
in
Psal.
103
S.
Augustine
saieth
:
Manducat
Petrus
,
quia
Petrus
petra
,
petra
ecclesia
.
Peter
eateth
because
,
Peter
is
the
rock
,
Serm.
26.
de
sanctis
.
and
the
rock
is
the
church
.
In
another
place
,
he
saieth
:
Ye
haue
heard
Peter
called
,
Petram
rock
oftentymes
of
our
lord
,
as
he
hym self
saieth
:
Lib.
2.
de
voca
gent.
cap.
9.
In
cap
16.
Matth.
Serm
de
aniuer
.
Pontif.
assum
.
die
.
Thoue
art
Peter
and
vpon
this
rock
,
I
will
build
my
church
.
S.
Ambrose
calleth
him
:
Firmissimam
Petram
,
the
most
firme
and
sure
rock
,
that
toke
from
Christ
,
the
principal
rock
,
communion
both
of
vertue
,
and
name
.
S.
Hilarie
calleth
him
,
Foelix
Ecclesiae
fundamentum
,
the
happy
foundation
of
the
church
:
To
be
short
:
Leo
speaking
of
S.
Peter
saieth
:
Tu
quoque
petra
es
,
thou
art
also
a
rock
which
art
made
stronge
by
my
vertue
and
strenght
.
S.
Hierome
saieth
:
Dominus
domus
Petrus
Apostolus
est
:
Peter
the
Apostle
is
master
of
the
house
,
to
whome
God
committed
his
house
.
In
cap.
Marc.
16.
By
which
it
is
easy
to
be
seene
that
S.
Peter
was
chosen
of
Christ
,
to
be
iudg
and
ruler
in
his
church
.
Yf
any
man
will
argue
out
of
S.
Augustine
as
M.
Nowel
doth
,
that
Christ
is
the
rock
:
and
therefore
Peter
is
no
rock
.
I
will
referre
them
to
M.
Dormans
disproufe
of
M.
Nowells
reproufe
,
fol.
189.
A
,
where
S.
Augustines
woordes
are
alleaged
to
proue
that
he
leaueth
the
matter
indifferent
to
the
reader
and
thinketh
both
opinions
true
,
that
Christ
is
the
rock
,
and
Peter
the
rock
,
so
apoynted
by
Christ
.
Nowe
because
Christe
would
haue
his
church
continewe
for
euer
,
vntil
his
comming
againe
,
the
same
authoritie
and
pre-eminence
which
he
gaue
to
S.
Peter
,
Lib.
2.
de
sacerdo
.
he
geueth
to
S.
Peters
successours
as
Chrisostome
witnesseth
:
which
being
most
vndoubtedly
true
,
it
is
euident
,
that
neither
the
word
,
nor
the
spirite
can
be
iudges
in
controuersies
as
M.
Calf
.
fansieth
,
but
men
that
reade
the
word
,
men
that
preache
the
word
,
men
that
vnderstand
the
word
,
and
not
all
men
neither
,
but
Apostles
,
Prophetes
,
Euangelistes
,
Pastours
,
and
Doctours
,
Chrisost.
hom.
44.
23.
Matth.
whome
the
holy
Ghost
hath
placed
,
Episcopos
regere
Ecclesiam
Dei
,
Bysshops
to
rule
the
church
of
God
.
They
must
be
iudges
.
For
they
be
Clauiculaij
,
quibus
credi
tum
est
verbum
docendi
,
&
interpretandi
scripturas
.
The
keybeares
,
to
whome
authoritie
is
geuen
to
teach
the
word
,
and
expounde
the
scriptures
.
They
must
decide
controuersies
,
but
not
in
euery
place
,
but
in
the
place
which
God
hath
chosen
,
that
is
in
the
Catholique
church
,
where
the
spirite
speaketh
,
ruleth
,
and
gouerneth
,
and
out
of
the
which
the
spirite
of
God
doth
nor
speake
,
nor
rule
,
nor
gouerne
,
but
the
spirite
of
errours
,
and
heresie
,
the
spirite
of
malice
,
and
blasphemie
.
wherefor
if
you
will
haue
M.
Calf
.
the
true
place
where
controuersies
must
be
tried
,
and
the
true
iudges
,
that
must
iudge
them
and
determine
them
,
come
to
the
Catholique
church
,
and
to
the
Bisshops
whome
the
holy
Ghost
hath
apoynted
to
gouerne
his
church
.
And
amongest
them
resort
to
the
highest
Bissop
that
is
chosen
for
the
tyme
.
Remember
that
S.
Cyprian
saieth
:
Heresies
haue
not
rysen
,
nor
schismes
sproung
of
any
other
occasion
,
than
of
that
,
that
the
Priest
of
God
is
not
obeyed
,
Libro
1.
epist.
3.
nec
vnus
in
ecclesia
ad
tempus
sacerdos
,
&
ad
tempus
iudex
vice
Christi
cogitatur
,
and
one
Priest
,
for
the
tyme
,
and
one
iudge
for
the
tyme
,
is
not
thought
vpon
in
the
church
in
the
stede
of
Christ
.
Remember
that
God
saieth
to
you
,
Mat.
23.
doe
all
whatsoeuer
they
commande
you
,
as
he
sayed
to
the
Israelites
:
Thou
shalt
doe
whatsoeuer
they
shal
say
vnto
thee
,
Deut.
17.
who
rule
in
the
place
whome
God
hath
chosen
.
Remembre
that
he
saieth
to
you
:
Obey
your
gouerners
,
and
submitte
your selues
to
them
,
as
he
saied
to
the
Israelites
:
Thou
shalt
followe
theyr
sentence
and
iudgement
,
thou
shalt
not
bowe
to
the
right
hand
,
Hebr.
13.
nor
to
the
left
hand
.
Remembre
that
he
saieth
to
you
:
He
that
heareth
not
the
church
is
an
heathen
,
and
a
Publican
,
Matt.
18.
as
he
saied
to
them
:
He
that
obeyeth
not
the
commaundement
of
the
iudge
for
the
tyme
,
shal
dye
:
And
if
you
haue
any
grace
,
obey
the
order
that
God
hath
apoynted
in
his
church
,
hearken
to
the
voyce
of
your
Lord
God
,
and
forsake
your
priuat
examination
of
doctrine
in
matters
of
controuersies
:
Fol.
22.
b
and
come
to
the
publique
,
Fol.
23.
a
which
you
memtion
,
(
that
is
)
the
common
consent
of
the
church
.
That
must
be
your
ankorhold
,
that
must
be
your
refuge
:
The
priuate
examination
is
dangerous
.
Euery
one
,
as
he
is
ful
of
pride
,
and
singularitie
,
so
wil
he
haue
his
owne
way
,
and
his
priuate
fansie
and
sole
opinion
to
reste
vpon
,
and
falle
into
diuerse
absurdities
,
as
you
haue
done
in
this
answer
.
And
to
come
to
the
instances
.
Marke
good
readers
.
Whereas
in
the
very
beginning
of
the
first
Article
of
my
treatise
,
I
brefely
declared
that
the
woorde
(
crosse
)
signified
foure
thinges
in
scripture
,
to
witte
,
tribulation
,
the
passion
of
Christ
,
the
Crosse
whereon
he
died
,
and
the
material
and
mystical
signe
of
the
Crosse
,
and
for
the
first
referred
the
readers
to
the
tenth
of
S.
Mathew
,
ninth
of
S.
Luke
,
the
8.
of
S.
Marke
,
for
the
second
to
the
first
of
S.
Paule
,
to
the
Corinthians
and
first
chapiter
,
and
sixth
to
the
Galathians
,
for
the
thirde
to
the
common
story
of
the
gospel
,
where
mention
is
made
howe
the
Iewes
forced
Christ
,
and
Simon
of
Cyrene
to
carry
a
crosse
to
the
mounte
of
Caluarie
,
for
the
fourth
to
the
49.
of
Esaie
,
4.
of
Ieremie
9.
of
Ezechiel
,
24.
of
S.
Mathewe
,
and
7.
of
S.
Iohn
in
his
Apocalipse
,
Fol.
24.
b.
Calf
.
in
commeth
this
freash
feloe
lyke
a
lustie
launce-knight
,
and
telleth
me
that
I
haue
but
fewe
men
,
and
in
mustering
them
haue
numbred
one
souldier
more
then
I
haue
,
and
like
a
couetous
capitaine
intended
for
a
dead
paye
.
Mart.
Faine
would
he
seeme
to
haue
some
skill
in
warly
affaires
,
and
although
he
neuer
strooke
stroke
in
bataill
,
nor
heard
the
sounde
of
trumpet
in
fielde
,
yet
he
talketh
like
a
politicke
capitaine
that
had
longe
serued
vnder
some
greate
Solymans
Bassa
in
warre
.
But
if
trial
be
taken
of
his
experience
,
and
skill
in
this
behalfe
,
ye
shall
finde
him
neither
politike
capitaine
,
nor
faithful
souldier
.
For
no
man
that
hath
any
meane
knowledge
,
or
practisse
in
feates
of
warre
,
wil
say
vnto
his
enemie
,
sir
you
haue
to
fewe
men
to
encounter
,
lest
he
send
for
freash
souldiers
and
more
ayde
,
and
make
hym self
more
stronger
.
Againe
no
man
wil
signifie
to
his
enemie
that
for
couetousnes
he
retaineth
fewer
souldiers
than
he
ought
to
doe
,
or
for
his
owne
gayne
indenteth
for
a
dead
paye
,
lest
vppon
this
warnynge
he
furnish
hym selfe
better
,
and
prouide
that
he
shal
haue
no
aduantage
against
hym
.
Agayne
no
faithful
souldier
wil
streeke
out
of
his
masters
checker
booke
,
any
one
that
serueth
stoutely
against
the
enemie
,
or
be
aggreued
to
haue
his
masters
ensigne
,
and
bannerborne
in
the
fielde
:
yet
such
is
the
wisdome
of
this
doubty
knight
,
that
he
hath
betrayed
hym self
in
both
,
declaring
his
ignorance
in
the
one
,
and
malice
in
the
other
Ignorance
for
that
he
telleth
me
,
that
am
his
aduersarie
,
that
I
haue
fewe
men
and
number
one
souldier
more
than
I
haue
,
and
indent
for
a
dead
pay
:
malice
for
that
he
streaketh
out
of
his
masters
boke
,
one
trustie
and
valiant
souldier
,
recorded
longe
sithens
in
the
checker
rolle
.
It
is
an
old
said
sawe
,
a
litle
money
is
sone
told
,
the
lesser
the
number
,
the
easier
is
the
tale
.
A
fewe
souldiers
are
sone
viewed
,
and
the
compte
quicklie
kept
.
Wherefor
if
(
as
you
say
)
my
souldiers
were
fewe
,
the
tale
could
not
be
long
,
yf
the
number
were
but
smale
,
the
accompt
could
not
be
greate
.
Where
you
say
that
I
indent
like
a
couetous
capitaine
,
for
a
dead
pay
(
that
is
)
aske
allowaunce
for
a
souldier
that
is
not
a
liue
,
I
must
tell
you
,
that
you
misreporte
me
like
an
vncourteous
companion
.
As
for
my
honestie
,
that
al
my
souldiers
are
a
liue
,
my
checker
boke
shal
beare
recorde
,
and
your
infidelitie
in
denying
any
such
to
be
extant
,
shal
both
by
the
same
and
other
sufficient
witnes
be
controlled
.
You
say
,
neither
the
materiall
nor
mystical
crosse
in
that
sense
I
take
them
,
Calf
.
Fol
24
B.
Mart.
to
that
end
,
that
I
applie
them
,
be
once
mentioned
in
scripture
.
Alas
sir
what
haue
the
Prophetes
,
Esaie
,
Ieremie
,
and
Ezechiel
deserued
,
now
after
so
manye
hundred
yeares
to
be
reiected
out
of
the
canon
?
Be
not
their
prophecies
scripture
?
Can
not
you
and
your
companions
be
content
to
take
away
S.
Iames
epistle
,
the
epistle
to
the
Hebrues
and
S.
Iudes
epistle
,
but
will
you
also
put
thes
(
the
principall
and
chiefest
of
all
the
prophetes
)
in
the
same
predicament
?
shall
they
nowe
be
compelled
to
seeke
a
newe
harber
and
be
no
longer
in
the
canon
of
scripture
?
yeas
say
you
,
we
admitt
them
for
canonicall
scripture
,
Calf
.
but
they
make
nothing
at
all
for
your
purpose
.
Mart.
Cap.
49.
Cap.
4.
No
sir
?
hath
not
Esai
these
wordes
,
Exaltabo
ad
populos
signum
meum
:
I
will
set
out
my
signe
on
high
to
the
people
?
doth
not
Ieremie
say
,
Leuate
signum
in
Sion
?
Lyft
vp
a
signe
in
Sion
?
Cap.
9.
Doth
not
Ezechiel
say
,
or
God
by
the
mouthe
of
Ezechiel
:
Passe
through
the
midst
of
the
citie
,
in
the
midst
of
Hierusalem
and
signe
Tau
vppon
the
mens
forheads
,
that
moorne
,
and
be
sorie
for
all
the
abhominations
that
are
done
in
the
midst
of
it
?
Calf
.
yeas
?
Mart.
And
doth
not
God
by
the
signe
that
he
will
exalt
to
his
people
,
and
haue
lyfted
vp
in
Sion
,
meane
the
signe
of
the
crosse
?
Calf
.
no
Mart.
yeas
sir
.
And
why
not
my
yea
,
as
good
as
your
nay
?
why
may
not
the
sense
that
I
conceaue
of
these
places
,
stand
as
well
as
that
which
yow
ymagine
?
Is
it
not
as
lawfull
for
me
to
abounde
in
my
sense
,
as
it
is
for
you
in
yours
?
I
see
no
cause
to
the
contrarie
.
I
haue
to
supporte
me
S.
Hierome
an
auncient
father
,
more
expert
in
the
scripture
,
and
tongues
wherein
it
was
written
than
any
of
this
age
.
His
wordes
because
the
people
should
not
thinke
that
I
spoke
after
my
owne
fansie
,
I
recited
out
of
his
learned
commentaries
vppon
the
saied
prophetes
:
you
alleage
no
authoritie
but
your
ymagination
,
and
cite
vs
a
text
out
of
the
prophet
Esai
,
which
is
not
to
be
founde
in
such
sort
,
as
you
turne
it
,
neither
in
the
Greeke
,
nor
in
the
Hebrue
text
adnexed
to
S.
Hieromes
commentaries
,
but
in
Robert
Steuens
,
after
the
translation
of
the
Tygurines
,
allowed
by
none
,
but
by
such
schismatikes
as
they
are
.
And
withall
you
ioyne
a
piece
of
your
owne
fansie
vnto
it
,
which
although
as
farre
as
it
repugneth
not
to
the
rules
of
faith
,
it
may
stand
,
yet
not
withstanding
,
it
letteth
not
,
but
that
the
other
may
be
true
.
For
be
it
,
That
God
answering
his
church
complayning
of
sterilitie
,
Fol.
38.
A
and
barrennesse
,
saied
,
behold
I
will
lift
vp
my
hand
and
set
vp
my
standard
vnto
the
people
,
and
meant
therby
,
that
not
only
the
Iewes
,
but
also
the
gentils
should
be
brought
to
Christ
?
Wil
it
followe
(
as
you
saye
)
That
it
was
the
preaching
of
the
woord
that
conuerted
the
gentils
from
errours
and
superstition
?
And
nothing
(
sir
)
but
preaching
?
were
there
no
miracles
done
?
no
straunge
signes
wrought
?
no
extraordinarie
vertues
and
power
shewed
,
besides
the
word
?
did
not
Christe
hym self
say
of
some
:
Vnlesse
ye
see
signes
and
wounders
,
Cap.
4.
Cap.
3.
Cap.
6.
you
will
not
beleue
?
Doth
not
S.
Iohn
say
:
Many
beleaued
in
his
name
seing
his
signes
which
he
wrought
?
Doth
not
the
same
Euangelist
say
:
A
great
multitude
followed
him
because
they
sawe
the
signes
which
he
did
vpon
those
that
were
sicke
?
did
not
the
Iewes
say
vnto
our
sauiour
,
what
signe
doest
thow
then
,
that
we
may
see
,
and
beleue
,
what
woorkest
thou
?
Ibidem
.
I
thinke
you
being
master
reader
haue
read
these
textes
:
And
if
you
haue
reade
them
,
I
trust
you
see
,
there
was
an
other
meane
to
conuert
the
gentils
,
besides
the
preching
of
the
word
.
Cap.
6.
Againe
doth
not
Salomon
send
vs
to
the
emmot
,
and
Christ
to
the
fig
tree
to
learne
?
I
trust
your
wisdome
wil
not
denie
it
.
Mat.
24.
Marc.
13.
If
then
Christ
willed
vs
to
lerne
of
them
,
there
be
other
meanes
for
a
man
to
lerne
besides
preaching
.
And
if
emonge
those
,
it
hath
pleased
the
holy
Ghost
to
make
the
signe
of
the
crosse
to
be
one
,
Fol.
38.
A
then
am
not
I
a
falsifier
,
of
the
worde
,
but
you
a
false
lier
before
the
lorde
,
so
to
report
of
me
.
Furder
where
you
bid
me
lerne
of
you
,
that
preching
is
the
hand
of
God
,
that
he
saied
he
would
lyft
vp
to
the
gentils
,
Ibidem
.
and
that
the
standard
which
he
set
vp
to
his
people
is
preching
,
whereby
we
are
brought
to
truth
,
from
blindnes
and
ignorance
,
I
tell
you
in
playne
termes
,
that
I
refuse
such
an
ignorant
master
.
And
preferre
S.
Hierome
before
ten
hundred
such
newe
vpstartes
and
arrogant
heretikes
.
Esai
.
11.
He
saieth
,
This
hand
lyfted
vp
to
the
gentils
,
is
the
same
of
which
this
selfe
same
Prophete
speaketh
:
There
shalbe
a
rote
of
lesse
,
which
shal
rise
vp
,
that
he
may
be
prince
of
all
nations
,
in
him
nations
shal
hope
.
And
he
wil
not
only
lift
vp
his
hand
,
but
also
exalt
,
and
set
vp
his
signe
.
Psal.
8.
there
is
no
doubt
,
but
it
is
the
signe
of
the
Crosse
,
that
it
may
be
fulfilled
,
which
is
writen
.
The
earth
is
ful
of
his
praise
.
Nowe
sir
which
is
the
better
scholemaster
,
S.
Hierome
,
or
master
Calfhil
?
S.
Hierome
that
telleth
me
,
that
the
hand
,
that
is
lifted
vp
to
the
gentils
,
is
the
rote
of
lesse
,
euen
Christ
hym self
,
that
is
preached
,
or
M.
Calf
.
that
teacheth
that
it
is
preaching
.
S.
Hierome
that
teacheth
that
,
the
standard
that
God
will
exalte
and
set
vp
,
is
the
signe
or
banner
of
the
Crosse
,
or
master
Calf
.
that
saieth
it
is
the
preching
of
the
worde
,
S.
Hierome
that
telleth
vs
that
God
of
his
mercy
will
send
vs
two
thinges
,
Christ
ayd
his
crosse
,
or
M.
Calf
.
that
by
a
feate
of
his
Arithmetike
will
make
of
two
but
one
,
and
Christe
and
his
crosse
,
but
a
bare
preaching
?
Suerly
(
sire
)
whatsoeuer
opinion
of
lerning
,
the
Alebastards
,
tākerdberers
,
porters
,
coblers
,
and
other
your
auditours
haue
conceaued
of
you
,
I
will
not
acknowledge
you
for
a
master
,
more
worthy
of
credit
than
S.
Hierome
,
nor
attribute
that
to
preaching
,
thereby
to
exclude
the
crosse
as
you
doe
,
which
the
prophet
,
by
the
iudgement
of
that
learned
father
,
attributed
to
Christ
,
and
his
crosse
.
Wherefor
learne
of
S.
Hierom
M.
Calf
.
to
make
one
thing
of
the
hand
,
that
the
Prophet
mentioneth
,
and
another
thing
of
the
standard
:
Christ
of
the
hand
,
the
Crosse
of
the
standard
,
Calf
.
Fol.
38.
a
for
so
he
teacheth
you
:
but
say
you
.
The
Prophet
Esai
in
the
text
before
teacheth
,
that
Gods
mouth
is
a
sharpe
swearde
,
and
that
preachinge
is
a
chosen
shaft
,
had
in
the
quiuer
of
the
almightie
,
and
because
you
thought
I
would
take
skorne
to
lerne
of
you
,
Mart.
you
willed
me
to
lerne
of
God
.
It
is
gently
done
of
you
(
sire
)
you
haue
preferred
me
to
a
good
scholemaster
.
I
thanke
you
for
it
.
I
will
dayly
pray
,
that
I
may
haue
grace
to
lerne
,
and
faith
to
beleaue
al
that
he
teacheth
.
But
is
it
true
that
you
say
,
that
in
the
49.
chapiter
of
Esay
,
God
saieth
:
his
mouth
is
a
sharpesword
,
and
preaching
is
a
chosen
shaft
.
In
what
text
shal
we
finde
it
?
In
the
septuagintes
,
and
translation
of
S.
Hierome
,
ther
is
no
such
thing
.
The
woordes
that
you
harpe
vppon
,
I
suppose
,
are
these
.
Ye
Ilandes
harken
vnto
me
,
and
take
heede
ye
people
that
are
farre
of
.
The
lord
hath
called
me
from
my
byrth
and
hath
remembred
my
name
,
euen
from
my
mothers
wombe
.
He
hath
made
my
mouth
as
it
were
,
like
a
sharpe
sworde
,
vnder
the
shadowe
of
his
hande
he
hath
defended
me
,
and
hath
put
me
as
a
chosen
arrowe
.
In
his
quiuer
he
hath
hid
me
.
Thus
farre
the
prophete
.
But
what
is
this
to
preaching
?
What
woord
haue
you
here
to
signifie
,
that
Esai
should
meane
as
you
pretend
?
Is
it
sagitta
electa
?
a
chosen
arrowe
?
Suerly
if
it
be
so
,
S.
Hiero.
deceaueth
vs
.
For
he
saieth
:
In
49.
Esai
.
Christ
verelie
of
many
arrowes
and
many
sonnes
,
is
the
only
chosen
arrowe
,
and
the
only
begotten
sonne
,
which
he
hath
hid
in
his
quiuer
,
that
is
to
say
,
in
an
humane
bodie
,
that
the
fulnes
of
diuinitie
might
corporallie
dwell
in
him
.
By
which
woordes
we
may
lerne
,
that
Christ
is
the
chosen
arrowe
that
the
ꝓphet
speaketh
of
,
and
not
p̄aching
,
his
humanitie
the
quiuer
,
wherin
he
was
hid
in
this
world
,
and
not
the
scripture
.
And
if
saint
Hierome
had
saied
nothing
,
the
circumstance
of
the
place
dulie
examined
might
haue
told
yow
,
that
God
spake
there
,
of
the
incarnation
of
Christ
,
and
sending
his
sonne
into
the
world
to
redeme
man
.
But
we
must
pardon
your
ouersigth
,
and
albeit
you
haue
falsified
the
scripture
,
in
saying
that
to
be
there
which
is
not
there
,
and
vniustlie
accused
me
for
false
alleaging
authorities
which
are
in
the
places
which
I
quoted
,
yet
will
I
not
deale
cruelly
with
yow
here
,
nor
note
your
errous
,
so
despite
fullye
to
the
world
,
as
you
would
do
myne
if
yow
had
like
occasion
.
But
let
me
frendly
aske
you
this
one
question
.
Did
you
euer
reade
S.
Hierome
vppon
this
chapiter
of
Esaie
?
If
you
did
euer
reade
him
,
then
can
you
not
be
excused
of
gret
singularitie
and
pride
,
who
seing
the
wordes
of
the
prophet
to
describe
the
coming
of
Christ
,
and
reading
the
woordes
of
that
auncient
father
,
expounding
Sagittam
electam
,
to
be
Christe
,
and
pharetram
,
his
humaine
bodie
,
would
not
withstanding
write
,
and
set
forth
in
printe
to
exclude
the
crosse
,
that
preaching
is
a
chosen
shaft
,
mentioned
there
,
by
the
prophet
,
where
he
saieth
nothing
lesse
.
If
the
chosen
shaft
be
Christ
as
S.
Hierome
saieth
,
them
can
it
not
be
preaching
,
as
you
say
.
For
Christ
is
one
thing
,
and
preaching
is
another
.
1.
Cor.
1.
Christ
is
the
thing
that
is
preached
(
for
as
saint
Paule
saieth
:
We
preache
Christ
crucified
,
preaching
the
act
of
man
that
preacheth
,
directed
by
God
,
yf
he
preach
in
the
vnitie
of
his
church
.
If
you
did
neuer
reade
these
commentaries
(
as
I
beleue
you
did
not
)
then
were
you
not
well
adui●ed
when
vppon
so
slipper
a
grounde
,
you
would
build
,
and
proue
that
S.
Hierome
did
not
speake
of
the
signe
of
the
crosse
.
For
say
you
.
Fol
38.
b.
Calf
.
S.
Hierom
meaneth
there
by
the
ensigne
of
the
crosse
,
the
setting
forth
of
the
praise
of
God
,
which
is
not
by
setting
à
crosse
vppon
the
aulter
,
but
by
preaching
the
crucified
.
Mart.
Mart.
You
harpe
much
vppon
preachinge
,
which
in
deede
is
an
excellent
way
to
set
foort
the
praise
of
God
,
and
I
trust
it
shalbe
better
vsed
to
his
honour
and
glorie
hereafter
.
Luther
.
Act.
36.
In
commen
.
in
epis
.
ad
Rom
Melanel
in
locis
con.
&
annot.
in
Ioan.
But
as
it
is
vsed
amongeste
you
,
who
make
hym
the
authour
of
euill
,
saying
that
the
traison
àf
Iudas
was
as
well
the
worke
of
God
,
as
the
conuersion
of
Paule
,
false
in
performing
his
promise
,
sayinge
that
he
gaue
a
piece
of
bread
,
when
he
promised
his
fleash
:
vniust
in
saying
that
he
exacteth
the
obseruance
,
and
keeping
of
his
commaundementes
which
you
say
,
are
vnpossible
:
not
carefull
of
his
church
:
saying
it
may
erre
,
wheras
he
promised
the
holy
Ghost
to
it
,
to
gouerne●
it
,
to
comforte
it
,
and
teach
it
all
truth
,
with
many
thinges
mo
,
which
I
may
not
speake
of
,
beside
your
blasphemies
against
his
sacraments
,
slaunders
against
his
vicare
on
earth
:
malice
against
his
members
,
and
desire
of
vengeaunce
vttered
almost
in
euery
sermon
,
contradictions
among
your selues
in
the
high
mysteries
of
the
faith
:
thus
I
say
as
it
is
vsed
amongest
you
,
is
nothing
to
set
forth
the
praise
of
God
.
But
what
?
Is
there
no
other
meane
to
set
forthe
praise
of
God
,
but
preaching
?
Must
euerie
one
that
wil
praise
God
,
be
a
preacher
?
Then
let
the
husbandman
forsake
his
plowgh
,
and
bye
hym
a
bible
:
Let
the
merchaunt
leaue
of
his
trafficke
,
and
leppe
vp
to
the
pulpet
.
Let
women
geue
ouer
their
busines
,
and
read
lessons
of
diuinitie
.
May
not
al
the
minesterie
ioye
in
you
,
and
thinke
that
they
are
sped
of
profounde
clearke
who
can
reason
fo
depely
against
the
crosse
,
and
say
:
Fol.
38.
b.
The
setting
forth
of
the
praise
of
God
is
by
preaching
the
crucified
.
Ergo
it
is
not
by
settig
the
crosse
vppon
the
aulter
?
May
not
we
reason
in
like
sorte
and
say
:
The
state
of
the
common
weale
is
preserued
by
ministring
of
iustice
:
ergo
it
is
not
preserued
by
tilling
of
the
grounde
?
The
Citie
of
London
is
enriched
by
merchauntes
:
ergo
it
is
not
enriched
by
resorte
of
gentilmen
,
straungers
and
lawyers
?
Clothing
is
a
relief
for
the
poore
:
ergo
the
deuotion
and
almes
of
the
welthy
is
no
relief
for
the
pore
?
The
honour
of
the
prince
is
sette
foorth
by
worthy
exploictes
in
warres
abrode
:
ergo
it
is
not
set
forth
by
good
gouerment
in
peace
at
home
,
with
a
number
as
fonde
as
these
?
Yeas
M.
Calf
.
therefor
deceaue
not
your selfe
.
There
be
many
waies
to
set
forth
the
praise
and
glorie
of
God
besides
preaching
.
Matth.
5.
Christ
speaketh
of
good
workes
in
S.
Mathewe
,
and
biddeth
vs
let
our
light
so
shyne
before
men
that
they
may
see
our
good
workes
,
1.
Corin.
6
and
glorifie
our
father
which
is
in
heauen
.
S.
Paule
biddeth
vs
glorifie
and
carye
God
in
our
bodies
:
by
which
we
vnderstand
that
the
praise
and
glorie
of
God
is
set
forth
by
external
actes
,
as
vertuous
life
,
charitable
almes
,
deuout
praier
,
visitation
of
the
sicke
,
intertayning
of
straungers
,
washing
holy
mens
feete
,
chast
life
,
pouertie
of
spirite
,
humilitie
of
minde
,
chastening
of
bodie
,
and
such
lyke
which
al
men
may
doe
besides
those
that
preach
.
Nowe
then
,
seing
there
be
more
waies
to
set
forth
the
praise
of
God
than
preaching
,
amongest
which
it
hath
pleased
the
auncient
fathers
to
apoynte
,
and
ordaine
the
signe
of
crosse
to
be
one
,
as
a
meane
to
excite
and
stire
vp
that
heauy
lumpe
of
earth
,
that
aggreaueth
the
soule
,
and
bring
vs
to
remember
the
passion
of
Christ
,
master
Calf
.
doth
no
more
ouerthrowe
the
authoritie
of
S.
Hierome
,
affirming
that
it
is
the
signe
of
the
crosse
,
that
God
saied
he
would
exalt
and
set
vp
to
his
people
,
them
he
that
maketh
the
reasons
before
mentioned
,
or
any
like
vnto
the
same
,
doth
ouerthrowe
the
state
of
the
common
weale
.
For
the
reason
is
as
good
in
the
one
as
in
the
other
.
The
next
place
of
scripture
that
he
ipugneth
and
saieth
maketh
no
more
for
the
crosse
than
for
a
candelsticke
,
Fol.
38.
b.
is
,
leuate
signum
in
Sion
,
lyft
ye
vp
a
signe
in
Sion
.
that
is
as
S.
Hierome
saieth
:
lift
vp
the
signe
of
the
crosse
in
the
toppe
of
the
churche
,
and
what
shift
vseth
this
impugner
here
(
thinke
you
)
to
shift
away
this
place
of
the
prophet
and
interpretation
of
S.
Hierome
?
Fol.
39.
a.
In
good
sooth
,
one
as
like
an
heretike
as
euer
you
sawe
.
God
saieth
he
,
spoke
there
by
an
Ironie
,
that
is
to
say
,
God
mockt
his
people
:
Agayne
,
There
was
no
cause
why
S.
Hierome
should
rune
to
an
allegorie
:
which
howe
folish
it
is
,
I
had
rather
other
men
shuld
conceaue
,
than
I
declare
:
for
his
controlling
of
S.
Hieromes
iudgement
,
for
going
to
an
allegorie
,
he
geueth
no
reason
why
.
Such
is
his
insolencie
,
and
pride
to
controlle
the
fathers
,
and
set
them
to
schole
againe
.
Here
would
I
say
som
what
of
the
difference
that
is
betwene
S.
Hierome
,
and
master
Calfhil
,
sauing
I
nothing
doubt
but
euerie
simple
soule
seeth
,
that
an
old
oxe
is
to
be
preferred
and
better
estemed
then
a
younge
calf
.
But
master
Calfhil
saieth
:
Calf
.
Fol.
39.
a.
Yf
S.
Hieromes
allegorie
should
take
place
,
it
maketh
nothing
for
your
purpose
,
because
he
talketh
there
of
heretikes
,
that
make
battaill
against
the
church
,
and
we
must
not
fight
against
them
with
a
crosse
in
our
handes
.
Wherfore
the
signe
that
he
would
haue
set
vp
in
the
toppe
of
the
church
,
is
no
crosse
,
but
preaching
of
the
worde
by
the
prelates
.
Mart.
In
deede
if
heretikes
had
that
grace
and
humilitie
of
spirite
that
they
would
gladly
harken
to
the
prelates
of
Christes
Church
,
and
gently
imbrace
the
truth
when
it
is
told
them
,
this
impugner
had
saied
somewhat
.
But
if
heretikes
are
so
obstinate
and
proude
,
that
they
contemne
al
other
besides
them selues
,
if
they
will
admitte
no
other
sense
,
no
other
interpretation
,
no
other
meaning
of
the
scripture
,
than
that
which
they
haue
conceaued
,
if
they
contemne
al
the
auncient
fathers
,
and
generall
councels
,
as
Arius
contemned
the
fathers
of
Nice
preaching
vnto
him
Ihesus
Christ
to
be
God
,
of
equal
substance
with
the
father
,
Macedonius
contemned
the
fathers
of
Constantinople
,
preaching
vnto
him
the
holy
Ghost
to
be
God
,
and
other
heretikes
contemne
other
councells
in
effect
as
you
do
the
general
councel
kept
at
Nice
against
image
breakers
,
and
that
of
Florence
,
and
this
of
Trent
now
in
our
daies
,
preaching
vnto
you
that
ther
is
one
supreme
gouernour
in
Christes
church
,
and
that
there
be
seuen
sacraments
ordayned
of
God
,
for
our
comfort
in
this
his
militant
church
on
earth
,
if
S.
Paule
willed
vs
not
to
contend
with
heretikes
,
if
the
holy
fathers
not
to
dispute
with
them
,
because
they
haue
such
singular
conceites
of
their
wisdome
,
that
they
wil
yeld
to
none
,
preache
he
Christ
and
the
Ghospell
neuer
so
much
,
if
it
be
any
thing
contrarie
to
their
fansie
,
if
S.
Hierome
knewe
preaching
to
be
no
way
to
conuince
an
heretike
,
(
as
vndoubtedly
he
did
)
then
al
that
master
Calfhil
hath
saied
is
not
woorth
a
blewe
pointe
,
and
S.
Hieromes
allegorie
,
interpreting
the
signe
that
God
would
haue
lifted
vp
in
Sion
,
to
be
the
signe
of
the
crosse
to
be
set
vp
in
the
top
of
the
church
,
standeth
in
as
good
force
as
it
did
before
.
From
thes
places
he
goeth
to
xxiiii
.
of
S.
Mathewe
:
Fol.
39.
b.
and
to
proue
that
the
signe
of
the
sonne
of
man
that
shal
appeare
in
the
cloudes
at
the
later
day
,
is
not
the
crosse
,
he
bringeth
in
a
place
out
of
Chrisostome
in
his
second
exposition
vpon
S.
Mathewes
Ghospell
.
Where
I
beseeke
you
note
,
howe
these
heretikes
,
for
their
aduantage
father
this
woorke
vpon
Chrysostom
:
and
when
the
catholike
alleageth
any
thing
out
of
the
saied
woorke
,
they
denie
it
vtterly
to
be
his
,
and
for
proufe
of
their
allegation
bring
the
censure
of
Eras
.
set
before
the
said
woorke
:
which
is
no
indifferent
dealing
.
For
if
they
wil
haue
it
to
be
Chrisostomes
woorke
,
when
they
alleage
it
for
their
purpose
,
there
is
no
reson
why
they
should
denie
it
to
be
Chrysostomes
,
when
we
alleadge
it
for
ours
.
If
I
were
disposed
to
followe
their
vayne
in
denying
of
authours
,
I
could
say
,
that
were
not
Chrysostomes
worke
,
and
bringe
his
plaine
wordes
for
my
purpose
out
of
his
commentaries
vpon
S.
Mathew
which
neuer
man
denied
to
be
his
,
Homi.
77
where
he
sayeth
vppon
those
woordes
of
the
Ghospel
:
Tunc
apparebit
signum
filij
hominis
in
coelo
:
Matt
24
Then
the
signe
of
the
sonne
of
man
shal
appeare
in
the
element
.
Hoc
est
ipsa
crux
.
That
is
the
verie
crosse
it self
.
For
the
crosse
shal
be
seene
more
brighter
than
the
sunne
.
For
the
sunne
shal
be
darkened
.
The
crosse
shal
appeare
.
But
for
what
cause
doth
the
signe
appeare
,
forsooth
that
the
Iewes
impudencie
may
be
abundantlie
ouerpressed
,
and
conuinced
.
He
will
come
into
iudgement
hauing
his
crosse
with
him
,
for
declaration
of
his
owne
iustice
and
righteousnes
:
I
coulde
repete
his
wordes
in
his
homilies
de
Cruce
&
Latrone
,
where
talking
of
the
second
coming
of
Christ
,
and
inquiring
whether
,
He
shal
come
with
the
crosse
or
no
,
he
saieth
:
Heare
:
Then
when
he
shal
come
,
the
sunne
shal
be
darkened
,
then
the
starres
shall
falle
,
and
the
signe
of
the
sonne
of
man
shall
be
seene
in
the
element
.
Thou
hast
seene
the
glorie
of
the
signe
,
that
is
of
the
crosse
.
The
light
of
the
sunne
shal
be
made
darke
.
The
mone
shal
not
haue
her
bewtie
,
nor
grace
,
but
that
light
shal
glitter
and
shine
.
And
like
as
the
princelie
pompe
goeth
before
an
Emperour
,
and
the
souldiers
,
as
they
goe
before
,
carrie
his
flagges
and
enseignes
vppon
their
shoulders
,
so
when
our
lord
shal
come
from
heauen
,
a
companie
of
angels
and
multitude
of
archangels
shal
cary
that
signe
vpon
their
shoulders
,
and
denounce
vnto
vs
,
his
royal
and
princelie
coming
.
But
I
wil
not
vse
that
heretical
shift
,
and
protestantes
refuge
.
I
will
rather
examine
the
authoritie
,
and
conuince
him
by
the
same
.
Fol.
39.
b.
Chrysostom
as
you
alleage
him
(
sir
)
saieth
:
Some
thinke
that
the
crosse
shal
be
shewed
in
heauen
,
but
it
is
truer
that
Christ
himselfe
shal
appeare
hauing
in
his
bodie
the
testimonies
of
his
passion
,
Hom
49.
in
Mar.
24
and
so
forth
:
These
be
Chrisostomes
wordes
,
let
it
be
the
truer
opinion
(
as
it
is
in
deede
)
that
Christ
shal
come
at
the
later
day
hauing
in
his
bodie
the
signes
of
his
passion
,
what
will
you
inferre
vpon
it
?
ergo
is
the
other
opinion
false
?
ergo
shal
not
the
crosse
,
the
signe
of
the
sonne
man
appeare
at
al
?
Yf
yower
Logick
serue
you
to
make
such
reasons
,
then
I
besech
you
tel
me
,
howe
holde
these
arguments
?
It
is
truer
that
the
citie
of
London
is
welthier
than
the
citie
of
Bristowe
,
ergo
the
citie
of
Bristowe
is
not
welthi
.
It
is
truer
that
M.
Ieuel
is
wiser
than
M.
Calf
.
ergo
M.
Calf
.
is
not
wise
,
or
if
yow
wil
haue
a
more
familier
example
.
It
is
truer
that
an
old
oxe
hath
longer
hornes
than
a
younge
Calf
.
of
xij
.
moneths
old
,
ergo
a
younge
Calfe
of
twel
moneths
old
hath
no
hornes
at
all
?
And
if
yower
mymistralitie
find
this
but
vaine
sophistrie
,
so
may
you
think
that
to
be
no
veritie
which
you
would
inferre
falslie
,
vppon
Chrysostomes
authoritie
.
If
you
had
remembred
yower
Logique
rules
,
you
might
haue
concluded
thus
:
This
is
truer
than
that
,
ergo
this
is
true
,
and
not
false
.
As
for
the
other
,
loke
al
Aristotell
,
and
your
Raphe
ploweman
if
ye
list
,
yow
shal
neuer
be
able
to
make
that
consequent
good
.
Wherfore
yow
had
more
neede
to
seke
yower
old
Logique
rules
than
I
for
a
fifth
signification
of
the
crosse
.
Saint
Hierome
might
haue
taught
yow
that
either
the
passion
of
Christ
,
either
the
signe
of
the
crosse
,
In
24.
Matth.
might
be
signified
by
those
woordes
of
the
Euangeliste
:
Tunc
apparebit
signum
filij
hominis
:
Then
shal
the
signe
of
the
sonne
of
man
appeare
.
For
he
sayeth
:
Signum
hic
aut
crucis
intelligamus
,
vt
iuxta
Zachariam
videant
Iudaei
,
Cap.
22.
quem
compunxerunt
,
aut
vexillum
victoriae
triumphantis
.
Here
we
may
vnderstand
either
the
signe
of
the
crosse
,
that
according
to
Zacharie
the
Iewes
may
see
whome
they
haue
pricked
,
either
the
banner
of
the
triumphant
victorie
.
But
you
would
not
vouchsafe
to
reade
him
.
His
graue
authoritie
was
to
hard
meate
for
your
quesie
stomake
.
It
liketh
nothing
but
woodcocks
and
capons
.
Origen
in
like
manner
expounding
that
place
of
S.
Mathew
saieth
:
Then
shal
the
signe
of
the
sonne
of
man
appeare
,
that
is
to
say
,
Homi.
30.
in
Mat.
24
the
vertue
whiche
the
sonne
of
man
wrought
vppon
the
crosse
,
and
speciallie
his
signe
shal
glitter
in
the
element
,
that
men
of
al
tribes
which
before
did
not
beleue
Christianitie
,
that
was
preached
,
but
spoke
euil
of
all
,
may
at
that
time
cumming
to
knowledg
of
it
,
Per
signum
illud
manifestatum
,
by
that
signe
made
manifest
and
open
,
lament
for
their
ignorance
and
sinne
,
because
they
did
not
receaue
the
woord
of
God
.
Here
also
you
see
(
sir
)
that
at
that
day
bothe
the
vertue
of
the
passion
,
and
signe
also
shal
appeare
.
This
notwithstanding
if
you
cauil
,
and
say
that
this
signe
is
Christ
him selfe
hauing
the
signe
of
his
passion
,
yet
can
you
not
exclude
the
crosse
,
because
that
was
one
signe
,
and
instrument
vpon
which
the
other
were
made
.
Againe
here
is
mention
made
but
of
a
signe
in
the
singular
number
,
Christ
had
may
signes
and
woundes
,
and
fyue
more
notable
than
al
the
rest
,
in
his
handes
,
in
his
feete
,
in
his
side
.
Then
of
likeliehoode
if
the
Euangelist
had
ment
onlie
the
signes
of
Christes
bodie
wounded
,
he
would
haue
saied
:
Apparebunt
signa
filij
hominis
,
and
not
,
signum
,
the
signes
of
the
sonne
of
man
shal
appeare
,
and
not
the
signe
.
Besides
to
make
Christ
,
the
sonne
of
God
,
that
then
shall
come
in
maiestie
,
and
infinite
glorie
,
a
signe
of
the
sonne
of
man
,
and
not
the
sonne
of
man
him selfe
,
is
to
vile
,
and
base
a
thought
for
a
Christian
,
and
meete
for
such
signifiers
as
sacramentaries
are
.
But
that
the
signe
of
the
crosse
also
shal
then
appeare
,
Cap.
3.
reade
Hippolitus
in
his
oration
de
consummatione
mundi
.
Ephrem
in
his
booke
of
penance
.
reade
Cirill
.
Hieros
oration
ad
Constantium
,
reade
Damascen
lib.
4.
cap.
12.
de
fide
,
reade
S.
Hilarie
vppon
the
24.
of
S.
Mathewes
Ghospell
,
and
Theophilact
vppon
the
same
.
Whose
woordes
to
the
intent
the
readers
may
see
,
that
the
Euangelist
spoke
of
the
signe
of
the
crosse
,
I
wil
recite
.
In
English
they
are
these
:
Then
shall
the
crosse
apeare
in
the
element
shining
aboue
the
sunne
,
to
conuince
the
Iewes
.
For
Christ
shal
come
against
the
Iewes
hauing
his
crosse
,
as
a
grete
matter
and
testimonie
to
iustifie
him
selfe
.
As
if
a
man
be
stroken
with
a
stone
,
he
sheweth
the
stone
with
which
he
was
stroken
:
The
signe
he
calleth
the
crosse
,
as
it
were
the
triumphant
banner
,
and
princely
standard
.
Thus
M.
Calf
.
yow
see
by
the
iudgement
of
thes
auncient
fathers
,
that
the
signe
of
the
sonne
of
man
,
is
the
signe
of
the
crosse
,
that
shal
appeare
at
the
terrible
day
of
iudgment
,
and
that
I
neede
not
seeke
,
(
as
you
fondely
fansie
)
a
fyfte
signification
of
this
woord
crosse
.
For
it
may
be
a
material
crosse
,
and
the
very
same
that
Christ
died
on
,
yf
it
please
God
.
We
are
not
sure
of
the
contrarie
.
Of
what
matter
his
Maiestie
will
haue
it
made
,
it
is
vncertayne
to
vs
,
but
a
crosse
he
will
haue
it
to
be
,
that
is
most
certayne
.
Dispute
you
as
long
as
ye
list
of
the
one
,
we
wil
beleaue
the
other
.
As
for
that
,
which
you
prate
against
the
signe
of
Tau
,
mentioned
in
Ezechiel
,
and
reuelations
of
S.
Iohn
,
it
is
so
childish
,
that
I
thinke
,
the
very
foole
of
the
midle
temple
(
made
minister
by
M.
Grindal
)
would
neuer
haue
preached
it
on
a
benche
,
at
an
ale
bankett
,
much
lesse
haue
left
it
in
writing
to
be
sene
.
But
because
euerie
merie
man
maketh
much
of
his
bable
,
and
thinketh
it
a
precious
thing
,
I
wil
vnrippe
it
,
that
yow
may
see
what
baggadge
is
within
it
,
and
be
wiser
hereafter
.
To
proue
that
the
signe
of
Tau
with
which
the
people
of
God
were
sealed
in
Hierusalem
,
did
not
signifie
nor
expresse
the
crosse
you
bring
three
reasons
,
that
shal
make
me
blush
you
say
.
But
take
heede
M.
Calf
.
that
they
cast
not
milke
in
your
white
wearish
face
,
and
make
yow
ashamed
.
The
first
is
this
:
Calf
.
Fol.
40.
a.
The
spirite
of
life
,
and
liuelie
faith
is
not
inspired
as
sone
as
a
crosse
is
figured
,
ergo
the
letter
Tau
of
which
Ezechiell
spoke
,
and
seale
which
S.
Iohn
mentioneth
,
do
not
expresse
the
crosse
.
The
second
not
much
vnlike
to
the
first
.
The
signe
of
the
crosse
is
not
sufficient
to
discerne
the
good
from
the
bad
,
the
faithful
from
the
infidels
,
ergo
the
letter
Tau
and
seale
that
S.
Iohn
mentioneth
doe
not
expresse
the
crosse
.
The
third
is
as
bad
,
as
the
woorst
of
the
other
.
It
is
this
.
None
were
sealed
with
Tau
but
such
as
moorned
for
the
abhominations
of
Hierusalem
,
none
were
signed
but
the
seruantes
of
God
,
but
all
men
indifferently
haue
the
signe
of
the
crosse
,
many
more
than
be
greued
with
the
sight
of
synne
:
Therfore
the
seale
that
in
those
places
is
spoken
of
is
not
the
signe
of
the
crosse
.
Mart.
Yow
may
see
(
good
readers
)
that
Logique
was
harde
with
him
,
and
euell
to
be
gotten
,
when
he
aduised
to
make
such
consequentes
.
But
of
them
hereafter
.
Nowe
to
his
diuinitie
,
where
he
sayeth
that
the
spirite
of
life
,
and
liuely
faith
is
not
inspired
,
as
soone
as
a
crosse
,
is
figured
,
vnderstande
ye
,
that
God
,
who
knoweth
the
secretes
of
mens
heartes
,
and
can
not
be
deceaued
,
comaunded
the
signe
Tau
(
expressing
playnly
the
crosse
)
to
be
printed
in
the
foreheades
of
those
that
were
godly
,
and
lamented
the
abhominations
of
Hierusalem
.
not
purposing
by
that
marke
ex
opere
operato
,
to
make
men
good
,
that
before
were
badd
,
(
as
M.
Calf
.
mistaketh
the
matter
)
or
to
inspire
a
lyuely
faith
by
the
nature
of
that
marke
into
an
infidell
,
without
any
godly
inwarde
motion
of
the
person
,
but
to
the
intent
that
those
that
were
good
,
and
godly
in
Hierusalem
,
before
they
receaued
any
such
marke
in
their
foreheades
,
might
be
knowen
by
that
make
to
be
good
and
godly
,
and
therby
escape
the
plagues
that
should
fall
on
the
citie
.
So
that
they
were
first
good
as
the
texte
is
playne
,
and
because
they
were
good
,
Tau
was
figured
in
their
foreheades
,
and
not
(
as
M.
Calf
.
imagineth
)
to
make
them
that
were
before
badd
to
be
good
.
Baptisme
by
the
very
nature
of
the
sacrament
,
is
a
full
,
perfet
,
and
sufficient
cause
,
wherby
the
infante
is
made
from
the
childe
of
wrathe
,
the
childe
of
God
,
without
hauing
any
propre
faith
of
his
owne
,
or
godly
motion
to
haue
the
sacrament
.
We
neuer
taught
so
of
the
signe
of
the
crosse
,
that
it
is
able
to
make
euell
men
good
,
without
they
haue
godly
inwarde
motions
with
faith
,
hope
,
and
charitie
.
Marry
that
it
geueth
men
occasion
to
be
good
,
by
calling
to
remembraunce
our
sauiours
bitter
passion
,
I
declared
in
the
ninth
article
,
where
I
tolde
you
,
what
commoditie
euery
Christian
hath
,
or
may
haue
by
the
signe
of
the
Crosse
.
Matt.
9.16
Mar.
6.
Luc.
8.
Some
men
there
were
that
were
healed
as
soone
as
they
touched
fimbriam
vestimenti
eius
,
the
hem
of
Christe
his
garment
,
ande
yet
many
touched
his
whole
garment
,
that
had
no
good
thereby
.
Act.
18.
S.
Paules
Napkins
did
many
men
good
in
his
absence
,
ande
yet
there
were
many
that
tooke
no
good
by
them
in
his
presence
.
Psal.
18.
Coeli
enarrant
gloriam
Dei.
The
heauens
shewe
foorth
the
glorie
of
God
,
yet
howe
many
philosophers
were
there
that
denied
,
some
God
him selfe
,
some
his
prouidence
?
Christ
him selfe
came
to
saue
that
which
was
loste
,
Matth.
18.
1.
Pet.
2.
not
with
standing
,
he
was
called
the
stumbling
stone
,
ande
rocke
of
offence
.
Miracles
were
also
done
,
bothe
to
the
confirmation
of
the
faithfull
,
ande
conuersion
of
the
Gentilles
,
yet
Christe
vpbrayed
certaine
cities
,
Matth.
11.
Luc.
10.
ande
tolde
them
,
that
if
miracles
had
bene
wrought
in
Tyre
and
Sidon
,
they
would
haue
done
pertaunce
.
And
why
did
not
al
these
worke
the
vertue
for
which
they
were
ordayned
?
The
faulte
was
not
in
them
,
but
in
the
lacke
of
godly
motions
in
the
persons
that
must
necessarily
concurre
,
that
the
effecte
may
,
by
ordinarie
course
be
brought
to
passe
.
They
geue
great
prouocations
to
men
of
any
good
nature
to
come
to
a
godlie
life
,
but
they
bring
not
the
thing
fullie
to
passe
without
the
consent
and
godly
motions
of
the
personnes
.
What
then
?
shall
we
saye
as
M.
Calf
.
sayeth
:
That
these
heauens
are
not
of
his
creation
,
because
diuerse
looke
not
vp
and
consider
the
power
of
God
in
their
creation
?
Shall
we
denye
that
Christe
had
any
coate
,
S.
Paule
any
napkinnes
,
Christes
incarnation
,
the
Apostles
miracles
,
because
they
woorke
not
in
all
men
alyke
?
The
scripture
it selfe
worketh
not
his
effecte
streighte
in
all
mennes
hartes
.
Some
beleaue
,
some
do
not
.
Shall
the
scripture
therfore
be
no
longer
taken
for
Gods
holy
woorde
?
as
M.
Calf
.
denieth
the
signe
of
Tau
,
to
be
the
crosse
,
because
as
soone
as
it
is
figured
,
it
worketh
not
the
spirite
of
life
,
and
lyuely
faithe
in
all
personnes
a
like
?
God
forbidd
.
Many
preache
the
worde
of
God
,
and
albeit
the
seede
taketh
no
roote
,
nor
any
spirite
or
lyuely
faithe
be
inspired
as
soone
as
it
is
spoken
,
yet
is
it
the
worde
of
God
.
Yf
it
might
haue
pleased
the
worshippe
of
this
profounde
clearcke
,
to
haue
looked
vpon
the
prophete
,
he
might
haue
seene
,
that
Tau
in
that
place
,
made
not
euel
people
in
the
nature
of
an
efficient
and
sufficient
perfecte
cause
,
to
be
good
,
but
was
signed
in
good
folkes
foreheades
,
because
they
were
good
before
.
And
notwithstanding
there
is
no
mention
made
in
that
place
of
the
prophet
that
the
signe
of
the
Crosse
(
figured
by
Tau
)
wrought
any
godlynes
at
all
in
mennes
hartes
,
but
was
onely
commaunded
to
be
signed
in
their
foreheades
that
were
good
before
,
yet
for
as
much
as
it
doth
continuallie
set
before
our
eies
the
memorie
of
Christe
,
that
died
vpon
the
crosse
,
it
worketh
in
all
heartes
a
disposition
of
grace
,
and
as
the
skye
dothe
,
make
vs
consider
Gods
glorie
,
and
all
his
workes
.
And
wheras
God
gaue
,
when
Iulianus
was
feared
with
spirites
such
force
to
the
signe
of
the
crosse
,
that
the
euell
spirites
at
the
fighte
therof
departed
in
haste
,
and
he
might
haue
had
good
occasion
to
forsake
his
Apostasie
if
any
grace
in
the
worlde
might
haue
taken
place
in
him
,
it
geueth
vs
to
vnderstande
that
albeit
the
spirite
of
life
and
liuely
faithe
is
not
inspired
,
as
soone
as
a
crosse
is
figured
,
yet
is
the
crosse
of
Christe
,
an
heauenvly
marke
,
and
will
worke
the
effectes
of
grace
in
vs
,
if
we
be
otherwise
apte
and
meete
vessells
to
receaue
it
.
Where
he
saieth
in
his
seconde
reason
,
that
the
signe
of
the
crosse
is
not
sufficient
to
discerne
the
good
frome
the
badd
,
the
faithfull
from
the
infidells
,
I
will
first
examine
the
sufficiencie
of
this
marke
Tau
,
and
see
howe
his
reason
hangeth
.
That
Tau
imprinted
in
the
foreheades
of
the
people
in
Hierusalem
was
sufficient
to
discerne
the
good
from
the
badd
,
I
trust
M.
Calf
.
will
not
be
so
rashe
as
to
deny
the
scripture
.
God
gaue
it
for
a
sufficient
signe
at
that
time
to
the
angell
that
should
strike
the
citie
,
to
knowe
the
good
from
the
badd
:
if
it
was
not
sufficient
,
then
God
that
tooke
it
to
be
sufficient
,
was
both
deceaued
him selfe
,
and
also
deceaued
the
angell
.
Wheruppon
it
followeth
that
the
angell
stroke
with
the
plague
as
many
good
as
badd
.
Yf
M.
Calfs
.
discretion
be
such
that
he
will
driue
vs
to
confesse
,
spite
of
our
teathe
,
that
as
the
signe
of
Tau
,
at
that
time
in
Hierusalem
was
a
sufficient
marke
to
discerne
the
good
frome
the
badd
,
euen
so
that
same
signe
of
Tau
must
be
taken
for
a
sufficient
signe
,
to
knowe
the
good
frome
the
badd
,
at
all
tymes
,
in
all
places
,
amonge
all
nations
,
wheras
the
scripture
talketh
but
of
the
sufficiencie
of
the
signe
,
at
that
speciall
tyme
,
in
that
speciall
place
,
amonge
that
speciall
people
,
I
must
be
so
bold
as
tell
M.
Calf
.
that
he
must
haue
a
bell
rounge
at
his
eares
,
to
wake
him
out
of
his
drowsie
dreame
,
that
he
may
learne
,
that
we
vse
not
to
allowe
argumentes
,
from
particulars
to
generalls
,
nor
him selfe
neither
when
he
is
fullie
awaked
.
Yf
he
do
,
aske
him
howe
this
argument
holdethe
?
M.
Calfhill
is
apointed
to
reade
in
Poules
,
ergo
he
must
reade
,
at
all
tymes
,
in
all
places
of
the
worlde
:
and
with
all
,
desire
him
to
conferre
his
owne
follie
with
this
,
and
see
whether
it
be
not
like
.
I
will
not
presse
him
yet
with
the
doctours
that
take
the
signe
Tau
mentioned
there
to
be
the
signe
of
the
crosse
.
Let
it
remayne
as
it
is
,
to
be
but
the
signe
of
Tau.
Will
he
graunte
that
as
the
signe
of
Tau
was
sufficient
at
that
time
,
to
discerne
the
good
and
badd
in
Hierusalem
,
euen
so
that
it
being
marked
in
mennes
foreheades
shoul
be
a
sufficient
signe
to
knowe
the
good
?
Yf
not
,
I
must
knowe
why
.
His
answere
can
be
no
other
(
if
he
answere
wisely
)
but
that
it
was
a
sufficient
signe
then
,
at
that
tyme
,
place
,
and
amonge
that
people
,
because
God
so
apointed
it
,
and
that
it
is
not
a
sufficient
signe
in
all
other
places
of
the
worlde
to
knowe
the
good
,
because
it
is
apointed
so
no
where
by
God
.
Yf
he
answere
thus
,
as
of
force
he
muste
,
then
hath
he
answered
fullie
for
me
,
why
the
crosse
,
(
meant
by
Tau
(
is
no
sufficient
signe
to
knowe
the
good
,
because
God
no
where
so
apointed
it
.
For
the
which
I
thancke
him
,
and
signifie
with
all
,
that
it
is
a
sufficient
signe
to
knowe
the
bad
in
all
places
,
in
all
ages
,
amonges
all
nations
,
if
they
do
but
contemne
it
.
For
they
may
well
be
called
inimici
crucis
Christi
,
Philip.
3.
ennemies
of
the
crosse
of
Christe
,
and
because
they
refuse
that
heauenly
marke
,
shalbe
in
perill
of
deathe
when
the
destroyer
cometh
.
As
for
the
dependence
and
sequele
of
his
argument
,
it
holdeth
much
after
this
sort
.
The
working
of
miracles
is
not
sufficient
to
discerne
the
true
Apostle
frome
the
false
,
the
faithful
from
the
faithlesse
,
ergo
the
working
of
miracles
is
not
the
vertue
of
the
holy
Ghoste
,
that
Christe
spoke
of
in
the
Ghospell
.
The
last
argument
is
so
foolishe
that
I
maruell
much
that
euer
M.
Calf
.
would
suffer
it
to
passe
his
penne
.
It
hathe
neither
rime
nor
reason
,
nor
mode
,
nor
figure
,
nor
faith
,
nor
truthe
.
The
argument
runneth
thus
:
The
seruantes
of
God
were
sealed
which
Tau
,
but
many
more
then
be
good
haue
the
sine
of
Tau
,
ergo
the
seale
that
is
spoken
of
in
this
place
,
is
not
the
signe
of
Tau.
Doth
not
this
conclusion
followe
as
well
out
of
yower
premisses
,
as
that
the
signe
of
Tau
is
not
the
signe
of
the
crosse
?
looke
well
vpon
it
,
and
yow
shall
finde
them
all
one
.
Or
if
that
doe
not
please
you
,
take
this
.
Such
as
are
saued
,
M.
Calf
.
by
his
owne
reason
dri●en
to
foule
absurdities
.
are
saued
by
the
death
of
Christe
,
but
Christe
died
for
many
more
then
shal
be
saued
:
ergo
it
is
not
Christes
deathe
by
which
men
be
saued
.
So
euery
way
by
yower
owne
reason
,
yow
shall
fall
into
foule
absurdities
,
by
the
firste
to
to
deny
the
scripture
,
by
the
seconde
the
passion
and
death
of
Christe
,
and
yet
yow
are
not
ashamed
of
it
.
But
yow
will
I
doubte
not
hereafter
,
when
ye
consider
it
better
.
Nowe
because
yow
maruell
why
I
cite
the
seuenth
chapiter
of
S.
Iohns
reuelations
,
where
it
is
saide
.
Hurte
not
the
lande
and
sea
,
The
seuenth
of
the
Apoc.
examined
nor
the
trees
vntill
we
signe
the
seruantes
of
our
lorde
God
in
their
foreheades
,
I
will
take
paynes
to
examine
it
for
yower
furder
instruction
.
They
are
the
wordes
of
the
Angell
,
(
that
is
to
saye
)
of
our
sauiour
Christe
,
to
the
diuelles
,
commaunding
them
not
to
hurte
,
neither
the
lande
,
sea
,
nor
trees
,
vntill
they
had
signed
the
seruantes
of
God
in
their
foreheades
.
The
land
and
sea
signifie
synners
.
By
the
lande
and
sea
,
synners
are
signified
,
which
are
vile
in
consideration
of
their
synnes
committed
,
and
inconstant
and
waueringe
,
in
respecte
of
that
which
they
haue
done
,
and
will
doe
.
The
lande
,
because
it
is
drye
,
signifieth
the
couetous
,
the
sea
,
because
it
is
moiste
and
fometh
,
expresseth
the
riotous
.
By
the
trees
,
good
men
are
meant
,
The
trees
good
men
.
because
they
are
fruictfull
by
good
workes
,
and
allwayes
readie
to
bringe
foorth
good
fruicte
.
The
euell
men
that
must
not
be
hurte
,
are
those
that
should
conuerte
and
turne
to
Christe
,
and
perseuere
to
the
end
,
albeit
at
that
tyme
,
they
were
in
darkenesse
of
infidelitie
and
other
wickednesse
.
The
hurte
inhibited
to
be
done
,
was
both
vehement
temptations
in
spirite
,
The
hurt
inhibited
to
be
done
,
to
the
euil
.
and
to
the
good
.
and
also
externall
dammage
in
bodie
,
which
mighte
haue
bene
done
,
by
procuring
death
,
or
stirring
vp
hatred
and
malice
proceding
to
murder
.
The
good
men
were
such
as
were
conuerted
allreadie
to
Christe
,
and
cleaued
fast
vnto
him
by
faith
,
loue
,
and
hope
,
and
imitation
of
his
crosse
.
The
hurte
inhibited
to
be
done
to
these
,
is
the
mightines
of
spirituall
temptations
,
and
persecutions
.
The
tyme
Apoc.
7.
The
tyme
apointed
is
the
tyme
vntill
they
be
signed
,
as
S.
Iohn
sayeth
:
doe
not
hurte
vntill
we
signe
,
that
is
to
saye
,
both
I
my selfe
,
by
framing
within
,
the
signe
of
faith
with
the
affection
of
mercye
,
and
power
to
followe
the
crosse
,
and
my
ministres
,
by
disposing
outwardly
by
doctrine
and
sacramentes
,
by
which
the
soule
is
disposed
to
the
impression
of
the
signe
of
faithe
and
grace
,
which
is
the
signe
of
the
crosse
,
because
it
cometh
frome
the
crosse
,
and
sheweth
them
to
be
seruantes
of
the
crosse
.
The
place
The
place
where
the
signe
must
be
made
is
the
forheade
,
which
is
the
seate
of
shamefastnes
,
and
boldnes
,
and
constancie
,
and
is
taken
bothe
for
the
inwarde
minde
,
and
externall
parte
of
the
bodie
.
Two
kindes
of
sealing
.
Wherfore
the
sealing
also
is
internall
and
externall
.
Internall
when
faith
and
loue
in
the
passion
of
Christe
is
imprinted
in
the
hearte
,
and
desire
to
followe
it
,
and
boldnesse
to
confesse
it
,
and
constancie
to
perseuere
in
it
,
is
ingraffed
in
the
nimde
.
The
externall
printing
of
this
seale
,
is
by
the
Sacramentes
,
and
especially
by
baptisme
,
by
which
God
dothe
woorke
,
and
commaundeth
to
be
dispensed
owtwardlye
.
In
this
sacrament
the
soule
is
not
onely
sealed
,
but
also
the
bodie
,
because
the
whole
bodie
by
baptisme
is
dedicated
to
God
,
for
which
consideration
,
the
man
is
anoynted
in
the
shoulders
,
in
the
heade
and
in
the
breast
in
baptisme
.
And
on
the
forehead
by
the
bisshoppe
in
confirmation
,
with
Chrisme
,
and
signe
of
the
crosse
.
These
two
signes
are
required
,
because
to
make
a
man
holde
to
confesse
the
name
of
Christe
,
and
constant
to
suffer
aduersitie
,
the
dispensation
of
the
sacramentes
by
the
ministres
outwardly
,
is
not
sufficient
,
vnlesse
God
inwardly
dothe
infuse
grace
,
but
when
bothe
concurre
and
meete
together
,
them
is
the
sealing
perfited
.
After
which
sealing
by
vertue
of
the
signe
,
which
is
faith
,
and
grace
,
and
loue
of
the
crosse
in
the
soule
,
with
imitation
,
and
imprintinge
of
the
crosse
in
the
bodie
,
the
faithfull
are
more
defended
from
the
diuel
,
than
they
were
before
.
Thus
yow
see
sir
howe
that
signe
which
the
Euangeliste
mentioneth
and
sealinge
which
he
speaketh
of
,
in
his
reuelations
is
not
onely
faith
in
Christe
,
and
loue
of
the
passion
,
but
also
the
outwarde
signe
of
the
crosse
,
not
onely
an
impression
of
grace
in
the
hearte
inwardly
,
but
also
a
printing
of
the
crosse
in
the
bodie
owtwardlye
.
And
this
is
not
myne
interpretation
,
or
opinion
.
It
is
his
,
whome
all
good
men
reuerence
,
8.
Tho
in
Apocalip
.
whome
all
learned
men
wonder
at
,
to
whome
yf
all
the
protestantes
in
the
worlde
were
compared
and
laied
in
a
balance
,
for
profounde
diuinitie
they
would
apeare
lighter
then
a
feather
.
Wherfore
seing
euery
one
of
these
fiue
places
doe
signifie
and
expresse
the
signe
of
the
crosse
,
and
yow
in
denying
them
so
to
doe
,
denie
both
the
scriptures
them selues
,
the
very
propre
worde
of
God
,
wherof
yow
vaunte
yower
selfe
as
peart
as
a
pere
munger
,
and
also
contemne
the
hoy
fathers
,
Origen
,
Ephrem
,
Chrysostom
,
Hilarie
,
Theophilactus
,
and
Hierome
,
that
be
of
that
minde
,
what
shall
we
thincke
not
of
yower
contemning
the
witnesses
of
men
,
but
of
yower
deniyng
the
worde
of
God
,
not
of
yower
misreporting
the
sayinges
of
the
fathers
,
but
of
yower
wreastinge
of
the
〈◊〉
scripture
,
not
of
yower
cauilling
against
doctours
,
but
of
yower
wranglinge
against
the
Prophetes
,
Apostles
,
and
Euangelistes
?
Are
yow
worthie
to
be
taken
for
a
cunninge
M.
Carpenter
,
or
a
vile
botcher
,
an
experte
free
mason
,
or
a
durtie
morter
maker
?
My selfe
will
geue
no
sentence
,
let
wise
men
iudge
,
to
them
I
appeale
,
to
them
I
call
,
to
their
censure
I
submit
my
cause
.
Nowe
let
vs
heare
what
you
say
against
the
fathers
.
Chrisostome
liketh
yow
not
:
His
golden
mouth
you
say
:
Fol.
14.
a.
Had
ledden
woordes
,
and
for
speaking
honorably
of
the
crosse
to
the
gentils
you
chardg
him
with
running
to
an
extreame
contrary
.
Chrysostome
.
But
howe
vnmete
a
goldsmith
you
are
to
iudge
of
Chrisostomes
golden
mouthe
,
your
coper
teath
and
ledden
tongue
declare
.
As
for
running
to
an
extreme
contrary
,
we
tell
you
,
that
albeit
it
be
a
true
rule
,
that
Contraria
contrarijs
curantur
:
Contraries
are
cured
with
their
contraries
,
yet
as
the
expert
phisition
in
tempering
his
mixtures
,
vseth
such
discretion
,
that
no
extreame
shall
distemper
the
bodye
:
So
although
that
vertuous
father
,
and
heauenly
phisition
Chrisostome
vsed
(
as
yow
saye
(
one
contrary
to
cure
an
other
(
that
is
)
highlye
commended
the
signe
of
the
crosse
,
Fol.
25.
a.
because
the
Gentilles
reproued
it
:
and
thought
that
he
could
be
no
God
that
woulde
suffer
so
vile
a
deathe
vpon
the
Crosse
,
to
make
them
embrace
Christe
and
his
crosse
,
yet
you
muste
not
suppose
,
that
he
so
tempered
his
talke
,
that
he
gaue
them
such
wordes
as
should
infecte
their
soules
:
and
for
true
relligion
(
which
he
professed
to
teache
them
)
gaue
them
euen
at
the
beginning
such
lessons
as
might
bring
them
to
errour
and
superstition
,
and
by
one
euill
,
remedie
an
other
.
Let
me
reason
with
yow
after
this
sorte
.
Either
it
was
euill
of
it selfe
to
commende●
the
signe
of
the
crosse
in
such
sorte
to
the
gentills
,
or
it
was
not
.
Yf
it
were
euill
of
it selfe
,
no
circumstance
can
make
it
good
.
Rom.
3.
N●ither
as
S.
Paule
sayeth
:
We
must
doe
euil
,
that
good
may
come
.
Which
S.
Chrisostome
knewe
right
wel
and
woulde
not
a●uenture
to
fall
into
the
handes
God
,
in
such
a
case
,
hauing
other
meanes
to
persuade
,
vnlesse
ye
will
enrolle
him
amongest
those
of
whome
the
poet
sayde
:
Stulti
dum
vitant
vitia
in
contraria
currunt
.
Fooles
whiles
they
auoyde
faultes
,
faulle
in
to
the
contrary
.
Yf
it
were
not
euill
of
it selfe
,
but
for
circumstances
and
considerations
tolerable
,
then
are
yow
much
to
blame
,
for
condemning
so
auncient
and
lerned
a
father
,
as
Chrysostome
was
,
of
follye
in
saying
that
he
ranne
to
an
extreame
contrary
as
far
in
one
syde
,
Fol.
25.
a
as
the
gentils
were
on
the
other
.
Yf
yower
spirite
had
ben
Euangelicall
,
or
any
thing
like
vnto
theirs
who
preached
Christe
crucified
,
and
his
relligion
and
faith
vnto
vs
,
you
might
haue
lerned
to
haue
borne
with
that
which
you
your self
graunt
to
be
in
some
respecte
tollerable
.
But
he
that
looketh
to
finde
a
sparkle
of
their
mekenes
in
yow
,
is
as
much
deceaued
,
as
he
that
loketh
to
finde
a
droppe
of
water
in
the
flint
stone
.
For
if
there
had
ben
either
token
of
humilitie
,
sparkel
of
honestie
,
or
signe
of
Christianitie
in
yow
,
that
venemous
tonge
of
yowers
would
neuer
haue
said
,
that
the
signe
of
the
crosse
,
Fol.
25.
b
vpon
which
it
pleased
Christe
to
worke
our
redemption
,
is
a
magicall
inchauntement
,
a
conquest
against
Christians
,
an
heathnishe
obseruance
,
and
superstition
of
them
that
neuer
thought
vpon
Christe
:
For
they
be
wordes
more
meeter
for
a
Lucian
,
a
Celsus
,
a
Iulian
,
an
Apostata
,
and
enemye
of
Christe
,
than
for
one
that
is
redemed
with
his
death
vpon
the
crosse
.
Matt.
24.
And
neuer
reade
to
haue
ben
vsed
of
any
,
but
of
heathens
,
turkes
,
Iewes
,
or
heretikes
in
these
our
miserable
dayes
.
The
holy
scriptures
called
it
,
the
signe
of
the
sonne
of
man
,
the
fathers
(
as
I
proued
it
my
treatise
)
call
it
,
the
signe
of
the
[
](A07092-e16170-b)a
a
Cassiod
.
in
Psal.
4.
Emperour
of
heauen
,
a
[
](A07092-e16180-b)b
b
Chriso
.
demonst
.
ad
vers
.
gent
token
of
much
blessing
,
an
[
](A07092-e16190-b)c
c
Paulinus
epist.
11
ad
Seuer
.
pledge
of
eternall
saluation
,
a
triumphant
[
](A07092-e16200-b)d
d
Damasc
.
lib.
4.
cap.
12.
de
fide
Chrisost.
homi.
55.
in
Matth.
banner
of
victorye
,
a
signe
of
[
](A07092-e16210-b)e
e
Ambro.
li.
6.
ca.
4.
de
Sacra
.
vertue
,
an
honorable
[
](A07092-e16220-b)f
f
August
.
de
visita
.
infir
.
ca.
3.
monument
,
a
heauenly
[
](A07092-e16230-b)g
g
Lact.
de
vera
sapient
lib.
4.
cap.
27.
marke
,
and
immortall
signe
.
And
nowe
in
steppeth
a
Iulianiste
,
and
contrary
to
the
scriptures
of
God
,
contrary
to
the
testimonies
of
the
auncient
fathers
,
in
despite
of
all
Christians
reuileth
it
,
as
ye
heard
before
,
and
which
is
moste
abhominable
of
al
,
in
other
places
of
his
booke
,
calleth
it
,
an
idoll
,
a
dumbe
God
,
dead
diuell
,
a
scholemaster
of
errour
,
and
impietie
.
And
as
though
this
were
not
blasphemous
ynough
,
he
likeneth
it
,
to
the
Gallowes
,
to
the
helmet
of
hell
,
and
coniurers
mace
.
Lyke
hearte
,
like
thoughtes
,
like
tongue
,
like
woordes
:
he
that
once
hath
forsaken
the
vnitie
of
Christes
church
,
will
neuer
speake
well
of
his
ministers
,
crosse
,
and
sacramentes
.
Examples
we
haue
to
many
in
these
our
miserable
dayes
,
and
one
to
many
by
this
pieuishe
Iulianiste
:
who
besides
thes
blasphemies
againste
the
crosse
,
hath
not
spared
as
in
processe
shall
appeare
,
the
sainctes
in
heauen
,
the
Sacraments
on
earth
,
and
ministers
ordayned
of
Christ
to
be
dispensers
of
his
mysteries
,
vntill
his
coming
againe
:
whome
we
had
neede
to
pitie
rather
than
to
hate
,
seing
so
haynously
he
abuseth
the
gyftes
which
he
receaued
of
God
,
to
blesse
,
and
not
to
curse
:
to
our
instruction
,
that
we
maye
beware
of
such
:
to
his
owne
condemnation
,
vnlesse
he
repente
.
But
be
it
M.
Calf
.
that
yower
imagination
(
which
is
blasphemous
for
any
Christian
man
to
thincke
)
were
true
,
touching
the
signe
of
the
crosse
.
Was
it
sitting
for
such
a
sincere
professour
of
the
Ghospell
,
such
an
experte
father
in
the
scriptures
,
such
a
profounde
Bachiler
in
Diuinitye
,
as
yow
pretend
yower
selfe
to
be
,
so
to
reuile
and
raile
at
it
?
What
scripture
taught
you
that
?
Doe
you
not
reade
,
that
nothing
is
worse
than
the
diuell
,
and
yet
not
with
standing
doth
not
?
S.
Iude
●he
Apostle
tell
you
,
that
when
Michael
the
Archangell
did
contend
with
him
aboute
the
body
of
Moyses
,
he
durst
not
,
inferre
iudicium
blasphemiae
,
inferr
the
iudgement
of
blasphemy
?
But
said
:
Imperet
tibi
Deus
.
Let
God
commaunde
the
?
Doth
not
the
Wise
man
tell
yow
,
that
:
Dum
maledicit
impius
diabolum
,
Eccle.
21.
maledicit
ipse
animam
suam
?
The
vngodly
curseth
his
owne
soule
while
he
curseth
the
diuell
?
And
could
neither
the
example
of
the
Angel
sparing
to
curse
,
and
blaspheme
the
diuel
,
being
as
fearce
as
a
lyon
,
and
cruell
as
the
dragon
against
vs
,
teache
yow
,
as
it
teacheth
other
men
,
to
beware
of
blaspheming
?
neither
the
care
of
yower
owne
soule
,
staye
yow
frome
railing
at
the
Crosse
,
which
Procopius
calleth
[
](A07092-e16320-b)a
a
Niceph.
lib
4
cap.
26.
histo.
Eccle.
precious
,
Iustinian
[
](A07092-e16330-b)b
b
De
sanctiff
.
Epis.
cap.
cap.
32.
coll.
9.
honorable
and
holye
,
Constantine
[
](A07092-e16340-b)c
c
Euseb.
lib.
3.
de
vita
Const.
healthfull
,
and
S.
Augustine
a
[
](A07092-e16350-b)d
d
Ser.
de
cruce
&
latro
.
thinge
of
honour
?
Is
the
worde
of
God
forceable
to
pearce
into
mens
heartes
,
when
you
preache
,
and
can
it
not
sincke
into
yower
owe
minde
when
yow
reade
it
?
Yf
it
be
so
,
than
may
you
thincke
yow
haue
a
stony
hearte
,
and
crooked
soule
.
But
what
proofe
haue
yow
for
all
that
which
you
haue
said
?
In
so
weightie
a
matter
as
this
is
,
some
scripture
,
some
father
,
some
councell
,
some
example
,
some
auctoritie
shoulde
haue
bene
alleadged
.
Shal
we
beleue
yow
vpon
yower
bare
worde
,
or
truste
yow
vpon
yower
simple
credit
?
Nay
sir
,
not
so
,
we
will
haue
better
triall
of
yower
honestie
firste
.
And
albeit
in
some
poinctes
peraduenture
you
woulde
be
a
Pythagoras
,
and
credited
vpon
your
bare
woorde
,
yet
shall
yow
not
haue
silence
for
fyue
yeares
space
,
as
he
had
of
his
schollers
.
But
what
if
we
did
graunte
yow
,
that
some
diuelish
and
euill
disposed
person
abused
that
holy
signe
,
in
practise
of
witch
crafte
,
ought
it
therfore
of
any
to
be
called
a
Magicall
inchantement
?
a
Coniurers
mace
:
or
such
lik
?
Yf
yower
wisdome
wil
serue
yow
to
thincke
so
,
by
like
reason
such
as
yow
are
,
may
cauill
againste
the
holy
name
of
God
,
scriptures
of
Christe
,
and
Supper
of
our
lorde
,
and
Pater
noster
that
we
vse
.
For
that
woemen
abvsed
the
name
of
God
to
sorcery
,
the
diuell
scriptures
to
euil
purpose
,
the
Corinthians
the
supper
of
our
lorde
,
Homil.
21.
Cap.
4.
other
,
their
Pater
noster
to
witchecrafte
,
S.
Chrysostome
declareth
in
an
homelie
to
the
peolpe
of
Antioche
.
S.
Mathew
in
his
Gospell
.
S.
Paule
in
his
Epistle
,
1.
Cor.
11.
and
yow
yower
selfe
in
this
answere
where
yow
tell
vs
of
a
witche
,
Fol.
2.
b.
that
with
her
Pater
noster
made
her
payle
goe
a
milking
.
Wherfore
if
there
be
any
grace
in
you
,
reuoke
this
,
for
shame
,
and
learne
a
newe
lesson
,
that
a
thing
good
of
it selfe
,
shoulde
not
be
sclandered
or
taken
awaye
for
the
abuse
of
a
fewe
.
Furder
that
the
crosse
was
no
heathnish
obseruance
,
The
crosse
no
heathenish
obseruance
Lib.
2.
ad
vx.
learne
of
Iulian
the
Apostata
your
Cosyn
,
who
exꝓbrated
the
Cristians
,
and
not
the
Gentills
with
hauing
and
making
of
Crosses
,
which
he
would
neuer
haue
done
,
if
the
Gentills
had
had
any
like
custome
.
Or
if
you
disdayne
to
learne
of
him
,
learne
of
Tertullian
who
tolde
his
wife
,
that
she
shoulde
geue
almes
with
out
trooble
,
goe
to
the
sacrifice
with
out
scrupule
,
do
her
busines
without
suspition
,
serue
God
boldlye
,
reioyce
merilye
,
and
blesse
her self
openlye
,
if
she
maried
with
a
Christian
after
his
deathe
,
but
if
she
maried
with
an
heathe
she
coulde
not
do
it
so
frelye
,
which
Tertullian
woulde
neuer
haue
said
,
if
that
practise
of
blessing
,
crossing
,
or
signing
had
ben
practised
amonge
the
heathens
.
Euseb.
lib.
1.
de
vita
Constan
.
Moreouer
that
is
was
no
conquest
againste
the
Christians
learne
of
Constantine
the
great
,
who
said
:
By
this
healthfull
signe
a
true
token
of
vertue
,
I
haue
deliuered
our
citie
,
from
the
yoke
of
the
tirant
,
and
made
it
free
,
or
if
yow
will
disdaine
for
the
nobilitie
of
yower
person
to
learne
of
so
meane
an
Emperour
as
Constantine
was
,
learne
of
the
highest
,
that
is
lorde
of
lordes
,
and
kinge
of
kinges
,
yea
God
him selfe
,
who
shewed
that
signe
frome
heauen
,
and
said
to
Constantine
:
In
hoc
signo
vince
:
Ouercome
in
this
signe
.
Lerne
of
Christ
who
the
next
night
after
apeared
vnto
him
,
and
willed
him
to
make
a
signe
like
vnto
that
which
he
had
seene
,
and
vse
it
in
warres
.
And
consider
with
yower
selfe
that
God
shewinge
that
signe
frome
heauen
,
woulde
neuer
haue
caused
the
Angell
to
saye
:
Ouercome
in
this
signe
,
Nor
Christ
apearing
to
him
in
a
vision
,
would
haue
willed
him
to
make
and
vse
the
like
,
if
it
should
be
a
conquest
againste
vs
.
For
he
loueth
vs
more
tenderlye
,
than
that
he
will
suffer
that
signe
,
vpon
which
he
conquered
hell
,
deathe
,
and
synne
,
to
make
vs
his
coheires
,
to
be
a
conquest
against
vs
,
and
make
vs
no
inheritours
.
With
all
,
learne
that
the
lawes
punishe
such
blasphemers
,
gladio
,
fuste
,
&
cathena
,
with
sworde
,
clubb
,
and
chayne
.
And
if
you
thincke
yower
selfe
to
stande
in
such
securitie
,
in
this
world
that
yow
neede
not
to
feare
them
,
yet
feare
the
indignation
of
God
,
who
will
punishe
all
iniquitie
and
sinne
.
And
if
he
punished
Iulian
the
Apostatats
vncle
called
also
Iulianus
,
in
the
secret
partes
,
Socrates
lib.
6.
c.
10
Tripart
.
so
that
they
rotted
,
and
had
woormes
engendring
in
them
,
and
made
his
mouthe
that
vsed
to
blaspheme
God
,
to
be
the
way
and
instrument
of
his
naturall
egestion
,
and
excrements
,
for
casting
on
the
grounde
the
holy
vessells
and
palles
dedicated
to
God
,
and
sitting
vpon
them
,
and
pissinge
againste
the
holy
aulter
,
and
reuiling
at
Christ
as
it
pleased
him
,
Yf
all
his
vaynes
opened
,
and
bloud
issued
out
of
his
bodye
for
saing
skornfullye
,
Beholde
in
what
vessells
the
sonne
of
Mary
is
serued
,
Nicep
.
li.
14.
cap.
36
Yf
Nestorius
tonge
was
eaten
with
wormes
,
for
blaspheming
againste
Christ
and
the
virgin
Mary
,
thincke
that
some
horrible
plague
hangeth
ouer
yower
head
,
either
in
this
worlde
to
repentance
,
to
sett
yow
in
state
of
saluation
,
yf
you
haue
grace
to
acknowledge
it
,
either
to
the
greater
heape
of
punishment
into
euerlasting
damnation
,
yf
yow
continewe
and
die
in
it
.
Wherfore
repent
in
tyme
,
and
do
penaunce
for
this
abhominable
blasphemye
.
Act.
8
Yf
perhappes
this
thoughte
of
thy
hearte
may
be
remitted
the.
Yower
fansye
in
saying
that
the
crosse
was
a
ceremony
amongest
the
priestes
of
Serapis
:
I
will
differ
as
yet
:
Fol.
25.
b
In
the
meane
season
I
wil
disscusse
ij
rules
that
yow
bring
and
procede
to
the
other
auctorities
that
you
seeme
to
oppugne
,
M.
Calfs
.
Rules
.
Calf
.
Fol
26.
a.
Mart.
and
conferr
yower
answers
.
The
firste
is
this
:
Whatsoeuer
is
brought
in
vnder
cloke
of
good
intent
,
is
not
streight
waies
alloweable
.
To
this
I
answer
.
Some
thinges
are
brought
in
by
the
deuotion
of
priuate
men
,
in
particuler
churches
,
and
not
auctorised
generally
by
the
high
bisshope
.
What
soeuer
they
are
,
they
binde
not
generally
,
nor
are
streight
waies
to
be
allowed
of
all
men
.
Concil.
2.
Aurel.
c.
9
As
for
example
it
was
brought
in
,
by
the
bisshops
of
Fraunce
vpon
good
intent
and
deuotion
,
that
none
of
the
clergie
should
presume
to
dwell
with
the
laye
people
,
without
the
licence
of
his
bisshop
.
Item
that
none
should
departe
from
Masse
,
Concil.
3.
Aure.
c.
22
Conc.
To
let
.
4.
c.
17
before
the
lordes
prayer
had
ben
ended
,
and
blessing
geuen
of
the
bisshop
,
yf
he
were
there
.
In
Spayne
likewise
the
bisshops
brought
in
vpon
good
intent
and
deuotion
,
that
the
deacons
should
communicate
before
the
aulter
,
the
other
clerks
in
the
quier
,
and
the
people
without
the
quier
.
Besides
they
brought
in
,
that
euerie
yere
,
from
the
Ides
of
December
,
they
should
haue
the
Litanie
,
sounge
or
said
,
three
dayes
together
.
And
diuerse
cuntries
haue
diuerse
like
vnto
thes.
But
because
they
receaued
them
,
they
are
not
streitwayes
allowable
.
In
your
churches
,
you
haue
brought
in
the
Paraphrasis
of
Erasmus
,
Caluins
institutions
,
to
be
read
as
homilies
,
you
haue
made
and
iniunction
,
that
priestes
shall
not
marry
vnlesse
the
iustices
of
peace
take
trial
of
their
wyues
honesties
before
,
and
see
whether
they
be
meete
woemen
for
such
religious
persons
.
These
nor
any
such
are
allowable
,
as
generally
receaued
,
not
amongest
the
Swinglians
them selues
.
Some
thinges
are
brought
in
by
a
common
consent
of
all
Christendome
,
expressed
and
concluded
in
generall
councells
representing
the
vniuersall
bodye
of
Christes
militant
church
on
earthe
.
Whatsoeuer
is
ordayned
,
whatsoeuer
is
determined
,
and
brought
in
by
them
,
with
the
consent
and
assent
of
the
head
bishop
,
Christes
vicar
in
earth
,
that
streight
wayes
is
alloweable
,
that
is
to
be
followed
of
all
the
humble
,
and
obedient
children
of
God
.
Lucae
10.
Whosoeuer
gaynesayeth
their
decrees
despiseth
Christe
,
who
said
,
he
that
despiseth
yow
despiseth
me
.
Whosoeuer
heareth
not
them
,
must
be
vnto
vs
,
as
an
Heathen
and
Publicane
.
Some
thinges
haue
bene
brought
in
by
tradition
and
custome
,
Matth.
18
and
neuer
altered
in
the
Catholike
church
.
As
that
in
consecrating
the
bodye
and
bloude
of
Christ
,
[
](A07092-e16720-b)a
a
Clemens
li.
8.
ca
17
Apost.
Institution
.
Iust.
Mar.
Apol.
2.
Cyprian
.
lib.
2.
epi.
3
Ambrol
.
lib.
5.
ca.
1.
de
Sacra
.
water
should
be
mingled
with
wine
,
that
at
the
[
](A07092-e16730-b)b
b
Chriso
.
Ho.
69.
ad
popul
.
Antio
.
dreadfull
mysteries
,
commemoration
should
be
had
of
the
dead
,
that
the
[
](A07092-e16740-b)c
c
Basil
.
ca
27.
de
spirit
.
sanct.
Tertul.
de
coromil
.
Fol.
26
a
Chrisme
and
olye
be
consecrated
,
that
we
signe
those
that
are
Christened
with
the
signe
of
the
crosse
,
that
we
praye
towards
the
easte
,
and
blesse
our selues
.
These
are
to
be
allowed
because
they
were
neuer
altered
.
Some
other
haue
bene
brought
in
by
tradition
and
custome
,
yet
not
generally
receaued
,
as
that
infantes
after
baptisme
shoulde
receaue
honye
and
milke
,
that
children
should
receaue
the
sacrament
,
and
such
like
,
which
haue
either
ben
altered
by
auctoritie
of
such
as
Christe
apointed
to
be
ministers
and
gouernours
to
rule
his
church
,
or
suffred
to
growe
out
of
vse
by
a
secret
dissent
,
and
lack
of
vse
.
These
are
not
to
be
allowed
,
and
followed
.
But
the
crosse
is
none
of
these
.
Yower
seconde
rule
is
this
.
Whatsoeuer
hath
ben
vpon
good
occasion
receaued
once
,
must
not
necessarilye
be
retayned
still
.
For
proufe
of
this
,
you
bring
a
decre
of
pope
Stephen
,
mangled
at
yower
pleasure
.
Distin.
63.
ca.
Quia
But
of
that
hereafter
when
I
come
to
declare
youre
falsitie
in
abusing
the
fathers
:
your
rule
and
authoritie
we
admitt
.
What
will
you
inferre
vpon
it
?
Because
thinges
once
receaued
vpon
good
occasion
may
be
altered
,
shall
it
be
lawfull
for
euery
iacke
strawe
,
to
alter
and
change
,
when
and
what
pleaseth
him
?
Learne
you
that
by
the
authoritie
that
ye
alledge
out
of
the
decrees
?
To
schoole
sir
Iames
,
to
schoole
,
and
spell
it
a
litle
better
.
The
wordes
of
the
decrees
be
these
.
Si
nonnulli
ex
praedecessoribus
&
maioribus
nostris
fecerunt
aliqua
.
etc.
Yf
some
of
our
predecessours
,
and
elders
haue
done
any
thing
which
at
any
time
coulde
be
with
out
offence
,
and
afterwarde
be
turned
into
errour
and
superstition
,
lett
them
with
out
any
more
delaye
,
and
with
greate
authoritie
be
destroyed
of
them
that
come
after
.
Here
is
authoritie
geuen
to
aftercūmers
,
to
abrogate
that
which
their
predecessours
made
,
if
it
growe
to
errour
and
superstition
:
but
who
be
these
aftercūmers
sir
Iames
?
Euery
pieuishe
protestant
?
euery
laye
man
that
cometh
after
?
Wil
yower
wit
serue
you
to
say
so
?
as
you
must
nedes
yf
you
will
inferre
any
thing
vpon
this
for
yower
purpose
?
then
by
youer
iudgement
euery
man
that
cummeth
after
,
yea
the
very
Tinkers
,
Coblers
poticaries
,
and
pedlers
(
for
you
can
not
exempte
them
frome
the
name
of
after
cūmers
,
)
may
alter
and
change
what
soeuer
their
predecessours
haue
done
.
And
shoulde
we
not
haue
a
goodlye
common
weale
if
it
mighte
be
lawfull
for
all
men
to
alter
thinges
at
their
pleasure
?
But
tell
me
sir
Iames
,
what
was
that
Stephanus
that
made
the
decree
which
yow
recited
before
?
Was
he
not
pope
of
Rome
?
Were
not
the
predecessours
and
sorefathers
that
he
speaketh
of
,
the
bishopps
that
were
before
him
in
that
see
?
Yf
it
be
so
,
Calf
.
condemned
by
the
decree
which
him self
allegeth
.
as
(
if
you
deny
it
,
)
the
decre
shall
controlle
yow
,
and
reason
conuynce
you
of
follye
,
then
must
it
nedes
followe
,
that
the
aftercūmers
,
that
he
speaketh
of
,
were
the
bishopes
that
shoulde
ordinarilye
succede
him
in
that
see
.
And
not
in
generall
euery
one
that
shoulde
come
after
him
.
So
that
it
is
the
bishope
of
Rome
,
M.
Calf
.
that
must
abrogate
and
take
awaye
whatsoeuer
abuse
is
crepte
into
the
church
,
it
is
he
that
must
alter
the
decrees
and
Canons
of
his
predecessours
,
if
any
be
growen
into
errour
and
superstition
.
Call
to
yower
remembrance
the
rule
of
the
lawe
that
sayeth
,
ff.
de
Reg.
Iuris
.
Nihil
tam
naturale
quàm
eodem
genere
quodque
dissoluere
,
quo
est
colligatum
.
There
is
nothing
so
naturall
as
to
dissolue
euery
thing
by
the
same
sorte
and
kinde
as
it
was
knit
together
:
and
with
all
consider
,
that
as
with
vs
England
,
when
a
lawe
is
established
by
a
parliament
in
one
kinges
dayes
,
and
to
be
repealed
after
his
death
by
his
successours
,
it
can
not
be
done
but
by
an
other
acte
of
parliament
,
so
in
like
case
,
when
a
decree
is
made
by
a
bishope
of
Rome
,
it
can
not
be
altered
but
by
an
other
bishope
,
that
succedeth
him
in
the
same
see
.
Wherefore
M.
Calf
.
seing
it
hathe
bene
established
by
generall
Councells
and
decrees
of
the
bishop
of
Rome
that
the
signe
of
the
crosse
should
be
in
churches
,
and
these
canons
and
decrees
haue
neuer
bene
abrogated
by
any
of
them
,
it
followeth
that
it
shoulde
be
retayned
still
,
vntill
the
B.
of
Rome
his
successours
,
that
Pope
Stephen
meaneth
,
abrogate
it
,
as
erroneous
and
superstitious
.
Where
you
say
,
that
the
making
the
signe
of
the
crosse
hath
bredd
such
inconuenience
that
the
inwarde
faith
hath
ben
vntaughte
,
Calf
.
Fol.
26.
a.
and
that
the
vertue
hath
bene
attributed
to
the
signe
,
which
only
procedeth
frome
him
which
is
signified
,
I
must
plainly
tell
yow
,
Mart.
that
yow
malitiously
sclaunder
the
catholicke
church
and
affirme
more
than
you
shal
euer
be
able
to
proue
.
For
neither
hath
the
faith
been
vntaught
these
xv
.
hundred
yeres
in
Christendome
,
nor
almost
these
thousande
yeares
in
Englande
.
Nor
yet
if
there
hath
bene
any
inconuenience
or
negligence
in
the
prelates
for
not
preaching
,
that
hath
not
proceded
(
as
you
disdainfully
say
)
of
Crossing
.
Fol.
26.
a.
You
tell
me
that
,
I
do
putt
causam
pro
non
causa
,
Where
I
wisse
,
You
haue
litle
cause
,
but
howe
well
you
haue
kepte
your
shipp
frome
that
rocke
and
putte
,
non
causam
pro
causa
lett
the
worlde
iudge
.
See
good
people
M.
Calf
.
saieth
:
Fol.
26.
a.
Christen
men
haue
vsed
to
blesse
and
crosse
them selues
,
ergo
the
inwarde
faith
hath
been
vntaught
.
In
Tertullians
tyme
the
inward
faith
was
vntaught
,
and
why
M.
Calf
?
Forsooth
Crossing
was
so
much
vsed
amongest
Christians
,
that
whensoeuer
they
went
out
,
whensoeuer
they
came
in
,
whensoeuer
they
sate
downe
,
or
did
any
other
thing
,
they
made
the
signe
of
the
crosse
in
their
forheads
.
In
9.
Ezechiel
.
In
S.
Hieromes
time
,
the
inward
faith
was
vntaught
.
For
crossing
was
so
much
vsed
,
that
the
figure
of
it
was
printed
in
mens
forheds
:
Frequenti
manus
inscriptione
,
Ad
Eusto
.
with
often
inscription
of
the
hand
.
Yea
S.
Hierome
him self
commaunded
,
that
:
ad
omnem
actum
manus
pingat
crucem
.
At
euery
action
of
ours
the
hand
should
make
a
crosse
:
And
so
likewise
in
other
ages
.
O
fyne
logitioner
and
profounde
diuine
.
An
imitation
of
M.
Calfs
Rhethorique
.
Fol.
28.
a
O
cunninge
argument
worthie
that
all
the
schollers
may
hisse
out
of
the
scholes
?
Would
a
man
haue
thought
that
a
Bacchiler
of
Diuinitie
and
woorshipful
reader
in
Paules
,
could
haue
made
so
woorshipful
a
reason
?
Yf
crossing
bred
such
inconuenience
,
that
it
hindred
the
teaching
of
inward
faith
,
then
was
the
faulte
in
the
people
,
not
in
the
priestes
,
in
the
laitie
,
not
in
the
cleargie
.
For
the
greater
number
of
such
Christians
,
the
more
crossing
,
the
more
crossing
,
the
greater
lett
to
preaching
as
you
saye
:
So
sir
,
haue
you
not
bestirred
yower
sefe
like
a
pretie
clearke
?
You
geue
vs
as
good
a
reason
for
the
hindering
of
of
the
inwarde
faith
,
as
the
old
sage
father
foole
did
the
gentlemen
in
Kent
for
the
stopping
of
Sandwiche
hauen
,
saying
that
the
hauen
neuer
prospered
sithens
yonder
Tinderden
Steeple
was
builded
.
May
not
yower
superintendent
M.
Grindall
much
reioyse
,
that
he
hath
so
fine
a
piece
nighe
his
palace
,
and
geue
you
leaue
to
sett
forthe
a
newe
booke
without
the
old
priuiledge
?
But
this
is
nothing
to
yonder
Tynderden
steple
.
It
is
a
greate
blot
in
yower
eye
:
I
dare
say
yow
woulde
wishe
it
a
fishe
poole
.
Where
you
chardge
vs
that
we
attribute
to
the
signe
,
Fol.
26.
a
Calf
.
Mart.
the
vertue
which
procedeth
frome
him
,
which
it
signified
,
I
must
tell
yow
that
you
haue
eares
and
will
not
heare
,
eies
and
will
not
see
,
a
litle
wit
and
wil
not
vnderstande
.
For
if
youer
eares
had
not
bene
deafe
,
eies
blinde
,
and
witte
willfull
,
yow
mighte
haue
hearde
,
seene
,
and
vnderstode
,
that
nothing
is
attributed
,
to
the
signe
without
speciall
relation
to
the
merites
of
Christes
passion
,
no
effecte
mentioned
to
haue
bene
done
by
the
crosse
,
but
in
the
vertue
of
Christes
death
suffred
full
bitterlye
vpon
the
crosse
.
Which
clause
I
did
purposly
put
in
at
the
latter
end
of
the
first
article
,
to
take
awaye
occasion
of
cauilling
frome
all
such
wranglers
as
yow
shewe
yower
selfe
,
to
be
.
M.
Calf
.
but
a
wragler
.
And
surely
if
you
did
reade
that
clause
before
,
you
can
not
escape
the
blemish
of
willfull
malice
,
for
chardging
me
with
that
errour
,
saying
that
I
left
out
that
sentence
of
Chrisostome
,
vellem
scire
a
pagano
etc.
I
woulde
heare
of
the
pagane
howe
it
cometh
to
passe
that
the
signe
of
so
cursed
deathe
is
so
to
be
desired
,
nisi
magna
crucifixi
virtus
,
Fol.
26.
b.
if
it
be
not
the
greate
power
of
him
that
was
crucified
,
because
I
would
proue
the
signe
it selfe
,
without
relation
to
the
merites
and
vertue
of
Christes
pass●on
,
to
be
a
token
of
much
blessing
.
The
contrary
,
to
conuince
yow
,
is
there
to
be
seene
,
Euery
one
that
hath
eies
to
see
,
and
cunning
to
reade
,
may
perceaue
it
.
Yf
you
did
not
reade
that
clause
before
you
framed
this
answer
,
then
ranne
yow
as
far
on
the
other
side
in
to
the
note
of
ignorance
and
folly
,
for
aduentring
to
make
answer
before
you
vnderstande
what
is
the
question
,
and
meaning
of
him
that
doth
propounde
it
.
For
as
the
Wise
man
saieth
:
Prouer.
18
He
that
answereth
before
he
heareth
,
sheweth
himselfe
to
be
a
foole
and
woorthie
of
confusion
.
Calf
.
Fol.
40.
b
But
you
aske
me
,
why
I
bring
the
example
of
Iulian
the
Apostata
and
saye
,
that
man
vsing
only
the
signe
of
the
Crosse
,
putteth
away
all
the
crafte
and
subtiltye
of
the
diuell
,
yf
I
attribute
nothing
to
the
signe
but
by
relation
to
the
merites
of
Christes
passion
?
Mart.
Here
belike
yower
wit
was
a
wolle
gathering
,
when
you
deuised
to
moue
this
question
,
or
youer
capacitie
estranged
with
some
fonde
fansie
when
you
conceaued
it
.
For
answer
,
I
might
referre
you
to
the
historie
,
but
seeing
a
thing
once
tolde
can
not
sincke
into
such
a
wittelesse
head
,
I
will
tell
it
you
once
againe
.
I
brought
that
story
,
to
expresse
the
great
and
mightie
vertue
of
the
crosse
,
which
being
made
by
the
wicked
Tyrant
,
and
Apostata
,
of
it selfe
,
through
the
power
and
force
,
that
Christ
by
his
passion
gaue
vnto
it
,
put
the
wicked
spirites
to
flight
.
There
was
no
vertue
,
no
merite
,
nor
faith
in
Iulian
,
yet
he
draue
the
diuells
away
by
the
signe
of
the
crosse
,
Chrisost.
de
monst
.
contra
gentil
.
and
why
by
the
signe
of
the
crosse
?
Nisi
quia
magna
crucifixi
virtus
,
but
because
the
power
of
the
crucified
is
greate
?
And
that
triumphant
banner
of
his
victory
terrible
vnto
them
,
and
the
very
printing
of
it
in
the
forheade
,
such
a
terrour
,
that
they
durst
not
abide
,
which
argueth
that
it
hath
vertue
specially
of
the
merites
of
Christes
death
.
And
if
I
had
omitted
the
latter
clause
in
my
first
article
,
yet
the
gentle
,
and
charitable
reader
might
haue
conceaued
so
much
of
this
historie
,
if
not
of
this
,
yet
of
the
other
sentence
that
I
alleaged
out
of
Athanasius
,
where
I
signifie
that
Athanasius
,
declaring
how
before
the
cumming
of
Christe
,
diuells
miserablie
afflicted
men
,
and
how
when
Christe
was
come
,
they
were
discomfited
and
ouerthrowne
,
said
,
Signo
crucis
tantum
vtens
homo
omnes
horum
fallacias
pellit
.
Atha
.
de
humanit
.
ver●i
.
Man
vsing
only
the
signe
of
the
crosse
,
putteth
away
all
their
subtiltie
and
crafte
.
For
I
declared
there
out
of
Athanasius
(
whose
name
M.
Calf
.
suppresseth
,
least
the
reader
should
reuerence
his
authoritie
)
that
the
subtility
of
the
diuell
is
driuen
away
by
the
signe
of
the
crosse
,
after
the
death
of
Christ
,
which
argueth
,
that
there
is
a
relation
made
to
Christes
cumming
and
death
,
vpon
the
crosse
.
And
because
it
should
most
manifestly
apeare
,
I
cited
an
other
sentence
out
of
Athanasius
in
the
same
place
,
where
it
is
said
:
that
if
one
vse
the
signe
of
the
crosse
,
Christum
solummodo
nominans
,
naming
only
Christe
,
all
the
diuells
be
put
to
flighte
.
Which
also
might
haue
geuen
yow
to
vnderstand
that
nothing
is
attributed
to
the
signe
but
by
relation
to
the
vertue
and
power
of
the
crucified
.
Wherfore
seing
crossing
hath
bredd
no
such
inconuenience
,
that
the
inwarde
faith
hath
bene
left
vntaught
,
seeing
the
vertue
proper
to
the
crucified
,
hath
neuer
bene
atttibuted
to
the
signe
,
the
signe
may
remaine
still
,
and
Christe
that
is
signified
,
may
be
simply
preached
not
withstanding
,
as
he
hath
euer
bene
amongest
the
Catholikes
.
Where
you
saye
,
that
thes
wordes
of
Chrisostom
,
Calf
.
Fol.
26.
b
hoc
mortem
sustulit
,
hoc
inferni
oereas
portas
confregit
,
This
tooke
away
death
,
this
broke
the
brasen
gates
of
hell
,
conuince
,
that
Chrysostome
meaneth
not
,
that
Christe
,
who
hanged
vpon
the
Crosse
,
made
the
crosse
and
signe
therof
to
be
of
more
vertue
,
because
no
materiall
thinge
,
no
piece
of
wood
nor
signe
did
worke
that
effecte
,
nor
conquer
death
and
hell
,
Mart.
We
must
desire
yow
to
make
a
Comment
vpon
these
wordes
,
and
at
the
next
edition
with
priuiledg
,
according
to
the
Quenes
Maiesties
iniunctions
,
expounde
to
whome
this
worde
of
the
comparatyue
degree
(
more
)
hath
his
relation
&
what
you
meane
by
it
.
Ad
as
(
more
)
must
inferre
a
than
,
so
when
yow
tell
vs
,
what
that
(
than
)
is
,
then
shall
you
haue
an
awnswer
to
yower
than
.
In
the
meane
season
,
the
worlde
may
see
that
you
meane
deceithfullye
that
will
not
vtter
yower
minde
plainlye
.
You
take
much
paynes
,
&
bringe
certaine
places
of
scripture
to
proue
that
it
was
Christe
,
Calf
.
Fol
26.
b
Mart.
and
not
the
Crosse
that
redemed
and
saued
vs.
I
pray
you
what
waltams
caulfe
did
euer
denye
that
,
or
thincke
the
contrarye
?
And
yet
what
wise
man
did
euer
say
,
that
Christ
did
redeeme
vs
otherwise
than
by
his
death
vpon
the
Crosse
,
o●r
vsed
that
as
an
instrument
other
wise
,
than
to
worke
our
saluation
,
or
made
that
signe
healthfull
and
comfortable
,
otherwise
than
by
the
merite
of
his
passion
?
Yf
you
haue
any
mathematicall
imagination
in
youer
idle
brayne
,
or
melancholie
fansie
in
yower
wauering
head
,
consult
with
some
astronomers
,
that
may
resolue
the
one
,
and
drincke
some
Elleborum
that
may
expell
the
other
.
For
I
thincke
there
was
neuer
man
that
had
more
nede
.
Now
to
your
answer
against
the
authoritie
of
Martialis
.
First
you
will
haue
him
to
be
none
of
the
72.
Fol.
27.
a
Calf
.
disciples
,
one
reason
which
you
bringe
,
is
because
Eusebius
saieth
,
the
regester
of
72.
disciples
is
founde
in
no
place
,
An
other
,
that
Hieronimus
Gennadius
,
and
Isidorus
neuer
made
mention
of
him
▪
which
had
bene
a
greate
ouersight
,
if
his
auncientie
had
ben
such
as
I
pretend
.
Mart.
M.
Calfs
reasons
against
the
authoritie
of
Martialis
soluted
.
To
the
first
I
reply
,
that
Eusebius
in
the
place
which
you
quote
,
that
is
,
lib.
1.
cap.
12.
hath
no
such
thinge
.
And
if
he
had
,
yet
doth
it
make
nothing
for
youer
purpose
.
For
Eusebius
in
the
proheme
declareth
that
he
gathered
his
historie
out
of
diuerse
mens
workes
,
wich
were
confusely
written
,
some
in
this
cuntrey
,
so
me
in
that
,
and
thought
that
he
should
sufficiently
please
,
and
gratifie
his
prosteritie
,
if
he
gathered
together
and
regestred
in
order
,
the
successours
of
the
cheifest
Apostles
of
our
sauiour
Christe
in
the
moste
famous
churches
,
if
he
did
not
shewe
forth
all
.
Wherby
it
is
playne
that
albeit
he
compiled
his
storye
out
of
diuerse
Chronicles
,
yet
he
had
not
all
the
writinges
,
all
the
monumentes
,
all
the
Chronicles
of
all
men
,
and
all
cuntries
,
and
all
thinges
that
were
written
and
done
in
all
ages
,
to
his
tyme
,
fithens
Christe
was
incarnate
.
Many
thinges
might
righte
well
escape
his
handes
,
and
passe
his
knowledg
as
well
appeareth
by
his
wordes
rehearsed
before
.
To
the
seconde
I
answer
in
like
manner
,
that
albeit
S.
Hierome
,
Gennadius
,
and
Isidorus
made
bookes
of
Ecclesiasticall
writers
,
yet
this
might
passe
their
knowledge
,
and
yet
no
ouersighte
committed
.
For
it
is
not
possible
for
euery
man
to
see
euery
thing
,
nor
to
haue
information
,
or
by
mouth
or
by
monument
of
all
that
was
done
before
,
searche
he
neuer
so
narrowly
.
Many
bookes
and
monumentes
of
the
fathers
are
brought
to
light
nowe
,
that
then
were
hidden
,
and
many
hidden
nowe
that
then
were
knowen
,
as
all
that
be
expert
in
the
ecclesiasticall
histories
may
righte
well
see
.
Wherfor
it
is
a
childish
parte
of
you
M.
Calf
.
to
deny
so
auncient
an
author
and
inferre
vpon
the
authoritie
of
Eusebius
and
S.
Hierome
and
others
negatiuely
,
as
(
if
you
inferr
any
thinge
against
the
forsaide
authour
)
you
muste
of
necessitie
inferre
this
,
Eusebius
saieth
the
regester
of
the
72.
disciples
is
founde
in
non
place
,
ergo
Martialis
was
none
of
the
72.
disciples
:
and
so
consequently
there
were
no
such
disciples
.
S.
Hierome
,
Gennadius
,
and
Isidorus
writing
the
liues
of
ecclesiasticall
writers
,
make
no
mention
of
the
foresaide
authour
,
ergo
there
was
none
such
.
Certes
if
yower
diuinitie
should
chaunce
to
faile
,
and
you
fortune
to
become
a
portpannier
,
or
pedler
,
and
sell
Sophistrie
,
the
veriest
idiote
in
the
cuntrey
that
knoweth
a
B
from
a
beetle
,
will
not
geue
twoe
lepps
of
an
olde
dogg
,
for
x.
ounces
of
the
best
that
you
carye
in
al
your
panniers
.
Nowe
to
his
wordes
.
Wheere
that
holy
father
sayeth
,
Calf
.
Fol.
27.
a
The
crosse
of
our
lorde
is
an
invincible
armour
against
Sathan
etc.
it
pleaseth
his
maistership
to
say
that
if
this
may
be
rightly
vnderstande
according
to
the
letter
,
we
neede
not
greatly
stand
in
dreade
of
Sathan
,
he
is
easely
vanquisshed
,
we
neede
no
furder
armour
,
than
the
crosse
.
Let
Christ
alone
.
This
Mars
shal
suffice
.
Mart.
But
Alas
(
sir
)
where
is
youer
witt
become
,
where
is
your
profounde
sight
in
diuinitie
?
Is
all
gone
?
It
should
seme
so
by
yower
clerkly
answers
.
For
no
man
that
hath
witt
and
comon
sense
,
would
reason
as
you
do
.
To
shewe
youre
fondnesse
plainlye
,
Tell
me
I
beseche
you
,
Marc.
16.
Is
it
not
true
according
to
the
letter
that
Christe
ouercame
the
worlde
and
the
diuell
,
and
that
whosoeuer
beleueth
and
is
baptized
,
shal
be
saued
?
Is
it
not
true
according
to
the
letter
,
that
whosoeuer
eateth
the
fleshe
of
the
sonne
of
man
,
Ioan
6.
according
to
Christes
institution
,
shall
haue
life
euerlastinge
?
Is
not
all
this
true
according
to
the
letter
?
And
this
not
withstanding
haue
we
not
neede
to
feare
,
and
fighte
againste
the
diuel
?
Doth
not
S.
Paule
saye
vnto
vs
,
Ephe.
6.
Be
stronge
in
our
lorde
,
and
in
the
mightines
of
his
power
,
put
on
the
armour
of
God
,
that
you
may
be
able
to
stand
against
the
assaultes
and
priuie
waightes
of
the
diuel
?
1.
Cap.
5.
Doth
not
S.
Peter
bidde
vs
to
be
sobre
and
watch
because
our
aduersarye
the
diuell
goeth
aboute
like
a
roring
lion
seeking
whome
he
may
deuoure
,
and
resist
him
being
stronge
in
faith
?
Luc.
21.
Doth
not
our
sauiour
him selfe
commaunde
vs
to
take
heede
to
our selues
,
and
to
be
ware
of
surfeting
,
and
drunckennes
,
and
cares
of
this
worlde
?
Dothe
he
no●
bidd
vs
watch
and
praye
allwayes
,
that
we
may
be
worthy
to
auoyde
the
thinges
that
are
to
come
,
and
stande
before
the
sonne
of
man
?
I
truste
yower
Maistership
will
not
deny
it
.
As
then
sir
,
by
thes
places
of
scripture
,
not
withstanding
it
be
true
according
to
the
letter
,
that
Christe
hath
conquered
Sathan
,
that
baptisme
wassheth
away
our
synnes
,
that
the
flesh
of
the
sonne
of
man
geueth
vs
life
,
we
haue
commaundement
to
putt
on
the
armour
of
God
,
to
be
stronge
in
faith
,
to
be
sober
,
to
be
ware
of
surfeting
,
and
drunckennesse
,
and
cares
of
the
worlde
,
to
watche
and
praye
,
and
fighte
stoutelye
against
the
diuell
,
Nisi
enim
quis
legitimè
certauerit
non
coronabitur
,
2.
Tim.
2.
for
vnlesse
a
man
fighte
lustely
,
he
shall
not
be
crowned
:
Euen
so
albeit
according
to
the
letter
it
be
true
,
that
as
Martialis
saieth
,
The
crosse
of
our
lorde
is
an
inuincible
armour
against
Sathan
etc.
and
by
the
mightie
poure
of
Christe
and
merites
of
his
passion
,
a
sworde
not
suffring
iniquitie
and
ghostly
assaultes
of
peruerse
power
to
approche
vnto
vs
,
Yet
haue
we
neede
to
feare
the
diuel
,
and
vse
against
him
all
the
meanes
we
can
to
auoyde
his
assaultes
,
and
priuie
waightes
.
For
he
is
a
mightie
enemye
,
and
of
greate
power
,
and
when
we
fighte
against
him
,
Ephe.
6.
Iob
7.
we
fighte
not
againste
fleshe
and
bloude
,
nor
againste
one
only
,
but
against
powers
.
Besides
our
life
is
a
warrfare
vpon
earth
,
and
as
longe
as
we
are
militantes
,
so
longe
haue
we
neede
to
playe
the
valiant
souldiers
,
and
exercise
our selues
to
fight
,
that
when
the
enemye
inuadeth
,
we
may
put
on
the
armour
of
God
,
spread
our
lordes
banner
,
againste
him
,
and
encounter
manfully
.
And
if
in
fighte
we
fortune
to
take
a
foile
,
or
vtterly
be
ouercummed
,
the
faulte
is
in
our
dasterdnes
,
and
not
in
our
weapon
.
For
as
S.
Paule
saieth
.
The
weapons
of
our
warfare
are
not
carnall
,
2.
Cor.
10.
But
mightie
in
God
,
to
the
destruction
and
ouerthrowing
of
all
munition
and
defence
,
made
againste
them
.
Furder
consider
howe
the
authour
calleth
it
,
the
crosse
of
our
lorde
,
which
wordes
geue
vs
to
vnderstande
,
that
we
must
be
Christes
seruantes
in
holynes
of
life
,
and
not
bonde
slaues
in
vilenes
of
synne
,
lyuely
membres
of
his
mysticall
bodye
,
and
not
rotten
bowes
seuered
from
the
vnitie
of
his
church
,
Children
seruing
him
in
spirite
and
truth
,
and
not
strangers
following
our
owne
appetite
,
in
sensualitie
and
heresie
:
Otherwise
neither
this
crosse
that
is
here
mentioned
,
nor
the
passion
of
Christ
it selfe
,
shall
saue
vs
frome
the
terrible
thraldome
of
the
diuell
,
not
that
either
the
crosse
through
the
vertue
of
Christe
his
passion
,
either
the
death
of
our
sauiour
it selfe
is
vnable
to
saue
vs
,
but
because
we
throughe
our
iniquitie
and
synne
are
not
worthy
of
so
greate
grace
,
and
benefite
.
But
quoth
M.
Calf
.
Behemoth
and
Leuiathan
(
that
is
the
diuells
against
whome
we
must
fight
)
are
of
an
other
manner
of
force
,
none
dare
come
nere
them
,
none
can
resiste
them
,
Calf
.
Fol.
27.
a
the
sworde
shall
neuer
touche
them
,
the
speare
yealdeth
to
them
.
But
beleue
him
good
people
no
furder
then
yow
see
him
.
Mart.
The
scripture
falsified
.
For
in
the
40.
chapiter
of
Iob
which
he
alleageth
for
his
ꝓofe
,
there
is
no
such
thing
in
the
texte
of
S.
Hieroms
translation
,
but
the
contrarie
rather
is
there
to
be
seene
.
For
God
sayeth
,
pone
manum
tuam
super
eum
,
lay
thy
hande
vpon
him
.
To
lay
hande
vpon
him
,
is
as
S.
Gregorie
there
sayeth
,
virtutis
potestate
superare
,
to
ouer
come
him
with
poure
of
vertue
,
not
of
thy
owne
,
but
of
God
,
who
repressing
his
crueltye
,
suffreth
him
to
rage
no
more
than
is
expedient
,
and
turneth
his
fearcenes
into
the
commoditie
of
the
electe
and
chosen
.
And
if
M.
Calf
.
vrge
his
owne
saying
to
be
true
,
Mat
12
Marc.
7
aske
him
whether
our
sauiour
Christe
,
when
he
commanded
dumbe
and
deafe
diuells
to
departe
from
the
bodies
which
they
possessed
,
and
expelled
whole
legions
,
and
made
them
go
into
the
piggs
,
Matth.
8.
when
he
spoiled
the
pouers
of
the
ayre
,
Matt.
8.
Luc.
8.
Coloss
2.
and
brought
them
foorth
in
open
shewe
,
aske
him
I
say
,
whether
he
did
not
,
or
durst
not
come
nigh
the
diuell
?
Aske
him
againe
whether
S.
Paule
came
not
nigh
the
diuell
when
he
expelled
him
out
of
a
mayden
at
Philippis
a
citie
in
Macedonia
?
Acto
.
16.
Aske
him
whether
Christes
disciples
came
not
nigh
the
diuells
,
when
they
expelled
them
,
and
saied
:
Luc.
10.
O
lorde
yea
the
diuells
are
subiect
vnto
vs
in
thy
name
?
And
if
he
deny
it
,
tell
him
he
denieth
Christe
,
and
his
Gospell
.
Fol.
27.
a
Againe
where
he
saieth
:
that
no
man
can
resist
them
,
that
is
the
diuels
.
Aske
him
whether
Christe
gaue
not
his
Apostles
vertue
and
power
to
cast
out
diuells
?
Mar
3.
Luc
9.
Aske
him
whether
Christ
saied
not
,
that
they
that
beleue
,
in
my
name
shall
cast
out
diuells
?
and
if
he
tell
yow
that
Christe
gaue
his
Apostles
,
and
faithfull
beleuers
such
authoritie
,
and
power
,
then
tell
him
againe
that
the
diuell
is
not
so
terrible
,
Cap.
4.
but
that
he
maye
be
resisted
.
For
S.
Iames
saieth
:
Resist
the
diuell
and
he
will
flee
away
frome
yow
:
Withal
tell
him
I
beseche
you
,
that
it
is
a
great
shame
for
him
,
and
a
foule
sclaunder
for
the
Gospell
,
to
bringe
in
any
such
opinion
,
and
falsifie
the
worde
of
God
,
to
mainteine
such
a
newe
and
wicked
heresie
.
The
next
wordes
that
followe
,
as
M.
Calf
.
alleageth
are
these
:
Fol.
27.
a
They
esteme
yron
as
strawe
.
and
brasse
as
rotten
wood
:
But
reade
as
longe
as
ye
liste
,
ye
shall
neuer
finde
them
in
the
40.
chapiter
of
Iob
,
as
it
is
quoted
in
the
margent
of
his
booke
,
wherfore
desire
him
to
amend
it
,
at
the
nexte
impression
.
In
dede
such
like
wordes
are
readd
in
the
41.
chapiter
of
Iob.
But
nott
altogether
as
M.
Calf
.
citeth
them
.
S.
Hieroms
translation
hath
it
thus
:
Reputabit
enim
quasi
paleas
ferrum
,
&
quasi
lignum
putridum
as
.
For
he
shall
esteme
yron
as
strawe
,
and
brasse
as
rotten
wood
.
And
as
S.
Gregorie
interpreteth
them
,
they
are
spoken
of
the
diuell
that
shall
beare
the
sweay
when
Antichriste
cummeth
:
His
force
shal
be
such
,
that
he
shall
esteme
yron
as
strawe
,
that
is
,
He
shall
consume
with
the
fire
of
his
wickednes
,
the
poure
and
strenght
of
those
that
preache
,
vnlesse
the
grace
of
God
doth
assist
them
.
He
shall
repute
brasse
as
rotten
woodde
,
that
is
to
saye
,
he
shall
bringe
into
dust
the
constancye
of
the
patient
and
long
suffring
,
vnlesse
God
doth
defend
them
.
The
other
sense
,
that
M.
Calf
.
like
an
euill
gloser
saieth
,
that
none
shall
dare
come
nere
him
,
or
that
none
can
resiste
hym
,
Fol.
27.
a
is
contrary
to
the
saying
of
S.
Iames
,
contrary
to
the
Ghospell
,
and
Christe
him selfe
.
Wherfore
iudge
of
him
(
good
readers
)
accordinglye
,
and
thincke
whether
he
be
worthy
to
be
a
preacher
amongest
the
people
of
God
,
who
is
so
good
a
proctour
for
the
deuil
.
My selfe
will
say
nothing
,
but
wishe
him
grace
to
repent
for
his
fondnes
,
in
tyme
.
Nowe
to
his
answer
against
the
place
brought
out
of
Damascene
,
Damasc
.
Fol.
27.
b
Calf
.
whome
like
a
graue
iusticer
he
will
not
discredite
but
excuse
,
although
he
be
not
so
sounde
in
all
pointes
as
was
to
be
wisshed
.
But
marke
I
pray
yow
haue
wisely
he
doth
it
,
Mart.
these
are
his
wordes
:
He
lyued
in
the
tyme
of
Leo
Isauricus
,
Calf
.
when
the
blouddye
bickering
was
for
images
:
then
Sathan
be
stirred
him selfe
.
Then
was
it
no
maruell
if
a
man
learned
and
godly
other
wise
were
caried
away
with
the
common
errour
.
Here
is
his
excuse
,
Damascene
was
lerned
,
but
he
yealded
to
errour
,
and
that
not
obscure
or
doubtfull
,
but
common
,
Mart.
such
as
all
men
knewe
,
he
was
godly
,
but
he
was
caried
awaye
with
the
worlde
,
learning
yealded
to
errour
,
godlines
to
vnstablenesse
,
which
is
not
likely
to
be
true
.
For
the
learned
man
,
being
a
godly
man
(
as
Damascene
was
)
will
neuer
yeld
to
an
errour
,
if
he
knowe
it
to
be
an
errour
,
nor
the
godly
man
if
his
hearte
be
fixed
in
the
lawe
of
God
,
Ephes.
4.
Rom.
8.
wil
be
caried
away
with
euery
winde
,
of
newe
doctrine
,
that
maketh
against
his
glorye
.
For
what
saieth
S.
Paule
,
Shall
separate
vs
frome
the
loue
of
God
?
Shall
tribulation
persecution
,
or
the
sworde
do
it
?
No
:
Wherfore
if
Damascene
yealded
to
a
common
errour
,
he
was
not
learned
,
and
godly
,
if
he
was
lerned
and
godly
he
yelded
not
to
a
common
errour
.
Againe
if
he
was
caried
awaye
with
the
swea
of
the
worlde
,
he
was
not
godly
,
and
if
he
were
godly
,
he
was
not
caried
away
with
the
swea
of
the
worlde
.
So
that
M.
Calf
.
muste
graunte
his
owne
excuse
to
be
fonde
,
and
imploye
a
kinde
of
contradiction
,
or
acknowledge
that
either
Damascene
was
not
lerned
and
godly
otherwise
,
or
that
he
neither
yealded
nor
was
caried
away
with
a
common
errour
.
For
both
can
not
stande
.
Yet
he
pleaseth
him selfe
well
with
this
conceite
,
and
shifteth
away
his
reason
with
as
vnreasonable
talke
,
as
euer
man
hearde
.
For
wheras
that
father
said
:
that
the
crosse
is
geuen
vs
as
a
signe
vpon
our
foreheads
,
like
as
circumcision
was
to
the
Israelites
,
by
this
we
Christen
men
differ
,
and
are
discerned
frome
infidels
,
This
is
our
sheilde
,
our
weapon
,
our
banner
and
victory
against
the
diuell
,
this
is
the
marke
that
the
destroyer
touche
vs
not
,
nay
it
can
not
be
so
(
quoth
M.
Calf
.
)
for
Lactantius
sayeth
:
The
bloud
of
a
beaste
had
not
such
power
in
it
as
to
saue
men
:
Calf
.
Fol.
28.
a
therfore
the
signe
of
the
crosse
is
neither
sheilde
,
nor
weapon
,
nor
victorie
of
ours
.
Mart.
This
is
as
good
reason
as
if
some
royster
had
said
,
my
mans
shadowe
can
not
kepe
a
knawe
from
my
heade
,
ergo
my
mans
buckler
or
sworde
is
no
defence
of
myne
.
For
that
the
bloud
of
the
lambe
springled
vpon
the
postes
of
the
children
of
Israells
dores
,
Lib.
4
cap.
26.
de
vera
Sapient
.
was
but
a
shadowe
,
Lactantius
in
the
place
that
M.
Calf
.
alleageth
,
doth
plainly
shewe
.
But
it
liked
not
his
lerning
to
tell
vs
so
much
,
nor
yet
howe
he
tooke
the
midle
of
a
sentence
,
and
left
out
the
beginning
,
and
ending
,
which
is
no
vnwonted
thing
with
birdes
of
that
fether
.
Lactant.
not
truly
alleaged
.
Lactantius
there
,
treateth
of
the
mysterye
and
pouer
of
our
lordes
crosse
,
and
of
the
signification
of
those
thinges
which
Christ
did
,
or
suffred
,
and
how
he
was
prefigured
by
the
pascall
lambe
.
And
amongest
the
rest
he
declareth
why
he
streacht
out
his
handes
,
and
saieth
.
Christe
therfore
streacth
out
his
handes
in
his
passion
and
measured
the
worlde
,
that
he
might
them
declare
that
a
mightie
people
shoulde
come
vnder
his
winges
,
and
receaue
in
their
foreheades
,
signum
illud
maximum
&
sublime
,
that
moste
greate
and
honorable
signe
,
The
figure
of
which
,
the
Iewes
do
nowe
represent
,
when
they
springle
their
doore
postes
with
the
bloud
of
the
lambe
.
For
when
God
was
ready
to
plague
the
Egiptians
,
that
he
might
preserue
the
children
of
Israell
from
that
plague
,
Exod.
12.
he
commaunded
them
to
kill
a
lambe
with
out
spott
,
and
sett
a
signe
with
the
bloud
of
that
,
vpon
their
dore
postes
,
whervpon
when
all
the
first
begotten
of
the
Aegiptians
were
destroyed
in
one
night
,
Haebrei
solo
signo
sanguinis
tuti
fuerunt
,
non
quia
cruor
pecudis
tantam
in
se
vim
gerebat
vt
hominibus
saluti
esset
,
sed
imago
fuerat
rerum
futurarum
,
etc.
The
Israelittis
onlye
were
safe
,
by
the
signe
of
the
bloud
,
not
because
the
bloud
of
a
beast
had
such
force
,
in
it
that
it
could
be
a
safegarde
to
men
,
but
it
was
a
shadowe
of
thinges
,
to
come
.
For
the
white
lambe
with
out
spott
was
Christe
,
that
is
to
say
innocent
,
and
iust
and
holy
,
which
being
offred
vp
in
sacrifice
of
the
same
iewes
,
is
a
safegard
and
saluation
to
all
which
haue
written
the
signe
of
bloud
,
that
is
the
signe
of
the
Crosse
vpon
which
he
shedd
his
bloud
,
in
their
foreheades
.
For
the
forheade
is
the
hiest
dore
poste
of
man
,
and
the
wood
which
was
sprinckled
with
bloud
is
a
signification
of
the
Crosse
.
Thus
muche
Lactantius
,
by
which
yow
see
that
the
bloud
of
the
lambe
springled
vpon
the
dore
postes
in
Aegipt
,
was
a
shadowe
,
and
that
it
signified
the
crosse
of
Christe
,
and
not
his
passion
only
,
but
the
crosse
,
qua
sanguinem
fudit
,
vpon
which
he
shedd
his
bloud
,
the
signe
of
which
Crosse
,
all
men
that
come
vnder
the
winges
of
Christe
must
receaue
in
their
foreheades
.
The
bloud
of
the
lambe
springled
at
that
tyme
vpon
the
dore
postes
was
vaileable
in
a
figure
,
to
keepe
all
that
had
it
,
frome
daunger
of
the
destroyer
,
not
of
it selfe
,
but
because
God
did
so
ordaine
it
,
that
it
might
apeare
how
much
the
truth
it
,
selfe
shoulde
auaile
to
defend
the
people
of
God
,
in
the
latter
and
extreame
necessitie
of
the
worlde
.
This
also
Lactantius
writeth
in
the
foresaid
place
,
and
in
the
nexte
chapiter
treateth
of
the
power
of
the
signe
of
the
Crosse
,
and
declareth
how
terrible
it
is
vnto
diuells
,
which
M.
Calf
.
omitteth
.
But
that
men
may
see
how
he
taketh
a
piece
of
an
authour
and
snatcheth
all
morsells
to
serue
his
hungrie
appetite
,
and
letteth
the
rest
goe
,
and
neuer
dothe
respect
the
minde
of
the
authour
,
I
wil
repeate
you
some
of
his
wordes
that
followe
in
the
very
next
chapiter
.
Thus
he
saiethe
.
Lib.
4.
ca.
27.
de
vera
sapien.
Nowe
it
is
sufficient
to
declare
the
power
of
this
signe
what
it
is
albe
to
doe
.
What
a
great
terrour
this
signe
is
vnto
the
diuells
,
he
shall
knowe
,
who
seeth
howe
when
they
are
coniured
by
Christe
,
they
flee
out
of
the
bodies
which
they
possessed
.
Lactant.
iudgment
of
the
crosse
.
For
as
our
sauiour
himselfe
when
he
lyued
amongest
men
,
did
putt
all
diuells
to
flight
with
his
worde
,
and
did
quiet
mens
mindes
that
were
distracted
,
and
sett
in
rage
by
their
wicked
incursions
:
Euen
so
at
this
present
,
those
that
followe
him
,
dryue
out
of
men
the
same
wicked
spirittes
,
&
nomine
magistri
sui
,
&
signo
passionis
,
both
with
the
name
of
their
maister
,
and
signe
of
the
passion
,
of
the
which
thinge
there
is
easy
proofe
.
For
when
the
gentills
offer
sacrifice
to
their
Gods
,
if
any
man
stande
by
,
that
hath
his
forehead
signed
,
they
offer
vp
no
sacrifice
.
Againe
when
certayne
of
our
seruantes
stoode
by
their
maisters
,
while
they
were
sacrificing
,
by
making
of
the
Crosse
vpon
their
foreheades
,
they
put
the
diuells
to
flight
,
so
that
they
could
not
describe
in
the
bowells
of
their
beastes
,
what
thinges
were
to
come
:
Thus
yow
see
what
Lactantius
minde
was
of
the
crosse
,
and
that
the
signe
is
such
a
terrour
to
wicked
spirites
,
that
they
vanishe
awaye
as
soone
as
they
see
the
figure
of
it
.
Wherfore
not
withstandinge
M.
Calfhills
halfe
mangled
sentence
alleadged
out
of
Lactantius
,
it
is
true
that
Damascene
writeth
,
that
the
crosse
is
our
sheilde
,
our
weapon
,
our
banner
,
and
victorie
against
the
diuell
,
and
that
his
answer
to
Damascene
,
is
not
worthe
a
rotten
Damson
,
although
he
much
reioyseth
in
it
,
as
maye
appeare
by
the
great
triumphe
and
exclamation
which
he
maketh
by
and
by
vpon
it
,
because
I
said
that
the
effectes
afore
rehearsed
were
done
by
the
death
of
Christe
especially
,
and
by
the
signe
of
the
crosse
as
an
external
meane
,
and
vsed
for
proofe
of
it
,
this
similitude
:
As
men
not
withstanding
the
merites
of
Christes
passion
must
receaue
the
sacramentes
:
So
fighters
against
the
violent
assaultes
,
of
Sathan
,
must
vse
besides
the
faith
in
Christes
passion
,
the
outwarde
signe
of
the
crosse
.
In
which
similitude
,
I
make
my
proportion
and
likenes
betwene
the
passion
of
Christe
redeming
and
sauing
vs
,
and
the
sacramentes
concurring
as
external
meanes
in
the
one
side
,
and
betwene
the
faithe
of
a
Christian
man
to
fight
against
temptations
,
and
the
signe
of
the
crosse
,
concurring
as
an
owtwarde
ayde
in
the
other
side
,
that
as
the
soule
fighteth
on
her
parte
,
so
the
bodie
which
is
but
a
lumpe
of
earth
,
and
hath
no
faith
may
also
fighte
with
a
bodely
armour
,
and
doe
his
endeuour
on
his
parte
,
as
the
minde
prayeth
,
the
tongue
speaketh
,
the
hearte
beleueth
,
the
mouth
confesseth
,
the
soule
laboreth
in
heauen
,
the
hande
worketh
in
earthe
.
Nowe
cometh
M.
Calf
.
inuerting
my
wordes
and
manner
of
speache
,
and
maketh
me
say
thus
:
Fol.
28.
a
Calf
.
The
sacramentes
must
concurre
with
faith
,
ergo
the
signe
of
the
crosse
with
Christe
.
Which
is
quite
contrary
to
that
I
said
,
Mart.
and
not
to
be
gathered
of
my
wordes
.
For
I
am
not
ignorant
,
that
infantes
although
they
haue
no
actuall
faith
,
be
saued
by
the
sacrament
of
baptisme
,
nor
that
Christ
is
vnable
to
saue
vs
without
the
Crosse
:
M.
Calf
.
dealeth
with
vs
as
Celsus
did
with
the
Christians
.
●i
7
cont.
Celsum
.
Fol.
1●
b
Wherfore
this
wrangler
may
well
be
compared
to
Celsus
that
Origen
had
to
do
with
all
,
who
woulde
attribute
those
woordes
to
the
Christians
which
they
neuer
spake
,
as
apeareth
by
his
woordes
where
he
sayeth
,
after
this
:
Celsus
shewinge
forthe
in
many
woordes
those
thinges
which
we
neuer
spake
,
yet
for
all
that
he
bringeth
them
forthe
as
though
we
had
spoken
them
.
Which
is
a
sory
shifte
,
but
consider
his
argument
,
this
it
is
.
Notwithstanding
God
his
power
that
geueth
encrease
I
must
eate
my
meate
,
ergo
notwithstanding
my
labour
,
wherby
I
may
sustayne
my selfe
,
I
must
couet
my
neighbours
goods
:
here
be
iiij
.
partes
,
as
in
mine
rehearsed
before
,
Christes
power
geuing
encrease
,
meate
nourishing
,
labour
purchasing
,
couetousnes
desiring
other
mens
goods
:
But
the
proportion
is
not
like
,
especially
betwene
labour
and
couetousnes
,
and
faith
and
the
crosse
:
For
labour
is
commaunded
,
couetousnes
contrary
to
the
precept
,
but
faith
and
the
crosse
are
bothe
commaunded
:
faith
by
the
expresse
worde
of
Christ
,
the
crosse
by
tradition
,
2.
Thess.
2.
Cap.
17.
de
Spir.
san
.
Ephes.
6.
which
S.
Paule
commaundeth
vs
to
kepe
,
and
S.
Basil
doth
in
a
sorte
equalle
with
the
scripture
.
Besides
I
am
commaunded
by
S.
Paule
to
be
stronge
in
the
mightines
of
Gods
power
?
Yf
then
gods
power
be
not
tied
to
this
,
or
that
,
but
is
infinite
,
and
shewed
many
and
sundry
waies
(
of
the
which
the
signe
of
the
Crosse
through
the
merite
of
Christes
passion
is
one
)
as
apeareth
by
the
strange
and
greate
miracles
,
which
it
pleased
his
maiestie
to
worke
by
it
,
why
may
not
euery
Christen
man
vpon
affiance
of
Gods
mercye
and
goodnes
,
accompte
him self
stronge
against
the
diuell
,
with
this
signe
,
as
one
of
the
instruments
,
wherby
the
mightynes
of
Gods
power
is
shewed
?
Christ
saide
to
Constantine
:
Eusebius
lib
de
vita
Constan
.
Chrisost.
demonst
.
ad
versus
gent.
In
hoc
signo
vince
,
ouercome
in
this
signe
.
The
holy
Ghost
by
the
holy
fathers
and
prelates
of
the
churche
,
tell
vs
that
this
signe
is
a
terrour
to
wicked
spirits
,
and
bridle
to
contrarye
powers
.
The
stories
of
antiquitie
and
practise
of
this
present
time
,
declare
the
same
.
And
why
should
we
not
beleue
them
?
Marry
it
is
forbidde
quoth
M.
Calf
.
As
couetousnes
and
lusting
after
other
mens
goods
is
.
Fol.
28.
b.
Yf
it
be
so
sir
,
shewe
vs
that
negatiue
commaundement
,
or
some
sentence
,
some
clause
of
the
expresse
worde
of
God
,
that
doth
prohibite
men
,
to
crosse
them selues
,
as
we
can
shewe
you
,
many
places
,
in
which
the
other
is
expressly
forbidden
.
Yf
you
can
not
doe
it
,
(
as
I
am
sure
yow
can
not
,
)
vnlesse
yow
haue
some
texte
newly
forged
at
Geneua
or
framed
at
Tygurie
,
which
our
forefathers
neuer
knewe
,
then
reuoke
yower
rashe
sentence
,
in
saying
that
it
is
forbidden
in
the
expresse
worde
of
God
.
For
it
is
no
where
to
be
seene
.
Withal
be
ashamed
of
yower
blasphemy
in
setting
the
crosse
against
couetousnes
,
and
lusting
after
other
mens
goods
:
and
blushe
at
yower
lurde
and
Calfehish
ignoraunce
in
making
my
wordes
to
be
spoken
by
way
of
comparison
,
which
are
spooken
by
a
similitude
.
My selfe
because
yow
haue
not
learned
yet
,
what
difference
there
is
betwene
a
comparison
and
a
similitude
,
would
haue
taken
paynes
to
haue
exprest
it
vnto
yow
,
but
that
I
perceaue
,
yow
haue
conceaued
such
a
maiestie
of
yower
owne
person
,
such
trust
in
yower
vntruthes
that
you
will
disdayne
to
be
taught
of
an
olde
vsher
of
Winchester
.
Therfere
I
remitte
you
to
youer
Doctour
Radolphe
.
Li.
1.
ca.
24
Lerne
of
him
whether
yow
haue
done
well
in
calling
that
a
comparison
.
Yf
a
man
should
saye
.
As
euery
scholler
that
is
desirous
to
profite
in
studie
,
must
haue
besides
the
benefit
of
capacitie
,
memorie
,
and
witt
,
a
master
to
instructe
him
,
and
bookes
to
occupye
him selfe
with
all
:
Euen
so
euery
souldier
that
will
gladly
gett
the
victorye
of
his
enemy
,
must
haue
besides
stoutnes
of
hearte
,
actiuitie
of
body
,
and
skill
of
warre
,
harnes
to
defende
him
,
victualls
to
nourrishe
him
,
and
weapon
to
inuade
his
enemye
,
would
yow
make
of
it
a
comparison
or
a
similitude
?
Yf
according
to
yower
rules
of
logicke
,
and
Rh●●orike
,
yow
finde
it
a
similitude
,
rather
than
a
com●●
〈…〉
●ry
out
like
a
Calf
.
against
yower
selfe
and
vse
yower
〈◊〉
●●●clamation
.
O
blinde
ignorance
that
coulde
not
knowe
a
similitude
from
a
comparison
.
Woulde
a
man-haue
thoughte
that
a
M.
of
Arte
,
M.
Calfs
Rhetorique
.
Fol
28.
a
Fol.
18.
b
a
bacheler
of
diuinitye
,
a
reader
of
Poules
,
coulde
with
heresie
haue
forgotten
logicke
,
Rhetoricke
,
and
humanitie
?
You
,
blame
me
as
though
:
I
compared
thinges
vtterly
vnlike
,
of
the
which
the
one
can
not
inferre
the
other
.
But
I
tell
yow
that
it
is
some
Melancholy
fansie
,
or
phrenetike
passion
in
yow
,
to
thincke
so
.
For
the
wordes
of
which
you
gather
that
,
importe
no
such
thinge
.
Where
you
tell
me
,
Fol
28
b
that
sacramentes
haue
a
promisse
annexed
vnto
them
,
I
praye
yow
be
so
good
master
vnto
vs
as
finde
out
by
yower
Geneuian
doctrine
,
where
in
all
the
scripture
,
there
is
any
promisse
made
,
to
bread
and
wyne
.
Yf
yow
can
shewe
vs
none
,
what
shall
we
thincke
of
yower
schismaticall
communion
ministred
by
your
disordred
ministres
,
which
is
nothing
ells
but
bread
and
wine
according
to
your
doctrine
?
Sacrament
it
can
be
none
,
because
it
hath
no
promisse
annexed
vnto
it
.
And
if
it
be
no
sacrament
,
what
impudencye
is
there
in
yow
,
to
force
men
vnto
it
vnder
the
name
of
a
sacrament
,
and
to
publishe
to
the
worlde
in
yower
Apologie
,
that
you
haue
twoe
sacramentes
in
yower
church
,
baptisme
and
the
Euchariste
?
Wheras
euery
sacrament
hauing
a
ꝓmise
,
and
bread
and
wyne
(
which
is
yower
communion
)
hauing
no
promise
,
The
communion
no
sacrament
by
M.
Calfs
doctrine
.
it
must
nedes
followe
by
yower
owne
rule
,
that
it
is
no
sacrament
at
all
,
and
that
you
haue
but
one
only
sacrament
.
Wherfore
if
you
be
rigorous
to
condemne
the
crosse
because
it
hath
no
promisse
in
expresse
scripture
,
we
will
condemne
yower
communion
of
bread
and
wine
,
for
the
same
defaulte
.
As
for
the
rock
which
yow
say
yow
passe
ouer
like
an
vnskilfull
mariner
striking
yower
helme
againste
it
,
that
Sacraments
are
no
cause
of
grace
,
I
would
likewise
passe
it
ouer
,
Fol.
28.
b
but
that
it
is
too
dangerouse
for
all
that
passe
,
through
this
sea
.
For
that
Sacramentes
are
no
cause
of
grace
,
neither
scripture
,
nor
auncient
father
taught
,
neither
Christen
man
beleaued
.
sacraments
causes
of
grace
.
Iudge
yower
selfe
.
Is
it
not
a
greete
grace
to
haue
remission
of
our
synnes
?
to
be
iustified
,
and
to
haue
Christ
with
in
vs
?
be
not
all
these
greate
graces
,
and
is
not
the
sacrament
of
baptisme
cause
of
all
this
?
Reade
the
scriptures
,
doth
not
S.
Peter
saye
:
Doe
penance
,
and
let
euery
one
be
baptised
in
remission
of
synnes
?
Dot
not
Christ
saye
Whosoeuer
beleueth
and
is
baptised
shalbe
saued
?
Doth
not
S.
Paule
tell
vs
,
that
:
All
ye
that
are
baptised
in
Christe
,
haue
put
on
Christe
?
Againe
is
it
not
a
greate
grace
to
haue
the
holie
Ghoste
?
And
read
yow
not
in
the
Actes
of
the
Apostles
,
Act.
8.
that
they
by
imposition
of
handes
gaue
the
holie
Ghoste
?
Doth
not
S.
Paule
saye
vnto
Timothe
For
which
cause
I
exhorte
thee
that
thou
resuscitate
and
stirre
vp
the
grace
which
is
in
thee
by
the
imposition
of
my
handes
?
2.
Tim.
1.
Doth
he
not
saye
to
him
in
his
other
epistle
.
Despise
not
the
grace
which
is
in
the
,
which
is
geuen
thee
by
prophecy
with
the
imposition
of
handes
of
priesthoode
?
And
what
other
true
construction
can
you
make
of
this
,
but
that
the
holy
Ghoste
(
which
is
no
smalle
grace
)
is
geuen
by
imposition
of
handes
,
bothe
in
the
Sacrament
of
Confirmation
,
and
orders
?
Examine
the
wordes
of
the
Actes
,
and
S.
Paule
in
his
epistle
.
In
the
Actes
it
is
saide
:
The
holy
Ghost
was
geuen
by
the
imposition
of
handes
:
In
S.
Paule
,
resuscitate
and
stirre
vp
the
grace
which
is
in
the
,
by
the
imposition
of
my
handes
:
neglect
not
the
grace
which
is
in
the
,
Cap.
4.
which
is
geuen
thee
by
prophecie
,
by
the
imposition
of
handes
?
What
plainer
woordes
can
you
haue
?
See
you
not
that
one
sayeth
,
that
the
holy
Ghoste
,
and
the
other
that
grace
was
geuen
by
imposition
of
handes
?
And
yet
will
you
saye
that
Sacramentes
are
no
cause
of
grace
?
What
colour
or
glose
haue
yow
to
illude
thes
wordes
of
the
scriptures
?
Will
yow
saye
(
as
yow
doe
by
the
fathers
)
that
the
Apostles
and
Euangelistes
,
yea
and
our
Sauiour
him selfe
:
Fol.
29.
b
meant
better
than
they
wrote
,
and
borrowed
impropre
phrases
of
the
common
speache
such
as
seemed
to
mayntayne
an
errour
,
and
ouershot
them selues
in
their
termes
?
And
where
they
said
,
by
baptisme
,
Christe
is
put
on
vs
,
remission
of
synnes
is
geuen
vs
,
and
the
holy
Ghoste
and
grace
is
geuen
by
imposition
of
handes
,
will
you
corrupte
the
texte
,
and
say
:
By
baptisme
Christe
is
signified
to
be
put
on
vs
,
Remission
of
synnes
is
signified
to
be
geuen
vs
?
The
holy
Ghoste
and
graces
are
signified
to
be
bestowed
vpon
vs
:
And
for
a
truth
will
yow
geue
vs
a
figure
?
Yf
this
be
lawfull
by
yower
newe
Ghospell
,
what
assurance
shall
we
haue
of
our
Christianitie
?
what
hope
,
but
that
,
when
thinges
shalbe
ripe
according
to
yower
owne
appetite
,
2.
Cor.
4.
Coll
1.
yow
will
not
saye
with
S.
Paule
:
Christ
is
the
image
of
God
,
nor
with
S.
Iohn
:
Verbum
caro
factum
est
:
The
worde
is
made
flesh
:
But
Christe
signifieth
the
image
of
God
,
the
worde
is
signified
to
be
made
fleshe
?
You
haue
begonne
pretely
allredy
,
by
interpreting
those
wordes
of
Christe
:
Hoc
est
corpus
meum
:
Matt.
26.
This
doth
signifie
my
body
.
For
this
is
my
bodie
,
and
certes
great
doubte
lest
you
will
procede
furder
.
For
in
heresy
there
is
no
stay
.
Where
yow
saye
,
Calf
.
Fol.
28.
That
in
the
sacramentes
the
only
promises
of
God
by
Christe
,
bothe
by
worde
and
signe
are
exhibited
vnto
vs
,
which
promises
yf
we
apprehend
by
faith
,
then
is
the
grace
encreased
in
vs
,
and
the
gifte
of
God
by
faith
receaued
,
is
by
the
sacrament
sealed
in
vs
:
I
beseke
you
tell
vs
,
Martial
.
when
the
thing
it self
,
(
that
is
to
saye
)
remission
of
synnes
,
and
other
graces
are
geuen
vs
,
if
the
only
promises
of
Christe
are
exhibited
in
the
sacramentes
?
and
lett
vs
vnderstande
in
what
tyme
of
our
life
we
shall
receue
them
?
For
it
is
a
necessarie
matter
for
vs
,
and
worthy
to
be
knowen
.
For
if
we
apprehende
the
promises
of
God
neuer
so
much
by
faith
,
and
lacke
the
thing
by
our
owne
follye
,
there
shall
no
grace
effectuallye
encrease
in
vs
,
to
euerlastinge
life
,
as
Christe
him selfe
sayeth
.
Vnlesse
a
man
be
borne
againe
of
water
and
the
holy
ghoste
,
he
can
not
enter
into
the
kingedome
of
heauen
.
Againe
if
grace
doth
not
increase
,
Ioan.
3.
nor
the
gifte
of
God
(
which
is
specially
remission
of
synnes
)
be
not
sealed
in
vs
,
before
we
apprehende
the
promises
of
God
by
faith
,
in
what
case
will
you
putt
infantes
,
that
haue
no
actuail
faith
?
In
what
case
will
you
putt
the
ignorantes
,
that
haue
nether
witt
,
nor
vnderstanding
to
apprehende
the
promises
of
God
?
Shall
they
be
exempted
frome
the
kingedome
of
heauen
?
Shall
they
be
imbarred
of
the
merites
of
Christes
passion
?
And
where
as
all
that
are
baptised
in
Christe
,
haue
put
on
Christe
,
and
by
baptisme
receaue
remission
of
synnes
,
and
so
are
made
the
children
of
God
into
euerlasting
life
,
will
you
take
vpon
you
to
estrange
them
frome
the
mercy
of
Christe
,
because
,
for
lacke
of
age
,
witt
,
and
vnderstanding
,
they
can
not
by
faith
apprehende
the
promises
of
God
by
Christe
?
It
is
to
vnmercifull
.
Fol
28.
b
Calf
.
Yet
so
you
doe
,
for
you
saye
,
that
when
we
haue
apprehended
the
promises
of
God
by
faithe
,
then
is
the
grace
increased
in
vs
,
Mart.
then
the
gift
of
God
by
faithe
receaued
,
is
sealed
by
the
sacrament
in
vs
?
Yf
it
be
then
receaued
and
sealed
in
vs
,
M.
Calf
,
and
not
before
,
then
you
exclude
all
infantes
frome
eternall
saluation
in
Christe
.
Yf
it
be
signed
and
sealed
before
,
then
are
yow
very
ignorant
in
saying
,
that
the
only
promises
of
God
are
exhibited
vnto
vs
in
the
sacramentes
,
and
that
they
be
no
causes
of
grace
:
And
while
yow
professe
to
teach
me
true
doctrine
,
by
the
way
,
yow
runne
lyke
a
wanton
Calfe
out
of
the
waye
,
and
fall
into
an
olde
heresie
of
our
newe
frendes
the
wicked
Anabaptistes
,
lately
scoured
by
yower
doctor
that
died
(
as
the
fame
goeth
)
of
the
lowsy
euell
at
Geneua
:
Caluine
.
for
which
fondnes
I
will
wishe
yow
,
neither
wringe
by
the
eares
,
nor
winchester
rode
,
nor
butchers
beetle
,
but
a
cristall
glasse
to
see
yower
errours
and
heresies
,
and
grace
to
reuoke
them
and
amend
.
When
you
had
done
with
this
digression
and
wittely
talked
(
as
you
conceaue
)
of
signes
and
seales
,
and
promises
,
exhibited
in
the
sacraments
,
yow
returne
to
the
crosse
,
and
tell
vs
,
that
if
there
were
such
necessitie
in
the
crosse
to
fighte
against
Sathan
,
Fol.
28
b
Calf
.
Peter
and
Paule
were
fooles
:
Peter
for
not
saying
,
resistite
crucis
signo
,
resiste
withe
the
signe
of
the
crosse
,
but
fide
solida
,
with
a
strong
faith
,
when
he
gaue
aduise
to
resiste
the
aduersarie
.
Paule
for
forgetting
that
piece
of
defence
,
when
he
furnished
a
Christian
man
with
his
complete
harnesse
.
Mart.
Here
you
are
to
be
noted
of
much
ignorance
and
follye
,
both
for
not
vnderstanding
that
which
yow
take
vpon
yow
to
confute
:
And
also
for
iudging
so
rashly
and
fondly
of
the
blessed
Apostles
.
Touching
the
first
that
there
is
any
absolute
necessitie
,
to
vse
a
crosse
in
fight
against
the
diuell
,
I
neuer
taughte
in
all
my
booke
,
nor
do
I
teache
,
that
the
auncient
fathers
commaunded
,
but
counseled
men
to
vse
the
signe
of
the
crosse
,
in
their
conflicte
against
the
diuell
.
Reade
the
fifte
Article
and
see
whether
you
be
not
lurdely
deceaued
,
in
thincking
that
the
Catholikes
do
make
it
a
matter
of
necessitie
,
as
you
would
seme
to
make
the
simple
and
ignorante
beleaue
:
and
call
to
remembraunce
that
lawe
of
Iustinian
the
Emperour
,
Inciuile
est
nisi
tota
lege
perspecta
,
de
aliqua
parte
respondere
It
is
an
vncourteous
pointe
to
answer
vnlesse
all
the
whole
lawe
be
well
considered
.
Concerning
the
seconde
.
Yf
it
had
bene
a
matter
of
necessitie
,
yet
had
there
bene
no
follye
in
S.
Peter
,
nor
ouersight
in
S.
Paule
in
omitting
it
.
For
bothe
S.
Peter
writing
twoe
epistles
,
and
S.
Paule
diuerse
,
to
the
Romaynes
,
to
the
Galathians
,
to
the
Ephesians
,
to
the
Philippians
,
to
the
Colossians
,
to
the
Thessalonians
,
to
Timothie
,
to
Tite
,
and
Philemon
,
omitted
a
more
necessarie
matter
then
a
crosse
.
For
in
all
those
epistles
,
there
is
no
commaundement
,
nor
counsell
geuen
to
celebrate
the
supper
of
our
lorde
in
remembrance
of
his
death
,
there
is
no
mention
made
that
the
sonne
is
of
equall
substance
with
the
father
,
nor
of
the
proceding
of
the
holy
Ghoste
,
which
are
matters
of
importance
,
and
necessarie
to
saluation
,
not
withstanding
they
were
no
fooles
as
M.
Calf
.
woulde
make
them
,
for
omittinge
of
it
.
They
had
the
holy
Ghost
teacher
of
all
truth
to
guide
their
hartes
,
and
direct
their
pennes
.
They
knewe
what
was
expedient
to
be
tolde
at
that
time
,
and
to
those
men
.
Our
sauiour
being
here
on
earth
did
not
shewe
his
Apostles
all
that
was
behoofull
for
them
to
knowe
,
at
that
tyme
,
but
saide
:
I
haue
many
thinges
to
saye
vnto
you
,
but
you
can
not
beare
them
nowe
,
Ioan.
16.
you
shall
knowe
them
hereafter
.
Nowe
because
our
sauiour
Christ
being
present
with
his
disciples
,
and
opeaning
the
scriptures
and
secret
mysteries
vnto
them
,
did
not
tell
them
all
at
ones
,
will
M.
Calfs
.
wit
serue
him
to
thincke
,
that
,
a
folly
in
Christ
?
I
doubte
much
:
he
is
so
fotted
in
follye
,
and
infatuated
with
heresie
,
that
to
maintayne
his
foolishe
fantasye
,
and
to
make
some
resemblance
to
the
worlde
,
he
passeth
not
to
streatche
a
poynt
.
It
is
a
smale
matter
with
him
to
corrupte
and
falsifie
the
scriptures
,
he
repeated
but
iij.
wordes
out
of
S.
Peters
epistle
,
1.
Pet.
5.
and
one
of
the
thre
is
falsified
.
For
whereas
S.
Peter
teaching
vs
to
resiste
the
diuell
,
said
(
as
the
olde
translation
hathe
)
Resiste
sortes
in
fide
,
and
as
Erasmus
translateth
it
:
Resistite
〈◊〉
fide
solidi
:
1.
Pet.
5.
Doe
ye
resiste
being
stronge
in
faith
:
Maister
Calfhill
saieth
:
Resistite
fide
solida
:
Resist
with
stedfast
faith
,
M.
Calf
.
altereth
the
woordes
of
S.
Peter
.
turning
the
nominatiue
case
into
the
ablatiue
,
and
alteringe
the
substantiue
to
the
adiectiue
.
Contrary
to
the
common
texte
of
the
Greke
copye
,
and
contrarye
to
the
common
edition
,
and
translation
of
Erasmus
,
who
was
ten
hundred
degrees
better
seene
in
greeke
than
this
prating
parrat
.
S.
Peter
willed
vs
to
be
stronge
in
faith
,
and
to
ioyne
vnto
our
faith
sobrietie
,
which
contayneth
fasting
,
and
to
vse
watchinge
,
which
includeth
prayer
(
as
apeareth
by
his
wordes
going
immediatly
before
,
)
for
that
he
knewe
our
aduersarie
to
be
stronge
as
a
lyon
,
and
diuerse
of
that
sorte
,
that
they
can
not
be
cast
out
and
conquered
,
Marc
9.
Nisi
in
oratione
et
ieiunio
,
but
in
prayer
and
fasting
:
Diuerse
may
haue
a
stedfast
faith
,
yet
not
be
stronge
in
faith
.
For
to
be
stronge
in
faithe
is
to
beleue
vnfainedlye
,
in
the
sonne
of
God
,
to
loue
him
aboue
all
thinges
,
and
so
to
cleue
vnto
him
,
that
no
aduersitie
,
no
tribulation
,
nor
feare
of
death
may
alienate
our
mindes
from
him
,
which
grace
euery
man
hath
not
,
that
hath
a
stedfaste
faith
.
1.
Cor.
13.
For
(
as
it
apeareth
by
S.
Paule
,
)
some
may
haue
so
stedfaste
a
faith
,
that
they
may
transfer
mountaynes
,
distribute
their
goods
vnto
the
poore
,
and
geue
their
bodies
to
the
fire
to
be
burned
,
and
yet
haue
no
charitie
,
which
is
the
most
cheifest
and
necessarie
thing
,
that
is
required
in
him
that
wilbe
stronge
in
faith
.
Wherfore
seing
he
sticketh
not
to
alter
the
woordes
of
scripture
and
falsifie
them
,
to
forge
such
a
sense
as
liketh
his
foolish
fantasie
,
there
is
no
great
doubte
to
be
made
,
but
that
he
will
venture
vpon
higher
matters
if
time
ripe
thinges
according
to
his
imagination
.
The
blessed
Martir
Hippolitus
in
his
oration
made
de
consummatione
mundi
,
saieth
that
Antichriste
shall
geue
vnto
all
them
that
will
followe
him
,
a
character
,
or
marke
in
the
right
hande
,
and
forehead
,
that
no
man
may
printe
with
his
hande
,
that
preciouse
crosse
in
his
forehead
:
frome
which
time
forwarde
he
shalbe
albe
to
signe
no
parte
of
his
bodye
,
In
13.
Apocal.
but
shall
cleaue
faste
to
the
deceauer
.
In
which
sense
S.
Ambrose
also
writeth
these
wordes
,
It
may
be
that
as
we
haue
a
character
or
marke
of
Christe
,
(
that
is
the
crosse
,
with
which
we
are
signed
:
So
Antichriste
may
haue
a
peculier
character
and
Marke
,
with
which
they
that
beleue
in
him
shal
be
marked
.
The
marke
and
seale
which
he
shall
geue
in
their
righte
handes
and
foreheades
is
Calculus
a
Counter
with
thes
letters
,
Antichristes
Mark.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
this
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Id
est
nego
,
I
denye
,
(
as
Hippolitus
supposeth
)
.
And
as
the
diuell
,
by
his
ministers
cried
vnto
the
blessed
martirs
,
Negato
Deum
tuum
crucifixum
,
deny
thy
God
crucified
,
so
euery
one
that
hath
this
seale
,
and
marke
of
Antichriste
shall
say
.
I
deny
the
creatour
of
heauen
and
earthe
,
I
deny
my
baptisme
,
I
deny
the
adoration
and
honour
whih
I
was
wonte
to
geue
vnto
God
,
which
wordes
I
repeate
here
for
this
purpose
,
that
you
(
good
readers
)
may
consider
,
whether
Sathan
by
the
doinges
of
heretikes
and
practises
of
protestantes
,
in
these
latter
dayes
,
and
declination
of
the
worlde
,
beginne
not
to
prepare
a
waye
for
Antichriste
.
Doe
yow
not
see
how
they
stand
vpon
the
negatiue
and
cry
all
,
Nego
,
I
deny
:
Heretikes
resemble
Antichrist
by
their
Negatiues
.
That
is
to
saye
,
I
deny
that
there
is
any
externall
sacrifice
,
in
the
churche
,
I
deny
that
Christes
body
and
bloud
is
really
and
substantially
in
the
sacrament
?
I
deny
that
there
be
seuen
sacraments
?
I
deny
that
there
is
any
priesthoode
?
I
deny
that
there
is
any
prayer
for
the
deade
?
I
deny
that
Sainctes
are
to
be
called
vpon
?
I
deny
that
good
workes
are
meritorious
?
I
deny
that
a
man
may
say
Masse
vnlesse
he
haue
some
to
communicate
with
him
?
I
deny
that
there
is
any
power
in
earth
to
remitte
synnes
?
With
a
great
many
thinges
moe
?
Doe
you
not
see
M.
Calf
.
as
though
he
had
Antichristes
counter
and
marke
in
his
hande
,
and
foreheade
alredy
,
denying
all
that
is
mentioned
befor
?
and
saying
furder
?
I
denye
that
the
signe
of
the
crosse
is
mentioned
in
scripture
?
I
deny
that
Christen
men
shoulde
make
it
in
their
foreheades
?
I
deny
that
they
shoulde
haue
it
in
churches
?
I
deny
that
it
is
able
in
a
Christen
man
to
resiste
temptations
?
I
deny
that
the
sinceritie
of
Gods
worde
was
preached
thes
xiiij
.
hundred
yeares
before
Luther
and
Caluins
tyme
?
I
deny
that
the
auncient
fathers
mente
as
they
wrote
?
I
deny
that
they
vnderstoode
the
worde
of
God
?
I
deny
that
the
generall
Councells
had
the
holy
ghoste
?
with
many
thinges
besides
,
as
shall
apeare
in
processe
?
And
to
what
end
is
all
this
denied
?
See
the
subtilitie
of
the
diuell
,
he
knoweth
that
if
he
shoulde
plainly
saye
vnto
men
,
deny
God
:
they
woulde
defye
him
.
Againe
if
the
externall
sacrifice
and
sacraments
shoulde
continewe
in
their
force
,
and
priestes
be
suffred
to
offer
that
holy
sacrifice
vnto
God
the
father
,
and
the
olde
relligion
be
suffred
to
remayne
,
he
knoweth
(
I
saye
)
that
God
shoulde
be
honoured
,
and
acknowledged
in
the
power
of
his
maiestie
,
and
his
owne
kingedome
be
diminished
.
Wherfore
he
goeth
craftely
to
worke
,
and
like
a
subtill
sophister
kepeth
priuie
his
conclusion
,
that
when
he
hath
made
men
deny
the
externall
sacrifice
,
sacraments
,
and
priesthood
,
and
such
like
,
he
may
vrge
them
by
their
owne
grauntes
to
conclude
,
ergo
there
is
no
God
.
For
if
there
be
a
God
,
he
is
to
be
honoured
,
as
he
him selfe
sayethe
,
Yf
I
be
your
father
where
is
my
honour
?
Mala.
1.
Yf
he
must
be
honoured
,
it
must
be
chiefely
with
an
externall
sacrifice
,
as
Abel
,
Abraham
,
Melchisedech
,
and
Iob
and
the
children
of
Israell
did
,
and
as
he
him selfe
by
those
wordes
of
the
prophet
Malachie
:
Malac.
1.
A
cleane
sacrifice
shal
be
offred
to
my
name
,
saide
it
should
be
frome
the
East
to
the
west
.
Which
sacrifice
can
not
be
vnderstode
properly
and
principallie
of
prayer
,
or
of
the
the
sacrifice
of
the
hearte
,
because
no
man
can
saye
:
Prouer.
20
My
hearte
is
cleane
,
I
am
pure
frome
synne
.
And
if
there
be
no
sacrifice
there
can
be
no
God
.
So
vpon
one
inconuenience
graunted
,
he
inferreth
many
and
triumpheth
ouer
men
,
when
he
hath
seduced
them
.
When
he
hath
thus
made
them
deny
God
the
father
,
then
he
practiseth
an
other
way
to
make
them
deny
God
the
sonne
,
and
that
is
,
Tract
.
in
1.
Ioa.
Ser.
33
de
verbis
Apost.
(
as
S.
Augustine
sayeth
)
by
breaking
of
vnitie
,
by
tearing
the
body
of
Christe
,
by
schisme
,
by
renting
and
swelling
against
his
spouse
the
church
:
An
other
is
by
taking
awaye
the
externall
signes
,
that
may
printe
the
memorie
of
his
death
and
passion
,
in
our
heartes
,
and
continewe
the
memory
of
it
in
our
mindes
by
often
seing
of
it
,
and
bringing
men
to
contempte
of
that
vnder
pretence
of
Idolatrie
.
Amongest
which
the
signe
of
the
crosse
is
one
,
as
the
auncient
fathers
recorde
.
Wherfore
beware
of
him
,
yeld
not
to
his
suggestion
,
but
knocke
his
heade
against
the
rocke
,
Which
is
Christe
Iesus
,
who
by
his
death
vpon
the
crosse
,
gotte
the
victorie
ouer
him
,
and
made
that
signe
so
terrible
vnto
them
,
Quaest.
38.
ad
Antio
.
that
whensoeuer
they
see
it
:
they
tremble
and
flee
away
,
and
are
miserably
tormented
,
as
Athanasius
writeth
in
his
xxx
.
and
eight
question
to
Antiochus
.
In
quoting
of
which
place
if
the
printers
hande
failed
,
mistaking
one
figure
for
an
other
,
and
set
9.
for
8.
it
was
not
such
a
matter
of
importance
,
that
required
a
reprehension
with
a
marginall
note
.
A
gentle
reader
if
he
could
not
finde
in
it
one
place
,
would
haue
sought
it
in
in
an
other
,
and
haue
ascribed
the
errour
to
the
negligence
of
the
printer
,
not
to
any
ouersight
of
the
authour
.
But
you
may
see
that
M.
Calf
.
had
rather
playe
smale
game
than
sit
out
.
And
whereas
he
can
say
nothing
iustly
against
the
doctrine
,
he
cauilleth
chiledishlye
against
the
misse
quoting
of
the
place
.
In
which
tripp
if
I
take
him
hereafter
,
and
note
howe
falsely
he
quoteth
his
places
,
beare
with
me
gentle
reader
,
and
impute
it
to
his
folly
who
ministred
occasion
,
and
vpbrayed
me
firste
with
ouersight
in
that
,
wherin
he
him selfe
hath
,
full
often
fayled
,
as
shall
apeare
in
the
chapiter
of
his
false
quotations
.
In
the
meane
season
,
heare
his
wise
answeres
to
the
place
of
Athanasius
,
one
is
this
:
Fol
29
a
Calf
.
We
haue
no
more
the
crosse
on
which
our
saluation
was
wrought
,
then
we
haue
the
asse
on
which
Christ
rode
,
therfore
the
diuells
be
not
afrayed
of
the
signe
of
the
crosse
:
And
is
not
this
a
farre
fett
conclusion
,
fondly
deuised
,
Mart.
Arguments
like
M
Calfhils
of
Christes
Asse
.
and
euill
fauoredly
comparised
?
and
good
for
nothinge
?
Myght
he
not
as
well
haue
said
,
we
haue
no
more
the
tables
that
God
gaue
to
Moyses
,
than
we
haue
the
fyre
wherin
he
apeared
:
ergo
they
be
not
the
lawes
of
God
that
men
be
afraied
to
breake
.
We
haue
no
more
the
copies
of
Dauid
psalmes
written
with
his
owne
hande
,
than
we
haue
his
slinge
wherewith
he
killed
Goliath
,
ergo
the
diuells
be
not
afrayde
of
the
wordes
of
the
psalmes
.
We
haue
no
more
the
melodie
that
Dauid
made
before
Saule
,
then
we
haue
the
harpe
that
he
played
on
,
ergo
melodie
is
not
good
againste
melancholye
.
We
haue
no
more
the
epistles
that
S.
Paule
wrote
with
his
hand
to
the
Romaines
,
then
we
haue
his
horse
that
he
rode
vpon
to
Damascus
:
ergo
the
diuells
coniured
with
wordes
of
that
epistle
,
be
not
dryuen
awaye
?
The
consequent
is
like
,
and
followeth
euen
as
well
as
the
firste
,
(
that
is
)
starke
staring
noughte
.
For
as
we
haue
not
the
notes
of
Dauid
psalmes
songe
before
Saule
,
nor
the
first
copies
or
the
originals
of
S.
Paules
epistles
sent
to
the
Romaynes
,
but
the
like
melodye
as
good
as
that
was
against
Melancholye
passions
,
and
ap●●terne
of
Dauids
psalmes
,
which
being
reade
,
Homi.
20.
in
Iosue
.
yea
of
them
that
do
not
vnderstande
them
as
Origen
sayeth
,
make
the
diuells
afrayde
,
and
the
copies
of
S.
Paules
epistles
,
the
wordes
wherof
haue
as
much
force
nowe
as
they
had
then
,
being
vsed
of
a
Christian
with
faith
and
calling
vpon
the
name
of
christe
:
Euen
so
albeit
we
haue
not
the
crosse
in
all
places
,
on
which
our
saluation
was
wrought
,
yet
haue
we
the
type
,
the
figure
and
likenes
of
the
same
crosse
,
which
by
the
merites
of
Christes
passion
,
is
as
terrible
at
this
present
to
all
wicked
spirits
,
as
it
was
then
.
Euthymius
Titul
19.
part.
2.
Panopliae
Ea
gratia
quae
semel
in
prototypo
fuit
efficax
etc.
The
same
grace
which
was
ones
effectuous
in
the
first
sampler
proceding
also
with
like
efficacie
to
very
figures
and
signes
of
the
crosse
.
Nor
Athanasius
talketh
of
that
speciall
crosse
on
which
Christe
died
,
but
of
a
crosse
in
generall
.
Fol.
29
a
Calf
.
The
second
reason
is
this
:
As
the
charmer
doth
not
cast
out
Sathan
,
but
Sathan
of
his
owne
accorde
goeth
out
to
deceaue
men
,
and
that
they
may
not
goe
to
Christe
,
persuadeth
them
to
go
to
sorcerers
:
On
lik
sorte
the
diuell
may
seeme
to
tremble
and
quake
,
when
he
seeth
a
crosse
,
but
it
is
for
no
other
purpose
,
but
that
we
shoulde
leaue
our
confidence
in
Christe
,
and
repose
it
in
a
piece
of
wood
.
Mart.
The
diuell
is
craftye
I
confesse
,
and
because
men
shoulde
not
goe
to
Christe
,
he
will
rather
yelde
at
the
incantation
of
a
charmer
for
a
time
,
than
lose
the
possession
of
his
seruantes
for
euer
.
But
that
he
trembleth
and
quaketh
when
he
seeth
the
crosse
,
to
make
men
leaue
their
confidence
in
Christe
,
and
put
it
in
a
piece
of
wood
,
how
knowe
you
that
M.
Calf
?
who
made
yow
of
his
priuy
counsell
?
and
secretary
of
his
secrets
?
Haue
yow
any
such
inspiration
of
the
spirite
?
any
such
nightly
vision
?
any
such
priuy
practises
?
or
any
such
secret
aquaintance
with
him
,
as
yower
forefather
Luther
had
,
that
yow
can
tell
vs
so
much
of
his
intent
and
meaning
?
You
make
vs
mistruste
it
shrewdly
,
because
you
auouche
it
so
earnestly
,
without
scripture
,
councell
or
auncient
father
.
It
had
ben
expedient
for
you
to
haue
added
some
weight
vnto
that
yower
assertion
.
As
longe
as
you
simply
asseuere
it
,
as
a
position
of
yower
owne
,
without
proofe
,
no
Wiseman
will
beleaue
it
.
For
yow
may
well
conceaue
that
the
diuell
vseth
no
temptation
,
nor
slighte
to
deceaue
man
,
but
such
as
he
supposeth
is
most
forceable
to
ouerthrowe
him
.
And
wheras
he
knoweth
euery
Christen
man
to
repose
his
faith
and
trust
in
the
merites
of
Christes
passion
,
he
will
not
immediatly
attempte
to
bring
him
frome
that
,
to
haue
affiance
in
some
piece
of
wood
.
For
so
he
shoulde
betray
him selfe
.
For
the
errour
is
so
grosse
and
sensible
,
that
the
simplest
man
that
knoweth
Christe
crucified
,
and
is
learned
to
beleaue
in
God
,
would
detest
it
,
and
defie
all
that
shoulde
labour
to
induce
hym
vnto
it
.
His
deuises
are
more
subtile
,
his
practises
more
pollitike
,
his
waightes
more
weightie
.
That
was
an
errour
of
the
gentills
too
much
disclosed
,
to
deceaue
any
Christian
nowe
in
thes
latter
dayes
.
Yf
you
haue
so
vile
and
base
an
imagination
of
yower
euen
Christian
brethren
,
that
they
will
forsake
Christe
,
and
repose
their
hope
in
a
piece
of
wood
,
you
may
assure
yower
selfe
,
that
it
is
more
vile
,
than
is
sittinge
for
one
that
professeth
Christe
.
The
Iewes
mistrusting
that
the
Christians
would
forsake
Christe
,
and
woorshippe
Policarpe
then
martired
,
as
you
do
lest
we
will
renounce
Christe
,
Euseb.
lib.
4.
cap.
15.
Ecclesia
.
histo.
The
deuill
seemeth
not
to
feare
the
crosse
,
but
feareth
it
in
deede
.
Athanas
.
de
verb.
incar
.
Signo
crucis
etc.
Lib.
3.
cap.
2.
ecclesia
.
histo.
&
lib.
6.
cap.
1.
Tripart
.
and
repose
our
confidence
in
a
piece
of
wood
or
metall
figured
,
were
counted
ignorante
,
and
most
wretched
men
for
that
surmise
:
The
Christians
saide
then
of
them selues
we
can
neuer
forsake
Christ
who
suffred
death
for
the
saluation
of
the
whole
worlde
nor
worship
any
other
,
because
we
knowe
the
true
God
and
him
who
is
to
be
woorshipped
.
The
like
we
may
returne
to
yow
.
With
all
yow
may
assure
your selfe
,
that
it
is
too
euident
by
the
testimonies
of
the
auncient
fathers
,
that
the
diuell
doth
not
pretend
and
dissemble
a
feate
at
the
sighte
of
the
crosse
,
but
feareth
it
in
dede
,
and
trembleth
and
quaketh
at
it
,
and
can
not
abide
it
.
To
beginne
with
Athanasius
.
Consider
that
saying
of
his
alleadged
before
.
He
saied
not
,
that
the
diuells
seme
to
tremble
,
but
they
tremble
in
dede
,
they
seme
not
to
flee
awaye
,
but
they
flee
away
in
dede
,
they
seme
not
to
be
tormented
,
but
are
tormented
in
dede
,
yea
they
suffer
persecution
:
Man
vsing
the
signe
of
the
crosse
,
dryueth
them
away
in
dede
,
and
dothe
noth
only
seme
to
dryue
them
awaye
.
Theodoretus
saieth
:
The
diuells
when
they
sawe
the
figure
of
our
lordes
banner
remembred
the
slaughter
and
foile
,
which
they
had
taken
,
&
mox
euanuerunt
,
and
by
,
and
by
they
vanished
awaye
.
Orat.
pri.
cont.
Iulia.
Gregory
Nazianzene
sayeth
,
that
with
the
sighte
of
the
crosse
which
Iulian
made
,
daemones
compescuntur
,
superantur
,
the
diuells
were
quayled
,
the
diuells
were
ouercomed
.
He
saide
not
they
semed
to
be
quailed
,
Titu.
19.
part
.
3.
Panopl
.
they
semed
to
be
ouercomed
.
Euthymius
saieth
by
vertue
of
the
crosse
companies
of
deuils
are
expelled
,
he
said
not
.
They
seemed
to
be
expelled
.
Neither
are
you
able
M.
Calf
.
to
alleage
one
auncient
doctour
,
that
maketh
for
that
fonde
opinion
of
yowers
,
or
if
you
can
,
let
vs
haue
his
wordes
truly
alleadged
,
and
you
shall
haue
an
answer
according
.
In
the
meane
time
this
vndoubted
doctrine
of
the
fathers
,
that
the
signe
of
the
crosse
is
a
bit
and
bridle
to
the
diuel
,
and
terrour
to
all
wicked
spirites
shall
suffice
vs
,
and
I
trust
,
all
true
Christians
besides
.
Fol.
29.
a
As
for
yower
suspitious
head
suspecting
the
counsell
geuen
to
the
relligious
,
that
they
should
arme
them selues
and
their
houses
with
the
signe
of
the
crosse
,
when
the
diuell
doth
assault
and
attempte
them
,
M.
Calf
.
suspecteth
S.
Anthony
his
counsel
as
insufficient
.
as
insufficient
,
we
take
far
insufficient
to
be
credited
before
S.
Anthony
that
gaue
that
counsel
.
He
was
a
holy
man
geuen
to
contemplation
,
you
seeme
to
be
an
hipocrite
geuen
to
dissimulation
,
he
lyued
in
wildernes
with
great
abstinence
,
yow
lyue
in
the
citie
with
great
delicatnes
,
he
was
renommed
through
all
the
worlde
,
for
sanctitie
,
you
infamous
through
out
all
England
for
blasphemie
,
he
a
frend
to
Christ
,
you
an
enemy
to
his
church
,
he
a
worker
of
miracles
,
you
because
you
can
do
none
,
a
thincker
that
they
are
illusions
,
he
a
vertuous
heremite
,
you
a
wicked
heretike
.
And
certes
vnlesse
Lucifers
proude
spirite
had
pricked
you
forward
,
you
woulde
neuer
so
presumptuouslye
haue
suspected
that
counsell
as
insufficient
,
Fol
29.
a
which
S.
Anthony
an
holy
,
vertuous
,
and
godly
father
,
altogether
occupied
in
contemplation
and
prayer
,
with
whome
it
pleased
God
to
talke
by
visions
,
and
reuelations
,
and
by
whome
it
pleased
him
to
worke
sundry
miracles
,
vide
Athana●
de
vita
S.
Antonij
.
and
great
cures
,
gaue
to
the
relligious
,
and
which
Athanasius
writeth
and
testifieth
to
be
true
.
But
o
lorde
what
will
not
heretikes
reiecte
?
whome
will
not
they
contemne
besides
them selues
?
There
was
neuer
man
yet
so
holy
,
neuer
doctour
so
lerned
,
neuer
father
so
auncient
,
but
they
haue
set
him
at
naught
,
where
he
wrote
or
spake
any
thing
against
their
newe
doctrine
.
Yea
they
haue
not
spared
the
very
scriptures
,
and
epistles
of
the
blessed
Apostles
,
such
is
their
zeale
to
promote
their
Ghospel
.
As
for
this
case
that
is
nowe
in
hande
,
whome
shall
we
credit
?
S.
Anthony
that
gaue
counsell
to
the
religions
to
arme
them selues
with
the
signe
of
the
crosse
,
when
Sathan
did
attempte
them
,
or
M.
Calf
.
that
forbiddeth
it
?
S.
Anthony
that
counselled
it
as
good
and
godly
,
or
M.
Calfe
that
sayeth
,
it
is
insufficient
,
and
vngodly
?
S.
Anthony
that
taketh
the
Crosse
vpon
which
as
an
instrument
Christe
spoiled
the
powers
of
the
ayre
,
to
be
the
triumphant
banner
of
victory
or
M.
Calf
.
that
semeth
to
take
the
death
to
be
the
banner
of
his
victorie
,
and
not
the
victory
it selfe
,
not
farre
vnlike
the
heretikes
that
thought
Christe
not
to
haue
died
in
dede
but
in
a
fantasie
?
I
would
refer
it
to
yower
iudgement
(
good
readers
)
but
it
is
not
harde
to
iudge
,
nor
vneasy
to
define
,
vnles
some
wilbe
so
madde
as
to
prefer
a
young
diuell
before
an
old
saincte
.
Nowe
to
his
answer
against
the
place
of
Chrisostome
.
Where
that
holy
father
saide
.
Homi.
55.
in
16.
Mat.
Crucem
non
simpliciter
digito
in
corpore
,
etc.
Thou
must
not
simply
with
thy
finger
make
a
Crosse
in
thy
body
,
but
first
of
all
thou
must
make
it
with
greate
faith
in
thy
minde
,
Chrysost.
For
if
thou
printe
it
in
thy
face
after
this
manner
,
none
of
all
the
wicked
spirites
when
they
see
the
speare
with
which
they
receaued
a
deadly
wounde
,
will
dare
to
encounter
with
the
,
Fol
30.
a
Calf
.
This
is
neither
materiall
nor
mysticall
crosse
,
quoth
M.
Calf
.
for
neither
of
them
can
be
printed
in
the
hearte
.
Therfore
it
is
the
faith
in
Christes
passion
,
which
the
finger
can
not
impresse
in
the
forehead
,
but
grace
can
engraffe
in
the
minde
of
man.
Mart.
To
conuince
his
folly
in
this
point
,
lett
vs
examine
the
place
.
Chrisostome
telleth
vs
here
,
that
if
we
do
twoe
thinges
,
the
diuell
will
not
dare
to
encounter
with
vs.
The
firste
is
to
printe
the
passion
of
Christe
with
greate
faith
in
our
mindes
.
The
second
to
make
the
signe
of
the
crosse
with
the
hande
in
our
bodies
,
his
wordes
be
plaine
for
bothe
.
And
as
he
maketh
mention
of
body
and
soule
,
so
doth
he
apointe
ij
instruments
to
imprint
the
passion
of
Christe
in
them
,
faith
for
the
soule
,
and
the
figure
of
the
crosse
for
the
body
.
Yf
perchance
M.
Calf
.
being
in
some
drowsy
dreame
,
Tel
vs
M.
Calf
,
what
crosses
.
Chrysost.
would
haue
made
with
the
finger
?
sawe
not
this
,
nor
yet
will
conceaue
it
,
aske
him
what
Crosse
it
was
,
that
Chrisostome
woulde
haue
made
in
the
body
,
with
the
finger
,
if
it
were
not
a
mysticall
crosse
?
Yf
he
say
Chrysostome
meaneth
no
●rosse
made
with
the
finger
,
because
it
can
,
Not
be
printed
in
the
hearte
,
aske
his
worship
what
Chrisostome
meneth
by
those
wordes
,
Crucem
non
simpliciter
digito
in
corpore
etc.
Thou
must
not
simply
printe
a
Crosse
in
thy
body
,
with
thy
finger
,
but
first
of
all
thou
must
printe
it
with
great
faith
in
the
minde
?
Is
not
digitus
Latine
for
a
finger
,
and
corpus
Latine
for
a
body
,
Crux
,
Latine
for
a
Crosse
,
and
Formare
,
Latine
to
frame
,
shape
,
forme
,
and
make
?
I
truste
his
cunning
serueth
him
to
thincke
so
.
And
doth
not
he
that
telleth
his
seruante
twoe
thinges
,
and
saieth
,
sirra
,
doe
this
firste
,
meane
that
he
should
doe
the
other
afterwarde
?
In
like
sorte
doth
not
Chrisostome
bidding
vs
in
this
place
print
the
passion
of
Christe
first
of
all
in
our
heartes
,
with
faith
,
meane
that
afterward
we
should
printe
the
crosse
in
our
bodies
with
the
hande
?
Looke
well
to
his
wordes
.
It
followeth
:
Si
hoc
modo
faciei
tuae
impresseris
.
If
thou
printe
it
after
this
manner
in
thy
face
?
What
manner
,
M.
Calf
?
speake
man
,
be
not
ashamed
?
tell
truth
and
shame
the
diuell
.
What
manner
was
it
?
any
other
than
that
which
he
mentioned
before
?
Firste
by
faith
in
the
soule
,
afterwarde
with
the
finger
in
the
body
?
No
no
:
Yower
gloses
are
too
grosse
to
glose
such
an
euident
matter
as
this
is
.
Fol.
30.
a
Yower
reason
in
saying
:
it
can
be
no
mysticall
Crosse
,
because
it
can
not
be
printed
in
the
hearte
,
is
not
worthe
three
lepps
of
an
olde
dogg
.
For
albeit
it
can
not
be
printed
in
the
hearte
by
mans
finger
or
hand
,
yet
may
it
be
imprinted
with
preaching
,
meditation
,
and
faith
as
Chrisostome
sayeth
.
Where
yow
saie
that
the
crosse
which
Chrisostome
there
mentioneth
is
faith
in
Christes
passion
,
etc.
You
betray
your
owne
ignorance
,
and
geue
vs
to
vnderstande
that
your
capacitie
conceaueth
,
not
what
Chrisostome
meaneth
:
his
woordes
be
thes:
Crucem
magna
profecto
fide
in
mente
prius
formare
oportet
.
You
must
firste
printe
the
crosse
with
greate
faith
in
yower
minde
,
the
crosse
that
he
speaketh
of
in
this
latter
clause
,
is
the
passion
it selfe
,
and
affiance
in
the
vertue
and
power
of
it
.
Which
must
be
printed
in
our
mindes
:
faith
is
the
gyft
of
God
by
meanes
where
of
the
passion
must
be
printed
with
in
vs.
M.
Calf
.
confoundeth
the
passion
and
faith
in
the
passion
And
wil
youer
pregnant
wit
serue
you
to
confounde
the
meane
,
with
which
men
must
printe
,
and
the
thing
that
must
be
printed
?
Is
there
no
difference
betwene
the
conduicte
pipe
,
and
the
water
?
the
wine
and
the
tunnell
,
by
which
as
meanes
the
water
is
conueyed
into
the
citie
,
and
the
wine
to
the
vessel
?
Acknowledg
,
youre
folly
for
shame
,
and
learne
to
take
the
doctours
sayinges
in
their
true
meaning
.
Learne
that
the
passion
of
Christe
is
one
thing
,
The
pass
on
and
faith
in
the
passion
not
all
one
faith
in
the
passion
of
Christe
an
other
.
The
passion
is
the
paynes
,
torments
,
and
death
that
Christe
suffred
for
vs
,
faith
is
a
grace
ingraffed
in
vs
to
beleue
it
.
The
passion
is
the
Ransome
and
price
that
was
paid
on
the
crosse
for
our
redemption
,
faith
is
the
meane
that
maketh
vs
partakers
of
the
vertue
and
merite
purchased
by
it
.
The
passion
is
the
acceptable
sacrifice
that
Christe
made
for
our
iustification
,
faith
a
gifte
of
the
holy
Ghoste
,
that
by
pouer
of
that
maketh
vs
a
swete
sacrifice
to
God
the
father
.
When
you
haue
lerned
this
and
considered
the
wordes
of
Chrisostome
,
I
trust
you
will
neither
affirme
that
the
crosse
mentioned
in
that
place
is
taken
for
faith
in
the
passion
,
nor
thincke
that
the
collection
which
I
made
out
of
that
fathers
wordes
for
printing
the
merites
of
Christes
passion
first
in
the
minde
,
and
afterwarde
in
the
body
,
is
indirectly
gathered
,
Fol.
30.
b
nor
to
be
shifted
awaye
with
this
Sophistication
:
Frustra
fit
per
plura
quod
fieri
potest
per
pauciora
.
In
vaine
it
is
done
by
moe
,
which
may
be
done
by
fewer
.
M.
Calfs
.
Sophistrie
A
straunge
rule
of
newe
Sophistrie
practised
most
about
the
impugning
of
definitions
and
diuisions
,
not
to
be
admitted
amonge
diuines
,
for
by
that
same
rule
,
you
may
illude
al
the
mysteries
of
our
religion
.
Our
Saluation
mighte
haue
bene
wrought
by
the
absolute
pouer
of
God
,
ergo
the
incarnation
,
and
passion
of
Christe
was
in
vayne
,
we
might
be
taught
the
gospell
from
heauen
with
out
ministres
,
ergo
the
apointing
of
prechers
was
in
vayne
.
The
Englishe
communion
might
be
in
fewer
wordes
,
ergo
the
saying
of
so
many
words
is
in
vayne
.
Some
may
be
saued
by
faith
,
ergo
it
is
vayne
to
doe
good
workes
,
and
so
illude
all
the
misteries
of
our
faith
,
and
religion
.
But
keepe
yower
sophistical
rules
for
the
Sophisters
,
it
is
not
to
be
admitted
amonge
diuines
.
Christe
saide
.
Luc.
17.
When
yee
haue
done
all
that
ye
can
,
say
ye
are
vnprofitable
seruantes
,
but
by
yower
iudgment
(
M.
Calf
.
)
Yf
we
may
be
saued
with
doing
as
litle
as
the
these
vpon
the
Crosse
,
it
is
in
vayne
to
do
all
that
we
can
.
For
frustra
fit
per
plura
quod
fieri
potest
,
per
pauciora
.
In
vayne
it
is
done
by
more
,
which
may
be
done
by
fewer
.
This
is
yower
profounde
lerninge
this
is
yower
new
diuinitie
,
The
newe
doctrine
.
this
is
yower
Euangelicall
doctrine
inuented
by
Sathan
to
destroy
all
that
the
forefathers
builded
,
contented
with
as
fewe
prayers
,
and
ceremonies
,
as
litle
fastinge
and
watching
,
as
simple
almes
and
deuotion
,
as
litle
modestye
frome
lying
,
and
rayling
,
as
meane
care
of
sclaundering
and
blaspheming
,
as
possible
may
be
:
Quia
frustra
fit
per
plura
quod
fieri
potest
per
pauciora
.
Origen
.
Frome
Chrisostome
you
goe
to
Origen
,
and
many
matters
you
laye
foorthe
,
to
infringe
his
autoritie
and
diminishe
his
credit
.
But
howe
fonde
some
of
them
are
,
it
shal
apeare
hereafter
.
Nowe
let
vs
see
how
wisely
you
shift
to
auoyde
that
place
.
Calf
.
Fol
31.
a
b.
Origen
(
say
yow
)
asking
a
question
how
it
is
possible
to
auoyde
,
that
sinne
raygne
not
in
our
bodies
,
Coll
3.
answereth
,
and
sayeth
.
It
is
possible
to
auoyde
it
if
we
doe
as
the
Apostle
sayeth
.
Mortifie
your
members
which
are
vpon
earth
,
and
yf
we
cary
aboute
allwayes
in
our
bodies
the
death
of
Christe
.
For
it
is
certaine
that
where
the
death
of
Christe
is
caried
aboute
,
synne
can
not
raygne
.
Est
enim
tanta
vis
crucis
.
For
the
power
of
the
crosse
is
so
greate
,
wherby
it
is
euident
,
that
he
speaketh
of
the
death
of
Christ
,
and
that
is
the
crosse
that
be
commendeth
.
Mart.
Very
true
it
is
(
M.
Calf
.
)
that
the
way
to
prouide
that
sinne
raigne
not
in
our
bodies
,
is
to
mortifie
our
members
vpon
earthe
,
and
to
cary
the
death
of
Christe
allwayes
in
our
bodies
:
Neuer
man
denyed
it
,
but
licentious
heretikes
which
plainly
affirme
that
men
can
not
mortifie
their
membres
on
earthe
,
Free
wil
proued
by
Origen
.
In
epist
.
ad
Rom.
lib.
6.
Fol.
30.
a
or
lyue
chaste
,
and
vtterly
take
awaye
free
will
,
which
Origen
plainly
proueth
by
those
wordes
of
the
Apostle
,
the
very
nexte
sentence
before
,
but
you
could
not
see
that
,
neither
when
yow
answered
the
place
of
Chrisostome
howe
he
taketh
the
crosse
to
be
the
death
of
Christe
,
and
not
faith
in
the
passion
,
as
yow
fondly
imagined
before
.
Neither
could
yow
see
by
what
meanes
he
would
haue
the
deathe
of
Christe
to
be
continued
and
caried
in
our
bodies
,
and
because
other
should
not
see
it
,
yow
stayd
in
the
middest
of
a
sentence
and
vttered
not
Origens
wordes
,
as
he
spake
them
.
He
said
not
,
the
power
of
the
crosse
is
so
greate
,
and
made
a
full
pointe
there
,
(
as
you
doe
)
but
he
said
:
It
is
so
greate
,
that
if
it
be
sett
before
a
mans
eies
,
and
kepte
faithfully
in
his
minde
,
so
that
he
looke
with
stedfaste
eies
of
the
minde
,
vpon
the
very
death
of
Christe
,
no
concupiscence
,
no
sensualitie
,
nor
enuy
is
able
to
ouercome
him
.
This
(
sir
)
said
Origen
:
And
you
might
haue
seene
if
yower
shaking
head
suffred
your
gogling
eies
to
be
steadye
,
that
as
Chrisostome
would
haue
the
crosse
to
be
printed
in
the
body
and
soule
,
So
Origen
would
haue
it
set
before
the
eies
of
the
bodie
and
soule
:
that
by
outwarde
sight
with
the
eye
,
the
inwarde
minde
might
conceaue
a
full
impression
of
the
death
,
and
passion
of
Christe
.
Consider
his
wordes
.
Origen
would
haue
the
crosse
set
before
our
eies
.
In
the
firste
clause
he
would
haue
it
set
before
our
eies
.
In
the
seconde
to
be
kepte
faithfully
in
the
minde
.
And
is
there
any
way
so
conuenient
,
either
to
set
the
death
of
Christe
before
our
corporal
eies
,
as
the
signe
of
the
crosse
,
wheron
Christe
suffred
?
Let
vs
haue
yower
deuise
&
if
you
deuise
a
better
,
let
vs
heare
of
it
,
and
we
will
thancke
you
for
it
:
But
al
the
politike
wit
in
yower
pieuishe
heade
can
not
:
neither
is
there
any
thinge
able
to
be
leyd
before
the
eies
,
that
can
moue
vehementer
affections
to
the
minde
,
or
make
deper
impressions
of
Christes
death
in
a
hearte
meeke
and
gentle
,
than
the
crosse
which
is
seene
by
the
corporall
eye
,
as
I
haue
proued
in
the
eighte
Article
of
my
Treatise
.
Wherfore
vntill
yower
better
deuise
be
deuised
,
we
will
say
that
Origen
willing
the
death
of
Christe
to
be
set
before
our
eies
,
and
kepte
faithfully
in
the
minde
,
would
haue
it
set
before
the
eies
with
a
crucifixe
,
and
kepte
in
the
minde
with
vertuous
meditation
and
godlye
preachinge
.
Yf
yow
saye
that
Origen
by
the
eies
and
minde
which
he
speaketh
of
,
meant
but
one
thing
,
howe
will
you
excuse
him
from
that
foule
figure
Tautologia
in
so
fewe
wordes
in
one
sentence
?
what
shall
become
of
yower
owne
rule
,
frustra
fit
per
plura
quod
fieri
potest
per
pauciora
?
will
you
make
him
that
in
his
time
was
counted
the
flower
of
the
worlde
,
so
ignorant
in
matters
of
diuinitye
,
that
he
knewe
not
what
he
wrote
?
So
vnskillfull
in
diting
his
stile
that
he
could
not
auoide
Tautologiam
,
in
twoe
clauses
separated
,
but
with
one
comma
?
So
rude
in
logicke
that
he
knewe
not
your
rule
frustra
fit
per
plura
?
No
I
dare
saye
yow
will
not
,
if
it
were
for
nothing
ells
but
that
he
destroyeth
Imagery
,
as
you
saye
.
But
of
that
in
another
place
.
In
the
meane
while
you
see
that
all
though
the
crosse
be
the
deathe
of
Christe
that
Origen
speaketh
of
,
yet
is
it
the
signe
by
which
he
willeth
that
deathe
to
be
sett
before
our
eies
,
because
it
can
not
be
so
conueniently
and
effectually
done
by
any
one
visible
thing
besides
.
Yower
extrauagantes
and
impertinent
digressions
made
againste
priestes
and
nunnes
,
I
willingly
omitt
,
because
they
be
sclaunderous
.
Fol
31
b
Yower
tauntes
and
scoffes
against
me
I
wittingly
contemne
,
because
they
be
ridiculous
.
Myne
intent
is
onlye
to
examine
yower
answers
,
and
not
to
dallie
with
you
in
trifles
.
The
nexte
auctoritie
then
that
you
labour
to
infringe
is
that
of
Cassiodorus
,
Cassiodorus
.
a
learned
father
and
graue
Senatour
,
alleadged
out
his
commentaries
vpon
the
4.
Psalme
,
where
he
sayeth
.
Lyke
as
the
Coyne
beareth
the
image
of
the
Emperour
:
Euen
so
are
the
signes
of
the
faithfull
,
etc.
But
you
saye
neuer
a
wise
worde
to
it
,
but
,
what
thoughte
,
Fol.
32.
b
M.
Calf
.
answereth
like
a
cooke
Ruffian
.
muche
like
to
a
Cooke
Ruffian
,
who
chidden
ones
for
making
his
maister
vnsauorye
soppes
,
saide
,
in
his
fustian
fumes
,
what
thought
,
and
for
anger
woulde
speake
neuer
a
good
worde
besides
,
for
his
owne
excuse
.
In
which
pointe
if
his
wisdome
be
weighed
with
yowers
,
it
will
counterpeise
it
a
greate
deale
.
For
he
by
silence
did
lessen
his
faulte
,
for
euill
cokerie
,
you
by
multiplying
of
wordes
disclose
yower
vnskill
in
not
knowing
the
markes
of
Christianitie
.
The
effect
of
yower
answer
is
this
:
Fol.
32.
b
Fol.
33.
a
Calf
.
Though
the
signes
of
the
heauenly
Emperour
be
printed
vpon
the
faithfull
,
as
the
image
of
the
Emperour
is
in
his
coyne
,
yet
is
a
roode
,
or
a
crucifixe
,
or
wagging
of
a
finger
not
able
to
shewe
whose
men
we
are
,
as
the
printe
in
the
money
dothe
shewe
whose
the
coyne
is
.
For
wheresoeuer
that
image
and
superscription
is
stamped
there
is
it
certaine
,
who
hath
right
to
the
coyne
.
But
whosoeuer
hath
the
signe
or
stampe
of
the
crosse
,
shewe
not
therby
whose
seruantes
they
are
.
Marc.
Here
is
much
said
,
but
nought
proued
.
Belike
you
haue
purchased
some
protection
,
and
priuiledge
to
say
what
ye
liste
and
proue
what
you
please
.
Yf
it
be
so
,
we
will
resemble
you
to
the
banckroutes
in
London
,
and
for
a
Ladde
of
Ludlowe
take
you
for
a
Lacker
of
Ludgate
.
Their
propertie
is
to
require
payment
of
others
and
to
make
none
them selues
,
and
soo
do
you
here
.
Reason
woulde
that
as
you
deny
it
constantly
,
so
yow
should
proue
it
substantially
.
For
no
Wiseman
hath
you
in
such
admiration
and
credit
that
he
will
beleaue
it
,
because
you
deny
it
.
The
crosse
hath
euermore
ben
an
especiall
signe
of
Christianitie
,
and
wheresoeuer
the
faith
was
preached
,
the
signe
of
the
crosse
was
had
,
and
reuerenced
,
as
I
proue
in
the
3.
and
firste
article
of
my
of
my
treatise
.
Euseb.
lib.
6
cap.
5.
hist.
eccle.
In
the
beginning
when
any
were
conuerted
to
the
faith
they
that
were
in
auctoritie
gaue
them
,
signum
dominicum
,
our
lordes
signe
,
which
was
the
crosse
,
and
by
that
they
were
knowne
to
be
Christians
.
Damascene
sayeth
:
By
the
crosse
the
faithfull
are
discerned
frome
the
infidells
.
Lib.
4.
ca.
12.
de
side
.
In
Psal.
4.
Cassiodorus
(
whome
we
haue
nowe
in
hande
)
sayeth
,
that
the
signe
of
the
heauenly
Emperour
is
printed
vpon
the
faithfull
,
as
the
image
of
the
earthlye
Emperour
is
printed
in
the
coyne
,
and
to
what
other
purpose
,
or
reason
is
it
,
but
as
the
Emperour
his
coyne
is
discerned
by
his
image
,
so
the
faithfull
Christians
should
be
knowen
by
that
signe
(
which
is
the
crosse
)
only
peculier
,
and
proper
to
the
Christians
.
Ells
:
Why
doe
you
in
your
communion
booke
commaunde
it
to
be
imprinted
and
made
in
childrens
forheads
in
baptisme
?
The
gentills
did
euer
detest
it
:
the
Christians
alwayes
esteeme
it
:
The
Iewes
abhorre
it
:
The
Christians
honour
it
.
The
Turkes
defye
it
.
The
Christians
desire
it
:
Heretikes
blaspheme
it
malitiously
:
The
Christians
worshippe
it
reuerently
,
heretikes
reiecte
it
with
much
vilaine
:
The
Catholiques
sette
it
vp
with
great
pietie
.
They
rayle
at
it
with
much
blasphemy
.
The
Christians
whersoeuer
Christe
was
preached
,
in
testimonie
that
they
beleaued
in
the
crucified
,
did
sett
vp
his
crosse
as
a
banner
and
recognisance
honorably
to
be
knowen
for
Christes
souldiers
.
For
testimony
whereof
,
if
any
will
see
proofe
of
it
,
I
referr
him
to
the
3.
and
5.
article
of
my
booke
.
There
notwithstanding
all
M.
Calfs
.
cauills
he
may
be
satisfied
.
And
albeit
we
can
not
enter
into
other
mens
consciences
,
and
iudge
the
Pope
,
and
Prelates
to
be
the
best
Christians
,
for
hanging
Crosses
aboute
them
,
yet
by
that
may
we
iudge
them
to
be
Christians
,
and
men
that
haue
affiance
in
the
merites
of
his
passion
,
because
none
but
Christians
commonly
vse
,
that
blessed
signe
.
The
Gentills
,
Iewes
,
Turkes
and
heretikes
(
as
I
saide
before
)
hate
it
,
and
what
they
hate
they
do
not
willinglye
vse
.
Yf
then
the
vsing
and
not
vsing
of
a
thing
maketh
one
man
to
be
knowen
,
externally
from
an
other
,
why
may
not
the
hauing
and
not
hauing
of
a
crosse
,
discerne
a
Christian
outwardly
from
an
infidell
?
In
London
a
gentle
mans
seruant
is
knowen
from
others
by
the
badge
on
his
sleaue
.
The
Lawier
by
his
Coyfe
,
Some
men
knowen
from
other
by
their
habite
.
the
Citizene
by
his
gowne
,
the
minister
by
his
hat
,
and
euery
man
of
experience
that
seeth
them
,
can
saye
,
he
is
a
gentlemans
seruant
,
he
is
a
lawier
,
he
is
a
Londiner
,
and
he
is
a
minister
.
And
shall
not
the
crosse
of
Christe
be
a
signe
sufficient
,
outwardly
to
discerne
this
or
that
man
to
be
a
Christian
?
I
referre
it
to
the
iudgement
of
the
wiser
,
out
of
which
numbre
,
if
M.
Calf
.
will
exempte
him selfe
by
his
profounde
knowledge
,
Fol.
33.
a
Knowing
the
most
crossers
(
as
he
saieth
)
not
to
be
the
best
Christians
,
I
can
not
be
againste
his
singuler
head
,
and
selfe
will
,
sine
viuat
ineptus
,
Let
him
lyue
like
a
Wise
man
by
him
,
selfe
alone
.
In
the
latter
day
when
all
the
secrets
of
darkenes
shal
be
reuealed
mens
thoughtes
discouered
and
doinges
rewarded
,
he
shall
finde
that
the
enemies
of
the
crosse
,
and
no
crossers
shall
haue
no
parte
with
Christe
.
But
as
all
that
had
not
the
bloud
of
the
lambe
sprinckled
vpon
their
dore
postes
in
Egipte
,
Exod.
12.
nor
the
signe
of
Tau
signed
in
their
foreheads
in
Hierusalem
,
Ezech.
9.
were
killed
by
the
destroyer
:
So
at
that
dreadfull
daye
,
they
that
haue
not
the
bloude
of
Iesus
Christe
sprinckled
in
their
heartes
,
and
the
signe
of
the
crosse
in
their
foreheades
,
shalbe
in
woful
case
.
For
then
the
crosse
which
they
hated
shall
apeare
(
saieth
Ephrem
)
and
vexe
them
and
trooble
them
:
Cap.
3.
de
poenitent
.
Homi.
55.
in
16
Mat.
Then
will
Christe
(
saith
S.
Chrisostome
)
be
ashamed
of
them
,
because
they
were
ashamed
of
so
greate
a
treasure
.
But
if
a
man
should
come
to
a
pointe
of
lawe
with
M.
Calf
.
and
aske
him
,
howe
he
knoweth
that
the
most
crossers
be
not
best
Christians
,
and
demaunde
causes
of
his
knowledge
,
quia
scire
est
ꝑ
causas
cognoscere
,
to
knowe
is
to
knowe
by
causes
,
I
thincke
he
would
aske
a
very
longe
terme
ad
prepondendum
omnia
,
and
in
the
end
lett
fal
his
suite
,
and
frome
knowing
leape
to
supposing
.
For
be
it
that
he
knoweth
some
that
vse
the
signe
of
the
crosse
,
to
be
of
euill
conuersation
,
and
very
lewde
,
for
their
vitious
life
,
will
it
followe
that
he
knoweth
all
to
be
such
?
No
,
vnlesse
he
were
a
younge
God
,
or
nere
Cosyn
to
Dauid
George
that
would
be
Christe
.
Let
me
reason
with
him
a
while
.
Howe
saye
yow
M.
Calf
.
be
not
the
Dominicans
,
Obseruantes
,
Carthusians
,
and
other
religious
men
,
and
women
,
most
crossers
(
as
you
terme
them
)
?
Fol.
33.
a
Doe
they
not
renounce
the
worlde
,
forsake
all
that
they
haue
,
and
distribute
their
goods
to
the
poore
,
and
binde
them selues
from
the
pleasures
of
the
worlde
?
Are
they
not
content
to
fare
euill
,
to
haue
harde
lodging
,
and
simple
apparell
?
Doe
they
not
faste
muche
,
watche
long
,
rise
at
midnight
,
and
spend
most
parte
of
the
daye
in
studie
and
contemplation
?
Is
it
not
so
?
Howe
say
you
man
?
Yf
you
deny
it
,
the
worlde
shall
conuince
yow
of
impudency
.
And
will
yow
say
that
these
men
be
not
the
best
Christians
?
Where
is
yower
wit
?
Christe
counseled
him
that
would
be
perfecte
,
to
sell
al
that
he
had
,
and
geue
it
to
the
poore
,
Mat.
19.
Mat.
26.
Coloss.
3.
Philip.
3.
2.
Pet.
3.
and
followe
him
,
he
counseled
men
to
watche
,
to
faste
,
to
praye
,
to
abandone
the
pleasures
of
the
worlde
,
to
mortifie
their
membres
vpon
earthe
,
and
to
haue
their
conuersation
in
heauen
,
and
come
as
nighe
as
they
can
to
imitation
of
him
,
wherupon
I
may
make
this
argument
,
Al
that
followe
these
,
and
other
counsells
of
Christe
most
nearest
,
be
best
Christians
(
for
Christe
saide
of
Marie
that
woulde
not
incumber
her selfe
with
worldlye
cares
,
but
lyue
in
contemplation
.
Luc.
10.
Marie
hath
chosen
the
best
parte
,
But
thes
relligious
men
and
woemen
to
the
outwarde
shewe
,
(
beionde
which
we
may
not
iudge
)
obserue
these
and
other
,
counsells
of
Christe
,
tending
to
perfection
,
The
most
crossers
the
best
Christians
.
most
nearest
of
all
other
and
shewe
nothing
to
the
contrarye
.
Ergo
of
all
other
they
be
the
best
Christians
so
farre
as
man
can
iudge
,
and
so
consequently
the
most
crossers
the
best
Christians
.
Where
is
nowe
yower
knowledge
become
M.
Calf
.
?
Hath
it
not
confounded
it selfe
?
Must
it
not
come
(
as
I
said
)
frome
a
knowing
to
a
supposinge
,
and
that
supposition
in
time
be
founde
vayne
,
and
vnfittinge
for
a
christian
?
Trye
it
and
yow
shall
finde
it
,
and
knowe
yower
selfe
better
.
Calf
.
Fol.
33.
a
Yower
wordes
that
followe
,
That
the
signe
of
God
,
is
beleife
in
Christe
,
and
grace
to
doe
thereafter
,
and
the
merites
of
his
passion
our
succour
,
Mart.
our
refuge
,
and
defence
,
we
acknoweldg
to
be
true
in
a
sense
,
and
so
true
,
that
whosoeuer
denieth
them
denyeth
the
mistery
of
our
redemption
.
But
what
neede
(
they
)
in
that
place
?
Was
there
euer
Catholike
that
did
gaine
say
it
?
And
because
Cassiodorus
,
In
Psal.
4.
and
other
say
,
The
Crosse
is
our
succour
,
our
refuge
and
defence
,
thincke
yow
that
they
exclude
the
death
of
Christ
,
and
merites
of
his
passion
?
Gregor.
li.
5.
cap
11.
in
Iob.
One
truth
not
be
destroyed
by
another
.
The
passion
of
Christ
and
signe
of
the
crosse
our
defence
.
and
howe
.
No
:
but
yow
would
followe
yower
progenitours
,
whose
propertie
was
to
mingle
good
with
euil
,
that
they
might
creepe
into
creditt
with
their
hearers
,
and
by
teaching
one
truthe
destroye
an
other
.
But
that
is
not
commendable
.
Faithe
is
not
so
to
be
preeched
,
that
good
workes
be
contemned
,
grace
not
so
aduaunced
,
that
free
will
be
condemned
,
nor
mercye
so
commended
,
that
Iustice
be
not
feared
,
libertie
not
so
signified
,
that
discipline
be
decayed
.
The
omnipotencye
not
so
declared
,
that
the
Sacramentes
and
other
externall
meanes
be
reiected
.
Concerning
the
matter
in
hande
,
both
the
passion
of
Christe
and
signe
of
his
crosse
,
be
our
succour
,
our
refuge
,
and
defence
.
The
passion
as
principall
,
the
signe
as
a
meane
,
the
passion
as
a
fountayne
geuing
vertue
to
all
,
the
signe
as
a
conduicte
deriued
frome
that
spring
.
The
passion
as
a
Castle
,
stronge
inoughe
of
it selfe
,
the
signe
as
an
instrument
taking
force
frome
thence
.
For
(
as
Cassidorus
sayeth
,
and
I
alleadged
in
the
end
of
the
6.
article
,
In
Psal.
1.
)
spiritualis
aqua
signum
crucis
inundat
,
spirituall
water
dothe
flowe
into
signe
of
the
Crosse
,
that
is
to
saye
,
heauenvly
grace
dothe
flowe
in
to
the
signe
of
the
crosse
,
which
is
knowen
to
be
the
saluation
,
of
faithfull
soules
,
and
also
the
grace
and
vertue
,
which
was
once
effectuouse
in
the
first
patterne
procedeth
(
sayeth
Euthimius
)
with
like
efficacye
to
the
signes
of
the
crosse
.
Besides
Damascene
telleth
vs
that
,
Libro
4.
cap
12.
de
fide
.
vbi
est
signum
Christi
,
ibi
ipse
erit
.
Where
the
signe
of
Christe
is
,
there
he
wilbe
him selfe
,
Yf
the
partie
be
not
vnworthy
to
receaue
him
.
Thus
you
mighte
haue
vttred
both
these
truthes
,
and
not
by
vttringe
one
haue
condemned
the
other
,
sauing
it
liked
you
better
to
intermedle
a
fewe
swete
sugered
wordes
,
that
the
ignorant
might
drincke
of
yower
poysoned
cuppe
,
than
simplie
to
vtter
the
truthe
,
that
yowr
falsetie
mighte
not
be
espeied
.
Vt
supra
.
But
it
is
sayeth
S.
Gregorie
a
propertie
of
heretikes
,
so
to
doe
.
And
you
haue
practised
their
properties
so
longe
,
that
nowe
you
can
not
leaue
them
nor
theirs
.
Frome
one
yow
flit
to
an
other
.
And
as
Celsus
,
Lib
7.
cont.
Cels
.
(
as
I
mentioned
before
,
out
of
Origen
)
did
attribute
to
the
christians
those
wordes
which
they
neuer
spake
:
M.
Calf
.
attributeth
that
to
vs
which
we
neuer
spoke
nor
meant
.
so
do
yow
inferr
of
my
wordes
that
argument
of
which
I
neuer
dreamed
on
,
nor
wise
man
coulde
finde
,
if
he
sought
witht
a
lanterne
,
wherin
you
seeme
,
not
to
haue
had
yower
common
senses
at
commaundement
,
but
either
in
captiuitye
to
heresye
,
or
in
thraldome
to
phrenesie
,
or
in
danger
to
bothe
.
For
vnlesse
hatred
to
the
truth
,
engendred
by
heresy
,
and
foolishe
fantasies
conceaued
by
phrensye
,
had
estranged
yower
witts
,
yow
woulde
neuer
haue
forged
so
folishe
an
argument
,
and
falsely
impute
it
to
to
an
other
.
But
such
forgeries
and
foolishe
shiftes
they
must
haue
,
that
will
defend
heresies
.
To
trye
yowr
honestie
,
I
desire
no
more
of
the
gentle
reader
but
to
peruse
the
similitude
,
deduced
from
faith
ioyned
wirh
charitie
,
to
faith
assisted
with
the
signe
of
the
crosse
,
by
way
of
an
answer
to
heretikes
obiections
,
and
note
whether
he
can
deduce
and
frame
out
of
it
this
argument
of
yowers
,
Fol.
33.
a
b.
The
signe
of
the
crosse
is
as
necessarie
to
concurre
with
our
beliefe
,
as
charitie
to
be
with
faith
:
But
faith
without
charitie
,
is
a
diuells
faith
,
ergo
beliefe
without
the
signe
of
the
crosse
is
diuelishe
?
I
am
sure
none
but
such
as
are
euil
affected
in
causes
of
relligion
,
and
daunce
after
such
ministrells
pipes
can
picke
out
such
a
sense
of
my
wordes
.
For
here
is
no
such
to
be
founde
.
Fol.
21
a
of
my
treatise
.
Thus
I
saye
:
As
not
euery
simple
,
bare
,
and
naked
faith
,
but
such
as
worketh
by
charitie
,
is
the
victorie
that
conquereth
the
worlde
,
the
meane
that
maketh
our
soules
meete
habitations
for
the
holy
Ghoste
,
the
waye
that
leadeth
vs
to
heauen
:
Euen
so
saye
we
,
that
faith
worketh
to
man
the
foresaide
effectes
,
expelleth
diuells
,
putteth
out
their
fiery
dartes
,
and
defendeth
man
frome
all
their
fury
and
assaultes
,
Mary
not
euery
faith
,
but
such
as
is
stedfaste
,
constant
,
and
stronge
,
ioyned
with
charitie
,
builded
vpon
hope
,
strengthened
with
prayer
,
augmented
with
fasting
,
and
assisted
by
the
signe
of
the
crosse
.
And
I
beseeke
you
what
worde
is
there
here
that
expresseth
such
an
absolute
necessitie
betwene
the
signe
of
the
holy
crosse
,
and
faith
as
is
betwene
faith
and
charitie
?
Yea
by
what
wordes
may
it
be
but
probablie
gathered
?
Is
it
this
worde
assisted
?
if
it
be
so
,
let
vs
see
,
by
what
reason
they
can
make
it
good
.
To
be
assisted
by
one
is
to
be
holpen
by
him
,
as
in
time
of
warre
,
for
a
prince
to
be
assisted
by
a
garrison
sent
frome
his
frende
,
is
to
be
holpen
by
that
garrison
of
his
frende
.
Nowe
as
no
Wiseman
will
saye
,
that
the
frende
that
helpeth
the
prince
is
greater
than
the
prince
in
his
realme
,
whome
he
helpeth
,
or
that
the
aide
which
he
sendeth
is
of
like
necessitie
,
as
the
power
which
he
leuied
of
his
owne
subiectes
at
home
:
Euen
so
none
can
saye
that
the
signe
of
the
crosse
is
either
of
as
greate
power
,
or
as
necessarie
as
faith
.
Albeit
in
resisting
and
expulsing
of
diuells
,
it
dothe
assiste
and
helpe
faith
.
That
faith
nedeth
the
helpes
of
fasting
and
prayer
,
and
signe
of
the
crosse
,
17.
Matt.
Lib.
4.
ca.
27.
de
vera
sapientia
.
I
proued
the
first
,
by
our
sauiours
wordes
,
where
he
tolde
his
disciples
,
that
there
is
a
kinde
of
diuells
which
is
not
cast
out
but
in
fastinge
and
prayer
:
the
seconde
out
of
Lactantius
,
where
he
sayeth
that
as
Christe
by
his
wordes
did
expell
wicked
diuells
,
so
nowe
the
followers
of
Christe
do
caste
wicked
spirites
out
of
men
,
both
with
the
name
of
their
maister
,
and
signe
of
the
passion
.
And
because
he
talketh
so
plainlye
of
the
name
of
Christe
,
and
signe
of
the
crosse
,
M.
Calfehills
scoffinge
witt
diuised
a
newe
taunte
for
him
,
and
sayde
He
tied
two
pointes
together
,
the
name
of
Christe
,
Fol.
33.
b
and
signe
of
his
passion
,
Wherein
if
I
were
disposed
to
imitate
his
Rhethorike
,
I
coulde
more
iustly
saye
,
that
he
compareth
the
name
of
Christe
,
and
signe
of
his
crosse
to
twoe
pointes
,
then
he
can
auouche
that
I
compared
the
crosse
with
charitie
,
and
hope
,
fasting
,
and
prayer
.
But
I
will
not
followe
so
lewde
a
president
.
My
chiefest
purpose
is
to
discusse
the
pith
of
his
answers
to
the
authorities
broughte
out
of
the
fathers
.
Fol
33.
b
Calf
.
To
Lactantius
euen
nowe
recited
he
sayeth
.
The
name
of
Christe
is
spoken
of
in
many
places
of
scriptures
,
and
all
those
places
proue
a
true
effecte
,
but
in
all
those
places
the
signe
of
the
Crosse
is
not
spoken
of
,
wherfore
the
name
of
Christe
alone
woulde
haue
done
as
much
as
the
name
and
signe
together
.
Nor
we
muste
impute
the
vertue
to
the
signe
,
though
contrarye
to
the
vse
,
Mart.
and
example
of
Scripture
it
pleased
some
men
to
adde
it
.
To
so
foolishe
a
reason
,
a
breife
answere
shall
suffice
,
and
that
is
.
Nego
argumentum
,
I
denie
that
argument
.
And
when
you
iustifie
it
by
good
reason
,
I
will
disproue
it
with
better
,
vntill
that
come
,
ye
and
then
too
we
will
better
creditt
Lactantius
than
M.
Calf
.
in
this
pointe
,
and
more
regard
,
the
twoe
pointes
that
he
tieth
together
,
the
name
of
Christe
,
and
signe
of
his
crosse
,
then
all
the
pellfrey
ware
that
he
beareth
in
his
pedlers
pannier
.
What
?
Nay
softe
quoth
M.
Minister
,
you
do
not
well
to
liken
him
to
a
pedler
,
for
he
sustayneth
a
nobler
personage
,
and
is
of
late
made
a
highe
counseler
with
God
,
Fol.
33.
b
so
priuie
to
his
will
and
soo
well
experienced
in
his
power
,
that
he
can
nowe
assure
vs
that
twelue
hundred
yeares
agoe
,
the
name
of
Christe
alone
woulde
haue
done
as
much
as
the
name
and
signe
of
his
passion
together
.
Yf
it
were
so
,
for
that
respecte
he
oughte
to
be
hadde
in
better
reputation
for
his
masters
sake
.
In
dede
he
talketh
arrogantlye
of
his
person
in
the
end
of
his
booke
,
and
determinately
like
a
counseller
with
God
in
this
place
.
But
the
more
higher
he
is
in
opinion
of
him selfe
,
the
more
viler
shall
he
be
in
the
sighte
of
God
,
and
estimation
of
the
wiser
.
It
is
an
old
rule
in
the
lawe
:
Duo
vincula
sortius
ligant
.
2.
Tim
2.
Twoe
chaines
binde
faster
.
The
name
of
Christe
is
holy
,
mightie
and
greate
,
but
if
a
man
will
haue
it
stande
him
in
steade
,
he
muste
ioyne
an
other
lincke
vnto
it
,
that
is
hatred
of
synne
,
How
the
calling
vpon
the
name
of
God
helpeth
vs.
for
as
S.
Paule
sayeth
:
Euery
man
that
calleth
vpon
the
name
of
God
must
go
away
from
iniquitie
.
And
(
as
S.
Augustine
saieth
)
he
that
calleth
vpon
the
name
of
our
lorde
,
must
goe
from
iniquitie
:
if
he
wil
haue
the
name
of
our
lorde
profitte
him
.
The
Apostles
did
many
miracles
in
the
name
of
Christe
,
yeat
when
a
childe
possessed
with
a
spiritte
was
brought
vnto
them
to
be
healed
,
they
could
not
heale
him
by
callinge
vpon
the
name
of
Christe
,
Serm.
11.
in
Euang.
Matth.
which
they
practised
as
may
be
gathered
by
a
storie
of
the
Bible
,
because
that
kinde
of
diuells
(
as
Christe
said
)
is
not
cast
out
but
with
fastinge
and
prayer
.
Mat
17.
Mark
9.
Luc.
9.
Beholde
the
name
of
Christe
alone
called
vpon
of
the
Apostles
(
who
had
as
strong
faith
as
euer
any
had
)
could
not
cast
out
a
diuell
,
and
binde
him
to
departe
out
of
a
childe
.
Christe
besides
the
callinge
vpon
his
name
,
tolde
that
twoe
other
linckes
were
necessarie
to
binde
that
kinde
of
diuells
,
to
witt
,
Matt
17.
fastinge
and
prayer
.
And
shall
we
thincke
that
either
there
be
no
such
diuells
raging
like
roring
lions
nowe
,
or
that
we
are
able
to
cast
them
out
by
the
name
of
Christe
alone
,
Wheras
the
Apostles
coulde
not
?
No
no
:
Yf
we
haue
that
fantasie
we
doe
deceaue
our selues
.
Faithe
being
decayed
in
thes
latter
dayes
,
and
charitie
waxen
colde
,
deuotion
slaked
,
and
prayers
not
very
feruent
,
and
yet
the
power
of
the
enemye
being
as
mightie
as
euer
it
was
,
it
is
reason
that
we
ioyne
all
our
force
together
,
and
call
vpon
the
name
of
Christe
,
truste
in
the
merittes
of
his
passion
,
faste
srome
fleshlye
delightes
,
iniquitie
and
sinne
,
praye
without
intermission
,
and
vse
all
the
helpes
whatsoeuer
they
be
,
wherof
the
signe
of
the
crosse
is
one
,
taughte
vndoubtelye
of
the
holie
Ghost
,
and
practised
of
Christes
catholike
churche
,
vniuersallye
througheout
all
the
worlde
,
vntill
this
daye
,
and
all
wilbe
litle
ynough
.
Wherfore
M.
Calf
.
being
no
counseller
with
God
(
for
as
S.
Paule
sayeth
:
No
man
is
counseller
to
him
,
Rom.
11.
his
wayes
be
insearcheable
)
may
be
ashamed
to
define
so
absolutely
without
any
reason
,
scripture
,
or
doctour
that
the
name
of
Christ
alone
would
haue
done
as
much
,
as
the
signe
and
the
name
together
.
Where
he
saieth
,
Calf
.
Fol.
33.
b
Mart.
that
we
must
not
impute
the
vertue
to
the
signe
,
we
tell
him
plainlye
that
we
neuer
did
so
,
but
referred
all
the
vertue
to
the
merittes
of
Christes
passion
,
and
none
to
the
signe
,
otherwise
than
to
an
instrument
,
by
which
the
vertue
is
wrought
,
as
remission
of
synnes
is
by
water
in
the
sacrament
of
baptisme
.
Where
he
sayeth
,
Calf
.
Fol.
33.
b
Mart.
that
contrary
to
the
vse
and
example
of
Scriptures
,
it
pleased
some
men
to
adde
it
,
We
desire
him
to
shewe
one
expresse
texte
in
all
the
scripture
,
frome
the
firste
of
Genesis
,
to
the
last
of
the
Apocalipsis
,
where
it
is
inhibited
,
and
where
the
vse
and
example
of
scripture
,
is
contrarie
vnto
it
,
No
scripture
forbiddeth
and
the
signe
of
the
crosse
.
Calf
.
Mart.
we
woulde
gladly
learne
it
.
If
he
can
shewe
none
(
as
I
am
sure
he
can
not
,
let
him
be
ashamed
of
his
impudent
assertion
.
You
say
it
is
not
commaunded
in
scripture
,
ergo
it
is
not
to
be
vsed
.
We
deny
that
consequent
,
and
and
saye
it
is
not
forbidden
in
scripture
,
ergo
it
maye
be
vsed
.
Yf
you
admitte
not
this
,
tell
vs
by
what
scripture
,
you
haue
bene
commaunded
to
vse
this
and
that
collecte
at
yower
communion
?
to
set
the
table
in
the
quier
?
to
put
a
cope
vpon
the
ministres
backe
?
to
haue
three
at
the
leaste
to
receaue
at
yower
communion
?
or
singe
Gloria
in
excelsis
,
at
the
latter
end
?
What
scripture
haue
you
for
all
this
?
Yf
you
haue
none
at
all
,
but
vse
it
because
you
thinke
it
not
inhibited
,
be
not
offended
with
other
for
vsing
that
licence
laufully
,
that
you
take
yower
selfe
,
at
your
pleasure
.
Next
to
Lactantius
I
ioyned
a
sentence
out
of
S.
Augustine
to
proue
,
that
the
signe
of
the
crosse
,
S.
August
.
De
Symb.
ad
Cathe
.
lib.
2.
ca.
1.
is
a
weapon
and
engine
to
fight
against
the
diuell
.
The
sentence
is
this
.
We
haue
receaued
the
remedie
of
faith
against
the
poyson
of
the
old
serpent
,
that
if
our
aduersarie
the
diuell
will
at
any
time
lye
in
waight
for
vs
,
the
man
that
is
redemed
,
may
knowe
that
he
ought
to
meete
with
him
with
a
stedfast
faith
,
Crucis
vexillo
.
or
(
as
M.
Calf
.
will
haue
itt
,
with
the
Sacrament
of
faith
and
ensigne
of
the
crosse
.
To
shifte
awaye
this
sentence
,
a
question
is
propounded
,
and
answere
framed
as
it
pleaseth
M.
Calf
.
The
question
is
this
.
Fol.
34.
a.
Calf
.
What
meaneth
s.
Augustine
by
that
Metaphore
?
What
is
that
ensigne
of
the
crosse
?
The
banner
that
is
caried
aboute
the
church
yarde
in
procession
?
The
answer
:
No
,
but
that
which
in
the
selfe
same
sentence
before
he
called
Canticum
salutis
,
the
songe
of
Saluation
.
Mart.
Fol.
25.
b
Fol.
29.
b.
A
straunge
Metamorphosis
(
good
readers
)
M.
Calf
.
that
before
vttered
many
blasphemous
wordes
against
the
crosse
,
can
nowe
saye
,
it
is
:
Canticum
salutis
,
A
songe
of
Saluation
.
O
that
he
woulde
as
gladly
embrace
the
truth
,
when
it
is
tolde
him
simply
,
as
he
can
finde
starting
holes
to
shifte
it
away
phantasticallye
.
For
in
deede
this
is
a
mere
fantasie
,
and
shifte
of
descant
,
clene
besides
the
playne
songe
.
S.
Augustine
,
(
vpon
whome
he
fathereth
this
his
fantasie
)
instructing
in
that
place
,
Cathecumenos
,
younge
Nouices
as
it
were
in
the
faith
,
declareth
parte
of
the
ceremonie
vsed
aboute
them
,
of
the
which
this
was
one
.
They
were
brought
frome
certayne
secrete
places
,
where
they
had
ben
,
into
the
face
of
the
church
,
and
there
humbling
them selues
,
with
all
humilitie
,
were
examined
,
and
prayed
for
.
That
the
proude
spirite
mighte
be
expelled
,
Christe
moste
highest
of
all
,
and
yeat
humble
,
was
called
vpon
for
them
.
They
were
humble
,
and
meeke
,
they
made
their
petitions
,
or
ando
,
psallendo
atque
dicendo
:
Psal.
138.
Proba
me
Deus
&
scito
cor
meum
,
praying
,
singing
and
saying
:
Trye
me
(
o
God
)
and
knowe
my
hearte
.
God
tried
them
,
God
examined
them
,
God
touched
his
seruants
heartes
with
his
feare
.
God
by
his
power
droue
the
diuell
awaye
frome
them
,
and
deliuered
his
familie
frome
the
others
possession
and
thrauldome
.
But
to
our
purpose
:
with
in
fewe
lynes
,
after
,
it
followeth
:
Our
lordes
familye
therfore
being
purged
,
after
that
they
had
sounge
,
the
songe
of
Saluation
,
they
receaued
the
remedie
of
faithe
againste
the
poyson
of
the
old
serpent
.
But
was
this
songe
of
Saluation
a
banner
of
the
crosse
(
as
M.
Calf
.
fansieth
)
No
:
S.
Augustine
sayeth
him
selfe
.
It
was
that
verse
of
the
Psalme
:
Psal
138.
Proba
me
Deus
meus
&
scito
cor
meum
,
Try
me
o
God
and
knowe
my
hearte
.
This
songe
they
sange
after
they
came
into
the
face
of
the
church
,
and
when
they
had
sounge
this
songe
,
then
did
God
trye
them
,
and
examine
them
,
and
touche
their
heartes
with
his
feare
,
and
deliuer
them
from
the
seruitude
of
the
diuell
.
And
when
they
were
thus
purged
and
tried
,
and
entring
nowe
by
faith
into
the
mysticall
bodie
of
Christ
,
which
is
their
health
and
saluation
,
and
sounge
that
verse
of
Dauid
,
S.
Augustine
called
it
:
Canticum
salutis
,
the
songe
of
saluation
.
This
is
S.
Augustines
minde
.
This
mighte
M.
Calf
.
haue
seene
in
the
same
place
,
if
it
woulde
haue
pleased
him
to
haue
marked
al
that
S.
Augustine
sayde
.
Furder
he
mighte
haue
seene
with
in
xiij
.
lynes
after
the
beginning
,
this
saying
of
S.
Augustine
:
Per
sacrum
crucis
signum
.
Ye
are
not
yet
borne
agayne
by
holye
baptisme
,
but
you
are
conceaued
in
the
wombe
of
yower
holy
mother
the
churche
,
by
the
holy
signe
of
the
crosse
.
By
which
he
mighte
haue
learned
,
that
according
to
the
vse
of
the
primitiue
church
,
of
which
Eusebius
mentioneth
,
Lib.
6.
c.
5
hist.
eccle.
Theodor.
lib.
7.
cap.
34.
Tripar
they
that
beganne
to
professe
Christe
had
the
signe
of
the
crosse
geuen
them
,
and
by
that
signe
were
as
it
were
brought
to
Christe
.
But
he
would
not
see
it
,
it
was
not
for
his
purpose
.
But
we
must
pardon
him
.
A
rollinge
eye
in
a
Calfes
head
,
dothe
not
narrowlye
marke
al
that
lyeth
before
him
.
That
which
was
nothing
to
the
matter
in
hand
,
nor
any
one
iote
against
that
,
which
I
alleadged
for
the
signe
of
the
crosse
,
he
espied
to
make
a
smoother
,
and
nothing
els
:
For
what
thought
S.
Augustine
,
biddeth
vs
vse
,
The
chaste
feare
of
God
,
and
faith
of
praier
,
as
twoe
weapons
against
the
twoe
terrible
engines
,
of
the
diuell
,
pleasure
and
feare
?
Will
M.
Calfhills
Logike
make
it
followe
,
that
he
doth
forbid
vs
to
vse
the
signe
of
the
crosse
?
This
is
too
straunge
,
and
newe
triflinge
follye
.
S.
Augustine
in
the
very
same
place
before
,
talked
of
the
remedie
of
faith
,
and
signe
or
banner
of
the
crosse
,
vt
talibus
armis
indutus
facile
vincat
Christianus
,
that
the
Christian
being
furnished
with
such
armour
might
easely
ouercome
,
and
because
he
repeateth
not
the
same
againe
in
the
other
place
,
M.
Calf
.
sayeth
he
doth
not
bid
vs
make
the
signe
of
the
crosse
in
our
forheades
.
What
triflinge
folly
is
this
?
Howe
holdeth
this
argument
?
Fol.
34.
a.
S.
Augustine
(
in
that
place
)
doth
not
bidd
vs
vse
the
signe
of
the
crosse
:
ergo
he
biddeth
vs
in
no
other
place
?
S.
Paule
in
ten
of
his
epistles
doth
not
bidde
vs
celebrate
the
supper
of
our
lord
,
ergo
he
biddeth
vs
no
where
?
Christe
in
the
1.
Chapter
of
S.
Matth.
doth
not
bid
vs
praye
,
ergo
he
biddeth
vs
no
where
.
Yf
you
finde
them
starke
staring
naughte
(
as
in
deede
they
are
)
then
feare
not
to
geue
like
sentence
of
M.
Calfhills
.
For
they
differ
not
the
breadth
of
a
nayle
.
For
as
S.
Paule
biddeth
vs
celebrate
the
supper
of
our
lorde
,
1.
Cor.
11.
in
his
epistle
to
the
Corinthians
,
although
he
did
not
in
the
other
,
and
Christe
commaunded
vs
oftentimes
to
praye
,
notwithstandinge
he
did
it
not
in
the
first
of
S.
Mathewe
:
Euen
so
albeit
S.
Augustine
did
not
bid
vs
expresselye
in
that
sentence
and
clause
,
to
make
the
signe
of
the
crosse
in
our
foreheades
,
yet
in
the
xxviij
.
lyne
before
,
in
the
same
chapiter
he
tolde
vs
that
a
Christian
man
must
vse
against
the
diuell
,
the
remedie
of
faith
and
signe
of
the
crosse
.
And
in
diuerse
other
places
of
his
workes
,
biddeth
vs
vse
the
same
.
Thus
you
see
(
gentle
readers
)
,
M.
Calfhills
answers
to
be
no
thinge
but
mere
Cauilling
and
wranglinge
.
You
see
the
authorities
broughte
for
the
vse
and
vertue
of
the
crosse
,
stande
in
their
force
,
and
in
the
same
sense
for
which
they
were
brought
,
and
neuer
an
argument
,
Fol.
34.
a
either
to
halte
downe
righte
,
or
to
run
-
,
ne
of
vncertayne
feete
,
as
the
aduersaries
doe
.
Wherfore
lett
truthe
preuaile
,
and
heresy
quayle
,
let
the
auncient
fathers
haue
credite
,
and
this
newe
vpstarte
his
deserte
.
As
you
finde
him
limping
in
this
litle
allredy
examined
,
so
shall
you
in
all
the
rest
.
Reade
with
indifferencye
,
and
see
,
there
is
nothing
so
absurde
but
he
will
mainteyne
it
after
his
feble
fashion
,
rather
than
graunte
that
the
signe
of
the
Crosse
vsed
of
a
Christian
man
,
is
through
the
merites
of
Christes
passion
of
vertue
,
or
power
against
the
diuel
.
He
telleth
you
that
I
preferr
the
bare
signe
of
the
crosse
before
naked
sole
and
only
faith
.
But
there
he
maketh
a
lye
sir
reuerence
.
For
I
do
not
absolutely
prefer
the
bare
signe
before
naked
,
Fol.
34.
b
sole
,
and
only
faith
:
but
declare
an
experiment
,
and
fact
,
where
the
bare
signe
of
the
crosse
wrought
that
in
Pagan
,
which
a
naked
,
sole
,
and
only
faith
did
neuer
by
any
Christian
,
and
the
declaring
of
a
facte
,
is
not
a
preferring
of
one
thing
before
another
.
I
knowe
that
a
naked
faith
,
which
in
tyme
may
growe
to
a
perfection
is
better
than
any
externall
signe
.
But
what
needed
all
this
bable
aboute
naked
,
sole
and
only
faith
?
It
nothing
impugneth
any
thing
that
I
said
.
But
for
M.
Calfhils
pleasure
let
vs
heare
the
reasons
by
which
he
proueth
,
that
a
naked
and
diuels
faith
is
better
than
a
Crosse
.
The
first
is
this
,
Fol
34.
b
Calf
.
that
the
diuells
faith
dothe
teache
somewhat
.
The
second
,
that
it
taketh
awaye
the
excuse
of
ignorance
.
The
thirde
,
that
it
forceth
a
synne
vpon
vs.
The
fourth
,
that
a
naked
faithe
is
able
with
out
furder
information
to
instructe
him
,
that
nether
did
,
nor
euer
coulde
heare
at
all
.
As
for
the
firste
,
Fol.
35.
a
Mart.
M.
Calfs
first
reason
.
in
good
soothe
as
we
must
confesse
that
as
the
naked
and
diuels
faith
teacheth
all
that
haue
it
,
some
what
,
so
may
we
not
denie
,
but
that
the
crosse
teacheth
vs
somwhat
.
But
the
teaching
of
some
what
doth
not
alwayes
make
a
thing
better
.
He
that
teacheth
nothing
,
is
some
tymes
better
than
he
that
teacheth
some
what
,
as
the
ignorant
that
holdeth
his
peace
is
better
than
the
protestant
that
teacheth
heresie
.
That
which
we
teache
,
is
that
as
a
naked
and
diuels
faith
auayleth
nothing
,
vnlesse
it
be
clothed
with
charitie
,
so
the
bare
figure
of
the
crosse
,
ordinarily
profiteth
nothing
vnlesse
it
concurre
with
faith
.
But
this
is
nothing
to
the
purpose
.
We
see
in
heretikes
,
that
haue
this
naked
and
diuels
faith
nowe
a
dayes
,
The
fruictes
of
the
naked
and
diuels
faith
.
contempt
of
the
Maiestie
of
God
,
blasphemie
against
Christ
,
disobedience
to
his
lawes
,
dishonour
to
his
gouernours
on
earth
,
rebellion
against
princes
,
spoyling
of
churches
,
sacriledg
of
religious
,
malice
against
Catholiques
,
pride
of
heart
,
wantonnesse
of
bodie
,
couetousnes
of
money
,
with
a
great
many
such
of
M.
Calfs
somwhatts
.
But
in
those
who
hauing
faith
clothed
with
charitie
honour
the
crosse
,
and
are
contented
to
haue
it
in
their
churches
,
we
see
no
such
somwhats
.
To
see
your
folly
,
reason
but
this
with
your selfe
M.
Calf
.
That
is
better
which
worketh
to
man
the
lesse
harme
,
but
the
Crosse
worketh
lesse
harme
to
man
,
than
the
diuells
faith
,
contynuing
still
a
diuels
faith
(
for
it
worketh
none
at
all
)
,
ergo
the
crosse
in
this
respect
is
better
than
the
diuels
faith
.
Of
the
second
reason
,
The
second
that
it
taketh
away
the
excuse
of
ignoraunce
,
what
can
ye
infer
,
but
that
it
maketh
mens
synnes
that
haue
it
,
more
greuous
,
Luc.
12.
and
damnation
more
terrible
.
Doth
not
Christ
saye
that
the
seruante
that
knoweth
his
maisters
will
,
and
hath
not
prepared
him selfe
,
and
done
according
to
his
maisters
will
,
shal
be
beaten
with
many
stripes
,
but
he
that
doth
not
knowe
it
,
and
doth
thinges
worthie
of
punishment
,
shal
be
beaten
with
fewe
?
And
shall
it
nowe
be
better
because
it
taketh
away
the
excuse
of
ignorance
?
Me
thincketh
you
might
better
haue
said
:
That
is
worse
which
maketh
mans
damnation
greater
,
but
a
naked
and
diuells
faith
,
knowing
God
and
not
glorifying
him
as
God
,
doth
make
our
damnation
greater
than
all
the
signes
of
the
crosse
in
the
worlde
,
ergo
a
naked
and
diuels
faith
in
this
poynt
is
worse
than
the
crosse
.
The
third
Concerning
the
third
reason
,
where
you
say
:
that
faith
forceth
a
synne
vpon
vs
,
and
alleage
Christes
wordes
for
it
,
you
shewe
your self
neither
skilful
in
the
scriptures
,
nor
true
Christian
.
For
the
place
which
you
alleage
out
of
S.
Iohn
proueth
,
Cap.
15.
that
the
Iewes
(
of
whome
Christ
spoke
,
had
no
excuse
of
their
synnes
,
because
Christ
had
preached
vnto
them
,
and
they
continued
still
in
their
incredulitie
,
and
would
not
beleaue
in
hym
,
nor
haue
any
faith
of
his
incarnation
,
death
,
or
resurrection
.
Yf
they
would
haue
had
faith
,
M.
Calfs
doctrine
,
that
faith
forceth
synne
vpon
vs.
they
should
haue
ben
delyured
from
synne
,
for
they
should
haue
ben
iustified
by
the
death
of
Christ
in
lauacro
regenerationis
,
in
thee
bath
of
regeneration
and
baptisme
.
Furthermore
no
true
Christen
man
would
euer
say
,
that
faith
forceth
synne
vpon
vs
.
For
faith
is
the
gift
of
God
,
and
the
giftes
of
God
force
not
synne
vpon
vs
.
As
he
hym self
is
holy
,
so
are
all
his
gyftes
:
and
make
vs
holy
,
Yf
we
vse
them
to
such
effects
as
he
gaue
them
vnto
vs.
Yf
a
man
should
vrge
you
that
crake
vnto
the
people
,
that
you
teach
nothing
,
but
the
sincere
Ghospell
,
where
you
finde
this
position
,
faith
forceth
synne
vpon
vs
,
in
all
the
Ghospel
of
Iesus
Christ
,
what
could
you
say
M.
Calf
?
Yf
you
haue
any
scripture
,
councell
,
or
father
,
let
it
apeare
,
yf
you
haue
none
,
then
are
you
litle
better
than
an
Atheist
,
to
say
,
that
faith
(
which
is
the
gyft
of
God
)
forceth
synne
vpon
vs
:
But
yf
your
position
were
true
,
we
might
make
this
reason
against
you
.
Whatsoeuer
forceth
synne
vpon
vs
,
is
woorse
than
that
which
forceth
no
synne
vpon
vs
:
but
the
naked
and
diuels
faith
forceth
synne
vpon
vs
(
as
you
say
)
ergo
it
is
worse
than
that
,
which
forceth
no
synne
vpon
vs.
But
the
crosse
forceth
no
synne
vs
,
ergo
it
is
woorse
than
the
crosse
.
That
the
crosse
forceth
no
synne
vpon
vs
,
it
is
manifest
,
for
it
hath
no
life
,
no
sense
,
nor
power
to
vse
any
force
.
Matth.
15.
Marc
7.
All
that
polluteth
and
defileth
a
man
cummeth
from
the
heart
.
From
thence
,
come
euil
thoughtes
,
murders
,
adulteries
,
fornications
,
theftes
,
false
witnesses
,
and
such
like
,
these
be
they
that
defile
man
,
and
not
crosses
M.
Calf
.
The
fourth
reason
is
so
fonde
,
The
iiij
.
that
I
thincke
your
brayne
had
some
convulsion
,
and
witte
distraction
,
when
you
deuised
to
vtter
it
.
For
who
but
you
,
knowing
that
faith
cometh
by
hearing
,
Rom.
10.
and
hearing
by
the
worde
of
God
,
woulde
saye
,
That
a
naked
faith
is
able
to
teache
him
,
that
there
is
a
God
,
that
neither
did
,
Fol
35.
a
not
euer
could
heare
at
all
?
The
man
that
did
neuer
heare
,
can
haue
no
faith
,
quia
fides
ex
auditu
,
for
faith
cometh
of
hearing
.
Yf
he
hath
no
faith
,
I
woulde
faine
haue
your
deuise
,
howe
faith
can
teache
him
.
The
instincte
of
nature
,
visible
thinges
of
this
worlde
,
as
the
mouing
of
the
heauens
,
the
encrease
,
of
the
earth
,
the
face
of
man
,
and
sighte
of
others
may
instructe
such
a
one
,
that
there
is
a
God
.
And
the
sight
of
the
crosse
and
crucifixe
can
expresse
vnto
his
eie
that
one
died
vpon
the
crosse
:
but
that
faith
(
which
is
not
in
him
)
because
he
neuer
had
any
sense
of
hearing
,
can
doe
it
,
it
were
a
prety
deuise
to
le●ne
.
The
Philosopher
Aristotle
taught
,
that
,
De
sensu
&
sensibili
.
Auditus
est
via
ad
disciplinam
.
Hearing
is
the
waye
to
learning
,
lacke
hearing
,
and
the
sense
of
hearing
,
and
lacke
learning
and
all
that
must
be
learned
by
hearing
.
But
M.
Calf
.
had
forgotten
that
principle
of
philophie
,
and
no
maruell
for
he
beginneth
pretelye
to
forget
Christianitie
.
As
for
the
absurditie
,
which
he
findeth
in
comparing
the
fained
and
diuells
faith
,
which
is
a
gifte
of
God
,
Fol.
35.
a
he
sayeth
)
and
a
qualitie
of
the
minde
,
to
the
crosse
which
is
the
worke
of
man
,
wil
apeare
none
at
al
,
yf
he
remember
howe
S.
Paule
compared
the
high
prieste
who
was
in
auctoritie
,
Acto
.
23.
and
had
no
doubte
great
giftes
of
God
,
and
some
kinde
of
faith
,
such
as
M.
Calfhills
fayned
diuells
faithe
is
,
to
a
paynted
walle
,
which
was
the
worke
of
man
,
full
of
rubble
and
durte
.
And
nowe
to
his
Cosen
Iulian
,
and
his
iudgement
of
that
experiment
.
Marke
it
well
.
It
is
profounde
.
Fol.
35.
b
M.
Calfs
.
Notes
.
First
he
noteth
,
that
wicked
,
reprobate
and
godlesse
persons
can
vse
the
signe
of
the
crosse
,
as
well
as
other
,
which
if
they
can
doe
,
and
notwithstandinge
haue
neuer
a
whitte
the
more
faith
,
it
can
not
be
(
saieth
he
)
that
the
crosse
dryueth
out
heresies
,
that
it
conuerteth
obstinate
synners
,
that
it
maketh
wicked
men
thinck
vpon
God
,
or
that
it
is
confortable
in
desperation
.
Mart.
Is
not
this
a
proper
note
,
and
he
a
cunninge
noter
?
Is
it
not
to
be
noted
as
well
that
lechers
,
vsurers
,
heretikes
,
couetous
men
,
and
other
lewde
persons
can
haue
the
Bibles
in
their
houses
,
resort
vnto
sermons
,
heare
the
worde
of
God
,
as
wel
as
other
that
are
vertuously
disposed
,
and
not
withstanding
haue
neuer
a
whitte
the
more
care
to
amend
their
lyues
?
Yeas
verely
,
the
more
is
the
pitie
:
And
because
all
wicked
men
do
not
take
occasion
by
reading
of
the
Bible
,
and
hearing
of
Sermons
,
to
amend
their
liues
,
shal
we
say
(
as
M.
Calf
.
doth
of
the
crosse
)
that
the
worde
of
God
can
not
make
lecherers
chaste
,
vsurers
honest
,
couetous
men
liberall
,
heretikes
catholiques
,
and
naughtie
men
good
?
Haebr.
4.
God
forbidde
.
The
worde
of
God
is
lyvely
and
effectuous
,
and
more
percing
than
any
twoe
edged
sworde
?
Esa.
55.
It
shall
doo
all
that
God
will
haue
done
,
and
prosper
in
those
,
for
whome
he
sent
it
.
When
it
falleth
,
it
falleth
like
the
sowers
seede
,
some
by
the
high
wayes
side
,
some
vpon
the
stones
,
some
amongest
thornes
,
and
some
vpon
good
grounde
.
Some
heare
with
one
eare
,
and
let
it
out
at
the
other
.
Some
receaue
it
with
ioye
,
but
suffre
it
not
to
roote
:
and
in
tribulation
be
offended
for
it
.
Some
heare
it
,
but
are
so
choked
with
riches
and
cares
of
the
worlde
,
Matt.
13.
that
it
doth
not
fructifie
.
Some
haue
humble
gentle
,
and
milde
hartes
,
and
they
bringe
forth
fruicte
in
greate
plentye
.
In
like
sorte
,
Some
seing
the
crosse
,
goe
by
,
and
thincke
not
of
it
,
but
rather
contemne
it
.
Some
see
it
gladlye
and
thincke
of
it
,
but
they
are
worldlye
,
and
can
not
entre
into
any
meditation
of
Christes
death
,
by
often
sight
of
it
.
Some
haue
holy
meditations
of
Christe
,
and
his
passion
,
by
occasion
of
it
,
and
yeat
do
not
fructifie
.
Some
that
haue
remorse
and
care
of
eternall
saluation
,
by
sight
of
it
fall
into
some
heauenly
contemplation
of
Christes
benefittes
,
and
passing
loue
towardes
vs
,
and
fructifie
an
hundred
folde
.
Nowe
because
all
that
see
it
do
not
take
like
commoditie
by
it
,
shal
we
generally
saye
as
M.
Calf
:
sayeth
,
that
it
driueth
heresies
out
of
no
man
?
It
conuerteth
no
obstinate
synners
?
It
maketh
no
wicked
men
to
thincke
of
God
,
nor
is
comfortable
to
none
in
desperation
?
or
saye
as
he
noteth
in
the
margent
,
Fol.
35.
b
that
these
are
contradictions
in
Martiall
?
It
were
no
pointe
of
wisdome
to
builde
such
an
argument
of
so
sclender
a
reason
.
For
that
admitted
,
many
other
absurdities
will
followe
,
especially
that
which
I
declared
before
.
Now
that
the
sighte
of
the
crosse
,
beheld
with
earnest
meditation
of
Christe
,
humbling
him selfe
to
deathe
,
to
gather
vs
together
,
and
bring
vs
into
vnitie
,
expelleth
heresie
,
not
I
onely
,
but
that
holy
father
Ephrem
,
witnesseth
in
these
wordes
:
De
poenit
.
cap.
3.
Crux
est
haeresium
expulsatrix
:
the
crosse
is
an
expeller
of
heresies
,
whose
wordes
M.
Calf
.
that
reproueth
the
vertue
of
the
crosse
,
should
rather
haue
answered
wisely
,
then
condemned
foolishlye
.
That
some
obstinate
synners
are
conuerted
,
or
rather
induced
to
conuerte
by
sight
of
it
,
not
I
onely
,
but
Athanasius
teacheth
.
De
humanit
.
●erbi
.
And
his
auctoritie
should
rather
haue
bene
diligentlye
weighed
,
than
disdainfully
reiected
.
That
it
is
comfortable
in
desperation
,
diuerse
knowe
that
haue
bene
disquieted
by
the
diuell
,
and
by
Gods
grace
,
through
the
contemplation
of
this
,
haue
gotten
the
victorie
,
and
triumphed
ouer
him
.
For
examples
sake
I
could
haue
named
some
,
but
that
I
thought
the
gentle
reader
would
credit
it
,
and
did
not
mistruste
that
any
heretike
woulde
scoff
at
it
:
But
I
perceaue
,
vnder
euery
stone
there
lieth
a
Scorpion
.
The
2.
Note
.
Fol.
35
b.
Calf
.
His
seconde
note
is
,
that
the
diuell
was
not
sore
hurte
by
the
Crosse
,
for
notwithstanding
he
retayned
the
possession
of
whole
Iulian
both
in
body
and
soule
.
Mart.
Yf
his
note
bookes
at
home
,
haue
no
better
notes
than
this
,
there
were
a
foolishe
note
booke
God
wot
.
You
forget
your self
(
sir
)
.
We
speake
not
of
harme
done
vnto
the
diuel
,
but
of
his
fleing
away
at
the
signe
of
the
crosse
.
Why
vrge
you
not
that
?
The
diuel
was
not
by
coniuration
called
vp
,
to
hurt
Iulian
,
but
to
helpe
hym
.
etc.
For
Iulian
had
to
consulte
for
an
empire
,
and
thereim
the
diuells
counsell
was
required
.
But
when
Iulian
sawe
that
terrible
and
oughly
sight
of
so
foule
a
fynde
,
he
was
in
greate
feare
,
&
woefull
agonie
,
and
so
vpon
the
sodayne
,
hauing
no
other
refuge
,
he
made
the
signe
of
the
Crosse
in
his
foreheade
,
as
he
commonly
,
vsed
when
he
was
a
Christian
.
The
diuels
were
putte
to
flight
,
and
driuen
backe
agayne
.
Was
this
,
after
a
sort
,
no
harme
to
the
diuel
as
you
terme
it
?
Imagine
M.
Calf
.
that
M.
Gryndall
sendeth
a
Currier
for
you
hastely
to
bestowe
some
fatte
prebende
vpon
you
,
and
some
one
by
the
way
draweth
his
sworde
vpon
you
,
and
maketh
you
runne
away
for
feare
:
haue
you
no
harme
by
it
?
Yes
verelye
:
for
the
infamie
that
shal
redounde
to
such
a
dowtye
knight
for
cowardnesse
is
harme
sufficient
,
if
there
be
no
more
.
Calf
.
Fol.
35.
b
M.
Calfs
.
reason
.
Mart.
But
let
vs
heare
what
reason
you
haue
,
why
the
diuel
had
no
harme
.
The
diuell
(
you
say
)
reteyned
the
possession
of
Iulian
both
bodye
and
soule
,
ergo
he
was
not
hurte
by
the
Crosse
that
he
made
.
O
that
witt
of
yours
howe
fyne
it
is
.
When
you
went
to
M.
Grindall
you
kept
possession
of
your
house
,
ergo
when
you
ran
awaye
for
feare
,
you
had
no
harme
.
A
pyrate
robbed
by
another
pyrate
kepeth
the
possession
of
his
shippe
,
ergo
he
hathe
no
harme
by
the
pyrate
.
Is
not
this
substantiall
geare
?
either
get
you
better
stuff
,
or
holde
youre
peace
for
shame
.
The
thirde
note
which
you
gather
,
Fol
35.
b
The
3.
note
.
is
that
the
diuell
faineth
him selfe
,
to
be
afraide
of
that
which
with
al
his
hearte
he
would
haue
men
vse
.
To
this
in
part
I
answered
before
,
and
proued
that
the
diuell
seemeth
not
to
feare
the
crosse
,
but
feareth
it
in
dede
.
To
say
somewhat
besides
I
thincke
it
superfluous
,
vnles
M.
Calf
.
wil
tel
vs
by
what
secrete
conference
he
hath
lerned
that
the
diuell
did
at
that
tyme
feyne
him selfe
to
be
afraid
of
the
crosse
that
Iulian
made
,
or
woulde
haue
men
vse
the
crosse
,
and
howe
we
shall
knowe
when
the
diuell
is
afaid
.
And
what
is
the
pointe
which
he
woulde
haue
doobled
,
Yf
he
had
bene
afrayde
in
dede
,
when
Iulian
and
the
coniurer
were
together
?
There
was
no
cause
why
the
diuell
should
faine
a
feare
to
deceaue
them
.
They
were
bothe
his
owne
allready
.
Et
quod
suum
est
,
amplius
suum
fieri
non
potest
,
sayeth
the
lawe
,
that
which
is
a
mannes
owne
,
can
be
no
more
his
owne
,
than
it
is
.
There
was
no
cause
why
he
should
dooble
a
pointe
.
Iulian
was
his
dearling
,
the
coniurer
his
frende
,
and
none
vse
to
doble
with
their
frendes
,
for
feare
of
breache
of
amitie
.
There
was
no
cause
why
the
diuell
should
playe
such
open
playe
,
and
runne
awaye
,
excepte
it
were
for
feare
of
the
signe
of
the
crosse
:
he
was
called
vp
by
the
coniurer
to
serue
Iulian.
Iulian
was
as
glad
to
haue
him
as
the
coniurer
,
and
the
diuell
would
as
gladlye
serue
them
.
There
was
no
occasion
of
feare
otherwise
ministred
,
and
yeat
to
runne
awaye
vnder
pretence
of
feare
?
Howe
can
this
stande
?
It
is
a
great
torment
to
the
diuell
to
be
raysed
vp
by
coniuration
,
and
the
oftener
he
is
coniured
,
the
oftener
is
his
payne
encreased
.
Wherby
it
apeareth
that
being
called
vp
by
the
coniurer
,
he
would
not
(
as
M.
Calf
.
imagineth
)
playe
open
playe
and
make
as
though
he
were
afraide
,
and
runne
awaye
,
and
suffer
newe
torment
by
an
other
coniuration
,
onely
to
make
sporte
.
Nowe
let
vs
haue
a
rule
of
M.
Calf
.
to
knowe
when
the
diuell
feareth
in
dede
,
and
when
he
pretendeth
to
feare
.
He
trembleth
at
the
name
of
Iesus
,
he
quaketh
also
at
the
signe
of
the
crosse
,
he
fleeth
when
he
heareth
his
name
,
he
runneth
away
when
he
seeth
his
signe
.
His
tremblinge
argueth
feare
,
his
runninge
away
cowardnesse
:
Nowe
to
knowe
which
is
for
feare
,
and
which
is
vnder
pretence
of
feare
,
were
worthe
the
learning
of
so
cunning
a
man
as
M.
Calf
.
pretendeth
him selfe
to
be
in
the
diuels
policies
.
Yf
it
be
by
no
other
than
running
awaye
,
he
may
say
,
that
he
pretendeth
feare
at
the
name
of
Iesus
,
as
well
as
he
doth
at
the
sighte
of
the
crosse
.
For
he
runneth
away
at
bothe
.
Where
you
note
sir
contradictions
in
me
,
Fol.
35.
b
because
I
saide
the
signe
of
the
crosse
must
concurre
with
faith
,
That
wich
M.
Calf
.
auoucheth
to
be
contradiction
,
proued
none
.
and
faith
,
with
the
signe
of
the
crosse
,
and
declared
twoe
experimentes
,
one
of
Iulian
,
and
an
other
of
a
Iewe
,
in
whome
the
signe
of
the
crosse
wroughte
great
effectes
,
without
faith
,
yow
seme
to
be
so
desyrous
of
quarrelinge
,
that
you
would
rather
fight
with
a
shadowe
,
than
sit
still
and
not
be
counted
a
quarreler
.
You
might
see
,
that
in
the
first
,
I
had
respecte
to
the
ordinarie
waye
that
God
apointed
vs
to
fighte
with
all
against
the
diuell
,
and
therfor
said
that
the
signe
of
the
crosse
must
concurre
with
faith
,
and
faith
with
the
signe
of
the
crosse
.
And
that
they
iontly
concurring
together
haue
dryuen
out
of
men
not
only
one
spirire
,
but
whole
legions
of
diuells
.
In
the
second
that
I
had
respecte
to
an
extraordinarie
way
,
by
the
which
it
pleased
god
to
declare
the
vertue
of
the
crosse
,
and
what
force
it
had
,
ex
opere
operato
,
by
the
worke
wrought
,
yea
by
an
Apostata
and
infidell
,
who
had
neither
faith
,
neither
hope
in
Christe
.
And
these
twoe
diuerse
respectes
considered
,
you
might
plainly
haue
seene
,
that
there
was
no
contradiction
at
all
.
For
in
Contraries
there
must
allwayes
be
one
respect
.
And
if
that
respecte
varie
in
tyme
,
place
,
manner
,
or
other
circumstance
,
there
can
no
contradiction
be
employed
.
Yf
a
phisition
should
saye
vnto
yow
.
Sir
,
this
is
the
most
common
,
and
ordinarie
medicine
,
that
our
arte
prescribeth
to
cure
one
sicke
of
a
phrensie
,
and
yet
notwithstanding
tell
you
that
he
knewe
a
man
fallen
into
as
deepe
a
phrensye
,
as
you
,
cured
whith
out
that
medicine
,
Or
to
vse
a
more
familer
example
,
yf
a
man
say
vnto
you
,
whosoever
will
goe
frome
London
to
Lambeth
by
water
,
must
haue
a
bardge
,
whirre
,
or
some
such
vessell
,
and
yeat
tell
you
howe
the
last
yeare
,
saue
one
a
man
mighte
goe
betwene
London
and
Lambeth
by
water
,
with
out
any
bridge
,
whirrie
,
bote
,
or
Scullowe
,
will
yower
wisdome
say
that
either
the
phisition
in
his
wordes
,
or
the
other
man
in
his
saying
imployeth
a
contradiction
?
I
thincke
not
.
And
if
you
can
finde
none
in
these
,
looke
well
,
and
you
shall
finde
none
in
the
other
.
And
maruel
first
at
your
owne
ignorance
,
that
vnderstande
not
that
which
you
take
in
hande
,
to
confute
,
Secondly
at
your
owne
follye
,
for
wrangling
and
quarreling
,
where
you
haue
no
iust
cause
.
Thirdly
at
your
owne
disobedience
,
who
being
a
professour
of
diuinitye
and
reader
in
Poules
,
and
sometimes
a
lustly
braue
younker
seruing
man
like
with
a
badge
on
your
sleue
,
an
earnest
fauorer
,
and
quicke
furderer
of
the
superintendentes
iniunctions
,
woulde
sett
forth
a
booke
,
nether
perused
by
the
lerned
,
nether
priuiledged
by
the
quene
,
M.
Calfs
booke
printed
without
priuiledg
.
nor
allowed
by
order
,
commaunded
by
iniunctions
,
which
you
being
a
faithfull
subiecte
(
as
you
saye
)
should
willinglye
haue
allowed
,
and
not
wittinglye
contemned
.
But
I
see
heretikes
wilbe
alwayes
contemners
of
authoritie
and
rule
,
bolde
,
wilfull
in
there
owne
conceit
,
men
that
feare
not
to
bring
in
sectes
,
men
that
forsake
the
vnitie
of
Christes
,
Catholique
church
,
and
breake
all
good
order
.
THAT
THE
CROSSE
OF
CHRIST
WAS
PREFIGVRED
IN
THE
LAWE
OF
NATVRE
FORESHEWEN
BY
THE
FIGVRES
OF
Moyses
Lawe
,
denonced
by
the
Prophetes
,
and
shewed
from
heauen
in
the
tyme
of
grace
.
ARTICLE
II.
Fol.
41.
AS
THE
Philosopher
whome
M.
Calf
.
mentioneth
in
the
beginning
of
this
article
thought
it
not
good
to
tell
the
foole
that
came
vnto
him
,
Fol.
41.
a
and
asked
what
was
honestie
,
because
he
had
nothing
to
doe
with
it
,
so
did
I
ones
thinke
it
not
expedient
,
for
me
,
to
answer
this
contentious
quarreling
of
M.
Calf
.
who
professing
the
sinceritie
of
the
Gospell
,
Philip.
4.
and
commaunded
so
to
behaue
him selfe
,
that
his
modestie
might
be
knowen
to
all
men
,
doth
so
reuile
and
raile
in
all
his
discourse
,
that
whosoeuer
fiftethe
it
,
shall
finde
no
pointe
of
honestie
or
modestie
,
frome
the
firste
leafe
to
the
laste
:
which
in
part
he
confesseth
him selfe
,
In
the
preface
to
the
reader
sayinge
that
he
is
more
aspre
in
his
writing
,
than
modestie
requireth
:
But
the
truthe
of
the
cause
,
so
blasphemouslye
reuiled
,
desire
to
profitte
my
deare
countrie
so
miserably
deceaued
,
and
care
to
reduce
him
that
so
blindlye
wandereth
,
haue
made
me
take
in
hande
the
disprouing
of
this
his
answere
,
which
is
more
worthie
to
be
condemned
than
remembred
.
Briefely
therfore
to
ioyne
issue
with
this
quareller
that
sayeth
:
Fol.
41.
b
Calf
.
The
signe
of
the
crosse
was
neither
prefigured
in
the
lawe
of
nature
,
nor
foreshewed
,
by
the
figures
of
Moyses
lawe
,
nor
denounced
by
the
prophetes
,
nor
shewed
from
heauen
in
the
time
of
grace
,
but
the
passion
of
Christ
,
and
manner
of
his
death
was
onlye
prefigured
,
Mart.
What
will
he
say
to
the
fathers
,
and
especially
to
S.
Augustine
,
that
speaking
of
the
widowe
to
whome
Elias
was
sent
,
and
of
the
stickes
that
she
gathred
sayeth
:
Non
hic
solo
signi
nomine
,
Cont.
Faustum
Manich
li.
12.
cap
34.
sed
etiam
numero
lignorum
,
signum
crucis
exprimitur
.
In
this
place
the
signe
of
the
crosse
is
expressed
,
not
with
the
only
name
of
wood
,
but
also
with
the
number
of
the
pieces
of
wood
?
What
will
he
say
,
to
those
expresse
woodes
of
his
,
Moyses
manus
ad
coelum
extendit
,
iam
tunc
figuram
crucis
Christi
ostendens
?
Moyses
lifted
vp
his
handes
to
heauen
,
De
5.
Heraes
ad
quod
vult
Deum
.
ca.
2.
Fol.
175.
b
Fol.
29
b
shewing
euen
at
that
tyme
the
figure
of
Christes
crosse
?
Wil
he
say
:
that
they
ouershotte
them selues
in
their
termes
,
and
meant
better
than
they
wrote
?
Yf
he
doe
,
Let
me
aske
him
this
question
.
Howe
saye
yow
(
sir
)
was
not
the
crosse
an
instrument
on
which
Christ
should
be
put
to
deathe
?
Was
it
not
one
of
the
means
,
by
which
the
manner
of
his
passion
was
wrought
?
What
saye
you
?
was
it
?
or
was
it
not
?
Yf
it
were
,
then
by
yowr
owne
confession
,
M.
Calf
.
by
his
owne
confession
conu●nced
a
lyar
.
saying
that
the
passion
of
Christ
and
manner
of
his
death
were
prefigured
,
Yow
are
conuinced
to
be
a
liar
.
For
if
the
manner
of
his
passion
,
and
meanes
howe
he
shoulde
come
to
his
passion
were
prefigured
,
and
the
crosse
was
one
of
those
meanes
,
then
muste
it
necessarilie
followe
,
that
the
crosse
was
prefigured
:
and
that
yowe
haue
done
me
greate
iniurie
in
denying
it
.
Yf
the
crosse
were
no
instrument
of
his
death
,
then
was
not
Christ
crucified
,
and
so
by
your
opinion
the
worlde
not
yet
redemed
.
Your
often
confounding
and
taking
the
signe
of
the
passion
,
for
the
passion
of
Christ
it selfe
,
ministreth
many
occasion
to
suspecte
,
leaste
you
be
one
of
them
,
that
intend
to
rayse
vp
the
Manichees
heresie
,
that
Christe
had
but
a
fantasticall
bodie
,
and
suffred
here
not
in
veritie
,
but
in
fantasie
:
Take
hede
,
vide
Ambrosium
serm.
55.
de
cruce
&
Augustinum
ser.
19
de
sanctis
.
you
crepe
apace
towardes
it
.
Againe
,
wheras
Damascene
,
and
Cirillas
,
and
diuerse
other
do
expresslye
tell
vs
that
the
tree
of
life
planted
in
the
middest
of
paradise
,
did
prefigure
the
signe
of
the
Crosse
,
dare
you
being
but
an
vpstarte
,
of
no
experience
,
nor
lerning
,
in
comparison
,
controlle
them
of
ignorance
in
the
scriptures
,
and
mysapplying
the
figures
of
the
olde
testament
?
or
of
seking
allegories
more
then
neded
?
Were
they
men
of
such
meane
lerning
and
cheuerill
consciences
,
that
they
woulde
runne
from
a
reueled
truth
,
Fol
42.
a
to
their
owne
fantasies
,
and
deuises
:
and
ouershoote
themselues
?
No
no
:
their
vertue
and
lerning
declare
the
contrarye
,
too
well
knowen
,
to
be
imperished
by
such
a
pelting
pellferer
,
who
falsely
persuaded
,
that
he
hath
the
best
and
fynest
ware
,
that
is
in
all
the
world
,
setteth
vp
a
newe
shoppe
,
and
like
a
mountibanke
prayseth
his
owne
confections
,
Lib.
4.
ca.
12
de
fide
.
and
reproueth
other
mens
?
As
for
example
,
where
Damascene
resembled
the
tre
of
life
in
paradise
to
the
crosse
,
this
man
(
as
though
he
had
auctoritie
to
sitt
in
iudgement
ouer
all
,
)
saieth
.
Fol
42.
a
Calf
.
As
in
one
sense
I
condemne
it
not
,
so
in
an
other
sense
I
like
it
not
:
the
wordes
that
are
inferred
sauour
not
of
scripture
:
Mart.
why
M.
Calf
liketh
not
Damasc
.
He
wilbe
aboue
all
,
he
will
like
,
and
mislike
all
,
he
will
teache
the
fathers
howe
to
interpret
scriptures
:
Is
not
this
excessiue
pride
?
and
Lucifers
owne
spirite
?
he
likethe
not
Damascenes
iudgement
,
and
why
?
The
thefe
neuer
liketh
the
iudges
sentence
be
it
neuer
so
true
,
if
it
be
againste
him
.
Besides
wheras
S.
Ambrose
saide
,
Lib
1.
de
fide
ad
Gratia
in
prol
.
Lib.
8.
ca.
17.
in
Euang.
Ioan
.
Lib.
4.
ca.
12.
de
fide
.
In
7.
Exo.
that
the
standarde
of
Abraham
when
he
foughte
for
his
brother
Loth
,
Cirillus
,
that
the
woodde
layde
vpon
Isaac
when
he
should
be
sacrificed
,
Damascene
that
the
blessing
of
Iosephs
twoe
children
by
Iacob
,
Origen
that
the
rodde
of
Aaron
being
all
figures
of
the
olde
lawe
,
prefigured
the
crosse
,
yet
this
man
saieth
,
that
it
was
not
figured
in
anye
at
all
.
Lett
the
doctours
dallie
in
figures
as
they
fansye
,
(
saieth
he
)
let
not
vs
departe
frome
the
veritie
of
the
worde
.
Yf
they
speake
one
thing
,
and
meane
an
other
let
vs
take
their
meaning
,
Fol.
41.
b
Calf
.
Fol
43.
Mart.
and
let
their
wordes
goe
.
As
though
such
lerned
and
vertuous
fathers
,
woulde
dallie
in
figures
after
their
fansie
,
and
goe
frome
the
veritie
of
Gods
worde
,
or
speake
one
thing
and
meane
an
other
,
and
so
voluntarilye
erre
them selues
,
and
be
occasion
of
errour
to
other
.
This
imagination
is
too
vile
,
and
thought
too
sclanderous
for
a
man
to
conceaue
of
such
noble
lightes
of
the
worlde
,
and
nowe
by
the
grace
of
God
sainctes
in
heauen
.
Fol.
23.
a
Fvl.
96.
a
Fol.
85.
b
But
yet
such
is
M.
Calfhills
opinion
of
them
,
and
not
of
them
onlye
,
but
of
all
the
fathers
that
haue
lyued
these
thirtene
hundred
yeares
sithens
Christe
.
A
terrible
matter
,
God
commaundethe
vs
to
aske
our
forefathers
,
and
they
shall
tell
vs
,
and
what
shall
they
tell
vs
?
the
truth
.
Deut.
32.
For
orherwise
God
woulde
not
sende
vs
vnto
them
,
but
to
learne
the
truth
,
and
nowe
M.
Calf
.
biddeth
vs
not
goe
the
fathers
,
they
runne
frome
a
reueled
truth
to
their
owne
deuises
,
Fol.
43.
a.
they
dallie
in
figures
as
they
fansie
,
M.
Calfs
opinion
of
the
fathers
.
they
speake
one
thinge
and
meane
an
other
?
Is
not
this
to
aduaunce
him selfe
againste
God
?
Lett
the
indifferent
iudge
.
Yf
any
saye
,
the
protestantes
and
such
as
M.
Calf
.
is
,
prefer
the
scriptures
before
the
fathers
,
So
doe
the
Catholiques
too
,
and
euer
did
,
and
yet
neuer
contemned
their
exposition
vpon
the
scriptures
,
where
it
is
agreable
to
the
doctrine
of
Christes
catholike
churche
,
nor
thought
them
to
be
so
ignorant
that
they
knewe
not
the
meaninge
of
scripture
,
or
so
malitious
that
they
woulde
speake
one
thinge
,
and
meane
an
other
to
bringe
men
into
errour
,
or
so
voyde
of
the
grace
of
the
holie
Ghoste
,
that
making
such
lerned
commentaries
,
and
expositions
vpon
the
scriptures
,
such
godly
sermons
,
and
deuote
homilies
to
the
people
,
such
treatises
of
fasting
,
prayer
,
and
almes
dedes
,
and
such
like
amountinge
to
greate
volumes
,
they
woulde
varie
frome
the
true
sense
of
Gods
worde
,
and
goe
frome
the
sinceritie
of
the
Gospell
.
Nor
Damascene
sauoreth
the
lesse
of
scripture
because
,
he
said
:
Seing
deathe
came
in
by
the
tree
,
it
was
conuenient
that
life
and
resurrection
should
be
geuen
againe
by
a
tree
,
Yf
it
maye
haue
a
gentle
interpretation
,
and
be
taken
as
he
meante
,
that
is
for
the
meane
,
and
instrument
by
which
death
came
,
and
life
and
resurrection
was
geuen
.
For
he
was
not
so
vnskillfull
in
the
scriptures
,
but
that
he
knewe
S.
Paule
sayed
:
By
one
man
synne
entred
in
,
and
by
one
man
resurrection
.
1.
Cor.
15.
Rom.
5.
Nor
so
ignorant
in
the
principles
and
groundes
of
the
faith
,
but
that
he
knewe
that
our
fall
came
by
Adam
,
and
our
saluation
by
Christe
,
as
the
chiefe
authour
and
woorker
of
it
.
Wherfore
yow
doe
verye
greate
iniurye
to
so
lerned
a
father
to
charge
him
with
ignorance
and
not
sauoring
of
scripture
.
And
albeit
yow
labour
busilie
to
discredite
him
,
and
Cassiodorus
and
Cyrillus
,
for
saying
that
the
tree
planted
in
the
middest
of
paradise
prefigured
the
crosse
,
Fol.
42.
a
and
bringe
certaine
places
of
S.
Augustine
to
proue
that
it
is
called
the
wisdome
of
God
,
and
Christe
him
selfe
,
yet
shall
yow
haue
no
aduauntage
against
them
,
nor
improue
their
interpretations
.
The
scripture
is
a
greate
deepe
pole
,
it
hathe
many
darke
senses
,
and
secret
mysteries
,
which
may
be
diuerslye
taken
,
and
signifie
diuerse
thinges
.
As
for
example
,
the
paradise
that
God
planted
for
man
,
What
paradise
signifieth
mystically
.
Lib.
13.
ca.
21.
de
ciuitace
Dei.
Sapientiam
.
signifieth
(
sayethe
S.
Augustine
in
the
place
which
yow
alledged
before
)
the
life
of
the
blessed
,
the
foure
fluddes
,
the
foure
vertues
,
wisdome
,
fortitude
,
temperance
,
and
iustice
,
the
trees
signifie
all
good
lerning
,
the
fruictes
of
the
trees
,
the
manners
of
the
vertuous
,
the
tree
of
life
,
wisdome
,
the
mother
of
all
goodnes
,
the
tree
of
knowledg
of
good
and
euill
,
the
experiment
that
the
commaundemente
of
God
was
transgressed
.
This
is
one
sense
.
Besides
this
it
hathe
an
other
signification
.
Paradise
signifieth
the
church
,
the
foure
fluddes
,
the
foure
Ghospells
,
the
trees
holye
men
,
their
fruictes
,
their
workes
,
the
tree
of
life
,
Christe
,
Free
will
the
tree
of
knoweledg
of
good
and
euill
,
proprium
voluntatis
arbitrium
,
mans
owne
free
will.
By
which
you
may
see
that
one
thinge
in
the
scripture
maye
haue
diuerse
mystical
significations
,
and
neuer
a
one
confounde
the
other
.
The
tree
of
life
signifieth
Christe
,
and
wisdome
the
mother
of
all
goodnes
(
as
S.
Augustine
sayeth
,
)
we
graunte
.
It
signifieth
also
the
crosse
of
Christe
,
as
Damascene
,
Lib.
13
de
ciui●
.
Dei
cap.
21.
Cassiodorus
,
and
Cyrillus
saye
,
no
Wise
man
can
denye
.
For
bothe
maye
stand
,
and
one
bring
no
confusion
to
the
other
,
as
S.
Augustine
proueth
by
diuerse
examples
of
the
olde
testament
.
Wherfore
(
sir
)
in
prouing
it
to
signifie
Christe
,
and
wisdome
,
yow
proue
nothing
,
but
that
we
graunte
,
and
yet
nothing
improue
that
which
we
saye
,
that
it
signifieth
(
as
those
fathers
interprete
it
)
the
crosse
of
Christe
.
Libro
primo
de
moribus
.
But
I
perceaue
the
drunckarde
will
neuer
lacke
wine
,
nor
the
quarreler
matter
of
contention
.
True
it
is
that
Seneca
writeth
.
Euery
man
sauoreth
of
that
which
he
hathe
lerned
.
Yow
haue
lerned
in
Luther
and
Caluines
schole
,
to
be
contentious
against
the
church
,
and
impugne
one
truth
with
an
other
,
and
that
yow
practise
nowe
,
but
howe
wiselye
the
euent
shall
trie
.
The
liftinge
vp
of
Moyses
handes
(
yow
saye
)
signifieth
prayer
,
ergo
it
signifieth
not
the
crosse
,
Calf
.
Fol.
43.
a
Mart.
or
els
you
say
nothing
against
it
.
An
argument
lyke
yower
selfe
.
For
if
it
were
true
,
that
the
lifting
vp
of
Moyses
handes
did
signifie
praier
,
yet
doth
not
yower
reason
holde
in
forme
of
a
good
consequent
.
For
it
maye
signifie
an
other
thing
beside
prayer
.
That
the
lifting
vp
of
Moyses
handes
did
signifie
prayer
,
yow
saye
,
Fol.
43
a
it
is
euident
by
consent
of
all
men
,
and
bringe
but
one
,
bothe
euill
quoted
and
nothing
for
yower
purpose
.
Consider
yower
wordes
:
Chrisostome
sayeth
libro
primo
de
orando
ad
Deum
,
it
is
:
Libro
secundo
de
orando
Deum
,
mende
yower
booke
Sirra
.
Calf
.
Howe
did
Moyses
preserue
the
people
of
Israell
in
the
warres
?
Did
he
not
deliuer
vnto
his
scholler
his
armour
,
and
hoste
,
but
he
him selfe
sette
his
earnest
prayer
against
the
multitude
of
his
enemies
?
Therby
teaching
vs
that
the
prayer
of
the
righteous
is
more
auayleable
,
than
armour
,
or
horse
men
?
Thus
much
S.
Chrisostome
in
deede
.
Mart.
But
where
is
there
,
in
all
this
sentence
,
one
clause
,
yea
one
worde
that
sayeth
:
The
liftinge
vp
of
Moyses
handes
did
signifie
prayer
?
Of
the
lyfting
vp
of
Moyses
handes
.
There
is
none
to
be
seene
:
All
is
spoken
in
the
commendation
and
force
of
prayer
:
by
which
Moyses
conquered
Amalech
,
yet
not
without
the
liftinge
vp
of
his
handes
.
For
as
the
scripture
sayeth
:
When
Moyses
lifted
vp
his
handes
,
the
Israelites
ouercome
,
Exod.
17.
when
he
did
let
them
falle
Amalech
had
the
victorye
:
There
are
twoe
actions
,
liftinge
vp
of
the
handes
,
and
prayer
.
Yf
prayer
onlye
had
bene
necessarie
,
he
mighte
haue
made
it
secretlye
,
and
continued
it
without
payne
,
and
neuer
needed
Aaron
and
Hur
to
stand
on
bothe
sides
to
bolster
vp
his
handes
.
For
prayer
may
be
made
without
liftinge
vp
of
handes
,
and
greate
wearines
of
the
bodie
.
Nowe
wheras
Moyses
prayed
with
his
hearte
,
and
lifted
vp
his
handes
,
M.
Calf
.
can
not
well
include
them
in
one
.
For
if
he
make
them
bothe
one
,
and
will
haue
the
liftinge
vp
of
Moses
handes
to
signifie
prayer
onely
,
then
muste
he
make
one
thinge
in
one
respect
to
be
a
figure
of
it selfe
,
which
is
impossible
.
For
thinges
them selues
can
not
be
figures
of
them selues
.
That
he
might
haue
made
his
prayer
without
lifting
vp
of
his
handes
,
and
continued
the
same
without
payne
,
without
Aaron
and
Hur
on
bothe
sides
to
bolster
them
vp
,
no
man
doubteth
.
Tertullia
.
li.
1
aduer.
Marcio
.
&
2.
Tertullian
saieth
:
Nowe
verilye
why
did
Moyses
then
only
pray
sitting
,
with
his
handes
cast
abrode
,
when
Iesus
fought
against
Amalech
,
where
as
in
such
perplexitie
,
he
should
rather
haue
commended
his
prayer
,
by
falling
downe
vpon
his
knees
,
with
knocking
his
breaste
with
his
handes
,
and
leying
his
face
flatte
vpon
the
grownde
,
except
it
were
because
,
where
the
name
of
Iesus
was
mentioned
,
which
should
fight
in
tyme
to
come
,
against
the
diuell
,
Habitus
crucis
erat
necessarius
.
there
the
very
forme
,
and
habite
of
the
crosse
was
necessarye
,
by
which
Iesus
shuld
carry
away
the
victorie
.
Here
Tertullian
declareth
that
if
nothing
had
ben
to
be
signified
in
the
lyfting
of
Moyses
handes
,
but
prayer
,
it
might
better
haue
ben
made
with
kneling
and
knocking
of
the
breast
,
and
prostrating
him self
vpon
the
grownde
,
but
because
the
holding
vp
of
his
handes
did
prefigure
the
crosse
of
Christ
,
who
should
fight
against
the
diuel
,
as
he
did
then
against
Amalech
,
it
was
necessary
for
him
to
expresse
the
figure
of
the
crosse
in
such
manner
,
as
he
did
.
Where
is
nowe
yower
consent
of
all
sir
?
Can
yower
number
come
but
to
one
,
and
that
one
speake
neuer
a
worde
at
all
of
the
liftinge
vp
of
handes
in
either
of
the
places
which
yow
alledge
?
Alas
I
pitie
yower
case
.
There
is
great
lacke
,
and
euill
store
,
where
one
is
all
.
Yow
are
such
a
weakeling
and
in
daunger
of
such
famyne
,
that
I
thincke
yow
will
starue
before
yow
come
to
yower
full
groweth
,
and
neuer
proue
a
good
oxe
to
tread
out
the
true
corne
in
Christes
flower
,
vnlesse
you
make
better
prouision
,
but
to
the
matter
.
Fol
44.
a
Fol
28
a
De
5.
Heraes
quod
vult
.
Deum
cap.
2.
What
fonde
toye
came
into
yower
idle
brayne
,
when
you
said
,
the
lifting
vp
of
Moyses
handes
did
not
signifie
the
figure
of
the
crosse
?
Did
yow
not
see
in
my
booke
,
this
saying
of
S.
Augustine
,
Nobiscum
est
Moyses
ille
etc.
With
vs
is
that
Moyses
,
the
greate
frend
of
God
:
who
to
the
ende
he
mighte
ouerthrowe
his
enemies
,
helde
vp
his
handes
to
heauen
,
euen
then
shewing
the
figure
of
Christes
crosse
?
Christes
crosse
prefigured
by
the
lyfting
vp
of
Moyses
hands
.
Lib.
4.
de
Trinitate
cap.
15.
Calf
.
Did
yow
not
see
in
the
nexte
side
of
the
same
leafe
,
this
sayinge
out
of
the
same
father
?
Ille
superbissimus
spiritus
etc.
That
proude
spirit
is
discomfited
and
ouerthrowen
by
the
crosse
of
our
lorde
which
was
prefigured
by
the
handes
of
Moyses
?
And
if
yow
sawe
them
,
why
did
yow
dissemble
them
?
Why
did
yow
not
frame
an
answer
to
them
?
Make
they
nothing
to
the
purpose
?
Construe
them
and
see
:
Moyses
ille
,
that
Moyses
,
magnus
amicus
Dei
,
the
greate
frende
of
God
,
est
nobiscum
,
is
with
vs
,
qui
the
which
,
vt
,
that
,
vinceret
hostem
praeliantem
,
he
might
ouercome
his
enemies
warring
againste
him
,
manus
ad
coelum
extendit
:
Lifted
vp
his
handes
to
heauen
,
iam
tunc
figuram
crucis
Christi
ostendens
,
euen
then
shewing
the
figure
of
Christes
crosse
.
Mart.
Wel
done
,
howe
saye
yow
nowe
sirra
?
Is
not
figura
crucis
Latine
,
for
the
figure
of
the
crosse
?
and
ostendere
Latine
to
shewe
,
and
manus
Moysi
,
Moyses
handes
?
See
yow
not
by
this
time
,
that
the
lyfting
vp
of
Moyses
handes
did
prefigure
the
crosse
of
Christe
?
Well
done
,
to
the
nexte
.
Ille
superbissimus
spiritus
,
that
moste
proude
spirite
,
Calf
.
negans
transitum
,
denying
passage
ad
terram
promissionis
to
the
lande
of
promisse
,
superatur
is
ouercommed
,
per
crucem
domini
,
by
the
crosse
of
our
lorde
,
quae
,
the
which
,
praefigurata
est
,
Mart.
was
prefigured
,
manibus
Moysi
,
with
Moyses
handes
.
Howe
saye
yow
nowe
,
is
not
figura
caucis
Latine
,
for
the
figure
of
the
crosse
,
and
ostendere
Latine
to
shewe
,
and
manus
Moysi
Moyses
handes
?
What
say
you
to
this
?
Did
not
Moyses
handes
prefigure
the
crosse
,
being
lyfted
in
such
sort
as
they
were
?
What
will
you
haue
playne●
?
recante
for
shame
,
no
shifte
will
serue
yow
.
Yow
can
not
saye
that
S.
Augustine
taketh
figuram
crucis
,
the
figure
of
the
crosse
,
to
be
the
deathe
of
Christe
,
for
an
externall
figure
of
a
thing
can
not
be
one
with
the
thing
it selfe
,
and
S.
Augustine
sayeth
not
,
Moyses
handes
did
shewe
the
crosse
,
but
figuram
crucis
,
the
figure
of
the
crosse
,
which
argueth
that
you
can
not
make
the
figure
of
the
crosse
,
and
the
crosse
,
which
is
the
deathe
of
Christe
,
to
be
all
one
,
vnlesse
yow
will
make
.
S.
Augustine
fall
into
the
Manichees
heresye
,
and
saye
that
Christes
passion
was
figuratiue
,
and
not
true
,
and
in
deede
,
which
is
too
soone
for
Sathans
purpose
to
beginne
as
yet
.
The
haruest
is
not
ripe
,
nor
the
haruest
men
framed
to
that
Iewer
,
albeit
some
be
more
readier
than
some
.
Amonges
whome
take
hede
M.
Calf
.
that
he
be
not
accompted
one
,
that
hath
separated
him selfe
frome
the
vnitie
of
Christes
church
,
and
saieth
that
the
sinceritie
of
Gods
ordinance
was
refused
within
twoo
hundred
yeres
after
Christ
,
Fol.
96
a
Fol.
85
b
and
that
sythens
Syluesters
time
,
in
most
partes
of
Christendome
a
man
could
not
haue
espied
any
piece
of
sinceritie
,
hauing
as
many
eies
as
Argus
,
and
counterfeting
a
newe
religion
,
prophaneth
the
sacraments
of
the
church
,
breaketh
the
olde
ordinaunces
,
and
contemneth
all
the
auncient
fathers
in
comparison
of
him selfe
,
and
thincketh
that
he
and
his
onelye
haue
the
true
meaning
and
sense
of
Gods
worde
,
such
as
the
holy
Ghost
neuer
reueled
before
these
latter
dayes
.
For
of
such
factes
a
vehement
presumption
is
soone
gathered
.
Lib.
20.
ca.
8.
de
ciui
.
Dei.
Fol.
43.
b
Yow
finde
faute
whith
me
for
interpreting
those
wordes
of
S.
Augustine
,
Manibus
in
figuram
crucis
extensis
,
his
handes
helde
vp
a
crosse
,
and
woulde
haue
it
worde
for
worde
interpreted
,
Manihus
his
handes
,
extensis
,
streached
oute
,
in
figuram
crucis
in
the
forme
of
a
crosse
.
That
men
maye
not
thincke
that
yow
haue
no
iuste
cause
to
quarrell
,
I
passe
not
a
pointe
to
confesse
an
ouersight
in
the
interpretation
of
those
wordes
:
for
if
I
did
,
yowe
shoulde
haue
no
aduantadge
by
it
.
For
whether
Moyses
handes
were
stretched
out
in
the
forme
of
a
crosse
,
or
helde
vp
a
crosse
,
it
maketh
against
yower
assertion
,
and
proueth
playnly
that
it
prefigured
the
signe
of
the
crosse
,
as
is
proued
by
the
places
of
S.
Augustine
recited
before
.
Nor
haue
we
as
yow
foolishlye
surmise
by
that
allegation
bewrayed
our
ignorance
:
for
a
man
maye
holde
vp
his
handes
a
crosse
,
Fol
43.
b
and
neuer
neede
to
putte
one
hande
ouer
an
other
,
and
frame
as
yow
saye
a
S.
Andrewes
crosse
,
Nether
neede
we
saye
that
Moyses
to
represente
the
crosse
which
we
haue
in
the
church
,
put
one
of
his
handes
vnder
his
other
elbowe
,
which
were
a
strange
thing
to
be
done
,
and
meete
for
some
tumbler
.
For
if
he
had
but
helde
vp
his
handes
,
the
very
holdinge
vp
of
them
had
prefigured
,
and
represented
the
misterye
and
signe
of
the
crosse
.
For
as
S.
Ciprian
sayethe
by
liftinge
vp
the
handes
,
S
Cyprian
de
coena
domini
.
Arnobius
li.
8
aduersus
gentes
.
Fol.
43.
b.
the
misterye
of
the
Crosse
is
represented
,
vnto
vs
.
And
Arnobius
sayeth
,
Cum
homo
porrectis
manibus
orat
,
signum
Crucis
est
.
When
a
man
prayeth
hauing
his
handes
stretcht
out
it
is
a
signe
of
the
crosse
.
But
let
me
take
yower
owne
interpretation
and
see
what
argument
maye
be
builded
of
it
,
againste
yow
.
Yow
say
,
the
stretching
fooorth
of
handes
in
the
figure
of
a
crosse
,
(
for
so
yow
meane
)
is
at
the
armes
ende
,
as
Christes
was
on
the
crosse
,
but
the
stretching
foorth
of
Moyses
handes
,
was
in
the
figure
of
a
crosse
,
at
the
armes
ende
,
ergo
it
was
like
the
stretching
of
Christes
handes
on
the
crosse
,
and
so
consequentlye
did
prefigure
the
crosse
,
as
by
yower
owne
interpretation
it
is
playnlie
conuinced
.
I
woulde
thancke
yowe
for
it
,
but
it
was
againste
yower
will
.
As
for
the
greeke
Υ
Pithagoras
letter
,
Fol.
44
a
which
yow
saye
was
the
olde
figure
of
the
crosse
,
and
haue
no
better
proufe
for
it
,
than
a
glasse
windowe
in
a
gallery
at
Lambeth
,
I
will
leaue
it
to
the
painter
,
and
glasier
,
vntill
yow
can
shewe
more
antiquitie
for
thatt
,
then
we
can
for
this
.
And
seing
yowe
make
yower
selfe
so
skillfull
an
antiquarie
,
and
lerned
in
olde
monumentes
,
saue
yower
poore
credite
,
and
smale
honestie
,
and
bring
foorth
but
one
president
of
scripture
,
and
antiquitie
,
contrarye
to
the
forme
of
the
crosse
which
we
vse
,
and
to
instructe
poore
soules
that
woulde
learne
,
recite
but
one
place
,
or
expresse
texte
of
scripture
,
Fol.
44
a
which
is
(
as
yow
saye
)
against
the
hauing
of
the
signe
of
the
crosse
,
Non
facies
tibi
sculptile
,
thowe
shalt
make
to
the
self
no
grauen
thing
,
Wil
not
serue
for
it
.
Hitherto
against
yower
fonde
awnswers
,
to
the
authorites
of
the
fathers
broughte
to
proue
that
the
signe
of
the
crosse
was
not
foreshewen
by
the
figures
of
the
lawe
.
Nowe
let
vs
heare
whether
yow
had
iuste
cause
of
laughter
with
indignation
againste
my
argument
made
,
Fol
44
a
vpon
the
place
of
S.
Augustine
,
and
thence
procede
to
yower
replies
againste
the
predictions
of
the
prophetts
.
S.
Augustines
wordes
be
thes
.
That
moste
proude
spirite
mediatour
to
bringe
men
to
hell
etc
is
discomfited
by
the
crosse
of
our
lorde
,
Lib.
4.
de
Trinitate
cap.
15.
which
was
prefigured
by
the
handes
of
Moyses
.
To
this
maior
proposition
of
S.
Augustines
,
I
added
this
minor
,
and
conclusion
.
But
by
Moyses
handes
,
the
signe
of
the
crosse
,
was
prefigured
,
ergo
by
the
signe
of
the
crosse
,
diuells
are
ouercommed
.
Nowe
sir
is
there
,
nor
witt
,
nor
common
sense
,
(
as
yow
saye
)
in
this
argument
?
Fol
44.
a
Or
was
S.
Augustine
,
in
yower
iudgement
,
so
wittlesse
and
voyde
of
common
sense
,
that
he
vnderstoode
not
what
he
said
,
when
he
made
that
maior
proposition
?
or
is
the
minor
,
so
farre
out
of
square
,
that
it
can
not
be
ioyned
with
the
maior
?
Or
is
the
conclusion
so
absurde
that
it
can
not
followe
of
the
premisses
?
Iudge
by
yower
owne
argument
:
yow
woulde
haue
it
thus
.
Fol
44.
a
Diuells
are
discomfited
by
that
which
Moyses
handes
prefigured
:
but
Moyses
handes
prefigured
the
signe
of
the
crosse
,
ergo
by
the
signe
of
the
crosse
diuells
are
discomfited
.
Is
not
this
all
one
in
effecte
?
Haue
yow
not
the
same
matter
,
and
the
same
sense
,
that
I
had
in
myne
?
And
haue
altered
nothing
,
but
added
a
terme
,
and
lefte
out
certayne
wordes
,
which
I
added
to
make
it
more
playne
,
Which
doth
not
infringe
the
substance
and
grounde
of
the
argument
,
but
the
forme
and
fashion
onelye
?
And
wil
you
laughe
with
indignation
at
an
argument
all
one
in
effecte
with
yower
owne
,
because
it
is
not
in
mode
and
figure
?
Dothe
not
yower
Logicke
teache
yow
,
that
the
argument
that
lacketh
mode
and
figure
is
not
to
be
reproued
as
euill
,
nor
the
former
of
it
,
voyde
of
witt
and
common
sense
,
if
it
be
reducible
to
any
mode
and
figure
?
Haue
you
not
hearde
of
manye
such
in
Logicke
?
And
if
yow
haue
forgotte
this
,
maye
we
not
laugh
(
not
as
yow
doe
with
indignation
(
for
that
maye
welbe
called
a
dogges
laughter
)
but
with
good
reason
at
yower
malepertnesse
in
findinge
faute
with
that
,
which
to
no
man
that
hathe
wit
,
or
common
sense
,
seemeth
reprehensible
?
Weighe
it
well
M.
Calf
.
and
for
proufe
of
the
minor
,
which
yow
thincke
worthie
to
be
denyed
,
seeke
to
that
which
I
saied
euen
nowe
of
the
lifting
vp
of
Moyses
handes
.
Nowe
to
his
crosse
answers
againste
the
signe
of
Tau
,
The
signe
of
Tau.
Fol
44
b
he
professeth
him selfe
to
be
a
man
of
greate
learning
,
and
to
haue
depe
sighte
in
manye
sciences
,
and
yeat
when
it
cometh
to
triall
,
he
is
proued
to
vtter
nothing
but
idle
fumes
,
and
vayne
toyes
,
to
whome
I
am
sumwhat
beholding
.
For
where
before
,
to
instructe
such
young
schollers
as
I
am
,
he
saide
nothing
,
nowe
for
my
furder
lerning
,
he
will
adde
somewhat
,
which
in
the
ende
shal
be
,
for
anye
good
reason
or
wisdome
,
lesse
than
nothing
.
Heare
it
I
beseche
yowe
,
for
yower
instruction
as
well
as
for
myne
.
Tau
(
sayeth
he
)
which
Ezechiell
spoke
of
,
Calf
.
did
not
figure
our
crosse
,
for
the
prophets
spake
Hebrewe
,
and
the
Hebrewe
character
is
a
very
paire
of
Gallowes
.
Here
,
it
is
to
be
noted
,
Mart.
that
either
M.
Calf
.
hath
not
charitably
accompained
his
bretherne
,
neither
to
Tiburne
,
nor
to
S.
Thomas
of
Waters
,
and
taken
a
true
viewe
,
and
proportion
of
the
Gallowes
,
either
that
he
is
not
so
good
an
Hebrewe
,
as
by
pronouncing
his
wordes
Noah
and
Elissha
,
after
the
sounde
of
that
tongue
,
as
the
parrat
dothe
her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
woulde
make
the
poore
prenteses
of
London
beleue
.
For
albeit
the
Hebrewe
character
somewhat
resemblethe
a
payre
of
Gallowes
,
yet
hath
it
not
the
verye
figure
of
a
Gallowes
.
A
difference
there
is
,
for
one
lyne
is
longer
,
and
not
so
smothelye
drawen
neither
aboue
,
nor
beneathe
,
as
the
Gallowe
postes
are
.
Werfore
vnlesse
the
Gallowes
that
he
sawe
laste
,
was
iointed
,
for
some
displeasure
done
to
the
brotherhoode
,
in
one
post
,
and
made
shorter
then
an
other
like
a
Iambus
,
I
maruell
that
M.
Calf
.
woulde
so
definitiuely
saye
,
that
the
Hebrewe
character
is
a
very
Gallowes
.
He
mighte
haue
had
a
trewer
figure
and
proportion
of
a
very
gallowes
in
an
other
Hebrewe
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
his
sight
had
bene
good
,
but
that
he
would
nedes
playe
the
gallowes
,
and
to
bringe
men
in
hatred
with
the
crosse
,
terme
it
a
verye
gallowes
,
as
some
preachers
aboute
Canterburye
haue
done
.
But
howe
fondlye
he
fayleth
in
this
,
and
betrayeth
his
ignorance
in
the
Hebrewe
character
,
yowe
shall
heare
.
The
charecters
which
the
olde
Hebrwes
vsed
when
Moyses
,
and
the
prophetes
wrote
,
were
somewhat
differing
frome
those
which
we
haue
nowe
,
and
especiallie
the
laste
letter
Tau
,
as
it
is
euident
by
S.
Hierome
,
In
9.
Ezech.
vpon
the
ninght
of
Ezechiell
,
where
he
sayeth
:
Antiquis
Hebraeorum
literis
quibus
hodie
vtuntur
Samaritani
extrema
Tau
litera
crucis
habet
similitudinem
,
The
hebrue
letter
Tau
hath
the
true
foorme
of
our
crosse
.
quae
in
Christianorum
frontibus
pingitur
,
&
frequenti
manus
inscriptione
signatur
.
That
is
to
saye
.
In
the
olde
auncient
letters
of
the
Hebrewes
,
which
the
Samaritanes
vse
at
this
present
,
the
laste
letter
Tau
hath
the
likenes
and
forme
of
the
crosse
,
which
is
paynted
in
the
foreheade
of
the
Christians
,
and
signed
with
often
impression
of
the
hande
.
Thus
much
S.
Hierome
:
who
with
paynful
trauail
,
longe
studie
,
and
greate
chardge
,
attayned
a
great
excellencie
in
the
Hebrewe
tongue
:
where
note
firste
,
that
in
calling
them
the
olde
letters
of
the
Hebrewes
,
he
declareth
,
that
they
which
were
vsed
in
his
time
,
were
newe
and
differing
frome
the
other
.
As
if
we
would
say
,
this
was
the
olde
fashion
,
this
was
the
olde
coyne
,
this
was
the
olde
lawe
,
it
is
to
be
vnderstanded
,
that
nowe
we
haue
a
newe
fashion
,
a
newe
coyne
,
and
a
newe
lawe
,
differing
frome
the
other
.
Secondarilie
in
saying
that
the
Samaritanes
vse
those
charecters
at
this
present
,
he
proueth
not
onlye
a
manifest
difference
,
but
declareth
that
in
his
dayes
they
were
vsed
,
yea
and
seene
,
no
doubte
of
him selfe
.
Wherupon
he
boldelye
pronounceth
,
that
the
Hebrewe
letter
Tau
had
the
verye
figure
and
forme
of
the
crosse
,
which
is
paynted
in
Christen
mens
forheades
,
and
signed
with
the
often
impression
of
the
hande
.
Wherfore
vnlesse
M.
Calf
.
will
say
,
that
Christen
men
heretofore
,
had
a
gallowes
painted
in
their
foreheades
,
and
the
figure
of
twoe
postes
with
a
beame
ouerthwhart
,
signed
with
often
impression
of
the
hand
in
their
foreheades
,
he
can
not
bringe
to
passe
that
the
Hebrewe
letter
Tau
,
which
Ezechiel
writing
in
Hebrewe
vsed
,
and
at
the
commaundement
of
God
signed
in
mens
foreheades
,
is
a
very
gallowes
,
nor
any
man
ells
,
but
such
as
with
M.
Calf
will
make
a
quarell
to
the
gallowes
,
or
gallye
postes
.
Vpon
this
place
of
S.
Hierome
,
euery
simple
soule
maye
reason
thus
with
our
greate
Hebrewe
man
,
that
sayeth
,
Fol.
45.
a
there
is
no
licknesse
betwixte
that
Hebrewe
letter
Tau
that
Ezechiel
vsed
,
and
our
crosse
.
The
laste
letter
which
the
olde
Hebrewes
had
,
and
Samaritanes
vse
at
this
daye
,
hathe
the
likenesse
and
forme
of
the
crosse
which
is
printed
with
the
hande
,
in
Christen
mens
foreheades
,
but
Tau
is
the
laste
letter
,
which
the
olde
Hebrewes
had
,
and
Samaritanes
vse
at
this
daye
,
ergo
Tau
hathe
the
liknesse
and
forme
of
the
crosse
that
is
printed
in
Christen
mens
foreheades
.
And
that
is
the
true
signe
of
our
crosse
,
ergo
the
olde
Hebrewe
lettre
Tau
hath
the
true
signe
of
our
crosse
.
Which
parte
of
this
argumente
will
M.
Calf
.
denie
?
the
maior
is
S.
Hieromes
,
Answer
directly
M.
Calf
.
a
man
much
better
lerned
in
the
Hebrewe
tonge
then
he
is
.
The
minor
can
not
be
denied
it
is
also
S.
Hieroms
,
the
premisses
then
being
true
,
and
the
forme
of
the
argument
good
the
conclusion
must
nedes
followe
.
Where
is
nowe
the
greate
lerning
of
our
profounde
clerke
become
,
that
will
teache
other
that
which
he
hath
not
him selfe
?
Is
this
the
addition
that
he
will
geue
for
our
furder
lerning
:
Fol.
44.
b
this
and
no
other
?
Awaye
with
it
for
shame
.
It
is
meeter
for
Coblers
of
quene
hyue
,
and
drunckardes
at
S.
Katherins
,
and
others
that
are
well
sene
in
ciathis
ebriorum
,
than
for
those
which
professe
then
selues
maister
readers
in
characteribus
Hebraeorum
.
We
are
taught
an
other
lesson
for
our
furder
learning
,
and
truer
instruction
of
the
blessed
father
S.
Hierome
,
more
sounde
and
stronge
,
than
can
be
remoued
with
the
fantasie
of
so
younge
an
Hebrewe
.
Younge
for
his
skill
,
and
olde
for
his
malice
.
For
vnlesse
he
woulde
haue
willingelye
erred
,
and
malitiouslye
deceaued
,
he
coulde
not
chose
but
see
this
place
that
I
haue
alledged
.
For
it
followeth
in
the
very
nexte
worde
to
the
sentence
that
he
him selfe
recited
oute
of
S.
Hierome
,
in
the
same
chapiter
.
Wherfore
truste
him
as
yow
finde
him
.
Yow
haue
S.
Hieromes
workes
,
yow
I
meane
that
be
learned
,
confer
the
place
,
and
see
his
subtilitie
,
&
warne
yower
frendes
of
it
.
Nor
deaceaue
,
nor
be
deceaued
any
longer
.
You
that
haue
no
sighte
in
the
latin●
tongue
,
desire
some
to
peruse
the
place
,
and
when
yow
haue
tried
the
truth
crye
Vae
to
him
for
deceauinge
you
,
and
shame
to
yower
selues
that
being
wise
men
beleue
so
foolishe
a
caulfe
.
Homi.
14.
Yf
any
wil
not
beleue
this
,
for
furder
instruction
he
maye
adde
the
wordes
of
S.
Chrisostome
vpon
S.
Marke
,
where
he
sayeth
,
The
mysterye
of
the
crosse
,
is
shewed
in
the
number
of
thre
hundred
.
The
letter
Tau
is
a
note
of
three
hundred
,
whervpon
it
is
saide
in
Ezechiel
.
Cap.
9.
And
thou
shalt
write
Tau
,
in
the
foreheades
of
them
,
that
moorne
.
And
whosoeuer
hath
that
written
vpon
him
shall
not
be
killed
.
For
whosoeuer
hath
the
signe
of
the
crosse
in
his
forehead
he
can
not
be
strooken
of
the
diuell
:
And
if
that
will
not
content
him
,
take
Tertullian
more
auncient
wel
nigh
by
ij
.
hundred
yeares
,
he
sayeth
:
God
did
foretell
that
Christe
shoulde
suffer
persecution
,
and
his
Apostles
in
like
sorte
and
all
faithfull
men
signed
,
Illa
scilicet
nota
de
qua
Ezechiel
,
etc.
with
that
marke
of
which
Ezechiel
speaketh
,
The
signe
Tau.
in
Ezechiel
signifieth
our
crosse
.
our
lorde
said
vnto
me
passe
in
the
midst
of
the
gate
in
the
midst
of
Hierusalem
,
and
geue
the
signes
of
Tau
in
the
forheads
of
men
.
Tau
is
a
lettre
of
the
Greekes
,
and
our
Tau
is
a
signe
of
the
crosse
,
which
he
did
portend
or
foreshewe
,
that
it
should
be
in
our
forheads
in
the
true
and
Catholike
Hierusalem
.
This
considered
,
I
trust
you
will
better
creditte
the
authoririe
of
these
fathers
,
declaring
manifestly
that
the
olde
letter
Tau
which
Ezechiell
mentioneth
hath
the
likenes
of
the
crosse
of
Christ
,
printed
in
Christen
mens
foreheades
,
than
the
follye
of
M.
Calf
.
that
saieth
it
is
a
very
gallowes
,
Fol.
44.
b
and
biddeth
,
vs
goe
to
the
idol
Serapis
,
Yf
we
will
haue
any
figure
of
olde
time
for
the
crosse
,
which
we
haue
in
expresse
signification
and
foorme
shewed
of
God
him selfe
,
by
his
holy
prophete
Ezechiel
.
But
if
we
had
no
president
of
antiquitie
for
the
signe
of
the
crosse
,
as
M.
Calfehill
full
calvishlye
cauilleth
,
what
shame
were
it
to
take
a
paterne
there
?
May
we
not
take
salutem
ex
inimicis
?
Helth
of
our
enemies
?
and
instruction
out
of
the
gentills
writings
?
The
olde
fathers
thinke
it
laufull
.
Yf
there
were
a
Iewe
in
Englande
M.
Calf
.
that
wrote
the
Hebrewe
characteres
so
faire
and
fyne
as
no
man
in
the
worlde
could
counterfeate
the
like
,
I
suppose
yow
woulde
thincke
it
no
shame
to
yower
worshippe
,
nor
dishonour
to
yower
person
,
to
go
vnto
him
,
and
purchase
a
copie
of
his
charecters
.
But
to
instructe
so
longe
a
reader
at
Paules
,
so
olde
a
M.
of
arte
,
and
so
cunning
a
Bacheler
of
Diuinitie
as
you
are
,
I
will
declare
for
yower
furder
learning
,
and
better
instruction
,
because
I
perceaue
yow
content
yower
selfe
with
Englishe
Doctors
,
and
doe
but
skimme
ouer
the
ecclesiasticall
histories
,
and
auncient
fathers
,
I
,
I
saye
,
being
sometimes
vsher
of
Winchester
will
declare
that
this
signe
was
not
in
the
idol
of
Serapis
,
by
any
knowledge
of
the
Egiptians
,
but
by
the
secret
disposition
and
eternal
prouidence
of
God
.
Socrates
an
auncient
historiographer
,
talking
of
the
idol
Serapis
,
amonges
other
thinges
,
sayethe
thus
.
But
I
doe
not
thincke
that
the
priestes
of
the
Egiptians
foreknewe
the
cumming
of
Christe
,
and
made
the
signe
of
the
crosse
.
The
crosse
set
in
Serapis
by
the
prouidence
of
Coll
1.
For
if
the
mysterie
of
the
cumming
of
our
lorde
was
hidde
(
as
the
Apostle
sayeth
)
and
kepte
priuie
frome
the
prince
of
naughtines
the
deuill
,
howe
much
more
was
it
kepte
priuie
frome
his
seruantes
the
Egyptian
priestes
?
but
the
prouidence
of
God
did
make
this
before
,
that
that
might
be
done
in
questioning
aboute
those
letters
,
which
was
shewed
in
the
Apostle
S.
Paule
.
Act
17.
For
he
enriched
with
the
holy
Ghoste
,
brought
many
of
the
Athenians
to
the
faith
,
at
what
time
,
as
he
expounded
those
thinges
which
were
written
in
the
aulter
,
as
he
in
his
owne
opinion
thought
beste
:
except
peraduenture
some
man
will
saye
that
God
wrought
,
in
the
Egiptians
priestes
,
as
he
did
in
Balaam
and
Caiphas
.
For
they
also
are
said
to
haue
prophecied
.
Thus
farre
Socrates
:
where
note
(
good
readers
)
that
if
we
had
to
go
to
Serapis
,
M.
Calf
.
by
sending
vs
to
Serapis
,
for
a
patterne
of
the
crosse
,
sendeth
vs
to
the
prouidence
of
God
.
for
a
patterne
of
our
crosse
,
as
M.
Calf
.
woulde
haue
vs
,
we
shoulde
go
to
that
which
God
him selfe
foremade
,
to
that
which
God
by
his
prouidence
ordeyned
,
to
that
which
in
those
letters
he
woulde
ha-prophecied
,
and
so
directlye
to
Gods
ordinance
,
and
haue
in
Serapis
that
blessed
signe
,
which
according
to
the
olde
tradition
and
interpretation
of
their
holy
letters
,
signified
vitam
futuram
,
the
life
to
come
.
Nowe
a
worde
of
his
greate
marueling
,
and
my
wondering
to
shut
vp
this
chapiter
.
Fol
45.
a
b
Calf
.
I
maruell
quoth
M.
Calf
.
what
●oye
came
into
yower
idle
heade
,
when
for
a
proofe
of
the
vndoubted
signe
of
the
crosse
,
yow
bringe
foorthe
the
woordes
of
the
Psalme
,
O
lorde
the
lighte
of
thy
countenaunce
is
sealed
on
vs.
Mart.
And
I
wonder
what
brainesicke
passion
pearced
yower
witte
,
when
yow
deuised
to
chardge
me
with
that
which
I
neuer
said
,
nor
any
indifferent
man
can
gather
of
my
wordes
.
To
declare
that
yow
deuise
matter
of
marueling
as
a
vice
doth
of
laughter
on
a
scaffolde
,
when
he
hath
noughte
to
saye
,
I
will
repete
my
wordes
of
which
yow
take
occasion
to
maruell
.
In
the
xxx
.
leafe
and
seconde
page
,
which
according
to
yower
promisse
you
quote
not
after
yower
apointed
order
,
because
belike
the
reader
should
not
confer
the
place
,
Esa
49.
and
see
yower
false
iuggingle
,
I
say
thus
.
Againe
by
his
saide
prophet
,
he
sayeth
:
Beholde
I
will
lifte
vp
my
handes
to
all
nations
,
and
set
vp
my
signe
on
high
to
all
people
.
That
signe
sayeth
:
S.
Hierome
is
vndoubtedly
the
signe
of
the
crosse
,
which
God
also
signified
in
the
same
prophet
,
Esa
66.
and
put
(
as
S.
Hierome
there
declareth
)
in
our
foreheades
,
that
we
may
freely
and
franklye
saye
:
Psal.
4.
Signatum
est
super
nos
,
lumen
vultus
tui
domine
.
O
lorde
the
light
of
thy
countenaunce
is
signed
and
sealed
vpon
vs
:
Thes
are
my
wordes
repeted
orderlye
as
they
lye
in
the
booke
:
Nowe
sir
in
all
this
where
finde
yow
that
the
wordes
of
the
Psalme
are
brought
for
an
vndoubted
proufe
of
the
signe
of
the
crosse
?
Is
yower
skill
so
small
,
that
yow
can
not
conceaue
what
is
meant
by
so
smale
a
sentence
set
out
in
English
?
Is
yower
eye
sight
so
dimme
that
yow
can
neither
see
the
name
of
Esaye
and
S.
Hierome
in
the
texte
,
neither
the
66.
chapiter
quoted
in
the
margent
?
But
when
I
bringe
a
sentence
to
one
purpose
,
must
yow
wreaste
it
to
an
other
,
when
I
speake
out
of
Esaye
,
must
you
answer
out
of
Ezechiell
?
when
I
cite
S.
Hierome
in
one
place
,
must
yow
take
his
wordes
spoken
in
an
other
place
?
I
am
sorye
for
it
,
and
wishe
yow
a
guide
to
directe
yower
stepps
,
and
some
Collirium
to
purge
yower
eies
,
leaste
if
yow
continewe
in
such
blindenes
,
yow
fall
into
the
ditche
,
and
drawe
to
the
increasinge
of
yower
owne
damnation
diuerse
seely
soules
with
you
.
Did
you
not
see
that
first
I
brought
the
saying
of
the
prophete
Esai
,
in
the
24.
chapiter
,
and
S.
Hieroms
interpretation
vpon
that
place
for
the
crosse
,
and
afterward
for
furder
euidence
of
the
same
noted
the
66.
chapiter
of
the
saied
prophete
,
and
S.
Hierome
declaring
that
God
did
putte
that
signe
in
our
forheads
,
that
when
we
had
receued
that
signe
in
our
forheads
,
at
baptisme
,
and
lerned
the
faith
of
Christ
,
we
might
freely
and
franckely
say
,
Signatum
est
super
nos
lumen
vultus
tui
Domine
?
O
lord
the
light
of
thy
countynance
is
signed
and
sealed
vpon
vs
?
And
if
you
did
see
it
,
why
did
you
dissemble
it
?
Is
it
not
euident
ynough
that
the
woordes
of
the
psalme
vsed
in
that
place
by
S.
Hierome
declare
the
end
why
God
would
haue
that
signe
to
be
printed
in
men
foreheads
?
and
that
the
end
was
nothing
els
,
but
that
when
they
had
receaued
that
signe
at
baptisme
,
and
were
nowe
made
children
of
inheritance
and
lightned
with
the
light
of
faith
and
grace
,
they
might
reioyse
in
God
,
and
sing
that
ioyful
songe
.
O
lord
the
light
of
thy
countynance
as
signed
and
sealed
vpon
vs
,
we
are
sure
of
thy
fauour
,
and
certayne
of
thy
grace
,
for
we
haue
thy
signet
,
we
haue
thy
seale
,
we
haue
that
marke
which
thou
wouldest
to
be
set
in
the
forheads
of
all
thy
faithfull
?
And
if
this
be
not
playne
ynough
what
is
playne
?
Certes
when
I
wroteit
,
I
toke
it
to
be
playne
ynough
for
all
that
had
witte
to
conceaue
,
or
eies
to
see
.
Howe
soeuer
it
be
,
yower
shifting
vayne
was
very
barrayne
,
when
this
was
deuised
,
and
yower
copye
far
spent
,
when
this
refuge
was
sought
to
put
it
in
the
readers
eares
,
that
we
are
so
insensible
,
as
to
thincke
,
that
either
the
wood
in
the
roode
lofte
,
Fol.
45.
b.
or
Crucifixe
on
the
aulter
is
the
lighte
of
Gods
continaunce
,
or
that
it
can
be
printed
in
the
fleashly
foreheades
with
a
finger
.
Such
imaginations
are
to
grosse
,
and
heathenishe
,
vnfitte
,
either
to
be
vttred
in
mouth
,
or
conceaued
in
hearte
of
one
Christian
against
an
other
.
And
certes
M.
Calf
.
if
there
were
any
such
euangelicall
charitie
in
yow
as
Christe
requireth
,
such
a
surmise
should
neuer
haue
entred
into
yower
hearte
,
much
lesse
haue
bene
spoken
with
tonge
and
vttered
in
printe
to
yower
perpetuall
infamye
.
Take
heede
:
Qui
amat
periculum
,
peribit
in
eo
.
Ecclesi
.
3.
M.
Calfs
.
braule
about
the
shewing
of
the
crosse
from
heauen
to
Constantine
.
He
that
loueth
danger
shall
perish
in
it
.
Yower
braule
made
aboute
the
shewinge
of
the
signe
of
the
crosse
frome
heauen
to
Constantine
,
the
greate
maye
welbe
compared
to
an
angrye
and
cholericke
ruffians
fighte
.
For
as
he
in
his
vehement
passion
,
werieth
him selfe
with
vayne
blowes
,
and
openeth
his
body
to
the
enemies
sworde
:
righte
so
by
yower
triffling
talke
,
yow
haue
opened
yower
grosse
ignorance
,
and
geuen
the
aduersarie
greate
aduantage
to
trippe
yow
.
Firste
yow
confesse
it
to
be
true
that
a
crosse
in
the
fourthe
signification
,
such
as
I
spake
of
,
was
shewed
frome
heauen
in
the
time
of
grace
,
wherein
yow
are
contrarye
to
yower
selfe
,
and
iniurious
to
me
:
for
yow
saide
in
the
beginning
of
this
article
,
that
this
signe
was
not
shewed
frome
heauen
in
the
time
of
grace
,
Fol.
41
b
and
that
if
either
of
those
signes
was
prefigured
in
the
lawe
of
nature
,
foreshewen
by
the
signes
of
Moyses
lawe
,
etc.
Yow
did
me
wronge
in
reprouing
of
me
.
Fol.
45
b
Secondly
yow
saye
I
haue
good
testimonye
for
this
,
wherin
yow
are
a
lyar
in
saying
that
there
is
no
lauful
president
of
the
signe
of
the
crosse
,
Fol.
151.
a
but
call
it
an
idle
deuise
of
man
.
Fol.
45.
Thirdlye
that
God
commaunded
him
to
make
that
signe
,
and
carye
it
in
his
standarde
,
wherin
yow
are
contrary
to
yower
selfe
,
Fol.
44.
a
for
yow
say
a
litle
before
that
it
is
againste
Gods
worde
,
to
haue
and
occupie
the
signe
of
the
crosse
.
Fol.
46.
b
Fourthly
yow
confesse
that
Constantine
sett
vp
his
crosse
in
the
markett
place
to
the
ende
it
might
there
remayne
as
a
testimonye
of
the
pouer
of
God
,
wherin
yow
are
contrary
to
yower
selfe
,
Fol.
26
a
for
in
the
firste
article
yow
saye
that
the
crosse
was
neuer
receaued
vpon
good
occasion
.
Fol.
46
a
Fiftelye
yow
saye
,
that
whosoeuer
did
beholde
that
signe
of
the
crosse
,
might
by
and
by
conceaue
,
of
whose
relligion
this
Emperour
was
,
and
in
whose
name
he
ouercame
his
foes
,
wherin
yow
are
contrarye
to
yower
selfe
,
for
in
the
firste
article
yow
saye
that
a
roode
,
or
crucifixe
are
not
able
to
shewe
whose
men
we
are
:
Fol.
33.
a
as
the
printe
in
the
money
dothe
shewe
whose
the
coyne
is
.
Whersoeuer
that
image
and
superscription
is
stamped
,
there
is
it
certaine
,
who
hathe
right
to
the
coyne
.
But
who
so
euer
hath
the
figure
or
stampe
of
a
crosse
vpon
them
,
shewe
not
therby
whose
seruantes
they
are
.
Sixthlye
that
at
the
first
gathering
of
the
church
together
newelye
come
frome
the
gentils
,
Fol.
46.
a
the
visible
signe
of
the
crosse
was
thought
very
necessarie
.
Wherin
yow
are
contrarye
to
yower
selfe
,
for
the
firste
gathering
of
the
church
together
frome
the
gentillls
,
was
by
Christe
and
his
Apostles
.
And
if
at
that
tyme
it
was
thought
very
necessarye
to
haue
the
visible
signe
of
the
crosse
,
then
was
there
either
some
precept
or
counsell
geuen
by
Christe
and
his
Apostles
to
haue
that
signe
,
but
yow
say
,
Christe
lefte
no
precepte
of
his
crosse
,
amongest
vs.
Fol.
34.
a
b
The
Apostles
neuer
vsed
the
signe
of
the
Crosse
,
nor
gaue
any
counsell
,
or
commaundement
for
it
.
Seuenthly
yow
graunte
that
by
the
crosse
,
as
an
outwarde
meane
,
men
mighte
be
broughte
by
a
litle
and
a
litle
to
thincke
better
of
Christe
and
serue
him
.
Fol.
7.
a
Fol.
11.
a
Which
is
bothe
contrarye
to
yower
doctrine
in
our
preface
,
where
yow
call
Images
dumbe
doctors
,
which
take
out
nothing
ells
but
lessons
of
lyes
,
and
bringe
no
knowledge
,
but
blinde
in
ignorance
:
and
also
to
all
your
discourse
in
the
ninthe
Article
,
where
yow
saye
,
that
no
crosse
can
tell
you
(
that
is
a
Christen
man
,
as
I
thincke
)
for
so
yow
speake
in
yower
owne
person
,
Fol
167.
a
Six
contradictionum
opeaning
of
one
storie
.
that
Christe
came
once
into
the
worlde
,
and
so
forthe
.
And
is
not
this
a
greate
foile
for
yow
.
Six
contradictions
so
manifeste
,
so
euident
,
so
open
,
in
so
litle
rome
in
the
opening
of
one
storie
,
without
shame
,
of
the
worlde
and
feare
,
to
deceaue
the
simple
,
besides
lies
and
other
smothering
smokes
?
O
M.
Calf
:
where
were
the
twoe
functions
of
yower
soule
,
sensus
&
memoria
,
sense
and
memorye
?
are
they
bothe
loste
,
and
yet
yow
take
vpon
you
to
goe
about
like
a
peddler
,
with
a
fardle
of
lies
?
Beware
what
you
doe
,
Fol.
36.
a
you
said
euen
nowe
,
Mendacem
oportet
esse
memorem
:
A
lyer
muste
haue
a
good
memorye
.
The
Philosopher
Aristotle
saieth
:
Fumo
&
halitu
carbonum
,
homines
aggrauantur
&
plerunque
exanimantur
:
De
sensu
&
sen●
.
Men
are
troobled
with
the
smoke
and
breathing
of
coles
,
and
often
times
styfled
.
And
so
may
yow
with
the
smoke
of
vntruthes
,
smother
of
lies
,
breathing
of
falshodes
be
quicklye
confounded
.
Besides
these
six
contradictions
yow
mingle
with
the
historie
certaine
notable
lyes
:
for
yow
saye
that
the
signe
was
not
shewed
from
heauen
to
confirme
Constantines
faith
,
but
to
put
him
in
assurance
of
the
victorie
,
Luc.
5.
which
is
very
false
.
For
it
was
as
well
shewed
from
heauen
,
first
to
bringe
hym
to
the
faith
,
and
then
confirme
hym
in
it
,
as
it
was
to
put
him
in
assurance
of
victorie
.
Lib
1.
ca.
4
Consider
the
story
.
It
is
written
in
the
Tripartite
historie
,
that
Constantine
desirous
to
vanquishe
and
ouercome
Maxentius
,
and
delyuer
the
Romaynes
frome
his
tyrannye
,
thought
what
God
he
might
haue
,
to
aide
him
in
the
warre
:
For
he
knewe
,
that
the
Gods
which
Diocletian
did
worshipe
,
were
able
to
doe
nothing
,
and
that
his
father
contemning
,
the
paganes
relligion
,
lyued
in
much
felicitie
:
And
whiles
he
was
in
this
meditation
,
he
sawe
in
his
sleepe
the
signe
of
the
crosse
,
placed
very
brighte
in
the
element
,
and
angells
saying
vnto
him
,
O
Constantine
in
this
ouercome
.
By
this
it
apeareth
that
Constantine
was
yet
neither
Christian
nor
earnest
Pagane
.
The
Paganes
Gods
he
detested
,
as
impotent
,
the
Christians
lorde
and
God
,
he
knewe
to
be
omnipotent
,
yet
God
the
sonne
crucified
for
them
,
he
knewe
not
.
Nowe
because
he
should
knowe
him
,
and
beleue
in
him
,
and
haue
him
for
his
ayde
and
succour
in
the
bataille
,
this
signe
was
shewed
him
frome
heauen
:
this
miracle
was
wrought
.
And
was
not
this
M.
Calf
.
to
instructe
him
and
confirme
him
in
the
faith
?
The
end
of
miracles
.
Lib.
2.
ca.
8.
de
ciuit
.
Dei.
Capit.
62.
quaest.
ex
nouo
testamen
.
To
what
ende
were
all
Christes
miracles
,
but
to
declare
him selfe
to
be
god
,
and
to
confirme
men
in
faith
and
beliefe
of
the
same
?
Reade
yow
not
in
S.
Augustine
,
that
before
the
worlde
beleued
,
miracles
were
necessarie
,
vt
crederet
mundus
,
that
the
worlde
mighte
beleue
?
Haue
yow
not
sene
this
in
sentence
him
?
Signes
and
vertues
were
done
of
the
Apostles
for
that
ende
,
that
infidells
mighte
be
allured
to
the
faithe
?
And
shall
this
signe
be
shewed
from
heauen
not
to
instructe
and
confirme
him
the
faithe
?
What
vanitie
is
this
?
too
shamelesse
M.
Calf
.
too
shamelesse
,
leaue
it
,
or
els
yow
shalbe
but
a
vayne
lyer
.
The
principall
end
was
to
instructe
him
and
confirme
him
in
the
faith
,
the
second
to
encourage
him
with
hope
of
victorie
,
which
yow
might
haue
learned
by
considering
the
circumstance
of
the
historie
,
and
to
what
ende
signes
are
shewed
,
and
miracles
wrought
:
But
he
that
saide
:
3.
Reg.
22.
I
wil
goe
foorthe
and
be
a
lying
spirite
in
the
mouth
of
all
his
prophetts
,
woulde
not
suffer
yow
so
to
doe
.
And
other
lye
yow
make
in
recounting
the
shewing
of
the
signe
to
Constantine
a
personall
priuiledge
.
For
a
personall
priuiledge
passeth
not
the
person
,
to
whome
it
was
geuen
.
It
dieth
with
the
person
.
Then
if
God
woulde
haue
had
this
to
haue
bene
a
personal
priuiledge
,
it
shoulde
neuer
haue
passed
his
person
,
but
haue
bene
shewed
onlye
to
Constantine
,
and
seene
of
him
onlye
.
It
shoulde
haue
died
with
him
,
but
many
other
did
see
it
at
that
time
,
besides
Constantine
as
the
storie
mentioneth
.
Lib.
1.
cap.
4.
Tripar
.
And
Christen
princes
euer
sithens
haue
graued
it
in
their
flagges
,
portrayted
it
in
their
palaces
,
and
made
it
in
their
foreheades
,
and
continued
it
in
their
chappells
,
as
experience
teacheth
.
Yf
yow
will
haue
it
a
personall
priuiledge
,
because
Christe
spake
only
to
Constantine
,
and
commaunded
him
to
make
that
signe
,
by
like
reason
yow
may
saye
that
Christe
speaking
at
his
laste
supper
to
his
disciples
onlye
,
and
commaunding
them
to
doe
those
thinges
,
that
he
did
in
remembrance
,
of
him
,
gaue
them
but
a
personnall
priuiledge
.
For
he
was
alone
with
them
in
the
parlour
,
he
spake
to
none
but
to
them
,
he
saide
to
none
but
to
them
doe
this
in
remembrance
of
me
,
and
being
personall
it
passed
with
their
persons
.
So
euer
sithens
by
yower
diuinitie
,
there
was
none
that
had
auctoritie
to
celebrate
the
memory
of
Christes
passion
,
so
well
you
haue
profited
in
Sathans
schole
.
A
thirde
lye
yow
make
in
saying
that
Constantine
was
newlye
conuerted
to
the
faith
,
before
the
apparition
of
the
crosse
.
Fol.
46.
a.
For
as
Socrates
writeth
,
euen
before
the
appearing
of
the
signe
He
thought
what
God
he
might
haue
to
helpe
him
in
battaille
,
which
cogitation
argueth
that
he
was
not
conuerted
,
to
the
faith
:
for
faith
is
not
to
seke
in
what
God
the
faithfull
shall
beleue
,
Lib.
9.
ca.
9.
histo.
Eccle.
nor
of
what
God
he
shal
haue
ayde
.
And
albeit
Eusebius
saieth
,
that
when
he
marched
againste
Maxentius
with
his
armye
,
he
was
a
fauorer
of
Christian
relligion
,
(
as
some
heathen
Emperours
were
before
)
and
a
worshipper
of
the
true
God
,
as
the
Iewes
are
at
this
presente
,
Yet
not
withstanding
he
had
not
receaued
the
signe
of
our
lordes
passion
,
as
the
solemne
manner
is
amongest
vs
,
to
bringe
men
firste
to
Christe
,
and
make
them
Christians
,
wherupon
the
signe
of
the
crosse
was
shewed
him
in
the
Element
,
&
ita
coelitus
inuitatus
ad
fidem
,
and
so
frome
heauen
inuited
and
called
to
the
faith
,
he
semethe
to
me
no
inferiour
them
he
was
to
whome
it
was
saide
Saul
,
Saul
,
why
dost
thou
persecute
me
?
By
which
yow
see
that
he
was
called
to
the
faith
of
Christ
from
heauen
,
Acto
.
22.
which
was
by
the
apparition
of
the
signe
of
the
crosse
,
and
not
before
,
as
yow
falselye
affirme
.
Furder
where
yow
interprete
the
wordes
in
hoc
signo
vince
.
ouerthrowe
thine
enemies
in
this
signe
,
Fol
46.
a
Calf
.
Mart.
that
is
to
saye
in
his
name
,
whome
this
figure
representeth
,
we
require
yow
to
proue
this
yower
glose
,
either
by
some
texte
of
scripture
,
or
auctoritie
of
some
auncient
fathers
.
Yower
bare
assertion
is
to
be
counted
lighter
than
a
fether
.
Yower
naked
wordes
noughte
els
but
puffes
of
winde
:
otherwise
yow
for
this
presumption
shal
be
taken
either
for
a
false
gloser
,
either
a
peruerse
corrupter
and
peruerter
of
Gods
worde
.
In
all
scripture
I
beleue
you
shal
not
finde
,
signum
,
taken
for
Nomen
,
(
that
is
to
saye
)
this
worde
signe
,
for
the
name
of
God
.
Yf
yow
saye
the
name
of
God
,
is
glorious
,
and
adde
furder
,
that
whatsoeuer
we
aske
in
his
name
,
we
shall
obtaine
,
whatsoeuer
is
to
be
asked
of
vs
,
muste
be
asked
in
his
name
,
I
graunte
it
,
and
all
Christen
men
confesse
,
that
there
is
no
other
name
vnder
heauen
,
by
which
we
maye
be
saued
,
but
the
name
of
Christe
,
with
all
we
say
that
our
sauiour
Christ
who
made
his
holye
name
so
glorious
,
and
promised
vs
saluation
,
and
all
that
we
desire
,
in
his
name
,
doth
also
ꝓmise
in
this
place
,
victorie
to
Constantine
,
in
the
signe
of
the
crosse
.
He
said
not
ouercome
in
my
name
,
Christ
said
not
to
Constantine
,
ouercome
in
my
name
but
in
this
signe
.
but
in
hoc
signo
vince
.
Ouercome
in
this
signe
.
He
said
not
,
ouercome
in
his
name
,
whome
this
signe
representeth
,
but
in
this
signe
which
the
element
shewethe
.
And
as
he
ꝓmised
it
,
so
he
did
perform
it
,
in
that
signe
he
ouercame
,
his
enemies
and
gotte
the
victorie
.
Not
that
the
signe
was
of
force
,
to
fight
,
but
that
God
gaue
such
power
to
that
signe
where
it
was
,
that
they
ouerthrewe
their
enemies
.
For
proufe
wherof
,
reade
the
storye
againe
M.
Calf
.
Lib.
1.
cap
4.
Tripat
.
In
Sozomemus
yow
shall
finde
thes
wordes
.
Christe
apeared
to
Constantine
as
he
was
a
sleepe
with
the
signe
,
which
he
sawe
in
the
element
,
and
commaunded
that
there
should
be
a
figure
of
that
signe
made
,
quae
auxilio
foret
,
which
shoulde
be
an
ayde
vnto
him
in
the
conflictes
and
skirmishes
of
his
warres
:
Here
I
praye
yow
(
sir
)
who
is
antecedent
to
the
relatyue
,
Quae
,
it
is
not
,
figuratio
?
then
belike
Christe
woulde
haue
the
signe
and
figure
to
be
an
ayde
to
the
emperour
in
his
warres
,
ouer
and
besiders
figuratum
,
the
figured
?
He
would
hym
to
ouercome
in
that
signe
ouer
and
besides
,
his
name
whome
that
signe
represented
.
And
seing
Christe
willed
him
ouercome
in
that
signe
,
and
is
able
to
geue
sufficient
strenght
and
power
vnto
it
,
and
because
he
promised
it
,
woulde
do
it
,
shall
we
beleue
the
glose
of
yower
idle
heade
,
and
discredite
the
wordes
of
Christes
mouthe
and
say
,
he
bad
him
not
ouercome
in
the
signe
,
but
in
his
name
,
whome
that
signe
representeth
?
No
:
Yf
Christe
had
ment
as
yow
imagine
,
it
had
bene
as
easye
for
him
,
to
haue
shewed
his
holy
name
,
from
heauen
,
as
it
was
to
shewe
the
signe
of
the
crosse
,
and
as
easy
to
commaunde
the
Emperour
to
write
the
name
of
Iesus
,
and
vse
that
,
as
an
ayde
in
warre
,
as
it
was
to
commaunde
him
to
make
the
signe
of
the
crosse
,
and
vse
that
.
But
Christ
did
it
not
,
not
that
he
would
not
haue
Constantine
to
putte
his
truste
and
affiance
in
his
name
,
or
to
looke
for
victorie
of
any
other
God
,
but
of
him
,
but
that
he
woulde
bring
him
to
the
faith
,
and
declare
the
mightines
of
his
power
by
the
signe
of
the
crosse
,
vpon
which
he
was
crucified
,
Constantine
caused
the
signe
of
the
crosse
to
be
paincted
.
Euseb
lib.
1
de
vita
Constant
.
Fol.
45
a
Calf
.
Mart.
which
that
it
mighte
be
knowen
to
all
the
worlde
,
Constantine
caused
the
signe
of
it
,
to
be
painted
on
a
piller
at
his
right
hande
with
this
inscription
.
By
this
healthfull
signe
,
a
true
token
of
vertue
,
I
haue
delyuered
our
citie
from
the
yoke
of
the
tyrant
and
made
it
free
,
which
woordes
you
suppresse
.
Againe
sir
wheras
yow
say
,
that
whatsoeuer
it
hath
pleased
God
for
his
glories
sake
at
any
time
to
do
,
must
not
be
drawen
for
example
to
vs
,
Will
yow
infer
vpon
it
,
that
because
all
thinges
are
not
to
be
drawen
for
an
example
,
therfore
nothing
is
to
be
drawen
for
an
example
vnto
vs
?
As
because
we
can
not
faste
fourty
dayes
,
Matt.
4.
and
40.
nightes
,
shall
we
not
take
example
to
faste
one
day
and
one
nighte
?
Or
because
we
can
not
feede
fyue
thousande
with
fyue
barly
lofes
,
and
twoe
fishes
,
shall
we
not
take
example
to
feede
one
or
twoe
poore
Christians
?
Ioan.
6.
Or
because
wee
can
not
be
so
meeke
,
so
patient
,
so
humble
,
and
so
ready
to
geue
our
soules
,
for
our
flockes
,
as
he
was
for
the
worlde
,
shall
we
not
drawe
vnto
vs
the
examples
of
his
humilitie
,
and
of
his
loue
towardes
vs
?
and
learne
by
him
to
be
meke
,
patient
,
humble
,
and
readie
to
geue
vp
our selues
,
for
his
sake
?
Or
because
we
can
not
take
example
of
his
walking
on
the
water
,
Matt
14.
Luc.
8.
to
do
the
like
,
shall
we
not
take
example
of
his
going
to
Iairus
house
to
visite
the
sicke
?
Alas
(
good
readers
)
what
reason
is
there
in
this
?
Of
whome
shall
we
take
example
,
if
we
take
not
example
of
God
?
who
shal
be
our
patterne
,
if
Christe
be
not
?
Whome
shall
we
followe
,
yf
not
him
in
all
those
thinges
which
are
lawfull
and
possible
for
vs
to
followe
?
I
truste
yower
diuinitie
will
not
deny
this
M.
Calf
.
and
if
you
do
not
deny
it
,
then
doth
yower
vniuersalll
proposition
what
soeuer
etc.
make
nothing
againste
vs
.
Fol.
45.
b
For
if
some
thinges
that
Christe
did
may
be
done
,
although
all
that
he
did
may
not
be
done
,
and
examples
drawen
of
some
thinges
vnto
vs
,
albeit
there
can
not
be
of
all
,
there
is
no
inconuenience
,
Howe
Constantine
vsed
the
crosse
.
nor
let
,
but
that
we
may
be
bolde
vpon
the
commaundement
of
Christ
geuen
to
Constantine
to
make
the
signe
of
the
crosse
and
vse
it
for
an
aide
as
he
did
,
and
drawe
example
vnto
vs
of
that
vertuous
Emperour
to
make
it
in
our
foreheades
,
to
set
it
vp
in
market
places
,
to
erecte
it
at
our
gates
,
to
beare
it
in
our
handes
,
and
honour
it
as
he
did
.
Firste
Christe
commaundeth
nothing
that
is
vnlaufull
,
and
no
other
thing
than
the
Christians
were
commaunded
of
the
holy
Ghoste
by
the
blessed
Apostles
.
Secondarily
if
his
blessed
will
had
ben
,
that
this
precept
should
haue
extended
no
furder
than
to
Constantine
,
so
many
auncient
,
holy
and
lerned
fathers
woulde
neuer
so
highly
haue
commended
it
,
the
generall
councells
directed
by
the
holy
Ghost
,
would
neuer
haue
commaunded
it
,
the
Christians
in
all
ages
,
and
all
cuntries
euer
sithens
,
should
not
without
controlment
,
and
threat
of
Gods
displeasure
,
haue
continued
it
.
Wherfore
yow
may
be
ashamed
to
deceaue
the
simple
people
with
such
pretensed
reasons
.
And
wheras
yow
haue
saide
nothing
to
any
effect
,
to
vaunte
so
confidently
,
and
say
:
What
president
is
this
to
preiudice
my
cause
?
Fol.
46.
a
As
though
yower
fonde
generall
proposition
(
but
in
dede
particuler
if
malice
had
not
made
you
blinde
)
forbidding
vs
to
take
example
of
God
in
some
thinges
,
because
we
may
not
take
example
of
him
in
all
,
iiij
.
lies
and
six
contradictions
vttred
in
one
storie
no
president
to
preiudice
M.
Calfs
.
cause
.
1.
Tim.
1.
Cap.
28.
Prouer.
10
yower
vaine
glose
in
peruerting
and
altering
Gods
worde
,
yower
iiij
.
lies
,
and
six
contradictions
in
repeating
of
one
story
,
were
not
a
sufficient
president
to
preiudice
yower
cause
,
and
discredit
you
for
euer
.
Yower
owne
conscience
would
condemne
you
in
this
case
,
vnlesse
you
repelling
conscience
,
had
made
a
shipwracke
(
as
S.
Paule
saieth
)
about
faith
,
and
said
with
those
Mynions
,
that
which
the
prophet
Esai
mentioneth
:
We
haue
put
lying
our
hope
,
and
with
lying
we
are
defended
.
But
beware
,
it
is
a
brickle
bridge
to
goe
vpon
,
and
an
euill
staff
to
stay
by
.
The
Wiseman
sayeth
:
He
that
leaneth
to
lies
,
feadeth
the
windes
,
and
the
very
selfe
same
man
foloweth
fleing
birdes
.
Here
would
I
haue
knitte
vp
the
knott
of
Constantine
,
Contradictions
.
and
passed
to
an
other
matter
,
but
that
I
thought
it
good
to
put
the
reader
in
minde
of
certaine
other
contradictions
,
and
an
absurde
principle
.
The
crosse
he
saieth
,
is
necessarie
,
and
yet
superfluous
,
tolerable
and
yet
impious
.
Necessarie
to
make
Gentills
thincke
better
of
Christ
,
but
superfluous
to
put
Christians
in
remembraunce
of
Christ
.
Tolerable
amonge
them
that
came
from
infidelitie
,
but
impious
amongest
them
,
that
professe
Christianitie
,
and
that
in
respect
of
the
abuse
?
as
though
the
abuse
could
make
a
thing
good
of
it self
,
wicked
and
impious
.
His
absurde
principle
is
this
:
talking
of
such
extraordinarie
meanes
in
which
he
accompteth
the
crosse
,
he
sayeth
:
Fol.
46.
b
Calf
.
Whatsoeuer
our
neede
is
through
our
owne
defaulte
,
surely
we
ought
not
to
haue
them
,
that
is
to
saye
,
these
extraordinaries
aydes
:
God
is
not
pleased
with
them
.
Where
is
this
in
scripture
?
Mart.
What
Prophet
:
What
Apostle
,
What
Euangelist
,
What
councell
,
What
father
euer
taught
this
doctrine
?
What
reason
is
there
in
it
?
Yf
we
stande
in
nede
of
a
thing
,
yea
through
our
owne
defaulte
,
ought
we
not
to
haue
it
?
What
if
a
Ruffian
quarreling
with
his
companion
be
wounded
,
and
so
stande
in
nede
of
a
surgion
,
ought
he
not
to
haue
one
?
What
if
a
man
take
a
surfett
,
and
stande
in
neede
of
a
phisitions
counsell
,
ought
he
not
to
haue
it
?
What
if
yower
selfe
M.
Calf
.
stoode
in
nede
of
a
frende
to
put
you
in
remembraunce
of
yower
dutie
,
ought
you
not
to
haue
one
?
Yes
verelie
,
and
God
wilbe
nothing
displeased
with
it
,
and
so
likewise
in
this
case
.
Charitie
that
knitteth
all
men
togheter
in
one
bodie
with
Christe
willeth
vs
to
do
all
that
we
can
to
edifie
one
an
other
.
Ephes
4.
As
apeareth
by
S.
Paule
,
where
he
sayeth
:
Christe
hath
geuen
some
Apostles
,
some
Prophetes
,
some
Euangelistes
,
some
Pastours
,
and
Doctours
to
the
consummation
of
the
saincts
,
into
the
worke
of
ministration
to
the
edifying
of
the
bodie
of
Christ
.
Seing
then
we
be
apoynted
ministers
to
edifie
the
bodie
of
Christe
(
that
is
to
say
all
Christians
)
we
must
omitte
nothing
that
may
appartaine
vnto
the
edifying
of
them
.
Wherfor
if
they
stand
in
neede
of
such
extraordinary
meanes
,
as
you
M.
Calf
.
mention
,
and
may
be
edified
by
them
,
they
ought
to
haue
them
,
and
we
to
geue
them
.
For
we
are
apointed
ministers
vnder
Christe
in
aedificationem
,
1.
Cor.
14.
to
edifying
,
and
all
thinges
must
be
done
as
S.
Paule
saieth
to
edifie
.
He
him selfe
vnderstanding
that
the
Corinthians
could
not
receaue
the
mysteries
of
Christe
,
1.
Cor.
3.
but
stoode
in
nede
as
yet
of
milde
and
sweete
doctrine
,
saieth
:
I
gaue
yow
milke
to
drincke
,
and
not
harde
meate
,
for
as
yet
yow
coulde
not
digeast
it
.
Therby
teaching
vs
to
condescend
to
the
infirmitie
of
our
brethren
,
and
to
do
all
that
we
can
to
edifie
them
.
Our
nature
then
being
dull
and
heauye
,
and
neding
many
helpes
to
prouoke
it
to
the
contemplation
of
heauenvly
thinges
,
and
meditation
of
Christes
death
and
passion
,
we
may
vse
extraordinarie
meanes
to
stirre
vs
vp
the
more
,
and
bringe
to
memorie
the
merites
of
Christes
deathe
.
And
seing
amongest
all
other
meanes
,
the
signe
of
the
crosse
doth
moste
liuely
sett
Christ
before
our
eies
,
as
preching
doth
declare
vnto
the
eares
,
there
is
no
reason
,
but
we
may
haue
it
,
as
God
by
the
Apostles
,
Christe
in
Constantine
,
the
holy
Ghost
by
the
prelates
of
his
churche
,
in
2.
generall
councells
haue
commaunded
vs.
An other
principle
M.
Calf
.
propoundeth
vnto
vs
(
good
readers
)
fathred
vpon
Chrisostome
Homi.
44.
in
23.
Fol.
46.
b
Matt.
in
opere
im
perfecto
.
It
is
this
.
Calf
.
before
the
knowledge
of
God
was
in
men
it
was
reason
that
the
pouer
of
God
should
be
knowen
by
the
holynes
of
men
,
but
nowe
it
is
madnesse
.
Mart.
Here
how
faithfully
he
demeaneth
him selfe
,
consider
I
beseche
yow
:
first
Chrisostome
in
all
that
Homilie
hath
no
such
sentence
,
but
amonge
other
thinges
he
saieth
.
good
workes
necessary
to
saluation
.
An
heretike
doble
the
child
of
Hel.
The
chardge
of
interpreting
scriptures
committed
to
Priestes
To
all
men
generally
thes
two
are
necessarye
to
saluation
,
true
faith
and
good
workes
.
Againe
he
sayeth
,
he
that
goeth
ouer
to
heresies
,
is
dooble
the
childe
of
hell
,
first
because
he
forsaketh
the
truth
which
he
did
holde
.
Secondarily
because
he
is
become
an
enemy
of
truth
.
Besides
he
saieth
.
Priestes
are
the
key
keepers
to
whome
the
chardge
of
teaching
the
worde
of
God
,
and
interpretinge
the
scriptures
is
geuen
,
with
many
notable
thinges
,
which
M.
Calf
.
could
not
or
would
not
see
,
and
consider
that
,
as
he
vseth
him
for
a
witnesse
in
some
pointes
,
so
he
should
be
pressed
to
admit
his
testimonie
in
others
,
which
would
vtterly
condemne
him
and
all
his
.
But
what
meaneth
M.
Calf
.
by
this
trowe
you
?
Must
not
the
power
of
God
be
knowen
by
the
holines
of
men
?
Wil
he
be
alwaies
like
him selfe
,
and
deny
the
scripture
?
Doth
not
Christ
say
:
Matt.
5.
Sic
luceat
lux
vestra
,
lett
yower
lighte
so
shine
before
men
,
that
they
may
see
yower
good
workes
,
and
glorifie
yower
father
which
is
in
heauen
?
doth
not
the
holy
ghoste
say
vnto
vs
by
S.
Paule
,
1.
Cor.
6.
God
glorificed
by
our
good
woortes
.
Glorifie
and
cary
God
in
yower
bodies
?
And
if
we
must
glorifie
God
by
our
good
workes
,
and
cary
him
in
our
bodies
by
holines
of
life
,
must
not
his
power
be
knowen
by
our
good
workes
and
holines
?
If
M.
Calf
.
denye
this
,
I
would
faine
learne
of
him
,
what
it
is
to
glorifie
God
,
if
it
be
not
to
make
his
omnipotency
and
mightie
pouer
knowen
vnto
all
the
worlde
?
But
he
will
say
,
Calf
.
his
secretary
wrote
euill
,
and
the
compositour
sette
worse
,
and
the
ouerseer
or
Correctour
did
ouersee
it
worst
of
all
.
It
is
in
the
24.
Homilie
of
the
same
worke
fathered
vpon
Chrisostome
.
Matt.
So
is
it
also
that
the
priestes
,
Put
a
weightie
loode
vpon
them
that
come
to
penance
.
Priestez
inioyned
penance
.
By
which
wordes
and
others
in
the
same
place
,
it
may
be
proued
,
that
priestes
inioned
men
penance
.
What
sayeth
M.
Calf
.
to
that
?
Forsoothe
Erasmus
affirmeth
it
vndoubtedlye
to
be
none
of
Chrisostomes
worke
.
Ah
sirrha
,
in
one
place
and
in
one
Homilie
Chrisostome
spake
this
,
and
he
spake
not
that
?
what
indifferency
is
this
(
good
readers
)
?
were
it
reason
that
he
should
say
,
this
is
Chrysostomes
saiyng
,
and
yet
say
,
that
,
that
is
not
his
saying
,
which
he
writeth
in
the
same
Homilie
?
I
dare
say
you
thinke
not
so
:
yet
such
shiftes
must
protestants
vse
to
defend
their
heresies
.
In
dede
I
acknowledge
that
the
auctour
of
that
worke
hath
such
a
saying
,
in
that
Homilie
,
and
meaneth
,
that
it
is
but
madnes
for
men
to
seeke
for
miracles
,
and
not
to
beleue
the
mightie
worke
,
and
dreadfull
power
of
God
,
vnlesse
there
be
such
holynes
in
men
,
that
they
worke
such
miracles
,
and
do
such
cures
as
S.
Paule
did
by
the
Napkins
,
and
Partletts
,
that
were
sent
frome
his
bodye
.
But
what
is
this
against
the
Crosse
?
M.
Calfs
.
Similitude
,
Fol.
46.
b
Thincketh
M.
Calf
.
that
this
similitude
,
As
it
is
madnesse
to
haue
the
power
of
God
knowen
by
the
holynes
of
men
,
So
the
signe
of
the
Crosse
is
not
only
superfluous
,
but
also
impious
,
will
holde
?
It
resembleth
no
more
the
nature
of
a
similitude
,
than
dothe
an
oxe
of
an
elephant
,
sauing
that
it
hath
the
vsuall
termes
which
euery
benchwhistler
can
vse
.
For
a
similitude
is
a
resembling
of
one
thing
to
an
other
,
What
is
required
in
a
Similitude
.
which
must
in
some
point
be
like
,
to
that
vnto
which
it
is
resembled
.
It
must
containe
foure
thinges
,
twoe
that
must
be
likened
,
and
2.
wherin
they
must
be
likened
.
Let
this
be
one
for
an
example
.
As
they
greuously
offende
,
who
with
poyson
infecte
the
common
fountayne
,
whence
al
men
fet
their
water
:
So
do
they
deserue
very
euill
of
the
commonweale
,
who
do
corrupt
the
prince
his
minde
with
naughty
counsel
.
Here
the
common
fountaine
,
and
princes
minde
are
2.
thinges
likened
.
The
infecting
of
the
fountaine
with
poyson
,
and
corrupting
the
princes
minde
with
euill
counsell
are
the
thinges
wherin
they
are
likened
.
The
resembling
of
one
to
the
other
is
good
.
The
foresaid
similitude
which
M.
Calf
.
seemeth
to
make
of
S.
Chrysostomes
wordes
is
a
nowne
heteroclite
,
maymed
in
twoe
of
his
principle
partes
.
Yf
he
had
said
thus
:
As
it
is
madnesse
to
haue
the
power
of
God
knowen
by
the
holines
of
men
:
So
it
is
impious
to
haue
his
glorie
sett
forthe
by
the
crosse
,
I
would
haue
denied
the
second
parte
of
this
similitude
,
and
shewed
reason
of
diuersitie
.
But
seing
he
vrgeth
not
so
much
,
I
wil
vse
no
more
wordes
then
neede
,
only
this
I
say
,
seing
M.
Calf
.
graunteth
the
signe
of
the
crosse
to
be
not
only
tolerable
,
Fol
46.
b
but
also
necessarie
,
as
Constantine
vsed
it
,
He
may
also
graunte
it
to
be
not
only
tollerable
,
but
also
necessarie
as
Christians
nowe
a
daies
vse
it
.
For
we
vse
it
no
otherwise
than
Constantine
did
.
The
Christians
vse
the
crosse
no
otherwise
than
Constantine
did
.
He
made
the
signe
of
the
crosse
in
his
forehead
,
so
doe
we
:
he
caused
it
to
be
paincted
in
a
table
:
so
doe
we
.
He
sett
it
vp
at
his
courte
gate
,
so
doe
other
Christian
princes
in
their
palaces
.
He
wrought
it
into
his
banner
,
vsed
it
in
the
warres
:
So
do
we
into
our
flagges
and
ensignes
.
He
sette
one
of
golde
in
the
church
vpon
S.
Paules
tumbe
,
we
sett
some
of
stone
,
timber
and
metall
in
churches
,
vpon
the
alters
,
in
roode
loftes
,
windowes
,
and
so
foorth
.
He
did
honour
it
calling
it
:
A
singuler
signe
,
and
ensigne
a
token
of
much
vertue
and
power
,
we
reuerence
it
with
like
epithetons
,
and
titles
of
honour
.
To
be
shorte
,
We
do
vse
it
as
Constantine
did
vse
it
,
and
no
otherwise
then
Constantine
vsed
it
.
If
the
aduersaries
replie
,
and
say
that
Constantine
did
neuer
cap
,
nor
knele
,
vnto
the
crosse
,
lett
them
proue
that
negatiue
,
by
scripture
,
councel
,
or
doctour
:
in
this
pointe
I
will
stand
with
the
best
of
them
all
,
that
no
auncient
writer
,
no
famous
historiographer
,
sauoring
of
antiquitie
,
euer
wrote
,
that
the
vertuous
Emperour
Constantine
did
not
Cap
,
nor
kneele
,
nor
doe
any
other
honour
to
the
signe
of
the
crosse
.
Which
negatiue
when
they
proue
,
charing
crosse
will
say
they
lye
,
and
this
,
till
then
.
Nowe
to
an
other
,
M.
Calfehill
,
perceauing
that
the
auncient
histories
make
so
often
mention
of
the
crosse
shewed
from
heauen
,
that
it
can
not
be
denied
,
but
that
it
was
a
very
true
Crosse
,
which
was
first
made
in
Iulianus
and
the
Iewes
apparell
,
Lib.
5.
ca.
50
Tripat
.
with
a
shooer
of
rayne
,
and
afterward
shewed
from
heauen
,
when
they
would
haue
builded
the
temple
againe
,
gladly
forgetteth
his
vaine
assertion
,
that
the
signe
of
the
crosse
was
not
prefigured
in
the
lawe
of
nature
,
nor
foreshewen
by
the
signes
of
Moyses
lawe
,
nor
denounced
by
the
prophets
,
nor
shewen
from
heauen
in
the
time
of
grace
,
and
as
though
he
had
neuer
affirmed
any
such
thinge
,
passeth
it
away
in
silence
,
and
findeth
fault
with
the
application
,
Fol.
48.
b
and
yet
geueth
no
cause
why
:
but
resembleth
me
to
a
foole
,
that
walketh
in
a
nette
,
and
to
children
that
thinke
they
can
not
be
seene
,
when
their
heades
be
hidde
:
which
is
as
much
to
the
purpose
,
as
to
proue
a
minister
an
honest
man
,
some
Iester
would
beginne
to
make
a
discourse
,
of
one
that
hath
a
heade
like
an
ape
,
eies
like
an
oule
,
eares
like
a
Calf
.
A
mouthe
like
a
mastyfe
,
teethe
like
a
Tyger
,
and
tongue
like
a
dragon
,
and
say
no
more
,
as
this
Wiseman
doth
.
That
done
,
(
finely
as
he
imagined
)
fault
is
founde
with
a
conclusion
where
I
made
none
,
but
declared
a
cause
,
why
God
foreshewed
the
signe
of
the
crosse
by
so
many
figures
in
the
lawe
of
nature
,
Why
the
crosse
was
prefigured
.
Moyses
,
and
the
prophets
,
which
was
that
we
should
highly
esteeme
the
thing
,
which
those
figures
signified
,
and
beleue
that
as
those
figures
wrought
temporall
benefites
to
the
Israelites
.
So
the
truth
(
that
is
the
crosse
it selfe
)
shall
worke
to
vs
,
beleuing
in
Iesus
Christ
,
and
hauing
that
signe
printed
in
our
foreheades
,
the
like
benefites
etc.
When
he
heard
this
,
as
one
set
sodenly
in
a
chafe
,
Calf
.
Fol.
48
b
he
demandeth
who
tolde
me
,
that
the
truth
of
those
figures
was
the
crosse
it selfe
?
then
how
I
proue
that
those
figures
wrought
temporall
benefittes
to
the
Israelittes
?
Mart.
Gene
2.
Temporall
benefites
wrought
to
Israelites
by
the
figures
which
signified
the
crosse
.
Gene.
48.
Exod.
17.
Ibidem
.
To
coole
that
cholerike
heate
,
I
answer
,
Damascenus
,
Cassiodorus
,
Cirillus
,
Ambrosius
,
Origenes
Augustinus
,
Tertullian
and
Iustinus
martir
told
me
,
that
the
truth
of
those
figures
,
was
the
Crosse
on
which
Christ
died
,
and
not
only
Christ
him selfe
.
That
they
wrought
to
the
Israelites
temporall
benefitts
,
I
proue
by
the
scripture
.
All
that
was
lawfull
for
Adam
to
eate
in
paradise
,
wrought
him
temporall
benefitte
,
before
his
fall
.
But
the
tree
of
life
wes
laufull
for
Adam
to
eate
:
ergo
the
tree
of
life
wrought
him
temporall
benefite
.
The
arke
of
Noe
preserued
him
and
his
familie
frome
drowning
.
The
blessing
of
Iacob
made
Iosephs
children
increase
into
greate
multitudes
vpon
the
earthe
,
Moyses
rodd
broughte
water
out
of
the
rock
in
the
wilderners
,
the
liftinge
vp
of
Moyses
handes
gotte
them
the
victorie
ouer
Amalech
:
The
wood
cast
into
the
riuer
Marah
made
the
water
pleasant
and
swete
to
drinck
,
Exod.
15.
which
was
before
very
vnsavory
and
bitter
.
All
these
were
figures
of
the
crosse
,
and
the
benefites
temporall
wrought
to
the
Israelits
by
the
mightie
power
of
God
throughe
them
,
as
externall
meanes
,
ergo
by
the
figures
of
the
crosse
temporal
benefites
where
wrought
to
the
Israelites
.
Thus
sayeth
the
scripture
and
holy
worde
of
God
.
Calf
.
Fol
48.
b
But
quoth
M.
Calf
.
yf
they
were
causes
of
any
good
that
came
,
they
were
causae
stolidae
,
as
Tullie
calleth
them
,
foolishe
,
meane
,
and
instrumentall
cawses
,
and
not
efficient
.
Mart.
But
where
doth
Tullie
tall
them
so
M.
Calf
.
?
where
doth
he
write
,
of
Adam
and
the
tree
of
life
planted
in
paradise
?
Where
writeth
he
of
Noes
arke
,
Iacobs
blessing
,
Moyses
rodde
,
streking
of
the
rock
,
lyfting
vp
af
his
handes
,
the
wood
cast
into
the
ryuer
Marah
,
or
any
such
?
Tel
vs
for
shame
,
where
dothe
he
call
them
causas
stolidas
,
folishe
,
meane
and
instrumental
causes
,
and
not
efficient
?
Yf
you
be
as
cunning
as
ye
bragge
in
Tullie
,
note
the
booke
,
quote
the
place
,
assigne
the
chapter
?
saue
your
poore
honestie
.
We
will
not
ceasse
to
call
vpon
you
,
vntill
you
tell
vs
,
where
Tullie
calleth
them
,
causas
stolidas
folish
,
meane
and
instrumental
causes
,
and
not
efficient
.
Whatsoeuer
Tullie
saieth
of
them
:
we
are
,
sure
,
that
our
Logicque
taught
vs
ones
,
that
omnes
instrumentales
causae
sunt
in
genere
efficientium
.
All
instrumental
causes
are
in
the
nature
and
kinde
of
the
efficient
,
and
so
were
you
as
I
suppose
,
before
you
lerned
that
Tullie
called
them
,
causas
stolidas
,
The
meanes
by
which
God
wrought
benefittes
to
his
people
called
,
folish
causes
.
folish
causes
.
Note
here
good
readers
,
the
fruicte
of
heresie
,
one
that
pretendeth
to
be
a
Christian
,
out
of
Tullie
findeth
occasion
to
controll
Gods
doinges
.
Because
he
of
his
infinite
mercy
was
the
only
efficient
cause
of
all
benefitts
to
the
Israelites
,
and
vsed
the
other
as
meanes
and
instruments
to
worke
them
by
,
M.
Calf
.
lerneth
of
Tullie
to
calle
those
meanes
by
which
god
wrought
,
Causas
stolidas
,
foolish
causes
.
Doth
not
Sathan
shewe
him selfe
in
his
liknesse
here
?
Draweth
he
not
well
towarde
a
thinge
called
Atheisme
?
See
to
what
absurditie
the
diuell
will
driue
him
by
disputation
,
Horrible
blasphemie
.
he
hath
done
no
more
allredy
by
his
minister
,
but
proued
God
,
(
which
is
horrible
blasphemie
)
a
foole
.
Marke
his
reason
.
Whosoeuer
worketh
by
foolishe
causes
or
meanes
,
is
a
foole
,
but
God
wrought
those
benefittes
to
the
Israelites
by
foolish
causes
,
ergo
yow
knowe
what
followeth
.
Which
parte
deny
you
M.
Calf
?
all
worldly
wisdome
affirmeth
the
maior
to
be
true
,
The
minor
is
yower
owne
:
the
forme
good
:
the
conclusion
must
nedes
followe
.
See
you
not
to
what
absurdities
you
fall
,
and
profite
apace
in
yower
M.
schole
?
who
but
you
or
one
of
yower
profession
woulde
haue
fallen
into
such
horrible
blasphemy
?
Howe
the
newe
religion
is
mayntayned
.
Arrogancie
of
heretikes
.
Can
not
yower
doctrine
be
mainteyned
with
the
scriptures
denied
,
the
councells
disauthorised
,
the
fathers
condemned
,
but
must
God
be
blasphemed
?
Must
the
meanes
by
which
he
wrought
benefites
to
his
people
be
called
:
Stolidae
causae
,
folish
causes
?
O
the
arrogancie
of
heretikes
.
Frome
contempt
of
men
,
they
fall
to
blaspheming
of
God
,
frome
inuerting
the
sense
of
his
worde
,
they
come
to
controlling
of
his
wisdome
:
with
them
the
meanes
that
he
worketh
his
benefites
,
be
causae
stolidae
,
foolishe
causes
.
And
because
M.
Calf
.
is
sure
of
it
,
and
proueth
it
out
of
Tullie
,
and
yet
sheweth
not
where
we
shal
finde
it
,
men
must
beleue
it
.
But
that
warrant
is
not
sufficient
.
Therfore
be
not
deceaued
(
good
readers
)
it
is
a
lamentable
case
,
When
a
phrase
of
Tullie
must
controll
the
doinges
of
God
in
diuinitie
.
A
practise
to
be
left
to
the
heathenishe
pagans
,
and
not
to
be
imitated
of
true
Christians
:
yet
such
is
the
wisdome
of
M.
Calf
.
that
to
shifte
the
matter
that
he
taketh
in
hande
,
he
sticketh
not
to
vse
it
,
and
call
the
meanes
wherby
God
woorketh
,
causas
stolidas
,
folish
causes
.
Fol.
48.
b
Fol
49
a
Calf
.
And
where
he
sayeth
that
because
I
made
no
distinction
of
those
wordes
which
might
be
diuersly
taken
,
and
ioyne
the
truthe
and
crosse
together
,
my
meaninge
is
with
couert
speache
to
deceaue
the
simple
,
and
cause
them
to
deriue
the
glory
frome
the
truth
,
and
tranffer
it
to
a
figure
,
to
haue
in
reuerence
the
idle
signe
,
Mart.
and
lett
the
thinge
signified
be
forgotten
,
I
woulde
some
good
fellowe
would
tell
him
in
my
behalfe
,
that
with
one
breath
he
vttereth
him selfe
to
haue
an
euill
memorie
,
and
a
sclanderous
tongue
.
For
in
the
beginning
I
made
a
diuision
and
distinction
of
that
worde
that
mighte
be
diuersly
taken
,
and
signified
in
what
sense
I
woulde
haue
it
vnderstoode
.
So
that
in
other
places
,
I
neded
not
to
vse
a
vayne
repetition
of
one
thing
:
which
yf
M.
Calf
.
remembred
,
why
requireth
he
a
newe
distinction
?
Yf
he
did
not
,
lett
him
goe
to
schole
againe
,
and
learne
the
arte
memoratyue
a
litle
better
:
or
mislike
his
witte
for
finding
faulte
where
none
can
iustly
be
founde
.
That
his
tongue
is
sclanderous
eche
man
that
hath
eies
may
see
.
For
by
the
whole
discourse
of
my
treatise
,
M.
Calfs
.
tongue
sclanderous
.
it
may
be
seene
that
I
require
the
signe
of
the
Crosse
to
be
erected
in
churches
,
sett
vp
in
high
wayes
,
had
in
priuate
houses
,
The
causes
why
I
require
the
crosse
to
be
sette
vp
.
Fol.
49.
b
and
printed
in
in
mens
foreheades
,
to
make
them
remember
Christe
,
and
by
often
sight
of
it
,
to
be
brought
to
the
remembrance
of
his
death
,
and
memory
of
his
passion
,
and
so
be
stirred
frome
vice
to
vertue
,
frome
the
loue
of
the
worlde
,
to
the
loue
of
God
.
Yet
,
as
though
he
had
crepte
into
my
bosome
,
and
searched
the
secrets
of
my
heart
,
(
which
God
only
knoweth
)
he
reporteth
,
that
my
meaninge
is
by
couert
speache
to
deceaue
the
simple
etc.
and
make
them
forgett
Christe
,
which
surmise
is
far
vnfitting
for
one
that
professeth
Christian
charitie
and
sinceritie
of
the
gospell
,
and
very
sclanderous
.
But
like
gospell
,
like
fruictes
:
where
he
biddeth
mee
,
Fol.
49.
a
Marke
Tertullians
iudgement
of
the
figures
of
the
olde
testament
concerninge
the
Crosse
,
I
haue
done
it
according
to
his
aduertisment
and
marked
very
well
,
M
Calf
.
vnderstadeth
not
Tertullian
.
Lib.
3
aduers
.
Marcio
.
that
wheras
he
studieth
to
imitate
Tullies
phrases
,
he
vnderstandeth
not
Tertullians
sense
.
For
in
the
very
sentence
which
he
alledgeth
,
praedicatio
is
not
taken
for
preaching
,
but
for
predication
,
(
that
is
foresaying
)
as
eche
man
that
considereth
the
circumstance
of
the
place
,
and
noteth
Tertullians
stile
,
may
easely
see
:
for
my
parte
because
the
discussing
of
it
is
more
curious
,
than
necessarie
,
I
omitte
it
,
and
referr
the
iudgement
of
it
to
the
learned
.
And
returne
to
the
examininge
of
the
defaulte
that
he
findeth
with
my
application
.
I
saied
the
signe
of
the
Crosse
was
shewed
Constantine
in
in
his
greate
anxitie
,
to
instruct
vs
that
in
al
anxietie
of
minde
and
pensifnes
of
heart
,
the
Crosse
of
Christe
shalbe
our
comforte
,
Calf
.
Fol.
49.
b
Mart.
and
the
signe
a
meane
to
ouerthrowe
our
enemies
.
The
first
parte
M.
Calf
.
graunteth
,
the
last
he
denieth
,
and
asketh
where
I
finde
it
?
As
thoughe
the
very
story
declaring
that
Christe
commaunded
the
signe
to
be
made
,
and
vsed
as
a
helpe
,
did
not
conuince
,
that
,
to
all
Christians
trusting
in
the
merites
of
Christes
passion
,
it
shoulde
so
be
a
meane
to
ouercome
their
ghostly
enemies
,
as
it
was
to
Constantine
to
ouercome
Maxentius
,
especially
whereas
the
Angells
shewing
the
signe
to
Constantine
said
,
In
hoc
vince
:
Ouercome
in
this
signe
.
But
let
vs
heare
M.
Calfes
reason
why
this
may
not
be
inferred
vpon
the
storie
.
He
saieth
:
Calf
.
Mart.
God
hath
more
meanes
of
comforte
than
one
,
he
deliuereth
his
that
are
in
danger
by
diuerse
wayes
.
You
take
much
paines
to
proue
that
which
no
man
denieth
,
we
graunte
it
.
What
will
you
builde
vpon
this
position
against
me
?
wil
you
say
thus
:
Christe
hath
more
meanes
of
comforte
than
one
,
and
deliuereth
his
out
of
daunger
by
diuerse
wayes
,
ergo
he
deliuereth
none
by
the
signe
of
the
crosse
,
ergo
the
crosse
is
no
meanes
of
comforte
?
Yf
you
make
this
argument
as
you
can
make
none
other
of
this
principle
against
myne
assertion
,
I
deny
the
consequent
,
and
bid
you
resorte
to
the
younge
schollers
,
in
the
paruis
schole
,
and
consult
by
what
rule
in
Logicke
that
argument
holdeth
.
And
vpon
consultation
with
some
lerned
clerks
in
the
facultie
,
I
doubte
not
but
you
will
say
,
deceptus
perij
miser
:
I
was
deceaued
poore
man
.
On
like
sorte
when
that
which
you
inferre
vpon
the
apearing
of
God
in
a
priestes
attire
to
Alexander
,
and
seruing
of
Paulinus
in
the
habite
of
a
gardiner
shal
be
examined
,
and
proued
to
haue
no
liknes
in
a
manner
to
the
apparition
of
Constantine
,
and
that
you
can
not
infer
of
them
that
we
must
haue
the
signe
of
a
priest
in
his
maskinge
garmentes
,
(
for
that
is
yowr
scoffing
terme
)
because
God
apeared
to
Alexander
in
a
priestes
attire
,
Fol
49.
b
or
that
we
must
haue
a
byshope
a
gardiner
,
Fol.
51.
a
when
prisoners
must
so
be
ransomed
,
because
by
Paulinus
God
deliuered
some
after
a
strange
maner
,
You
will
say
,
I
marked
not
the
story
wel
.
I
remembred
not
,
that
God
saide
to
Constantine
,
●n
hoc
vince
,
Ouercome
in
this
signe
,
and
saide
nothing
to
Alexander
.
I
forgote
that
Christe
apeared
vnto
Constantine
the
next
night
,
and
bidde
him
make
the
signe
of
the
crosse
,
and
vse
it
for
a
comforte
and
ayde
in
the
warrs
,
and
neuer
willed
Alexander
to
make
any
priestes
apparell
.
It
could
not
sincke
into
my
heade
that
Christen
men
bothe
before
that
time
,
and
euer
sithens
vsed
the
signe
of
the
crosse
,
and
had
greate
helpe
by
it
,
which
they
coulde
neuer
haue
by
a
priestes
apparell
.
And
so
when
suite
of
lawe
shal
be
commenced
against
you
,
Caput
quoniam
ignorantes
,
must
be
your
proctour
,
and
illude
all
the
action
,
with
such
an
exception
.
Diogenes
marueled
muche
at
certayne
grammarians
that
diligently
inquired
and
searched
out
the
miseries
of
Vlisses
,
Diogenes
.
and
were
ignorant
of
their
owne
.
So
may
we
iustly
wonder
at
this
curiositie
of
M.
Calf
.
who
sought
out
twoe
longe
histories
of
Alexander
and
Paulinus
,
nothing
to
the
purpose
,
and
forgotte
that
which
he
had
in
hande
of
Constantine
,
of
muche
importance
,
and
fitt
for
the
purpose
.
For
none
but
such
as
lack
wisdome
,
would
haue
omitted
to
search
such
circumstances
as
make
againste
him
,
and
thincke
to
bleare
simple
folkes
eies
with
fansies
of
his
owne
heade
,
coloured
with
the
truth
of
twoe
histories
.
Truth
may
by
some
outwarde
shewe
be
coloured
for
a
time
,
but
it
can
not
be
hidde
longe
.
The
Asse
that
had
on
the
lions
skin
and
woulde
haue
made
his
master
afraide
,
was
at
lenght
espied
by
his
longe
eares
,
and
made
ridiculous
.
But
peraduenture
,
if
M.
Calf
.
were
posed
of
his
superintendent
,
why
he
dallieth
and
trifleth
,
and
vseth
such
vayne
shiftes
,
that
ech
man
may
aswell
espy
,
as
the
good
man
espied
his
asse
by
his
eares
,
I
thincke
he
woulde
answer
as
a
fisherman
sometimes
controlled
for
trooblinge
the
riuer
,
The
fysher
Mans
answer
.
and
not
suffring
the
neighbours
to
haue
cleare
water
,
answered
:
Nisi
sic
fluuius
perturbetur
,
me
oportebit
esurientem
mori
.
Vnlesse
the
riuer
be
thus
troobled
,
I
must
dye
for
hunger
.
For
certainly
vnles
he
shoulde
trooble
the
ryuer
in
such
sorte
,
his
eloquence
were
spent
,
and
cause
quite
marred
.
The
cleare
water
woulde
quickly
purge
the
filthy
mudde
that
he
stirreth
.
Marke
and
you
shall
see
.
Lib.
5.
cap.
50.
Tripar
.
Sozomenus
sayeth
,
The
signe
of
the
crosse
made
in
Iulian
and
the
Iewes
apparell
,
did
signifie
after
the
interpretation
of
some
,
that
the
doctrine
of
the
Christians
came
frome
God
,
and
that
all
men
ought
to
be
marked
with
the
crosse
.
M.
Calf
.
troobleth
the
water
here
,
and
because
men
shoulde
not
beleue
it
,
Calf
.
Fol.
51.
b
stirreth
such
a
mudde
,
as
stincketh
of
follye
a
mile
of
.
For
he
saieth
:
The
crosse
noted
Iulian
and
the
Iewes
to
be
ꝑsecutors
,
Mart.
ergo
it
is
necessary
for
vs
to
be
noted
as
persequutors
.
Where
first
it
is
to
be
noted
that
he
vnderstandeth
not
the
historie
.
Iulian
being
a
Christian
chaunged
his
relligion
,
Iulian
a
superintendent
and
named
him selfe
a
superintendent
of
the
Pagans
,
and
cumminge
into
the
temples
of
the
paganes
,
did
sacrifice
,
and
counseled
his
subiectes
to
do
the
same
.
Now
to
declare
that
he
had
done
very
euill
in
forsaking
his
relligion
,
and
sacrificing
to
idolls
,
God
shewed
him
twoe
strange
and
wonderfull
thinges
.
Circa
occasum
Pliadum
,
For
when
the
vintinage
was
past
,
and
all
grapes
gathered
,
the
vines
brought
foorth
newe
grapes
,
and
a
shooer
of
rayne
falling
frome
heauen
made
with
euery
droppe
a
signe
of
the
crosse
in
his
souldiers
apparell
.
Some
saide
the
grapes
growinge
at
such
vnseasonable
time
,
signified
that
the
Emperour
should
be
vndone
,
and
his
Empire
of
no
longe
continuance
.
And
the
crosse
did
forshewe
that
the
doctrine
of
the
Christians
came
frome
God
,
What
the
crosse
signified
which
was
shewed
to
Iulian.
Lib.
5.
Tripar
.
cap.
50.
Tripart
.
and
that
all
men
ought
to
designed
with
the
crosse
,
which
interpretation
to
be
true
,
tyme
tried
shortly
after
sayethe
Sozomenus
.
For
he
raigned
but
3.
yeares
,
and
afterwarde
,
vnder
Iouinian
,
and
other
Christian
Emperours
the
Christian
faith
and
relligion
floorished
.
By
which
you
may
perceaue
,
the
cause
of
those
miracles
shewed
to
Iulian
,
was
to
worke
penaunce
in
him
,
and
to
make
him
returne
vnto
Christe
,
and
obserue
that
faith
and
relligion
which
by
the
signe
of
the
crosse
was
signified
to
be
the
true
relligion
that
came
frome
heauen
,
and
should
goe
ouer
the
worlde
:
and
not
as
M.
Calf
.
fansieth
to
note
him
to
be
a
persequutor
.
He
was
in
deede
a
blouddy
Tyrante
,
Iulian
not
noted
by
the
crosse
to
be
a
persequutor
.
and
a
terrible
persequutor
as
the
story
testifieth
,
but
that
by
the
crosse
he
was
noted
to
be
such
a
one
,
all
the
diuinitie
in
M.
Calfes
brayne
will
neuer
proue
it
.
But
if
it
had
noted
him
to
be
a
persequutor
:
how
doth
this
argument
holde
?
The
crosse
noted
Iulian
to
be
a
persequutor
,
ergo
it
is
necessary
for
vs
to
be
noted
as
persequutors
?
Holdeth
it
not
then
tymes
looser
,
then
his
wauering
heade
,
when
he
ietteth
vp
and
downe
the
stretes
?
Let
the
Londyners
iudge
,
or
iudge
yower
selfe
by
a
like
:
The
bearing
of
a
fagotte
before
the
crosse
in
procession
,
noted
the
bearer
to
be
an
heretike
,
ergo
it
is
necessarie
for
all
that
beare
faggotts
to
be
noted
as
heretikes
.
And
if
there
be
good
reason
in
the
laste
,
thincke
that
I
haue
done
M.
Calf
.
wronge
in
controlling
the
firste
.
Furder
where
he
sayeth
:
Fol.
51.
b
that
none
were
maked
but
such
as
had
reneged
their
faithe
,
Yf
he
restrayneth
his
vniuersall
proposition
,
to
Iulian
and
his
company
,
and
that
time
,
when
they
were
marked
,
we
graunte
it
to
be
trewe
:
Yf
he
meaneth
it
more
generally
,
we
vtterly
deny
it
,
as
vayne
,
false
,
and
most
absurde
.
For
the
Christians
in
all
ages
were
marked
with
the
signe
of
the
crosse
,
as
a
token
of
their
profession
and
faith
,
only
peculier
and
proper
,
to
the
Christians
,
as
I
declared
before
.
Fol.
51.
b
Thirdlye
where
he
wisheth
that
we
may
neuer
haue
occasion
to
be
marked
as
Iulian
was
.
Yf
his
wishe
be
,
that
we
neuer
haue
like
occasion
to
renege
our
faith
,
it
is
godlye
:
Yf
it
be
,
that
we
shoulde
not
be
marked
as
Iulian
was
with
the
crosse
,
and
when
we
haue
forsaken
God
,
be
called
to
penaunce
,
by
that
,
or
some
like
visible
signe
,
by
which
it
shall
please
him
to
shewe
his
mercye
towardes
vs
,
as
he
did
to
Iulian
,
if
he
had
had
grace
to
receaue
it
,
it
is
moste
impious
and
vngodlye
.
For
it
is
to
wishe
and
praye
that
he
maye
not
haue
occasion
of
grace
ministred
vnto
him
,
to
knowe
him selfe
,
and
returne
to
God
.
Fourthly
in
saiyng
,
Fol.
51.
b
The
crosse
alwayes
portendeth
goodnesse
that
the
crosse
doth
not
allwayes
portende
goodnes
,
he
sheweth
much
ignorance
.
For
he
semeth
not
to
knowe
that
God
being
the
only
shewer
of
it
frome
heauen
,
and
authour
of
all
such
strange
fightes
,
and
miracles
worketh
all
thinges
to
good
to
those
that
loue
him
.
The
crosse
then
,
being
the
meane
by
which
it
pleased
God
to
signifie
vnto
Iulian
,
that
Christes
relligion
,
and
faithe
came
from
hauen
,
and
that
all
men
oughte
to
be
signed
with
the
Crosse
,
coulde
not
,
but
portende
vnto
him
greate
goodnes
,
and
haue
wrought
it
in
deede
,
yf
he
had
not
obdurated
his
owne
harte
like
as
Pharao
did
.
Fiftelye
I
much
maruell
why
he
sayeth
,
Fol.
51.
b
that
the
glittering
signe
of
the
Crosse
in
the
element
,
and
Crossinge
of
the
Iewes
cotes
,
was
but
a
token
of
Gods
wrath
and
vengeance
,
and
that
albeit
it
was
signum
Crucis
salutaris
,
the
signe
of
the
healthfull
crosse
,
yet
it
was
not
healthfull
to
them
etc.
The
crosse
shewed
to
Iulian
was
a
token
of
the
loue
of
God
yf
he
could
haue
so
conceaued
it
.
Lib.
6.
ca.
43
Tripar
.
For
albeit
it
signified
that
God
was
angrie
with
their
enterprise
,
yet
it
signified
not
that
onlye
,
but
also
declared
his
especiall
loue
in
making
them
vnderstande
that
he
was
God
,
whome
their
forefathers
crucified
,
that
his
death
being
acknowledged
,
and
faith
in
his
passion
conceaued
they
might
turne
vnto
hym
and
be
saued
.
And
so
of
likelyhoode
diuerse
were
.
For
as
the
story
mentioneth
,
many
considering
that
which
happened
,
and
fearing
the
plagues
and
stroke
of
God
,
returned
home
to
their
houses
,
confessing
hym
to
be
God
whome
their
fore
fathers
had
nayled
vpon
the
crosse
.
Againe
that
the
crosse
otherwise
healthfull
,
was
not
healthfull
vnto
them
,
the
faulte
was
in
their
follye
,
that
woulde
not
so
demeane
them selues
that
they
might
haue
benefitte
by
it
,
and
not
in
the
crosse
,
which
through
the
vertue
of
Christes
passion
,
is
healthfull
to
all
that
be
not
a
stoppe
,
and
occasion
of
the
contrary
.
Thus
yow
see
(
good
readers
)
that
bothe
the
examples
brought
for
proufe
that
the
signe
of
the
crosse
was
shewed
from
heauen
in
the
time
of
grace
,
and
also
the
auctorities
of
the
fathers
alleadged
,
to
declare
that
it
was
foreshewen
by
the
figures
of
the
lawe
of
nature
,
and
Moyses
,
and
denounced
by
the
prophetts
,
stande
in
their
force
,
and
are
nothing
impayred
by
M.
Calfs
.
battrie
,
nor
impugned
by
his
bable
.
Wherfore
his
dealing
in
this
case
may
be
well
compared
to
the
deuise
of
a
politike
practiser
,
knighte
of
the
order
of
Macheuel
,
who
vnderstandinge
that
the
protestantes
were
discomfited
in
their
rebellion
againste
the
kinge
in
Fraunce
,
gaue
out
letters
to
his
frendes
,
that
the
prince
had
wonne
the
feilde
,
to
comforte
them
for
a
time
.
And
seing
M.
Calf
.
sayeth
:
he
coulde
not
see
that
the
crosse
of
Christe
was
prefigured
in
the
figures
of
the
olde
testament
,
in
like
manner
as
Faustus
the
Manichee
cried
,
that
he
could
not
finde
any
thing
that
apparteyned
to
the
foreshewing
of
Christe
him selfe
,
yow
may
saye
as
S.
Augustine
did
of
Faustus
.
Quid
autem
mirum
,
si
oculos
habet
,
ad
legendum
,
Fol.
41.
b
Lib
12
ca.
30.
contra
Faust
.
Manich.
cor
autem
non
habet
ad
intelligendum
,
qui
positus
ante
ostium
dominici
secreti
,
non
fide
pietatis
pulsat
,
sed
elatione
impietatis
insultat
.
What
maruel
is
it
,
yf
he
hath
eies
to
reade
,
and
hath
not
a
heart
to
vnderstand
,
who
placed
before
the
doore
of
our
lordes
secrette
,
Knocketh
not
with
the
faith
of
pietie
,
but
insulteth
with
elation
and
pride
of
impietie
.
THAT
EVERY
CHVRCH
,
CHAPPELL
,
AND
ORATORIE
ERECTED
TO
THE
HONOVR
AND
SERVICE
OF
GOD
,
SHOVLD
HAVE
THE
signe
of
the
Crosse
.
ARTICLE
III.
HEARD
you
neuer
(
good
readers
)
of
the
famous-rouer
Ropers
companion
,
who
hauing
often
a
iury
empaneled
vpon
him
,
did
euer
refuse
the
foreman
of
the
quest
,
and
founde
some
friuolous
exception
against
him
,
because
his
giltie
conscience
knewe
,
that
yf
his
verdict
might
be
hearde
,
he
should
be
conuicted
?
The
like
parte
pleyeth
M.
Calf
.
in
this
Article
:
and
because
his
conscience
accuseth
him
of
vilanie
,
and
blasphemous
wordes
against
the
crosse
of
Christ
,
and
by
playne
euidence
seeth
,
that
vnlesse
he
finde
some
foolish
shift
,
to
illude
the
authoritie
of
the
auncient
fathers
and
generall
councells
,
the
worlde
would
condemne
him
,
first
he
leyeth
some
vaine
exceptions
against
Abdias
,
the
Apostles
companion
,
that
sawe
,
Christ
here
in
earth
,
and
afterward
with
such
sclanderous
wordes
reuileth
the
doctours
,
and
fathers
of
the
second
councell
of
Nice
,
and
the
empresse
Irene
in
whose
time
it
was
kept
,
that
a
man
would
thinke
some
furie
of
hell
,
had
inflamed
his
spirite
.
With
his
exceptions
,
against
Abdias
he
filleth
much
paper
,
to
make
a
shewe
of
some
truthe
,
but
howe
vayne
they
are
,
in
parte
I
will
declare
,
the
rest
because
they
be
but
gesses
of
an
idle
brayne
,
M.
Calfs
.
exceptions
against
Abdias
.
Fol.
53
b
Calf
.
Mart.
Cap.
1.
I
will
leaue
to
the
iudgement
of
the
indifferent
readers
.
One
exception
brought
to
proue
Abdias
worke
to
be
a
legend
of
lyes
,
is
this
:
he
reporteth
that
Mary
the
mother
of
Christe
did
make
a
vowe
of
chastitie
.
True
it
is
he
did
so
:
we
graunte
it
.
And
is
this
a
strange
poynte
in
your
diuinitie
,
and
dissonant
from
all
godly
lerning
?
Why
it
is
the
gospell
.
M.
Calf
.
S.
Luke
saieth
:
when
the
angel
saied
vnto
our
Ladie
:
Ecce
concipies
&
paries
filium
:
Behold
thoue
shalt
conceaue
and
bring
foorth
a
sonne
,
She
answered
.
Howe
shall
this
be
done
,
seing
I
knowe
not
man
,
which
soothly
she
would
not
haue
saied
,
Lib
de
sancta
virg.
cap
4.
The
doctours
teach
that
our
Ladie
made
a
vowe
chastitie
.
vnlesse
she
had
vowed
her self
before
,
a
virgin
to
God
,
saieth
:
S.
Augustine
,
but
because
the
manner
of
the
Israelites
as
yet
refuseth
this
,
she
was
dispoused
to
a
iust
man
,
not
such
a
one
as
shoulde
violentlie
cary
her
away
,
but
rather
maintaine
and
defend
that
,
which
she
had
vowed
,
against
such
as
would
offer
her
violence
.
Howe
be
it
also
,
yf
she
had
saied
this
onlie
,
howe
shall
this
be
done
,
and
had
not
added
furder
,
because
I
knowe
no
man
,
she
would
neuer
haue
asked
,
howe
she
being
a
woman
,
should
bring
forth
a
sonne
,
promised
her
,
yf
she
had
maried
to
haue
carnall
companie
with
her
husband
:
She
night
haue
ben
commanded
to
remayne
a
virgin
,
S.
Augustine
.
in
whome
the
sonne
of
God
should
take
the
shape
of
a
seruant
,
by
miracle
meete
for
it
,
but
she
that
should
be
an
example
to
all
virgins
,
lest
she
alone
should
be
taken
to
be
a
virgin
,
which
had
deserued
to
conceaue
a
sonne
without
company
of
man
,
she
dedicated
virginitie
to
God
,
whereas
yet
she
knewe
not
what
she
should
conceaue
,
that
in
an
earthly
and
mortall
body
,
there
might
be
imitation
of
heauenly
lif●
,
voto
non
p●●cepto
,
amore
eligendi
,
Our
Ladie
made
a
vowe
of
virginitie
.
non
necessitate
seruiendi
,
by
vowe
and
not
by
commandement
,
by
loue
to
chose
,
and
not
by
necessitie
to
serue
.
So
Christ
by
his
,
being
borne
of
the
virgin
Mary
,
which
determyned
with
her self
to
remayne
a
virgin
,
before
she
knewe
who
should
be
borne
of
her
,
had
rather
commend
holy
virginitie
then
commaunde
it
.
Thus
farre
S.
Augustine
,
who
proueth
by
the
very
wordes
of
the
ghospell
that
our
Ladie
made
a
vowe
of
chastitie
,
and
yet
M.
Calf
teacheth
,
that
it
is
a
strange
point
,
Fol.
53.
b
and
dissonant
from
all
godly
lerning
.
Haue
ye
not
a
proper
minister
of
him
(
good
readers
?
)
Beginneth
he
not
pretely
to
practise
after
his
masters
mynistery
,
that
nowe
euen
in
the
spiring
of
his
Apostasie
,
dareth
set
out
in
print
,
to
the
viewe
of
the
worlde
,
and
sight
of
the
posteritie
,
that
a
doctrine
builded
,
vpon
scripture
and
Ghospell
of
Iesus
Christ
,
is
strange
and
dissonant
from
all
godly
learning
?
What
will
he
not
venture
here
after
,
that
beginneth
so
freashly
?
Diuerse
auncient
fathers
besides
S.
Augustine
,
Ambrose
.
Lib
●
.
in
Lucam
.
thought
it
no
strange
doctrine
.
S.
Ambrose
sayeth
vpon
S.
Luke
,
that
in
the
virgin
Mary
,
there
was
:
Professio
virginitatis
,
A
profession
of
virginitie
:
(
that
is
to
say
)
She
professed
her self
to
be
a
virgin
.
Agayne
:
Habes
propositum
,
vides
votum
.
Note
this
M.
Calf
.
Ibidem
Lib.
3.
de
Trinit.
S.
Hilarie
.
Thou
hast
her
purpose
,
thou
seest
her
vowe
.
S.
Hilarie
sayeth
:
The
Angle
saluteth
Mary
,
and
promiseth
,
that
she
,
being
a
virgin
,
should
be
mother
of
the
sonne
of
God
Illa
virginitatis
suae
conscia
,
difficultate
facti
commouetur
:
She
being
witting
of
her
owne
virginitie
,
was
moued
with
the
difficultie
of
the
fact
,
that
is
to
say
.
She
was
troobled
with
thinking
howe
it
should
come
to
passe
.
Nowe
vnlesse
she
had
determyned
,
with
her self
to
kepe
her
virginitie
,
she
would
neuer
haue
ben
troobled
with
any
such
thought
.
Nature
taught
her
,
that
yf
she
vsed
the
companie
of
man
,
she
might
conceaue
.
Wherefore
in
that
she
was
troobled
with
the
salutation
of
the
Angel
,
and
thinking
howe
it
might
come
to
passe
,
that
she
should
bring
foorth
a
sonne
,
it
is
euident
,
that
she
made
a
vowe
,
to
continewe
a
perpetuall
virgin
,
and
neuer
to
knowe
man
.
S.
Bede
.
S.
Bede
vpon
S.
Luke
sayeth
:
The
virgin
asking
howe
this
should
come
to
passe
,
Reuerently
shewed
foorth
the
purpose
and
intent
of
her
minde
,
Hom
4.
de
virg.
that
is
,
that
she
had
determined
to
liue
a
virgins
life
.
S.
Bernard
speaking
of
those
wordes
:
Quomodo
fiet
istud
,
etc.
Howe
shall
this
be
done
,
S.
Bernard
and
so
foorth
,
sayeth
:
Our
ladie
doubted
not
of
the
fact
:
She
requireth
the
meanes
,
and
order
howe
it
shal
be
.
For
she
asketh
not
whether
this
shalbe
,
but
howe
it
shal
be
,
as
if
she
would
say
:
Seing
my
lord
God
,
witnesse
of
my
conscience
,
knoweth
,
that
his
hand
mayden
hath
made
a
vowe
,
not
to
haue
knoweledg
of
any
man
,
after
what
maner
,
after
what
order
shall
it
please
him
to
haue
it
done
?
Marke
M.
Calf
.
Yf
I
must
breake
my
vowe
,
that
I
may
bring
foorth
such
a
sonne
,
I
will
reioise
of
my
sonne
,
and
be
sory
for
my
vowe
.
Thus
much
S.
Bernard
.
Nowe
(
gentle
readers
)
yf
it
were
a
strang
poynt
and
dissonant
from
all
good
learning
,
Fol.
53.
b
as
M.
Calf
.
sayeth
:
To
affirme
that
Mary
mother
of
Christ
,
made
a
vowe
of
chastitie
,
then
hath
the
auncient
fathers
S.
Augustine
,
S.
Ambrose
,
S.
Hilarie
,
S.
Bede
and
S.
Bernard
,
being
all
vertuous
and
godly
men
,
well
seene
in
the
scriptures
of
God
,
and
expositions
of
the
olde
interpreters
,
before
them
,
taught
a
strange
poynt
and
dissonant
from
all
godly
lerning
.
Did
S.
Luke
the
Euangelist
deceaue
them
,
and
vs
in
reporting
the
virgins
answer
to
the
angel
in
such
sort
as
he
did
?
It
were
blasphemous
so
to
thinke
.
And
yf
that
were
the
virgins
answer
,
then
naturall
reason
doth
inuincibly
proue
,
that
as
these
auncient
fathers
say
,
our
Ladie
made
a
vowe
of
chastitie
.
Wherefore
there
is
no
cause
why
M.
Calf
.
for
any
such
saying
should
discredite
the
auctoritie
of
Abdias
.
An other
exception
against
Abdias
is
,
that
a
church
,
Fol.
32.
a.
was
builded
at
Ephesus
and
dedicated
to
S.
Iohn
in
his
life
tyme
,
which
may
be
proued
false
by
a
thousand
testimonies
,
sayeth
he
,
and
yet
of
those
thousand
he
bringeth
not
one
,
which
signifieth
that
either
he
is
a
very
pynching
nygard
,
or
els
a
passing
Craker
,
or
shamelesse
lier
.
Wherefore
to
purge
him self
,
let
hyn
shewe
some
of
those
thousand
that
saye
:
There
was
no
church
builded
to
S.
Iohn
at
Ephesus
in
his
life
tyme
.
Fol.
52.
a
That
it
is
derogation
to
the
honour
of
God
,
and
contrarie
to
the
vse
of
the
primitiue
church
:
He
sayeth
it
only
,
but
bringeth
neither
sentence
out
of
scripture
,
nor
testimonie
of
any
father
to
proue
it
:
and
good
cause
why
.
For
he
had
none
to
bring
,
that
which
he
alleageth
out
of
S.
Augustine
,
maketh
nothing
against
vs
.
For
the
catholihe
church
euer
taught
,
and
teacheth
at
this
present
,
Churches
builded
principally
to
the
honour
of
God
.
that
euery
church
,
chapell
,
and
oratorie
is
builded
immediatly
and
principally
to
God
,
and
the
seruice
which
therein
is
dewe
to
God
only
,
is
geuen
to
no
creature
,
be
he
Angell
,
or
Archangel
or
any
other
blessed
Sainct
in
heauen
.
Mary
,
that
churches
,
chapells
and
oratories
at
their
dedication
haue
ben
called
by
the
name
of
S.
Peter
,
S.
Paule
,
S.
Iohn
,
and
S.
Iames
,
or
such
like
,
as
it
pleased
the
deuotion
of
them
that
first
erected
them
,
we
teache
it
not
only
to
be
laufull
,
but
also
honorable
to
the
glorie
of
God
,
and
his
sainctes
.
Laufull
,
first
because
no
scripture
nor
councell
did
euer
inhibite
it
,
No
scripture
nor
councel
forbiddeth
churches
to
be
builded
in
honour
of
Sainctes
.
Vide
epi.
tomen
Concil.
De
ecclesiast.
dog
.
cap.
73.
They
are
heretiques
and
no
Christians
that
thinke
the
bodies
of
of
Saincts
and
holy
reliques
not
to
be
honoured
but
condemne
them
as
heretickes
that
did
impugne
it
,
as
Eustachius
was
condemned
in
the
councell
of
Gangre
the
yere
of
our
Lord
324.
for
contemning
churches
of
martirs
and
chappells
called
by
the
name
of
sainctes
.
Secondarely
,
because
the
fathers
haue
vsed
,
and
the
catholique
church
allowed
it
,
and
accompt
him
no
Christian
that
denyeth
it
.
S.
August
.
or
whosoeuer
was
auctour
of
the
booke
,
De
ecclesiasticis
dogmatibus
,
sayeth
:
We
beleaue
that
the
bodies
of
sainctes
and
especiallie
the
reliques
of
the
blessed
martirs
are
moste
sincerely
to
be
honored
,
euen
as
membres
of
Christ
,
and
that
Churches
called
by
their
names
,
are
to
be
gone
vnto
,
with
moste
godly
affection
and
faithfull
deuotion
,
as
holy
places
dedicated
to
the
seruice
of
God
.
Yf
any
man
contrary
and
gayne
say
this
sentence
,
he
is
thought
to
be
no
Christian
,
but
as
very
an
heretike
as
euer
was
Eunomius
and
Vigilantius
.
Where
note
briefly
,
that
the
holy
fathers
did
not
only
build
churches
,
and
call
them
by
the
manes
of
saincts
,
but
also
persuade
them selues
that
they
ought
to
goe
vnto
them
with
greate
deuotion
:
and
whosoeuer
did
thinke
that
no
sownde
doctrine
,
was
accompted
no
Christen
man
,
but
an
hereticke
.
Which
being
so
,
Alas
in
what
predicament
,
shal
we
put
M.
Calf
?
By
the
determination
of
the
councell
of
Gangre
,
and
sentence
of
S.
Augustine
,
he
must
needes
be
an
hereticke
.
That
it
is
honorable
to
the
glorie
of
God
and
his
sainctes
,
I
make
this
reason
:
what
so
euer
God
commanded
to
be
done
was
honorable
to
him
,
To
builde
churches
in
honour
of
Sainctes
,
is
honorable
to
God
.
and
all
his
sainctes
:
but
God
commanded
churches
,
to
be
builded
in
the
name
of
saincts
,
ergo
it
was
honorable
to
God
,
and
his
sainctes
to
builde
churches
in
their
names
.
The
maior
I
thincke
M.
Calf
.
will
not
denie
.
The
minor
is
proued
by
S.
Ambrose
in
the
life
of
Geruasius
and
Prothasius
,
where
he
telleth
,
that
in
the
lent
he
had
a
vision
,
and
because
he
woulde
be
assured
of
it
,
he
made
his
humble
praïer
to
God
,
that
yf
it
were
an
illusion
of
the
diuell
,
it
might
vanish
away
,
yf
it
were
a
true
vision
,
it
might
appeare
more
perfectly
.
That
done
he
augmented
his
fast
,
the
vision
apeared
as
it
did
before
.
The
third
night
,
his
body
being
nowe
worne
with
fasting
,
and
he
not
sleeping
,
but
wondring
at
it
,
the
vision
apeared
vnto
him
againe
:
that
is
,
to
say
,
two
youngemen
in
white
apparell
,
and
a
third
person
which
was
like
the
blessed
Apostle
S.
Paule
,
whose
countenance
he
knewe
by
his
picture
,
who
amongest
other
thinghs
tolde
him
,
that
the
younge
men
which
he
sawe
,
were
Geruasius
and
Prothasius
,
holy
martirs
of
Christ
.
Whose
bodies
thou
shalt
finde
in
the
place
where
thou
standest
and
praiest
:
thou
shalt
finde
a
cophine
couered
with
earth
,
twelue
foote
vnder
the
grounde
,
S.
Ambrose
commaunded
by
God
to
build
a
church
in
the
name
of
Geruasius
and
Prothasius
.
which
cophine
thou
shalt
take
and
lift
vp
on
high
,
and
builde
a
churche
in
their
name
.
Thus
much
S.
Ambrose
:
the
premisses
then
being
true
,
and
the
forme
good
,
the
conclusion
must
needes
followe
.
Here
if
M.
Calf
.
will
quarell
,
and
saye
,
that
it
was
S.
Paule
,
that
commanded
the
church
to
be
builded
in
the
name
of
Geruasius
and
Prothasius
,
and
not
God
him self
,
we
will
him
to
vnder
stand
,
that
as
S.
Paule
being
made
an
elect
vessell
to
preache
the
faith
of
Christ
to
the
Gentills
,
did
nothing
but
that
which
God
and
the
holy
Ghost
willed
him
to
doe
:
So
being
nowe
a
saincte
in
heauen
,
he
neither
doth
,
nor
can
do
any
thing
,
but
that
which
it
pleaseth
God
to
commande
him
.
Wherfore
he
may
be
ashamed
of
his
moste
blasphemous
assertion
saying
,
that
is
a
derogation
to
the
honour
of
God
.
Where
he
sayeth
:
Calf
.
Fol.
52
b.
It
is
contrary
to
the
vse
of
the
primitiue
church
,
and
that
all
men
agre
that
vntill
the
raigne
of
Constantine
,
there
were
no
chapells
nor
oratories
erected
in
honour
of
any
sainct
,
Mart.
You
may
perceaue
(
good
readers
)
from
what
fountayne
,
he
fetteth
his
doctrine
,
and
that
he
trauayleth
neither
in
the
studie
of
the
ecclesiasticall
histories
,
nor
auncient
fathers
,
but
in
such
halfpenny
doctours
,
as
haue
written
these
later
yeres
,
as
Luther
,
Bucer
,
Caluin
,
Beza
,
Bullinger
,
Bale
,
P●●idoru●
v●●g
.
cap.
6.
de
inuent
〈◊〉
Churches
builde
〈◊〉
hon●●●
of
Sa●nctes
●●fore
C●●stant●●●●
tyme
and
the
authour
of
the
homilie
against
images
,
and
Magdeburgenses
,
and
such
infamous
friers
and
Apostatats
.
In
Paris
at
this
present
in
via
Iacobea
they
haue
an
auncient
churche
builded
by
S.
Denise
and
his
companions
in
honour
of
S.
Stephen
,
and
because
they
had
the
seruice
there
for
a
tyme
in
Greeke
,
they
call
it
S.
Estienne
le
Grec
.
Pius
the
tenth
Pope
after
S.
Peter
,
in
the
yere
of
our
lord
155.
as
Pantaleon
noteth
dedicated
a
church
to
S.
Prudentia
.
Calixtus
or
as
some
write
Calistus
the
sixthene
Pope
after
S.
Peter
in
the
yere
of
our
Lord
220.
builded
a
church
at
Rome
,
beyond
the
ryuer
Tibris
in
honour
of
our
blessed
Ladie
.
And
all
these
with
many
more
which
I
could
recken
(
were
it
not
that
I
feare
tediousnes
in
so
plaine
a
matter
)
were
builded
in
honour
of
sainctes
,
Polid.
lib.
5.
cap
6.
de
inuent
.
rerum
.
&
li.
8.
cap.
1.
longe
before
Constantyne
was
borne
.
Where
is
nowe
M.
Calfhills
creditte
become
?
What
truth
is
in
his
wordes
?
What
veritie
in
that
bold
assertion
,
Where
he
sayeth
,
that
it
is
contrary
to
the
vse
of
the
primitiue
churche
,
to
build
churches
in
the
honour
of
sainctes
?
Is
it
not
turned
into
a
vayne
smothering
smoke
,
and
he
taking
vpon
him
to
instruct
other
,
as
puines
,
and
young
schollers
,
proued
to
haue
no
sight
in
antiquities
,
nor
skill
in
those
authours
,
which
fauoring
his
affection
wrote
the
storie
of
antiquitie
,
and
mentioned
this
that
I
haue
last
recited
?
Iudge
you
(
good
readers
)
for
my
parte
,
I
pittie
his
ignorance
,
and
wishe
him
the
spirite
of
humilitie
,
and
vnderstanding
,
that
by
the
one
he
may
knowe
him selfe
,
and
by
the
other
lerne
,
howe
by
his
newe
M.
and
Apostatical
doctours
he
is
lurdely
deceaued
.
Fol
51.
b
Calf
.
An other
exception
against
Abdias
,
is
that
he
maketh
S.
Iohn
to
say
:
virtutum
opes
habere
non
posse
qui
voluerit
diuitias
habere
terrenas
:
That
he
can
not
haue
the
riches
of
vertue
,
that
will
haue
the
riches
of
the
earth
.
Mart.
But
yf
this
be
a
sufficient
reason
to
impugne
so
auncient
a
writer
,
and
M.
Calfhills
witt
,
may
be
commended
for
it
,
than
to
purchase
like
commendation
,
some
pretie
protestant
may
start
vp
hereafter
,
and
denie
the
Ghospell
of
S.
Mathew
,
Matt.
19.
and
the
Epistle
of
S.
Paule
to
Timothe
.
For
S.
Mathew
maketh
Christ
to
say
:
It
is
easier
for
a
camele
to
go
through
the
eie
of
a
needle
,
than
a
riche
man
to
entre
into
te
kingdom
of
heauen
.
S.
Paule
saieth
:
1.
Tim
6.
Qui
volunt
fieri
diuites
.
etc.
They
that
wil
be
riche
fal
into
tentation
,
and
snare
of
the
deuill
,
and
into
many
vnꝓfitable
and
hurtefull
desires
which
drowne
me
into
perdition
,
and
destruction
.
And
are
not
these
sentences
,
all
one
in
effect
,
with
that
which
Abdias
attributeth
to
s
.
Iohn
?
he
saieth
they
that
will
haue
riches
of
the
earth
can
not
haue
the
riches
of
vertue
:
S.
Paule
saieth
,
that
they
that
will
be
riche
fall
into
tentation
and
snare
of
the
diuell
.
What
difference
is
there
betwene
these
two
sayinges
?
Woulde
not
he
haue
riches
,
that
desireth
to
be
riche
?
A
wiseman
woulde
thinke
yeas
,
and
yf
it
be
so
,
then
hath
Abdias
varied
nothing
from
the
blessed
Apostle
S.
Paule
,
The
doctrine
of
Christ
obiected
as
a
fault
to
Abdias
.
Fol.
51.
b
nor
doctrine
of
Christ
in
the
ghospell
:
but
M.
Calfhils
capacitie
gaping
after
the
riches
of
the
worlde
could
not
conceaue
that
,
nor
take
the
saying
of
Abdias
in
that
sense
,
in
which
the
saying
of
Christ
in
Saint
Mathewe
,
and
S.
Paule
to
Timothe
is
to
be
taken
,
but
must
make
the
simple
people
beleue
that
it
accordeth
not
with
the
doctrine
of
Christ
.
Wherefor
to
oppose
M.
reader
in
this
poynt
of
doctrine
,
tell
vs
sir
,
dot
not
Christ
teache
contempt
of
riches
contempt
of
the
world
and
all
inordinate
willing
and
desiring
of
earthly
goods
?
1.
Tim.
6.
Sayeth
he
not
by
his
Apostle
,
that
they
falle
into
the
snare
of
the
diuell
,
and
many
vnprofitable
desires
,
that
will
be
riche
?
that
is
haue
an
inordinate
desire
and
vnbrideled
will
to
be
rych
,
an
gett
the
goods
of
the
worlde
?
Yf
Christ
taught
this
,
then
was
it
Christes
doctrine
.
Yf
it
were
his
doctrine
,
then
that
which
Abdias
attributeth
to
S.
Iohn
,
varieth
not
from
Christes
doctrine
.
For
take
the
wordes
which
your self
alleage
,
that
he
can
not
haue
the
substance
of
vertues
,
that
will
haue
the
substance
of
the
earth
,
what
is
there
here
that
accordeth
not
with
Christes
doctrine
?
Haue
you
not
the
same
termes
in
one
that
are
in
the
other
?
Volunt
in
S.
Paule
,
and
voluerit
in
S.
Iohn
?
and
signifie
they
not
bothe
one
thing
?
that
is
,
an
inordinate
will
,
and
desire
to
haue
the
riches
of
the
earth
?
And
do
not
they
that
haue
this
inordinate
will
and
desire
falle
into
the
snare
of
the
diuell
,
and
many
vnprofitable
and
hurtefull
desires
,
which
drowne
men
into
death
and
perdition
?
And
whiles
they
are
in
the
snare
of
the
diuel
and
such
vnprofitable
desires
that
bring
perdition
,
can
they
haue
the
substance
of
vertues
?
Speake
M.
Calf
.
This
is
the
doctrine
of
Christ
,
this
is
the
doctrine
of
the
holy
Ghost
,
in
S.
Paule
.
And
this
is
the
same
that
S.
Iohn
preached
,
and
Abdias
reported
.
And
certes
like
as
you
sir
being
sick
of
an
agewe
can
not
haue
your
health
before
the
humour
that
is
predominant
,
and
matter
of
your
sicknes
be
al
purged
or
consumed
:
Euen
so
the
man
that
hath
this
inordinate
will
and
desire
which
the
Apostles
speake
of
,
can
not
haue
the
riches
of
vertues
,
before
that
lewed
desire
and
inordinate
will
be
purged
and
consumed
with
the
fyer
of
Gods
worde
,
and
loue
of
Christ
,
and
he
made
a
newe
man
in
holynes
and
righteousnes
.
Wherfore
I
much
maruel
that
you
dirst
venture
to
say
,
that
the
foresaied
sentence
of
Abdias
attributed
to
S.
Iohn
accordeth
not
with
the
doctrine
of
Christ
.
My self
will
not
condemne
you
of
contrarying
and
gaynesaying
the
word
of
God
,
and
doctrine
of
Christ
in
this
case
.
Let
your
owne
indifferent
brothers
iudge
,
howe
litle
you
sauour
of
any
sight
in
diuinitie
for
saying
that
those
wordes
of
Abdias
accorded
not
with
the
doctrine
of
Christ
.
That
the
readers
may
vnderstand
howe
fouly
you
haue
corrupted
Abdias
,
and
left
out
a
worde
,
and
altered
his
meaning
,
I
will
examine
the
place
.
He
told
there
howe
S.
Iohn
talking
against
riches
,
spake
also
of
curing
the
sicke
of
the
palsey
clensing
the
lepers
and
casting
out
of
deuils
,
and
afterward
saied
:
Sed
has
virtutum
opes
habere
non
possunt
,
qui
voluerint
diuitias
habere
terrenas
.
But
they
can
not
haue
these
powers
of
vertues
that
will
haue
the
ryches
of
the
worlde
:
Where
the
Apostles
meaning
was
that
they
could
not
haue
the
grace
and
vertue
of
curing
the
sicke
,
and
working
of
miracles
,
who
inordinately
desired
the
riches
of
the
earth
,
M.
Calf
.
leaueth
out
craftelie
,
the
worde
(
has
)
those
,
and
putteth
it
indefinitely
,
as
though
the
Apostle
ment
,
that
they
could
haue
no
vertues
at
all
,
but
this
is
playne
couyn
,
woorse
than
liegier
demayne
.
Some
man
woulde
counte
him
an
asse
,
for
leauing
out
the
worde
(
has
)
but
I
will
not
trooble
his
conscience
.
Let
it
be
but
a
wilful
scape
,
propre
to
heretickes
.
The
fourth
exception
is
this
:
It
is
more
then
a
miracle
to
mee
that
Abdias
should
be
such
an
auncient
writer
,
Calf
.
Fol
51.
b
mart
.
because
neither
Irene
,
neither
Eusebius
,
nor
S.
Hierome
make
mention
of
him
.
A
great
matter
to
be
woundred
at
:
a
Wiseman
woulde
rather
haue
woundred
howe
it
coulde
be
that
three
lerned
men
,
shoulde
be
able
to
write
the
whole
histories
of
thinges
done
longe
before
their
tyme
,
and
haue
true
notice
of
al
that
was
done
in
all
cuntries
,
townes
,
cities
and
villages
,
and
omitte
nothing
,
that
was
done
.
But
M.
Calfhills
merueilous
witte
will
neuer
lacke
straunge
thinges
to
woundre
at
.
Yt
is
to
be
thought
,
yf
M.
Horne
him selfe
,
as
wise
a
man
as
he
is
,
should
tell
him
of
Waltams
Calf
.
that
went
nyne
myle
to
sucke
a
bul
,
it
should
be
more
then
a
miracle
vnto
him
.
The
fift
exception
is
that
S.
Iohn
allowed
the
fact
of
Drusiana
,
whiche
withdrewe
her self
from
her
husbandes
company
.
Calf
.
Fol.
51.
q
Mart.
That
is
a
false
lye
.
For
there
is
no
mention
in
all
that
historie
(
where
Abdias
talketh
of
Drusiana
)
that
S.
Iohn
allowed
any
such
fact
of
hers
.
Calf
.
Fol
52.
a
The
sixt
that
S.
Iohn
turned
trees
into
gold
,
and
made
broken
iewells
whole
againe
.
For
they
were
fonde
miracles
,
and
had
no
apparaunce
of
truth
(
quoth
M.
Calf
.
Mart.
As
though
the
Apostle
ꝓuoked
there
vnto
to
declare
the
mighty
power
of
God
,
and
standing
in
hope
to
wynne
a
soule
to
Christe
(
as
he
did
in
deede
)
should
disdayne
to
woorke
such
a
miracle
to
so
good
and
end
.
Yf
you
had
loked
to
the
storie
M.
Calf
.
and
considered
the
circumstances
a
litle
better
,
you
would
not
haue
called
them
fonde
miracles
,
and
miracles
that
haue
no
apparance
of
truth
.
But
we
must
beare
with
your
boldnes
.
Yf
you
contynewe
,
we
may
fortune
to
heare
,
that
the
turning
of
Moyses
rod
into
a
serpent
,
Exod.
7.4
.
Reg.
6.
Ioan
2.
the
making
of
an
hatchet
swymme
vpon
the
water
,
the
going
of
Christ
through
the
doores
,
the
turning
of
water
into
wyne
,
shal
be
counted
fond
miracles
.
For
take
away
first
the
authoritie
of
the
church
that
alloweth
the
scripture
,
as
heretickes
haue
done
,
and
then
the
scripture
it self
,
as
in
parte
they
doe
,
and
there
is
no
more
reason
why
they
should
not
stick
to
call
these
miracles
,
that
I
reherse
out
of
the
scripture
,
fonde
miracles
,
and
miracles
that
haue
no
apparance
of
truthe
,
than
there
is
why
they
should
say
so
of
those
that
Abdias
referreth
to
S.
Iohn
.
Thus
you
haue
heard
some
of
the
fond
exceptions
that
M.
Calf
.
bringeth
against
that
auncient
father
,
and
by
these
youe
may
iudge
of
the
rest
.
Dionysius
Alexandrinus
,
an
auncient
,
learned
,
and
holy
father
,
vnderstanding
that
diuerse
condemned
the
Apocalypse
of
S.
Iohn
,
saied
:
I
verelie
dare
not
condemne
,
Euseb
lib.
7.
cap
23.
histo.
and
reiect
the
writing
of
this
booke
,
especiallie
seing
many
of
the
brethren
are
of
the
same
opinion
with
me
,
that
it
is
S.
Iohns
:
So
modestie
woulde
haue
required
,
that
M.
Calf
.
should
haue
saied
of
Abdias
,
and
because
many
thinke
it
,
to
be
his
worke
in
deede
,
especially
Lazius
,
and
Sebastianus
Munsterus
a
master
of
his
,
who
were
,
at
the
finding
of
it
,
he
should
not
so
contemptuously
haue
reiected
it
,
and
called
the
authour
,
a
lyer
,
Fol.
51.
b
Fol.
53.
b
a
landleaper
,
an
authour
of
straunge
doctrine
,
contrarie
to
all
godly
learning
:
but
you
see
what
modestie
is
in
protestants
tongues
,
and
reuerence
in
their
heartes
to
antiquities
.
Euer
sythens
frier
Luther
gaue
example
to
contemne
the
scriptures
,
and
especially
the
Epistle
of
S.
Iames
,
because
it
made
against
his
position
of
only
faith
,
his
disciples
haue
not
stickt
to
contemne
doctours
,
councells
,
yea
and
the
scripture
it selfe
,
where
it
maketh
against
them
.
His
other
exceptions
against
Abdias
,
I
omitt
to
avoyde
tediousnes
,
nowe
yowe
shall
heare
what
he
saieth
against
,
the
councells
.
M.
Calfs
.
answers
to
the
councells
.
Dist
1.
ca.
Nemo
.
The
councel
of
Orleance
.
Calf
.
Fol.
57.
a
Mart.
I
alleaged
out
of
Iuo
and
Gratian
his
canon
made
in
a
councell
kept
at
Orleans
.
Let
no
man
build
a
churche
before
the
bisshop
of
that
diocesse
come
and
set
vp
a
crosse
,
to
which
,
M.
Calf
.
talking
much
in
vaine
,
and
so
prouing
euen
as
other
principles
of
his
religion
be
proued
,
that
the
Ring
of
the
churche
doore
by
the
same
reason
is
a
piece
of
Gods
seruice
,
with
many
like
follies
to
no
purpose
,
answereth
thus
in
effect
:
In
that
decree
order
is
taken
for
thinges
necessarie
before
the
churche
be
builded
.
But
we
require
what
is
necessarie
seruice
in
a
churche
hallowed
.
Yf
wise
men
will
iudg
hym
to
be
a
very
ignorant
aduocate
,
who
hauing
his
clients
case
geuen
him
in
writing
,
and
the
copie
alwaies
lying
before
his
eies
,
can
neither
conceaue
,
the
meaning
of
it
,
nor
yet
propounde
it
in
such
ordre
,
as
it
is
geuen
him
,
what
shall
we
thinke
of
M.
Calf
?
Who
taking
vpon
him
to
be
aduocate
for
the
protestants
against
the
crosse
of
Christ
,
neither
vnderstandeth
the
case
which
he
hath
to
impugne
,
geuen
him
in
print
,
and
leyed
before
his
eies
in
manifest
termes
,
nor
yet
hath
lerned
to
tel
it
in
suche
ordre
,
as
it
is
geuen
him
?
Donetur
rude
.
In
the
beginning
of
this
third
article
it
is
sett
foorth
with
charecters
legible
without
spectacles
,
that
euery
church
chapel
,
and
oratorie
,
erected
to
the
honour
and
seruice
of
God
,
should
haue
the
signe
of
the
crosse
,
yet
this
newe
aduocate
for
the
contrarie
parte
,
hauing
viewed
the
matter
substantially
(
as
he
thinketh
)
and
hauing
nothing
to
say
against
the
canon
,
but
forced
to
say
,
that
the
practise
of
the
church
was
so
then
,
leppeth
out
into
a
bye
matter
,
and
saieth
:
Fol.
57.
a
We
do
inquire
what
is
necessary
seruice
in
a
church
hallowed
,
and
so
for
a
a
shift
to
deceaue
the
simple
calleth
the
reader
,
very
rudely
from
the
state
of
the
matter
,
that
is
treated
in
the
article
.
But
that
will
not
serue
him
.
Euery
man
that
hath
eies
,
seeth
that
our
reasoning
is
of
the
signe
of
the
crosse
,
and
not
of
necessarie
seruice
in
the
churche
.
Necessarie
seruice
in
a
churche
hallowed
is
matyns
,
masse
,
and
euensong
,
preaching
and
christening
,
and
such
like
.
Of
this
there
was
no
worde
mentioned
.
The
signe
of
the
crosse
erected
and
set
vp
there
,
is
no
necessarie
poynt
of
this
vocal
and
ordinarie
seruice
,
no
more
then
the
couering
of
the
booke
and
defke
that
holdeth
him
is
.
Wherefore
our
freshe
aduocate
may
be
thought
not
to
haue
had
his
wittes
very
sobre
when
he
ymagined
to
colour
an
euil
cause
with
such
a
bye
trayne
.
So
he
say
somwhat
in
apparance
,
for
the
tyme
,
he
passeth
not
howe
litle
truth
be
founde
in
his
tale
,
when
it
cometh
to
examination
.
By
his
owne
confession
a
crosse
is
necessarie
according
to
that
decree
before
the
church
be
builded
,
afterward
,
when
it
is
builded
,
A
crosse
necessarie
before
the
church
be
builded
.
Fol
57.
a
it
is
not
necessarie
:
what
reason
is
there
in
this
?
Yf
there
were
only
(
as
M.
Calfhil
saieth
)
a
ciuil
police
in
it
,
and
no
point
of
religion
,
why
did
that
councell
commaunde
a
crosse
specially
,
before
all
other
thinges
,
to
be
sett
vp
there
,
and
that
by
no
priuate
man
,
but
by
a
bishop
?
Let
vs
here
a
substantiall
cause
,
of
his
pregnant
witt
.
And
he
shal
be
accompted
to
haue
more
wisdome
in
that
litle
Calfes
head
of
his
,
than
that
whole
councell
.
Fol
57.
a
Calf
.
But
to
what
purpose
do
we
alleage
councells
?
M.
Calf
.
sayeth
if
there
were
a
most
playne
determination
for
the
crosse
in
this
or
any
such
like
councel
,
he
is
no
more
bounde
to
the
authoritie
therof
,
then
we
will
be
to
the
English
Synodes
,
held
in
king
Edwardes
daies
,
and
in
the
Quenes
maiesties
raigne
that
nowe
is
.
Here
is
a
plaine
puritaine
,
and
notorious
protestant
.
Mart.
He
sheweth
him self
in
his
likenesse
.
But
(
sir
)
howe
,
and
howe
farre
you
and
euery
man
is
bounde
to
obey
the
decrees
of
the
prouinciall
councells
,
I
wil
not
dispute
.
It
requireth
longer
tyme
,
yet
this
by
the
way
,
I
will
saye
that
youe
are
more
bounde
to
obey
that
,
than
we
are
either
to
obey
the
Synodes
kept
in
king
Edwardes
daies
,
either
yours
in
these
later
yeres
.
For
first
the
Synodes
in
king
Edwars
tyme
were
by
laufull
authoritie
,
reuoked
,
and
abrogated
,
and
therefore
binde
no
man
to
obey
them
.
These
which
you
haue
held
of
late
,
The
protestants
Synodes
kept
without
true
bisshops
.
are
of
no
authoritie
,
nor
worthy
to
be
called
Sinodes
,
but
conspiracies
,
conuenticles
,
or
assembles
that
had
neuer
a
laufull
and
true
bishop
in
them
.
The
councell
at
Orleaunce
had
thirtie
and
thre
bishops
,
laufully
called
,
instituted
and
created
.
They
kept
them selues
within
the
vnitie
of
the
churche
,
ye
like
Apostatats
haue
forsaken
it
.
Their
decrees
were
to
edifie
,
yours
are
to
pluck
downe
.
Looke
then
howe
muche
more
,
we
ought
to
obey
true
bishops
,
than
false
vsurpers
,
Christians
lyuing
in
the
vnitie
of
the
church
,
than
renegates
that
haue
for
saken
the
church
,
men
that
desire
to
edifie
,
than
such
as
labour
to
destroy
:
So
much
more
ought
we
to
followe
that
councell
being
but
prouincial
,
than
your
Synodes
being
but
schismaticall
.
The
next
Canon
alleaged
out
of
a
councell
kept
at
Toures
,
The
councel
of
Toures
.
requiring
,
vt
corpus
Domini
in
altari
,
non
in
armario
,
sed
sub
crucis
titulo
componatur
,
That
the
body
of
our
lord
consecrated
vpon
the
aulter
,
be
not
reposed
and
set
in
the
reuestrie
,
but
vnder
the
roode
,
M.
Calf
.
thinketh
to
illude
which
his
folish
cauills
.
Calf
.
Fol.
67.
b
Armarium
,
he
saieth
,
may
be
well
taken
for
a
library
,
for
a
closet
,
or
almerie
,
but
no
more
for
a
reuestrie
than
for
a
belfrie
.
Mart.
And
why
so
sir
,
is
not
Armarium
,
properly
a
place
,
where
any
thing
is
layed
,
as
bookes
,
coates
,
houshold
stuffe
and
such
like
?
And
doth
not
the
reuestrie
,
resemble
such
a
place
more
properly
then
a
belfrie
.
Fol.
57.
b
Your self
confesse
it
to
be
the
fathers
meaning
,
and
yf
it
were
the
meaning
of
the
councell
,
it
was
to
much
arrogancie
in
youe
to
condemne
it
,
as
folish
,
and
excessiue
folly
to
reproue
them
,
who
take
the
meaning
of
the
authour
,
and
sticke
not
so
precisely
to
the
bare
letter
.
S.
Augustine
resoning
against
the
Arrians
contending
earnestly
the
for
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
asked
,
Epist
174
It
is
folly
to
contend
about
the
woord
.
when
we
knowe
the
thing
Quid
est
contentiosius
quam
quum
de
re
constat
,
certare
de
nomine
?
What
is
more
contentious
the
when
there
is
plaine
euidence
for
the
thing
,
to
contend
vpon
the
name
?
In
like
maner
we
aske
you
what
more
euident
signe
can
we
haue
of
a
brauling
brabler
,
than
such
manifest
contention
aboute
a
word
,
when
we
knowe
the
thing
that
is
meant
by
the
woorde
:
your
owne
freinde
the
hath
augmented
Sir
Thomas
Eliots
Dictionary
,
could
haue
tolde
youe
that
armarium
,
is
a
place
where
bookes
are
layed
,
or
other
stuffe
of
houshold
,
and
by
that
yow
might
haue
gessed
,
that
there
is
more
affinitie
betwixt
,
Armarium
,
Armarium
.
and
a
reuestirie
,
than
betwene
Armarium
and
a
belfrie
.
But
yf
it
be
your
manner
in
reading
,
to
daily
aboute
the
woorde
when
you
haue
the
true
sense
of
the
authour
,
as
you
do
here
,
certes
I
will
not
will
euery
of
your
hearers
to
gather
a
rodde
for
such
a
reader
,
but
desire
your
tender
harted
damsell
that
would
not
willinglie
haue
you
hurt
,
with
a
rodde
,
to
gett
a
pecocks
tayle
,
for
feare
of
smart
.
When
I
was
at
Wynchester
,
I
taught
my
schollers
euermore
true
significations
of
their
latin
woordes
,
and
when
any
came
in
construction
,
that
had
diuerse
significations
,
I
expounded
them
,
and
when
they
translated
,
I
taught
them
to
keepe
the
sense
,
and
meaning
of
the
authour
,
although
the
proprietie
of
the
worde
strictely
taken
,
woulde
scarce
abide
it
.
And
for
so
doying
I
suppose
none
woulde
thinke
the
vsher
worthy
of
rodde
,
but
suche
a
wise
man
as
you
are
.
Titulus
crucis
.
As
for
the
fault
youe
finde
with
the
interpreting
of
Titulus
crucis
,
for
a
roode
,
it
is
so
childish
that
it
is
to
be
laughed
at
,
rather
then
answered
,
but
take
it
whether
you
will
for
a
roode
,
or
for
the
title
of
the
crosse
,
it
doth
manifestly
conuince
,
that
there
was
a
crosse
in
the
church
,
which
is
the
principal
poynt
that
I
tooke
in
I
hand
to
proue
in
this
Article
.
Where
you
maruell
that
I
woulde
not
rather
expounde
it
for
a
pixe
,
than
a
roode
,
Fol.
57.
b
in
good
soothe
I
can
not
let
so
meruelous
a
monstre
to
maruell
at
his
owne
shadowe
if
he
please
.
Where
you
say
,
Calf
.
Ibidem
.
that
you
neuer
heard
afore
this
tyme
that
the
sacrament
was
reuerently
kept
vnder
the
Roode
,
that
the
aulter
refused
,
Mart.
the
roode
shoulde
be
reuerenced
.
Surely
it
is
no
great
maruell
,
for
a
man
of
so
litle
experience
of
foren
countries
,
and
so
smal
trauaile
in
reading
the
auncient
fathers
,
and
councells
.
But
(
sir
)
you
take
the
matter
amisse
.
The
wordes
of
the
Canon
do
not
tell
you
that
the
sacrament
was
caried
vp
to
the
roode
loft
,
but
saied
it
was
set
,
sub
crucis
titulo
,
vnder
the
roode
,
or
title
of
the
crosse
.
Which
might
be
in
an
other
place
,
besides
the
roode
loft
.
Againe
if
it
had
bene
their
meaning
to
haue
it
set
in
the
roode
loft
,
yet
woulde
it
not
followe
,
that
therfore
the
aulter
was
refused
,
Diuerse
countries
haue
diuerse
places
to
keepe
the
blessed
Sacrament
.
or
thought
no
worthie
place
to
keepe
it
.
Diuerse
countries
haue
diuerse
places
to
kepe
the
blessed
sacrament
:
these
lower
partes
of
Germanie
haue
a
place
,
besides
the
aulter
,
builded
of
purpose
very
honorablie
to
reserue
it
in
,
yet
for
al
that
they
refuse
not
the
aulter
,
nor
contemne
it
,
as
vnworthie
for
it
,
but
take
the
other
to
be
a
more
safe
,
and
commodious
place
:
other
hanged
it
reuerently
ouer
the
aulter
,
other
kept
it
in
the
reuestrie
.
The
councel
of
Chalcedon
in
Trullo
.
The
next
councell
which
I
alleaged
was
the
sixt
generall
councell
kept
at
Constantinople
in
Trullo
.
But
M.
Calf
.
could
not
finde
any
Canon
in
that
councell
that
made
for
the
crosse
,
and
no
maruell
.
For
he
followed
not
the
counsell
of
our
sauiour
saying
:
Quaerite
&
inuenietis
,
Seeke
and
ye
shall
finde
.
In
the
summe
of
the
councells
gathered
by
the
reuerend
father
Carranza
,
the
73.
Canon
of
the
sixt
generall
councell
is
this
.
Seing
the
liuely
crosse
doth
shewe
vnto
vs
that
healthfull
thing
(
that
is
to
say
)
the
passion
of
Christ
,
it
behoueth
vs
to
imploye
all
our
studie
,
that
we
may
geue
vnto
it
,
that
honour
which
is
meete
and
conuenient
.
Wherefore
we
geuing
adoration
vnto
it
,
with
mynde
,
tongue
and
sense
,
commaunde
that
the
figures
of
the
crosse
,
whiche
are
made
of
some
in
the
grownde
,
and
pauiment
,
be
taken
away
,
lest
our
triumphant
signe
of
victorie
,
be
iniuried
by
the
treading
of
those
that
passe
and
go
that
wayes
.
The
iudgment
of
the
sixt
general
councel
of
the
crosse
.
This
if
M.
Calf
.
woulde
haue
sought
,
he
myght
haue
founde
,
and
noted
,
First
,
that
the
crosse
by
the
iudgement
of
two
hundred
27.
fathers
doth
represent
vnto
vs
the
passion
of
Christ
.
Secondely
that
they
thought
it
their
dutie
to
geue
dewe
honour
vnto
it
.
Thirdly
that
with
mynde
tongue
and
sense
,
they
gaue
adoration
vnto
it
,
that
they
called
it
neither
idoll
,
nor
signe
of
conquest
against
the
Christians
,
but
a
triumphant
signe
of
victorie
,
for
the
Christians
:
Last
of
all
because
they
would
not
haue
that
holy
signe
to
be
trod
vpon
,
and
defiled
with
mens
feete
,
they
commaunded
,
that
no
signe
of
the
crosse
shoulde
be
made
vpon
the
grounde
,
or
pauiment
,
and
yf
any
were
made
,
they
willed
it
to
be
taken
vp
,
and
had
away
vnder
payne
of
excommunication
.
In
such
honour
and
reuerence
they
had
it
in
those
daies
.
But
if
M.
Calf
.
or
any
of
his
,
reply
,
and
say
,
that
here
is
no
mention
made
of
any
crosse
in
the
church
,
let
him
consider
the
wordes
of
the
councell
well
,
first
where
they
saye
:
Quum
crux
viuifica
illud
salutare
nobis
ostendit
:
Seing
the
liuely
crosse
sheweth
vnto
vs
that
healthfull
thing
,
it
is
manifest
that
there
was
a
liuely
crosse
to
shewe
them
that
healthfull
thing
:
Secondarely
,
where
they
attribute
adoration
,
vnto
it
,
with
mynde
,
tongue
,
and
sense
,
this
worde
sense
,
declareth
that
they
had
a
sensible
crosse
,
to
whiche
,
they
might
shewe
their
reuerence
with
their
externall
senses
.
Againe
the
deuotion
of
the
people
,
being
such
that
they
would
paynt
it
,
or
engraue
it
vpon
the
grounde
,
and
pauyment
,
it
is
not
to
be
thought
,
but
that
they
had
it
in
other
places
.
And
yf
in
other
places
,
why
not
principally
in
the
churche
,
Where
they
shoulde
haue
most
occasion
to
remembre
Christ
death
and
passion
?
and
in
remembrance
of
the
great
benefite
purchased
by
the
crosse
,
honour
and
reuerence
that
holy
signe
?
Last
of
all
,
the
prohibition
forbidding
it
to
be
made
in
the
grounde
and
pauyment
,
doth
euidently
conuince
,
that
it
is
lawfull
to
be
made
in
other
places
.
For
a
prohibition
restrictiue
,
forbidding
a
thing
to
be
done
in
this
or
that
place
,
and
no
more
,
is
a
laufull
permission
for
all
other
places
,
which
are
not
namely
included
in
that
prohibition
.
For
proufe
whereof
,
I
referre
me
,
to
M.
Calfhils
owne
aduocate
or
lawyer
,
what
so
euer
he
be
,
so
that
he
haue
a
litle
more
sight
in
the
lawe
,
than
the
reader
of
Poules
hath
in
diuinitie
.
Nowe
yf
it
might
haue
pleased
him
to
haue
consulted
with
his
lerned
counsell
,
he
should
right
well
haue
perceaued
that
the
gatherers
of
the
councells
into
a
summe
(
whom
he
calleth
patchers
of
ragged
reliques
)
Fol.
57
b
did
not
take
the
vj.
councell
of
Constantinople
,
for
the
vij
.
of
Nice
,
nor
that
there
was
any
slyght
dealing
in
pressing
the
authoritie
,
and
not
alleaging
the
wordes
,
the
numbre
of
the
canon
was
cited
in
the
margent
,
the
cause
why
it
was
brought
,
alleaged
,
and
either
of
these
causes
,
is
sufficient
to
excuse
me
from
all
sinistrous
opinions
of
slight
dealing
.
The
seuenth
general
coucel
at
Nice
.
The
fourth
councel
which
I
brought
,
was
the
seuent
general
councel
kept
at
Nice
against
image
breakers
:
but
against
these
M.
Calf
.
opponeth
three
other
councells
,
one
at
Constantinople
vnder
Constantine
the
fift
,
Fol.
58.
b
another
at
Eliberie
in
Spayne
nowe
called
Granata
,
the
third
at
Franckford
in
Germanie
.
The
councel
of
Constantinople
vnder
●eo
the
fift
no
lauful
councell
.
The
first
all
the
worlde
knoweth
to
be
no
laufull
councell
,
but
a
conuenticle
of
heretikes
,
condemned
by
the
catholike
churche
both
in
the
councell
of
Franckford
,
kept
in
the
tyme
of
Charles
the
great
in
Germanie
,
and
also
by
the
councell
Laterane
in
Rome
,
to
which
the
forsaied
vertuous
Emperour
sent
twelue
bishops
out
of
Fraunce
.
Wherefore
that
assemble
at
Constantinople
being
vnlaufull
,
the
callers
of
it
heretickes
,
the
proceding
inordinate
,
without
their
true
head
,
it
must
followe
that
their
decrees
were
vnlaufull
,
their
reasons
schismatical
,
not
founded
vpon
scripture
,
but
wrested
to
a
wrong
sense
after
their
maner
,
and
therefore
not
worthie
the
answering
.
As
for
the
second
,
who
but
bolde
protestans
dare
affirme
that
about
the
same
tyme
when
the
councell
of
Constantinople
was
kept
in
Greece
,
this
councell
was
kept
at
Eliberie
or
Granata
in
Spayne
?
It
is
to
be
seene
in
the
actes
of
the
councells
and
summe
gathred
by
a
lerned
man
of
Spayne
,
that
it
was
kept
in
the
tyme
of
Syluester
in
the
yere
of
our
lord
335.
after
the
accompte
of
their
owne
doctour
Pantaleon
,
about
the
tyme
of
the
first
Nicene
councell
.
And
I
maruell
that
M.
reader
,
of
Poules
could
not
se
it
.
Apoc.
22.
But
,
he
that
is
in
filthynes
,
may
growe
in
filthynes
still
,
he
that
is
in
suche
grosse
ignorance
,
may
be
ignorant
still
.
M.
Calfhills
authour
whome
he
followeth
in
this
pointe
,
and
of
whome
he
borroweth
the
moste
of
that
whiche
he
infarced
to
no
purpose
into
his
booke
,
against
images
,
and
made
no
mention
of
him
,
in
very
deed
readeth
it
so
,
in
the
Homilie
against
Images
,
fol.
37.
and
so
one
blinde
batfouler
leading
an
other
,
they
fall
both
into
the
myre
of
ignorance
.
Whereby
you
may
see
what
auncient
authours
,
M.
reader
studieth
most
.
As
for
the
councell
it self
,
it
decreed
that
A
bishop
and
priest
might
haue
his
sister
in
his
house
,
Canon
27
or
daughter
being
a
virgin
,
and
professed
to
God
:
but
no
other
woman
.
Why
is
not
this
kept
?
Why
haue
they
their
nurceries
?
Why
haue
they
theyr
houses
deck
with
womans
kirtelis
,
Cassocks
,
and
fardingalles
that
are
no
sisters
nor
spirituall
daughtters
,
Cap
33.
but
carnall
Concubines
?
It
is
decreed
also
,
that
Bishops
,
priestes
,
Deacons
and
subdeacons
,
The
protestats
obserue
not
the
Canons
of
the
councel
of
Eliber
.
being
placed
in
the
ministery
shoulde
abstaine
from
their
wiues
,
and
not
begett
children
,
It
is
decreed
that
all
that
did
so
should
be
thrust
out
of
their
Clergie
.
Wherfore
kepe
ye
not
this
Canon
?
why
haue
your
coloured
and
votarie
bishops
,
pretensed
wiues
?
Why
haue
your
friers
,
mounkes
and
lecherous
priests
their
amorouses
in
their
armes
?
Why
fill
they
the
countries
which
bastardes
?
Why
keepe
they
their
benefices
?
Why
deceaue
they
the
poore
people
by
purchasing
of
landes
and
procuring
of
leases
for
their
brattes
?
It
is
conuenient
that
those
decrees
shoulde
stand
in
force
as
wel
as
this
,
which
ye
alleage
.
The
same
fathers
that
made
one
,
made
the
other
,
and
at
the
same
tyme
in
the
same
councell
,
and
with
the
same
spirite
.
Wherfore
they
ought
to
be
credited
a
like
.
And
seyng
you
vrge
their
authoritie
,
in
one
&
refuse
it
in
an
other
,
I
might
vse
your
owne
Rhetoricke
and
tel
you
that
I
am
no
more
bounde
to
followe
that
councel
in
one
canon
,
than
you
ought
to
obey
their
determination
in
the
other
,
Cap.
36.
This
canon
of
the
Elibertine
councel
speaketh
not
against
al
images
.
Pictures
vppon
walles
phibited
only
by
this
canon
.
but
I
will
not
deale
so
with
you
.
The
canon
is
good
and
maketh
nothing
against
the
catholike
faith
touching
the
vse
of
images
.
This
is
the
canon
:
Placuit
picturas
in
Ecclesia
esse
non
debere
,
ne
quod
colitur
aut
adoratur
,
in
parietibus
depingatur
:
We
decree
that
pictures
ought
not
to
be
in
the
church
,
lest
that
be
paynted
on
the
walles
which
is
worshipped
and
adored
.
Where
note
first
that
pictures
only
are
prohibited
by
this
decree
,
and
not
euery
picture
neither
,
but
suche
as
were
painted
in
walles
.
Secondarely
that
this
prohibition
is
but
particular
for
pictures
on
walles
,
and
being
such
,
excludeth
not
other
images
,
but
rather
permitteth
them
:
for
edictes
prohibitorie
,
forbidding
certaine
cases
,
permitte
all
that
is
not
speciallie
forbidden
,
if
it
be
,
eiusdem
generis
&
subiecti
,
of
the
same
kinde
and
the
same
matter
.
Thirdly
that
here
is
an
euident
proufe
that
pictures
were
then
worshipped
.
For
this
argument
followeth
necessarilie
vpon
those
wordes
.
That
was
worshipped
which
was
for
bidden
to
be
payncted
in
the
walles
:
but
pictures
were
forbidden
to
be
payncted
vpon
the
walles
,
Answer
M.
Calf
.
ergo
pictures
were
worshipped
:
the
maior
is
proued
by
the
later
clause
of
the
canon
:
Ne
quod
colitur
aut
adoratur
in
parietibus
depingatur
.
That
that
be
not
payncted
in
walles
,
which
is
worshipped
and
adored
.
For
nothing
can
be
payncted
in
the
walle
,
but
the
image
of
some
thing
.
Yf
M.
Calfhill
say
,
that
it
is
ment
,
that
God
which
is
adored
and
worshipped
,
shoulde
not
be
payncted
in
the
waulles
,
he
wilbe
contrary
to
him selfe
and
doctrine
of
his
owne
councells
,
and
doctours
.
For
he
and
they
teache
,
that
neither
God
,
neither
Christ
can
possibly
be
payncted
.
And
yf
it
be
so
,
then
that
which
the
councell
saied
in
that
canon
,
is
worshipped
,
and
adored
,
is
neither
God
nor
Christe
,
but
some
thing
that
maybe
payncted
.
Wherfore
this
impugner
with
his
M.
the
authour
of
the
image
homilie
,
may
streeke
this
councell
out
of
their
bookes
,
and
cry
shame
of
their
ignoraunce
,
for
bringing
that
which
proueth
manifestly
against
them
.
Why
the
councel
of
Eliberie
,
did
forbid
pictures
in
walles
Nowe
why
that
councell
did
forbid
pictures
on
walles
,
to
help
your
vnderstanding
,
ley
downe
your
pecocks
tayle
,
and
disdayne
not
to
lerne
a
Lawyers
poynt
of
an
vsher
of
Wynchester
,
and
studient
in
Louayne
.
For
the
better
understanding
of
a
statute
or
Canon
,
diuerse
circumstances
are
to
be
considered
.
Amongest
which
for
this
wiche
we
haue
nowe
in
hand
,
Circumstances
to
ba
considered
you
must
note
,
the
place
where
it
was
made
,
the
persons
that
made
it
.
The
tyme
when
it
was
made
,
and
the
cause
why
it
was
made
.
They
that
made
this
decree
were
catholike
bisshops
,
and
faithfull
dispensers
of
Christes
mysteries
,
such
as
knewe
to
geaue
their
people
:
Luc.
12.
Their
measure
of
wheate
in
tyme
.
The
place
where
it
was
made
,
was
Eliberye
or
Granata
a
citie
in
Spayne
,
whiche
at
that
tyme
,
and
longe
after
had
many
infidels
and
Paganes
,
that
despited
Christ
,
and
his
religion
:
and
because
they
were
idolatours
them selues
,
thought
the
Christians
to
committ
idolatrie
by
hauing
of
images
.
The
tyme
when
it
was
made
,
was
when
they
feared
persecution
,
as
apeareth
by
the
59.
and
60.
Canon
of
the
same
councell
.
The
cause
why
it
was
made
,
was
because
when
the
Christians
by
the
tyrannie
of
Pagans
and
persecution
of
infidels
should
be
forced
to
flee
,
and
forsake
their
churches
,
they
should
be
driuen
to
leaue
their
pyctures
in
the
walles
to
be
mocked
,
scorned
,
and
laughed
at
,
by
the
infidells
,
to
the
great
contempte
of
Christ
and
sclander
of
the
Christians
.
Thes
circumstances
considred
no
maruell
,
yf
such
Catholike
bishops
desirous
to
winne
the
idolatrous
to
the
faith
of
Christ
,
and
standing
in
feare
daily
of
persecution
,
and
knowing
that
yf
vpon
the
sodayne
they
shoulde
be
forced
to
flee
,
the
Pagans
would
pille
their
churches
,
and
make
their
pictures
left
in
the
walles
,
a
mocking
game
,
as
they
did
crucifie
the
image
of
Christ
in
Berythus
,
Athanas
.
de
imag.
Christ
.
Ephipha
.
epist
ad
5.
Synod
.
Const.
to
.
2.
Concil.
and
stoned
a
crosse
in
Tyrus
,
no
maruell
I
say
,
yf
for
such
considerations
such
holy
fathers
made
such
a
decree
,
and
prohibited
pictures
on
the
walles
in
churches
.
At
this
present
all
catholike
bisshops
vpon
like
occasion
woulde
make
the
like
.
But
what
if
those
fathers
had
no
such
considerations
,
but
did
absolutely
forbidde
pictures
in
the
church
?
What
would
it
aduantage
his
cause
?
Dot
he
not
remember
that
it
was
a
prouincial
Synode
of
xix
.
bisshops
,
Fol.
88.
a
Marcell
.
Epist.
5.
whose
iurisdiction
stretched
no
furder
than
to
their
particuler
prouinces
?
Doth
he
not
remembre
that
when
the
tyme
is
chaunged
,
that
which
was
well
done
before
,
may
be
chaunged
according
to
S.
Augustines
rule
which
he
him self
alleageth
,
in
another
place
?
Yf
he
doth
not
,
it
must
be
told
him
,
and
furder
signified
,
that
pictures
and
images
were
not
only
receaued
into
churches
in
diuerse
other
cuntries
,
but
also
permitted
and
commaunded
by
general
councells
,
as
by
the
councel
of
Nice
vnder
Adrian
the
first
,
by
the
councell
of
Rome
vnder
Gregorie
the
second
,
and
the
councell
of
Franckforde
vnder
Adrian
in
the
tyme
of
Charlemaigne
.
And
seing
by
these
generall
councells
the
decree
of
that
particuler
Synode
was
abrogated
by
the
aftercummers
,
according
to
Pope
Stephens
decree
,
and
altered
for
the
diuersitie
of
tyme
,
as
S.
Augustine
permitteth
,
there
is
no
reason
why
we
should
be
pressed
with
the
auctoritie
of
that
Canon
which
was
ones
abrogated
,
and
forced
to
preferre
one
prouincial
Synode
,
before
three
general
councells
,
and
driuen
more
to
esteme
the
order
of
one
prouince
,
than
the
authoritie
of
the
vniuersall
church
.
Wherfor
M.
Calf
.
hath
by
no
wayes
,
any
vantage
by
the
Elibertine
councell
.
Nowe
as
for
the
councell
of
Franckford
held
in
the
time
of
Charlemayn
,
it
condemned
not
(
as
you
falslie
reporte
)
the
seuenth
councel
at
Nice
,
but
the
false
and
forged
Synode
or
Conuenticle
of
heretikes
assembled
at
Constantinople
,
and
all
image
breakers
.
The
booke
whiche
you
say
,
Carolus
magnus
,
made
against
images
,
Fol
58
a
vsque
ad
Fol.
78.
a
is
a
false
forged
tale
,
as
you
may
see
in
the
confutation
of
the
Apologie
Fol.
328.
and
all
the
long
processe
of
dispute
alleaged
out
of
that
booke
,
is
not
worthy
so
much
creditte
,
as
the
tale
of
Robynwhode
on
wakefyld
on
a
grene
,
and
therfore
neadeth
no
answer
.
Fol.
78.
ab
Fol.
79
a
The
sclaunderous
and
spiteful
wordes
which
you
haue
vsed
against
Irene
and
the
councel
of
Nice
,
would
neuer
haue
ben
vttered
,
vnlesse
malice
had
hardened
yower
hearte
,
and
heresy
blinded
yower
eies
.
For
who
but
yow
would
declare
,
the
bare
facte
of
a
prince
to
his
reproufe
and
not
tell
the
circumstances
?
Who
would
say
the
kinge
exercised
extreame
Tyranny
against
such
and
such
persons
,
and
not
declare
the
causes
why
?
No
man
that
meaneth
vprightlye
.
For
as
the
circumstances
and
causes
why
thinges
are
done
may
aggrauate
the
indignitie
of
the
facte
:
So
may
they
either
somewhat
extenuate
it
,
or
alltogeather
excuse
it
.
Fol.
78.
b
Calf
.
Twoe
greate
and
haynouse
factes
(
as
yow
thincke
)
yow
laye
to
Irenes
chardge
:
One
that
she
burned
Constantine
the
fifte
his
bones
,
after
he
was
deade
.
An other
that
she
Scratched
out
her
sonnes
Constantines
eies
,
Mart.
whiles
he
lyued
,
and
berefte
him
of
his
empire
,
and
life
.
Constantine
the
fyfte
a
wicked
emperour
blasphemie
.
But
(
sir
)
why
tolde
you
not
the
circumstances
and
causes
,
which
moued
her
to
digge
vpp
Constantine
the
fifte
his
bones
,
and
burne
them
?
Why
did
yow
not
tell
that
he
was
a
wicked
Emperoure
,
and
saide
vnto
his
owne
Patriarke
Anastasius
,
that
Christe
the
sonne
of
God
was
not
man
,
nor
borne
of
the
virgine
Marye
,
otherwise
then
he
was
him selfe
borne
of
his
mother
,
called
in
like
manner
Marie
?
Why
did
yow
not
tell
that
when
he
was
plagued
morbe
elephantico
,
and
miserablie
tormented
,
he
saied
lying
on
his
death
bed
,
I
am
condemned
to
euerlasting
fire
?
Desperation
.
Why
did
yow
not
tell
that
Irene
vnderstanding
this
,
and
exhorted
by
Theodorus
then
patriarke
,
digged
vp
his
bodie
and
burnte
it
,
and
cast
the
ashes
in
the
sea
?
Why
I
say
did
yow
not
tell
all
this
?
And
(
which
is
not
to
be
omitted
)
why
did
you
not
tell
that
the
saide
Constantine
digged
vp
sainctes
bodies
and
cast
them
into
the
sea
,
Impietie
.
and
compelled
a
gentlewoman
of
Bizance
to
digge
vp
her
husbandes
bones
after
he
had
ben
longe
buried
,
and
cast
them
into
the
sea
,
where
theaues
,
murderers
,
and
sacrilegers
were
wonte
to
be
caste
?
Were
not
all
these
circumstances
to
be
tolde
?
Yeas
M.
Calf
.
yf
yow
had
delt
faithfullie
.
But
if
those
circumstances
had
ben
told
,
then
should
all
Christen
men
haue
vnderstoode
that
the
iust
iudgement
of
God
,
fell
vpon
that
cruell
tirant
,
and
Irene
haue
ben
iudged
to
haue
done
nothing
,
but
that
which
beseemed
a
vertuouse
Empresse
.
But
that
was
not
for
yower
purpose
,
and
therfore
yow
suppressed
all
the
saide
circumstances
,
and
to
exaggerate
the
matter
more
cruelly
made
twoe
foule
lyes
.
For
yow
say
.
Fol.
78.
a
Calf
.
This
did
the
good
daughter
the
defendour
of
images
,
because
her
father
when
as
yet
he
lyued
had
broke
them
in
pieces
.
Mart.
For
neither
Irene
was
his
daughter
,
otherwise
than
by
mariage
,
and
not
properly
to
be
called
daughter
,
Why
Irene
burned
Constantines
bones
.
neither
was
his
bodie
digged
vp
and
burnt
,
because
he
broke
and
burnt
images
,
but
because
he
denied
the
incarnation
of
Christe
,
and
died
in
desperation
,
sayinge
.
Igni
inextinguibili
addictus
sum
.
I
am
condemned
to
euerlastinge
fire
.
The
other
facte
which
you
lay
to
Irenes
chardge
is
,
that
she
bereaued
the
Emperour
of
his
crowne
,
and
scratched
out
his
eies
,
and
murthered
him
,
which
were
cruell
factes
I
confesse
:
and
as
I
denie
it
not
,
so
will
I
not
defende
it
.
But
sir
,
why
did
you
not
tell
vs
,
that
when
the
said
Emperour
had
the
gouernement
in
his
owne
hande
,
he
put
his
owne
mother
in
prison
,
and
that
in
subiectos
immaniter
saeuit
.
Constantine
Irenes
sonne
a
wicked
tyrant
.
He
waxed
cruell
and
raged
most
vnmercifullie
against
his
subiectes
?
Why
did
yow
not
tel
that
he
punished
diuerse
men
with
straunge
kindes
of
tormentes
,
and
gouerned
his
empire
tirannicallie
?
why
told
you
not
that
he
compelled
his
owne
wife
called
Marie
,
to
goe
into
religion
and
maried
his
maide
?
Why
tolde
yow
not
that
he
did
put
out
his
vncle
Nicephorus
eies
,
and
cutte
of
Christophorus
and
Nicephorus
tongues
,
because
the
souldiers
woulde
haue
created
the
said
Nicephorus
Emperour
?
Why
tolde
you
not
that
he
vsed
like
crueltie
against
many
noble
men
,
for
which
the
whole
citie
of
Constantinople
,
and
the
whole
armie
conspired
to
depose
him
,
and
make
a
newe
Emperour
?
Why
I
say
did
you
not
tell
all
this
?
was
it
not
necessarie
to
be
tolde
?
Would
any
true
meaning
man
declare
a
facte
to
an
others
infamie
,
and
conceale
the
circumstances
?
No
,
I
suppose
,
in
such
weightie
matters
.
But
let
it
be
yower
ouersight
.
Why
did
yow
not
according
to
yower
promisse
proue
by
scripture
,
councell
,
and
auncient
fathers
that
Irene
was
as
you
say
a
Iezabel
,
Calf
.
Fol.
78.
b
an
Athalia
,
a
woeman
past
all
honestie
,
a
woeman
that
peruerted
lawfull
counsel
,
that
she
might
goe
a
whooringe
with
her
idolls
still
,
a
woeman
that
became
more
sauage
than
a
wilde
beaste
.
Mart.
Prayses
geuen
to
Irene
.
Cuspinia
.
The
histories
geue
her
soueraigne
praise
,
and
greate
titles
of
honour
.
Some
saye
she
was
:
A
most
godly
woeman
,
more
wise
and
politike
in
gouerning
the
state
,
than
Leo
and
Constantin
her
father
in
lawe
,
notable
as
well
for
her
bewtie
,
as
for
her
holynesse
and
goodly
qualities
,
a
woeman
of
singuler
wisdome
,
and
integritie
,
worthy
to
be
estemed
.
Some
saide
she
was
pijssima
imperatrix
,
Eutropius
lib.
22.
a
most
godly
Empresse
,
and
that
she
tooke
the
Empire
with
her
sonne
Constantine
,
gloriose
,
diuinitus
,
honorably
by
the
prouidence
of
God
.
As
for
her
practises
againste
her
sonne
,
Cuspinianus
sayeth
,
That
she
cast
him
in
prison
,
and
that
afterward
his
eies
were
pluckte
out
,
and
where
for
anguish
and
sorowe
he
died
,
vti
mulier
optima
publicum
bonum
priuata
charitati
praeferret
,
that
like
a
good
woman
she
might
prefer
the
profite
of
the
common
weale
,
before
her
priuate
loue
.
This
considered
,
it
had
bene
reason
that
yow
shoulde
haue
broughte
some
auncient
father
,
some
allowed
historiographer
,
to
haue
confirmed
yowr
saying
,
and
improued
these
and
such
other
as
I
haue
brought
,
before
you
had
fallen
into
such
a
raging
heate
,
of
rayling
without
all
consideration
of
the
circumstances
,
and
causes
that
moued
her
to
do
as
she
did
.
But
I
perceaue
the
frenche
prouerbe
is
true
.
Vn
asnè
picque
conuenient
que
il
trotté
.
An
Asse
prict
with
the
spurre
must
needes
trotte
.
Besides
when
yow
spoke
of
yower
Councell
of
Constantinople
assembled
by
Constantine
the
fifte
,
Fol
58.
a
sonne
to
leo
surnamed
Isauricus
,
why
did
yow
not
tell
vs
that
the
saide
Leo
that
spoiled
the
churches
,
and
broke
downe
images
,
was
moued
to
doe
it
by
twoe
Iewes
,
Inchaunters
,
sorcerers
,
Zonaras
.
To.
3.
Annali
What
manner
of
man
he
was
that
first
did
pluck
downe
images
,
and
what
counsellers
he
had
for
that
purpose
.
Zona
.
To.
3.
Annal.
Zona
.
vt
supra
.
Zona
.
3.
Annal.
Cuspinia
.
and
coniurers
who
promised
I
fitho
prince
of
Arabia
an
Empire
&
longe
life
,
if
he
would
caste
the
images
of
Christe
and
his
blessed
mother
out
of
the
churches
,
and
fleing
out
of
Arabia
into
Isanria
,
ꝓmised
the
like
to
Leo
,
and
asked
nothing
for
their
rewarde
,
nisi
vt
Nazareni
er
genitricis
eius
imagines
tellerentur
:
but
that
the
images
of
Christe
,
and
his
mother
,
might
be
taken
awaye
?
Why
did
you
not
tell
vs
that
the
said
Leo
promising
these
Iewish
inchaunters
to
performe
their
request
,
beganne
warre
againste
God
,
and
with
a
terrible
noyse
inuaded
the
holy
images
?
Why
did
yow
not
tel
that
he
depryued
Germanus
of
his
patriarkshippe
,
and
ordayned
Anastasius
,
because
he
would
not
consent
vnto
him
for
the
plucking
downe
of
images
?
Why
did
yow
not
tell
vs
that
he
set
a
princely
palace
on
fire
,
and
burnt
goodly
bookes
,
and
twelue
notable
learned
men
mayntayned
there
to
the
furderaunce
of
learning
,
and
furnishinge
the
Emperour
with
graue
and
wise
Counselers
,
and
all
that
was
in
the
house
,
because
they
would
not
assent
vnto
him
for
the
destroying
of
images
?
Why
did
yow
not
tell
vs
that
he
was
an
enemye
of
the
Catholique
faith
,
a
sacrileger
,
a
bloud
sucker
,
a
lyonlyke
beaste
,
couetous
,
impious
,
opinatiue
against
the
equalitie
of
Christe
,
the
sonne
of
God
,
and
true
God
with
his
father
,
an
image
breaker
,
and
fighter
against
God
?
The
histories
reporte
these
thinges
and
other
wickednesse
of
him
,
as
yow
may
see
in
Eutropius
,
Zonaras
,
and
Cuspinian
.
This
would
haue
bene
tolde
,
that
the
people
might
haue
vnderstoode
what
manner
of
man
he
was
that
first
in
surch
raginge
sorte
pluckte
downe
images
amongest
Christians
,
Leo
Isauricus
counsellers
that
moued
hym
to
pluck
downe
images
.
and
what
counsellers
he
had
to
exhorte
him
vnto
it
,
to
witte
twoe
Iewes
and
inchaunters
,
and
what
graue
fathers
he
had
that
did
dehorte
him
frome
it
,
but
a
greate
piece
of
your
subtilitie
and
crafte
should
haue
bene
desclosed
by
it
.
Therfore
yow
thoughte
it
not
good
to
medle
with
it
.
Eutropius
lib.
21.
A
description
of
Constantine
vnder
whome
M.
Calfs
.
councel
was
kept
against
images
.
Againe
why
did
yow
not
tell
vs
that
Constantine
the
fift
sonne
to
Leo
,
was
a
more
wicked
man
than
his
father
and
a
very
forerunner
of
Antichriste
?
Why
did
you
not
tell
vs
that
he
was
called
a
persequutor
,
an
vnmercifull
and
most
sauage
beaste
,
allwayes
cruell
,
of
wilde
and
beastly
manners
,
hurtefull
,
fearce
,
rude
,
a
forsaker
of
God
and
his
sainctes
,
delited
euen
frome
his
youthe
with
magicke
,
inchauntments
,
sorcery
,
blouddy
sacrifices
,
calling
vp
of
diuells
,
wantones
,
riote
,
and
all
inuentions
that
corrupte
the
soule
?
Why
did
yow
not
tell
vs
that
he
so
wallowed
in
all
kinde
of
vice
,
that
he
was
,
non
Christianus
,
non
Paganus
,
non
Iudaeus
,
sed
colluuio
quadum
impietatis
etc.
Not
a
Christian
,
not
a
pagane
,
not
a
Iewe
,
but
a
certayne
lumpe
and
heape
of
impietie
,
lyke
the
beastes
of
Africa
,
which
are
reported
to
be
borne
with
diuerse
ouhgely
shapes
,
by
reason
that
the
beastes
of
diuerse
kindes
do
coople
togeather
?
Why
did
yow
not
tell
vs
that
he
betrayed
many
of
his
nobles
,
cutte
of
some
of
their
heades
,
pickte
out
some
of
their
eies
,
punished
diuerse
of
his
counsellers
,
murdered
diuerse
religious
men
,
burnte
their
houses
,
prophaned
their
churches
,
ransacked
their
Reuestries
,
tooke
away
their
Iewells
,
alienated
their
landes
,
and
possessions
,
and
for
penaunce
had
thre
wyues
at
ones
?
Al
this
is
written
of
him
either
in
Eutropius
,
Zonaras
,
Sigiber
te
or
Cuspinian
,
and
more
,
as
neadful
to
be
knowne
as
that
which
you
heaped
vp
againste
Irene
.
And
I
beseeke
yow
why
was
none
of
all
this
tolde
?
Belike
yow
feared
that
if
so
much
shoulde
haue
bene
vttred
,
men
shoulde
haue
learned
that
they
that
gaue
counsell
to
the
pluckinge
downe
of
images
,
were
runnagate
Iewes
,
coniurers
,
and
practisers
with
diuells
:
The
emperours
that
plucked
downe
images
The
emperoures
that
followed
their
counsell
,
were
Tirantes
,
persequutors
,
manquellers
,
sacrilegers
,
forerunners
of
Antichriste
,
enemies
of
Christe
,
and
the
vilest
and
most
wickedst
men
that
professinge
Christ
,
euer
sate
in
that
Empire
,
and
so
yower
Constantinopolitane
Councell
against
images
,
should
haue
ben
founde
to
be
nothing
but
a
conspiracie
,
hatched
of
the
diuell
and
his
ministers
.
But
that
was
not
Euangelicall
simplicitie
,
nor
Christian
charitie
.
Truth
should
not
be
concealed
,
nor
the
ignorant
deceaued
,
with
glorious
wordes
.
Well
may
a
minister
face
out
a
lye
for
a
tyme
,
but
certainly
tyme
will
discouer
it
,
and
reueale
it
to
his
vtter
shame
.
And
as
for
yow
M.
Calf
.
seing
yow
like
so
well
that
Constantinopolitane
conspiracie
assembled
by
Constantine
the
fifte
,
that
yow
prefer
it
before
the
true
and
laufull
councell
,
assembled
at
Nice
,
take
heede
lest
many
thincke
of
yow
,
as
they
did
in
those
dayes
of
Constantine
the
fifte
.
Is
it
not
a
foule
ouersighte
of
yow
to
worthie
that
Councell
of
authoritie
that
was
assembled
by
an
enemie
of
Christes
faith
,
and
religion
?
kept
by
heretical
bishoppes
,
who
dertermined
what
pleased
them
,
and
neither
had
the
bishope
of
Antioche
,
Alexandria
,
Hierusalem
,
Lib.
4.
ca.
9.
Tripart
.
Lib.
5.
cap.
29
Tripar
.
nor
Rome
present
at
their
conuenticle
?
Wheras
the
order
of
the
primityue
churche
was
,
and
at
this
present
is
,
that
no
councell
should
be
heald
and
reputed
good
and
laufull
,
which
the
bisshope
of
Rome
did
not
confirme
,
and
ratifie
?
Is
it
not
a
grosse
ignorance
to
affirme
that
Eutropius
saieth
there
were
338.
bishoppes
at
that
assemble
,
wheras
he
sayeth
.
Lib.
22.
The
wicked
Constantine
gathered
Iniquum
concilium
triginta
octo
episcoporum
,
a
wicked
Councell
of
thirtie
and
eighte
bisshopps
againste
the
holy
and
venerable
images
?
For
shame
where
was
yower
eie
sighte
,
when
yow
looked
in
Eutropius
,
or
did
you
not
looke
in
him
at
all
,
but
speake
by
the
aduise
of
some
learned
brothers
note
booke
?
who
for
the
worde
(
iniquum
in
Eutropius
,
wrote
tercentum
,
Lib.
22.
and
made
a
straunge
Metamorphosis
,
)
yf
yow
did
so
,
(
vnlesse
he
hath
better
euidence
than
I
can
yet
se
)
he
deceaued
him selfe
and
yow
bothe
.
For
Eutropius
printed
at
Basile
,
by
Frobenius
,
the
yeare
of
our
lorde
1532.
writeth
thus
.
Constantinus
impius
contra
sanctas
&
venerabiles
imagines
concilium
iniquum
triginta
octo
Episcoporum
congregauit
.
That
is
,
wicked
Constantine
gathered
a
wicked
councell
of
thirtie
and
eight
bisshoppes
against
the
holy
and
venerable
images
.
And
albeit
Sigibertus
reporteth
,
that
there
were
thre
hundred
and
thirtie
,
yet
might
yow
haue
better
credited
Eutropius
,
as
more
auncient
and
likelyer
to
knowe
the
truthe
then
he
.
And
haue
imagined
that
the
printer
mighte
sooner
adde
a
figure
of
3.
to
30.
than
an
other
printe
,
iniquum
,
for
tercentum
,
that
is
(
wicked
)
for
three
hundred
.
But
it
was
not
for
yower
purpose
.
Wherfor
sir
,
seinge
yow
will
not
tell
the
people
what
they
were
that
firste
gaue
councell
that
images
shoulde
be
plucked
downe
,
nor
signifie
what
manner
of
men
they
were
that
wroughte
these
troubles
in
Christes
Churche
,
to
declare
it
breiflye
(
albeit
the
wiser
may
see
it
by
that
which
is
declared
alredie
)
yeat
for
the
furder
vnderstandinge
of
the
simpler
,
I
will
ley
it
downe
playnlie
,
and
truely
,
as
euery
man
that
will
reade
,
Zonaras
,
Eutropius
,
Sigebertus
,
Suidas
,
and
Cuspinian
of
these
Emperours
liues
may
see
.
The
counsellers
of
plucking
downe
images
.
This
first
holy
men
that
persuaded
the
Christians
to
throwe
downe
images
,
were
twoe
Iewes
,
bothe
runnagates
,
inchaunters
sorcerers
,
and
coniurers
and
practisers
with
the
deuil
.
And
an
other
runnagat
called
Bezer
who
had
forsaken
his
Christianitie
,
and
became
a
Iewe.
These
were
the
counselers
.
The
Emperours
that
followed
these
counsellers
were
Leo
Isauricus
,
The
emperours
that
followed
their
counsel
.
Leo
Isauricus
.
Constantine
the
fifte
,
Leo
the
4.
and
Constantine
the
sixte
.
As
for
Leo
Isauricus
,
he
was
as
yow
heard
before
an
enemye
of
the
Catholique
faith
,
a
sacrileger
,
a
bloud
sucker
,
a
Lyon
like
beaste
,
couetous
,
impious
,
opinatiue
againste
the
godheade
of
Christe
,
an
enemy
of
God
:
he
depriued
an
holy
patriarke
and
placed
an
heretike
,
he
burnt
a
goodly
and
princely
palace
,
with
the
bookes
,
iewells
,
ornamentes
,
and
all
the
learned
men
that
were
within
it
.
Constantine
the
fyft
.
Constantine
the
fifte
,
sonne
to
Leo
,
was
many
degrees
worse
then
his
father
,
euen
a
verye
forerunner
of
Antichriste
,
as
cruell
a
persequutor
of
the
Christians
,
as
Decius
or
any
of
the
heathen
Emperours
was
.
He
was
of
wilde
and
beastly
manners
,
a
forsaker
of
God
and
his
sainctes
,
so
fearce
and
rude
that
he
was
called
a
most
vnmercifull
and
cruell
beaste
,
he
delyted
in
wantones
and
riotte
,
he
had
great
pleasure
in
sorcerie
,
magicke
,
and
inchauntementes
,
in
blouddie
sacrifices
,
and
callinge
vp
of
diuells
.
He
worshipped
Venus
,
Suidas
.
offred
humane
sacrifices
vnto
her
,
and
killed
boyes
for
to
please
her
.
He
betrayed
his
nobles
,
cutte
of
their
heades
,
pickte
out
some
of
their
eies
,
murdered
diuerse
religiouse
men
,
and
spoiled
them
.
He
digged
vp
sainctes
bodies
,
and
hurlde
them
into
the
sea
.
To
be
shorte
,
he
was
as
ye
hearde
before
,
neither
Christian
,
nor
pagane
,
nor
Iewe
,
but
a
certayne
lumpe
and
heape
of
impietie
,
like
the
beastes
of
Africa
,
that
are
of
diuerse
oughely
shapes
.
Vnder
this
sweete
Emperour
,
Leo
4.
M.
Calfhills
Councell
of
Constantinople
was
kepte
against
images
,
and
God
will
.
Leo
,
sonne
to
this
Constantine
,
was
as
wicked
a
man
as
his
father
,
and
heire
aswell
of
his
impietie
,
as
of
his
empire
.
Constantine
the
sixte
his
sonne
,
Constantine
6.
walked
as
his
father
did
,
and
was
a
very
tirante
murdered
his
nobles
,
put
his
owne
mother
in
prison
,
forced
his
owne
wife
to
enter
into
religion
,
pickte
out
his
vnckle
Nicephorus
eies
,
cut
of
Christophorus
and
Nicetas
tongues
,
and
did
such
horrible
and
villanouse
actes
,
that
the
whole
citie
of
Constantinople
detested
his
crueltye
,
and
soughte
meanes
to
depose
him
.
These
were
the
emperours
that
made
the
blouddye
bickering
against
images
,
these
were
they
that
defaced
the
churces
,
of
the
Christians
,
and
broke
,
and
burnte
the
images
of
Christe
,
and
his
sainctes
.
These
our
protestantes
followe
,
these
they
take
for
their
president
.
Vnder
one
of
these
,
yea
vnder
the
vilest
of
them
all
,
was
the
conspiracie
of
Constantinople
kept
by
a
fewe
schismatical
bisshops
contrarye
to
all
order
and
lawe
.
And
this
they
reuerence
and
prefer
before
the
lawful
councel
of
Nice
.
Nowe
whether
they
are
to
be
followed
,
and
their
president
imitated
of
any
Christen
man
,
I
leaue
it
to
the
indifferent
readers
.
In
all
good
Christian
heartes
,
that
can
not
be
thought
to
tende
any
thing
to
the
honour
of
God
,
which
was
deuised
by
Iewes
that
were
inchanters
,
sorcerers
,
and
coniurers
,
and
practisers
with
the
diuel
,
and
put
in
practise
by
Tirantes
,
persequutors
,
enemies
of
God
,
and
faith
of
Christe
,
as
they
were
that
broke
and
abolished
images
.
As
for
the
councell
of
Nice
,
that
it
was
a
lawfull
generall
Councell
,
summoned
duelye
and
kept
orderlye
,
and
confirmed
truly
,
as
the
ecclesiasticall
ordinaunce
haue
decreed
,
No
man
denieth
,
but
either
he
that
is
alltogether
blinded
with
heresie
,
or
not
traualed
in
readinge
the
histories
of
the
churche
.
He
that
hathe
read
no
more
but
the
talke
of
Paulus
Patriarche
of
Constantinople
vnto
the
Empresse
Irene
,
and
her
nobles
,
and
marked
the
sadde
and
graue
oration
that
Tharasius
that
succeded
him
,
made
before
this
councell
was
kepte
,
can
not
chose
but
saye
it
was
,
Sancta
&
vniuersalis
synodus
.
An
holy
and
generall
Synode
.
And
so
for
all
M.
Calfs
.
Serpentine
tongue
we
wil
accepte
it
,
vntil
his
Mastershipp
proue
by
the
scriptures
,
councels
,
and
fathers
that
it
was
no
general
and
lawful
Councel
.
That
which
he
fathereth
vpon
Carolus
magnus
,
is
as
true
as
the
booke
against
images
,
to
witt
nought
,
els
but
a
very
sclaunder
.
S.
Ambro.
Where
,
vpon
S.
Ambrose
wordes
extolling
the
crosse
and
making
a
comparison
betwene
a
church
and
a
ship
,
where
it
is
saied
:
As
a
church
can
not
stand
without
a
crosse
:
Euen
so
a
ship
is
weake
without
a
mast
,
I
made
this
argument
,
That
must
needes
be
in
the
church
,
without
which
the
church
can
not
stand
:
But
(
as
S.
Ambrose
saieth
)
a
church
can
not
be
without
a
crosse
:
Therfore
a
crosse
must
needes
be
in
the
church
,
M.
Calfhil
like
a
cunning
carpenter
,
that
knoweth
a
fyne
sleight
to
plucke
downe
churches
,
thinketh
in
deede
that
no
churche
can
stand
without
a
crosse
.
Fol.
79.
b
Calf
.
For
vnlesse
ye
haue
(
quoth
he
)
the
crosse
beames
,
and
crosse
pillers
with
one
piece
of
tymber
shutte
into
an
other
,
which
is
the
very
signe
of
the
crosse
,
I
can
not
tell
howe
the
building
can
abide
.
Mart.
Is
not
this
a
high
point
of
skill
in
such
a
master
workman
?
Yf
one
had
ben
prentise
x.
yeares
to
Iohn
Iumbler
,
this
profounde
paradoxe
,
might
right
well
become
his
bald
head
,
when
his
night
capp
is
of
.
But
I
beseke
you
sir
,
is
Crux
Latin
for
a
crosse
beame
,
and
crosse
piller
?
Or
was
S.
Ambrose
(
a
moste
eloquent
father
in
the
iudgement
of
all
lerned
men
)
so
ignorant
and
barbarous
in
your
sight
that
the
knewe
not
what
was
Latin
for
a
crosse
beame
,
or
crosse
piller
?
Or
yf
he
knewe
it
,
Crux
neuer
taken
for
a
crosse
beame
nor
crosse
piller
.
was
his
tongue
so
stuttring
that
he
coulde
not
vtter
the
concept
of
his
mynde
?
But
must
he
neades
take
Crux
,
for
a
crosse
beame
?
Fye
for
shame
?
Conferre
your
Calepine
,
Looke
on
M.
Copers
dictionarie
,
searche
the
vocabularie
that
you
lerned
at
Ludlowe
consult
with
the
Cobler
at
Quene
hiue
,
and
vpon
mature
deliberation
,
Let
vs
heare
their
better
aduise
.
That
S.
Ambrose
is
not
so
to
be
vnderstanded
,
al
wise
men
see
beside
your selfe
.
In
the
same
place
he
saieth
:
Arbor
quaedam
in
naui
,
Serm.
55.
S.
Ambro.
wrested
.
est
crux
in
ecclesia
.
The
crosse
in
the
churche
is
as
it
were
a
certaine
tree
in
the
shippe
.
The
tree
in
a
shipp
(
that
is
to
say
)
the
mast
,
is
not
a
crosse
beame
,
nor
crosse
piller
,
ergo
nor
the
crosse
in
the
church
.
Againe
where
strayt
vpon
the
similitude
he
inferred
these
wordes
:
For
by
and
by
the
deuil
doth
disquiet
it
,
and
the
winde
doth
squatte
it
.
But
where
the
signe
of
the
crosse
is
set
vp
,
by
and
by
both
the
iniquitie
of
the
deuill
is
beaten
backe
,
and
the
tempest
of
wynde
appeased
,
it
is
manifest
,
that
,
signum
Crucis
,
the
signe
of
the
crosse
,
doth
not
signifie
nor
crosse
beame
,
nor
crosse
sayle
.
For
the
deuill
is
neither
a
fraied
of
a
crosse
beame
,
nor
wynde
alayd
with
hoysing
vp
the
crosse
sayle
.
The
crosse
beame
hath
no
force
to
driue
away
the
iniquitie
of
the
deuil
,
S.
Amb●o
.
meaning
far
wide
from
M.
Calfs
.
fansie
.
nor
the
crosse
saile
power
to
alay
the
winde
as
the
signe
of
the
crosse
hath
,
of
which
S.
Ambrose
speaketh
.
Wherfore
he
must
needes
haue
a
farre
other
meaning
than
that
which
our
minister
deuiseth
of
a
crosse
sayle
or
mast
.
And
what
other
can
it
be
,
but
that
whiche
he
him selfe
discourseth
of
in
those
sermons
,
the
very
signe
of
our
crosse
,
which
throughe
the
merites
of
his
passion
hath
such
vertue
that
it
driueth
away
the
iniquitie
of
the
diuell
,
from
the
churche
vpon
the
land
,
and
assuaged
the
tempest
of
the
winde
vpon
the
seas
.
For
the
first
you
may
take
example
of
the
church
,
preserued
from
fier
,
by
the
signe
of
the
crosse
in
Nola
,
for
the
second
,
Sir
Ambro
.
Caue
.
sir
Ambrose
Caue
on
of
the
Quenes
maiesties
honorable
councell
,
sometymes
knight
of
the
Rhodes
can
tell
youe
that
by
Rhodes
there
is
a
litle
Iland
,
and
in
that
a
rode
,
for
shippes
,
where
no
anker
,
nor
cabel
will
hold
the
ship
,
vnlesse
the
maryner
make
the
signe
of
the
crosse
ouer
the
place
where
he
casteth
his
cable
and
pitcheth
his
ancker
,
this
hath
he
reported
to
diuerse
men
of
worship
,
and
as
he
loueht
,
the
faith
of
a
gentle
man
,
and
desireth
to
be
reputed
for
a
faithfull
knight
,
So
I
dare
say
he
will
not
be
a
shamed
to
say
againe
,
that
which
he
hath
so
often
saied
before
.
Nowe
sir
where
you
say
,
Calf
.
Fol.
80.
my
ignorance
,
or
vnfaithfulnes
is
to
apparant
for
fathering
these
wordes
,
yf
a
church
lack
a
crosse
,
by
and
by
the
diuel
doth
disquiet
it
,
and
the
winde
squatte
it
,
Vpon
S.
Ambrose
,
Mart.
I
must
tell
yow
that
your
skill
is
very
simple
,
yf
you
can
not
pyck
that
sense
almost
worde
,
for
word
out
of
S.
Ambrose
:
and
your
rudenesse
to
apparant
,
yf
you
can
not
see
that
he
talketh
there
of
iiij
.
thinges
,
a
churche
and
a
shippe
,
the
diuel
and
the
wynde
,
the
diuel
for
disquieting
the
churche
,
the
winde
for
squatting
the
shipp
:
Besides
I
must
tell
you
that
you
are
to
be
noted
of
vnfaythefulnes
in
translating
the
sentence
of
S.
Ambrose
,
alleaged
in
this
place
,
as
shal
apeare
when
I
come
to
treate
of
your
false
interpretations
and
translations
.
In
the
meane
season
what
meaneth
your
wisdome
,
Calf
.
Fol.
80.
b
to
say
,
that
yf
my
opinion
be
true
,
we
neede
not
feare
the
burning
any
more
of
Paules
,
make
a
crosse
on
the
steple
and
it
shalbe
fase
?
Mart.
Because
S.
Ambrose
,
and
I
vpon
creditte
of
his
worde
saied
,
that
a
churche
can
not
stand
without
a
crosse
,
will
you
with
your
logick
,
make
vs
say
,
that
it
can
not
be
burned
,
yf
it
haue
a
crosse
?
no
M.
Calfhil
.
All
the
witt
in
your
head
,
and
sophistrie
that
you
lerned
,
is
not
able
to
do
it
.
We
knowe
when
God
vpon
iust
indignation
will
punish
,
nothing
is
worthy
to
stand
in
his
sight
.
Wherefor
no
meruell
yf
neither
crosse
,
neither
policie
of
men
could
help
that
terrible
fyer
sent
from
heauen
,
to
declare
the
wrath
of
God
,
for
polluting
his
church
with
your
schismaticall
seruice
and
horrible
blasphemie
when
by
right
order
of
the
church
the
feast
of
corpus
Christi
,
should
haue
ben
celebrate
.
Calf
.
Fol
80.
b
A
notable
lie
.
Where
you
say
that
,
twise
whithin
fiftie
yeares
the
like
plague
happened
in
the
moste
Catholik
tyme
,
I
must
craue
pardon
,
and
say
,
Sir
reuerence
of
your
ministery
,
ye
lye
.
For
no
cronicle
sithens
the
church
was
first
builded
maketh
mention
that
Paules
steple
was
set
a
fier
with
lightning
from
heauen
and
burnt
downe
to
the
battilments
,
and
the
whole
bodie
of
the
church
with
certayne
yles
cleane
consumed
,
and
the
communion
table
burnt
in
the
quier
within
the
compasse
of
three
or
foure
houres
,
on
corpus
Christi
yeaue
,
as
of
late
it
was
.
Wherfore
you
may
be
a
shamed
of
this
lowde
lye
,
Fol.
80.
b
to
say
that
the
like
plague
happened
twise
within
the
compasse
of
l.
yeres
.
Where
as
it
is
not
to
be
founde
,
that
it
happened
so
much
as
ones
,
thanked
be
God
.
In
deede
it
was
ones
or
twise
sett
a
fier
,
but
quenched
by
the
goodnesse
of
God
strayt
,
without
any
great
harme
,
and
ones
hapely
by
a
morowe
masse
priest
.
Which
I
meruell
why
you
did
omitte
to
reporte
.
But
you
had
rather
aduenture
your
credit
in
facing
a
lie
,
than
by
reporting
the
truth
,
say
any
good
a
of
priest
.
God
requit
it
you
in
that
day
.
Against
Lactantius
you
say
much
to
no
effect
.
Fol
81.
a
Yf
he
can
not
confirme
our
doctrine
so
well
as
impugne
others
,
as
S.
Hierome
sayeth
,
why
do
you
alleage
his
words
so
thicke
?
Seing
his
workes
be
accompted
by
Gelasius
inter
Apocripha
,
Ibidem
.
Heretikes
accompte
Lactatius
woorkes
inter
Apocripha
,
and
alleage
them
for
their
purpose
.
such
as
may
be
read
,
an
no
doctrine
grounded
on
,
as
you
say
,
why
do
you
and
the
authour
of
the
image
homilie
,
vse
his
authoritie
?
There
is
not
one
authour
of
whome
you
borrowe
more
testimonies
,
but
euil
applied
against
images
,
than
out
of
Lactantius
,
and
is
not
this
shame
for
yowe
?
The
lawe
saieth
:
Nemo
debet
consequi
beneficium
ex
eo
quod
nititur
impugnare
:
No
man
ought
to
obtaine
benefite
of
that
which
he
endeuoreth
to
ouerthrowe
.
Wherefore
seing
you
ouerthrowe
the
auctoritie
of
the
witnesse
,
which
you
bring
,
there
is
no
reason
why
you
should
take
any
aduauntage
or
helpe
by
his
wordes
.
But
what
is
it
that
hereticks
will
not
doe
?
what
corner
that
they
will
not
seeke
?
what
hole
that
they
wil
not
prie
,
to
espie
some
aparant
colour
to
ouercast
their
euil
fauored
fantasies
?
Lactantius
when
he
seemeth
to
make
for
them
,
is
an
auncient
and
approued
father
.
When
he
maketh
against
them
,
then
either
his
workes
be
accompted
Apocripha
,
not
sownde
ynough
to
builde
any
doctrine
vpon
,
either
vtterlie
reiected
as
none
of
his
.
Fol.
81.
a
Calf
.
As
for
example
,
his
verses
vpon
the
passion
M.
Calf
.
verelye
supposeth
to
be
none
of
his
making
,
and
is
induced
to
thinke
so
for
these
three
causes
.
M.
Calfs
.
reasons
why
the
verses
of
the
passion
be
not
Lactantius
owne
.
Mart.
First
S.
Hierome
making
mention
of
all
his
writinges
maketh
no
mention
of
this
.
Secondarely
churches
were
scarcely
builded
in
his
time
.
Thirdly
that
it
was
a
doctrine
different
from
that
which
he
him self
taught
,
and
was
generallie
receaued
in
his
daies
.
But
if
any
might
be
so
bolde
to
aske
this
crosse
crucifier
howe
he
proueth
,
that
S.
Hierome
made
mention
of
all
Lactantius
workes
,
what
could
he
say
?
Howe
woulde
he
shift
his
handes
,
and
make
it
appeare
that
Lactantius
wrote
so
many
bookes
,
and
no
more
?
and
that
S.
Hierome
sawe
all
those
bookes
?
It
would
grauel
him
.
As
euery
man
beleaueth
that
S.
Hierome
desirous
of
learning
read
much
,
and
sawe
muche
:
So
no
wise
man
thinketh
it
possible
,
that
he
coulde
read
or
see
all
that
was
written
.
Wherefore
seing
many
thinges
might
escape
his
sight
,
and
come
to
knowledg
many
hundred
yeares
after
,
this
is
no
sufficient
cause
to
say
.
S.
Hierome
maketh
no
mention
of
that
booke
,
ergo
it
was
none
of
Lactantius
writing
.
No
more
than
yf
one
would
say
,
Iohn
Fox
maketh
no
mention
in
his
Martyrloge
that
Crammer
was
pardoned
for
traison
,
and
burned
for
heresie
,
ergo
it
is
not
true
that
he
was
a
traitour
and
an
hereticke
.
As
for
the
second
cause
,
that
churches
were
scarcely
builded
in
Lactantius
daies
,
it
would
haue
proued
a
stark
lye
,
yf
he
had
not
saied
,
scarcely
.
For
that
the
Christians
had
churches
and
places
of
praier
,
yea
in
the
Apostles
time
and
euer
afterwarde
albe
it
not
so
gorgiously
builded
,
nor
freely
frequented
,
as
they
haue
ben
sithens
the
tyme
of
Constantine
the
great
,
apeareth
both
by
the
scripture
,
The
Christians
had
alwayes
churches
.
and
ecclesiasticall
histories
,
as
in
parte
I
haue
proued
before
.
S.
Paule
rebuking
the
Corinthians
for
eating
and
drinking
in
the
churche
,
saied
:
Haue
ye
not
houses
to
eate
and
drinck
in
?
Aut
ecclesiam
Dei
contemnitis
?
Or
do
ye
contemne
the
churche
of
God
?
1.
Cor.
1.
Cap.
14.
In
the
saied
epistle
he
saied
it
is
shame
for
a
woman
to
talke
in
the
church
,
and
talketh
of
the
coming
in
of
the
idiote
and
simple
into
the
churche
,
which
argueth
that
they
had
then
a
churche
,
that
is
to
say
some
place
where
they
might
pray
,
and
to
whiche
men
might
resorte
.
S.
Hierome
telleth
that
Cornelius
house
was
made
a
churche
.
In
vita
Paulae
.
Philo
Iudaeus
who
lyued
in
the
tyme
of
the
Apostles
,
speaking
as
Eusebius
noteth
,
De
ecclesiis
,
of
the
churches
,
which
the
Christen
men
had
at
that
tyme
,
writeth
thus
.
Euseb.
lib.
2.
cap.
17.
histo.
Est
in
singulis
locis
consecrata
orationi
domus
.
There
is
in
euery
place
,
a
house
hallowed
to
praier
,
which
is
called
a
monasterie
which
in
our
tongue
may
signifie
a
companie
of
honest
men
,
vnto
which
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Religious
men
and
woemen
in
the
time
of
the
Apostles
.
Hymnes
.
Lib.
7
cap.
11.
histo.
Eccle.
In
inferiora
altaris
.
Aulters
.
Libro
8.
cap.
25.
Fol.
81
b
M.
Calf
.
conuinced
by
this
owne
wordes
.
some
seuering
them selues
from
the
world
,
leade
a
vertuous
and
chaste
life
,
and
bring
nothing
into
that
place
that
apartayneth
to
meate
and
drinke
,
or
other
necessarie
seruice
of
the
bodie
,
but
only
the
bookes
of
Moyses
,
and
volumes
of
the
prophets
and
hymnes
to
serue
God
,
and
such
other
things
.
Eusebius
declareth
that
when
in
the
persecution
of
Valerian
,
at
Caesaraea
a
citie
in
Palestine
,
one
Marinus
should
be
put
to
death
,
the
bishop
toke
him
by
the
hand
,
and
leed
him
,
Ad
ecclesiam
,
to
the
church
,
and
there
,
with
many
woordes
confirming
him
to
the
faith
brought
him
to
the
inner
parte
of
the
aulter
and
animated
him
to
martirdom
.
Again
in
the
xxv
.
chapiter
of
the
saied
booke
there
is
speciall
mention
of
a
churche
made
in
a
manner
by
miracle
.
For
at
the
praier
of
S.
Dionise
of
Alexandria
,
a
rocke
was
removed
,
and
place
made
to
builde
a
church
.
But
what
seek
I
furder
proufe
of
this
,
seing
,
M.
Calfhils
owne
woordes
confessing
that
Diocletian
hurled
downe
,
and
spoyled
the
temples
of
the
Christians
,
proue
it
euidently
:
for
yf
he
spoiled
their
temples
and
hurled
downe
their
churches
in
his
tyme
,
then
before
his
tyme
,
temples
and
churches
were
builded
,
and
Christen
men
serued
God
in
them
.
Besides
where
he
saieth
,
Calf
.
Fol.
85.
b
that
the
Christians
had
their
Oratories
pluckt
downe
,
and
therfore
had
no
leysure
nor
libertie
,
to
be
at
such
idle
cost
,
nor
had
tyme
to
make
images
of
Christ
,
it
maketh
nothing
to
the
purpose
.
Mart.
For
let
it
be
vndoubtidly
true
that
the
persequution
vnder
Diocletian
was
so
terrible
that
the
Christians
,
had
neither
libertie
,
nor
leysure
to
make
images
,
wil
M.
Calf
.
inferre
vpon
it
,
ergo
they
could
not
looke
vpon
those
which
were
made
before
?
Ergo
Lactantius
,
did
not
make
those
verses
exhorting
euery
man
to
woorship
the
crosse
?
Stragling
arguments
No
,
I
suppose
,
if
he
be
in
his
wittes
.
These
arguments
stragle
far
,
and
wide
from
all
good
reason
,
much
like
as
yf
either
an
idle
souldier
would
say
:
The
enemie
came
so
fast
and
fierce
vpon
vs
,
that
we
could
not
runne
to
the
armarie
to
fet
newe
weapon
,
ergo
we
could
not
fight
with
the
olde
:
or
a
horse
leeche
and
Mountibanck
,
wolde
reason
thus
:
when
Galene
wrote
his
booke
of
phisicke
,
none
were
sicke
,
ergo
the
worke
De
sanitate
tuenda
,
is
none
of
his
.
For
as
the
souldier
might
fight
well
with
his
olde
weapon
,
although
he
could
not
come
to
the
Armarie
for
newe
,
and
Galene
write
his
boke
de
sanitate
tuenda
,
to
instruct
all
that
should
be
sycke
afterward
,
although
none
were
sicke
presently
:
So
albeit
the
Christians
were
so
persequuted
that
they
had
no
leysure
to
make
newe
images
,
yet
were
they
not
so
straighted
,
but
that
they
might
behold
the
olde
.
And
although
the
churches
were
throwen
downe
,
and
no
crosse
nor
Crucifixe
left
in
them
,
nor
Christians
then
daring
openly
to
worship
them
,
yet
might
Lactantius
make
those
verses
to
instruct
other
that
shoulde
come
after
,
aswell
as
those
that
lyued
presently
with
him
.
And
certes
seing
it
apeareth
by
S.
Hierome
,
that
he
had
a
grace
in
poetrie
,
and
made
other
workes
,
carminibus
Hexametris
,
De
viris
illustr.
in
long
verses
,
as
these
are
,
there
is
more
cause
why
this
coniecture
shoulde
be
true
,
than
that
gesse
of
M.
Calfhils
likely
:
especially
seing
it
hath
passed
these
many
yeares
vnder
his
name
vncontrolled
,
yea
of
Erasmus
,
who
was
a
professed
enemie
to
most
of
the
auncient
fathers
workes
,
yf
they
had
any
euident
and
playne
testimonie
to
conuince
certayne
truthes
of
the
catholike
faith
against
the
heretike
.
But
as
Lactantius
liued
vnder
Diocletian
when
Churches
,
were
throwen
downe
,
so
lyued
he
long
vnder
Constantine
,
when
churches
were
a
building
,
De
viris
illustr.
Lactatius
liued
vnder
Constantine
.
and
dedicated
his
bokes
of
diuine
institutions
,
vnto
that
good
Emperour
,
and
as
S.
Hierome
recordeth
,
taught
his
sonne
Chrispus
in
Fraunce
,
where
the
Christians
lacked
not
churches
at
that
tyme
.
For
Constantine
,
by
and
by
as
sone
as
the
councell
of
Nice
was
ended
,
and
his
solemne
feast
celebrated
:
Out
of
hand
builded
churches
in
all
haste
,
Socrat.
lib.
2.
cap.
18.
Tripa
.
and
did
it
in
euery
citie
,
and
at
the
citie
that
of
his
name
was
called
Constantinople
.
The
first
church
he
builded
,
was
not
at
Hierusalem
in
the
xxx
.
yere
of
his
raigne
,
as
it
pleaseth
M.
Calfhill
to
lie
for
his
vantage
.
But
of
that
when
I
come
to
talke
of
his
lyes
,
this
for
the
present
I
wil
aduertise
the
readers
that
there
is
no
reason
why
Lactantius
verses
written
of
the
passion
shoulde
be
refused
as
none
of
his
,
because
he
lyued
vnder
Diocletian
,
when
churches
were
throwen
downe
.
For
(
as
I
haue
proued
)
he
lyued
in
great
fauour
with
Constantine
as
it
may
appere
(
because
he
had
his
sonne
to
teache
)
when
churches
in
all
cities
of
the
Emperours
dominions
were
builded
.
Wherefor
this
crossequareller
may
whissel
for
a
newe
reason
:
for
his
second
is
nothing
worth
.
Touching
the
third
cause
,
Calf
.
Fol.
81.
a
that
this
doctrine
to
worship
the
crosse
,
is
different
from
that
which
Lactantius
taught
,
and
was
generally
receaued
in
his
daies
,
for
a
brief
answer
,
Mart.
we
say
it
is
very
false
.
For
he
neuer
taught
that
it
was
vnlaufull
to
bowe
the
knee
to
the
signe
of
the
crosse
:
nor
contrarie
to
the
religion
of
Christ
to
worship
it
,
in
suche
sort
and
manner
,
as
the
Christians
doe
.
Reade
his
workes
ouer
and
ouer
,
and
you
shall
finde
no
clause
,
that
condemneth
this
religion
of
the
Christians
.
Lactantius
neuer
reproued
the
woorshipping
of
the
crosse
.
In
deede
he
is
very
vehement
,
and
that
iustly
in
his
bookes
De
falsa
religione
,
against
the
gentills
,
who
worshipped
stockes
,
and
stones
,
the
sunne
,
and
mone
,
the
earth
and
sea
,
and
dead
men
,
and
women
,
as
Iuppiter
and
Iuno
for
Gods.
Their
superstition
and
idolatrie
,
he
conuinceth
many
waies
,
and
proueth
that
God
is
not
to
be
sought
for
,
in
earthly
thinges
,
but
in
heauen
,
as
the
whole
chapiter
alleaged
doth
manifestly
declare
,
where
it
is
saied
,
Libro
2.
cap.
19.
who
soeuer
endeuoreth
to
consider
the
mystery
of
man
and
to
kepe
the
dignitie
of
his
nature
,
let
him
raise
vpp
him self
from
the
earth
,
and
when
his
mynd
is
lifted
vp
,
let
him
lift
vp
his
eies
to
heauen
.
Let
him
not
seke
God
vnder
his
feete
,
nor
plucke
out
of
the
place
where
he
treadeth
,
that
which
he
must
adore
,
For
what
so
euer
is
vnder
man
,
must
of
necessitie
be
inferiour
to
man
.
But
God
is
greater
than
man
,
and
therfore
is
aboue
,
and
not
beneath
,
not
to
be
sought
,
in
this
lowe
and
base
region
,
but
in
the
highest
of
all
.
Wherefor
there
is
no
doubt
,
but
that
there
is
no
religion
,
where
there
is
simulachrum
.
A
false
and
fayned
image
.
Simulachrum
.
Nam
si
religio
ex
diuinis
rebus
est
etc.
For
yf
religion
consiste
of
Godly
thinges
,
and
there
is
no
godly
nor
diuine
thing
,
but
in
coelestibus
:
In
heauenly
thinges
,
then
false
and
fayned
images
lacke
religion
,
Lactantius
speaketh
against
the
false
and
fayned
images
of
the
gentils
.
because
there
can
be
no
heauenly
thing
,
in
that
which
is
made
of
the
earth
,
which
may
apeare
euidently
to
a
wise
man
by
the
name
it selfe
.
Quicquid
enim
simulatur
id
falsum
sit
necesse
est
,
etc.
For
what
soeuer
is
counterfeted
,
that
must
nedes
be
false
,
and
that
can
neuer
take
the
name
of
truth
,
which
by
deceit
and
imitation
,
counterfeteth
the
truth
,
and
so
forth
,
By
which
it
is
manifest
that
he
speaketh
of
the
grosse
,
and
idolatrous
gentils
,
that
could
not
lift
vp
theire
heartes
to
heauen
,
and
seeke
God
there
:
but
had
earthly
cogitations
,
and
thought
the
sunne
and
moone
,
the
earth
,
sea
,
and
the
idols
which
they
made
,
to
be
their
God
,
and
so
worshipped
them
:
which
to
make
more
plainer
,
in
the
neyt
chapiter
of
the
same
booke
he
saieth
:
Nowe
then
a
great
and
harde
portion
of
the
worke
which
I
tooke
in
hand
,
is
dispatched
,
vnlesse
I
be
deceaued
,
and
the
heauenlye
maiestie
geuing
me
grace
,
and
power
to
speake
,
I
haue
driuen
away
the
old
canckred
and
festred
errours
.
Wherefore
vnlesse
M.
Calfhils
Euangelicall
spirite
hath
forced
him
to
fansie
,
that
the
Christians
worship
the
sunne
and
moone
,
and
dead
stockes
,
and
stones
as
God
,
and
fett
out
of
the
earth
,
and
place
where
their
feete
tread
,
the
thing
whiche
they
woorshipp
for
God
,
and
be
fallen
from
Christianitie
to
the
olde
canckerd
and
festered
errours
of
the
idolatrous
gentils
,
he
can
neither
say
that
the
Christians
erre
in
woorshipping
the
crosse
,
nor
that
the
doctrine
of
Lactantius
in
his
treatise
vppon
the
passion
,
is
different
from
that
whiche
he
him selfe
teacheth
.
In
his
other
bookes
he
forbiddeth
vs
to
worship
idols
as
the
gentils
did
.
In
this
he
counselleth
vs
to
worship
the
crosse
of
Christ
as
the
Christians
doe
,
whiche
to
haue
ben
euermore
laufull
in
Christs
churche
shall
euidently
appeare
,
When
I
come
to
talke
of
adoration
in
the
tenth
article
.
As
for
these
wordes
:
Carent
ergo
religione
simulachra
,
quia
nihil
potest
esse
coeleste
in
ea
re
quae
fit
ex
terra
,
False
and
forged
images
lacke
religion
,
be
cause
there
can
be
no
heauenly
thing
in
that
which
is
made
of
earth
,
it
is
to
be
vnderstand
,
that
simulachrum
signifieth
not
as
M.
Calf
.
translateth
it
euer
image
,
but
(
as
Lactantius
him self
declareth
and
the
Etimologie
of
the
word
geueth
)
a
fayned
or
forged
image
,
such
as
the
gentils
images
of
Iupiter
,
Mercury
,
and
Apollo
were
.
In
suche
there
is
no
religion
,
but
much
impietie
.
The
images
that
Christen
men
vse
in
their
churches
are
nor
fayned
,
nor
forged
,
but
true
images
of
Christ
,
and
his
blessed
sainctes
,
not
honored
as
Gods
,
as
the
Gentils
idols
were
,
but
vsed
to
represent
vnto
vs
Christ
and
his
sainctes
.
And
so
farre
foorth
we
do
reuerence
them
and
worship
them
,
not
for
the
lump
of
earth
,
masse
of
metall
,
or
piece
of
tymber
whereof
the
are
fashioned
,
but
for
their
sakes
who
by
them
are
represented
.
Directing
our
hearts
to
the
first
samplers
,
Howe
Christen
men
woorship
the
crosse
.
and
not
fixing
our
myndes
vpon
the
worke
of
the
artificer
,
as
these
two
verses
:
Nam
Deus
est
quod
imago
docet
,
sed
non
Deus
ipsa
:
Hanc
videas
,
sed
mente
colas
quod
cernis
in
ipsa
,
God
it
is
that
the
Roode
doth
shewe
,
it self
no
God
,
but
woodde
:
See
this
with
eie
,
but
serue
with
minde
that
thereby
is
vnderstode
,
vsed
of
the
fathers
of
the
Nicene
councell
do
manifestly
declare
,
and
Damascene
witnesse
,
speaking
of
the
worshipping
of
the
crosse
.
We
adore
also
the
figure
of
the
lyuely
and
precious
crosse
,
albeit
it
be
made
of
an
other
matter
,
no
worshipping
the
matter
,
for
God
forbid
that
,
but
the
figure
,
as
the
signe
of
Christ
.
By
which
it
is
euident
that
in
a
thing
made
of
earth
,
considered
in
his
owne
naure
there
is
no
religion
.
But
in
consideration
that
it
signifieth
a
holy
thing
,
no
Christen
man
can
denie
,
but
that
there
is
suche
religion
in
it
,
that
it
deserueth
honour
and
reuerence
of
men
for
the
thing
signified
.
As
for
example
man
is
made
of
earth
:
Consider
him
in
his
owne
nature
,
there
is
nothing
in
him
,
but
a
lumpe
of
clay
,
and
masse
of
synne
,
not
to
be
estemed
.
Consider
him
as
he
is
made
to
the
image
of
God
,
indued
with
grace
,
and
washed
from
synne
in
baptisme
by
Christ
,
there
is
an
heauenly
thing
in
him
worthy
to
be
reuerenced
.
Yf
this
sense
please
not
M.
Calfhils
honour
,
M.
Calfs
reason
against
hym self
.
let
him
reason
thus
with
him selfe
.
There
can
be
no
heauenly
thing
in
that
whiche
is
made
of
earth
,
but
I
Sir
Iames
Calfhill
am
a
thing
made
of
earth
,
ergo
there
can
be
no
heauenly
thing
in
me
,
ergo
I
haue
nor
modestie
nor
shame
,
nor
honesty
,
nor
truth
,
nor
charitie
nor
faith
,
no
vertue
,
nor
grace
,
nor
any
other
heauenly
gift
that
procedeth
from
God
,
an
so
by
labouring
to
proue
that
Lactantius
spake
against
the
images
of
Christ
and
his
saincts
,
haue
ꝓued
my self
no
true
membre
of
his
church
.
As
for
the
place
of
S.
August
.
Crucis
mysterio
basilicae
dedicantur
.
Serm.
19.
de
Sanctis
.
Calf
.
Fol.
82.
b
Churches
are
dedicated
with
the
signe
of
the
crosse
,
M.
Calf
.
saieth
,
he
speaketh
of
no
thing
els
,
but
of
the
mysterie
of
the
crosse
,
and
not
of
the
signe
,
as
I
ignorantly
translate
it
,
Mart.
where
at
I
meruaill
much
.
For
ꝓtestants
were
wounte
to
be
so
delited
with
signes
,
that
rather
than
they
would
lack
a
signe
,
they
woulde
controlle
Christ
of
impropre
speache
and
where
he
saied
:
This
is
my
body
,
make
him
by
their
interpretation
say
:
this
is
not
my
body
,
but
the
signe
of
my
body
.
Here
and
in
other
places
where
mention
is
made
of
a
signe
,
it
must
not
be
taken
in
that
sense
,
that
the
authours
meane
,
and
woords
bere
well
ynough
,
but
for
the
thing
it self
,
and
that
only
and
alone
without
the
signe
.
Which
can
not
be
.
For
albeit
the
passion
of
Christ
doth
sanctifie
al
thinges
(
which
all
Christen
men
do
confesse
)
yet
is
there
no
sanctification
wrought
by
ordinarye
course
to
man
and
the
creatures
of
God
,
Howe
thinges
are
sanctified
.
but
by
prayer
and
other
externall
meanes
.
As
for
example
,
It
is
the
passion
of
Christ
that
taketh
away
our
synnes
,
but
by
the
element
of
water
and
ministerie
of
man
in
baptisme
.
It
is
the
passion
of
Christ
that
doth
sanctifie
his
creatures
,
1.
Tim.
4.
but
,
per
verbum
Dei
&
orationem
,
By
the
woorde
of
God
and
praier
.
It
is
the
passion
of
Christ
that
halloweth
and
consecrateth
churches
,
but
by
his
minister
the
Bysshop
,
praying
,
In
1.
Cor.
7.
and
making
the
signe
of
the
crosse
,
which
is
,
as
S.
Ambrose
saieth
:
Quaedam
sanctificatio
,
A
certayne
sanctification
.
For
proufe
where
of
,
let
vs
examine
a
litle
better
,
the
place
of
S.
Augustine
.
Serm.
19.
de
sanctis
.
He
saieth
:
Crucifixus
noster
à
morte
refurrexit
&
coelos
ascendit
,
crucem
nobis
in
memoriam
suae
passionis
reliquit
,
crucem
reliquit
ad
sanitatem
.
Hoc
signum
praesidium
est
amicis
,
etc.
That
is
to
say
:
Our
sauiour
Christ
crucified
,
rose
from
death
,
and
ascended
into
heauen
,
he
left
vs
the
crosse
in
remembrance
of
his
passion
,
the
crosse
he
left
to
health
,
this
signe
is
a
safegard
,
to
the
frends
,
and
a
barre
to
the
enemyes
:
with
the
mysterie
of
the
crosse
,
the
font
of
Baptisme
is
hallowed
,
with
the
signe
of
the
same
crosse
,
they
that
are
baptised
receaue
by
imposition
of
handes
,
the
gifts
of
grace
,
cum
eiusdem
crucis
charectere
basilica
dedicantur
,
with
the
signe
,
or
figure
of
the
same
crosse
,
churches
are
dedicated
,
aulters
consecrated
,
the
sacraments
of
the
aulter
with
the
putting
in
betwene
of
our
lordes
woordes
are
made
.
By
this
self
same
signe
priestes
and
Deacons
are
promoted
to
holy
orders
.
Thus
farre
S.
Augustine
:
where
it
is
to
be
noted
,
that
this
auncient
father
,
Christ
left
vs
the
crosse
in
remembrance
of
his
passion
.
saying
that
Christ
left
vs
the
crosse
in
remembraunce
of
his
passion
,
meaneth
that
Christ
left
vs
a
true
signe
and
figure
of
his
crosse
,
otherwise
we
must
condemne
S.
Augustine
of
barbarisme
,
and
impropre
speache
.
For
yf
yow
take
,
Crucem
,
in
that
place
for
the
passion
it self
,
then
must
yow
say
,
Christ
left
his
passion
in
remembrance
of
his
passion
,
which
we
re
sluttish
a
figure
to
precede
from
so
lerned
and
eloquent
a
father
.
Neither
can
M.
Calf
.
haue
any
aduantage
to
escape
the
force
of
this
place
by
the
next
wordes
following
,
Crucem
reliquit
ad
sanitatem
,
he
leaft
the
crosse
to
health
,
that
is
to
say
to
worke
health
to
men
.
For
the
very
signe
of
the
crosse
throughe
the
merites
and
vertue
of
Christes
passion
,
hath
wrought
health
to
many
,
as
the
histories
declare
,
and
S.
Augustine
him self
wittnesseth
in
his
bookes
de
ciuitate
Dei
,
Libro
22.
cap.
8.
where
he
telleth
howe
a
gentle
woman
called
Innocentia
,
was
cured
of
a
Cancker
in
her
brest
with
the
signe
of
the
crosse
.
Besides
the
woordes
.
Hoc
signum
praesidium
est
amicis
,
This
signe
is
a
safegard
to
freneds
and
the
rest
that
follow
,
declare
manifestly
,
that
he
spoke
before
of
the
signe
of
the
crosse
.
To
expresse
the
same
he
vseth
these
termes
,
signum
,
mysterium
,
S.
August
.
in
this
place
speaketh
of
the
signe
of
the
crosse
.
character
,
Signe
,
mysterie
,
character
,
or
figure
.
Whereas
yf
he
he
had
meant
nothing
but
the
passion
,
it
had
ben
sufficient
to
say
:
Cruce
rudes
cathechizantur
,
cruce
fons
regenerationis
consecratur
,
cruce
basilicae
dedicantur
,
etc.
The
ignoraunt
are
thaught
with
the
passion
,
the
font
of
baptisme
is
hallowed
with
the
passion
,
churches
are
dedicated
with
the
passion
.
He
woulde
neuer
haue
vsed
so
many
wordes
.
But
he
knewe
bothe
to
be
necessarie
.
The
passion
as
the
principall
from
whence
all
sanctification
and
holynes
cometh
,
the
signe
as
an
instrument
by
which
is
it
deriued
vnto
vs
,
and
to
the
thing
which
is
to
be
sanctified
.
Therfore
supposing
all
Christen
men
to
be
verely
persuaded
of
the
first
,
he
thought
it
expedient
to
commend
the
second
,
that
is
to
say
,
the
signe
of
the
crosse
,
by
whiche
the
sanctification
specified
before
is
wrought
.
Besides
,
that
the
mysterie
of
the
crosse
is
taken
in
this
place
for
the
signe
of
the
crosse
,
it
may
well
apeare
by
an
other
place
of
S.
Augustin
,
De
symb.
ad
Cathec
.
lib
2
ca.
1.
Act.
1.
where
talking
of
those
that
were
Catechumeni
,
younge
learners
of
their
faith
,
he
saieth
as
I
mentioned
before
,
ye
are
not
yet
borne
againe
by
holy
baptisme
,
but
ye
are
conceaued
in
the
wombe
of
your
holy
mother
the
churche
,
by
the
signe
of
the
crosse
.
For
here
it
is
euident
,
that
younge
learners
,
called
catechumeni
,
when
they
were
taught
the
faith
receaued
a
signe
of
the
crosse
,
and
by
that
signe
were
adopted
in
to
the
numbre
of
Christians
,
as
the
manner
was
in
the
primitiue
churche
,
and
by
that
taught
howe
Christ
died
,
which
thing
S.
Augustine
meaneth
here
,
by
these
wordes
:
Crucis
mysterio
rudes
cathechizantur
,
the
ignorant
are
taught
with
the
mysterie
of
the
crosse
.
Yf
this
like
not
our
aduersaries
vayne
:
Let
him
construe
it
,
and
se
howe
it
can
serue
his
purpose
.
Calf
.
Rudes
,
The
ignorant
,
cathechizantur
,
are
taught
mysterio
,
with
the
mysterie
,
crucis
,
of
the
crosse
.
Mart.
Well
,
what
ca●e
is
mysterio
?
Calf
.
The
ablatiue
case
.
Mart.
why
so
?
Calfhill
.
All
verbes
require
an
ablatiue
case
of
the
instrument
,
of
the
cause
or
of
the
maner
of
doing
.
Mart.
Ah
,
well
done
Sir
,
I
perceaue
you
haue
not
forgott
all
your
grammer
rules
.
By
your
rule
then
,
mysterie
,
in
that
place
signifieth
,
either
an
instrument
wherwith
they
were
taught
,
or
the
cause
why
they
were
taught
,
or
the
manner
howe
thei
were
taught
:
yf
it
be
so
,
then
can
it
in
no
wise
signifie
the
passion
it self
.
Because
the
passion
is
neither
the
instrument
,
where
with
they
were
taught
,
neither
the
cause
why
they
were
taught
,
nor
the
manner
howe
they
were
taught
,
but
the
very
thing
it self
which
they
were
taught
,
and
so
brought
to
faith
in
Christ
,
and
hope
of
eternall
saluation
,
by
his
death
.
M
Calf
.
conuinced
by
his
grammer
rules
.
Thus
by
his
owne
construction
,
you
may
perceaue
(
good
readers
)
that
he
doth
,
but
cauill
and
quarell
and
deceaue
the
ignorant
with
some
shewe
of
woordes
.
Mysterium
in
that
place
of
S.
Augustine
can
not
otherwise
be
taken
in
the
iudgement
of
any
lerned
man
,
than
for
the
signe
of
the
crosse
:
Neither
am
I
to
be
accused
of
ignorance
for
translating
it
so
,
seing
the
authour
him self
doth
so
take
it
,
and
reason
conuince
,
that
it
can
not
be
otherwise
.
Mary
I
must
confesse
an
errour
in
the
printer
,
who
in
this
place
hauing
mysterio
in
his
copie
,
but
dasshed
a
litle
with
a
penne
,
and
charactere
written
for
it
in
the
margent
,
set
mysterio
,
for
charactere
,
mysterie
for
charecter
,
and
so
altred
S.
Augustins
wordes
,
as
he
hath
done
in
an
other
place
,
for
which
,
pardon
woulde
esely
be
obtayned
,
yf
it
might
be
knowen
with
what
difficultie
bookes
are
printed
of
duitche
men
that
vnderstand
not
our
languadge
.
The
wordes
of
S.
Augustine
are
:
cum
eiusdem
crucis
charactere
basilicae
dedicantur
,
with
the
charecter
or
figure
of
the
same
crosse
Churches
are
dedicated
.
What
is
the
charecter
or
figure
of
the
crosse
?
the
passion
of
Christ
as
M.
Calfhil
imagineth
?
no
:
but
one
of
the
instruments
with
whiche
churches
are
dedicated
,
in
honour
of
Christ
,
to
celebrate
the
memorie
of
his
passion
,
the
very
signe
it self
,
of
which
he
talketh
much
in
that
sermon
.
But
to
disproue
this
,
M.
Calfhil
vseth
this
fonde
reason
.
Fol.
82.
b
Calf
.
The
signe
of
the
crosse
is
no
ordinarie
meane
wherbie
God
vseth
to
conferre
health
vppon
the
sicke
,
ergo
he
hath
not
ordayned
it
to
remayne
in
the
churche
for
any
remembraunce
of
his
death
and
passion
.
Profoundely
by
S.
Mary
,
and
like
a
clerk
,
Mart.
yf
I
were
acquainted
with
euer
a
poynt
maker
in
Waltam
,
I
would
request
him
to
geue
this
fine
logisoner
,
some
halfpenny
pointes
,
to
tie
his
loose
arguments
to gether
.
For
vnlesse
they
be
better
tied
they
will
raunge
so
farre
,
that
they
will
shame
that
their
M.
for
euer
:
Diogenes
on
a
tyme
meeting
a
mynstrell
that
made
as
good
melodie
as
this
minister
,
maketh
argument
,
vsed
this
salutation
vnto
him
,
Salue
galle
,
God
morrowe
cock
,
and
when
the
minstrell
asked
,
why
he
saluted
him
after
that
sort
,
mary
(
quothe
.
Diogenes
Laertius
.
Quia
canens
omnes
excitas
.
Because
with
your
mirry
pyping
you
stirre
vp
all
.
So
yf
a
man
happely
meete
this
our
ministre
early
in
the
morning
,
he
may
put
of
his
cappe
gently
,
and
say
,
Salue
galle
,
God
morrowe
M.
Cock
,
and
yf
he
aske
a
cause
why
,
Diogenes
answer
may
suffife
,
Quia
omnes
excitas
,
because
you
stirre
vs
vp
all
to
laughter
with
your
gay
sophistrie
.
It
is
muche
like
as
yf
one
should
say
.
The
bible
is
not
and
ordinarie
meane
whereby
God
vseth
to
conferre
healt
vpon
the
sicke
,
M.
Calfs
.
reasoning
ergo
God
hath
not
ordayned
it
to
be
preached
in
the
Churche
for
a
declaration
of
his
holy
wil
:
and
so
proceding
a
litle
furder
negatiuely
,
denie
and
refuse
the
scriptures
with
the
Swenkfeldians
.
Wherefor
good
readers
beware
of
this
younker
betyme
,
let
him
not
deceaue
yow
any
longer
with
vayne
wordes
:
his
reason
hath
no
more
truth
nor
sequel
in
it
,
than
that
,
whiche
as
youe
see
be
is
both
impious
and
blasphemours
,
and
yet
you
see
,
howe
he
gloseth
it
.
He
telleth
a
fayer
tale
that
Christe
,
Calf
.
Fol
82.
b
left
vs
his
wordes
to
put
vs
in
mynde
of
his
passion
,
and
the
poore
and
comfortlesse
Christians
to
feede
our
eies
vpon
:
as
for
the
Roode
and
crucifix
,
they
may
be
compared
to
the
gentils
idols
.
Mart.
Touching
the
first
,
no
man
can
denie
,
but
that
Christ
hath
left
his
wordes
to
excite
vs.
But
what
of
that
?
will
M.
Calfhill
inferre
vpon
it
,
ergo
he
hath
left
nothing
els
beside
his
word
,
to
put
vs
in
mynde
of
his
passion
?
All
men
can
not
reade
,
all
men
can
not
come
to
the
church
.
All
men
can
not
here
a
sermon
,
all
men
can
not
be
in
place
where
M.
minister
is
at
all
tymes
and
all
howres
:
and
hath
God
ordayned
nothing
to
put
them
in
mynde
of
the
passion
of
Christ
?
That
were
hard
.
Yf
you
say
he
hath
ordained
the
poore
and
comfortlesse
Christians
to
putte
vs
,
that
is
as
M.
Calf
.
meaneth
in
his
owne
person
,
and
his
brothers
,
Archedeacons
,
and
Chancellers
,
deanes
and
superintendents
,
Lordes
and
Ladies
and
other
that
are
rich
,
in
remembraunce
of
his
death
,
what
is
ordayned
for
the
poore
,
and
confortlesse
them selues
,
that
seldome
come
to
churche
,
that
heare
sermons
very
rare
,
that
scarce
haue
a
minister
to
preache
vnto
them
in
a
yere
?
hath
he
prouided
nothing
for
them
?
Did
Christ
take
such
payne
to
redeme
them
,
and
nowe
doth
he
forgett
to
prouide
for
them
?
No
M.
Calf
.
God
hath
speciall
care
of
all
,
and
hath
diuerse
waies
and
meanes
besides
his
worde
,
to
put
vs
in
remembrance
of
the
death
of
our
Saluiour
Christe
.
Of
which
seing
it
hath
pleased
his
diuine
maiestie
to
ordaine
by
generall
councels
(
to
whiche
he
promised
the
assistance
of
his
grace
)
and
apoynted
by
the
prelats
of
the
churche
(
to
whom
he
committed
the
chardg
and
gouernement
of
his
flocke
)
the
signe
of
the
crosse
and
images
to
be
one
,
what
impietie
is
there
in
you
to
liken
them
to
the
gentils
idols
,
and
iudg
Christen
men
to
be
idolatours
?
Intollerable
I
assure
you
.
The
blessed
martir
Iustine
sayeth
:
Quaest.
149
Yf
to
such
impietie
which
opinion
and
imagination
only
breadeth
talke
and
assertion
be
added
,
the
impietie
is
made
more
greater
.
Yf
it
be
both
affirmed
,
and
put
out
in
writing
,
of
necessitie
such
vngodlynes
compriseth
all
malice
and
wickednesse
.
Your
digression
and
wilde
wandering
talke
,
Fol.
83.
a
and
places
alleaged
out
of
S.
Augustine
,
make
nothing
against
our
images
.
All
is
spoken
against
the
idols
of
the
gentills
,
which
we
detest
.
In
his
daies
Christen
men
had
images
,
yea
in
the
churches
,
as
I
haue
declared
in
the
preface
,
and
proued
M.
Calf
.
both
to
misconter
,
and
also
to
falsifie
S.
Augustines
wordes
.
Wherfore
credit
hym
accordingly
,
and
neuer
thinke
that
so
auncient
a
father
,
and
lerned
bisshop
as
S.
Augustine
was
,
coulde
be
so
fondly
affected
,
as
he
ymagineth
against
the
vse
of
the
images
of
Christ
and
his
saincts
amongest
Christians
in
the
churche
.
To
come
to
Paulinus
,
Fol.
84.
a
-
Calf
.
Paulinus
.
our
aduersarie
graunteth
that
a
leuen
hundred
yeres
a
goe
,
the
signe
of
the
crosse
was
erected
in
some
churches
,
but
he
saieth
,
it
suffiseth
not
to
say
,
Mart.
this
was
once
so
,
but
proued
it
must
be
,
that
it
was
well
so
.
The
prescription
of
a
leuen
hundred
yeres
,
the
vse
of
Christen
people
,
the
authoritie
of
so
auncient
a
father
,
as
Paulinus
was
,
will
not
serue
to
dispute
against
heretickes
:
we
must
finde
manifest
and
euident
proufe
,
yea
and
that
in
the
scripture
,
that
they
did
well
in
hauing
crosses
in
the
churches
,
or
els
it
shall
not
preuaile
,
nor
then
neither
:
What
hardnes
of
heart
and
incredulitie
is
this
?
S.
Bernard
was
wont
to
say
,
that
it
was
:
Imperfecti
cordis
,
De
praecepto
&
dispensatione
〈◊〉
.
&
infirmae
voluntatis
indicium
statuta
seniorum
curiosius
discutere
,
etc.
A
token
of
an
vnperfect
heart
,
and
weake
will
,
to
discusse
somewhat
curiously
the
ordinances
of
their
elders
,
to
sticke
at
all
that
is
inioyned
,
to
require
a
reason
of
euery
thing
and
to
suspect
euill
of
euery
precept
the
cause
whereof
is
not
knowen
,
neither
to
obey
willingly
at
any
tyme
,
vnlesse
they
heare
,
that
which
happely
please
them
,
or
playne
reason
or
vndoubted
authoritie
,
do
euidently
shewe
,
not
to
be
otherwise
lawfull
and
expedient
.
And
certes
so
may
we
say
of
M.
Calf
.
requiring
proufe
,
that
the
auncient
fathers
did
wel
in
gouerning
the
church
of
Christ
committed
vnto
their
chardge
.
But
seing
it
pleaseth
him
to
haue
it
proued
that
it
was
well
done
,
I
will
reason
thus
with
him
.
Paulinus
that
hearing
(
as
S.
Hierome
saieth
)
those
words
of
our
sauiour
,
Epist.
ad
Pauli
.
de
instit
.
Mona●hi
.
yf
thou
wilt
be
perfect
,
sell
all
that
thou
hast
,
and
followe
me
,
turned
words
into
workes
and
following
the
naked
crosse
clymed
vp
the
lader
of
Iacob
,
and
reioised
that
he
was
poore
,
&
puris
manibus
&
candido
pectore
,
&
spiritu
&
operibus
,
with
cleane
hands
,
sincere
heart
,
both
in
spirite
and
all
his
workes
,
Paulinus
(
as
S.
Ambrose
saieth
)
nulli
secundus
,
second
to
none
,
Paulinus
that
gaue
away
all
his
goods
,
Libro
6.
epist
36.
ad
Sabi
.
Quo
impensius
Deo
seruiret
:
that
he
might
serue
God
more
earnestly
,
Paulinus
Bisshop
of
Nola
▪
copiosissimè
[
](A07092-e33420-b)a
a
Lib
1.
cap
10.
de
ciuit
▪
Dei.
sanctus
,
abundantly
holy
(
as
S.
Augustine
saieth
)
seaking
God
in
simplicitie
of
his
heart
,
[
](A07092-e33450-b)b
b
Epist.
32.
ad
Pauli
.
sentiens
de
illo
in
bonitate
,
&
afferens
ei
claritatem
et
honorem
,
thinking
of
God
in
goodnesse
,
and
bringing
vnto
him
glorie
and
honour
,
[
](A07092-e33470-b)c
c
Epist.
34
Lib.
3.
dial
.
cap.
1.
Whose
brest
is
suche
an
oracle
of
God
,
that
we
presumed
to
haue
answers
geuen
from
thence
to
the
most
babling
questions
,
Paulinus
(
as
S.
Gregorie
saieth
)
Vir
domini
,
the
man
of
god
,
that
gaue
all
that
he
had
to
poore
and
nedy
captiues
,
This
Paulinus
,
I
say
,
so
holy
,
so
vertuous
,
and
so
learned
a
bisshop
,
set
vp
the
signe
of
the
crosse
in
his
churche
at
Nola
,
and
desired
others
by
his
letters
to
do
the
like
,
and
no
Catholike
Bisshop
or
generall
councell
did
euer
finde
fault
with
him
,
ergo
it
was
wel
done
.
Yf
he
denie
this
argument
I
proue
it
after
this
sort
?
Whatsoeuer
any
holy
and
lerned
father
,
skilful
in
the
scriptures
of
God
,
and
right
sense
of
the
same
did
at
any
tyme
,
and
was
neuer
controlled
of
any
catholique
and
lerned
father
for
the
doing
of
it
,
was
wel
done
,
and
must
so
be
taken
.
But
Paulinus
an
holy
and
lerned
bishop
etc.
did
set
vp
the
signe
of
the
crosse
in
his
church
:
and
was
neuer
controlled
of
any
lerned
and
catholique
for
it
:
Ergo
it
was
wel
done
.
De
corona
militis
.
Yf
M.
Calf
.
replie
,
and
say
,
it
was
done
without
warrant
of
scripture
or
commandement
from
God
,
Let
Tertullian
answer
,
he
saieth
:
Doest
not
thoue
thinke
it
laufull
for
euery
faithfull
man
to
conceaue
and
ordaine
,
especiallie
that
which
is
agreable
with
God
,
whiche
is
expedient
for
discipline
and
good
order
,
which
is
profitable
to
saluation
?
seing
our
lord
saieth
?
Why
doe
ye
not
iudge
of
your selues
that
which
is
good
?
etc.
Yf
that
will
not
serue
,
Let
S.
August
.
answer
,
who
in
one
place
saieth
thus
:
Lib.
50.
homi.
49
I
fully
and
wholy
warne
you
of
this
.
I
require
you
,
I
commaunde
you
,
the
bishop
commaundeth
you
,
Christ
commaundeth
by
me
.
In
another
place
he
saieth
:
God
hath
spoke
by
Angels
,
by
Prophetes
,
by
his
owne
mouth
,
In
Psal.
49
by
his
Apostles
he
him self
speaketh
by
his
faithfull
seruants
,
by
such
a
simple
man
as
I
am
he
speaketh
,
when
I
speake
the
truth
,
he
maketh
a
sounde
euery
where
,
tangendo
,
modificando
&
inspirando
.
By
touching
directing
,
and
inspiring
their
hearts
.
By
which
it
is
manifest
that
what
soeuer
is
done
,
by
the
bisshops
and
faythfull
dispensers
of
Christs
mysteries
in
the
vnitie
of
the
churche
to
the
honour
of
God
,
is
done
by
God
him selfe
,
who
geueth
his
stewards
commission
here
in
earth
,
to
plant
,
and
sowe
the
seede
of
his
Ghospell
,
and
worke
all
things
they
can
,
to
the
edifying
of
his
body
,
Ephes
4.
which
is
the
churche
vntill
we
meete
all
in
the
vnitie
of
faith
and
knoweledg
of
the
sonne
of
God
.
So
that
M.
Calf
.
neadeth
no
longer
doubte
,
but
that
it
was
well
done
to
sett
vpp
the
signe
of
the
crosse
in
the
church
,
seing
it
was
done
by
so
lerned
and
holy
a
bisshop
,
and
faithfull
steward
of
Christ
,
as
Paulinus
was
,
who
knowing
his
maisters
will
in
his
scriptures
,
would
neuer
aduentred
to
haue
set
vp
that
signe
,
yf
from
the
beginning
of
Genesis
to
the
last
letter
of
the
Apocalypse
,
which
he
had
oftentymes
read
,
and
profundely
tryed
)
he
coulde
haue
founde
any
precept
,
or
clause
that
did
fobid
it
.
Whereas
he
chardgeth
Paulinus
,
for
commending
a
woman
,
Fol.
84.
b.
Calf
.
that
separated
her selfe
from
her
owne
husband
vnder
pretence
of
religion
,
and
citeth
in
the
margent
the
3.
epistle
ad
Aprium
.
I
geue
him
to
vnderstand
,
Mart.
that
he
fouly
reporteth
this
holy
father
.
In
all
his
third
Epistle
,
ad
Aprium
,
there
is
no
such
thing
to
be
founde
,
but
the
contrary
.
Whereby
it
apeareth
,
Paulinus
sclaundered
.
that
M.
Calfhil
trusteth
Melanchton
,
Luthers
slaue
to
much
,
and
would
not
remoue
his
eie
from
the
booke
whiche
he
made
(
de
ecclesia
)
of
the
church
,
to
the
originall
and
epistle
of
Paulinus
,
where
the
very
argument
sheweth
,
that
he
commendeth
Apers
wife
,
because
she
abstayned
from
wedlock
woork
,
by
the
consent
of
her
husband
,
according
to
S.
Paules
counsell
.
In
the
epistle
it selfe
there
be
two
notable
places
,
that
conuince
this
to
be
an
open
sclander
.
The
first
is
this
:
Benedicti
vos
domino
etc.
You
are
blessed
of
God
,
who
made
both
one
,
hyding
two
in
hym selfe
,
woorking
miracles
alone
,
who
turneth
not
only
soules
,
but
affections
,
chaunging
temporall
things
,
into
such
as
are
euerlasting
.
Beholde
,
ye
that
were
before
one
,
man
and
wife
,
are
not
nowe
man
and
wife
,
as
ye
were
.
You
being
the
same
,
are
not
the
same
.
As
ye
did
not
knowe
Christ
in
fleash
:
So
you
do
not
knowe
one
an
other
according
to
the
fleash
.
Haec
mutatio
dextrae
excelsi
.
This
change
is
of
the
right
hand
of
the
highest
.
The
second
place
is
this
:
Non
illam
a
proposito
tuo
discors
abiungit
voluntas
.
No
disagreing
will
,
doth
separate
her
from
thy
purpose
.
But
(
which
is
more
maruell
)
one
vniforme
faith
doth
diuide
her
in
woork
,
that
is
ioined
in
will
.
By
which
it
is
euident
that
Aper
and
his
wife
did
very
well
agree
together
,
and
separated
them selues
by
mutual
consent
,
from
carnal
company
.
Aper
entring
into
holy
orders
,
and
made
a
bisshop
,
his
wife
remayning
in
the
state
she
was
before
,
addressing
her
husbands
woordly
things
,
and
not
refusing
his
company
,
as
M.
Calf
.
falslie
affirmeth
without
mutual
consent
vnder
cloke
of
religion
.
Fol.
84.
b
Besides
where
he
saieth
that
Paulinus
affirmeth
that
the
boke
of
the
epistles
which
the
Apostles
wrote
,
layd
vnto
diseases
healed
them
,
A
lye
fathred
vpon
Paulinus
.
and
alleageth
for
it
,
his
verses
,
ad
Cytherium
,
tracke
him
he
that
will
and
he
shall
take
him
in
a
lye
,
and
well
vnderstand
that
he
leaueth
the
goodly
pleasant
ryuers
,
and
fissheth
in
durtie
puddells
and
stinking
lakes
.
First
Paulinus
there
,
speaketh
not
in
generall
of
the
bookes
of
the
Apostles
epistles
,
but
of
the
booke
of
S.
Paules
epistles
only
.
Then
he
saieth
not
that
they
were
layed
vnto
diseases
,
but
telleth
howe
one
Martinianus
,
with
other
Christians
,
being
in
danger
of
drowning
,
was
preserued
by
that
boke
,
through
the
goodnes
of
God
,
who
as
he
he
gaue
.
S.
Paule
ones
,
all
their
lyues
that
were
in
the
perill
of
death
vpon
the
sea
,
so
he
gaue
Martinianus
and
his
company
at
that
tyme
.
But
as
for
any
one
fillable
of
leying
it
vnto
diseases
,
it
is
not
there
to
be
founde
.
Wherefore
what
credit
shal
we
geue
to
this
crosse
byter
,
who
with
a
false
sclander
and
vaine
lye
,
laboureth
to
discredit
so
auncient
a
father
?
Any
more
then
to
a
sclanderer
and
lyer
?
He
that
lysteth
to
be
deceaued
may
:
he
that
leeketh
to
vnderstand
the
truth
will
better
trie
,
ere
he
trust
,
yf
he
be
wise
.
Yf
Paulinus
had
either
commended
Apre
wifes
,
for
separating
her self
from
her
husband
without
mutual
consent
,
or
affirmed
that
the
bookes
of
the
apostles
epistles
layed
to
deseases
healed
them
,
yet
should
the
worde
of
God
haue
neuer
the
lesse
force
,
nor
medicines
be
abhorred
,
nor
men
accompted
fooles
for
imitating
of
him
,
in
setting
vp
the
signe
of
the
crosse
.
For
where
a
Doctour
swarueth
from
scripture
,
no
man
ought
to
followe
him
:
where
he
speaketh
not
against
the
scripture
,
but
tendeth
to
edifying
,
and
hath
the
vse
of
the
churche
and
consent
of
all
Catholik
Bishops
for
that
doctrine
,
therin
whosoeuer
doth
not
followe
him
shal
be
acompted
but
an
arrogant
fole
,
Confidens
in
stultitia
sua
,
trusting
in
his
owne
folly
.
Prouer.
17
Nowe
let
vs
consider
,
what
he
saieth
against
Iustinians
constitutions
,
and
custome
of
the
Church
.
First
he
saieth
,
Iustinianus
.
Calf
.
Fol.
84
b
Fol
8●
.
a
Mart.
that
the
order
taken
by
Iustinians
constitutions
,
That
no
man
builde
a
churche
,
before
the
Bishop
hath
consecrated
the
place
with
praier
,
and
set
vp
the
signe
of
the
crosse
,
is
but
politique
,
as
he
answerd
to
the
Synode
kept
at
Orleance
,
and
no
matter
of
Religion
.
But
let
me
aske
him
this
question
.
Yf
it
were
only
a
ciuil
policie
,
why
was
it
not
done
by
a
ciuil
magistrate
whom
God
hath
ordayned
to
rule
in
politique
matters
and
ciuil
affaires
?
Yf
it
were
no
matter
of
religion
why
is
the
bishop
required
to
be
there
?
Why
is
he
willed
to
hold
vp
his
handes
to
heauen
,
to
hallowe
the
place
with
praier
?
and
to
set
vp
a
crosse
,
more
than
any
other
thinge
?
Is
it
not
the
marke
that
signeth
,
Emperours
and
kinges
,
princes
,
and
dukes
and
all
that
wil
be
saued
by
chryst
,
in
the
forhead
?
Is
it
not
the
marke
and
signe
as
Iustinian
saieth
)
nostrae
salutis
,
of
our
saluation
?
No
Christen
man
beleuing
that
our
redemption
was
wrought
vppon
the
crosse
,
can
thinke
otherwise
.
The
Bishop
then
being
religious
for
his
person
,
the
lyfting
vp
of
his
handes
praying
,
and
consecrating
,
pertayning
to
religion
,
why
should
,
the
setting
vp
of
the
crosse
required
to
be
done
,
as
well
as
the
rest
,
and
that
with
prayer
and
consecration
,
which
pertaine
to
religion
,
and
by
a
bishop
who
is
religious
,
why
I
say
should
it
be
politique
only
and
no
matter
of
religion
?
M.
Calf
.
forgeteth
his
old
logick
rule
,
that
saieth
similium
idem
est
iudicium
,
of
thinges
that
are
like
we
must
haue
like
iudgement
.
Yf
he
do
so
,
yet
I
trust
he
remembreth
his
grammer
rule
that
teacheth
him
,
that
all
that
belong
to
one
thing
must
be
put
in
one
case
.
The
bishop
that
dedicateth
the
churche
is
religious
,
the
holding
vp
of
his
hands
,
and
consecraring
with
praier
pertayne
to
religion
.
Therfore
the
signe
of
the
crosse
,
which
is
one
of
the
three
thinges
,
that
Iustinian
requireth
in
dedicating
of
a
churche
,
is
a
matter
of
religion
,
aswell
as
the
rest
,
and
not
politique
and
ciuil
,
as
our
younge
M.
pretendeth
:
but
put
case
that
it
appartayneth
to
the
external
policie
of
the
church
?
May
there
any
vnlaufull
thing
be
allowed
,
for
the
setting
foorth
the
policie
of
the
church
?
No.
But
let
that
be
pardoned
.
whye
sayeth
he
:
that
Iustinian
liued
in
the
tyme
of
great
ignorance
and
barbaritie
,
Fol.
85.
a.
and
enacted
a
thing
contrary
to
truthe
?
Yf
there
were
nothing
els
,
the
writing
of
the
ciuil
lawe
,
Iustinian
lyued
not
in
tyme
of
ignorance
.
might
playnly
conuince
against
him
,
that
men
of
those
daies
were
neither
ignorant
,
nor
barbarous
.
It
is
so
wittely
conceaued
,
and
so
eloquently
penned
,
that
yf
wisdom
were
to
be
sought
,
and
eloquence
lost
,
they
might
be
founde
t●●re
.
In
his
tyme
liued
Priscianus
,
a
notable
grammarian
.
Procopius
,
a
lerned
historiographer
,
Arator
,
a
diuine
poet
.
Cassiodorus
a
notable
diuine
,
Benedictus
,
a
vertuous
and
learned
abbot
.
S.
Medard
,
and
Gildard
both
Bishops
and
Brothers
by
one
father
,
and
mother
,
Vide
Pantaleon
.
Doctissimi
,
very
excenllently
learned
,
Siluerius
pietate
&
eruditione
pollens
,
notable
for
Godlynes
and
lerning
.
In
his
time
the
fift
generall
councell
was
kept
at
Constantinople
against
iiij
.
famous
heretikes
,
Peter
,
Anthymus
,
Seuerus
and
Zoaras
,
to
the
which
Epiphanius
,
bishop
of
Tyrus
,
and
other
lerned
Bisshops
vnder
him
sent
their
learned
epistles
,
by
which
it
is
easy
to
be
perceaued
that
Iustinian
lyued
not
in
the
tyme
of
ignorance
and
barbaritie
.
As
for
his
lawes
whether
he
enacted
any
thing
contrary
to
a
truth
,
let
such
as
haue
authoritie
iudge
.
They
that
are
bounde
to
lyue
according
to
the
prescript
of
lawes
,
must
not
sit
in
iudgement
of
the
equitie
of
the
lawes
.
It
is
an
euil
common
weale
,
where
euery
theafe
may
say
,
the
lawes
of
the
lawfull
prince
are
enacted
conrrary
to
a
truth
.
Yet
such
is
the
audacitie
of
heretikes
that
whatsoeuer
lawe
liketh
not
their
ligier
and
light
braynes
,
they
will
say
it
is
enacted
contrary
to
a
truth
.
But
howe
proue
you
M.
Calfhill
that
this
lawe
of
Iustinian
is
enacted
contrary
to
a
truth
?
Hath
Christ
who
is
truth
it self
,
forbidden
it
?
Hath
the
worde
of
God
(
which
is
infallibly
true
)
inhibited
it
?
Haue
any
Apostle
or
general
councell
ruled
by
the
holy
Ghost
condemned
it
?
Yf
it
be
so
open
your
secrets
,
and
communicate
them
with
vs
.
We
reade
the
scriptures
and
can
finde
no
such
inhibition
.
We
turne
ouer
the
councells
,
and
can
note
no
such
countermaunde
.
The
dailie
practise
of
the
church
assisted
,
according
to
Christs
promise
with
the
holy
Ghost
,
sheweth
vs
the
contrary
.
Pius
the
fourth
of
blessed
memorie
,
building
a
churche
in
these
later
dayes
,
hallowed
it
him self
,
and
according
to
the
order
of
the
Canons
,
and
this
lawe
of
Iustinian
set
vp
there
:
Venerabilem
crucem
,
signum
salutis
nostrae
.
A
reuerend
crosse
the
signe
of
our
saluation
Which
is
a
materiall
crosse
,
M.
Calf
.
a
crosse
in
the
fourth
signification
,
of
the
which
I
promised
to
speake
.
Looke
to
my
diuision
in
the
first
Article
,
and
yf
you
finde
it
so
,
then
deceaue
not
the
simple
with
inuerting
my
woordes
.
And
seing
you
accompte
,
Iustinians
authoritie
graue
that
calleth
the
crosse
,
venerabilem
,
adorandam
,
&
vere
honorandam
,
reuerend
,
worthie
to
be
adored
,
and
truly
worshipped
,
and
accompteth
it
,
Signum
salutis
nostrae
:
The
signe
of
our
saluation
,
thinke
your
owne
head
,
but
fantasticall
,
and
iudgement
very
light
,
for
accompting
it
impious
,
and
blasphemous
,
and
calling
it
an
heathenish
obseruance
,
a
magical
inchauntment
,
and
conquest
against
Christians
.
With
all
,
consider
that
you
gayne
nothing
but
shame
to
your self
:
euery
boy
in
the
scholes
can
tell
you
,
that
,
opponere
non
est
soluere
:
An
obiection
far
from
the
matter
,
is
no
answer
.
The
constitution
that
you
bring
of
Valens
and
Theodosius
,
against
the
lawe
of
Iustinian
,
Fol
85.
a
Valens
and
Theodosius
.
is
borrowed
out
of
the
image
homilie
,
and
that
which
you
attribute
to
Petrus
Crinitus
the
homilie
authour
referreth
to
one
Petrus
Erinilus
.
In
the
which
you
are
both
grossely
deceaued
,
you
for
trusting
Petrus
Crinitus
,
as
a
receaued
authour
,
who
liued
but
of
late
yeres
,
and
was
of
no
fame
,
nor
profounde
lerning
,
but
skilled
in
poynts
of
humanitie
,
like
a
pedante
of
Italie
:
He
for
fathering
that
vpon
an
authour
whose
name
is
a
well
knowen
as
the
man
in
the
mone
.
We
may
perceaue
what
narrow
shiftes
you
seeke
,
when
for
a
proufe
of
so
auncient
a
lawe
,
you
repaire
to
him
that
lyued
in
a
maner
,
but
yesterday
.
Swete
flowres
be
rare
where
nettels
,
are
so
made
of
.
Good
authours
scant
,
where
an
humanitian
,
a
scholemaster
,
and
a
late
writer
is
alleaged
,
for
a
receaued
authour
.
Let
me
vse
your
owne
Rhethorick
.
No
such
constitution
of
Valens
and
Theodosius
to
beseene
in
any
auncient
authour
as
M.
Calf
.
allegeth
.
Yf
Valens
and
Theodosius
,
made
suche
a
lawe
what
an
ouersight
was
it
of
Eusebius
to
suppresse
it
?
What
an
escape
of
Sozomenus
and
other
historiographers
,
to
forgett
it
?
What
negligence
in
the
fathers
of
Nice
that
could
not
espie
it
?
what
euil
chaunce
that
it
neuer
came
into
the
Code
of
Iustinian
with
other
Emperours
constitutions
?
In
good
sooth
he
had
neede
to
haue
as
many
eies
as
Argus
and
then
thousand
more
,
that
should
finde
that
constitution
,
Whiche
was
neuer
made
.
The
constitution
that
you
cite
out
of
Peter
Crinite
,
hath
no
apparance
of
truth
.
Valens
and
Thedosius
neuer
liued
to gether
.
Lib.
1
Ti.
8
Valens
and
Theodosius
the
second
neuer
raigned
together
,
much
lesse
made
this
constitution
.
The
constitution
which
you
meane
was
made
by
Theodosius
and
Valentinian
and
is
registred
in
the
Code
of
Iustinian
in
this
sort
:
Seing
we
haue
a
diligent
care
to
mayntayne
the
religion
of
God
,
in
all
poynts
,
we
specially
commaunde
that
it
be
laufull
for
no
man
to
engraue
,
or
paynte
the
signe
of
our
Sauiour
Christ
,
either
in
the
grownde
or
in
flint
,
or
in
marble
stones
leyed
vpon
the
grownde
,
but
whatsoeuer
crosse
is
founde
(
so
paynted
or
engraued
(
we
commaunde
it
to
be
taken
away
,
and
will
hym
to
be
seuerely
punished
that
shall
attempte
the
contrary
to
our
ordinances
.
Thus
much
Theodosius
,
and
Valentinian
.
And
what
hath
M.
Calf
.
gayned
by
this
,
but
an
opinion
of
folly
,
that
had
rather
trust
Peter
Crinite
,
a
late
writer
,
than
seeke
to
the
original
,
and
trye
out
the
truth
.
Now
then
seing
we
haue
founde
the
true
constitution
,
not
of
Valens
and
Theodosius
,
but
of
Theodosius
and
Valentinian
,
let
vs
see
whether
it
maketh
not
much
for
the
honour
of
the
crosse
.
First
they
call
it
:
Signum
saluatoris
Christi
,
the
signe
of
our
sauiour
Christ
.
Yf
it
be
his
signe
,
them
is
it
honorable
.
For
al
that
is
his
,
is
holy
,
The
crosse
the
signe
of
our
sauiour
.
and
woorthy
of
all
honour
.
Agayne
yf
it
be
the
signe
of
our
sauiour
Christ
,
them
is
it
nor
magical
inchauntement
,
nor
coniurers
mace
,
nor
helmet
of
hel
,
nor
conquest
against
the
Christians
,
as
M.
Calf
.
saieth
.
For
as
there
is
no
societie
betwene
Christ
and
Belial
,
so
is
there
no
likenesse
betwene
those
thinges
that
appartayne
to
Christ
and
Belial
.
Besides
the
good
Emperours
would
not
haue
it
trodde
vpon
.
Nor
vilanously
abused
,
and
therefore
did
forbid
it
to
be
printed
vpon
the
grownde
,
and
in
forbidding
that
,
they
tought
they
should
mayntayne
the
religion
of
God
.
But
M.
Calf
.
and
his
companious
thinke
the
throwing
of
it
downe
and
tredding
it
vnder
their
feete
,
and
vilanous
abusing
of
it
,
to
be
a
mayntenance
of
the
religion
of
God
,
euen
as
the
infidells
and
iewes
thought
they
should
do
God
very
acceptable
seruice
,
yf
the
destroyed
the
faith
,
and
religion
of
Christ
.
Wherein
howe
farre
they
are
wide
from
the
pietie
and
zeale
of
those
good
Emperours
,
euery
indifferent
man
may
see
:
And
note
withall
,
that
the
scalding
sprite
of
scolding
eloquence
,
M.
Calf●
.
phrase
.
Fol.
85.
b
propre
to
protestants
,
came
fiercely
with
some
raging
heate
vpon
M.
Calf
.
when
he
thought
to
shift
away
the
authoritie
of
the
church
by
calling
it
,
the
Synagoge
of
Satan
.
That
sclaunderous
terme
is
often
in
their
writinges
,
but
oftener
in
their
mouthes
.
Fol.
85.
b
But
tell
vs
O
,
ye
Euangelicall
brotherne
that
will
admitte
nothing
but
scripture
,
that
brag
vnto
the
people
that
you
preach
nothing
,
but
the
worde
of
the
lord
,
and
boldely
say
that
you
followe
the
auncient
fathers
of
the
primitiue
church
,
tell
vs
,
I
say
,
Fol.
143.
The
commendation
which
the
fathers
geue
the
church
of
Rome
.
where
finde
you
in
all
scripture
,
that
the
church
of
Rome
is
called
the
Synagog
of
Satan
?
What
auncient
father
doth
so
reporte
of
it
?
What
doctour
of
the
primitiue
church
doth
so
terme
it
?
I
told
you
in
my
conclusion
that
by
Ignatius
(
who
lyued
within
an
hundred
and
eleuen
yeares
next
after
Christ
)
the
Churche
of
of
Rome
where
Peter
had
his
seate
,
was
called
,
a
church
sanctified
,
and
lightened
with
the
will
of
God
,
president
and
chiefe
in
the
nation
of
the
Romans
:
worthie
of
God
for
faith
,
preeminence
,
blessednesse
,
and
peace
:
founded
in
the
faith
and
loue
of
Christ
:
I
tolde
you
out
of
S.
Cyprian
,
that
it
is
called
the
principall
church
,
from
whence
the
priestly
vnitie
is
sprounge
:
out
of
Irenaeus
,
that
it
is
the
church
to
which
all
Christen
men
must
come
for
the
mightier
principalitie
,
and
preeminence
.
I
told
you
out
of
S.
Amb.
that
it
is
the
house
of
God
:
out
of
Leo
,
that
is
a
scholler
of
truth
,
an
holy
nation
a
priestly
and
princely
citie
,
made
by
the
holy
seate
of
Peter
the
head
of
the
world
.
I
told
you
,
out
of
Theodoritus
,
that
is
the
greatest
church
,
the
most
noblest
church
,
and
the
church
that
hath
the
presidenceshipp
ouer
all
nations
:
out
of
the
oration
of
Martinianus
the
Emperour
and
Lawes
of
Iustinian
,
that
it
is
called
,
the
Apostolicall
throne
,
the
countrie
of
lawes
,
the
fountayne
of
priesthode
,
Finde
vs
your
termes
that
you
geue
to
the
church
of
Rome
,
in
the
fathers
M.
Calf
?
Fol.
85.
b
and
head
of
all
churches
.
Why
beleaue
ye
not
them
?
Yf
ye
wilbe
children
of
the
auncient
fathers
,
why
vary
you
in
principall
pointes
,
from
those
thinges
that
the
fathers
haue
written
?
Why
say
you
that
euer
sythens
,
Syluesters
tyme
whiche
was
in
the
yere
of
our
lord
318.
such
fylth
of
idolatrie
and
superstition
hath
flowed
into
the
moste
partes
of
all
Christendome
out
of
the
synke
of
Rome
that
he
neded
as
many
eies
as
Argus
,
that
should
haue
espied
any
sinceritie
vntill
the
tyme
that
heretickes
,
and
miscreants
began
to
reforme
the
decaid
state
?
Irenaeus
calleth
it
Ecclesiam
maximam
,
antiquissimam
,
omnibus
cognitam
,
à
gloriosissimis
duobus
Apostolis
Petro
&
Paulo
fundatam
,
Lib.
3.
ca.
3.
a
greate
church
,
a
most
auncient
church
,
a
church
knowen
to
all
,
a
church
founded
of
the
two
glorious
Apostles
S.
Peter
and
S.
Paule
.
S.
Cyprian
saieth
:
It
is
the
only
church
to
which
infidelitie
could
neuer
haue
accesse
.
Epist.
ad
Damas
.
And
sithens
Syluestres
tyme
,
S.
Hierome
said
.
The
holy
churche
of
Rome
,
which
hath
alwayes
remayned
vnspotted
,
shall
contynewe
alwaies
,
God
prouiding
for
it
,
and
S.
Peter
helping
,
without
the
insultation
of
heretikes
,
and
persist
stedfaste
and
immouable
alwaies
.
Againe
in
the
same
epistle
he
saieth
:
The
euil
childe
being
banished
from
the
patrimonie
,
the
authoritie
of
the
fathers
remayneth
vncorrupt
,
with
you
only
.
Ibi
cespite
terra
faecundo
dominici
seminis
veritatem
centeno
fructu
refert
.
There
the
grownde
with
her
fertile
soyle
,
doth
bring
foorth
the
truth
of
our
lordes
seede
with
an
hundred
fold
increase
.
S.
Ambrose
saieth
,
Epist.
ad
Siricium
Papa
.
Epist.
162.
that
the
churche
of
Rome
doth
obserue
the
faith
of
the
Apostles
vndefiled
and
without
bleamish
.
S.
Augustine
saieth
,
that
in
the
church
of
Rome
,
semper
Apostolica
cathedra
viguit
principatus
.
The
principalitie
of
the
Apostolike
chaier
hath
alwayes
florished
.
The
same
father
reckoning
vp
all
the
Bishops
of
Rome
from
S.
Peter
vnto
Anastasius
,
Epist.
165.
who
was
the
sixt
Pope
after
Siluester
,
saieth
:
Of
al
those
,
there
was
:
Nullus
Donatista
,
neuer
a
Donatist
,
not
one
traitour
.
Nowe
yf
any
of
the
sixe
,
that
S.
Augustine
reckoneth
after
Siluester
,
had
suffred
idolatrie
,
and
superstition
,
to
flowe
out
of
the
Synke
of
Rome
into
the
moste
partes
of
Christendome
(
as
you
say
)
they
had
ben
woorse
than
Donatistes
,
worse
than
traitours
.
But
by
S.
Augustines
iudgment
there
was
no
heresie
,
nor
traison
in
that
see
,
much
lesse
idolatrie
,
and
superstition
.
S.
Bernard
,
saied
,
In
the
churche
of
Rome
,
fides
non
potest
sentire
defectum
:
Epist.
190.
ad
Innocent
.
Papa
.
faith
can
feele
no
defect
.
And
with
what
face
can
you
say
that
these
twelue
hundred
yeres
and
more
,
there
was
no
sinceritie
in
the
churche
of
Rome
,
but
idolatrie
and
superstition
?
Yf
it
be
so
howe
was
the
promise
of
Christ
made
to
S.
Peter
,
Matt.
16.
Matt.
28.
that
hell
gates
shoulde
not
preuaile
against
the
church
fulfilled
?
Howe
hath
Christ
kept
his
couenaunt
that
saied
.
Behold
I
am
with
you
all
daies
vntill
the
end
of
the
world
?
Howe
hath
the
holy
ghost
of
who
me
it
was
saied
,
Ille
suggerei
vobis
omnia
,
&
docebit
omnem
veritatem
,
Ioan.
14.
Ioan.
16.
he
shall
prompt
vnto
you
all
thinges
,
and
teache
you
all
truth
,
discardged
his
office
?
Howe
are
S.
Paules
words
verified
that
saied
,
the
churche
is
,
columna
&
firmamentum
veritatis
,
the
piller
and
foundation
of
truth
?
1.
Tim.
3.
Let
vs
haue
your
iudgment
.
For
yf
the
moste
partes
of
all
Christendome
were
from
the
tyme
of
Siluester
twelue
hundred
yeres
in
idolatrie
and
superstition
,
without
any
piece
of
sinceritie
,
hel
gates
preuailed
against
Christendome
,
Christ
was
not
faithful
in
his
promise
,
the
hoylyghost
not
carefull
in
his
gouernement
,
S.
Paule
not
wise
in
his
woordes
.
Yf
you
say
,
that
Christ
had
his
church
remanyning
in
some
countries
not
withstanding
the
moste
partes
of
all
Christendome
fell
into
idolatrie
and
superstition
,
we
tell
you
that
this
is
playne
against
scripture
.
Christes
church
is
Catholik
,
and
vniuersall
,
dispersed
through
out
the
whole
world
.
It
remayneth
not
in
corners
and
coastes
as
heresies
doe
.
God
promised
Abraham
,
Gene.
26.
Psal.
2.
that
in
his
seede
all
nations
should
be
blessed
,
he
saieth
to
Christ
aske
of
me
and
I
will
geue
thee
nations
for
thy
inheritaunce
,
and
the
ends
of
the
world
,
for
thy
possession
.
Yf
the
the
whole
world
is
Christs
possession
,
and
the
whole
world
is
his
inheritaunce
,
his
church
must
nedes
be
vniuersall
in
the
worlde
,
and
not
be
shut
vp
in
this
or
that
corner
.
The
Donatistes
were
in
that
heresie
,
that
the
church
whiche
was
ones
vniuersall
,
decayed
and
rested
with
fewe
in
Afrike
,
In
Psal.
101.
as
you
be
nowe
.
But
S.
Augustine
saied
,
they
that
say
so
,
be
not
in
that
chuch
.
He
accompteth
their
voice
that
say
so
,
abhominable
and
detestable
,
full
of
presumption
and
falsitie
,
bolstred
with
no
truth
,
lightned
with
no
wisdome
,
tempered
with
no
witte
,
but
vayne
,
rash
hedlong
,
and
pernicious
,
as
you
may
and
see
in
the
fortresse
of
faith
,
set
foorth
by
M.
Stapleton
of
late
,
Fol.
18.
discussed
at
large
.
Againe
if
Christ
had
a
church
in
some
corner
al
that
tyme
,
you
must
tel
vs
where
it
was
.
The
church
of
Christ
is
visible
,
as
a
citie
sett
vpon
an
hill
,
Matt.
5.
Matt.
18.
it
can
not
be
hid
,
men
must
resorte
vnto
it
.
Christ
willing
vs
to
tell
the
churche
yf
occasion
so
serued
,
meant
that
his
churche
should
be
knowen
.
Wherefore
yf
twelue
hundred
yeares
and
more
,
idolatrie
and
superstition
flowed
so
into
the
most
partes
of
Cristendome
,
Fol.
85.
b
that
he
neded
as
many
eies
(
as
Argus
that
should
haue
espied
any
piece
of
sinceritie
,
I
woulde
you
and
your
fellowes
would
vouchesafe
to
vse
some
honest
conference
,
and
vpon
an
vniforme
accorde
signifie
vnto
vs
in
writing
,
Diuerse
opinions
amongest
protestants
for
the
tyme
when
the
churche
began
to
decay
.
Fol.
85.
b
Fol.
96.
a.
why
and
when
Christ
lost
his
churche
,
through
out
the
worlde
,
and
sodenly
began
to
haue
it
amongest
protestants
.
As
yet
you
are
not
agreed
when
Christes
Churche
began
to
faile
:
you
say
here
that
sythens
Siluesters
tyme
,
idolatrie
and
superstition
flowed
into
moste
partes
of
Christendome
:
In
an
other
place
,
you
say
that
within
.cc.
yeres
after
Christ
many
idle
ceremonies
,
crept
into
the
church
,
and
the
simplicitie
of
Christs
ordinance
was
refused
.
Luther
saied
the
churche
decaied
after
v.
hunderd
yeres
,
the
M.
of
the
martyrologe
after
a
M.
yeres
,
M.
Iuel
,
after
six
hundred
.
So
that
as
yet
there
is
a
great
varietie
betwene
the
gospellers
,
when
the
church
began
to
fayle
.
Wherefore
seing
my
request
is
reasonable
,
Epist
161.
suche
as
S.
Augustine
made
to
the
Donatistes
,
let
vs
lerne
of
your
wisdomes
when
the
churche
fayled
,
where
it
hath
ben
sythens
,
and
howe
it
came
thither
,
what
Bisshops
it
had
,
and
by
what
succession
it
contynued
.
Tertullian
required
heretickes
to
shewe
the
begining
of
their
churches
,
In
prescr
.
and
declare
the
order
of
their
bisshops
,
running
so
downe
lineallye
by
succession
,
that
the
first
bisshop
had
one
of
the
Apostles
,
or
Apostolike
men
,
Proue
your
succession
M.
Calf
.
shewe
the
begynning
and
continuance
of
your
church
.
In
Psal
18
The
Catholique
church
alwayes
visible
.
Luc.
15.
his
authour
and
predecessour
:
as
the
churche
of
Smyrna
had
Polycarpe
placed
of
S.
Iohn
,
and
the
church
of
Rome
S.
Clement
ordayned
by
S.
Peter
.
The
same
must
we
require
of
yow
.
For
Christ
had
euer
more
a
visible
churche
in
earth
.
For
God
,
saith
S.
August
.
Hath
placed
his
tabernacle
in
the
sunne
,
that
is
his
holy
churche
,
he
placed
his
Church
is
an
open
place
,
not
in
secret
,
not
that
it
should
lurke
in
a
corner
,
not
that
it
shoulde
be
as
it
were
secrete
,
lest
peraduenture
,
it
might
be
as
it
were
secret
,
as
the
conuenticles
of
heretikes
are
.
He
hath
placed
his
tabernacle
in
the
sunne
:
why
dost
thou
o
hereticke
flee
into
darcknes
?
Art
thou
a
Christen
man
?
Here
Christ
.
Art
thou
his
seruante
?
Here
thy
lord
.
Art
thou
his
sonne
?
Here
thy
father
.
A
mend
,
reuyue
againe
,
let
vs
say
of
the
,
he
was
dead
and
is
reuyued
againe
,
he
was
lost
,
and
is
founde
agayne
▪
Nowe
yf
you
M.
Calf
.
can
shewe
no
such
church
set
vpon
a
mountayne
,
or
placed
in
the
sunne
,
as
I
am
sure
you
can
not
,
thinke
this
spoken
to
you
,
and
be
not
ashamed
to
lerne
of
S.
Augustine
,
where
he
saieth
against
the
Manichees
,
There
be
many
thinges
whiche
keepe
me
iustly
in
the
bosome
of
the
catholike
church
.
The
consent
of
all
people
and
nations
do
kepe
me
:
Cont
epist.
Manich.
cap.
4.
the
authoritie
begonne
with
myracles
,
Nourrished
with
hope
,
encreased
with
charitie
,
and
established
with
antiquitie
,
doeth
kepe
me
.
The
Catholique
church
euer
preuayled
against
heresie
.
The
succession
of
Bishops
from
the
seat
of
the
Apostle
S.
Peter
,
to
whome
Christ
committed
the
feading
of
his
sheepe
after
his
resurrection
,
vntill
this
Bisshop
that
presently
possesseth
the
place
,
doth
kepe
me
.
Finallie
the
name
of
the
Catholike
Churche
,
doth
kepe
me
,
whiche
hath
only
so
preuailed
against
heresies
,
that
whereas
all
hereticks
would
be
called
Catholiks
yet
for
all
that
,
when
a
stranger
asketh
where
,
or
whether
,
he
shall
go
to
the
Catholik
Churche
,
none
dareth
shewe
any
Church
or
house
.
By
which
yow
may
see
that
the
Churche
of
Rome
,
hath
euer
preuailed
against
heresies
,
The
succession
of
bisshops
in
the
church
of
Rome
.
asure
bonde
to
stay
men
in
the
Catholik
church
.
and
that
the
succession
of
Bisshops
in
that
Seate
is
a
sure
bonde
to
stay
men
in
the
Catholik
churche
,
and
such
,
as
stayed
S.
Augustine
him selfe
at
that
present
,
who
was
long
after
Syluesters
tyme
;
and
a
man
that
knewe
the
scriptures
to
well
,
to
be
deceaued
either
with
idololatrie
,
or
superstition
.
Wherfore
both
you
and
your
fellowe
protestants
must
either
denie
,
that
Christ
had
any
church
these
twelue
hundred
yeres
,
or
recant
your
vilanous
termes
,
and
sclanderous
wordes
,
in
saying
that
the
churche
of
Rome
,
is
the
Synagog
of
Satan
and
synke
of
idolatrye
and
superstition
.
For
as
I
proued
out
of
the
fathers
,
it
is
the
only
churche
,
that
hath
condemned
all
superstition
,
and
idolatrie
.
It
is
the
churche
that
hath
euer
preuailed
against
heresie
and
shal
neuer
be
ouer
thowē
,
No
,
not
by
hell
gates
,
and
all
the
power
of
the
deuill
:
or
els
denie
your selues
to
be
children
,
of
the
church
and
followers
of
the
auncient
fathers
.
For
either
they
were
deceaued
,
or
ye
be
lyers
.
Besides
,
that
the
churche
,
of
Rome
is
the
Catholique
church
or
at
the
least
wise
,
the
roote
and
mother
of
the
Catholik
church
it
apeareth
by
Cyprian
,
S.
Ambr.
S.
Hierome
,
Libro
4.
Epist
2.
Libro
4.
epist
8.
He
that
wil
be
a
Catholique
must
communicate
with
the
church
of
Rome
.
In
Orat.
fu
.
de
obit.
fra.
Ad
Dama●●
.
Au●ent
.
tit
4.
and
Iustinian
.
By
S.
Cyprian
who
saieth
,
to
be
with
Cornelius
(
who
was
bisshop
of
Rome
)
was
to
communicate
with
the
Catholike
church
:
to
allowe
and
firmely
hold
the
communitie
of
Cornelius
,
was
to
hold
and
firmely
kepe
,
the
vnitie
and
Charitie
of
the
Catholik
Churche
.
S.
Ambr.
saieth
,
to
be
one
of
the
Catholique
Bisshops
is
to
agree
with
the
churche
of
Rome
.
S.
Hierome
,
telleth
,
that
euery
one
that
gathereth
not
with
the
bisshop
of
Rome
scattreth
.
Iustinian
saieth
,
the
Churche
of
Rome
is
mater
omnium
sanctarum
Ecclesiarum
:
The
mother
of
all
holy
churches
.
Wherefore
yf
any
church
is
to
be
followed
,
this
is
to
be
followed
,
yf
any
is
to
be
obeyed
,
this
is
to
be
obeyed
.
Yf
the
tradition
or
custome
of
any
churche
is
to
be
kept
,
the
tradition
and
custome
of
the
churche
of
Rome
is
to
be
kept
.
Because
it
neuer
admitteh
any
custome
that
is
contrary
either
to
reason
,
or
truth
,
but
condemneth
then
,
that
dispise
the
truth
and
followe
customes
,
as
the
eight
distinction
in
the
decres
,
doth
playnly
declare
,
and
with
all
concludeth
that
when
truth
beareth
with
custome
,
Custome
.
Cap
frustra
dist.
8
nothing
should
be
more
firmely
holden
than
custome
.
Therfore
yf
M.
Calf
.
would
haue
gayned
any
thing
by
disanulling
their
custome
,
he
should
haue
proued
first
,
that
it
is
against
either
reason
,
or
truth
:
and
then
haue
alleaged
the
Canons
against
vs
,
for
presuming
to
build
vpon
custome
.
But
that
passeth
his
capacitie
:
De
bapt.
cont.
Donatist
lib.
2.
cap.
8.
his
London
learning
could
not
streatch
so
far
.
S.
Augustine
talking
of
the
custome
that
the
churche
had
to
receaue
them
by
imposition
of
handes
who
had
ben
baptised
of
heretikes
,
beleaued
that
,
that
custome
came
of
the
tradition
of
the
Apostles
.
As
many
things
are
not
founde
in
their
writinges
,
neither
in
the
councells
of
their
aftercummers
,
yet
for
all
that
,
because
they
are
kept
through
the
vniuersall
churche
,
they
are
beleaued
to
haue
been
delyured
and
commanded
of
none
,
but
of
the
Apostles
.
Here
I
beseek
you
mark
,
S.
Augustins
reason
:
he
proueth
that
certayne
things
not
written
in
scripture
,
nor
determyned
in
councels
,
were
beleaued
to
haue
ben
delyured
,
and
commended
of
the
Apostles
,
Thinges
generally
vsed
beleaued
to
come
from
the
Apostles
.
De
corona
mil
tis
.
because
they
were
vsed
generallie
in
the
Churche
,
which
reason
Tertullian
also
vsed
long
before
.
For
speaking
of
an
old
obseruance
he
saieth
,
yf
no
scripture
hath
determyned
this
,
certes
custome
hath
strenghtned
it
,
which
vndoubtidly
proceded
out
of
tradition
.
For
howe
can
a
thing
,
be
vsed
,
vnlesse
it
were
left
first
by
tradition
?
So
that
it
is
to
be
vnderstode
,
that
yf
there
were
neither
scripture
,
nor
councell
,
that
made
,
for
the
vse
,
and
hauing
of
the
signe
of
the
crosse
,
yet
seing
it
hath
bene
generallie
vsed
in
all
Christendome
,
Custome
.
this
twelue
hundred
yeres
euer
sythens
pope
Siluesters
ryme
,
by
M.
Calfhils
owne
confession
,
this
generall
and
auncient
custome
,
were
a
sufficient
argument
to
proue
that
it
was
delyured
,
an
commended
vnto
the
churche
by
the
Apostles
,
neither
against
reason
,
In
cōtradictorio
Iud.
cio
.
nor
scripture
.
But
thanks
be
to
God
besides
tradition
,
we
haue
Councells
of
the
bisshops
and
lawes
of
the
Emperours
whose
authoritie
is
more
weightier
than
can
be
blowen
away
with
the
belowing
blast
,
of
such
a
quarrelling
Calf
.
As
for
his
sclandring
the
vertuous
ladie
Helena
with
superstition
,
I
wil
talke
in
the
eight
Article
.
Fol.
86.
a
As
for
his
synistrous
surmises
that
the
Christian
Emperour
Constantine
woulde
haue
some
piece
of
Gentilitie
obserued
in
building
of
churches
,
Fol.
86.
b
I
counte
as
vayne
.
His
tonge
is
no
slander
.
As
for
the
reputing
the
decrees
of
Siluester
,
Donation
of
Constantine
,
apparation
of
Peter
and
Paule
to
be
tales
and
impudent
lies
,
I
do
not
meruel
.
Fol.
86
b
Heretiks
will
denie
the
moste
vndoubtedst
truth
,
that
is
,
yea
the
playne
woordes
of
scripture
it self
,
if
it
make
against
them
.
as
Luther
denied
the
epistle
of
S.
Paule
to
the
Hebrues
,
S.
Iames
epistle
and
S.
Iudes
,
and
the
Apocalipse
of
S.
Iohn
.
As
for
his
comparing
Ionas
Bisshop
of
Orleaunce
,
a
great
learned
man
,
that
lyued
eight
hundred
yeres
sythens
,
and
more
,
vnto
a
netle
,
Fol.
87.
a
it
is
not
rare
,
with
protestants
.
No
man
is
lerned
,
no
man
worthie
of
credit
,
yf
he
fauour
not
heresie
.
Wherefore
gentle
readers
sith
M.
Calfhills
coniectures
against
Abdias
be
but
vayne
,
sith
his
disprouing
of
the
authorities
brought
out
of
S
,
Ambrose
,
Lactantius
,
Paulinus
,
and
S.
Augustine
and
generall
councells
is
conuinced
,
to
be
but
mere
quarreling
,
sith
it
is
declared
,
that
the
catholique
churche
can
not
be
shutte
vp
in
corners
,
but
must
be
dispersed
,
through
out
the
woorld
,
contrary
to
his
,
and
all
the
protestants
prating
,
Sith
all
truth
is
proued
to
haue
issued
out
of
the
church
of
Rome
,
as
the
vndoubted
fountayne
of
all
true
Christianitie
,
Sith
it
is
conuinced
by
vndoubted
testimonies
,
that
the
churche
of
Rome
is
teacher
of
all
truth
,
and
enemie
to
all
infidelitie
,
superstitition
and
idolatrie
,
Sith
the
custome
,
to
haue
the
signe
of
the
crosse
in
churches
,
chapels
,
and
oratories
,
came
first
by
tradition
from
the
Apostles
,
and
afterward
was
confirmed
by
generall
councells
,
and
lawes
of
Emperours
,
to
haue
ben
vsed
alwaies
where
true
Christianitie
hath
had
his
force
,
as
you
loue
Christ
crucified
on
the
crosse
,
be
not
ashamed
to
haue
the
signe
of
his
crosse
in
your
churches
,
chapels
and
oratories
,
and
al
other
places
what
so
euer
they
be
deputed
to
Gods
honour
and
seruice
.
THAT
THE
SIGNE
OF
THE
CROSSE
WAS
VSED
IN
ALL
SACRAMENTS
.
etc.
THE
FOVRTH
ARTICLE
.
ALbeit
you
haue
M.
Calfhil
battred
like
Solymans
blouddy
Bassa
,
against
the
materiall
crosse
of
Christe
,
and
vsed
all
violence
that
you
can
,
to
rase
it
vp
,
and
ley
it
flat
vpon
the
grounde
,
yet
may
you
see
,
that
no
shotte
of
yours
haue
pearced
,
but
rebounded
backe
againe
,
and
put
the
gunner
in
daunger
.
And
as
that
triumphant
signe
of
victorie
standeth
,
displayed
vpon
the
walles
,
for
all
your
force
:
So
kepe
I
both
watche
and
warde
and
flee
not
from
the
walles
into
any
other
castle
,
than
I
tooke
my selfe
vnto
before
.
From
thence
you
shall
neuer
be
able
to
driue
me
with
all
the
fier
you
can
make
.
I
haue
heard
of
some
that
carrying
fier
to
mischiue
others
,
haue
ben
burned
to
asshes
them selues
.
Wherfore
by
my
counsell
you
shall
do
well
to
take
heede
,
howe
you
medle
to
much
with
fier
.
A
litle
sparkle
may
kendle
to
a
greate
flame
.
And
one
in
a
castel
is
not
fiered
out
but
with
long
siedge
and
some
perilous
attempt
.
But
let
vs
marke
what
flames
of
fier
you
make
.
You
acknowledge
,
Fol
87.
Fol
88.
●
Calf
.
that
the
Christians
vsed
crossing
to
testifie
their
faith
in
despite
of
their
masters
enemyes
:
And
that
vpon
zeale
and
deuotion
,
the
fathers
admitted
the
signe
of
the
crosse
into
Gods
seruice
,
as
a
laudable
ceremonie
,
and
whished
all
men
to
vse
it
.
But
you
seeing
some
superstitions
men
to
abuse
it
,
and
of
a
ceremonie
make
a
necessitie
,
and
noting
that
the
people
bend
not
their
hartes
,
The
Christians
sclandered
.
to
the
consideration
of
the
heauenly
mysterie
,
but
defixe
their
eies
,
and
repose
their
affiance
in
the
earthly
signe
,
were
forced
to
refuse
it
.
Mart.
Here
to
omitte
your
false
sclandring
the
fathers
for
superstition
and
abuse
of
the
signe
of
the
crosse
,
and
vniust
condemning
Christen
people
of
forsaking
God
,
and
putting
their
affiance
in
a
signe
,
because
you
say
you
were
forced
to
refuse
the
signe
,
Let
me
aske
you
first
,
who
forced
you
to
refuse
it
,
but
your
owne
wilfulnes
?
Secondarely
what
are
you
?
From
what
coastes
come
youe
?
Who
made
your
ministres
in
Christes
churche
?
Who
called
you
when
youe
stode
idle
in
the
market
,
Matt.
20.
and
sent
you
into
Gods
vynearde
?
What
laufull
bisshop
gaue
you
auctoritie
to
preach
and
ministre
the
sacraments
?
Let
vs
haue
your
euidence
and
see
,
or
els
we
will
say
vnto
you
with
Tertullian
,
De
praesct
.
putting
in
certayne
names
of
our
newe
heretickes
,
Tertullians
question
applied
to
our
ministers
.
Answer
sires
.
for
his
old
,
what
doe
ye
in
my
grownde
,
being
no
woorke
men
of
myne
?
By
what
right
doe
ye
cutt
downe
my
wooddes
M.
Horne
?
By
what
authoritie
doe
you
transuert
and
turne
away
my
fountaynes
M.
Iuel
?
By
what
commission
doe
ye
remoue
my
boundes
M.
Grindal
?
And
all
ye
other
ministers
why
sowe
ye
and
feede
ye
here
,
at
your
pleasure
?
It
is
my
possession
,
I
haue
possessed
it
long
,
I
possessed
it
before
you
.
I
haue
sure
euidence
and
originals
euen
from
the
lordes
whose
inheritance
it
was
.
I
am
the
heyre
of
the
Apostles
.
As
they
ordayned
in
their
testament
,
as
they
committed
it
to
my
chardge
,
as
they
adiured
me
,
so
I
keepe
it
.
As
for
you
,
they
haue
disherited
you
alwayes
as
foreners
and
enemies
.
Yf
you
can
not
shewe
your
vocation
to
be
laufull
,
according
to
Christes
institution
,
and
ordinance
of
his
churche
,
then
will
it
followe
that
you
are
no
true
ministres
,
and
dispensers
of
his
mysteries
,
nor
prelates
,
that
haue
charge
to
rule
Gods
people
,
and
therfore
haue
no
authoritie
to
do
what
ye
please
,
and
refuse
what
ye
list
.
For
he
that
can
not
make
a
lawe
,
can
not
refuse
a
lawe
that
is
made
.
The
vse
of
the
signe
of
the
crosse
then
,
being
a
tradition
deryued
from
the
Apostels
,
and
generallie
receaued
in
Christes
catholicke
churche
,
and
thinges
receaued
by
tradition
hauing
as
S.
Hierome
saieth
:
authoritatem
scriptaelegis
,
Authoritie
of
a
written
lawe
,
Aduersus
Luciferia
.
you
can
not
iustlie
violate
and
breake
this
lawe
,
vnlesse
yow
will
set
your selues
wilfully
against
Christe
,
and
the
holy
Ghost
.
For
as
S.
Cyprian
sayeth
:
Serm.
de
Ablut
.
p●dum
.
That
is
no
lesse
ratified
which
the
Apostles
deliuered
by
the
inspiration
of
the
holy
Ghoste
,
than
that
whiche
Christe
him self
delyuered
.
The
authoritie
whiche
you
bring
out
of
S.
Augustine
and
S.
Gregorye
to
proue
that
thinges
ones
receaued
,
Fol
88.
a
may
for
circumstances
of
persons
,
tyme
or
place
,
or
other
considerations
be
changed
,
I
admitte
with
all
my
heart
:
The
protestants
haue
no
authoritie
to
make
any
ecclesiastical
.
lawes
.
and
confesse
that
thinges
ones
receaued
,
may
for
circumstances
be
changed
,
in
such
sort
,
and
such
thinges
as
they
meane
.
But
by
whome
must
they
be
altred
and
chaunged
M.
Calf
.
?
of
euery
priuate
man
?
No
:
but
of
those
that
haue
authoritie
to
make
a
lawe
:
and
that
authoritie
lacke
you
and
your
congregation
,
who
hauing
no
bishops
,
can
make
no
Ecclesiasticall
lawes
,
nor
abrogate
the
olde
?
yf
you
will
presse
vs
with
your
Synodes
,
we
will
proue
vnto
you
,
that
yf
you
had
as
may
apostaticall
bishops
,
as
you
haue
ministres
and
priests
,
it
woulde
avayle
no
more
then
a
goose
feather
in
the
Tems
,
Seing
the
ecclesiasticall
rule
commaundeth
that
no
councels
should
be
kept
contrary
,
or
besides
the
mynde
of
the
bisshop
of
Rome
,
and
Iulius
the
first
writing
for
Athanasius
to
the
bisshops
of
the
east
saieth
vnto
them
,
your
rule
nor
hath
,
nor
can
haue
,
any
force
,
Lib.
4.
ca.
9.
Tripart
.
No
councell
to
be
kept
without
the
consent
of
the
Bisshop
of
Rome
.
because
that
councell
was
not
kept
of
Catholik
Bisshops
,
nor
had
a
legat
from
the
churche
of
Rome
,
wheras
the
canons
commaunde
that
councells
ought
not
to
be
kept
without
his
authoritie
.
Wherfore
you
condemne
your self
and
all
your
sect
of
much
arogancie
,
who
being
but
priuate
men
,
not
called
to
the
offices
whiche
you
presumptiously
vsurpe
,
by
any
laufull
meanes
,
nor
hyred
of
any
true
gardiner
,
that
hath
the
custodie
of
Christes
vynearde
,
do
take
vpon
you
to
refuse
the
lawes
that
your
forefathers
made
and
Christen
people
haue
hitherto
obserued
.
Where
you
talke
of
compulsion
and
say
,
Fol.
88.
●
that
you
were
forced
to
refuse
that
laudable
ceremonye
,
It
is
well
knowen
that
there
was
neuer
violence
vsed
against
any
protestant
to
make
him
renie
the
Catholicke
faith
,
or
signe
of
the
crosse
,
and
that
you
were
not
otherwise
forced
,
than
voluntate
,
by
your
owne
wilfulnes
.
But
yf
great
violence
had
bene
vsed
to
force
youe
vnto
it
,
you
shoulde
rather
haue
suffred
,
all
torments
then
haue
broken
the
vnitie
of
the
church
,
knowing
,
that
it
is
more
gloriouse
to
suffre
martirdome
,
Dionys
.
Alex.
epi.
ad
Nouat
.
Euseb.
lib.
6.
cap.
34.
Cap.
27.
de
Spir.
san
.
The
reiecting
of
traditions
a
destroynig
of
Religion
.
that
the
church
be
not
deuided
,
than
that
idols
should
not
with
sacrifice
be
honored
.
S.
Basile
talking
of
Ecclesiasticall
institutions
written
,
and
of
certayne
traditions
and
customes
that
are
vsed
amongest
Christen
men
,
and
not
written
,
numbred
the
signe
of
the
crosse
for
one
,
and
saieth
that
there
is
like
affection
of
pietie
dewe
vnto
bothe
,
and
supposeth
that
yf
we
cast
away
suche
customs
,
religion
shall
haue
great
detriment
and
losse
,
and
the
preaching
of
faith
be
brought
to
a
naked
name
.
Which
being
vndoubtedly
true
,
euery
man
,
that
is
desirous
to
haue
the
Ghospell
of
Christe
reuerenced
,
true
religion
maintained
,
and
faith
sincerely
preached
,
should
defend
such
traditions
and
customs
as
the
Apostles
,
and
auncient
fathers
,
did
recommend
vnto
the
churche
,
for
maintenance
of
Christes
religion
,
and
not
be
forced
by
a
litle
wilfulnes
to
refuse
them
at
their
pleasure
,
as
M.
Calfhil
say
they
are
.
Traditions
must
be
obserued
.
2.
Cap.
2.
S.
Paule
commaunded
the
Thessalonians
to
stand
,
and
kepe
the
traditions
whiche
they
had
lerned
either
by
his
epistle
or
by
his
sermons
and
talke
.
And
in
them
warneth
vs
to
do
the
like
.
Wherbie
we
may
perceaue
that
he
woulde
haue
vs
to
be
constant
in
obseruing
of
traditions
,
and
whatsoeuer
pretence
or
colour
Satan
transfiguring
him self
into
the
angel
of
light
vseth
,
to
plucke
vs
from
them
,
vnder
the
shadowe
of
superstition
and
other
grosse
abuses
,
we
must
not
flee
from
that
which
we
receaued
.
For
he
crieth
:
State
,
tenete
:
Stand
stoute
,
kepe
fast
,
let
no
violence
force
you
,
to
refuse
that
which
is
delyured
vnto
you
.
Wherfore
I
exhorte
you
M.
Calfhil
,
to
refuse
your
foolish
fansie
,
and
kepe
traditions
and
customes
,
according
to
the
counsell
of
S.
Paule
.
And
yf
wilfulnes
here
to fore
forced
you
to
refuse
them
,
lett
reason
induce
you
nowe
to
imbrace
them
,
Policarpe
Epist.
ad
Ephesios
.
Origen
.
In
exposi
.
1.
ad
Titum
.
Homi.
29.
In
Matt.
that
as
that
blessed
martyr
Polycarpe
saied
:
We
forsaking
the
vanities
of
many
,
and
false
doctrines
,
may
returne
to
that
word
whiche
was
delyured
vs
from
the
beginning
.
Origen
accompted
him
an
hereticke
that
professeth
to
beleaue
Christe
and
beleaueth
otherwise
of
the
truth
of
the
Christian
faith
,
than
the
tradition
of
the
church
hath
defyned
:
and
counselled
vs
not
go
away
:
From
the
firste
Ecclesiasticall
tradition
,
nor
beleaue
otherwise
then
the
churche
of
God
,
by
succession
hath
deliuered
vnto
vs.
Whiche
counsell
yf
you
could
followe
,
you
would
not
be
such
a
sworne
enemy
to
traditions
,
nor
esteme
the
ecclesiasticall
histories
,
written
by
such
authours
as
all
the
worlde
regarde
and
reuerence
,
to
be
but
tales
:
but
to
maintaine
heresie
,
traditions
must
be
reiected
as
trifles
,
visions
as
illusions
,
fathers
as
fablers
,
histories
,
as
lies
.
Whiche
is
lamentable
,
that
so
foule
a
bird
should
vnplume
so
many
,
to
feather
her
fylthy
neaste
.
Yf
the
historie
of
Probianus
be
but
a
tale
,
M.
Calf
.
and
Sozomenus
authour
of
it
,
no
better
than
a
thefe
,
as
you
make
him
,
why
hath
it
passed
the
iudgment
,
of
so
many
,
vnder
the
name
of
an
ecclesiastical
historie
,
which
is
a
testimonie
of
things
done
in
the
church
,
&
witnes
of
the
truth
?
Sozomenus
likened
to
a
thefe
.
Fol.
89
a
Cassiodorus
the
Senator
in
the
p̄face
before
the
Tripartite
historie
,
saieth
:
that
the
ecclesiasticall
historie
,
written
,
mirabiliter
as
it
were
by
miracle
)
by
the
three
greke
authours
,
Theodoretus
,
Sozomenus
and
Socrates
,
is
ꝓued
and
tried
to
be
very
necessarie
for
all
Christians
:
and
therfore
,
he
biddeth
euery
man
read
them
boldly
.
For
whosoeuer
so
doth
,
shall
haue
great
knowleg
and
commoditie
by
it
.
Theodoret
he
reckoneth
for
a
reuerend
bishop
,
Sozomenus
and
Socrates
for
moste
eloquent
,
wise
,
and
no
doubte
graue
and
lerned
men
.
Wherefore
either
he
must
reporte
an
vntruth
,
or
you
make
a
lye
M.
Calf
.
For
yf
the
historie
written
as
it
were
by
miracle
,
be
very
necessarie
,
for
all
Christians
,
then
certaine
it
is
that
it
consisted
not
of
idle
fables
,
and
fabulous
tales
.
For
to
what
purpose
should
tales
be
very
necessary
for
all
Christians
.
Yf
it
consisted
not
of
tales
,
then
can
you
with
no
more
right
condemne
this
story
of
Probianus
,
for
a
tale
,
than
any
other
thing
that
the
saied
authour
writeth
.
Yf
Sozomenus
be
a
light
of
the
church
and
a
moste
eloquent
man
,
then
haue
you
sclaunderously
,
let
your
tonge
slippe
,
in
resembling
him
to
a
theefe
,
Calf
.
Fol
89
a
that
leaping
ouer
a
pale
leaueth
a
piece
of
his
cloke
behind
him
,
and
so
passeth
that
we
maye
tracke
him
by
the
fote
.
Mart.
But
let
vs
consider
what
a
fyne
bloude
hownde
ye
are
to
tracke
a
theef
by
the
fote
.
Sozomenus
saieth
,
that
the
diuine
power
apeared
to
Probianus
,
because
he
woulde
not
worship
the
crosse
,
Lib.
2.
ca.
19.
Trip.
and
shewed
him
the
signe
of
the
crosse
,
whiche
was
vpon
the
aulter
of
the
churhe
,
where
he
was
,
and
made
it
playnly
apere
,
that
euer
sythens
Christe
was
crucified
,
all
thinges
whiche
were
done
for
the
commodity
of
man
,
were
done
by
no
meanes
without
the
vertue
of
the
holy
crosse
;
Fol
89
b
Calf
.
nor
of
holy
angells
nor
of
good
men
.
You
say
,
either
the
collectour
of
this
was
a
lyer
,
or
I
an
euill
applier
.
For
quoth
yowe
,
Angels
can
not
make
any
material
crosse
,
such
as
is
set
vp
in
Churches
,
nor
mysticall
,
such
as
men
vse
to
printe
in
their
foreheades
.
For
they
haue
no
bodies
to
beare
it
,
nor
handes
to
make
it
.
Mart.
Gene.
32.
Worshipfully
sir
:
Yf
your
senses
serue
you
no
better
,
your
nose
will
soner
be
hyred
to
be
some
poore
mans
sowe
,
than
required
to
serue
some
gentle
mans
foster
for
a
bloud
hownde
to
tracke
a
theefe
Did
not
the
angell
wressell
with
Iacob
,
and
breeke
a
synowe
in
his
thighe
?
Did
not
the
angells
that
came
to
Sodoma
lodge
with
Loth
,
and
eate
and
drinke
in
his
house
?
Gene.
19.
Did
not
the
angell
Raphael
,
that
went
with
Tobias
to
Rages
a
citie
of
Medes
,
walke
,
eate
,
speake
,
and
receaue
mony
for
Tobye
?
Looke
the
fifth
,
sixth
,
seuenth
,
eight
and
ninth
chapiter
of
Tobias
:
Did
not
the
Angel
take
vp
Abacuc
by
the
heare
,
and
carie
him
from
Iurie
to
Babilon
?
Looke
to
the
fourthtene
of
Daniel
.
Did
not
the
angel
Gabriel
when
he
was
sent
to
our
Ladie
in
to
Galilee
in
Nazareth
,
goe
into
her
?
Did
he
not
salute
her
,
with
that
swete
salutation
,
Aue
Maria
,
that
the
church
vseth
in
remembrance
of
Christes
incarnation
and
honour
of
the
blessed
virgin
?
Did
he
not
,
talke
with
her
,
and
when
his
message
was
done
departed
he
not
againe
?
Looke
the
first
of
S.
Luke
.
Did
not
the
angel
come
downe
from
heauen
and
rolle
away
the
stone
of
Christes
sepulchre
and
sitte
vpon
him
,
and
speake
to
Mary
Magdalene
and
the
other
Maries
and
willed
than
not
to
feare
?
Looke
to
the
28.
of
Mathewe
,
and
to
be
short
looke
through
out
all
the
scripture
,
and
you
shall
finde
that
where
it
pleaseth
God
to
do
any
thing
for
the
commoditie
of
man
,
by
the
ministerie
of
his
blessed
angels
,
he
suffred
them
to
take
the
shape
of
our
bodies
,
handes
legges
,
tongue
,
and
all
,
and
to
do
such
corporall
functions
as
apertayneth
to
any
part
or
membre
of
the
bodie
.
Wher
for
vnlesse
some
euill
angel
bewitched
the
senses
of
your
bodie
and
powers
of
your
soule
,
I
can
not
see
what
shoulde
force
you
to
disgrace
the
truth
of
this
storie
,
because
angels
haue
no
bodies
,
to
beare
the
crosse
,
nor
handes
to
make
it
?
Of
ten
hundred
shiftes
,
this
was
the
worst
:
euery
one
that
knoweth
God
to
be
omnipotent
,
can
easely
conceaue
,
howe
the
angles
may
haue
bodies
and
hands
to
worke
the
will
and
pleasure
of
our
lorde
in
earth
,
or
to
make
a
crosse
without
hand
or
bodie
.
Nowe
sir
for
my
discharge
that
I
am
no
fond
applier
(
as
it
pleaseth
your
worship
to
terme
me
)
let
the
indifferent
reader
that
vnderstandeth
the
storie
,
and
is
able
to
weigh
the
circumstances
of
it
,
iudge
.
Probianus
of
a
Pagan
was
made
a
Christian
,
that
is
to
say
he
beleaued
in
Christe
,
and
hoped
to
be
saued
by
his
death
vpon
the
crosse
,
Lib.
2.
cap.
19.
Tripar
.
but
he
would
not
worship
the
cause
of
all
our
saluation
(
that
is
to
say
)
the
moste
holy
crosse
:
What
is
this
crosse
,
which
he
would
not
worship
?
The
passion
of
Christe
,
as
you
saie
?
No
:
For
he
was
a
Christian
,
and
being
a
Christian
,
he
did
honour
,
reuerence
,
adore
,
and
loue
the
passion
of
Christe
,
and
had
the
hope
of
his
saluation
reposed
in
it
.
And
whosoeuer
doth
otherwise
can
not
be
a
Christian
.
Wherfore
,
the
crosse
that
he
would
not
worship
must
be
an
other
thing
,
than
the
passion
it self
.
And
what
can
it
be
but
the
very
signe
of
the
crosse
which
all
younge
conuerses
,
were
wonte
to
haue
delyured
vnto
them
,
when
they
began
to
be
Christians
,
and
God
shewed
him
by
his
diuine
power
in
an
holy
vision
from
heauen
,
standing
in
the
church
,
vpon
the
aulter
,
A
crosse
standing
vpon
the
aulter
is
not
the
passion
M.
Calf
.
a
place
of
great
honour
and
reuerence
,
for
the
dredfull
mysteries
that
there
be
offred
.
Nor
haue
you
any
aduantage
,
against
me
,
because
S.
Cyprian
.
S.
Augustine
and
Chrysostome
treating
of
the
passion
do
vse
the
terme
Crosse
,
when
they
meane
the
crucified
.
The
same
fathers
very
oftentymes
in
their
woorkes
vse
the
same
terme
crosse
,
when
they
meane
the
signe
of
the
crosse
,
as
the
lerned
knowe
right
well
,
and
you
are
driuen
to
confesse
the
like
in
this
Article
of
Tertullian
,
Prudentius
,
and
S.
Hierome
.
Fol.
88.
b
But
notwithstanding
all
the
fathers
:
vsed
the
signe
of
the
crosse
in
ministration
of
Sacraments
,
Fol.
89.
b
and
somtyme
otherwise
,
as
M.
Calfhil
graunteth
,
yet
it
contenteth
him
not
,
but
with
a
vehement
spirite
,
and
hote
interrogation
he
maketh
these
demaundes
.
Fol.
89.
b
Fol.
90.
a
Calf
.
Shall
we
be
restrained
to
that
whereof
ther
is
no
precept
in
scripture
,
nor
they
them selues
yelde
lawfull
cause
?
Thinke
you
that
they
did
attribute
,
so
great
vertue
to
the
wagging
of
a
finger
,
that
the
holy
Ghoste
coulde
be
called
downe
,
and
the
deuil
driuen
away
by
it
?
Thinke
you
that
they
woulde
haue
neglected
,
churches
,
refused
sacramentes
,
doubted
of
their
health
,
yf
the
priest
had
not
broken
the
ayer
first
,
and
with
his
holy
hand
,
made
an
owerthwart
signe
?
To
answer
mildly
because
his
patience
is
some
what
broken
,
Mart.
and
charitie
chafed
,
I
tell
you
(
sir
)
that
yf
you
wilbe
a
Christen
man
,
and
so
reputed
you
must
be
restrayned
,
to
what
whereof
there
is
no
precept
in
expresse
written
scripture
.
As
for
example
.
There
is
no
precepte
in
expresse
written
scripture
that
commaundeth
you
to
beleaue
that
in
the
blessed
Trinitie
there
be
thre
persons
and
one
God
.
We
must
be
restrayned
to
that
whereof
there
is
no
commaundement
in
expresse
scripture
.
Yet
you
must
be
restrained
vnto
it
.
There
is
no
precept
in
expresse
written
scripture
that
the
sonne
of
God
,
is
of
equall
fubstance
with
his
father
,
that
the
blessed
virgin
Mary
was
the
mother
of
God
,
that
she
continued
alwayes
in
virginitie
,
without
the
carnall
companie
of
man
,
that
the
Saboth
day
refused
,
the
sounday
should
be
kept
holie
,
that
the
sacrament
fhould
be
receaued
fasting
,
that
infants
should
be
baptised
,
that
bisshops
should
not
practise
iurisdiction
in
other
mens
Diocese
;
that
the
baptisme
of
heretikes
should
be
auayleable
.
That
there
is
a
distinction
of
the
bookes
of
scripture
,
some
to
be
canonical
,
some
Hagiographal
,
some
Apocriphal
.
For
those
and
many
more
you
haue
no
precept
in
expresse
scripture
written
in
the
compasse
of
the
Bible
,
yet
you
must
be
restrayned
vnto
them
,
maugre
your
beard
,
as
nowe
you
are
to
square
capps
,
and
priestes
gowndes
although
there
be
no
precept
of
them
in
scripture
.
Touching
your
second
demaunde
,
it
is
moste
euident
that
as
sone
as
praier
is
duly
made
,
and
the
name
of
God
called
vpon
,
and
signe
of
the
crosse
drawen
wit
the
hand
,
the
holie
Ghoste
according
to
the
promise
of
Christe
cummeth
downe
,
and
sanctifieth
the
giftes
offred
,
and
thinges
brought
to
be
consecrated
,
vhatsoeuer
Sacrament
,
or
Sacramentall
it
is
,
and
that
the
deuill
is
driuen
away
.
As
for
the
thirde
,
I
verely
beleaue
that
none
of
the
olde
fathers
at
that
tyme
did
neglect
the
churches
,
refuse
the
sacraments
,
doubt
of
their
health
,
yf
the
priest
did
omitt
the
signe
of
the
crosse
in
any
sacrament
or
ceremonie
:
and
the
same
opinion
haue
all
true
christians
and
catholickes
in
our
age
.
Fol.
52.
a
My selfe
tolde
you
in
this
article
of
my
treatise
,
that
the
crosse
was
vsed
in
celebration
of
Christes
sacraments
for
two
causes
.
The
first
is
to
put
vs
in
remembraunce
of
our
redemption
by
the
crosse
.
The
second
to
declare
that
all
sacraments
haue
their
vertue
and
effect
of
the
merites
of
his
passion
?
and
saied
furder
,
that
albeit
the
auncient
fathers
taught
,
Yf
the
signe
of
the
crosse
be
omitted
the
sacraments
lack
not
their
vertue
.
and
catholike
churche
commaunded
,
that
the
signe
of
the
crosse
should
be
vsed
in
all
sacraments
,
yet
it
is
not
their
meaning
,
that
any
sacrament
lacketh
his
operation
,
effect
,
and
vertue
,
yf
or
for
necessitie
,
or
by
ouersight
,
or
by
ignorance
,
the
saied
signe
be
omitted
:
But
when
of
self
will
and
purpose
the
order
of
the
churche
is
contemptuously
broken
,
and
the
intention
of
the
ministre
euil
,
and
faith
worse
,
as
theirs
is
,
who
be
Zuinglians
,
Caluinistes
and
such
like
,
there
is
no
doubt
,
but
that
they
offende
the
goodnes
of
God
,
and
in
omitting
the
signe
of
the
crosse
,
transgresse
the
ordinaunce
of
the
holy
Ghost
,
and
tradition
of
the
Apostles
and
auncient
fathers
.
This
sir
to
take
away
matter
of
cauillation
,
I
told
you
:
there
might
you
haue
sene
it
,
yf
you
woulde
haue
taken
paines
to
haue
sought
it
,
and
because
you
might
and
would
not
,
learne
more
good
ye
pieuish
puine
Iulianiste
,
than
so
fondly
to
thinke
,
M.
Calf
.
vnderstandeth
that
which
he
taketh
i●
hand
to
reproue
.
and
falsly
reporte
,
of
another
.
Learne
to
vnderstand
the
authour
which
you
take
in
hand
to
reproue
,
before
you
sett
foorth
your
reprouf
,
lest
whiles
you
improue
that
which
is
not
to
be
reproued
,
you
proue
your self
as
wise
as
William
Wittlesse
of
Waltam
.
But
because
you
require
me
to
examine
the
woordes
of
my
authour
,
for
my
parte
seing
I
am
in
your
iudgement
,
but
a
puine
,
a
younge
scholler
,
Fol
90.
●
one
that
hath
not
learned
his
leasson
well
,
I
will
ioine
a
third
person
to
be
an
vmpier
in
this
cause
betwene
you
and
me
,
and
because
you
shall
not
suspect
him
as
partiall
,
or
refuse
him
as
to
fauorable
to
papistrie
,
let
it
be
one
that
careth
as
litle
for
papistrie
,
as
for
honestie
:
D.
Cox
or
M.
Grindal
,
yf
you
will
:
One
,
I
passe
not
whiche
.
M.
Grindal
because
he
is
your
Diocesan
,
yf
you
please
.
Wel
go
to
then
.
Martial
.
Serm.
de
passio
.
S.
Cyprian
saieth
:
Whatsoeuer
the
handes
bee
which
dip
those
that
come
to
baptisme
,
whatsoeuer
the
breast
is
,
out
of
which
the
holy
wordes
do
procede
,
the
authoritie
of
operation
geueth
effect
to
all
sacraments
,
in
the
signe
of
the
crosse
.
Here
S.
Cyprian
teacheth
that
men
haue
authoritie
by
commission
from
God
,
to
make
,
and
minister
his
sacraments
,
and
that
in
the
figure
,
and
signe
of
the
crosse
,
Fol.
90.
a
all
sacraments
haue
their
effect
.
Calfhil
:
Yea
sirra
,
say
you
so
?
shewe
the
commandement
,
for
the
signe
of
the
crosse
,
yf
ye
will
haue
Cyprian
to
meane
of
it
.
Mart:
I
proued
euen
nowe
,
that
yf
you
will
be
a
Christen
man
,
and
wil
be
reputed
for
one
,
you
must
be
restrayned
that
whereof
there
is
no
precept
in
scripture
written
in
the
volume
of
the
Bible
.
Yf
you
will
haue
it
proued
out
of
scripture
written
by
the
holy
Ghost
in
the
heartes
of
men
,
and
not
in
leafes
,
of
paper
,
and
sheepes
skinne
,
looke
in
Tertullian
and
S.
B●●ile
,
and
other
auncient
fathers
,
that
say
it
was
a
tradition
and
practise
of
the
catholicke
Churche
.
Calf
.
What
talke
you
to
me
of
traditions
,
customes
and
scriptures
,
written
in
mens
heartes
?
yf
it
be
not
in
Gods
booke
,
away
with
it
.
Grindal
.
Grindal
.
O
pacifie
your selfe
sir
Iames
,
for
the
lordes
sake
.
It
must
not
be
so
.
The
Apostle
S.
Paule
and
his
scholler
Timothe
exhorted
men
to
kepe
those
thinges
,
Act.
16.
that
were
decreed
of
the
Apostles
,
and
elders
that
were
in
Hierusalem
.
The
saied
Apostle
willed
the
Thessalonians
to
stand
stoutely
and
kepe
the
traditions
,
●
Thess.
2.
which
they
lerned
either
by
his
epistle
or
by
worde
of
mouth
:
and
in
very
deede
yf
we
reiect
traditions
and
customes
,
Cap.
27
de
Spir.
san
.
we
shall
bring
(
as
S.
Basile
saieth
)
the
preaching
of
faith
to
a
naked
name
,
and
neuer
be
able
to
mayntayne
our
owne
religion
.
For
we
haue
many
thinges
by
custome
and
tradition
,
of
whiche
we
can
shewe
no
precept
.
Calfhill
.
Calf
.
Whie
yf
it
please
your
superintendentship
what
shal
we
do
?
Yf
we
admitte
the
traditions
of
the
Apostles
,
and
auncient
fathers
,
Grind.
our
religion
will
neuer
be
mayntained
.
Grindal
.
Yf
we
condemne
them
,
all
the
worlde
will
crye
out
vppon
vs
.
Athanas
.
epist
ad
Afros
de
Ariminensi
concil
.
For
who
will
not
hate
them
(
saieth
Athanasius
)
that
refuse
the
constitutions
,
of
the
fathers
,
and
prefer
those
thinges
that
were
made
of
l●te
contentiously
,
and
with
great
violence
at
Ariminum
?
Very
fewe
or
none
.
Therfore
sober
your selfe
,
sir
Iames
:
and
go
wisely
to
woorke
.
Euery
thing
hath
a
tyme
:
Marre
not
al
vpon
a
litle
headynes
and
hastie
courrage
.
It
can
not
be
denied
,
but
that
men
haue
authoritie
of
operation
from
God
(
that
is
to
say
)
commission
and
authoritie
,
as
ministers
,
to
worke
and
make
his
sacraments
.
Men
haue
authoritie
of
operation
.
Matt.
28.
Ioan.
20.
The
wordes
of
Christ
are
plaine
:
As
my
father
sent
me
:
So
do
I
send
you
:
Therfore
going
foorth
,
teache
all
nations
,
baptising
them
,
in
the
name
of
the
father
,
and
of
the
sonne
and
of
the
holy
Ghost
:
Receaue
ye
the
holy
Ghost
,
whose
synnes
ye
remitt
,
are
remitted
them
,
do
this
in
my
remembrance
.
Here
you
see
commission
,
and
authoritie
is
geuen
to
baptise
,
to
releese
synne
,
to
celebrate
the
supper
of
the
lorde
,
and
if
according
to
this
commission
one
be
baptised
in
water
,
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
Ghost
,
this
Sacrament
hath
his
effect
.
And
yf
he
be
not
so
baptised
,
by
ordinarie
course
it
hath
no
effect
.
Wherfore
it
is
not
be
denied
,
but
that
the
authoritie
of
operation
,
that
is
to
say
,
a
man
hauing
authoritie
to
worke
and
make
his
sacraments
as
gods
ministers
,
geueth
after
a
fort
effect
to
the
sacrament
.
For
before
the
man
doth
his
dutie
commaunded
by
God
,
in
that
behalf
,
there
is
nothing
done
,
when
he
hath
spoken
the
wordes
of
Christe
,
Ego
te
baptiso
,
I
baptise
thee
and
so
foorth
,
then
is
the
soule
washed
from
his
filth
,
then
is
remission
of
synne
,
geuen
,
and
then
hath
the
sacrament
his
full
effect
,
and
not
before
.
Calf
.
Nay
if
please
your
superintendentshippe
.
De
baptis
.
Christi
.
Fol.
90.
b
Remission
of
synnes
geuen
by
Sacraments
.
More
Sacraments
than
two
.
Cyprian
saieth
,
Christe
came
to
baptisme
,
not
wanting
a
washing
in
whom
there
was
no
sinne
,
but
to
the
end
that
a
continuall
authoritie
might
be
geuen
to
the
Sacrament
,
and
not
accepting
of
persons
commend
so
great
a
woorke
.
For
remission
of
sinnes
,
be
it
ether
geuen
by
baptisme
,
or
by
other
sacraments
,
properly
appertayneth
to
holy
ghost
,
and
the
priuiledg
of
this
effect
remayneth
vnto
him
alone
.
As
for
the
solemnitie
of
wordes
,
and
calling
vpon
the
name
of
God
,
and
signes
attributed
to
the
apostolicall
institutions
through
the
ministerie
of
the
priests
,
they
mak
a
visible
sacrament
,
but
the
thing
it self
,
the
holighoste
doth
frame
,
and
make
,
and
to
the
visible
consecrations
,
the
authour
of
all
goodnes
,
doth
visiblie
put
his
hand
.
Here
you
see
that
the
effect
is
geuen
to
the
holieghost
,
and
only
to
the
holighoste
,
whiche
yow
attribute
either
to
the
priest
or
to
the
signe
of
the
crosse
.
Grind.
You
talke
as
though
you
did
not
vnderstand
the
scripture
.
No
Christen
man
doubteth
,
but
that
the
holy
ghost
is
authour
of
all
grace
,
and
geueth
effect
to
all
sacraments
:
but
the
holy
ghost
hath
put
all
thinges
vnder
a
lawe
,
he
worketh
euery
thing
by
a
meane
.
And
in
scripture
,
the
effect
that
is
wrought
by
God
,
is
attributed
,
in
a
sorte
to
the
man
that
worketh
,
Thinges
done
by
God
,
attributed
to
men
.
Acto
.
28.
although
the
holy
ghost
be
the
principal
and
chief
worker
of
all
.
For
example
when
Publius
father
was
cured
,
of
his
agewe
and
bluddye
flix
,
the
scripture
saieth
that
,
S.
Paule
sanauit
eum
,
healed
him
.
Here
the
effect
of
healing
;
propre
to
God
only
is
attributed
to
S.
Paule
,
because
S.
Paule
was
the
meane
by
which
God
vouchesafed
to
confer
health
vppon
him
.
In
the
second
chapiter
of
the
Actes
it
is
saied
,
many
wounders
and
signes
were
done
by
the
Apostles
in
Hierusalem
:
Exod.
10.
because
God
did
it
,
by
them
,
as
instruments
,
and
meanes
.
In
like
manner
because
the
Bishops
and
priestes
being
dispensers
of
Christes
mysteries
,
do
either
dippe
the
childe
in
the
font
,
that
must
be
baptised
,
or
poure
water
vppon
him
,
and
celebrate
the
Supper
of
the
lorde
,
and
pronounce
these
holy
wordes
,
and
consecrate
according
to
the
institution
of
Christe
,
wherby
remission
of
sinnes
and
life
euerlasting
is
geuen
,
this
effect
which
God
only
geueth
,
is
according
to
scripture
,
saied
to
be
geuen
by
the
bisshops
and
priests
,
in
these
sacraments
,
as
meanes
,
and
these
men
as
ministres
,
to
giue
remission
of
sinne
and
life
euerlasting
by
.
So
you
may
see
that
,
S.
Cyprian
,
The
meaning
of
S.
Cyprians
place
.
saying
that
the
holy
ghoste
geueth
effect
to
all
sacraments
,
meaneth
that
the
holy
ghost
is
authour
of
all
grace
and
geueth
effecte
to
all
sacraments
,
immediatly
by
his
absolute
power
,
and
mediatly
by
the
ministery
of
man
,
whose
seruice
it
hath
pleased
his
diuine
maiestie
to
vse
,
as
meanes
to
woorke
,
these
effects
to
his
people
.
Calf
.
what
my
lorde
,
S.
Cyprian
saieth
remission
of
sinnes
,
Grind.
Matt.
10.
properly
appertaineth
to
the
holy
ghost
and
is
dewe
to
hym
only
:
So
Christe
saieth
,
It
is
not
you
that
speake
,
but
the
spirite
of
your
father
that
speaketh
in
you
.
Did
not
the
Apostles
,
therfore
speake
?
I
perceaue
you
vnderstand
not
what
you
say
,
nor
your
owne
authour
neither
.
I
tolde
you
that
remission
of
sinnes
appertayneth
properly
and
only
to
the
holy
ghost
,
immediate
,
immediatly
.
For
he
is
the
fountayne
from
whiche
all
grace
floweth
,
he
the
authour
from
whom
all
vertue
is
deryued
.
But
as
euery
fountayne
disperseth
his
water
by
diuerse
waies
to
the
vse
of
man
:
So
doth
the
holyghoste
disperse
his
grace
by
diuerse
meanes
.
And
because
he
doth
it
by
externall
meanes
in
sacraments
,
those
externall
meanes
are
saied
to
geue
effect
vnto
his
sacraments
.
That
remission
of
sinnes
is
geuen
by
baptisme
,
and
other
sacraments
,
as
externall
meanes
,
S.
Cyprian
testifieth
plainly
,
in
the
woordes
that
you
alleaged
.
For
he
saieth
:
Remission
of
sinnes
,
De
baptis
.
Christ
.
whether
it
be
geuen
by
baptisme
or
other
Sacraments
,
proprely
appartayneth
to
the
holy
Ghoste
.
Here
you
may
see
that
he
acknowledgeth
remission
of
synnes
,
to
be
geuen
by
baptisme
,
and
other
sacraments
,
Remission
of
synne
is
geuen
by
other
sacraments
besides
baptisme
.
There
is
a
visible
consecration
.
Officialibus
.
There
is
a
sanctifica
done
of
dutie
.
Calf
.
yet
properly
by
the
holy
Ghost
,
and
by
them
,
as
meanes
.
Besides
he
talketh
there
of
visible
consecrations
and
of
sanctifications
done
of
dutie
,
and
saieth
that
the
authour
of
all
goodnes
doth
put
his
hand
inuisiblye
to
those
visible
consecrations
,
and
the
holy
Ghoste
infuse
the
fulnes
of
grace
to
those
sanctifications
,
and
perfet
the
thing
of
the
Sacrament
.
Wherby
you
may
vnderstand
,
that
there
is
a
visible
ministery
,
and
externall
operation
,
by
which
the
holy
Ghost
geueth
the
fulnes
of
his
grace
.
Take
away
one
,
the
other
ceaseth
:
vse
the
visible
consecration
,
and
the
inuisible
grace
is
graunted
,
through
the
omnipotencie
of
his
worde
that
ordaineth
it
.
Calf
.
Well
may
I
graunte
as
your
superintendentshippe
haue
proued
,
that
after
a
sorte
the
auctoritie
of
operation
,
geueth
effect
,
to
all
Sacraments
:
but
I
can
not
be
persuaded
,
that
S.
Cyprian
speaketh
here
of
a
crosse
,
as
Martial
fansieth
.
Martial
:
Mnrt.
No
sir
?
you
are
very
hard
lased
and
loth
to
beleaue
.
May
it
please
you
before
you
superintendent
here
,
to
consider
the
place
of
S.
Cyprian
:
and
for
better
understanding
of
it
,
call
to
remembrance
,
a
fewe
wordes
that
went
before
?
Talking
there
of
the
bloud
of
Christ
,
he
saieth
:
It
is
of
such
authoritie
and
power
,
that
it
doth
not
only
fence
the
dore
postes
of
Israell
,
The
vertue
of
the
crosse
.
but
euen
the
very
,
and
only
signe
of
that
sacrament
,
doth
dryue
away
deuils
,
and
the
vertue
of
the
hoy
name
,
and
marke
of
the
bloud
,
is
terrible
to
all
wicked
spirites
,
wheresoeuer
it
is
seene
.
In
brief
,
whatsoeuer
the
ministres
of
the
sacraments
be
,
whatsoeuer
the
handes
are
that
dip
those
that
come
to
baptisme
,
whatsoeuer
the
breast
is
,
out
of
which
the
holy
wordes
procede
,
the
auctoritie
of
operation
,
geueth
effect
to
all
sacraments
in
the
figure
of
the
crosse
,
and
the
name
whiche
is
aboue
all
names
,
being
called
vpon
by
the
dispensers
of
the
sacraments
doth
all
.
Here
I
pray
youe
(
sir
)
what
is
the
signe
of
the
sacrament
that
driueth
away
diuells
?
What
is
the
marke
of
the
bloud
that
is
terrible
to
wicked
spirites
?
Calf
.
Calf
.
Marry
the
passion
it selfe
.
Mart
:
We
knowe
that
the
passion
of
Christe
is
terrible
to
the
deuill
,
Mart.
Calf
.
and
all
wicked
spirites
,
but
is
that
S.
Cyprians
meaning
only
?
Calf
.
What
should
he
meane
els
?
Mart.
I
will
tell
you
:
He
speaketh
there
of
the
passion
of
Christe
,
Mart.
and
to
proue
that
it
is
of
great
vertue
and
power
,
able
to
dryue
away
diuels
,
he
vseth
these
reasons
.
The
signe
of
the
sacrament
(
that
is
the
signe
of
the
passion
,
for
so
is
Sacramentum
taken
some
tymes
in
S.
Paule
)
driueth
away
deuils
.
Againe
the
vertue
of
his
name
and
marke
of
his
bloud
is
terrible
to
wicked
sprites
,
ergo
much
more
the
bloud
it selfe
.
Here
the
grater
is
proued
,
by
the
lesse
,
the
passion
by
the
signe
.
As
then
the
thing
that
is
proued
,
must
be
diuerse
from
that
,
by
which
it
is
proued
:
so
in
this
place
the
signe
of
the
Sacrament
,
(
that
is
the
signe
of
the
passion
)
and
marke
of
the
bloud
must
be
diuerse
from
that
which
was
proued
:
otherwise
S.
Cyprian
saied
nothing
,
but
proued
one
thing
by
it self
,
which
is
absurde
.
For
a
more
familier
example
,
yf
one
would
say
,
my
lorde
Mayours
mace
borne
in
the
strete
maketh
malefactours
afraied
,
ergo
much
more
my
lordes
owne
person
,
would
you
not
think
M.
Calfhil
that
my
lorde
mayor
were
one
thing
and
his
mace
an
other
?
Calf
.
yeas
I
would
.
Mart.
so
may
you
in
this
case
.
For
it
is
al
one
.
Calf
.
Nay
,
yet
had
I
rather
be
crossebitten
than
confesse
that
.
Martial
.
Diogenes
wordes
to
the
boy
that
cast
stones
at
the
galloes
.
on
a
tyme
Diogenes
seing
a
beardlesse
bachiler
casting
stones
at
a
galloe
tree
,
saied
vnto
him
,
Goe
to
sirrha
,
In
good
faith
,
one
day
you
will
hitte
the
marke
:
So
in
good
soothe
to
you
sir
,
that
had
rather
cast
stones
at
the
crosse
,
and
be
crosse
bitten
than
confesse
the
truth
,
we
may
say
,
Take
hede
,
sir
,
one
day
yow
will
hitte
marke
.
The
thirde
reason
that
S.
Cyprian
maketh
,
for
proufe
of
this
(
as
you
may
see
by
the
continuing
of
his
talke
,
by
the
aduerbe
of
ordre
,
and
particle
,
Illatiue
,
denique
,
which
signifieth
that
somthing
followeth
,
appertayning
to
that
whiche
went
before
)
is
this
,
Authoritie
of
operation
in
the
signe
of
the
crosse
geueth
effect
to
al
Sacraments
The
authoritie
of
operation
in
the
signe
of
the
crosse
geueth
effect
to
all
sacraments
,
ergo
much
more
the
passion
of
Christe
it self
.
Here
the
vertue
of
the
passion
,
is
proued
to
be
great
by
the
figure
of
the
crosse
.
For
be
the
dispensers
of
Christs
Sacraments
neuer
so
wicked
,
yet
yf
they
call
vpon
the
name
of
God
,
and
make
the
signe
of
the
crosse
,
and
woorke
according
to
the
authoritie
of
operation
that
is
geuen
them
,
and
do
as
their
commission
chardgeth
them
,
the
sacraments
haue
their
full
effect
.
Calf
.
Why
sir
,
Fol
90.
b
Fol.
91.
a
referre
you
the
authoritie
of
operation
to
the
priest
,
that
maketh
the
crosse
with
his
thombe
.
Haue
ye
forgot
that
you
learned
out
of
S.
Ambrose
,
Aliud
est
elementum
,
aliud
est
consecratio
,
aliud
opus
,
aliud
operatio
.
The
element
is
one
thing
and
consecration
an
other
,
the
woork
is
one
thing
,
and
operation
an
other
,
The
woorke
is
done
by
the
priest
,
the
operation
by
God
.
So
S.
Ambrose
saieth
also
,
that
the
consecration
is
.
Non
sanat
aqua
nisi
spiritus
descenderit
et
aquam
illam
consecrauerit
.
The
water
healeth
not
vnlesse
the
holy
Ghoste
come
downe
and
consecrate
the
water
.
Fol
90.
b.
Fol.
91.
a
Mart.
I
am
glad
that
at
lenght
I
knowe
who
it
is
that
made
the
propre
dialogue
in
your
booke
betwene
.
C.
and
M.
Before
I
stoode
in
doubt
of
it
:
because
.
C.
you
knowe
,
standeth
for
Calf
.
Cuckold
,
or
Cuckow
,
as
wel
as
for
Calfhill
,
and
M.
for
Martin
,
Mathewe
or
Mortimer
,
aswel
as
for
Martiall
:
and
I
persuaded
my self
that
M.
Calf
.
would
propounde
no
such
questions
as
C.
did
,
and
was
sure
that
Martial
,
would
frame
no
such
answers
as
your
naked
M.
imagyneth
.
But
seing
tyme
trieth
truth
,
and
falshode
sheweth
it selfe
,
I
wil
deale
with
you
accordingly
.
Nowe
to
your
question
.
I
haue
not
forgotten
sir
that
which
I
lerned
out
of
S.
Ambrose
.
I
remember
it
right
well
.
He
hath
those
wordes
:
but
not
in
that
sense
whiche
you
take
them
,
and
that
you
may
the
better
vnderstand
it
,
and
the
readers
see
howe
you
haue
peruerted
it
,
let
vs
consider
the
place
,
and
gather
.
S.
Ambrose
meaning
of
his
woords
that
goe
before
,
S.
Ambro.
peruerted
and
come
after
.
Before
,
he
spooke
of
Naaman
the
Syrian
that
was
cured
of
his
lepre
by
washing
in
the
water
of
Iordane
:
De
sacra
.
lib.
1.
ca
5.
and
asking
the
question
what
that
should
signifie
,
he
saied
:
vidisti
aquam
.
Sed
non
aqua
omnis
sanat
,
sed
aqua
sanat
quae
habet
gratiam
Christi
.
Aliud
est
elementum
,
aliud
consecratio
,
aliud
opus
,
aliud
operatio
.
Thou
hast
seene
the
water
,
but
all
water
doth
not
heale
,
but
that
water
healeth
,
whiche
hath
the
grace
of
Christ
.
The
element
,
is
one
thing
,
the
consecration
an
other
:
the
woorke
one
thing
,
the
operation
an
other
.
Afterwarde
declaring
howe
Christe
came
to
S.
Iohn
to
be
baptised
,
and
shewing
a
cause
why
Christ
went
downe
into
the
water
,
and
then
the
holy
Ghost
came
,
he
telleth
that
the
forme
and
manner
of
our
baptisme
,
hath
this
obseruation
,
that
first
the
font
must
be
hallowed
(
howe
like
you
that
M.
Calf
?
)
then
he
that
is
to
be
baptised
,
must
go
downe
into
the
water
.
For
as
sone
as
the
priest
cometh
in
,
he
maketh
an
exorcisme
(
howe
like
yowe
that
?
)
Secondarely
he
maketh
an
inuocation
vpon
the
creature
of
water
(
what
saye
you
to
that
)
and
afterward
he
maketh
praier
,
that
the
font
may
be
hallowed
,
and
the
presence
of
the
euerlasting
Trinitie
be
there
present
.
This
leyed
together
you
may
see
that
in
baptisme
,
of
which
S.
Ambrose
spoke
in
that
place
,
there
is
water
,
there
is
exorcisme
,
there
is
inuocation
ouer
the
water
,
there
is
praier
to
hallowe
the
font
,
and
one
to
be
washed
in
the
font
.
So
that
S.
Ambrose
by
the
element
meaneth
water
,
by
consecration
,
the
inuocation
of
the
name
of
God
,
and
blessed
Trinitie
vpon
the
creature
of
water
,
to
hallowe
the
font
,
and
there
to
be
present
:
by
the
worke
he
meaneth
remission
of
synne
geuen
by
the
goodnes
of
God
to
hym
that
was
baptised
,
by
operation
he
meaneth
the
exorcisme
,
prayer
,
ablution
,
and
acte
of
the
priest
,
washing
hym
that
was
baptised
.
and
this
is
the
very
meaning
of
S.
Ambrose
.
The
worke
that
is
wrought
,
to
witte
the
remission
of
synnes
,
is
not
as
you
foolish
by
imagine
,
done
by
the
priest
,
Fol.
91.
a
The
woorke
in
baptisme
done
by
God
and
not
by
the
prieste
.
but
by
God
,
to
whome
only
and
immediatly
appertayneth
remission
of
synnes
.
It
is
the
operation
,
that
(
is
to
say
)
the
exorcisme
,
the
act
of
ablution
and
wasshing
,
that
is
done
by
the
priest
,
and
not
the
worke
.
For
yf
you
say
that
the
worke
is
done
by
the
prieste
,
and
the
operation
by
God
,
then
do
you
preferre
the
priest
before
God
.
For
in
all
the
course
of
nature
and
grace
,
where
besides
the
operation
there
is
a
worke
:
Digni●s
est
opus
operatione
,
the
worke
is
woorthier
than
the
operation
,
as
the
ende
is
woorthier
than
the
meanes
,
by
which
we
come
to
the
end
.
And
if
the
worke
be
woorthier
than
the
operation
then
is
the
worker
of
the
saed
worke
woorthier
than
the
operation
by
which
it
was
wrought
:
and
so
by
your
frontike
fansie
,
the
prieste
more
woorthier
them
God
.
See
you
not
into
what
blasphemie
your
grosse
ignorance
bringeth
you
?
Recant
for
shame
,
and
geue
to
God
that
which
is
Gods
,
and
to
man
that
which
appartayneth
man
.
Let
the
worke
in
baptisme
,
which
is
remission
of
synnes
,
be
geuen
to
God
,
whose
properly
it
is
:
let
the
operation
,
which
is
the
saying
of
praiers
,
making
of
exorcisme
,
hallowing
the
water
,
dipping
the
child
,
and
whole
acte
of
ablution
,
be
the
priestes
whose
ministery
God
vseth
in
that
worke
.
Likewise
in
S.
Cyprian
the
authoritie
of
operation
is
not
after
your
fansie
,
Ibidem
.
the
power
of
the
holy
Ghost
.
For
authoritie
of
operation
is
a
commission
,
lycence
,
or
grace
,
geuen
to
man
to
worke
.
The
holy
Ghoste
is
the
authour
that
geueth
this
authoritie
,
commission
,
licence
,
and
grace
.
Authoritie
of
operation
,
remaineth
in
the
partie
that
hath
lawfully
receaued
it
,
be
he
neuer
so
vitious
,
the
holy
Ghost
dwelleth
in
none
by
speciall
grace
;
that
enormously
synneth
.
Wherfore
yow
did
very
euill
when
yow
taught
yower
young
scholer
,
Fol.
9●
.
that
auctoritie
of
operation
is
the
power
of
the
holy
Ghost
.
Not
because
it
is
vntrue
that
the
holy
Ghost
doth
sanctifie
,
consecrate
,
and
worke
euery
thing
inuisiblye
,
but
because
by
this
inuisible
sanctification
,
consecration
and
working
of
the
holy
Ghost
,
you
labour
to
exclude
the
visible
sanctification
,
consecration
,
and
working
of
the
priest
,
and
so
by
one
truth
destroye
another
(
that
is
)
that
the
priest
doth
sanctifie
,
consecrate
,
and
worke
.
For
as
S.
Ambrose
saieth
:
Thowe
wenst
in
,
thowe
sawest
the
water
,
Lib.
1.
de
Sacram.
cap.
5.
thowe
sawest
the
priest
,
thowe
sawest
the
Leuites
:
Lest
some
should
happely
say
,
is
this
al
?
Yea
verily
it
is
all
,
it
is
trulye
al
,
where
all
the
whole
innocencie
,
all
the
whole
pietie
,
all
the
whole
grace
,
and
all
the
whole
sanctification
is
.
Thowe
hast
seene
all
that
thowe
couldst
see
with
the
eies
of
the
bodie
,
or
sight
of
man
.
Thowe
hast
not
seene
those
thinges
,
which
are
done
and
not
seene
.
Those
thinges
that
are
not
seene
,
are
much
more
greater
.
Because
those
thinges
that
are
seene
are
temporal
,
those
thinges
that
are
not
seene
,
are
eternal
.
By
which
you
see
that
the
priest
sanctifieth
,
2.
Cor.
4.
the
priest
consecrateth
,
the
priest
worketh
,
and
that
that
which
the
priest
worketh
,
is
all
innocency
,
al
pietie
,
al
grace
and
al
sanctification
.
Likewise
in
saying
that
the
sacraments
haue
their
effect
in
the
figure
of
the
crosse
,
Fol.
91.
a
that
is
as
you
say
in
Christe
him selfe
,
you
walke
deceithfully
,
not
because
it
is
vntrue
thal
all
sacraments
haue
their
effect
in
Christe
,
and
only
by
Christ
,
and
merites
of
his
passion
,
but
because
you
exclude
the
vse
of
the
signe
,
from
the
celebration
of
Christes
sacraments
,
which
the
holy
Ghost
taught
,
and
the
catholicke
churche
receaued
by
tradition
from
the
Apostles
,
as
many
auncient
fathers
wittnesse
,
and
is
nowe
generalie
obserued
through
all
Christendome
,
where
the
corruption
of
heresie
,
hath
not
entred
,
and
shall
preuaile
and
be
vsed
,
maugre
all
heresies
and
heretickes
,
in
dispite
of
the
deuil
.
Grind.
In
deede
(
sir
Iames
)
we
can
not
denie
,
but
that
the
old
fathers
vsed
the
signe
of
the
crosse
in
all
sacraments
.
Iustinus
Martyr
,
Apolog.
2
talking
of
the
crosse
,
biddeth
vs
viewe
in
our
myndes
,
and
consider
with
reason
,
all
things
that
are
in
the
worlde
,
and
see
,
whether
sine
hac
figura
administrentur
,
they
may
be
done
without
this
signe
.
The
very
woordes
of
S.
Cyprian
,
whiche
you
alleaged
euen
nowe
out
of
his
sermon
,
De
baptismo
,
declare
no
lesse
.
Calf
.
I
meruail
,
that
your
superintendentship
should
thinke
so
.
Grind.
do
you
so
sir
Iames
?
Construe
the
woordes
,
that
you
alleaged
.
Calf
.
Verborum
solennitas
,
The
solennitie
of
the
wordes
,
Fol.
90.
b
&
sacri
inuocatio
nominis
,
and
the
calling
vpon
the
name
of
God
,
&
,
and
,
signa
,
the
signes
,
attributa
,
attributed
,
institutio
nibus
Apostolicis
,
to
the
Apostolicall
institutions
,
sacerdotum
ministerijs
,
through
the
ministery
of
the
priests
,
celebrant
,
do
make
,
visible
sacramentum
,
the
visible
sacrament
.
Grind.
In
very
deede
you
haue
translated
it
so
,
and
set
it
out
in
your
booke
.
But
howe
well
your self
shal
see
.
I
pray
you
what
case
,
is
Institutionibus
in
your
construction
?
Calf
.
The
datiue
case
.
Grind.
Then
signes
were
attributed
to
the
apostolical
institutions
.
Calf
.
yea
my
lorde
.
Grind.
what
were
thoose
signes
and
what
were
those
apostolicall
institutions
sir
Iames
?
Calf
.
You
oppose
me
hard
,
my
lord
:
The
signes
are
the
visible
elements
,
the
Apostolicall
institutions
,
are
sacraments
as
I
thinke
.
Grind.
Ah
sirra
,
you
haue
deserued
not
only
to
be
had
to
S.
Anthonies
schole
and
layed
ouer
the
forme
,
but
to
be
brought
to
the
consistory
and
depriued
of
your
lesson
,
Archdeaconry
,
and
all
that
,
youe
haue
.
You
a
preacher
,
and
guide
of
the
people
,
that
can
not
tell
of
whose
institution
,
the
sacraments
are
?
I
had
thought
that
Christe
had
instituted
the
sacraments
?
yourself
speaking
against
the
sacrament
of
holy
orders
,
Fol.
104.
a
saied
that
neither
angells
nor
men
make
a
sacrament
,
and
are
you
driuen
nowe
to
contrarie
our
owne
saying
,
and
tell
vs
that
the
institutions
of
the
Apostles
(
who
were
men
)
be
sacraments
?
By
the
faith
of
my
body
,
I
am
ashamed
of
you
.
Looke
better
vpon
it
,
and
construe
it
ones
againe
.
Calf
.
Verborum
solennitas
,
the
solennitie
of
woordes
,
&
sacri
nominis
inuocatio
,
and
the
calling
vpon
the
name
of
God
,
&
signa
and
the
signes
attributa
,
attributed
,
institutionibus
apostolicis
,
Signes
attributed
to
the
sacraments
by
the
institution
of
the
Apostles
.
by
the
apostolical
institutions
,
sacerdotum
ministeriis
,
through
the
ministerie
of
the
priest
,
visible
,
sacramentum
celebrant
make
a
visible
sacrament
.
Grindal
.
This
is
an
other
matter
,
by
like
then
,
besides
the
solemnitie
,
of
wordes
,
and
calling
vppon
the
name
of
Christ
,
there
were
certaine
signes
required
,
by
the
institutions
of
the
Apostles
,
to
be
vsed
by
the
ministerie
of
priests
,
to
the
making
of
a
Sacrament
?
Calf
.
It
semeth
so
:
Grin
.
What
were
those
signes
?
the
visible
elements
,
as
you
saied
before
?
Calf
.
what
will
youe
haue
them
be
be
(
my
lord
)
?
Grind.
Not
visible
elements
(
sir
Iames
)
:
As
the
Apostles
did
not
institute
the
sacraments
:
So
did
they
not
institute
the
visible
elements
,
which
are
matters
of
Sacraments
.
But
the
signes
which
they
instituted
,
were
certaine
rites
,
and
ceremonies
,
for
the
dewe
celebration
of
the
sacraments
.
And
what
were
those
rites
and
ceremonies
that
they
ordayned
and
instituted
,
I
beseke
youe
?
Were
they
not
such
as
the
church
hath
euer
sithens
vsed
?
And
of
al
those
what
one
hath
more
mention
in
their
writings
,
than
the
signe
of
the
crosse
?
I
assure
you
none
.
Wherfore
this
contentious
braule
of
yours
,
is
not
commendable
.
It
geueth
the
Catholikes
more
aduantage
,
against
vs
,
and
maketh
them
more
curious
to
seeke
out
antiquities
,
and
the
more
antiquitie
they
finde
,
the
more
shall
our
noueltie
decay
.
The
Wiseman
commandeth
vs
,
not
to
striue
of
that
thing
,
which
doeth
not
molest
vs
,
and
not
to
medle
with
many
thinges
.
I
wish
you
had
followed
his
counsel
:
Eccle.
11.
by
your
impertinent
speaches
,
you
do
nothing
,
but
shewe
the
weaknes
of
our
cause
.
To
what
purpose
I
pray
you
,
is
that
foolish
Dialogue
that
you
make
about
the
woordes
of
S.
Cyprian
?
Is
it
not
not
all
one
to
say
,
the
authoritie
of
operation
,
geueth
effect
to
all
Sacraments
in
the
figure
of
the
crosse
,
and
the
authoritie
of
operation
in
the
figure
of
the
crosse
geueth
effect
to
all
facraments
?
There
is
no
difference
in
it
at
al.
Serche
wel
and
you
shall
finde
it
so
.
There
are
no
points
to
distinct
the
partes
of
the
sentence
,
as
you
imagine
.
I
haue
consulted
diuerse
printes
,
and
from
the
worde
operationis
they
contynue
it
to
the
last
,
which
is
,
effectum
,
without
any
point
at
all
:
and
as
far
,
as
I
can
se
by
S.
Cyprians
drift
in
that
place
,
those
woordes
shoulde
rather
be
gouerned
of
the
verbe
,
than
of
any
other
worde
that
goeth
before
the
verbe
.
For
he
proueth
,
that
the
vertue
of
the
passion
is
great
,
by
the
signe
and
figure
of
the
crosse
,
and
power
that
it
hath
,
which
could
be
to
no
purpose
,
yf
he
would
haue
these
wordes
in
figura
crucis
,
in
the
figure
of
the
crosse
,
to
referred
to
the
operation
of
authoritie
that
went
before
,
and
not
to
the
verbe
largitur
effectum
,
that
followeth
after
.
Againe
where
you
finde
fault
,
with
your
aduersarie
,
for
staying
there
,
and
not
alleaging
the
other
wordes
,
that
followe
,
it
argueth
that
you
do
but
quarell
.
For
it
is
presupposed
that
euery
Christian
man
beleaueth
,
that
in
the
celebration
of
the
sacraments
,
the
name
of
God
is
speciallie
to
be
called
vpon
,
and
that
his
holy
name
(
as
S.
Cyprian
saieth
)
doth
all
thinges
:
To
talke
therfore
of
the
inuocation
,
and
calling
vpon
the
name
of
God
,
whiche
all
men
,
do
confesse
,
it
was
not
to
his
purpose
,
but
of
the
signe
of
the
crosse
,
Which
yow
and
such
like
denie
.
And
seing
he
tooke
those
wordes
,
that
made
speciallie
for
his
principal
purpose
,
and
omitted
the
other
as
loth
to
be
tedious
in
speaking
of
that
which
no
man
denieth
,
no
wise
man
,
woulde
mislike
his
doing
therin
,
nor
allowe
,
your
superfluous
paynes
,
M.
Calf
.
taketh
much
paynes
to
proue
that
which
no
man
denieth
.
in
prouing
out
of
S.
Cyprian
,
that
whiche
the
churche
euer
taught
,
and
all
Christen
men
hold
at
this
present
,
that
all
things
do
stand
and
be
brought
to
perfection
,
by
the
maiestie
of
God
,
and
truth
of
faith
,
and
that
sacraments
are
not
imperfect
yf
they
lacke
a
crosse
,
as
the
authour
tolde
you
in
the
52.
leaf
of
his
booke
.
Which
being
so
,
Eccle.
8.
you
should
haue
abstained
from
contention
as
the
Wise
man
saieth
,
and
neuer
haue
contended
in
words
,
as
S.
Paule
teacheth
,
knowing
that
:
It
is
honour
to
a
man
,
2.
Tim
2.
Prouer.
20
who
separateth
him selfe
,
from
contention
.
The
Catholickes
will
reporte
of
vs
,
that
we
passe
not
what
we
say
,
be
it
neuer
so
absurd
,
and
from
the
purpose
,
so
we
say
somewhat
for
the
present
.
They
will
say
,
as
father
Gregorie
saied
,
Lib.
8.
●●
2.
M●●●l
.
that
heretikes
by
their
inquisitions
seeke
not
to
attaine
the
truth
,
but
to
be
victorers
,
that
is
to
haue
the
last
woord
:
And
whiles
they
desire
to
shewe
them selues
outwardly
wise
,
inwardly
they
are
tyed
by
foolly
with
the
chaines
of
pride
.
Wherbie
it
cometh
to
passe
,
that
they
seeke
matter
of
contention
,
and
can
not
speake
peacebly
of
God
,
which
is
our
peace
:
and
of
a
matter
of
peace
,
become
inuentours
of
contention
and
strief
.
Wherfore
deale
more
circunspectly
,
be
not
so
contentious
.
Yf
I
had
bene
of
counsell
with
you
before
,
or
yf
you
had
according
to
the
Quenes
maiesties
iniunctions
repayred
to
me
for
priuilege
to
the
printing
of
your
booke
,
yt
should
not
thus
haue
passed
.
It
had
ben
a
thousand
tymes
better
for
vs
,
yf
it
had
ben
suffred
to
passe
away
in
silence
,
but
nowe
sett
a
faier
face
vppon
it
,
and
lett
it
goe
.
Here
goode
readers
,
you
see
the
force
of
truth
howe
it
preuaileth
,
and
howe
the
enemy
of
truthe
is
confuted
by
him
,
that
otherwise
persequuteth
the
truth
.
At
the
instant
,
when
I
tooke
him
to
be
arbiter
,
I
suppose
he
had
in
his
meditation
,
that
verse
of
Dauid
:
Psal.
118.
Num.
22.
Et
ne
auferas
de
ore
meo
verbum
veritatis
vsquequaquè
.
O
take
not
the
woorde
of
truth
vtterly
from
my
mouth
,
and
as
Balam
hyred
to
course
,
could
not
choose
,
but
blesse
:
So
M.
Grindal
professing
otherwise
to
mayntaine
lyes
,
could
not
choose
but
in
this
case
defend
the
truth
.
God
be
thanked
for
it
.
But
to
let
M.
Grind.
take
his
ease
,
and
retourne
to
M.
Calf
.
another
while
,
you
shall
vnderstand
good
readers
that
he
is
forced
to
confesse
,
Fol
89.
a
The
fathers
vsed
the
signe
of
the
crosse
in
ministration
of
sacraments
that
the
auncient
fathers
vsed
the
signe
of
the
crosse
in
ministration
of
the
Sacraments
▪
,
and
that
a
ceremonie
wanted
,
yf
the
making
of
a
crosse
wanted
.
Which
being
true
,
where
is
their
great
crake
,
that
they
haue
restored
the
communion
to
the
vse
of
the
primitiue
churche
?
where
is
their
vaunte
that
they
followe
the
auncient
fathers
?
Al
is
turned
into
a
vayne
bragge
.
By
their
owne
confession
,
in
those
daies
in
celebrating
the
supper
of
our
lorde
,
the
signe
of
the
crosse
was
vsed
,
and
in
other
sacraments
,
nowe
it
is
reiected
with
the
sacraments
.
They
obserued
it
for
a
godly
ceremony
,
nowe
it
is
contemned
for
grosse
idolatrie
.
Howe
stands
this
together
?
As
right
as
the
ministres
badge
in
horne
church
yarde
.
Calf
.
Fol.
●
.
b
Mar●
.
But
M.
Calf
.
saieth
,
that
our
sacraments
lacking
the
signe
of
the
crosse
and
that
vsual
ceremonie
,
be
perfect
not
withstanding
.
Wherein
he
is
much
to
be
commended
for
a
iolye
wise
sire
,
The
signe
of
the
crosse
but
a
ceremonie
,
yet
not
wilfullie
to
be
omitted
.
that
affirmeth
that
,
which
no
man
denieth
,
and
although
the
thing
be
tolde
him
ten
tymes
,
yet
wil
not
vnbutten
his
precious
eares
,
to
let
in
so
litle
a
blast
of
holsome
winde
.
Ones
againe
therfor
I
tell
you
M.
Calf
.
that
we
confesse
,
that
the
signe
of
the
crosse
is
but
a
ceremonie
,
yet
such
a
ceremonie
,
that
whosoeuer
doth
wilfully
omitt
it
,
and
contemptuously
reiect
it
as
superstitious
,
transgresseth
the
ordinance
of
the
holy
Ghost
,
tradition
of
the
Apostles
,
custome
of
the
church
,
and
decrees
of
the
fathers
.
Furder
we
say
,
with
S.
Augustine
that
yf
the
signe
of
the
crosse
lacke
in
the
Sacraments
,
None
of
them
is
done
rightlie
,
that
is
,
according
to
the
solemne
,
rite
and
ceremonie
:
And
so
,
yow
M.
minister
might
haue
conceaued
,
that
I
M.
lawier
did
so
take
it
,
both
by
my
woordes
that
went
before
,
and
by
this
alleaged
here
out
of
S.
Augustine
.
And
albeit
the
English
woorde
(
rightly
)
being
written
so
,
for
ritely
,
Fol.
52.
a
did
minister
you
occasion
to
thinke
the
contrarie
,
yet
might
the
latin
woord
,
rite
:
haue
geuen
you
to
vnderstand
,
that
it
was
ment
of
the
solemnitie
and
not
of
the
substance
.
But
yf
your
will
had
followed
your
wit
in
this
,
your self
should
haue
lacked
woordes
,
your
booke
stuffe
,
the
printer
worke
,
and
prentises
matter
of
errour
,
which
had
ben
a
greate
ouersight
.
Concerning
your
robbing
the
Sacraments
,
of
their
effect
,
Fol
92.
a
August
in
Ioa.
T●ac
.
40
&
de
Catacl
.
cap.
5.
and
attributing
the
same
to
faith
only
,
and
for
proufe
of
it
alleaging
a
place
out
of
S.
Augustine
,
wherein
yow
folowed
your
Sarum
Solymam
,
who
is
answered
by
doctour
Harding
in
his
reiondre
lately
set
forth
,
I
say
nothing
but
referre
you
to
that
.
There
shall
you
see
it
confuted
to
your
shame
.
Your
cauills
against
the
vision
of
Probianus
and
fansie
that
angells
can
make
no
crosses
,
because
they
haue
no
handes
,
I
answered
before
:
Fol.
93.
b
likewise
your
braule
aboute
S.
Augustines
place
for
mysterie
,
and
trifling
against
these
woordes
operationis
Authoritas
,
out
of
S.
Cyprian
,
I
haue
already
confuted
,
Ibidem
.
only
you
say
Chrisostome
maketh
nothing
for
me
,
and
bring
no
cause
why
.
As
long
as
your
do
soo
:
my
yea
,
shalbe
as
good
as
your
nay
.
But
how
lurdely
yow
deceaue
,
and
are
deceaued
,
the
learned
that
haue
S.
Chrisostoms
workes
may
see
by
conference
of
his
places
.
For
the
vnlearned
,
Ho.
55.
in
16.
Matth.
The
crosse
a
banner
and
ensigne
of
victorie
.
it
may
suffise
that
S.
Chrysostome
saieth
,
When
we
are
Christened
,
when
we
are
nourished
with
the
holye
meate
,
when
we
are
placed
to
be
consecrated
in
holy
orders
,
that
banner
and
ensigne
of
victorie
alwaies
assisteth
vs.
I
pray
you
good
sir
,
what
was
the
ensigne
of
victorie
,
that
Chrisostome
speaketh
of
,
but
the
signe
of
the
crosse
?
The
passion
,
was
the
conquest
,
and
victorie
it self
,
as
S.
Paule
testifieth
,
and
not
the
ensigne
of
victorie
.
The
signe
and
the
thing
signed
,
be
two
thinges
,
in
wise
mens
iudgment
.
Yf
some
drousie
dreame
,
haue
made
you
dote
,
and
thinke
the
contrarie
,
awake
betyme
,
and
stretch
your
lymmes
or
els
we
will
say
,
God
night
M.
Calf
.
Fol.
94
a
Your
idle
digression
and
blasphemous
woordes
vttred
in
your
raging
heate
,
against
the
ceremonies
vsed
in
the
dedication
of
churches
,
I
wittingly
omit
as
loth
to
spend
two
leafes
as
yow
haue
done
,
in
confuting
not
your
reason
,
but
your
railing
.
For
reason
yow
do
not
soberly
,
but
rayle
impudently
,
as
your
euangelicall
manner
is
.
Wherfore
seing
yow
raile
,
where
you
should
reason
,
I
thinke
it
not
reason
to
enter
any
long
discourse
of
it
,
and
reason
against
railing
.
The
churche
that
vseth
those
ceremonies
is
of
sufficient
authoritie
to
conuince
the
vsing
of
them
to
be
laufull
,
and
such
a
piller
and
foundation
of
truth
,
that
raile
against
it
as
long
as
ye
list
,
you
shall
but
vtter
your
malice
and
spend
your
breath
in
vaine
and
hurt
it
no
more
,
than
the
bloystring
winde
,
that
beateth
against
the
rocke
.
I
remember
when
I
was
a
scholler
,
I
lerned
a
tale
of
an
eluish
angrie
beast
,
called
a
wesell
,
that
coming
to
a
smythes
shop
and
finding
a
fyle
,
did
lick
it
,
and
gnawe
it
,
vntil
her
tongue
was
rased
,
M.
Calfs
.
tongue
like
the
wesel
,
that
gnawed
the
Smithes
fyle
.
and
the
bloud
dropping
out
of
her
mouthe
:
Yet
she
made
her self
mery
so
long
,
with
licking
and
gnawing
the
fyle
,
thinking
to
get
away
somewhat
of
the
yron
,
that
she
had
her
tongue
lickt
of
.
So
may
you
,
M.
Calf
.
licke
,
which
your
venemous
tongue
,
gnawe
with
your
Tigers
teethe
,
the
cetemonies
of
the
church
,
and
delite
your self
in
it
:
You
shal
hinder
it
no
more
,
than
the
eluish
wesell
did
hurt
the
yron
fyle
:
and
perchaunce
by
licking
,
licke
out
your
owne
tongue
,
before
you
disgrace
the
churche
,
and
ceremonies
therein
vsed
.
From
railing
,
youe
runne
to
your
sory
refuge
of
denying
.
Being
pressed
with
th'
authoritie
of
S.
Dionise
.
S.
Paules
scholler
,
and
bishop
of
Athens
,
you
haue
no
shift
to
elude
it
,
but
to
denie
the
he
heauenvly
and
Ecclesiastical
Hierarchie
to
be
S.
Dionises
woorke
,
and
call
it
a
bastard
booke
,
vniustly
fathered
vpon
him
,
which
is
a
shift
next
the
woorse
,
and
most
agreable
,
to
your
negatiue
diuinitie
,
M.
Calfs
.
reasons
against
S.
Dionise
workes
answered
.
and
ablatiue
doctrine
.
But
as
your
impudence
passeth
honestie
,
in
denying
,
so
doth
your
folly
shewe
it self
planly
in
vttring
the
reasons
,
that
induced
you
to
denie
it
.
For
who
but
such
a
minister
,
as
you
,
would
say
,
Eusebius
and
S.
Hierome
made
no
mention
of
S.
Dionyse
heauenly
and
ecclesiasticall
hierarchie
,
ergo
,
he
wrote
no
such
woorke
?
I
tolde
you
before
that
it
was
possible
that
many
thinges
might
escape
Eusebius
knowledg
,
and
S.
Hieromes
also
,
concerning
the
historie
of
thinges
done
,
before
in
diuerse
ages
,
diuerse
cuntries
,
and
diuerse
Emperours
dayes
:
and
so
I
tell
you
againe
.
And
for
to
instruct
such
and
olde
Bachiler
and
young
reader
of
English
diuinitie
,
I
tell
you
here
,
that
Origenes
,
Sophronius
Archibishop
of
Hierusalem
,
Gregorius
Nazianzenus
,
Ignatius
,
Testimonies
cited
of
S.
Dionise
by
the
auncient
fathers
.
the
thirde
Archbisshop
of
Anthioche
,
after
S.
Peter
,
do
cite
places
out
of
his
epistles
,
and
hierarchies
,
as
you
may
see
in
the
epistle
before
his
workes
set
foorth
in
Greeke
by
Morelius
,
the
kings
printer
in
Paris
,
the
yere
of
our
Lorde
1562.
Your
other
reason
why
that
booke
should
not
be
S.
Dionyse
is
this
:
He
speaketh
of
God
fathers
in
his
booke
,
but
the
vse
of
God
fathers
was
not
inuented
fourtye
yeres
after
,
Calf
.
Fol
95.
b
ergo
that
was
not
his
woorke
.
The
Minor
you
proue
by
Hyginus
,
that
liued
an
hundred
and
fourthy
yeares
after
Christe
,
Mart.
The
antiquitie
of
god
fathers
.
and
instituted
,
that
at
euery
Christening
there
should
be
at
the
lest
on
God
father
and
one
God
mother
:
where
the
gentle
reader
may
see
,
that
that
ceremonie
vsed
,
in
the
churche
,
is
not
a
late
deuise
,
nor
newe
inuenton
,
but
fouretene
hundred
yeres
old
.
But
be
it
that
Higinus
Pope
of
Rome
did
first
institute
in
the
west
churche
,
that
God
fathers
and
God
mothers
,
shoulde
be
present
at
baptisme
?
what
will
you
inferre
vpon
it
M.
Calf
?
Will
yow
say
this
,
Pope
Higinus
was
the
first
that
instituted
godfathers
and
godmothers
in
the
west
church
,
ergo
S.
Dionyse
bisshop
of
Athens
did
not
speake
of
it
nor
thinke
of
it
,
xl
.
yeares
before
in
Athens
amongest
the
Grecians
?
Howe
holdes
this
argument
?
Why
speake
you
not
?
Or
tell
vs
the
soner
,
or
we
will
say
that
as
yet
,
it
hangs
as
farre
wide
,
as
Athens
is
from
Rome
.
Consider
it
by
a
like
.
The
Quenes
maiestie
was
the
first
that
ordayned
by
act
of
Parliament
,
that
euery
man
shoulde
eate
fish
in
her
realme
vpon
wenesday
,
ergo
the
kings
and
bisshops
of
Italie
,
Fraunce
and
Spayne
,
yea
and
England
too
neuer
thought
nor
spoke
of
the
wenesdayes
fast
before
.
Is
not
this
paltrie
?
leaue
it
,
leaue
it
,
for
shame
.
Higinus
borne
in
Athens
.
Higinus
,
being
a
Grecian
,
borne
in
Athens
,
where
S.
Dionyse
was
bisshop
,
might
knowe
the
orders
and
ceremonies
which
he
had
receaued
of
his
maister
S.
Paule
,
and
planted
in
his
churche
at
Athens
,
and
knowing
them
might
by
his
authoritie
,
being
nowe
bisshop
of
Rome
commaunde
the
same
order
,
and
ceremonie
to
be
vsed
in
the
Latin
church
,
not
as
first
inuentour
or
institutour
,
but
as
a
newe
reuiuer
and
recommender
of
olde
ordinances
and
auncient
ceremonies
,
like
as
holy
Augustine
,
our
Apostle
,
hauing
commission
from
S.
Gregory
,
to
chose
out
of
all
churches
,
Dist
12.
ca.
Nouit
.
those
things
which
were
godly
,
religious
,
and
honest
,
and
delyured
them
to
our
forefathers
to
be
obserued
,
was
not
to
be
counted
the
first
inuentour
,
institutour
,
and
ordayner
of
newe
ceremonies
,
but
a
recommender
of
old
,
suche
as
were
vsed
in
other
churches
before
.
Which
being
vndoubtedly
true
,
your
reason
serueth
no
more
to
infringe
the
authoritie
of
S.
Dionyse
heauenly
and
ecclesiastical
hierarchie
,
than
the
paryng
of
a
nayle
to
battre
the
bisshops
palace
of
Canterbury
.
Neither
can
you
haue
any
euasion
to
escape
and
refuse
the
signe
of
the
crosse
,
because
the
auncient
fathers
repelled
the
traditions
of
their
elders
,
Fol
96.
a
Calf
.
and
after
established
other
of
their
owne
,
nor
thinke
that
because
their
example
proueth
no
vse
Apostolike
,
or
necessitie
to
haue
ben
in
them
,
that
their
president
authoriseth
you
to
disanulle
the
other
.
Mart.
For
they
were
laufull
bisshops
,
dulye
called
to
that
holy
ministerie
.
Wherfore
as
true
shepeheards
of
Gods
flocke
,
and
faithfull
dispensers
of
Christes
mysteries
,
they
might
by
their
authoritie
alter
and
change
,
such
traditions
,
as
according
to
the
varietie
of
tyme
,
and
disposition
of
men
,
they
vnderstoode
to
be
burdenous
,
and
vnprofitable
for
the
people
.
As
in
very
deede
the
churche
of
Rome
(
mother
and
head
of
all
churches
)
hath
altred
diuerse
.
But
as
for
you
whoe
are
but
murtherers
and
theaues
,
false
prophets
,
that
runne
before
you
were
sent
,
deceithfull
woorkmen
that
were
neuer
hired
,
presumptuous
vsurpers
that
were
neuer
lawfully
called
,
adulterous
ymps
that
can
proue
their
inheritaunce
by
no
succession
,
that
is
thre
score
yeres
olde
,
you
I
say
haue
no
more
authoritie
to
alter
and
change
any
ordinance
,
Our
heretiques
haue
no
auctoritie
to
chaunge
the
decrees
of
the
auncient
fathers
.
statute
,
decree
,
tradition
,
or
ceremonie
of
the
churche
vsed
of
the
auncient
fathers
,
than
the
foole
of
the
midle
temple
hath
to
change
the
principles
,
and
grownds
of
the
common
lawe
.
Wherefore
you
may
wype
that
conceit
and
fansie
out
of
your
head
,
and
thinke
it
vndoubtedly
true
,
as
I
saied
before
,
that
he
that
hath
no
authoritie
to
make
a
lawe
,
hath
no
authoritie
to
abrogate
a
lawe
:
and
before
you
may
presume
to
alter
and
change
,
by
any
president
of
theirs
,
who
for
these
fiftene
hundred
thre
score
and
fiue
yeares
can
shewe
their
succession
from
whence
they
came
,
proue
your
petrigrewe
by
lyneal
discent
,
from
that
rase
,
or
els
you
shall
preuaile
nothing
.
Where
you
tell
me
,
Fol.
96.
b
Calf
.
that
youe
haue
as
good
authoritie
for
hony
,
milke
,
and
wyne
to
be
restored
in
baptisme
,
and
communion
to
be
geuen
to
children
,
as
I
haue
for
the
crosse
,
Yow
deceaue
your selfe
and
the
simple
reader
.
For
,
geuing
of
hony
,
Mart.
mylke
,
and
wyne
in
baptisme
,
went
out
of
vse
by
discontinuance
,
The
tradition
of
the
Apostles
touching
the
signe
of
the
crosse
,
neuer
altered
.
Fol
96.
b
▪
Calf
.
and
geuing
the
communion
to
infants
was
laufully
abrogated
,
and
put
out
of
vse
by
the
church
of
Rome
,
which
you
your
selues
are
forced
to
followe
.
The
tradition
for
the
vse
of
the
crosse
was
neuer
discontinued
,
neuer
abrogated
by
that
churche
,
nor
euer
taken
away
by
any
ordinarie
and
laufull
authoritie
:
and
therefore
standeth
in
his
full
force
still
.
Which
seing
you
knewe
right
well
,
what
vayne
toy
came
into
your
head
to
argue
deceitfully
in
this
sorte
?
Yf
the
signe
of
the
crosse
hath
ben
vsed
in
baptisme
,
and
therfore
is
nowe
to
be
had
in
reuerence
,
then
hony
,
milke
,
and
wyne
,
shal
be
restored
,
in
baptisme
,
and
euery
infant
receaue
the
communion
?
For
they
were
ones
vsed
?
Yf
you
would
haue
dealed
simply
,
and
plainly
,
Mart.
as
one
desirous
to
furder
truth
,
you
shoulde
haue
tolde
them
(
according
to
your
owne
knowledg
)
that
hony
,
mylke
,
and
wyne
were
discontinued
,
and
communion
vsed
ones
to
be
giuen
to
children
in
baptisme
laufully
abrogated
by
the
churche
of
Rome
,
but
the
vse
of
the
crosse
neuer
.
And
then
haue
made
your
argument
:
but
full
wittely
like
a
wise
minister
you
knewe
that
yf
you
should
first
haue
opened
those
particulers
,
and
afterwarde
haue
made
that
reason
,
euery
resonable
man
would
haue
called
for
a
bottel
of
hey
to
present
,
suche
an
vnreasonable
reader
.
And
therfore
you
wrought
more
craftely
.
But
as
Salomon
saieth
:
The
deceithfull
man
shall
finde
no
gayne
,
Prouer.
12
his
foote
is
taken
in
the
snare
which
him self
layed
.
He
shall
fall
downe
in
his
owne
destruction
,
and
the
simple
shall
possesse
his
goodes
.
Prouer.
28
When
you
had
done
with
this
subtil
deceit
of
yours
,
and
by
some
secrete
inspiration
vnderstoode
,
that
it
would
be
espied
,
you
thought
it
good
to
face
out
the
matter
,
and
fare
like
a
bedlem
,
and
raile
so
boysterously
,
that
no
man
should
withstand
the
bitter
blast
that
malice
blewe
from
your
blessed
mouth
:
and
therfore
you
haue
disgorged
your
stomacke
of
a
foule
deale
of
fylth
:
which
I
dare
not
repete
,
for
feare
of
offending
good
Christian
eares
.
Wherfore
to
omitte
the
vilanous
termes
,
and
blasphemous
wordes
which
your
virulent
mouth
,
and
serpentine
tongue
vttered
against
the
ceremonies
vsed
in
baptisme
,
sacrament
of
confirmation
,
chrisme
,
holy
orders
,
and
priests
,
for
eight
leaues
together
in
your
booke
,
because
they
are
to
horrible
to
be
repeted
,
and
more
meeter
to
be
written
of
a
Celsus
,
Porphirie
,
or
Lucian
,
that
dispited
the
faith
of
Christe
,
and
mysteries
of
the
Christians
,
than
of
a
bachiler
of
diuinitie
,
that
shoulde
reuerence
them
,
and
more
worthie
be
heard
of
heathens
,
Turkes
and
painimes
,
than
of
such
as
reuerence
the
name
of
Christe
,
and
professe
their
faith
in
baptisme
,
where
these
ceremonies
,
and
mysteries
were
vsed
,
let
vs
come
to
the
principall
poynt
and
talke
soberly
.
The
cause
whie
you
and
yours
storme
against
those
holy
ceremonies
,
and
mysteries
,
is
because
they
be
not
mentioned
in
the
written
scripture
.
Is
it
not
?
Yf
it
be
so
,
tell
me
I
beseeke
you
,
dooth
not
the
scripture
say
,
Ioan.
20
that
Iesus
did
many
things
that
were
not
written
.
Doth
not
the
Euangelist
write
,
Ioan
21.
All
thinges
that
Christ
did
are
not
written
.
Ioan.
16.
that
yf
all
thinges
which
Iesus
did
,
were
written
particularlie
,
the
whole
worlde
were
not
able
to
receaue
the
bookes
that
should
be
written
?
Did
not
Christ
him self
tell
his
disciples
,
I
haue
many
thinges
to
say
vnto
you
,
but
you
can
not
beare
them
nowe
?
But
when
the
sprite
of
truth
shall
come
,
he
shall
teache
you
all
truth
?
For
he
shall
not
speake
of
him self
,
but
whatsoeuer
he
shall
heare
,
he
shall
speake
,
and
declare
vnto
you
,
and
tell
you
those
things
that
are
to
come
?
Is
not
this
scripture
M.
Calf
?
And
learne
you
not
by
this
,
that
the
Euangelists
did
not
put
in
written
scripture
,
all
that
Christe
did
?
Lerne
you
not
that
Christ
would
not
tell
his
disciples
many
thinges
,
because
at
that
tyme
they
could
not
vnderstand
them
?
Learne
you
not
that
the
holy
Ghost
should
teache
them
all
truth
,
and
shewe
what
was
to
come
after
?
Lerne
you
not
(
I
say
)
all
this
?
Yf
you
haue
lerned
it
,
why
require
you
authoritie
of
written
scripture
for
all
that
Christ
did
?
See
you
not
by
S.
Iohn
,
that
all
that
Christ
did
was
not
written
?
See
you
not
that
Christ
left
many
thinges
to
be
tolde
of
the
holy
Ghost
?
Answer
M.
Calf
.
and
that
according
to
Christes
blessed
will
the
holy
Ghoste
did
tell
his
disciples
afterward
those
thinges
,
which
he
had
to
tell
them
before
,
but
left
vntold
,
because
of
their
infirmitie
?
And
I
beseeke
your
maistership
where
are
those
thinges
written
that
Christ
had
to
tell
his
disciples
,
and
left
to
the
holy
Ghost
to
be
tolde
?
Where
are
they
I
say
,
why
speake
you
not
?
In
what
Euangelist
?
In
what
Apostle
shall
we
finde
them
?
They
were
Christes
woordes
:
they
were
necessarie
to
our
saluation
:
otherwise
Christ
would
not
haue
spoken
so
carefully
of
them
,
nor
haue
put
his
disciples
in
mynde
of
them
,
nor
haue
left
them
to
be
told
by
the
holy
Ghost
?
Let
vs
haue
your
aduise
.
Where
shall
we
seke
them
?
In
the
Euangelistes
?
they
treate
only
of
the
doings
of
Christ
before
his
passion
and
ascension
.
In
the
actes
of
the
Apostles
?
Note
vs
the
chapiter
.
In
S.
Paules
epistles
?
Assigne
vs
the
place
.
In
the
woorkes
of
S.
Peter
,
Iames
or
Iude
,
Note
the
sentence
.
In
the
epistles
and
reuelations
of
S.
Iohn
?
Repete
vs
the
woordes
,
and
remembre
well
that
youe
finde
,
Multa
,
many
things
,
Suche
as
none
of
the
Euangelistes
specified
,
neither
couertly
,
nor
expressely
.
And
when
ye
haue
founde
them
,
proue
vnto
vs
by
expresse
scripture
,
that
they
are
those
,
multa
,
that
Christ
had
to
tell
his
disciples
,
and
yet
would
not
tell
them
,
but
lef
them
to
the
holy
Ghost
to
be
told
.
Furder
where
S.
Paule
saieth
to
the
Corinthians
:
All
other
things
will
I
dispose
when
I
come
,
1.
Cor.
11.
The
order
that
s.
Paule
prescribed
the
Corintians
not
founde
in
scripture
.
2.
Cap.
2.
Let
vs
vnderstand
of
your
wisedom
in
what
written
scripture
we
shall
finde
those
dispositions
and
orders
of
S.
Paule
.
They
are
not
to
be
neglected
.
Againe
he
willed
the
Thessalonians
to
stand
stoutely
and
kepe
the
traditions
whiche
they
had
learned
,
whether
it
were
by
epistle
or
by
woorde
of
mouthe
.
Yf
your
learning
haue
founde
what
traditions
,
he
commended
vnto
them
in
his
sermons
,
and
talke
,
shewe
in
what
written
scripture
they
are
to
be
seene
:
help
at
a
pynch
,
make
a
booke
of
the
orders
and
dispositions
,
that
he
left
to
the
Corinthians
,
and
traditions
which
he
willed
the
Thessalonians
to
kepe
:
bring
out
your
written
scriptures
,
and
purchase
your selfe
immortall
fame
,
by
shewing
that
which
neuer
man
yet
coulde
finde
in
the
scripture
.
Yf
you
can
finde
no
place
in
scripture
,
where
they
are
written
,
No
absurditie
to
build
a
doctrine
vpon
traditions
.
and
yet
most
certaine
it
is
that
certayne
orders
and
traditions
S.
Paule
left
to
be
obserued
,
them
thinke
it
no
absurde
thing
to
beleaue
more
than
is
contayned
in
scripture
,
nor
inconuenient
to
build
a
doctrine
vpon
the
traditions
of
the
Apostles
vnwritten
.
But
you
will
say
,
howe
shall
I
knowe
that
these
are
the
traditions
of
the
Apostles
?
For
answer
,
aske
your self
howe
,
a
man
shall
knowe
that
the
Ghospell
of
S.
Mathewe
,
Marke
Luke
,
The
churche
that
approueth
the
written
scripture
,
approueth
vnwritten
traditions
.
and
Iohn
,
Actes
of
the
Apostles
,
epistles
of
S.
Paule
and
others
,
be
canonical
scripture
?
And
yf
you
finde
the
authoritie
of
the
churche
to
be
a
sufficient
reason
to
proue
them
to
be
scripture
,
and
perceaue
by
dryft
of
reason
,
that
you
must
take
them
to
be
scripture
,
because
the
churche
hath
allowed
and
approued
them
for
scripture
:
So
thinke
the
authoritie
of
the
churche
to
be
sufficient
to
proue
those
to
be
traditions
of
the
Apostles
:
and
because
the
catholicke
church
hath
receaued
them
,
and
vsed
them
from
tyme
to
tyme
vntill
this
present
day
,
thinke
that
euery
Christen
man
that
wilbe
a
member
of
the
churche
,
must
also
receaue
them
,
and
vse
them
as
the
churche
commaundeth
.
For
as
S.
Basile
(
talking
of
ecclesiasticall
ordinaunces
written
in
scripture
,
and
others
not
written
,
but
deliuered
by
tradition
of
the
Apostles
,
in
mysterie
)
saieth
:
Both
haue
like
force
to
pietie
,
Cap.
27.
de
Spiritu
sancto
.
Traditions
.
and
no
man
doth
gayne
say
them
,
that
hath
any
meane
experience
in
the
lawes
of
the
church
.
But
you
haue
gayne
saied
them
M.
Calf
.
ergo
your
skill
in
the
lawes
of
the
church
is
very
simple
.
And
that
it
may
clerely
apeare
to
all
the
bretherne
that
boste
you
so
brauely
,
your self
geue
plaine
euidence
.
M.
Calf
.
ignorant
in
the
scripture
.
First
in
saying
that
we
delight
in
odde
numbres
as
all
inchaunters
haue
done
of
olde
:
next
in
denying
the
seuenfold
grace
of
the
holy
Ghost
:
For
yf
you
vnderstode
the
scriptures
,
and
knewe
what
mysteryes
the
holy
Ghost
had
hid
,
and
auncient
fathers
obserued
in
numbres
,
and
knewe
,
that
we
delight
in
them
no
otherwise
,
than
the
church
taught
by
the
lerned
Doctours
,
you
would
not
haue
founde
fault
with
odde
numbres
,
nor
likened
vs
to
inchaunters
.
But
you
spake
according
to
your
knowledg
.
Fol.
103
a
b
Aug
lib
2.
quest.
Euang.
cap.
6
The
mystery
of
Three
.
Et
in
Psal.
49.
Fyue
.
August
in
Psal.
147.
Seuen
.
In
Psal.
78
In
Psal.
118.
Prouer
24
In
the
number
of
three
,
the
blessed
Trinitie
,
is
signified
,
and
the
spirituall
parte
of
man
,
because
we
are
commaunded
to
loue
God
,
with
all
our
heart
,
and
with
all
our
soule
,
and
with
al
our
minde
.
In
the
number
of
fiue
,
the
continence
of
our
fiue
sense
is
vnderstode
:
because
,
by
them
,
as
by
fiue
gates
,
thinges
entre
into
the
soule
.
And
whosoeuer
doth
not
suffer
corruption
to
entre
,
by
the
fiue
gates
vnto
his
soule
,
is
rekoned
amongest
the
fiue
virgins
,
who
signifie
all
faiethfull
soules
,
that
shall
entre
into
the
kingdome
of
God
.
By
the
numbre
of
seuen
,
Plenitudo
significari
solet
,
fulnes
is
wounte
to
be
signified
saieth
S.
Augustine
,
be
it
either
in
reward
,
or
in
punishment
.
In
another
place
he
saieth
:
Numerus
iste
solet
esse
vniuersitatis
indicium
.
This
numbre
is
wonte
to
be
a
token
of
vniuersalitie
,
as
when
Salomon
saied
:
The
iust
man
shall
falle
seuen
tymes
in
a
day
,
and
rise
againe
,
he
meaneth
,
that
the
iust
man
humbled
all
maner
of
waies
neuer
perisheth
.
For
this
phrase
:
Septies
cadet
,
he
shal
fal
seuentymes
,
is
put
for
al
kinde
of
tribulation
by
which
he
is
abased
in
the
sight
of
man
.
Againe
he
saieth
:
Libr.
4.
quaest
sup
Nu.
cap.
33
Eleazar
was
commaunded
to
springle
bloud
seuen
tymes
towarde
the
face
of
the
tabernacle
of
witnes
,
because
that
numbre
of
seuen
,
pertaineth
to
spirituall
clensing
.
The
seuen
churches
,
seuen
candlesticks
,
the
seuen
starres
,
seauen
seales
,
that
S.
Iohn
speaketh
of
in
his
reuelation
,
the
seuen
barly
lofes
that
our
sauiour
multiplied
in
the
ghospel
,
the
seuen
washings
of
Naaman
the
Sirian
,
in
the
ryuer
of
Iordane
,
Seuen
pillers
builded
,
by
Salomon
,
be
not
without
high
and
secrete
mysteries
,
Vide
Cypria
.
Ser.
de
spiri
.
sancto
.
not
such
as
inchaunters
and
coniurers
vse
(
as
M.
Calfhil
pretendeth
)
but
such
as
it
pleaseth
the
holy
Ghoste
to
vse
,
to
expresse
deepe
and
profounde
secretes
,
to
whom
the
scripture
commendeth
,
and
the
churche
knoweth
this
numbre
of
seuen
to
be
dedicated
.
August
.
li.
5.
cap
5
de
genes
ad
liter
.
The
like
might
be
saied
of
fyftene
,
xxi
.
and
diuerse
other
odde
Numbres
,
in
whiche
,
yf
we
delight
,
we
delight
not
as
coniurers
,
and
inchaunters
,
as
this
quarreller
saieth
,
but
as
true
Christians
,
that
haue
lerned
,
Aug
lib.
1
cap
15●
▪
quaest
super
Gene.
numbres
to
be
very
holy
and
full
of
mysteries
in
scriptures
,
which
yf
our
sir
Iames
diuinitie
could
haue
foreseene
,
although
he
denieth
the
seuen
sacraments
,
yet
he
would
neuer
haue
denied
the
seuenfold
grace
of
the
holy
Ghost
,
nor
vpbrayed
the
papistes
with
corrupting
,
and
falsifying
the
woorde
of
God
,
and
set
them
so
scornefully
to
schole
,
Fol
10●
.
b
M.
Calf
.
setteth
the
Catholiques
to
schole
,
to
tell
seuen
as
Tom
foole
told
his
geese
.
in
their
olde
age
,
to
lerne
to
tell
seuen
,
as
Tom
foole
told
his
geese
.
But
his
clerckly
skill
could
not
direct
his
sharpe
sight
so
far
,
nor
make
his
rowling
eies
see
the
wood
for
trees
.
To
tell
the
seuen
graces
of
the
holy
Ghost
mentioned
of
Esay
was
no
longe
labour
.
It
might
haue
ben
don
without
an
auditour
,
or
Tom
foole
,
that
told
his
mothers
geese
,
but
seing
this
good
calculer
in
telling
of
seuen
,
misseth
one
,
let
vs
recken
together
and
make
a
score
,
lest
for
feare
of
forgetting
,
so
great
a
numbre
,
Cap
11.
Seuen
gyftes
of
the
holy
ghost
in
Esai
.
we
be
forced
to
begynne
againe
.
The
prophete
Esay
saieth
:
There
shall
come
foorth
a
rodde
out
of
the
rote
of
lesse
,
and
a
flower
shall
spring
vp
out
of
his
rote
,
and
the
spirite
of
our
lord
shall
rest
vpon
him
,
the
sprite
of
wisdome
,
there
is
one
.
Kepe
store
M.
Calf
.
vnderstanding
,
there
is
two
,
counsel
,
there
is
three
:
strenght
,
there
is
foure
:
knowledg
,
there
is
fiue
:
Godlynes
,
there
is
syxt
:
the
feare
of
our
lord
,
there
is
seuen
:
howe
say
you
sir
?
Haue
you
the
iust
numbre
?
Yf
you
haue
not
let
vs
call
for
some
of
the
Quenes
auditours
,
and
tellers
out
of
the
exchecker
,
or
yf
they
be
to
much
incombred
with
odde
reckominges
,
and
old
accompts
,
let
vs
finde
some
other
to
recken
for
vs.
S.
Clement
,
S.
Clement
Epist.
ad
Iul.
&
Iulia
To.
1.
concil.
S.
Cyprian
,
Origen
,
S.
Chrysostome
,
S.
Ambrose
,
S.
Hierome
and
S.
Augustine
,
and
see
howe
they
reckon
.
S.
Clement
saieth
:
All
men
must
haste
without
delay
,
to
be
borne
,
againe
,
and
signed
of
the
bisshop
,
that
is
,
receaue
the
seuenfold
grace
of
the
holy
Ghost
,
he
kepeth
iust
tale
.
S.
Cyprian
sayeth
:
By
the
benefite
of
this
oyntment
,
both
wisdome
,
and
vnderstandinge
is
geuen
vs
from
God
,
Serm.
de
vnct
.
Christi
.
S.
Cypria
.
counsel
,
and
strenght
slydeth
into
vs
from
heauen
,
knoweledg
,
godlynes
,
and
feare
,
by
heauenly
inspirations
are
poured
vpon
vs
:
there
is
another
telleth
seuen
.
Origen
in
his
thyrd
homilie
of
seuen
women
,
vpon
Esay
the
prophet
,
considred
diligently
,
Origen
.
what
women
those
seuen
were
,
and
what
was
the
ignomine
which
they
sustayned
,
and
founde
,
that
those
seuen
woemen
,
were
but
one
.
For
they
were
the
spirite
of
God
,
and
this
one
is
seuen
.
For
the
spirite
of
God
,
is
the
spirite
of
wisdome
,
and
vnderstanding
,
the
spirite
of
counsell
,
and
strenght
,
the
spirite
of
knowledg
and
godlynes
,
the
spirite
of
the
feare
of
our
lorde
:
This
wisdome
sustayneth
ignomine
of
many
false
wisdomes
,
risyng
vp
against
it
.
This
true
vnderstanding
sustayneth
obloquie
,
of
many
great
vnderstandings
.
This
great
counsell
is
sclaundred
of
many
euill
counsels
:
This
strenght
is
misreported
of
another
,
which
being
no
strenght
nor
vertue
,
yet
accompteth
her self
a
vertue
.
This
knowledg
abideth
iniury
,
of
a
false
pretensed
knowledg
,
which
taketh
away
her
name
.
This
godlynes
is
vpbraied
of
that
which
vaunteth
her self
to
be
godlynes
,
and
is
in
deede
impietie
,
and
instruction
of
the
vngodly
.
This
feare
suffreth
vilanie
of
that
which
is
thought
to
be
feare
.
Here
is
another
that
keepeth
iust
reckoning
and
telleth
seuen
.
Chrysost.
saieth
,
Chrisost.
Homil
de
sanct
&
ado●ando
spiritu
.
as
S.
Paule
called
the
holy
ghost
,
the
spirite
of
life
,
the
spirite
of
charitie
,
the
spirite
of
vertue
,
the
spirite
of
temperance
,
the
spirite
of
promise
,
the
spirite
of
faith
,
the
spirite
of
mekenes
,
the
spirite
of
adoption
of
of
sonnes
:
So
the
blessed
prophete
Esai
saith
,
A
roote
shall
come
foorth
out
of
the
roote
of
Iesse
,
and
a
flower
spring
out
of
it
,
and
the
spirite
of
God
shal
rest
vpon
him
.
Here
is
the
name
of
the
nature
of
the
spirite
him self
:
afterward
folloe
the
giftes
,
the
spirite
of
wisedome
,
and
vnderstanding
,
the
spirite
of
counsell
,
and
strenght
,
the
spirite
of
knoweledg
,
Lib.
3.
cap.
2
de
sacra
.
S.
Ambro.
Marke
M.
Calf
.
The
holy
Ghost
is
geuen
at
the
inuocation
of
the
priest
.
the
spirite
of
Godlynes
the
spirite
of
the
feare
of
our
lorde
.
This
auditour
keepeth
iust
accompte
with
the
rest
,
and
findeth
seuen
.
Come
to
S.
Ambrose
,
he
saieth
,
The
spirituall
seale
followeth
,
which
you
heard
read
this
day
,
because
after
baptisme
it
remayneth
that
there
be
a
perfection
made
,
when
at
the
inuocation
of
the
priest
,
the
holy
ghost
is
infused
.
The
spirite
of
wisedome
and
vnderstanding
,
the
spirite
of
counsell
,
and
strenght
,
the
spirite
of
knoweledge
and
godlynes
,
the
spirite
of
the
feare
of
God
,
seuen
as
it
were
graces
of
the
holy
Ghost
.
Here
is
an
other
,
that
misseth
none
of
the
numbre
.
Cap.
11.
S.
Hiero.
S.
Hierome
vpon
Esai
,
keepeth
the
same
tale
and
saieth
,
It
is
to
be
noted
that
spirite
of
God
,
wisdome
,
and
vnderstanding
,
counsell
,
and
strenght
,
knoweledge
and
godlynes
,
and
feare
of
our
lord
(
that
is
to
say
,
the
seuenth
number
,
whiche
are
called
in
Zacharie
seuen
eies
,
in
one
stone
,
doth
rise
out
of
the
roote
of
lesse
,
and
so
consequently
,
out
of
the
stocke
of
Dauid
.
Cap.
3.
S.
August
.
Lib.
11.
ca.
cap.
31.
Libro
12.
cap.
15.
In
Psal.
49
Here
is
an
other
goeth
iumpe
with
the
rest
.
S.
Augustine
in
his
woorke
,
de
ciuitate
Dei
,
in
his
booke
against
Faustus
the
Manichee
,
in
his
tteatise
vpon
the
psalme
,
and
diuerse
other
places
of
his
woorkes
keepeth
the
same
reckōing
,
with
al
other
christians
,
and
maketh
special
mention
of
the
seuenfolde
grace
of
the
holy
ghost
.
But
what
?
In
comparison
of
our
Sir
Iames
,
and
respect
of
the
profounde
knoweledg
which
his
mastershippe
hath
gotten
in
diuinitie
,
they
were
euill
auditours
,
not
lerned
to
reckon
seuen
,
Fol.
103.
b
they
were
falsifiers
of
scripture
,
nor
experte
in
their
textes
,
but
very
Tom
fooles
,
scarce
able
to
tel
,
their
mothers
geese
.
O
pryde
intollerable
?
what
eare
can
heare
,
what
heart
can
abide
this
Lucifers
sprite
?
Such
auncient
fathers
,
such
learned
doctours
such
wise
bisshops
,
suche
vertuous
prelates
to
be
sclandred
as
falsifiers
of
scripture
,
to
be
reputed
as
vnskilfull
idiots
,
not
able
to
tell
seuen
,
to
be
estemed
as
ignorants
,
that
must
learne
to
tell
seuen
,
An
obiection
.
as
tom
foole
tolde
his
mothers
geese
?
What
spitefull
malice
and
raging
furie
,
is
this
?
Satan
authour
of
all
lyes
,
to
establish
his
kingdom
hath
scarce
a
viler
practise
.
But
M.
Calf
.
will
say
he
followeth
the
truth
of
the
Hebrue
,
and
therfore
finding
no
more
,
but
six
graces
of
the
holy
Ghost
mentioned
in
that
text
,
durst
boldly
,
Fol.
103.
b
presume
to
terme
vs
falsifiers
,
and
say
there
were
but
six
,
Fol.
103.
b
The
answer
.
and
returne
the
seuenth
(
which
is
godlynes
)
to
vs
,
as
our
owne
.
For
answer
we
say
.
S.
Hierome
,
ten
thousand
tymes
better
learned
in
the
Hebrue
tongue
,
than
this
prating
parrat
,
and
all
the
protestants
,
laboring
for
his
life
to
translate
the
old
testament
so
faithfully
according
to
the
truth
of
the
Hebrue
text
,
as
was
possible
,
reckoneth
vp
seuen
giftes
of
the
holy
Ghost
,
and
pietie
for
one
,
which
was
to
cumbrous
for
hereticks
cumpany
,
and
therefor
no
maruell
,
yf
they
cast
him
out
of
the
text
,
and
turne
him
ouer
to
Catholikes
.
Nowe
yf
he
translating
the
Bible
according
to
the
truth
of
the
Hebrewe
,
because
the
Iewes
should
not
insult
against
the
christians
,
and
say
it
was
not
so
in
the
Hebrue
,
and
haue
the
like
starting
holes
to
flee
vnto
,
when
they
were
prest
with
scriptures
,
as
some
smattring
Hebrue
protestants
haue
nowe
,
did
shuffle
in
one
worde
more
in
to
the
scripture
than
the
true
text
had
,
he
should
haue
geuen
the
Iewes
iust
occasion
to
cauill
,
and
him self
haue
had
greate
grudge
of
conscience
for
adding
to
the
scriptures
,
contrary
to
Gods
ordinance
,
The
septuagintes
,
reckon
7.
graces
of
the
holy
Ghost
.
Oratio
.
●a●aenet
.
ad
gentes
.
In
what
estimation
the
fathers
had
the
septuagints
.
Lib.
3.
cap.
25.
Ireneus
.
Origen
.
Epist.
ad
Africa
,
vide
Euseb.
li●
.
6
cap.
23.
histo.
Cirill
Hieros
.
Cathechesi
.
4
Chrisost.
homi
5
in
1
Matth.
S.
Hiero.
De
doctri
,
Christ
li.
2.
cap.
15.
S.
August
.
which
had
bene
too
grosse
an
ouersight
,
for
so
wise
,
lerned
,
and
godly
aman
,
as
S.
Hierom
was
.
Againe
the
septuagintes
whom
Ptolomeus
king
of
Egipt
had
to
Hierusalem
,
to
translate
the
scripture
into
Greeke
,
being
as
Iustinus
Martir
recordeth
,
men
of
excellent
wisdome
,
well
lerned
in
the
Greke
,
and
Hebrue
tongue
,
translating
this
place
of
Esai
,
reckon
vp
these
seuen
graces
of
the
holy
Ghost
,
and
pietie
for
one
,
which
M.
Calf
.
woulde
haue
cast
out
.
And
that
the
worlde
may
vnderstand
,
howe
maliciously
he
sclandreth
the
Catholiques
with
falsifying
the
scriptures
,
because
they
followe
S
Hieromes
translation
,
and
the
septuagints
also
in
this
,
I
will
declare
in
what
estimation
the
septuagints
,
that
translated
the
olde
testament
,
were
with
our
forefathers
.
Irenaeus
saieth
:
The
scriptures
were
interpreted
of
the
seuentie
elders
per
aspirationem
Dei
,
by
the
inspiration
of
God
,
and
declareth
in
the
end
of
the
chapiter
,
that
the
self
same
spirite
,
that
did
foretell
in
the
Prophets
,
what
and
after
what
sorte
the
coming
of
Christ
should
be
,
did
interprete
very
well
in
the
elders
,
those
thinges
which
were
well
prophecied
.
Origen
saieth
:
that
only
is
to
be
counted
true
in
scripture
,
which
the
septuagints
did
translate
.
Cyrillus
Archbisshop
of
Hierusalem
saieth
:
The
interpretation
of
holy
scripture
was
made
of
the
holy
Ghost
.
Chrisostom
writeth
thus
:
To
make
credit
of
a
true
translation
,
the
septuagints
are
of
right
,
worthier
then
all
other
.
S.
Hierome
in
his
prologue
vpon
the
Paralippomenon
,
saieth
:
The
septuagints
full
with
the
holy
Ghost
,
did
translate
those
thinges
which
were
true
.
S.
Augustine
hath
those
woordes
:
The
authoritie
of
the
seuentie
interpreters
excelleth
,
touching
the
old
testament
.
In
all
churches
,
of
great
learning
and
skill
,
they
are
saied
to
haue
translated
with
such
present
assistance
of
the
holy
Ghost
,
that
those
seuentie
men
had
but
one
mouth
.
Hilarius
,
In
Psal.
2.
S.
Hilarie
in
psal.
118
S.
Luke
.
S.
Paule
.
Orige
.
in
epist.
ad
Rom
lib.
10.
cap.
15.
counted
their
authoritie
,
Perfectam
&
religiosam
:
perfect
and
religious
.
To
be
short
,
S.
Luke
,
an
holy
Euangelist
,
both
in
his
Ghospell
,
and
Actes
of
the
Apostles
citeth
testimonies
out
of
the
olde
testament
,
according
to
the
translation
of
the
seuentie
interpreters
,
and
not
out
of
the
Hebrewes
.
S.
Paule
an
Hebrew
borne
and
well
seene
in
the
lawe
,
kepeth
the
translation
of
the
70.
almoste
in
all
pointes
.
Which
being
so
it
followeth
that
neither
they
were
deceaued
in
translating
this
place
of
Esai
,
nor
we
falsifiers
in
following
those
lerned
men
,
that
interpreted
the
olde
testament
by
the
inspiration
of
God
,
and
assistance
of
the
holy
Ghoste
.
Yf
this
quarreller
will
yet
say
,
they
had
no
sight
in
Hebrewe
,
he
shall
proue
him selfe
a
starke
lyer
and
a
very
Tom
foole
.
For
they
were
(
as
I
proued
before
out
of
Iustinus
Martyr
)
very
well
lerned
in
Greke
,
and
Hebrewe
.
If
he
say
,
their
translation
was
corrupted
,
I
will
not
contend
:
but
it
was
corrupted
moste
(
as
the
saied
Iustinus
reporteth
)
by
the
Iewes
,
whose
speciall
purpose
was
to
improue
the
mysterie
of
Christes
incarnation
,
and
not
the
seuenfolde
grace
of
the
holy
Ghost
.
Yf
he
say
that
S.
Hierome
founde
fault
with
them
,
we
will
him
to
vnderstand
,
that
Ireneus
,
Origenes
,
Cyrillus
,
Augustinus
,
Hilarius
,
doe
highly
commend
them
,
as
men
full
of
the
holy
Ghost
.
Yea
S.
Hierome
him selfe
,
(
as
is
afore
saied
)
who
hauing
the
misliking
of
the
septuagintes
leyed
to
his
chardg
,
as
a
fault
by
Ruffinus
,
Apolog.
2.
cont
Ruff.
said
for
his
purgation
,
non
damno
,
non
reprehendo
Septuaginta
,
I
reproue
not
,
I
condemne
not
the
Septuagints
:
But
I
doe
boldely
preferre
the
Apostles
before
them
all
.
Which
places
must
haue
a
reconciliation
,
before
he
be
proued
to
be
enemie
to
the
translation
of
the
Septuagints
.
M.
Calfs
.
reason
why
there
should
not
be
seuen
graces
of
the
holy
Ghost
.
Fol.
103.
b
Calf
.
In
the
meane
while
heare
M.
Calf
.
his
fine
reason
,
why
there
shoulde
not
be
seuen
graces
of
the
holy
Ghost
.
He
saieth
,
Other
places
attribute
of
diuerse
effectes
,
diuerse
other
titles
to
the
holy
ghost
,
nor
the
faithfull
are
only
partakers
of
those
which
Esay
speaketh
of
,
but
also
of
others
,
as
chastitie
,
sobrietie
,
truth
holynes
,
whiche
in
like
manner
do
flowe
from
the
same
spring
.
To
thrust
the
power
of
Gods
spirite
,
into
suche
a
corner
,
that
it
shall
haue
but
seuen
holes
to
start
to
,
is
to
straight
a
compasse
,
and
can
not
contayne
him
.
By
this
he
sheweth
him self
as
wittles
as
the
Tom
foole
that
he
spooke
of
euen
nowe
,
Mart.
that
could
not
tell
his
mothers
geese
.
For
yf
witt
had
serued
,
or
Arithmeticke
feyed
,
he
might
haue
seene
,
that
the
lesser
numbre
is
alwaies
included
in
the
greater
.
As
the
marchant
that
hath
ten
pownde
and
a
purse
,
the
famer
that
hath
ten
horse
and
a
carte
,
the
parson
that
hath
ten
kyne
and
a
calf
,
hath
seuen
.
And
so
vnderstanding
,
that
there
be
more
giftes
of
the
holy
ghost
than
seuen
,
he
should
neuer
haue
denied
that
there
be
seuen
.
Yf
he
fansied
,
that
by
the
seuenfold
grace
,
we
say
ther
be
no
more
giftes
of
the
holy
Ghost
but
seuen
,
he
sheweth
his
head
to
be
but
a
sphere
of
fansies
,
and
voyde
of
all
lerning
.
For
yf
he
had
spent
but
a
smale
tyme
in
diuinitie
,
he
might
well
vnderstand
,
that
the
fathers
,
by
saying
there
be
seuen
graces
of
the
holy
Ghost
,
exclude
not
all
besides
seuen
.
S.
Ambrose
saieth
:
There
be
seuen
graces
of
the
holy
Ghost
,
and
all
graces
pertayne
to
the
holy
ghost
:
but
these
are
as
it
were
the
chiefest
,
these
are
as
it
were
the
principalst
.
Lib.
3
cap.
2.
de
sacra
.
Cardinales
principales
.
For
what
is
so
principal
,
as
pietie
?
What
is
so
principal
as
the
knoweledg
of
God
?
What
is
so
principal
as
the
strenght
of
God
?
What
is
so
principal
as
the
counsel
of
God
?
What
is
so
principall
as
the
feare
of
God
?
and
so
of
the
rest
.
Yf
then
these
be
the
principalst
,
and
chiefest
graces
of
the
holy
Ghost
?
and
all
other
are
contayned
in
them
,
he
that
saieth
there
be
seuen
graces
,
meaneth
not
,
that
there
be
no
more
than
seuen
,
but
meaneth
that
in
those
seuen
all
other
are
comprised
,
as
Chrisostome
or
the
authour
of
imperfect
woorke
ioyned
with
hym
testifieth
,
saying
.
As
of
Gods
parte
,
albeit
there
be
many
spirites
of
power
yet
for
all
that
,
they
are
counted
seuen
,
Cap.
11.
Prouer
9.
be
cause
out
of
those
seuen
all
spirites
of
vertue
and
power
do
procede
,
the
which
spirites
,
Esai
doth
recken
vp
,
and
Salomon
expresse
in
these
woordes
,
wisdome
hath
builded
her
a
a
house
and
put
seuen
pillers
vnder
it
:
So
of
the
deuills
parte
,
although
there
be
many
spirites
of
synne
,
yet
they
are
saied
to
be
seuen
,
Homil.
30
in
12.
Mat.
because
out
of
those
principall
vices
,
all
other
vice
and
synne
doth
flowe
.
Yf
M.
Calfhills
wisdome
will
say
for
excuse
that
he
did
not
see
so
farre
in
these
fathers
,
yet
the
note
of
ignorance
shall
sticke
on
his
cloke
,
as
long
as
this
his
dounghil
of
blasphemies
,
and
lies
shall
remayne
vnburnt
.
For
out
of
Tullies
offices
,
which
he
read
being
but
a
boy
,
he
lerned
that
liberalitie
,
affabilitie
,
modestie
,
patience
,
and
constancie
,
are
counted
vertues
,
and
yet
Cicero
him
self
,
with
other
phylosophers
say
,
there
be
but
iiij
.
vertues
,
Wysedome
,
Iustice
,
fortitude
,
and
Temperance
.
Which
might
haue
geuen
him
to
vnderstand
,
that
they
,
in
saying
there
be
foure
vertues
,
mynded
not
to
exclude
all
other
vertues
besids
those
foure
,
but
estemed
those
iiii
.
as
the
chiefest
and
principalst
vertues
,
out
of
which
,
as
out
of
fountaynes
,
all
other
should
issue
,
and
spring
.
And
by
that
he
might
haue
lerned
to
iudge
of
the
seuen
graces
of
holy
Ghost
.
But
his
head
was
so
infatuated
,
that
he
passed
not
what
he
saied
,
so
he
saied
somewhat
at
the
request
of
this
brethren
to
deface
the
Catholiks
.
To
procede
,
he
trauaileth
much
to
infringe
the
reasons
that
I
brought
,
to
proue
that
the
signe
of
the
crosse
was
vsed
in
consecrating
the
body
and
bloud
of
Christ
,
in
the
sacrifie
of
the
Masse
:
and
by
the
way
like
a
venemous
serpent
spetteth
out
his
poyson
,
and
blasphemously
calleth
that
dredful
sacrifice
,
nothing
els
but
the
sacrifice
of
the
deuil
.
Fol.
106.
a
Blasphemie
.
Whiche
is
a
phrase
,
more
meter
,
for
a
lymme
of
the
deuil
and
tormenter
in
hell
,
than
for
a
professour
of
Christ
,
and
preacher
of
the
gospel
.
For
yf
the
true
substance
of
Christs
body
an
bloud
were
not
there
,
Prayer
and
calling
vpon
the
name
of
God
is
no
thing
with
M.
Calf
.
but
a
sacrifice
of
the
diuel
.
after
consecration
,
by
the
omnipotencie
of
his
woordes
pronounced
by
the
priest
,
yet
there
is
an
oblation
,
and
sacrifice
of
thankes
geuing
and
prayer
made
for
all
states
of
men
,
yea
with
many
of
the
same
collectes
,
whiche
of
force
,
they
them selues
haue
ben
compelled
to
borrowe
of
the
churche
of
Rome
,
which
malitiously
they
do
maligne
.
There
is
the
epistle
and
gospel
.
There
is
the
very
true
woord
of
God
.
The
name
of
Iesus
is
called
vpon
:
the
praier
of
our
lord
saied
,
Gloria
in
excelsis
,
pronounced
.
The
Crede
repeted
.
The
name
of
God
,
with
thrise
repeting
,
Sanctus
,
holy
,
holy
,
holy
,
lorde
God
of
sabooth
.
And
is
this
,
nothing
,
but
a
sacrifice
of
the
deuil
?
O
horrible
blasphemie
?
what
daies
are
these
?
with
heretiks
euil
,
is
good
,
and
good
is
euil
.
The
deuill
is
God
,
and
god
is
the
deuil
:
yf
holy
Polycarp
was
wounte
to
saye
,
when
he
heard
any
thing
sounding
the
dishonour
of
God
:
Euseb.
lib.
5.
cap.
20.
histo.
O
mercifull
God
to
what
tyme
hast
thou
reserued
me
,
that
I
heare
these
things
?
Howe
much
more
iustely
may
we
,
that
heare
not
only
the
body
and
bloud
of
Christe
,
but
also
the
praiers
of
Christians
,
that
haue
put
on
Christe
in
baptisme
,
and
that
trust
to
be
saued
by
the
merites
of
his
passion
to
be
reckoned
nothing
els
but
a
sacrifice
of
the
deuil
?
O
merciful
God
to
what
tyme
hast
to
reserued
vs
?
Yf
the
beast
with
seuen
heads
,
and
ten
hornes
,
Apoc.
13.
that
opened
his
mouth
into
blasphemie
against
God
,
to
blaspheme
his
name
,
and
his
tabernacle
,
and
those
which
dwel
in
heauen
,
were
come
into
the
woorld
,
what
coulde
he
say
more
,
to
the
dishonour
of
God
,
and
shame
of
the
Christians
?
To
God
,
who
being
a
ieloous
God
,
a
God
that
geueth
the
glorie
of
his
name
to
none
other
,
A
God
,
that
saied
to
his
Prophete
,
that
men
should
offre
in
euery
place
from
east
,
to
west
,
a
pure
and
clene
sacrifice
to
his
name
,
would
suffer
so
many
priests
,
and
bisshops
,
to
sacrifice
so
many
hundred
yeres
,
in
so
many
cuntries
,
in
so
many
free
cities
,
so
many
townes
,
and
so
many
villages
,
to
such
and
oughely
dragon
,
and
monstrous
beast
,
as
the
deuil
is
?
To
man
,
that
being
redemed
with
the
precious
bloud
of
Christ
,
and
made
a
member
of
his
mystical
body
,
would
forsake
so
mercifull
a
lorde
,
and
louing
father
,
and
honour
his
deadly
enemie
,
that
wayteth
for
his
distruction
,
and
like
a
roring
lion
seketh
to
deuoure
him
,
what
I
say
,
could
he
say
more
to
the
dishonour
of
God
?
I
assure
you
nothing
.
For
it
conuinceth
God
to
be
vntrue
of
his
promise
,
that
saied
in
thy
seede
all
nations
shal
be
blessed
:
and
Christ
vncarefull
of
his
churche
,
which
he
so
dearly
ransomed
,
and
promised
to
assiste
with
the
presence
of
the
holy
Ghoste
vntill
his
coming
againe
:
which
is
the
greatest
derogation
to
the
glory
of
God
that
can
be
.
Wherfore
sir
vnlesse
you
will
say
that
Christ
,
saying
behold
I
am
with
you
all
daies
to
the
end
of
the
world
,
Matt.
vlt.
failed
in
his
promise
,
and
sent
not
the
holy
Ghost
to
teache
them
all
truth
,
(
as
he
saied
he
would
)
or
vnlesse
you
will
say
,
that
the
holy
Ghoste
for
this
xv
.
hundred
yeres
,
was
idle
in
the
churche
,
and
suffred
Christes
people
that
were
incorporate
into
his
mysticall
body
by
baptisme
,
to
erre
and
offer
their
sacrifices
of
praier
,
and
thankes
geuing
,
at
the
celebration
of
the
heauenly
mysteries
done
in
remembrance
of
Christes
death
,
vnto
the
deuil
,
you
can
not
say
that
the
masse
is
nothing
els
but
the
sacrifice
of
the
deuil
.
Wherfore
you
may
be
ashamed
,
that
so
blasphemous
a
woord
passed
your
mouh
.
For
yf
you
should
be
narrowly
examined
whom
you
haue
vpbraied
,
whom
you
haue
blasphemed
,
against
whom
you
haue
exalted
your
voice
,
and
lifted
vp
your
eies
on
high
,
it
would
appeare
to
be
:
4.
Reg.
19.
Contra
sanctum
Israel
?
against
the
holy
one
of
Israel
.
As
touching
the
principal
pointe
,
you
saye
nothing
to
the
purpose
.
For
whereas
I
proued
out
of
Albertus
Magnus
a
lerned
man
that
lyued
iii.
hundred
yeres
a
goe
,
and
was
B.
of
Ratisbone
,
that
Christe
in
his
last
supper
taking
bred
in
his
handes
,
Signo
quodam
manus
benedixit
,
did
blesse
it
with
a
certayne
signe
of
his
handes
,
and
for
proufe
,
that
this
woorde
,
benedicere
,
may
be
taken
to
blesse
with
the
hand
,
brought
certaine
places
of
scripture
,
as
that
Iacob
with
his
hands
blessed
Iosephes
children
,
Genes.
48
Marc.
10
Luc.
14
Fol.
106
a
Christ
leyed
his
handes
vpon
children
,
and
blessed
than
,
Christ
lyfted
vp
his
hands
and
blessed
his
Apostles
,
and
that
considered
,
asked
a
reason
of
the
protestants
,
why
we
might
not
say
that
Christe
instituting
the
sacrament
of
his
body
,
and
bloud
and
taking
bread
into
his
hands
,
and
blessing
it
,
lyfted
vp
his
hande
and
with
a
certaine
signe
of
the
crosse
blessed
it
,
specially
,
seing
the
auncient
fathers
do
so
often
insinuate
the
same
,
and
the
holy
Ghost
,
directing
the
church
in
all
her
doyngs
,
hath
euer
allowed
this
maner
of
consecration
in
that
mysterie
,
and
sacrifice
,
to
all
this
you
answer
not
one
woorde
,
but
proue
that
which
no
man
denieth
,
that
benedicere
,
is
to
say
well
,
to
speake
well
,
and
geue
thankes
,
which
is
no
more
to
my
demaunde
and
question
,
than
if
one
would
say
,
to
hym
that
asketh
why
may
not
M.
Calfhil
,
be
a
ministre
and
ministrel
also
,
Hony
is
good
meate
for
my
lordes
beares
,
and
nuttes
fyne
seruice
for
Iack
a
napes
.
Blessing
geuen
with
the
hande
.
Serm.
de
venerat
.
crucis
.
By
conferring
places
of
scripture
,
we
lerne
,
that
blessing
is
geuen
with
the
hande
.
By
S.
Chrisostome
we
lerne
that
the
signe
of
the
crosse
(
which
can
not
be
made
but
by
the
hand
)
is
present
euery
where
,
whether
the
mysticall
meate
is
to
be
receaued
,
or
any
thing
els
to
be
done
.
By
S.
Augustine
,
that
with
this
signe
of
the
crosse
which
is
expressed
,
with
a
light
mouing
of
the
hand
,
and
calling
vpon
the
name
of
God
,
the
body
of
our
lord
,
and
all
other
thinges
that
are
sanctified
,
are
consecrated
.
By
the
same
father
we
lerne
,
that
men
make
a
crosse
in
celebration
of
Christes
sacraments
.
Tract.
118.
in
Ioan.
Tit.
20.
Panopl
.
These
Authorities
not
answered
by
M.
Calf
.
This
question
not
soluted
.
By
Euthimius
that
a
crosse
with
the
hand
doth
sanctifie
all
thinges
,
to
whiche
it
is
put
,
as
the
water
of
baptisme
,
the
oyle
and
oyntment
,
the
faces
of
the
faithfull
,
the
mysticall
bread
,
and
holy
bloud
.
And
all
this
I
did
put
in
my
booke
,
and
desired
our
newe
ministres
to
tell
vs
,
howe
all
this
could
be
done
,
vnlesse
it
be
,
as
the
church
vseth
,
by
lyfting
vp
the
hand
,
and
making
the
signe
of
the
crosse
?
but
I
haue
no
answer
.
M.
Calf
.
that
hath
taken
vpon
him
to
answer
,
in
the
behalf
of
all
the
protestants
,
answereth
no
worde
,
neither
to
this
question
,
nor
to
these
places
of
S.
Chrisost.
Aug.
and
Euthymius
:
whereby
you
may
perceaue
that
he
answereth
not
directly
to
that
which
is
propounded
,
but
vseth
slyghtes
to
shyft
matters
,
that
the
ignorant
may
contynue
still
in
errour
.
But
because
he
braggeth
so
much
of
scripture
,
and
thinketh
no
catholique
to
haue
so
much
skill
in
them
,
as
him self
,
and
and
his
masters
,
let
vs
examine
the
places
which
he
bringeth
,
and
see
,
whether
benedicere
,
signifieth
nothing
els
,
but
to
speake
well
,
and
geue
thankes
.
S.
Mathewe
saieth
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
woordes
,
you
tell
me
,
Yf
I
vnderstand
Greeke
,
be
these
,
Iesus
taking
the
bread
,
Matt.
26.
and
geuing
thankes
,
brake
it
.
But
I
tell
you
,
yf
you
interprete
them
so
,
you
vnderstand
neither
Greeke
,
nor
the
Euangelist
.
For
to
oppose
you
in
your
smale
rules
,
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fol.
106.
a
participles
of
the
second
and
first
Aoristes
?
And
to
what
hath
the
first
,
and
seconde
Aorist
respect
in
your
Lexicon
and
grammer
?
to
the
present
,
or
to
the
perfecte
tense
?
Yf
to
the
perfecte
tense
,
then
can
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
taking
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
geuing
thankes
,
in
the
present
tense
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
respect
the
tyme
past
,
and
signifie
,
after
he
had
taken
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
he
had
geuen
thanks
.
And
so
,
yf
you
would
nedes
refuse
the
old
translation
,
and
followe
the
Greeke
precisely
,
you
should
haue
said
:
Acceptum
Iesus
panem
fregit
quum
benedixisset
,
Iesus
broke
the
bread
taken
into
his
handes
,
after
that
he
had
blessed
it
.
Or
els
this
:
Acceptum
Iesus
panem
&
benedictum
fregit
,
Iesus
brake
the
bread
taken
into
his
handes
,
and
blessed
it
.
Which
kind
of
translation
,
by
the
participle
of
the
preterperfecte
tense
,
they
that
be
more
skilfull
in
Greeke
than
you
or
I
,
Sir
Iames
,
take
to
be
moste
aptest
to
expresse
the
nature
of
the
participles
of
the
actiue
Aoristes
.
But
that
sense
could
not
like
your
melancholy
humor
,
because
it
proueth
that
the
bread
was
blessed
of
Christ
,
and
conuinceth
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
more
than
speaking
well
,
and
geuing
thanks
:
which
you
like
not
.
In
the
woordes
of
S.
Marke
yow
committe
the
like
errour
.
For
yow
interprete
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taking
in
the
present
tense
,
which
signifieth
,
after
that
he
had
taken
,
in
the
preterperfect
tense
.
But
to
the
purpose
.
S.
Marke
saieth
,
Accepit
Iesus
panem
&
benedicens
fregit
.
Iesus
tooke
bread
,
and
geuing
thankes
brake
it
,
after
your
translation
.
Tell
vs
sir
to
whom
did
Christ
geue
thankes
in
this
place
,
to
God
the
father
?
that
apeareth
not
by
scripture
.
For
it
is
euident
by
the
euangelist
S.
Mark
,
that
Iesus
tooke
bread
,
blessed
bread
,
and
brake
bread
,
as
the
Greeke
Aorist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gouerning
in
that
place
an
accusatiue
,
doth
playnly
shewe
.
And
whether
it
be
gratiarum
actio
,
aut
benedictio
,
geuing
of
thankes
,
or
blessing
,
it
must
aswell
be
applied
to
the
bread
,
as
taking
,
and
breaking
.
For
Christ
blest
that
which
he
tooke
,
and
that
whiche
he
tooke
he
brake
,
which
is
easy
to
he
seene
in
S.
Mathewe
,
who
ioyneth
those
woordes
,
taking
bread
,
and
blessing
with
a
coniunction
copulatiue
,
whiche
sheweth
,
that
there
is
a
liknesse
,
betwene
that
whiche
went
before
,
and
that
whiche
came
after
.
But
to
end
this
controuersie
,
and
put
all
out
of
doubt
,
S.
Paule
hath
an
euident
place
in
his
epistle
to
the
Corinthians
,
where
he
saieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
The
cup
of
blessing
which
we
do
blesse
,
1.
Cor.
10.
is
it
not
a
communication
of
the
bloud
of
Christ
?
and
the
bread
which
we
breake
is
it
not
a
participation
of
the
body
of
our
lord
?
Because
,
we
being
many
,
are
one
bread
,
and
one
body
,
all
that
be
partakers
of
one
bread
and
one
cuppe
?
Here
S.
Paule
referreth
blessing
to
the
cuppe
,
and
geueth
vs
to
vnderstand
that
albeit
the
Euangelistes
do
not
clerely
expresse
it
,
yet
they
meant
that
the
blessing
shoulde
be
also
referred
to
the
bread
.
Both
the
bread
and
the
cuppe
are
of
like
holynes
,
blessed
in
the
last
supper
and
not
thanked
of
Christ
,
as
our
younge
master
minister
by
the
Etymologie
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
woulde
made
such
as
him self
beleaue
.
But
to
talke
with
him
plainly
,
howe
say
you
sir
,
Fol.
107.
a
doth
it
euidently
appeare
by
the
woorde
of
God
,
to
all
reasonable
creatures
that
it
is
all
one
to
blesse
,
and
to
giue
thankes
,
as
you
teache
in
your
booke
?
Yf
it
be
so
,
construe
the
woordes
of
S.
Paule
,
and
make
a
reasonable
man
beleaue
it
.
He
saieth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Construe
it
I
beseeke
you
in
Greek
,
as
it
lyeth
.
Calf
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cupp
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
blessing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
which
we
geue
thankes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
it
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
communication
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
bloud
af
Christ
?
Mart.
Yea
younge
man
,
will
you
euer
more
falsifie
the
scripture
?
where
finde
you
that
particle
(
for
)
whiche
you
shufle
in
,
to
help
your
purpose
?
There
is
no
such
woorde
in
the
text
.
Construe
,
it
againe
,
and
remembre
,
that
,
ô
,
in
Greeke
is
the
accusatiue
case
,
gouerned
of
the
verbe
,
and
answereth
to
the
question
whom
or
what
,
Goe
to
be
not
afraied
.
Calf
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cuppe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
blessing
,
ô
,
the
which
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
blesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
it
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
communication
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
bloud
of
Christ
?
Mart.
Wel
saied
,
I
am
glad
that
at
lenght
you
can
see
the
truth
.
By
S.
Paule
then
,
it
is
playne
,
that
we
blesse
the
cuppe
of
benediction
:
and
so
plaine
that
you
can
not
say
,
we
geue
thankes
the
cupp
of
benediction
,
or
we
speake
well
the
cuppe
of
benediction
.
For
that
is
an
vnprope
phrase
of
speache
,
nor
yet
,
that
we
geue
thankes
to
the
cuppe
of
benediction
.
For
thankes
are
due
to
God
only
,
nor
yet
that
we
speake
well
the
cuppe
of
benediction
,
nor
geue
thankes
only
for
the
cuppe
of
benediction
.
For
the
woordes
do
not
import
so
much
,
nor
imploy
that
sense
,
The
bred
and
wine
blessed
.
but
inferre
a
playne
blessing
of
the
bread
and
wyne
.
Whereby
,
yf
you
be
one
of
the
reasonable
creatures
that
your self
mentioned
euen
nowe
,
you
may
see
by
the
woorde
of
God
,
that
to
blesse
,
and
geue
thankes
,
is
not
all
one
.
The
very
places
of
scripture
which
you
alleage
,
proue
against
you
.
For
when
fiue
lofes
and
two
fishes
mentioned
in
S.
Mathewe
,
Marke
and
Luke
,
Matt.
14
.
were
blessed
,
it
is
vnpropre
,
to
say
,
that
Christ
sayed
,
well
bread
,
wel
fishes
,
Marc.
6.
Luc.
9.
or
gaue
thankes
to
the
bread
,
and
thankes
to
the
fishes
,
or
for
the
fishes
,
but
as
S.
Mathew
saieth
:
He
blessed
and
brake
,
what
M.
Calf
?
the
bread
forsoothe
?
S.
Luke
saieth
:
Benedixit
illis
,
He
blessed
them
.
Marc.
8.
Likewise
S.
Marke
:
Habebant
paucos
pisciculos
&
ipsos
benedixit
,
They
had
a
fewe
fishes
and
he
blessed
them
.
Here
blessing
is
not
thankes
geuing
,
nor
speaking
well
,
but
a
sanctifying
of
those
creatures
,
a
geuing
a
vertue
and
power
vnto
them
to
multiply
,
and
increase
,
to
set
forth
the
glory
of
God
in
feeding
so
many
persons
.
Lykewise
when
Christ
lyfted
vp
his
handes
,
and
blessed
his
disciples
,
yow
can
not
say
,
that
Christ
saied
,
well
disciples
,
nor
that
he
gaue
thankes
to
his
disciples
.
But
benedixit
eis
,
he
blessed
them
,
Perchaunce
pouring
into
them
a
strenght
,
which
should
warde
them
,
Theophilact.
in
24.
Lucae
.
vntill
the
coming
of
the
holy
Ghost
.
Perchaunce
instructing
vs
,
that
when
we
go
farre
from
home
,
we
should
commend
the
people
vnder
vs
,
to
the
blessing
of
God
saieth
Theophilact
.
Thus
youe
see
that
blessing
and
thankes
geuing
is
not
all
one
.
And
albeit
it
followeth
in
S.
Luke
,
that
the
Apostles
came
into
Hierusalem
,
benedicentes
Dominum
,
praysing
God
,
yet
shall
blessing
,
and
thankesgeuing
,
be
diuerse
,
as
long
as
there
is
man
to
blesse
,
or
thinge
to
be
blessed
.
And
because
you
seeme
to
be
ignorant
,
what
blessing
is
,
and
can
not
espie
a
difference
betwene
,
blessing
,
thanks
geuing
,
and
speaking
well
,
I
will
vpon
hope
that
youe
will
blesse
more
oftener
,
thanke
more
frendlyer
,
and
speake
more
honestlyer
,
note
what
is
blessing
,
thankesgeuing
,
and
speaking
well
.
Benedictio
est
sancticationis
traditio
,
Dist
28.
cap
presbiterum
.
Genes.
2.
What
is
blessing
.
blessing
in
that
sense
that
we
talke
of
nowe
,
is
a
geuing
of
sanctification
,
as
when
God
blessed
the
seuenth
day
,
he
gaue
a
sanctification
to
the
seuenth
daye
,
and
made
it
holy
,
and
would
haue
men
,
to
ceasse
from
labour
,
and
beastes
from
woorke
,
that
his
holy
name
might
be
honoured
that
day
.
Likewise
when
he
blessed
Noe
and
Abraham
,
and
other
patriarkes
,
he
gaue
them
a
sanctification
,
Genes.
9.
1.
Reg
9.
and
made
them
holy
in
his
sight
.
Samuel
,
blessed
the
sacrifice
and
made
it
holy
and
meete
to
be
offred
vnto
God
:
In
the
newe
testament
,
the
virgin
mary
was
,
benedicta
in
mulieribus
,
blessed
amongest
woemen
,
that
is
sanctified
aboue
al
other
woemen
,
made
an
holy
and
swete
tabernacle
to
receaue
the
eternal
sonne
of
God
.
Christ
in
his
last
supper
blessed
bread
,
that
is
gaue
it
a
sanctification
,
and
by
the
omnipotencie
of
his
woorde
,
made
it
his
owne
fleash
,
saying
.
This
is
my
body
,
which
shal
be
geuen
for
you
in
remission
of
synnes
,
and
so
likewise
,
of
the
cuppe
,
this
is
my
bloud
of
the
newe
testament
which
shalbe
shed
for
many
in
remission
of
synnes
.
And
that
you
may
not
thinke
this
to
be
my
priuate
opinion
,
diuerse
auncient
fathers
speake
notably
of
this
sanctification
and
consecration
of
the
outwarde
elements
and
visible
creatures
of
bread
and
wyne
,
especially
Iustinus
,
Martir
,
S.
Cyprian
,
S.
Ambrose
,
Eusebius
Emisenus
,
Apolog.
2.
de
coena
domini
.
De
ijs
qui
myster
.
cap.
9.
Homil.
5.
de
Pasch.
Epist
59.
quest.
5.
Thankes
geuing
.
De
gratia
&
gratitu
.
quest.
106
and
S.
Aug.
as
al
that
are
desirous
to
seeke
may
finde
in
the
places
quoted
in
the
margent
,
which
for
feare
of
tediousnes
I
omitt
.
As
for
thankesgeuing
it
is
defyned
,
thus
.
Gratiarum
actio
est
quaedam
gratiae
recompensatio
,
that
is
to
say
,
thankes
geuing
,
is
a
certayne
recompence
,
of
grace
,
and
benefit
bestowed
vpon
vs
.
As
when
the
poore
begger
geueth
the
riche
man
thankes
,
for
his
almes
,
his
thankes
is
a
certaine
recompence
for
his
almes
.
In
like
maner
when
we
giue
our
heart
,
our
soule
and
mynde
,
to
God
,
when
we
haue
compassion
of
the
poore
,
when
we
fast
,
and
pray
,
when
we
renewe
the
memory
of
his
passion
,
when
we
set
foorth
the
glorie
of
his
name
,
and
geue
him
high
commendations
,
and
soueraigne
praises
for
the
benfites
of
our
creation
,
for
the
abundance
of
all
things
,
appertaining
to
our
sustenance
,
for
the
kindes
of
things
,
for
the
varietie
of
tyme
,
yea
for
persecution
,
aduersitie
,
and
trouble
,
and
so
foorth
,
Iust.
Mar.
Apol.
2.
then
geue
we
thankes
to
God
,
then
do
we
so
farre
foorth
as
we
may
recompence
,
his
goodnes
towards
vs
,
and
after
the
benefite
is
bestoued
,
geue
thankes
,
and
when
the
good
turne
is
done
,
make
recompence
,
and
in
consideration
of
his
merciful
promise
make
hym
debter
vnto
vs
.
For
as
master
Calf
.
alleageth
out
of
Chrisostome
:
Qui
benedixerit
debitorem
illum
facit
maioris
benedictionis
:
He
that
blesseth
,
and
geueth
thankes
to
God
,
Fol.
116.
a
Homil.
29
in
9.
Gene.
maketh
him
debter
of
a
greater
blessing
.
Which
blessing
is
no
thankes
geuing
M.
Calf
.
For
God
geueth
vs
no
thankes
,
we
must
geue
thankes
to
him
.
And
for
our
poore
thankes
,
ꝑceding
of
a
pure
heart
,
he
geueth
vs
an
infinite
treasure
,
that
is
the
fruition
of
hym self
in
glorie
.
By
this
we
se
that
to
geue
thankes
to
God
,
is
to
recompence
his
goodnes
,
and
benefites
towards
vs
,
so
farre
foorth
as
we
may
,
by
rendring
our
heartes
,
soules
,
and
myndes
,
vnto
him
,
and
geuing
him
high
commendations
,
and
soueraigne
praises
for
our
creation
,
as
is
before
saied
:
but
that
Christ
in
suche
sorte
only
,
gaue
thankes
to
God
the
father
,
at
the
institution
of
his
supper
,
the
woordes
of
the
Ghospell
do
not
import
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
S.
Mathewe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
S.
Luke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
S.
Paule
haue
relation
to
the
bread
and
wine
,
What
did
Christ
blesse
in
the
supper
M.
Calf
?
Answer
.
and
answer
to
the
question
whom
or
what
,
as
yf
you
woulde
aske
what
was
it
,
that
Christ
tooke
,
what
was
it
that
Christ
blest
,
your
answer
must
be
,
he
tooke
bread
,
and
he
blessed
bread
,
and
not
he
thanked
bread
,
or
saied
well
bread
,
or
gaue
only
thankes
for
the
bread
.
Thankes
in
such
only
sort
,
as
you
protestants
meane
,
were
geuen
after
supper
,
when
they
sange
their
hymne
,
and
went
vp
into
the
mounte
olyuet
.
And
that
you
may
not
cauil
,
in
saying
that
thankes
were
geuen
after
supper
in
such
only
sorte
,
as
youe
meane
,
I
put
you
to
vnderstand
,
that
we
denie
not
,
that
Christ
lyfting
vp
his
eies
to
heauen
gaue
thankes
to
God
the
father
before
,
to
instruct
vs
,
that
before
and
after
the
celebration
of
the
mysteries
,
we
should
praise
God
,
and
geue
him
tankes
,
for
his
tender
mercy
towardes
vs
:
but
we
say
,
that
Christ
besides
geuing
of
thankes
,
blest
the
bread
,
and
gaue
it
a
sanctification
,
and
made
it
holy
,
euen
his
owne
body
and
bloud
,
and
both
by
his
example
taught
,
and
with
his
woorde
commaunded
vs
to
do
the
like
whensoeuer
we
would
celebrate
the
memorie
of
his
passion
,
that
is
,
to
take
bread
,
and
blesse
it
,
and
pronounce
those
holy
woordes
,
by
which
through
the
omnipotencie
of
his
power
,
the
visible
creatures
are
sanctified
,
and
hallowed
and
turned
into
the
substance
of
his
body
and
bloud
.
He
ment
not
only
,
that
when
we
came
,
to
the
mysteries
of
the
lordes
supper
,
we
shhould
blesse
only
,
that
is
as
M.
Calfhils
interpretation
expoundeth
it
,
Fol.
106.
a
Be
thankefull
for
them
.
For
which
exposition
of
his
,
because
he
alleageth
.
S.
Chrisostome
,
and
wylleth
me
,
to
set
him
against
my
Alberte
,
I
will
examyne
the
place
of
that
auncient
father
.
And
to
the
end
you
may
the
better
vnderstand
his
woords
,
I
will
note
a
place
,
In
1.
Cor.
cap
10
homil
24.
Homi.
60.
Christ
doth
sanctifie
the
creatures
of
bred
and
wine
and
chaunge
them
.
where
he
proueth
that
the
creatures
of
bred
and
wyne
were
consecrated
by
Christe
in
the
supper
.
In
his
Homilie
to
the
people
of
Antioche
,
talking
of
the
sacrament
he
saieth
,
The
woorkes
set
foorth
,
are
not
wrought
by
the
vertue
of
man
:
he
that
then
made
them
in
that
supper
,
maketh
them
also
nowe
.
we
kepe
the
place
of
ministres
.
It
is
christ
him self
that
doth
sanctifie
them
and
chaunge
them
.
Here
he
declareth
,
that
Christ
in
the
supper
did
more
then
geue
thankes
,
he
sanctified
the
creatures
,
and
changed
them
.
And
so
must
we
that
are
his
ministres
doe
.
Yf
you
aske
into
what
he
chaunged
those
visible
creatures
,
S.
Chrisostom
shall
tell
you
out
of
the
same
Homilie
vpon
the
epistle
to
the
Corinthians
,
Hom
24.
in
1
Cor.
cap.
10.
The
creatures
of
bred
and
wine
chaunged
into
the
bodie
of
Christ
.
Marke
M.
Calf
the
bodie
of
Christe
is
seene
vpon
the
aultor
whence
M.
Calf
.
hath
pickt
his
half
sentence
.
There
he
saieth
,
Christ
gaue
vs
his
flesh
,
that
we
might
be
filled
with
it
,
by
whiche
he
allured
vs
into
a
maruelous
great
loue
of
him
.
That
fleash
was
Christs
body
.
That
body
the
wise
men
adored
in
the
manger
,
But
you
do
not
see
that
in
the
manger
,
but
in
the
aulter
,
not
a
woman
holding
in
her
armies
,
but
a
priest
present
,
and
the
holy
Ghost
plentifully
diffused
vpon
the
sacrifice
there
proposed
:
neither
doest
thou
see
that
simple
body
,
but
thou
seest
also
his
power
,
and
knowest
all
the
order
and
doing
of
it
.
Furder
he
saieth
.
If
thou
desirest
bloud
,
do
not
springle
the
alter
of
idolls
with
slaughter
of
brute
beasts
,
but
springle
my
aulter
with
my
bloud
.
Quod
est
in
calice
id
est
quod
a
latere
fluxit
,
&
illius
sumus
participes
.
That
which
is
in
the
Chalice
,
is
that
which
flowed
out
of
his
side
,
and
of
that
we
are
,
partakers
.
By
whiche
euery
man
that
hath
not
his
senses
corrupted
with
fansies
,
may
see
,
that
the
true
body
,
and
bloud
of
Christ
,
are
in
the
sacrament
,
and
that
it
is
the
true
substance
of
his
fleash
into
whiche
the
creatures
of
bread
and
wyne
are
chaunged
.
This
considered
let
vs
see
the
place
,
that
M.
Calf
.
alleaged
.
And
that
Chrysostomes
meaning
may
more
clearly
appeare
,
I
will
repete
the
woordes
that
go
before
,
and
come
after
.
Streit
vpon
those
woordes
of
S.
Paule
,
he
saieth
:
What
saiest
thou
O
blessed
Apostle
Paule
,
when
thou
wilt
as●onnie
the
hearers
,
and
make
mention
of
of
the
dredfull
mysteries
?
Doest
thou
call
that
cup
fearfull
and
full
of
dread
,
the
cup
of
blessing
?
I
do
so
in
deede
.
For
it
is
no
smalle
thing
that
is
spoken
.
Siquidem
quum
benedictionem
dico
,
Eucharistiam
dico
,
&
quum
Eucharistiam
dico
,
omnem
benignitatis
Dei
thesaurum
aperio
.
For
when
I
speake
of
blessing
,
I
speake
of
thankes
geuing
,
(
as
M.
Calf
.
translateth
it
)
and
when
I
speake
of
thankes
geuing
,
I
open
all
the
treasure
of
the
goodnes
of
God
,
and
rehearse
those
great
giftes
of
his
.
For
with
the
cuppe
we
adde
the
vnspeakeable
benefites
of
God
,
and
whatsoeuer
we
haue
obtayned
.
So
we
come
vnto
him
,
we
communicate
with
him
,
thanking
him
that
he
hath
delyured
man
kinde
,
from
errour
,
that
when
we
had
no
hope
,
and
were
wicked
persons
,
he
admitted
vs
brothers
,
and
companions
vnto
him self
.
With
these
and
such
other
rendringes
of
thankes
we
come
vnto
him
.
Hitherto
M.
Calf
.
and
as
though
he
had
founde
a
great
proufe
for
his
gay
fansie
,
he
saieth
:
Fol.
106.
b
Here
you
see
,
what
Chrisostom
tooke
blessing
to
be
.
It
followeth
a
litle
after
in
Chrisostome
:
The
cuppe
of
blessing
which
we
do
blesse
,
is
it
not
a
communication
of
the
bloud
of
Christ
?
By
these
woordes
speciallie
,
What
S.
Paule
calleth
the
cuppe
of
blessing
.
he
made
him self
to
be
credited
,
and
also
to
be
dreaded
.
The
sense
and
meaning
of
those
wordes
is
this
,
that
which
is
in
the
chalice
,
is
that
,
which
flowed
from
his
syde
,
and
of
that
we
are
partakers
.
He
called
it
the
cuppe
of
blessing
,
because
when
we
haue
that
cuppe
before
vs
,
with
admiration
and
certayne
honour
of
that
vnspeakeable
gifte
,
we
praise
him
,
geuing
him
tankes
that
he
shed
his
bloud
,
that
we
might
not
remaine
in
errour
,
but
haue
made
vs
partakers
of
it
.
Thus
Chrisostome
there
:
Nowe
gentle
M.
Calf
.
what
meaneth
Chrisostome
by
blessing
?
thankesgeuing
as
you
say
?
Yf
it
be
so
?
Then
thankes
geuing
is
all
the
treasure
of
the
goodnes
of
God
,
thankes
geuing
is
that
which
flowed
out
of
the
side
of
Christ
,
thankes
geuing
is
the
table
of
our
Lord
,
thankes
geuing
,
is
animae
nostrae
vis
,
The
blessing
that
Chrisost.
mentioneth
in
the
Place
alleaged
by
M.
Calf
nerui
mentis
,
fiduciae
vinculum
,
fundamentum
,
spes
,
salus
,
lux
,
vita
nostra
.
The
strenght
of
the
soule
,
the
synowes
of
the
mynde
,
the
bonde
of
faith
,
the
foundation
,
our
hope
,
our
health
,
our
light
and
our
life
.
For
benedictio
,
and
eucharistia
,
that
S.
Paule
mentioned
,
haue
all
these
properties
applied
vnto
them
in
the
very
self
same
place
of
Chrisostome
.
Read
the
whole
chapiter
and
see
:
and
after
viewe
of
the
place
,
let
vs
vnderstand
whether
thankes
geuing
(
which
is
an
action
of
ours
)
neuer
of
it self
acceptable
,
in
the
sight
of
God
,
for
our
vnworthines
,
can
be
compared
to
any
of
them
.
Yf
after
mature
deliberation
,
you
fynde
it
not
only
great
impietie
and
vngodlinesse
,
but
also
cursed
blasphemie
and
abomination
to
conceaue
any
such
thing
)
thinke
them
no
vnreasonahle
men
,
that
make
a
difference
betwen
blessing
,
and
thankes
geuing
,
and
mislike
your
rashnes
for
alleaging
,
that
out
of
Chrisostome
whiche
you
vnderstand
not
.
The
thankes
geuing
or
Euchariste
,
which
he
mentioned
,
is
the
body
and
bloud
of
Christ
,
called
of
S.
Paule
the
cuppe
of
blessing
,
What
is
Thankes
geuing
mentioned
of
Chrisost.
because
,
when
we
haue
that
cuppe
before
vs
,
we
praise
God
with
admiration
,
and
honour
,
geuing
thankes
that
he
shed
his
bloud
,
for
vs
,
and
suffred
vs
not
to
remayne
in
errour
.
With
that
cuppe
we
remembre
the
vnspeakeable
benefits
of
God
,
we
come
vnto
him
,
we
communicate
with
him
,
and
praise
him
,
for
redeming
vs
out
of
thrauldom
.
By
this
you
see
that
first
we
must
haue
the
cuppe
of
blessing
before
vs
,
and
then
geue
thankes
,
not
that
we
may
not
geue
thanks
without
the
cuppe
,
but
because
our
thankes
geuing
with
that
cuppe
of
blessing
is
a
more
acceptable
sacrifice
in
the
sight
of
God
.
Wherfore
it
behoueth
vs
to
seeke
,
howe
we
may
come
by
this
cuppe
of
blessing
.
A
meane
must
be
had
:
yf
it
may
be
gotten
by
only
thankes
geuing
,
or
by
being
thankefull
,
then
euery
man
may
make
this
cuppe
of
blessing
.
For
euery
man
can
geue
thankes
,
at
the
mysteries
of
our
lordes
supper
,
and
be
thankefull
for
them
:
but
yf
none
can
make
that
cuppe
,
but
such
as
be
speciallie
called
,
to
whom
it
was
saied
:
Make
this
in
my
remembrance
,
it
will
followe
that
som
speciall
thing
is
required
,
more
than
thankes
geuing
,
as
taking
,
blessing
,
and
consecrating
,
with
those
wordes
,
which
Christ
spoke
,
when
he
instituted
this
sacrament
,
and
saied
:
Take
,
eate
,
this
is
my
body
:
Drinke
ye
all
of
this
,
This
is
my
bloud
of
the
newe
testament
,
which
shalbe
shed
for
many
in
remission
of
synnes
,
which
appartayneth
not
to
all
.
As
for
speaking
well
,
Speaking
wel
.
it
is
either
a
geuing
of
gentle
woordes
in
familiar
talke
,
or
a
reporting
wel
of
our
euen
Christians
,
or
a
copious
and
eloquent
setting
foorth
of
an
oration
by
voyce
and
gesture
,
or
a
teaching
in
right
order
.
And
none
of
al
these
was
principally
meant
of
our
sauiour
Christ
in
his
last
supper
.
To
conclude
therfore
,
seing
I
haue
disproued
,
M.
Calfhils
assertion
,
that
by
the
nature
of
the
woorde
,
the
iudgment
of
the
Euangelists
,
and
testimonie
of
S.
Paule
,
to
blesse
and
geue
thankes
is
not
all
one
thing
,
and
declared
that
Christ
in
his
last
supper
,
did
not
only
geue
thankes
,
but
blesse
the
bread
and
wine
,
and
gaue
them
a
sanctification
,
and
made
them
holy
,
that
is
,
turned
them
in
to
the
substance
of
his
body
and
bloud
,
and
proued
that
blessing
which
Chrisostome
speaketh
of
,
●
.
Cap.
10.
in
the
x.
chapiter
of
S.
Paule
to
the
Corinthians
is
not
our
bare
thankes
geuing
,
but
the
very
bloud
of
Christ
it self
,
and
furder
noted
,
that
in
celebration
of
Christs
sacramentes
,
there
must
be
a
consecration
,
and
sanctification
of
the
visible
creatures
,
by
pronouncing
the
woordes
of
Christe
,
and
calling
vpon
his
holy
name
,
and
making
the
signe
of
the
crosse
,
which
manner
of
consecration
the
church
lerned
of
Christ
,
and
hath
contynued
euer
sithens
,
which
custome
and
vse
of
the
churche
,
S.
Augustine
thought
a
good
way
to
vnderstand
the
scripture
,
we
may
boldly
say
with
that
lerned
father
Albertus
Magnus
,
that
Christ
blessing
the
bread
,
Signo
quodam
manus
benedixit
,
Epist.
59.
quest.
5.
ad
Paul.
Blest
it
with
a
certaine
signe
of
the
hand
,
and
then
pronounced
these
woordes
,
this
is
my
body
etc.
and
this
interpretation
of
his
,
and
assertion
of
myne
,
all
the
witte
of
M.
Calfhils
head
,
and
lerning
in
his
English
Doctours
,
wil
neuer
be
able
to
proue
to
be
friuolous
.
His
iarring
still
,
like
a
blind
harper
vpon
one
string
,
that
it
is
not
materiall
,
Calf
.
Fol.
107.
a
what
rite
or
ceremonie
was
receaued
after
,
and
that
it
is
not
sufficient
to
say
,
it
was
once
so
,
but
it
must
be
proued
that
it
was
well
,
so
,
Mart.
I
haue
answered
before
.
And
say
furder
here
with
S.
August
.
that
as
we
must
do
all
that
,
which
the
authoritie
of
scripture
commaundeth
:
So
likewise
,
yf
the
catholik
church
through
out
all
the
woorlde
doth
vse
any
of
these
rites
,
and
ceremonies
,
we
must
also
vse
them
and
do
as
the
churche
doth
.
Epist.
118.
ad
Ianua
.
Epist
ad
Pomp.
For
to
reason
whether
this
should
be
done
in
suche
sorte
,
or
no
,
it
is
a
poynt
of
most
insolent
madnes
.
The
place
of
S.
Cyprian
,
whiche
he
him self
alloweth
,
vnde
est
traditio
etc.
Whence
is
this
tradition
,
doth
it
descend
from
the
writinges
and
commaundements
of
his
Apostles
,
maketh
nothing
against
vs
.
For
this
rite
and
ceremonie
of
making
the
signe
of
the
crosse
,
came
from
the
tradition
of
the
Apostles
,
and
so
consequently
from
,
their
commaundement
,
as
it
is
proued
before
.
Yf
you
bid
vs
shewe
scripture
for
it
,
we
bid
you
shewe
vs
in
what
scripture
all
Christes
doinges
,
All
the
Apostles
preched
,
but
all
their
precepts
are
not
written
,
yet
to
be
followed
.
and
al
the
Apostles
commandements
were
written
.
All
preached
,
all
gaue
commaundements
,
to
the
Christians
,
where
they
preached
,
and
yet
haue
we
not
writings
of
all
.
And
because
al
their
commaundements
were
not
written
,
shall
we
thinke
that
the
commaundements
whiche
they
gaue
to
their
people
,
and
they
to
their
aftercummers
successiuely
,
by
tradition
vnto
this
present
,
are
to
be
contemned
?
No.
S.
Paule
commaundeth
the
contrary
,
and
biddeth
vs
kepe
traditions
,
that
we
lerned
by
his
epistle
and
woorde
of
mouth
S.
Cyprian
him self
vrgeth
earnestly
the
tradition
of
Christ
,
for
mingling
water
with
wyne
:
Libro
2.
epist.
3.
Serm.
de
vnctio
.
like
wise
the
anoynting
w●h
Chrisme
to
be
instituted
,
and
yet
neither
this
nor
that
tradition
▪
is
written
,
neither
in
the
Euangelists
,
nor
in
the
Actes
of
the
Apostles
,
nor
in
any
of
their
epistles
.
Wherby
you
may
vnderstand
,
that
he
asking
for
tradition
,
asked
aswell
for
such
as
were
vnwritten
,
and
sealed
in
the
heartes
of
men
,
by
the
commandement
of
the
Apostles
,
as
for
those
whiche
were
written
i●
the
Euangelists
,
epistles
,
or
Actes
,
of
the
Apostles
.
Wherefore
,
Fol.
107.
b
in
saying
that
S.
Cyprian
would
not
be
bounde
to
admitte
any
thing
which
was
not
written
in
the
Euangelistes
,
Actes
,
Epistles
,
or
other
writinges
of
the
Apostles
,
S.
Cypria
.
sclaundered
.
Heretikes
denying
traditions
denie
the
scripture
.
August
▪
epist.
118.
you
sclander
that
holy
father
,
and
deceaue
the
readers
,
with
abusing
his
authoritie
,
and
wresting
his
wordes
.
And
whiles
you
will
not
be
bounde
to
the
obseruance
of
traditions
without
proufe
of
scripture
,
denye
the
authoritie
of
scripture
,
which
commaundeth
traditions
to
be
kept
,
although
they
were
delyured
without
scripture
.
You
breake
the
ordinances
of
the
Apostles
,
and
determinations
of
generall
councells
,
from
whome
all
traditions
generally
vsed
in
the
catholike
churche
are
commended
vnto
vs.
So
litle
passe
you
either
for
scripture
,
councells
,
or
fathers
,
when
they
make
against
you
.
But
to
procede
:
where
I
proued
that
the
signe
of
the
crosse
is
vsed
in
matrimonie
,
penaunce
,
and
extreme
vnction
,
because
they
are
sacraments
of
the
churche
,
which
are
made
(
as
S.
Augustine
saieth
)
with
the
signe
of
the
crosse
,
M.
Calf
.
hauing
litle
to
say
,
findeth
fault
where
none
is
,
and
saieth
:
Calf
.
Fol.
107.
b
I
am
abused
in
my
owne
conceit
,
for
esteming
the
signe
of
the
crosse
,
to
be
a
thing
of
such
necessitie
,
as
that
the
sacraments
can
not
be
made
without
it
.
Mart.
This
for
lacke
of
better
stuffe
he
infarced
,
ones
or
twise
in
his
booke
before
,
but
the
oftener
he
repeteth
it
,
the
more
is
his
shame
.
For
all
that
haue
eies
to
see
,
and
eares
to
heare
,
and
witte
to
iudge
,
may
well
perceaue
that
this
is
,
a
very
cauillation
.
In
all
my
treatise
I
mayntayne
no
such
position
,
but
mistrusting
,
lest
some
malitious
momes
shoulde
mistake
my
meaning
,
I
put
in
a
clause
in
the
52.
leafe
of
my
booke
,
to
declare
that
no
sacrament
lacked
his
operation
,
effect
,
and
vertue
,
yf
by
negligence
,
or
forgetfulnes
the
signe
of
the
crosse
were
omitted
.
And
this
quareller
could
not
chose
,
but
see
it
before
he
came
to
this
place
,
yf
he
were
not
blind
or
druncke
with
an
hasty
zeale
to
answer
that
,
which
came
after
,
before
he
vnderstoode
what
went
before
,
which
is
a
foule
shame
.
Where
such
practises
are
vsed
,
there
is
smale
hope
of
vpright
dealing
.
That
done
he
saieth
,
that
I
leaue
out
the
calling
vpon
the
name
of
God
,
Fol.
107.
b
as
though
Christen
men
taught
that
any
sacrament
coulde
be
made
with
a
bare
signe
,
without
the
calling
vpon
the
name
of
God
,
and
pronouncing
the
woordes
of
Christ
.
The
lawyer
saieth
,
all
that
is
spoken
in
the
preface
or
beginninge
,
is
presupposed
to
be
repeted
in
that
which
followeth
.
Wherfore
,
albeit
in
euery
place
,
I
put
not
in
all
the
doctours
woordes
,
nor
talke
particularly
of
the
calling
vpon
the
name
of
God
,
yet
seing
that
was
:
Primum
in
intentione
,
first
in
intention
,
as
I
professed
in
my
preface
,
and
so
well
knowen
of
all
men
,
that
he
is
an
heathen
that
doubteth
of
it
,
a
charitable
reader
,
and
good
Christian
,
would
euer
thinke
that
to
be
principally
vnderstode
:
but
we
may
lerne
be
this
,
what
good
opinion
this
our
good
aduersarie
conceaueth
of
vs.
When
he
preacheth
,
and
for
one
halfhower
speaketh
against
the
Pope
,
for
another
against
the
Cardinalls
,
for
another
,
against
the
enormities
of
the
clergie
,
for
another
,
agaīft
the
studients
of
Louayne
,
would
he
thinke
any
of
his
brothers
wife
,
yf
he
said
,
to
his
reproche
.
M.
precher
spoke
neuer
a
woord
of
faith
in
all
his
sermon
,
nor
of
the
name
of
God
?
No
:
His
charitie
(
I
feare
me
)
would
be
chafed
with
it
.
And
yet
he
dealeth
so
with
me
:
and
because
I
did
not
expressely
talke
of
the
calling
vpon
the
name
of
God
,
he
saieth
,
I
leaue
it
out
:
and
when
he
had
left
such
a
sinistrous
suspicion
of
that
in
his
brethrers
eares
,
he
armed
him self
and
went
in
hast
to
proue
that
matrimony
,
penaunce
,
and
extreme
vnction
be
no
sacraments
,
and
whereas
S.
Ambrose
,
Augustine
,
and
Leo
calle
matrimonie
,
a
sacrament
,
that
maketh
no
matter
,
quoth
M.
Calf
.
For
Ambrose
calleth
the
woordes
,
Fol.
108.
a
Calf
.
and
woorkes
of
Christ
a
sacrament
.
Augustine
hath
nothing
more
familiar
in
him
than
,
Sacramenta
scripturarum
,
the
sacraments
of
scriptures
.
Wisely
by
S.
Mary
,
and
like
a
clearke
.
Mart.
I
euer
thought
before
this
,
that
you
had
lerned
,
that
sacraments
in
their
propre
and
true
signification
,
(
as
the
churche
taketh
them
)
be
signes
of
an
holy
thing
,
that
is
of
an
inuisible
grace
,
What
signes
Sacraments
are
.
geuen
of
God
in
the
visible
elements
,
and
not
naked
signes
only
,
but
signes
that
are
effectuous
,
signes
,
that
contayne
grace
,
and
be
the
cause
of
grace
,
and
bring
to
passe
that
which
they
signifie
.
Signes
that
put
vs
in
remembrance
of
that
which
is
past
,
present
and
to
come
,
as
baptisme
putteth
vs
in
remembrance
of
the
passion
of
Christ
that
is
past
,
of
present
grace
,
that
is
remission
of
synnes
,
geuen
in
that
sacrament
and
the
glorie
to
com
,
to
which
we
haue
entrie
by
baptisme
,
this
I
say
,
I
though
,
you
had
lerned
,
and
could
haue
iudged
that
in
this
sense
,
S.
Ambrose
,
S.
Augustine
,
and
Leo
take
matrimonie
to
be
a
sacrament
,
and
not
as
the
woorkes
of
Christ
,
and
parables
of
scripture
,
be
counted
sacraments
:
but
I
perceaue
you
are
worse
,
and
worse
:
eueryday
more
ignorant
,
than
other
.
Euery
sacrament
is
a
signe
of
an
holy
thing
:
but
euery
signe
of
an
holy
thing
,
is
not
a
sacrament
.
You
forgett
your
rules
of
reciprocation
.
Albeit
,
Aristotle
saied
,
euery
horned
beast
lacketh
teethe
in
the
vpper
iawe
,
yet
you
knowe
right
well
,
that
whosoeuer
lacketh
teethe
in
the
vpper
iawe
is
not
an
horned
beast
.
And
so
may
you
thinke
of
signes
and
sacraments
.
But
that
is
not
the
matter
that
you
sticke
so
much
vpon
.
You
thinke
if
it
be
a
sacrament
it
must
be
a
signe
,
ordayned
of
God
for
vs
,
Calf
Fol
108.
a
to
confirme
our
faith
,
and
seale
the
promise
of
grace
within
vs.
This
is
a
strange
definition
of
a
sacrament
.
I
beseeke
you
in
what
scripture
,
Mart.
doctour
,
or
councell
,
shall
we
finde
it
?
Yf
in
none
,
then
geue
vs
leaue
,
not
to
beleaue
it
.
By
this
definition
,
we
are
like
to
haue
neuer
a
sacrament
left
.
For
baptisme
was
not
principally
ordained
to
confirme
our
faith
,
but
to
washe
away
our
synnes
,
as
S.
Peter
saied
:
Let
euery
one
of
you
be
baptised
into
remission
of
synnes
.
Acto
2.
For
such
as
were
of
age
,
it
was
necessary
,
that
they
should
(
be
confirmed
in
their
faith
,
and
beleaue
in
Christ
before
they
were
baptised
,
as
it
is
written
:
He
that
beleueth
and
is
baptised
shalbe
saued
.
As
for
infantes
the
faith
of
the
church
suffiseth
for
them
,
Marc.
16.
to
baptisme
,
to
purge
them
from
originall
synne
.
The
sacrament
of
the
body
and
bloud
of
Christ
,
was
instituted
to
be
a
meate
and
foode
of
the
soule
,
in
this
warfare
of
ours
,
and
before
we
can
be
partakers
of
it
,
we
must
not
only
be
confirmed
in
faith
,
but
also
haue
such
discretion
and
iudgment
,
which
cometh
not
,
but
after
certayne
yeres
,
that
we
may
be
able
,
as
S.
Paule
saieth
,
1.
Cor.
11.
to
trie
our selues
,
and
examine
our
consciences
,
whether
we
be
worthie
to
be
partakers
of
that
holy
meate
,
before
we
presume
to
come
to
that
dreadful
table
of
our
lorde
.
And
more
sacraments
then
these
the
protestants
do
not
acknoweledg
.
So
whiles
M.
Calf
.
proueth
Matrimonie
to
be
no
sacrament
,
by
his
newe
deuised
definition
coyned
of
Caluin
in
Geneua
,
M.
Calf
.
of
two
sacraments
,
by
his
newe
definition
leueth
neuer
a
one
.
Fol.
108.
b
Calf
.
and
of
seuen
cutteth
of
fyue
,
of
two
he
hath
left
his
fellowes
newer
a
one
,
which
is
an
euill
kinde
of
Aritmeticke
.
Such
diminutions
make
poore
treasures
.
Another
reason
why
Matrimonie
should
be
no
sacrament
,
is
this
.
We
haue
for
baptisme
,
who
so
euer
beleaueth
and
is
baptised
shalbe
saued
:
for
the
supper
,
Take
,
eate
,
this
is
my
body
,
drincke
ye
all
of
this
,
this
is
my
bloud
,
which
is
shed
for
many
,
for
the
remission
of
synnes
.
But
we
haue
not
for
matrimonie
take
a
wife
,
and
thoue
shalt
be
saued
.
Take
a
wife
and
thy
synnes
be
forgeuen
the
,
ergo
matrimonie
is
no
Sacrament
.
A
propre
reason
,
and
meete
for
suche
a
reader
.
Mart.
To
answer
briefly
,
I
denie
that
argument
:
for
it
is
not
necessarie
that
euery
sacrament
haue
a
promise
of
remission
of
synnes
,
albeit
some
haue
.
Yf
it
may
be
shewed
that
it
is
a
signe
of
inuisible
,
grace
,
Euery
sacrament
hath
not
a
promise
of
remission
of
synnes
annexed
.
Ioan
,
20.
in
such
sorte
as
I
saied
before
,
it
is
sufficient
to
conuince
,
that
it
is
a
sament
.
But
what
yf
Matrimonie
had
such
a
promise
annexed
vnto
it
,
woulde
this
old
bachiler
and
younge
minister
,
acknowledg
it
to
be
a
Sacrament
?
No
No
:
Penaunce
hath
an
expresse
promise
of
remission
of
synnes
,
by
Christ
him self
,
saying
.
Receaue
ye
the
holy
Ghost
,
whose
synnes
●e
remytte
are
remytted
them
.
Likewise
extreme
Vnction
hath
a
promise
of
remissian
of
synnes
,
by
the
holy
Ghost
in
the
blessed
apostle
S.
Iames
,
saying
,
Cap.
5.
Penaunce
and
extreame
vnction
haue
a
promise
of
remission
of
synnes
,
yet
M.
Calf
denieth
them
to
be
Satraments
.
Is
any
man
sicke
amongest
you
,
let
him
bring
in
the
priests
of
the
church
,
and
let
them
pray
ouer
him
,
anoynting
him
with
oyle
,
in
the
name
of
God
:
and
the
praier
of
faith
shall
heale
the
sicke
,
and
God
shall
ease
him
,
and
yf
he
be
in
synnes
,
they
shal
be
forgeuen
him
:
yet
amongest
protestants
they
can
be
no
sacraments
.
Their
definition
must
stretch
as
farre
,
and
be
coarcted
,
as
short
,
as
pleaseth
their
fansie
:
Yea
rather
,
than
they
woulde
confesse
these
sacraments
to
be
comprised
in
that
definition
,
which
them selues
make
,
they
will
send
that
to
Geneua
,
and
seeke
an
other
in
Gehenna
.
But
let
vs
go
forward
.
A
third
reason
they
haue
lerned
of
Caluin
their
brutish
Bassa
vpon
the
wordes
of
S.
Paule
:
who
writing
in
Greke
called
it
a
mystery
and
not
a
sacrament
.
but
as
I
answered
in
my
treatise
before
,
So
I
answer
nowe
againe
,
that
baptisme
and
the
sacrifice
of
the
body
and
bloud
of
Christe
,
are
called
by
diuerse
auncient
fathers
,
mysteries
,
and
yet
notwithstanding
they
be
sacraments
.
For
euery
sacrament
is
a
mysterie
,
and
this
worde
Sacrament
and
mysterie
do
not
so
farre
differ
,
but
that
,
that
which
is
a
mysterie
,
may
also
be
a
sacrament
.
Mary
euery
mysterie
,
is
not
a
sacrament
in
the
propre
signification
:
So
that
yf
matrimonie
must
be
no
sacrament
,
because
it
is
a
mysterie
,
then
baptisme
and
the
sacrifice
of
the
body
and
bloud
of
Christe
be
no
sacraments
:
for
they
are
mysteries
,
and
so
we
shall
haue
(
as
I
saied
)
neuer
a
sacrament
left
shortly
.
Such
is
the
drift
of
the
deuil
.
To
this
answer
,
this
quareller
made
no
replye
in
the
world
,
but
thought
it
best
to
scoffe
it
out
,
Fol.
109.
a
and
like
a
minstrell
make
men
laugh
,
with
a
mery
mariadg
solennised
by
the
vicar
of
S.
Fooles
,
betwene
Maukyng
and
Daukin
etc.
M.
Calfs
.
scoffe
of
Maukin
and
Daukin
answered
.
But
yf
Sir
Iames
,
Calfhil
,
wilbe
such
a
calf
still
,
as
to
followe
Caluin
,
then
Calfhil
,
and
Caluin
,
A
Calf
with
a
carrin
,
may
daunce
before
Satin
and
like
a
dolt
,
and
a
dawkin
,
meete
with
Luther
and
his
katrin
,
and
simul
&
semel
by
the
vicar
of
sainct
Folly
,
be
maried
to
a
furie
,
without
sacrament
or
mysterie
.
The
fourth
reason
why
matrimonie
should
be
no
sacrament
is
,
Fol
109
a
Calf
.
saieth
he
,
because
it
conferreth
no
grace
.
For
he
that
is
married
,
is
not
,
in
that
respect
more
the
childe
of
God
,
than
yf
he
were
vnmarried
,
he
that
is
maried
hath
no
peculier
promises
,
that
for
his
mariage
sake
,
his
synnes
are
remitted
him
:
and
yet
these
are
requisite
in
a
sacrament
.
For
answer
,
I
say
,
where
I
declared
in
my
booke
,
Mart.
that
in
matrimonie
there
is
an
inuisible
grace
(
that
is
to
say
)
a
gift
of
God
,
by
which
,
they
(
that
are
maried
)
are
made
more
stronger
to
suffer
aduersitie
,
more
wiser
to
instructe
their
children
,
and
better
able
to
resiste
all
corruption
,
and
vnclenlynes
,
you
should
(
sir
)
first
haue
disproued
these
to
be
graces
,
and
giftes
of
God
,
and
than
,
haue
saied
,
that
in
matrimonie
,
there
is
no
inuisible
grace
,
geuen
to
the
man
and
wife
:
but
that
was
to
hard
meate
for
your
sucking
teethe
.
Homi
20.
in
Genes
.
S.
Chrysostome
,
counted
it
a
great
mysterie
,
and
vnspeakeable
wisdom
,
for
a
man
to
forsake
his
father
that
begotte
hym
,
his
mother
that
with
payne
brought
hym
into
the
world
,
Inuisible
grace
geuen
in
the
sacrament
of
matrimonie
.
and
cleaue
fast
to
a
woman
,
which
perchaunce
he
neuer
sawe
before
:
and
dare
you
say
it
is
no
grace
?
Againe
euery
honest
man
so
tenderly
loueth
his
wife
,
as
his
owne
fleash
,
and
ioyfully
contenteth
him self
with
her
company
,
all
daies
of
his
life
,
and
departed
his
body
to
none
other
.
Is
this
no
grace
?
Besides
in
all
aduersitie
,
he
contynueth
with
her
,
in
all
sicknes
he
cherisheth
her
,
and
from
all
iniuries
defendeth
her
,
and
so
likewise
the
woman
for
her
parte
to
the
man.
Is
not
this
a
speciall
gift
of
God
?
Yf
it
be
geuen
in
matrimonie
(
as
none
haue
that
specially
,
but
those
that
are
vnited
together
in
matrimonie
)
why
is
there
no
grace
conferred
in
matrimonie
?
Furdermore
,
sainct
Paule
saieth
in
this
place
,
Heb.
13.
that
matrimonie
is
honorable
in
all
thinges
,
and
the
bed
vndefiled
.
In
an
other
place
:
The
womam
shal
be
saued
by
bringing
foorth
of
children
,
1.
Tim.
2.
yf
they
contynue
in
faith
.
Nowe
yf
matrimonie
hath
not
a
grace
of
God
annexed
,
howe
can
the
woman
haue
her
saluation
?
Take
away
matrimonie
,
the
act
is
vncleane
,
vse
it
in
matrimonie
,
as
God
hath
ordayned
,
it
hath
his
reward
,
and
why
?
because
God
hath
geuen
it
his
speciall
grace
.
To
be
short
,
when
God
ioyned
our
first
parentes
together
,
the
scripture
saieth
,
benedixit
illus
Deus
,
ac
dixit
,
Genes.
1.
Crescite
&
multiplicamini
.
God
blessed
them
,
and
saied
,
increase
and
multiplie
.
What
was
that
?
thankes
geuing
,
praysing
or
saying
wel
,
according
to
your
etimologie
,
M.
Calf
.
?
No
:
but
Gods
blessing
,
was
a
sanctyfying
of
them
,
and
geuing
of
a
spirituall
grace
:
whiche
ceassed
not
in
them
,
but
flowed
into
all
,
to
whome
this
precept
of
his
increase
and
multiplie
may
extend
.
In
S.
Mathewe
it
is
saied
,
whome
God
hath
ioyned
let
no
man
separate
.
Cap.
19.
By
whiche
we
may
perrcaue
that
the
man
and
wife
,
that
come
to gether
in
the
feare
of
our
lorde
,
are
ioyned
by
God
.
And
such
is
his
mercy
,
whom
he
ioyneth
,
he
replenisheth
with
his
grace
:
wherbie
it
is
euident
that
matrimonie
hath
an
inuisible
grace
of
God
annexed
vnto
it
.
But
M.
Calf
saieth
,
he
that
is
maried
is
no
more
the
child
of
God
in
that
respect
than
yf
he
were
vnmaried
.
It
is
true
:
what
then
?
Is
Matrimonie
therfore
no
sacrament
?
or
hath
it
no
grace
annexed
vnto
it
?
It
followeth
not
.
For
like
as
yf
the
Quenes
Maiestie
shoulde
geue
to
the
lorde
mayor
of
London
,
an
hundred
poundes
by
the
yere
,
her
liberalitie
should
be
alwaies
counted
a
singular
fauour
,
and
speciall
grace
albeit
in
that
respect
,
he
be
no
more
the
Quenes
subiect
than
he
was
before
:
So
is
matrimonie
an
holy
sacrament
,
although
the
maried
is
not
in
respect
of
his
marriage
more
the
childe
of
God
than
yf
he
were
vnmaried
.
For
as
the
prince
extendeth
not
her
liberalitie
to
the
lord
Maior
,
to
make
him
more
her
subiect
than
he
was
before
,
but
to
encoradge
and
able
him
,
to
do
her
grace
better
seruice
,
in
that
vocation
:
So
God
ordayned
not
this
sacrament
of
matrimonie
,
to
make
the
married
man
more
the
childe
of
God
,
than
,
when
he
mas
vnmaried
,
but
to
able
him
by
his
grace
to
liue
in
that
state
honestly
,
and
serue
to
the
increase
and
generation
of
children
to
the
honour
of
God
,
so
long
as
he
woulde
haue
men
to
lyue
vppon
the
earth
.
Calf
.
Againe
to
proue
that
matrimonye
is
no
sacrament
M.
Calf
.
saieth
,
he
that
is
maried
hath
no
peculier
promise
,
that
for
his
mariadg
sake
his
synnes
are
remitted
,
and
yet
these
thinges
are
required
in
a
sacrament
:
Maat
.
where
note
good
readears
that
he
paseth
not
what
he
sayeth
,
so
he
blinde
mens
eies
with
some
gay
coloured
wordes
.
For
what
if
those
thinges
be
required
in
a
sacrament
?
ergo
be
they
required
in
all
sacraments
?
It
is
no
good
argument
.
For
albeit
baptisme
hath
a
promise
of
remission
of
sinnes
annexed
vnto
it
,
yet
it
is
not
necessarie
that
euery
sacrament
haue
that
ꝓmise
.
It
is
sufficient
that
according
to
their
diuerse
effects
,
Where
hath
the
supper
of
our
lord
a
promise
of
remission
of
synnes
M.
Calf
.
?
Ioan.
6.
they
haue
diuerse
graces
of
the
holy
Ghost
,
alwaies
following
.
Yf
euery
sacrament
hath
a
promise
of
remission
of
sinnes
annexed
,
and
that
can
not
be
a
sacrament
,
which
hath
not
the
promise
of
remission
of
sinnes
annexed
,
what
shall
we
say
of
the
supper
of
our
lord
?
Where
will
the
protestants
proue
in
all
scripture
that
a
promise
of
remission
of
synnes
is
annexed
to
this
sacrament
?
Yf
they
tell
vs
out
of
S.
Iohn
:
Yf
a
man
eateth
of
this
bread
,
he
shall
liue
for
euer
,
we
will
say
vnto
them
out
of
S.
Paule
:
He
that
eateth
and
drinketh
vnworthely
,
eateth
and
drinketh
his
owne
iudgement
not
discerning
the
body
of
our
Lord
.
So
that
remission
of
synnes
is
not
promised
to
a
man
,
because
he
is
made
partaker
of
this
sacrament
:
his
synnes
muste
be
remitted
before
,
and
he
him self
in
fauour
with
God
,
before
he
presume
to
come
,
to
this
Sacrament
,
otherwise
he
shall
not
only
not
haue
remission
of
synnes
,
but
he
shall
haue
a
terrible
iudgement
also
,
and
greater
heape
of
damnation
.
And
if
there
be
a
remission
of
synnes
,
them
is
it
a
sacrament
propitiatorie
,
M.
Calf
.
proueth
the
supper
of
our
lord
no
sacrament
.
contrary
to
your
owne
doctrine
.
Yf
it
be
not
,
then
haue
you
founde
a
sacrament
that
hath
no
promisse
,
of
remission
of
synnes
annexed
vnto
it
,
and
so
consequently
make
it
no
sacrament
.
For
yf
that
be
no
sacrament
which
hath
no
remission
of
synne
promised
vnto
it
,
as
baptisme
hath
,
certes
,
this
can
be
no
sacrament
:
and
so
of
two
sacraments
by
this
reason
the
protestants
will
leaue
them selues
but
one
,
and
not
that
neither
,
yf
their
definition
of
a
sacrament
may
stand
,
as
I
saied
before
.
Thus
they
faulle
from
errour
to
errour
,
from
absurditie
to
absurditie
,
whiles
they
forsake
the
true
determination
of
Christs
catholicke
churche
.
As
for
the
fiue
absurdities
which
M.
Calf
.
hath
noted
in
popish
doctrine
,
touching
matrimonie
,
I
differre
to
speake
of
them
here
,
only
this
I
say
,
he
hath
as
absurdely
demeaned
him self
in
treating
of
them
as
the
asse
did
in
his
lyons
skinne
.
In
the
last
of
them
he
sclaundreth
the
church
,
and
controlleth
that
which
neuer
honest
man
thought
woorthy
of
reprehension
,
and
mayntayneth
a
notable
errour
,
by
which
the
whole
state
of
common
weales
shal
be
disordred
,
that
is
,
that
a
man
may
put
away
his
wife
for
fornication
and
the
woman
refuse
her
husband
,
Fol.
111.
a
Aposition
of
M.
Calf●
contrary
to
scripture
.
Matt.
19.
Vide
Augu
.
de
adulter
.
coniug.
ad
Pollent
.
1.
Cor.
7.
vpon
like
cause
,
and
yet
marry
an
other
:
which
is
expressely
against
the
Ghospell
of
Christ
,
and
preaching
of
the
holy
Ghost
.
For
Christ
saieth
:
Whosoeuer
forsaketh
his
wife
,
except
it
be
for
fornication
,
and
marieth
another
,
he
committeth
adultrie
:
and
he
that
marrieth
the
woman
that
is
so
forsaken
committed
adultrie
.
The
holy
ghost
teacheth
by
S.
Paule
,
that
neither
the
man
must
forsake
his
wife
,
nor
the
wife
go
away
from
her
husband
.
Yf
she
fortune
to
goe
away
from
her
husband
(
which
is
neuer
permitted
,
but
in
case
of
fornicacion
)
S.
Paule
willeth
her
:
Manere
innuptam
aut
reconciliari
viro
.
To
contynue
vnmaried
or
els
to
be
reconciled
to
her
husband
:
which
being
true
,
howe
can
he
that
deuorceth
an
adulterous
person
,
He
that
putteth
away
an
adulterous
person
can
not
marry
another
while
she
lyueth
.
Acto
.
10.
marry
another
?
S.
Paule
saieth
yf
the
woman
forsake
her
husband
(
which
she
can
not
do
but
fornication
)
she
is
commaunded
by
god
,
either
to
remayne
vnmarried
,
either
to
be
reconciled
to
her
husband
,
and
yf
the
woman
being
giltlesse
,
and
innocent
,
is
bounde
by
the
lawe
of
God
not
to
marry
,
yf
she
forsake
her
husband
for
fornication
,
shall
not
the
man
be
bounde
in
like
sorte
to
contynue
vnmarried
,
yf
he
put
away
his
wife
for
like
occasion
?
Is
God
,
Acceptor
personarum
?
An
acceptour
of
persons
?
Shall
the
weaker
and
frayler
vessell
be
bounde
to
contynue
vnmarried
,
and
shal
the
man
whome
reason
and
wisdome
shoulde
more
rule
,
be
set
at
libertie
?
No
M.
Calf
:
There
is
no
reason
in
it
.
The
lawe
that
bindeth
one
,
bindeth
the
other
.
But
we
may
see
howe
lewdly
you
wrest
the
scriptures
,
to
mayntaine
the
sensuall
lustes
of
some
fleashlie
brothers
,
but
let
vs
go
forward
.
That
you
will
haue
penaunce
,
to
be
no
sacrament
,
that
you
followe
Caluin
and
counte
it
blasphemous
and
abhominable
to
haue
it
called
the
second
table
after
shipwracke
,
Fol.
111.
a
and
so
consequently
the
authour
of
that
doctrine
,
a
blasphemous
and
an
abhominable
man
,
In
cap.
3.
Esai
.
&
epist.
ad
Demetri
.
who
was
no
worse
,
than
S.
Hierome
,
what
shal
I
say
?
When
S.
Hierome
translated
the
epistle
of
Epiphanius
against
images
(
as
you
thinke
)
and
gaue
no
signification
that
he
misliked
it
,
then
S.
Hierome
was
a
Cardinall
,
and
a
sainct
Canonised
,
nowe
he
calleth
penaunce
the
second
table
after
shipwrack
,
M.
Calf
.
accompteth
S.
Hiero.
a
blasphemous
and
an
abhominable
man
.
he
is
a
blasphemous
and
abominable
man
.
Alas
sir
howe
hath
S.
Hierome
offended
you
,
that
you
should
prefer
Caluins
iudgement
,
and
your
owne
before
his
?
Yf
penaunce
be
not
the
only
way
and
meane
to
raise
vs
vp
againe
,
when
we
fall
,
after
baptisme
,
tell
vs
howe
we
shall
rise
?
We
synne
dailie
,
and
therfore
we
must
haue
some
meane
to
wype
away
our
synnes
,
and
reentre
into
fauour
with
God
daily
?
Fol.
118.
a
Are
we
bounde
to
call
our
baptisme
to
remembraunce
,
whensoeuer
we
synne
,
that
by
the
promise
exhibited
in
baptisme
,
the
synfull
soule
may
be
refresshed
and
penaunce
out
of
it
gathered
,
as
you
saye
,
thereby
to
exterminate
the
sacrament
of
penaunce
?
Where
is
this
in
scripture
?
Yf
it
be
necessarie
to
saluation
,
some
Apostle
or
Euangelist
must
nedes
haue
specified
it
after
your
doctrine
?
Some
thinge
necessarie
to
saluation
not
founde
in
scripture
,
by
the
protestants
doctrine
.
Christ
that
so
tenderly
loued
vs
,
the
holy
Ghost
that
so
wisely
inspired
the
Apostles
,
to
instruct
vs
,
would
not
omitte
so
necessarie
a
poynt
of
doctrine
.
Yf
it
be
no
where
to
be
founde
in
scripture
,
and
yet
in
the
protestantes
fansies
necessarie
to
saluation
,
then
by
their
owne
position
,
there
is
some
thing
necessarie
to
saluation
,
and
yet
not
to
be
founde
in
scripture
,
but
alas
:
Aspis
a
vipera
mutuatur
venenum
.
Calfhil
hath
sucked
,
this
dragges
out
of
Caluins
drugges
,
as
farre
wide
from
all
scripture
,
and
reason
,
as
east
from
weast
,
and
North
from
South
.
God
by
the
Prophet
cried
vnto
the
synfull
people
:
Ioel.
2.
Turne
vnto
me
in
weeping
and
wayling
.
Christ
him self
cried
:
Do
penaunce
the
kingdom
of
God
is
at
hand
.
Matt
4.
S.
Iohn
Baptist
in
like
sorte
preached
,
Matt.
3.
and
willed
vs
to
do
the
woorkes
and
fruictes
of
penaunce
,
and
not
to
say
we
haue
Abraham
for
our
father
.
Likewise
the
Apostles
cried
:
Poenitemini
,
repent
.
Acto
.
3.
Cap
●
.
S.
Iohn
the
Euangelist
in
his
Apocalypse
,
willed
the
angel
of
Ephesus
to
remember
whence
he
fell
and
to
do
penaunce
,
and
woorke
the
woorkes
that
he
did
first
.
And
what
is
it
to
doe
penaunce
?
to
call
our
baptisme
to
remembraunce
,
as
M.
Caluin
and
Calfhil
saye
,
minding
thereby
to
exterminate
the
sacrament
of
penaunce
?
A
propre
definition
nor
founde
in
scripture
,
councel
,
nor
auncient
father
,
these
fouretene
hundred
yeres
,
but
wicked
and
heretical
,
and
therefore
worthie
to
be
contemned
,
with
the
authours
of
it
.
Other
thinges
,
you
bring
against
this
sacrament
.
As
that
absolution
should
be
the
sacrament
,
Calf
.
Fo.
112
▪
a.
b
and
not
penaunce
,
that
confession
is
to
no
purpose
,
that
contrition
of
heart
,
suffiseth
to
remission
of
synne
,
that
the
churche
should
teache
that
euery
thefe
,
murderer
,
and
adulterer
hath
cleare
remission
of
his
synnes
although
he
neuer
repent
,
that
it
requireth
a
visible
element
,
but
so
farre
vnlike
a
diuine
,
Mart.
and
one
that
pretendeth
skill
in
the
fathers
,
that
wisemen
,
thinke
it
more
meter
to
laughe
at
yow
,
than
answer
youe
.
To
talke
of
all
those
requireth
a
large
treatise
,
whiche
I
omit
because
it
is
not
incident
to
my
purpose
.
They
that
are
desirous
to
see
it
largely
handled
,
may
reade
Hosius
confession
,
and
other
late
writers
.
That
whiche
yow
speake
of
extreme
Vnction
,
Fol.
113.
a
as
that
oyle
can
not
entre
into
the
soule
,
Howe
fond
is
it
?
Yow
might
aswell
require
it
to
be
proued
that
water
entreth
into
the
soule
in
baptisme
.
For
as
remission
of
synnes
is
geuen
in
baptisme
,
as
sone
as
the
water
hath
washed
the
body
,
and
the
minister
pronounced
Christs
wordes
:
So
is
remission
of
such
synnes
as
Christ
would
haue
remitted
by
vertue
of
this
sacrament
geuen
,
as
sone
as
the
body
is
anoynted
.
Againe
that
priests
anoynt
euery
sicke
body
,
Calf
.
Fol.
113.
a.
and
none
are
the
better
,
that
bisshops
(
who
are
priests
)
haue
not
commission
to
cast
ont
diuells
,
to
cure
diseases
,
to
cleanse
lepres
and
to
rayse
the
dead
.
That
priests
mocke
the
holy
Ghost
,
and
make
the
body
the
gresier
for
the
graue
,
that
we
come
not
by
our
wills
to
the
sicke
vntill
the
last
gaspe
,
that
we
admitt
but
one
alone
,
or
none
but
priests
when
the
sacrament
is
ministred
,
Mart.
what
vayne
lyes
be
these
?
All
that
are
of
any
experience
can
controlle
yow
of
vntruth
in
al
these
,
and
diuerse
others
as
shall
apeare
hereafter
?
Fol.
114
b
Galf.
Mart.
Where
you
conclude
,
that
extreme
vnction
is
no
sacrament
,
because
it
is
not
a
ceremonie
instituted
of
God
,
and
delyuered
vs
,
nor
hath
a
promise
of
grace
that
concerneth
vs
,
Let
me
aske
you
this
question
.
Protestants
denying
extreame
vnction
to
be
instituted
of
God
,
denie
the
holy
Ghost
to
be
God
.
Cap.
5.
Is
the
holy
Ghost
God
,
or
is
he
not
?
Yf
he
be
God
,
then
was
this
sacrament
and
ceremonie
of
extreme
Vnction
instituted
of
God
.
For
the
holy
Ghost
infused
plentifully
vpon
the
Apostles
,
and
speaking
nothing
,
but
that
whiche
he
heard
of
Christe
,
did
ordayne
by
the
blessed
Apostle
.
S.
Iames
,
that
sick
men
should
be
anoynted
by
the
priest
,
and
haue
praier
made
ouer
them
.
Examine
the
woordes
:
S.
Iames
saieth
,
Is
any
man
sicke
amongest
you
?
Let
him
bring
in
the
priests
of
the
churche
,
and
let
them
pray
ouer
him
,
anoynting
him
with
oyle
:
Is
not
here
a
plaine
institution
and
ordinance
of
the
holy
Ghost
?
Is
not
inducat
,
let
him
bring
in
,
the
imperatiue
mode
,
which
biddeth
and
commaundeth
?
and
doth
not
(
orent
)
let
them
pray
,
signifie
also
a
commandement
?
What
reason
haue
you
to
the
contrarie
?
Shewe
it
yf
youe
can
.
As
for
the
promise
of
grace
,
A
promise
of
grace
.
doth
it
not
followe
streitwayes
?
And
yf
he
be
in
synnes
,
they
shalbe
for
geuen
him
?
Is
not
remissioa
of
synnes
a
grace
with
you
M.
Calf
?
Be
not
these
the
woords
of
the
holy
ghost
in
the
Apostle
S.
Iames
?
Yf
yow
acknoweledge
them
to
be
the
woordes
of
the
holy
ghost
,
and
confesse
the
holy
ghost
to
be
God
and
allowe
remission
of
synnes
,
to
be
an
inuisible
grace
of
God
,
then
must
yow
graunte
,
that
extreme
vnction
is
a
sacrament
instituted
of
God
,
and
hath
a
promise
of
grace
annexed
vnto
it
?
Calf
.
Touching
your
fansie
that
S.
Iames
woulde
haue
it
to
be
temporall
,
Mart.
and
not
passe
the
present
state
,
we
tell
you
,
that
the
expresse
commaundement
of
God
,
may
not
be
illuded
with
such
fond
surmises
.
We
haue
it
put
indefinitely
,
as
a
precept
to
continue
for
euer
,
without
all
lymitation
of
tyme
.
Yf
you
will
haue
it
but
temporall
,
shewe
vs
the
commadement
?
Shewe
vs
as
good
euidence
out
of
scripture
against
it
,
as
we
shewe
you
for
it
.
Or
yf
you
haue
no
scripture
in
store
,
shewe
vs
some
generall
councell
:
some
auncient
father
:
some
decre
of
the
See
Apostolik
.
Yf
yow
can
shewe
none
,
(
as
I
am
assure
you
can
not
)
why
crake
yow
so
impudently
,
that
youe
haue
reason
,
Calf
.
and
scripture
for
youe
,
Fol.
114.
b
with
the
lerned
and
sounde
determination
of
moe
fathers
of
the
churche
,
Mart.
than
were
at
the
councell
of
Florence
and
Synode
of
Trent
?
Youe
haue
not
alleadged
so
much
as
one
councell
,
nor
one
father
:
nor
haue
any
to
alleage
,
but
frier
Luther
that
married
Mouncke
,
and
Caluin
that
lousie
Lorrell
,
of
Geneua
,
and
such
Apostatats
as
haue
followed
them
and
kept
their
conspiracies
against
the
church
and
spoyled
it
,
as
apeareth
in
a
litle
oration
,
made
against
the
insurrections
and
outrages
of
heretikes
and
lately
translated
in
to
English
.
Wherefore
what
shall
p̄uaile
?
scripture
,
or
no
scripture
?
Gods
woorde
,
or
mens
willes
?
True
councells
,
or
false
conspiracies
?
holy
fathers
,
or
rennegate
friers
?
Catholike
bishops
,
or
violent
vsurpers
?
fonde
talke
or
sadde
proufe
?
Yf
all
the
durtie
termes
which
frier
Luther
vsed
were
leyed
in
a
heape
,
and
all
the
filthy
woordes
that
baudy
Bale
disgorged
,
were
brought
together
,
and
all
the
vilanous
phrases
,
slanders
,
Tauntes
,
that
Melanchton
,
Illiricus
,
and
Montanus
,
and
all
the
rable
of
suche
raging
rufflers
had
oft
in
their
mouthes
,
were
conueyed
with
a
glister
pype
into
your
rayling
breaste
M.
Calf
.
,
you
should
neuer
be
able
to
disgrace
that
honorable
councell
,
which
was
kept
of
late
in
Trent
.
It
was
summoned
by
the
head
of
Christs
churche
in
earth
.
The
councel
of
Trent
.
It
was
kept
by
true
and
laufull
bisshops
.
It
was
assisted
by
the
Emperour
,
and
mightiest
kinges
in
Christendome
.
It
was
honored
with
the
Legates
,
and
Ambassadours
of
al
catholike
princes
.
The
fathers
there
assembled
out
of
Italie
,
France
,
Spaine
,
Portugalle
,
Pole
,
etc.
Flandres
,
Brabant
,
Henalt
and
Artois
,
were
lerned
bisshops
,
well
nigh
to
the
numbre
of
2.
hundred
,
besides
many
Doctours
of
Diuinitie
,
and
lawe
,
diuerse
of
the
societie
of
Iesus
,
generalls
of
all
religions
,
men
profoundly
lerned
in
the
depe
pointes
of
Diuinitie
,
and
not
be
witched
,
Fol.
115.
a
with
the
sorcerie
of
Cyrce
,
nor
called
,
to
a
trough
of
draffe
,
(
as
it
pleaseth
such
a
well
nurtered
gentleman
to
terme
it
)
but
required
to
come
together
to
debate
these
controuersies
of
religion
for
the
stay
of
Christen
people
,
and
suppression
of
heresie
,
and
being
there
assembled
,
they
examined
the
growndes
that
all
heretikes
builde
on
,
and
tried
them
to
the
vtter
moste
.
And
because
all
protestants
should
haue
accesse
thither
,
and
dispute
freely
,
and
propounde
what
they
could
,
for
mayntenance
of
their
newe
religion
,
Safe
conduicte
offred
the
protestants
they
gently
required
them
to
be
present
,
they
offred
safe
conduict
to
come
,
and
go
,
to
tarry
,
returne
when
they
would
?
yet
not
one
of
all
your
sect
durst
apeare
,
and
shewe
his
face
,
no
,
not
your
great
idol
of
Geneua
,
and
that
as
the
worlde
may
well
iudge
conscientia
imbecillitatis
,
for
conscience
of
their
owne
imbecillitie
and
weaknes
.
When
they
could
not
procure
any
protestants
thither
to
defend
their
positions
,
they
assigned
some
,
who
after
the
manner
of
all
scholes
,
should
dispute
for
both
partes
,
and
after
long
and
mature
deliberation
,
they
concluded
by
the
assistaunce
of
the
holy
Ghost
,
whose
presence
and
grace
Christ
promised
to
al
such
companies
,
assembled
in
his
holie
name
,
the
decrees
which
you
see
.
Matt.
18.
Amongest
which
this
is
one
,
that
there
be
seuen
Sacraments
in
Christs
church
,
as
Baptisme
,
Confirmation
,
the
Supper
of
our
Lord
,
Sessio
7.
Can.
1.
holy
Orders
,
Matrimonie
,
Penaunce
,
and
extreme
Vnction
.
Withal
they
accursed
all
that
defende
and
mayntayne
the
contrarie
.
Which
curse
will
light
vpon
you
,
make
as
light
of
it
as
you
can
.
For
Gods
woordes
must
be
true
,
spoken
to
Peter
:
Matt.
16.
Quic
quid
ligaueris
super
terram
,
erit
ligatum
&
in
coelis
.
Whatsoeuer
thou
bindest
in
earth
,
shal
be
bounde
in
heauen
.
They
haue
tyed
you
in
the
terrible
band
of
excommunication
vpon
earth
,
doubt
you
neuer
a
deale
,
but
ye
are
tyed
.
They
are
the
body
of
Christendome
,
the
Pope
is
the
heade
:
They
both
make
one
churche
,
and
besides
this
church
,
there
is
no
other
churche
:
Mat.
18.
yf
you
heare
not
this
churche
,
Christ
saieth
:
You
are
an
Heathen
and
Publican
,
and
so
consequently
an
heretike
.
Wherfore
in
contemning
the
church
,
and
dispising
the
orders
of
generall
councells
,
yf
there
were
nothing
els
,
you
shewe
your selues
to
be
heretickes
.
In
all
ages
and
all
cuntries
hetetikes
euer
more
,
and
none
but
heretikes
,
haue
refused
to
yeld
to
the
generall
councells
,
quorum
saluberrima
in
Ecclesiis
est
authoritas
.
Whose
authoritie
is
very
holsome
in
the
church
,
saieth
S.
Augustine
.
August
.
epist.
118.
The
Arrians
refused
the
councel
of
Nice
.
The
Macedonians
the
councel
of
Constantinople
.
The
Eutichians
the
councell
of
Chalcedon
.
None
but
heretiques
refuse
general
councells
The
place
of
Hilarius
lib.
8.
de
Trinit.
applied
to
heretikes
.
Image
breakers
,
the
seuenth
of
Nice
,
and
you
the
councels
of
Florence
,
and
Trent
.
Wherefore
the
saying
of
Hilarius
,
against
Auxentius
,
may
welbe
applied
vnto
you
.
For
as
he
kept
conuenticles
against
Hilarius
,
so
do
you
against
the
church
.
As
he
called
him
hereticke
,
so
do
you
the
catholikes
.
As
he
purchassed
him
the
displeasure
of
noble
men
,
so
do
you
labour
asmuch
as
you
can
,
to
bring
vs
in
hatred
,
with
the
prince
.
As
he
despised
the
councell
of
Nice
:
So
do
you
not
only
contemne
the
councel
of
Florence
and
Trent
,
but
that
of
Nice
also
,
and
al
other
generall
councells
that
were
euer
kept
in
such
poynts
as
they
make
against
your
errours
.
You
haue
reuyued
diuerse
heresies
that
they
condemned
.
Therfore
,
as
he
saied
:
Diabolus
est
quia
Arrianus
est
,
he
is
a
deuil
because
he
is
an
Arrian
:
So
we
may
say
he
is
a
diuell
,
because
he
is
a
Caluinian
.
For
as
they
contenned
the
churche
,
and
rebelled
against
God
:
euen
so
do
youe
.
That
saying
of
Hilarius
,
many
there
are
which
fayning
a
faith
,
are
not
subiect
to
faith
,
and
rather
do
apoynte
them selues
a
faith
,
than
receiue
a
faith
:
puffed
vp
with
the
sense
of
much
vanitie
,
whiles
they
sauour
those
thinges
,
as
they
list
,
and
will
not
sauour
those
thinges
that
be
true
:
whereas
this
is
the
truth
of
wisdom
,
some
tymes
to
sauour
those
things
,
which
thoue
wouldest
not
:
but
the
talke
of
folly
followeth
this
will
wisdome
.
For
necessarie
it
is
,
foolishly
to
be
vttred
,
that
folishly
is
vnderstode
,
That
I
say
,
may
woorthely
be
returned
vpon
you
,
and
all
protestants
.
Heretikes
fayne
a
faith
vnto
them selues
.
For
you
are
they
that
fayne
vnto
your selues
,
a
faith
neuer
heard
of
before
Luther
,
and
his
disciples
began
to
spred
it
abrode
,
for
his
bellies
sake
:
because
he
and
his
conuentual
brothers
could
not
be
preachers
of
a
pardon
.
Yow
are
they
that
wilbe
subiect
to
no
faith
,
no
not
to
your
owne
,
made
at
Augusta
,
by
the
arche
heretiks
and
chief
apostatats
of
your
religion
.
One
faith
must
be
preached
at
Wittenberg
:
an
other
at
Zuriche
an
other
at
Lipsia
,
and
other
at
Basile
,
another
at
Geneua
:
so
many
Apostatats
,
so
many
Christes
,
so
many
cities
,
so
many
faiths
,
so
many
congregations
,
so
many
gospel
.
You
are
they
that
appoint
your selues
a
faith
,
and
receaue
not
that
whiche
your
fathers
receaued
of
their
elders
,
and
taught
youe
.
You
are
they
that
are
puffed
vp
with
the
sense
of
humane
vanity
.
You
will
beleaue
no
councels
,
nor
auncient
fathers
.
No
man
knoweth
the
scripture
,
no
man
hath
the
interpretation
of
the
woord
of
God
,
no
man
hath
the
right
sense
and
meaning
of
the
gospell
,
and
holy
write
,
but
you
.
The
fathers
were
men
and
did
erre
,
as
men
,
youe
are
Sainctes
and
Angells
:
youe
can
not
erre
,
you
can
not
tred
a
wrye
.
The
spirite
doth
so
inspire
,
that
al
that
yow
say
is
as
true
as
steele
and
light
of
the
gospell
.
This
is
your
opinion
of
your selues
.
As
for
the
fathers
,
these
thirtene
hundred
yeres
,
yow
say
they
erred
,
they
refused
,
the
simplicitie
of
godds
woorde
:
Fol.
96.
a
Christ
had
no
church
vntill
a
fewe
renegate
friers
,
and
lecherous
mounckes
came
and
restored
it
againe
.
And
whiles
your
heartes
are
infatuated
with
this
arogancie
,
and
pride
,
you
sauour
what
please
your selues
,
and
mislike
what
ye
list
,
you
will
not
vnderstande
,
those
thinges
that
be
true
,
whiche
is
the
occasion
that
your
talke
is
so
foolish
,
your
doctrine
so
diuerse
,
and
your
preaching
so
dissolute
,
and
your
writinges
so
sclanderous
,
your
bokes
so
blasphemous
.
As
for
the
Catholiks
they
haue
neither
fayned
nor
made
them selues
a
faith
,
they
contynue
in
that
which
they
receaued
of
their
forefathers
,
and
can
proue
to
come
from
Christ
,
by
succession
,
and
lyneal
descent
,
euen
from
S.
Peter
and
Paule
,
to
Pius
the
fyfth
that
sitteth
nowe
by
the
mercifull
prouidence
of
God
in
the
Apostolike
see
of
Rome
.
They
be
neither
disobedient
to
faith
,
nor
to
their
laufull
bisshops
.
They
varye
not
in
the
principalle
points
of
their
religion
and
faith
.
In
all
churches
,
Cities
,
patriarkes
,
and
bisshops
,
there
is
one
vniforme
concent
,
through
out
the
worlde
,
wheresoeuer
Christes
,
catholike
church
hath
dispersed
her
light
.
Wherfore
,
yf
you
will
rightly
apply
Hilarius
his
woordes
,
and
to
good
purpose
,
as
he
did
,
applie
them
to
heretikes
,
whose
talke
and
pestiferous
doctrine
,
should
range
and
rage
against
the
sownde
of
Gods
woorde
:
2.
Tim.
2.
And
creepe
like
a
canker
,
to
the
rote
of
the
soule
.
Apply
them
as
he
did
to
such
as
you
are
your selues
:
Homines
mente
peruersi
,
&
professione
fallaces
,
&
spe
inanes
,
&
sermone
viperei
.
Men
corrupt
in
mynde
,
deceythfull
in
profession
,
vayne
in
hope
,
and
adders
in
talke
,
men
whiche
force
vs
,
of
necessitie
to
gayne
say
your
positions
,
because
vnder
colour
of
religion
,
you
teache
the
simple
people
(
falsas
doctrinas
,
&
morbidas
intelligentias
,
&
corruptas
voluptates
.
Lib.
8
de
Trinit.
in
princip.
●
False
doctrine
lewde
vnderstanding
and
corrupt
fansies
.
For
of
suche
,
he
speaketh
in
the
place
whence
you
had
those
woordes
.
THAT
THE
APOSTLES
AND
FATHERS
OF
THE
PRIMITIVE
CHVRCHE
BLESSED
THEM SELVES
,
&c.
THE
FIFTH
ARTICLE
.
IF
it
were
graunted
to
be
true
that
the
Apostles
and
fathers
of
the
primitiue
churche
did
blesse
them selues
with
the
signe
of
the
crosse
,
and
counselled
all
Christen
men
to
do
the
same
,
and
that
in
those
daies
a
crosse
was
set
vp
in
euery
place
conuenient
for
it
,
Fol.
115.
b
M.
Calf
.
supposeth
that
it
woulde
not
hurt
his
cause
:
yet
because
we
shall
vnderstande
that
he
,
who
sometymes
came
in
silkes
,
veluetes
,
and
great
brauerie
to
Paules
crosse
,
when
he
was
but
a
greene
minister
of
this
newe
diuinitie
,
lacketh
nowe
no
humilitie
,
he
abaseth
him selfe
to
point-makers
craft
,
Fol.
116.
a
M.
Calfs
.
humilitie
and
taketh
in
hand
the
trying
of
three
taglesse
pointes
,
as
he
saieth
.
Which
is
a
bolde
enterprise
of
so
younge
a
prentise
,
neuer
broughte
vpp
in
the
facultie
.
His
cunning
will
appere
by
his
workmanship
.
The
first
pointe
that
he
counteth
taglesse
is
this
.
That
the
fathers
of
the
primitiue
churche
blessed
them selues
with
the
signe
of
the
crosse
,
for
the
terme
of
blessing
(
saieth
he
)
is
euill
applied
to
the
signinge
in
the
forhead
.
Fol.
116.
a
Calf
.
For
benedicere
,
to
blesse
,
is
to
speake
well
,
and
to
lyue
well
.
And
that
is
the
nature
of
the
worde
:
in
that
sense
it
hath
been
taken
of
olde
.
Mart.
Here
is
one
euill
pointe
to
begin
with
all
.
Crafte
increaseth
dailie
I
see
well
.
Yf
to
humilitie
in
abasing
him selfe
to
poyntmakers
craft
,
he
had
ioyned
simplicitie
in
streatching
out
his
leather
,
this
poynt
woulde
haue
ben
stronge
ynough
and
lacked
neuer
a
tagge
.
For
benedicere
,
as
I
haue
ꝓued
before
is
streatched
furder
,
Article
4.
Benedicere
.
3.
Reg
21.
Iob
2.
and
applied
to
other
significations
in
the
scripture
,
and
doctours
,
than
to
those
three
which
master
Calf
.
mentioneth
.
It
was
laied
to
Naboths
chardge
that
benedixit
Deum
&
Regem
.
Sathan
,
saied
to
God
when
he
woulde
furder
plage
Iob
,
Cast
thy
hand
vpon
him
,
touche
his
face
,
and
his
fleshe
,
and
then
thou
shalt
see
,
that
,
in
faciem
tuam
benedicat
tibi
.
What
is
benedicere
here
,
to
speake
well
,
liue
well
,
professe
well
,
as
master
Calf
.
saieth
?
No
,
it
is
quite
contrary
:
to
banne
,
to
blaspheme
,
and
to
curse
God
.
It
is
written
in
Genesis
,
that
God
benedixit
diei
septimo
.
Dauid
sayeth
:
Genes.
2.
Psal.
84.
Benedixisti
domine
terram
tuam
.
Howe
shall
this
be
Englished
?
In
which
of
the
significations
that
master
Calf
.
deuised
?
Shall
we
say
thus
:
God
saied
well
to
the
seuenth
day
?
Or
thus
,
God
professed
well
to
the
seuenth
day
?
or
thus
,
God
liued
well
to
the
seuenth
day
?
or
,
God
gaue
thankes
for
the
seuenth
day
?
And
so
in
the
other
,
Shall
we
say
,
God
spake
well
the
earth
?
or
God
professed
well
the
earth
?
or
God
lyued
well
the
the
earth
?
or
God
gaue
thankes
for
the
earth
?
or
what
shall
we
say
?
Our
newe
poyntmaker
saieth
,
that
benedicere
,
is
to
speake
well
,
professe
well
,
and
lyue
well
,
and
streatcheth
his
leather
no
furder
,
for
feare
of
breaking
in
te
midst
?
shall
we
take
his
pointes
?
no
,
they
be
taglesse
,
and
made
of
rotten
calfs
skinne
.
We
must
stretche
it
out
a
litle
furder
,
and
finde
another
signification
for
benedicere
.
Christ
taking
litle
children
in
his
armes
,
Marc.
10.
Luc.
24.
and
leying
his
handes
vpon
them
,
benedicebat
eos
.
Ascending
vp
to
heauen
,
in
the
sight
of
his
Apostles
,
lifting
vp
his
hande
benedixit
eis
.
What
is
benedicebat
here
?
Shall
we
translate
it
and
say
,
Christ
spoke
wel
the
children
,
or
Christ
professed
wel
the
children
,
or
Christ
lyued
well
the
children
,
or
Christ
gaue
thankes
for
the
children
?
and
so
likewise
in
the
other
?
No
:
these
are
impropre
speaches
,
and
phrases
not
agreable
to
the
letter
,
nor
sauoring
of
any
good
sense
in
that
place
.
Wherfore
benedicere
,
must
be
streatched
on
ynche
furder
to
another
signification
,
besides
master
Calfhils
,
speaking
wel
,
lyuing
wel
,
and
professing
wel
.
And
that
is
,
Christ
did
blesse
the
children
,
Christ
did
blesse
his
Apostles
,
yea
,
Christ
did
blesse
with
his
handes
.
Theophil
.
in
24.
Luc.
eleuatis
manibus
,
with
handes
lifted
vp
)
that
is
to
say
)
Christ
lifted
vp
his
handes
and
blessed
his
Apostles
:
Perchaunce
pouring
(
saieth
Theophylact
.
)
into
them
grace
and
strenght
that
mighte
garde
them
,
vntill
the
holy
Ghost
came
,
perchaunce
also
instructing
vs
,
that
when
we
go
farre
from
home
,
we
commend
those
that
are
vnder
our
gouernement
,
to
the
heauenlie
benediction
.
By
which
it
is
euident
,
that
benedicere
hath
another
signification
in
the
scripture
,
besides
to
speake
well
,
professe
wel
,
and
liue
wel
,
and
that
is
to
blesse
with
the
hand
as
Christ
did
.
Wherfore
he
doth
iniury
to
the
estimation
of
his
owne
lerning
to
say
,
that
this
is
a
newe
founde
signification
:
Fol.
116.
a
and
wronge
to
thinke
that
we
borowe
this
phrase
and
manner
of
speach
,
either
of
olde
mother
Mawkin
,
or
of
a
foolishe
custom
.
For
benedicere
,
in
this
signification
,
is
as
olde
as
Iacob
,
who
with
his
handes
a
crosse
blessed
Iosephs
children
,
and
as
Autentick
,
as
the
Ghospell
of
S.
Marke
and
Luke
,
who
saied
that
Christ
leyed
his
handes
vpon
children
and
blessed
them
,
and
lifting
vp
his
hand
blessed
his
Apostles
.
But
yf
it
had
bene
a
common
custome
to
vse
that
phrase
,
and
we
had
borrowed
that
manner
of
speche
of
custome
,
it
is
no
point
of
wisdome
in
M.
Calf
.
to
accompte
,
that
custome
foolishe
;
and
holde
them
fooles
that
followe
it
.
As
wise
as
a
man
he
is
,
saied
.
we
must
speake
as
the
common
sorte
doe
,
and
thinke
as
the
wise
.
And
that
custome
is
to
be
followed
,
a
better
poete
than
he
is
diuine
telleth
vs
,
saying
:
Multa
renascentur
quae
iam
cecidere
,
cadentque
,
Quae
nunc
sunt
in
honore
vocabula
,
si
volet
vsus
:
Quem
penes
arbitrium
vis
est
&
norma
loquendi
.
Many
woordes
that
wythered
be
shall
florish
as
the
spring
.
And
such
as
stand
in
high
degree
,
vade
as
eche
fayned
thing
.
Yf
Lady
Custom
doth
ones
take
the
exchange
in
to
her
hand
.
For
custom
hath
a
mould
to
make
wordes
currant
in
eche
land
.
Wherfore
seing
in
this
treatise
I
laboured
to
profite
the
multitude
,
whiche
is
miserably
deceaued
by
these
newe
ministers
,
it
was
moste
necessary
,
for
me
to
vse
the
termes
which
common
vse
had
made
moste
familiar
in
their
eares
,
and
moste
liuely
represented
the
thing
it selfe
vnto
them
.
And
albeit
the
olde
fathers
do
not
commonly
vse
to
say
,
To
blesse
with
the
crosse
.
and
signe
hym self
with
the
crosse
is
all
one
.
benedicebant
se
signo
crucis
,
they
blessed
them selues
with
the
signe
,
but
signabant
se
signo
crucis
,
they
marked
them selues
with
the
signe
of
the
crosse
,
yet
do
not
I
,
very
ill
,
(
as
M.
Calf
.
saieth
)
in
applyinge
it
,
to
the
Apostles
tyme
and
primitiue
churche
.
For
in
effect
they
are
all
one
,
and
as
I
may
say
,
Synonima
:
For
he
that
after
the
vse
of
a
Christen
man
,
marketh
him self
with
the
signe
of
the
crosse
,
Lib.
2.
histor.
Apostolic
.
Lib.
3.
blesseth
him self
,
and
he
that
blesseth
him self
,
marketh
him self
with
the
signe
of
the
crosse
.
Wherfore
seinge
Abdias
reporteth
that
S.
Paule
crucis
signo
se
muniens
,
arming
him selfe
with
the
signe
of
the
crosse
,
held
out
his
necke
to
the
hangemam
,
and
that
S.
Andrew
,
singulis
manus
imponens
&
consignans
cruce
,
Lib.
5.
leying
his
handes
vppon
euery
one
,
and
signing
them
with
the
crosse
,
suffred
them
to
departe
,
and
that
S.
Iohn
,
Armauit
se
signo
crucis
,
Armed
him selfe
with
the
signe
of
the
crosse
,
no
wise
man
can
take
it
otherwise
,
than
that
they
blessed
them selues
,
with
the
signe
of
the
crosse
,
nor
thinke
contrary
but
that
this
crossebiter
is
very
quarreling
,
who
knowing
the
thing
to
be
one
,
will
yet
contentiouslie
iarre
aboute
the
woorde
.
But
like
doctour
,
like
Doctrine
.
He
is
alwaies
denying
the
authoritie
of
the
fathers
,
when
he
hath
no
cauille
in
store
to
shift
it
away
:
but
seing
he
saith
no
more
here
against
Abdias
,
than
he
did
before
,
do
ye
credit
him
no
more
than
ye
did
before
.
Semel
malus
semper
praesumitur
malus
,
he
that
is
ones
euill
,
is
p̄sumed
to
be
alwaies
euil
(
saith
the
lawe
,
)
vnlesse
the
contrary
be
proued
,
Denying
authorities
M.
Calfs
best
refuge
.
Fol.
116.
b
and
that
will
not
M.
Calf
.
do
.
For
lying
ad
denying
must
be
his
best
defence
,
and
Aiax
shilde
in
this
skyrmish
.
Euen
in
the
last
sentence
,
Abdias
was
denyed
,
as
a
very
lyer
and
forger
of
fables
,
nowe
that
wich
is
brought
out
of
S.
Clement
,
is
refused
as
an
authoritie
that
hath
no
credible
authour
to
supporte
it
.
Ibidem
.
So
bring
what
ye
can
,
either
the
authour
shal
be
refused
,
or
his
woorke
denied
.
As
for
S.
Clement
that
he
is
an
authour
sufficient
to
supporte
him self
,
and
writer
of
the
Apostles
constitutions
,
the
preface
set
before
his
worke
,
doth
sufficientlie
proue
to
any
reasonable
man
,
neither
all
the
witte
that
M.
Calf
.
hath
,
is
able
to
conuince
it
of
forgery
:
That
he
will
not
fullie
beleaue
S.
Clement
,
Ibidem
.
because
he
succeded
not
immediatlie
,
after
S.
Peter
,
according
to
his
appointment
,
but
suffred
Linus
and
Cletus
to
occupie
the
roome
before
him
,
and
scoffeth
at
his
modestie
in
that
behalfe
,
I
meruail
not
.
A
lesser
cause
than
that
,
will
make
him
beleaue
,
as
a
great
many
protestantes
did
,
and
let
not
to
put
in
print
,
that
S.
Peter
was
neuer
at
Rome
.
But
what
matter
is
it
yf
he
do
not
beleaue
,
nor
fully
,
nor
in
parte
?
It
hindreth
this
cause
no
more
than
the
in
credulitie
of
Caiphas
,
and
lacke
of
faith
in
Pilate
,
did
hinder
the
veritie
of
Christs
incarnation
in
earth
,
an
equalitie
with
his
father
in
heauen
.
The
Euangelistes
them selues
yf
we
take
the
bare
letter
do
not
agree
exactely
in
the
hower
,
that
Christ
suffred
death
.
Yet
being
wel
vnderstode
they
agre
both
in
the
tyme
,
and
the
manner
of
it
.
So
albeit
all
the
fathers
that
haue
written
,
do
not
agre
of
the
manner
and
order
of
bisshops
,
that
succeded
S.
Peter
,
yet
the
truth
is
confessed
by
all
,
and
not
withstanding
,
S.
Clement
did
of
humilitie
and
modestie
yelde
the
prerogatiue
,
to
Linus
and
Cletus
,
whiles
they
lyued
,
yet
do
they
acknowledg
that
S.
Clement
was
ordained
by
S.
Peter
to
be
his
successour
.
As
he
that
listeth
to
see
the
truth
of
this
,
may
reade
,
Damasus
of
the
bisshopes
lifes
and
Baptist
Platina
that
wrote
of
late
.
Where
M.
Calf
saieth
that
,
the
fact
of
S.
Anthonie
,
S.
Martin
,
Fol.
116.
b
and
Donatus
of
Euoria
Epiri
,
blessing
them selues
with
the
signe
of
the
crosse
,
being
men
of
great
holines
and
vertue
,
and
so
highe
in
fauour
with
God
,
that
in
their
life
tyme
,
they
did
many
miracles
,
Fol.
117
a
and
the
example
of
Paula
a
most
godlie
woman
bee
not
presidents
to
enforce
imitation
,
it
were
to
be
wished
that
some
good
phisition
,
would
feele
his
pulse
,
and
trie
his
humour
,
that
we
might
know
of
whome
he
woulde
haue
presidents
to
be
taken
,
Heb.
6.
Examples
of
vertue
to
be
taken
of
holymen
.
yf
not
of
holie
men
.
S.
Paule
writing
to
the
Hebrues
,
whysseth
them
not
be
slouthful
followers
of
them
,
that
shal
inherite
the
ꝓmises
.
By
which
it
is
euident
that
the
holy
Ghost
,
woulde
haue
the
examples
of
holie
men
to
be
followed
,
as
directories
to
vertue
,
and
as
presidents
to
force
an
imitation
in
godlines
of
life
.
As
for
blessing
with
the
crosse
I
did
not
teache
,
that
the
examples
of
those
holie
fathers
did
force
an
imitation
,
but
only
shewed
that
thy
did
so
,
and
that
it
is
lauful
for
vs
by
their
examples
,
being
holy
men
,
and
in
great
fauour
with
God
,
to
blesse
our selues
,
and
vse
the
signe
of
the
crosse
,
in
temptations
and
other
dangers
,
as
those
holy
fathers
did
,
and
that
the
contempt
thereof
is
abhominable
:
Fol.
116.
b
And
albeit
it
pleaseth
m.
Calf
.
to
terme
thes
histories
,
but
tales
,
and
condemne
S.
Hierome
,
Sulpitius
Seuerus
and
Sozomenus
,
as
reporters
of
idle
tales
,
and
not
writers
of
true
histories
,
yet
I
doubt
not
but
the
indifferent
of
his
owne
sect
,
will
blame
his
impudencie
,
for
so
iudging
of
such
lerned
and
renommed
writers
.
Calf
.
Mart.
Where
he
saieth
:
The
deuill
delited
in
the
crosse
,
and
fayned
him selfe
to
be
a
fraied
of
it
,
that
the
Eremite
might
runne
to
that
sory
succour
,
and
men
put
more
affiance
in
it
,
it
is
to
childish
for
litle
coknells
that
runne
vp
and
downe
the
streates
,
The
diuel
fayneth
not
feare
at
the
sight
of
the
crosse
but
feareth
in
deede
.
with
tumbrells
and
rattles
.
That
the
deuill
pretendeth
not
feare
,
but
is
a
frayd
in
deede
at
the
sight
of
the
crosse
,
I
haued
declared
before
,
but
furder
to
adde
somwhat
,
when
Iulian
the
Apostata
had
by
vertue
of
that
signe
,
dryuen
the
deuills
away
,
the
coniurer
vnderstanding
it
blamed
him
for
it
.
And
whereas
Iulian
for
excuse
signified
that
he
was
in
great
feare
,
and
woundred
at
the
vertue
of
the
crosse
,
the
sorcerer
said
vnto
him
:
do
not
thinke
Sir
,
that
they
feared
as
you
say
,
but
they
disdained
this
signe
rather
,
and
so
departed
:
The
gentils
as
Lactantius
telleth
,
perceauing
that
the
Christians
,
imposito
frontibus
signo
,
putting
the
signe
of
the
crosse
to
their
forheades
,
droue
their
Gods
away
from
their
sacrifice
,
saied
,
that
their
Gods
fled
away
,
non
metu
,
sed
odio
:
not
for
feare
,
Lactam.
lib.
4.
cap.
17.
de
vera
sapient
.
but
for
hatred
.
Master
Calf
.
agreing
with
them
in
one
poynt
,
saieth
:
That
the
deuill
fleeth
not
away
at
the
sight
of
the
crosse
for
feare
,
but
whereas
the
coniurer
saied
that
the
deuill
fled
away
for
disdaine
,
and
the
gentils
saied
that
he
fled
away
for
hatred
,
he
knowing
more
of
his
counsell
then
either
the
coniurer
or
gentils
,
saieth
,
that
he
fleeth
away
,
as
it
were
for
loue
or
delight
that
he
had
in
the
crosse
,
therby
to
allure
men
to
vse
it
:
M.
Calf
.
sheweth
hym self
more
priuie
to
the
diuels
counsel
,
than
the
coniurer
or
the
gentills
.
which
is
a
straunge
case
and
much
like
to
the
comicall
poetes
fansie
,
where
he
saieth
:
Credo
quia
misera
prae
amore
hunc
exclusit
foras
.
I
suppose
,
poore
woman
she
shut
him
out
of
dores
for
loue
.
Yf
one
that
loueth
musicke
wel
,
and
deliteth
to
heare
men
singe
,
and
play
vppon
musicall
instrumentes
shoulde
come
in
place
,
where
there
is
a
swete
noise
,
and
sodenly
runne
away
,
when
the
best
melody
is
made
,
woulde
any
wise
man
thinke
that
he
ranne
away
for
loue
that
he
beareth
to
musicke
,
or
delight
that
he
hath
in
musicall
instrumentes
?
No
I
suppose
.
Euery
thing
liketh
to
be
where
it
loueth
,
and
neuer
fleeth
that
in
which
it
deliteth
.
For
it
is
naturall
.
Wherefore
yf
the
deuill
loued
the
signe
of
the
crosse
,
and
delited
to
haue
it
made
,
as
M.
Calf
.
saieth
,
Fol.
117.
a
he
would
be
still
where
it
is
,
and
not
alwaies
flee
away
,
when
it
is
made
,
albeit
he
might
sometymes
pretend
a
flight
,
to
doe
it
,
for
a
furder
mischieffe
,
but
be
he
Iewe
,
be
he
Turke
,
be
he
a
Iulian
,
or
be
he
a
Iudas
that
maketh
the
crosse
,
vnlesse
God
geueth
him
vp
to
the
deuill
as
a
pray
,
the
deuill
fleeth
away
still
,
whensoeuer
he
seeth
it
,
muche
lesse
he
maketh
it
(
as
this
quarreller
blasphemouslie
reporteth
,
a
cause
of
furder
sicknes
,
Fol.
117.
a
a
stone
of
offence
,
a
stumblinge
blocke
to
fall
at
.
S.
Anthony
,
of
whom
we
talke
,
knowing
the
subtiltes
and
craftes
of
the
deuill
,
and
withstanding
them
all
,
Fol.
117.
a
and
so
withstanding
them
that
he
vpbraied
,
the
wicked
sprites
with
their
weaknes
against
hym
,
Athan.
in
vita
S.
Anthonij
.
saied
boldlie
(
as
Athanasius
reporteth
)
vnto
them
all
:
Yf
ye
are
able
to
do
any
thinge
,
yf
our
lorde
hath
geuen
you
power
against
me
,
beholde
here
I
am
,
deuoure
me
,
being
graunted
vnto
you
.
Yf
ye
can
not
,
why
do
ye
labour
in
vaine
?
For
the
signe
of
the
crosse
,
and
faith
in
our
lorde
is
an
inexpugnāble
wall
for
vs
.
In
the
same
place
,
in
the
very
next
sentence
it
is
written
,
that
the
deuills
treathning
many
thinges
against
S.
Anthony
,
did
gnashe
their
teethe
because
their
temptations
had
no
effect
,
but
were
made
vaine
illusions
.
Where
it
is
to
be
noted
that
the
deuill
tempted
not
S.
Anthony
to
make
the
signe
of
the
crosse
in
his
forhead
.
For
yf
he
had
don
so
,
then
had
his
temptations
taken
effect
:
but
Athanasius
saieth
,
it
was
a
great
torment
to
the
deuill
that
:
No
effect
followed
their
temptation
.
Yf
M.
Calf
.
wil
not
beleaue
this
saying
of
so
lerned
a
father
,
Let
hym
beleaue
the
deuil
hym self
,
confessing
the
same
.
It
so
came
to
passe
that
certayne
wicked
sprites
were
raysed
vp
,
and
commaunded
by
a
coniurer
,
called
Theodas
,
to
tempt
a
young
prince
to
the
lustes
of
the
flesh
,
but
they
preuayled
not
.
When
the
coniurer
Theodas
vnderstode
that
,
he
saied
vnto
them
.
O
ye
weake
and
wretched
caytiffes
,
Damasce
.
in
histor.
Barlaan
&
Iosaphat
.
howe
are
ye
ouercomed
of
one
boye
?
The
wicked
sprites
forced
by
the
power
of
God
,
made
answer
,
against
their
will
and
saied
:
we
were
neither
able
to
abyde
,
nor
behold
the
power
of
Christ
,
and
banner
of
his
passion
,
which
they
call
the
crosse
.
Illo
enim
signo
rediuimus
eneruati
,
etc.
For
we
returned
weakned
with
that
signe
,
and
all
the
princes
of
the
ayer
,
and
rulers
of
darkenes
fleing
away
are
burnt
with
it
.
Before
the
young
man
was
perfitely
signed
with
that
signe
,
we
cumming
furiously
vpon
him
did
disquet
him
.
But
as
sone
as
he
had
called
Christ
to
his
help
,
and
armed
him self
with
the
signe
of
the
crosse
,
he
persecuted
vs
with
anger
,
and
made
vnto
hym self
a
most
sure
defence
.
Here
is
a
playne
testimonie
of
the
deuils
,
that
they
feare
the
signe
of
the
crosse
,
and
are
weakened
with
it
,
and
forced
to
flee
away
at
the
sight
of
it
.
And
this
they
confesse
not
of
them selues
,
thinking
as
M.
Calf
.
doth
to
deceaue
vs
:
but
they
confessed
,
diuina
virtute
compulsi
:
compelled
by
the
power
of
God
,
they
confessed
it
,
inuiti
against
their
wills
,
and
that
which
they
confessed
was
the
truth
.
Wherfore
it
hath
no
apparance
that
the
diuel
deliteth
in
the
signe
of
the
crosse
,
or
fayneth
hym self
to
be
afrayed
of
it
,
but
he
is
afrayed
in
deede
,
and
trembleth
,
and
quaketh
at
it
,
and
fleeth
away
for
very
feare
.
But
you
see
what
a
patrone
the
diuel
hath
.
Martialis
writeth
that
the
crosse
is
a
buckler
beating
back
the
dartes
of
the
enemie
.
S.
Augustine
that
it
is
,
Epist
ad
burde
gal
.
Ser.
19.
de
sanctis
.
Libro
4.
cap.
12.
Demonst.
cont.
Gent.
a
let
or
staye
against
the
enemies
.
Damascene
that
is
,
a
signe
that
the
destroier
touche
vs
not
.
S.
Chrisostome
,
that
is
,
a
destruction
of
the
deuill
,
a
bridle
of
wicked
sprites
,
and
bitte
for
contrary
powers
.
A
signe
of
much
blessinge
,
and
a
wall
of
all
kind
of
securitie
,
and
yet
M.
Calf
.
is
not
ashamed
boldlie
to
asseuere
,
without
authoritie
,
and
reason
that
the
deuill
deliteth
in
the
crosse
,
and
maketh
it
a
cause
of
Sicknes
,
a
stone
,
of
offence
,
Fol.
117.
a
and
stumblinge
blocke
to
fall
at
.
Diogenes
was
wounte
to
say
vnto
him
,
that
talked
busely
of
heauenlie
matters
:
Quando
de
coelo
venisti
?
Ah
Sirrha
when
came
you
from
heauen
.
In
like
sorte
we
may
aske
of
our
aduersarie
,
that
talketh
so
certainly
of
the
deuils
practisses
,
Quando
de
inferis
redijsti
,
when
came
yow
from
hell
sirrha
?
For
none
but
such
as
haue
bene
of
priuie
counsell
in
Sathans
courte
,
can
tell
these
secrets
.
The
lerned
fathers
neuer
knewe
any
such
practise
of
his
:
yet
had
they
as
many
conflictes
with
him
,
and
as
much
experience
of
his
subtilties
,
as
any
in
this
later
age
.
And
that
might
M.
Calf
.
well
vnderstand
,
yf
he
woulde
haue
reade
the
life
of
S.
Anthony
written
by
Athanasius
,
and
other
auncient
fathers
.
But
he
will
not
:
and
therfore
what
shall
we
say
of
him
,
but
as
S.
Augustine
saied
of
the
like
,
Euill
men
ar
enemyes
to
them selues
,
by
not
vnderstanding
howe
they
may
liue
well
:
not
because
they
can
not
,
In
Psal.
35
but
because
they
will
not
.
For
it
is
one
thing
,
when
euery
man
endeuoureth
to
vnderstand
somwhat
,
and
through
infirmitie
of
the
fleashe
can
not
,
and
an
other
thing
when
the
hearte
of
man
dealeth
somwhat
frowardlie
,
against
him selfe
:
in
so
much
that
he
can
not
vnderstand
,
that
whiche
he
might
vnderstande
,
yf
he
had
a
good
will
,
not
because
it
is
harde
,
but
because
wil
is
wilfull
and
against
it
.
Where
he
saieth
,
that
not
withstanding
,
Fol
117.
a
Calf
.
yf
in
the
doinges
of
elder
age
there
were
no
such
offence
,
yet
considering
howe
thinges
in
tyme
haue
growen
to
abuse
and
superstition
,
such
as
haue
bene
tolerably
receaued
,
must
nowe
of
right
,
and
conscience
be
condemned
,
We
tell
him
that
yf
thinges
,
good
of
their
owne
nature
must
be
taken
away
and
condemned
,
because
of
the
abuse
,
we
shall
haue
nothing
left
to
our
comfort
in
earth
.
Yron
is
abused
to
murder
,
fier
to
burning
other
mens
houses
,
The
thinkge
that
is
good
,
must
not
be
taken
away
for
the
abuse
.
water
to
vnlaufull
drowning
,
the
name
of
Iesus
to
sorcery
,
the
Pater
noster
to
witchcraft
,
and
makinge
payles
go
amilking
as
he
told
vs
before
)
and
nothing
so
holie
but
the
wickednes
of
man
doth
prophane
,
and
abuse
.
Shall
the
thinges
therefore
,
be
taken
away
?
No
M.
Calf
.
The
abuse
ought
to
be
amended
,
and
the
thing
suffred
to
remaine
.
Or
yf
it
be
expedient
to
haue
the
thing
it self
taken
away
,
let
it
be
done
in
such
ordre
as
it
ought
to
be
done
,
and
of
such
persons
as
the
decree
of
Stephen
(
which
you
your selfe
mention
)
require
,
who
are
as
I
proued
before
the
bisshops
of
Rome
,
to
whom
God
hath
geuen
the
chardge
and
gouernement
of
his
church
on
earth
.
But
where
you
say
,
that
the
crosse
hath
ben
abused
,
and
shewe
no
euident
proufe
of
it
,
we
tell
you
that
you
most
impudentlye
belye
,
and
sclander
the
church
of
God
,
and
therin
shewe
,
that
your
conscience
(
is
cauteriata
,
feared
with
a
hotte
yron
,
and
hath
no
sense
at
all
.
Neuerthelesse
,
yf
any
shuld
abuse
it
,
the
abuse
should
be
taken
away
by
lauful
auctoritie
,
and
yet
the
signe
suffred
to
remayne
.
Fol.
117.
b
The
place
of
Epiphanius
answered
.
As
for
the
place
,
cited
out
of
the
epistle
which
you
say
:
Epiphanius
wrote
to
the
patriarke
of
Hierusalem
,
and
S.
Hierome
translated
,
what
yf
we
shoulde
denie
that
Epiphanius
wrote
that
epistle
?
What
yf
we
should
say
it
is
not
be
founde
in
his
Greke
copies
,
and
for
a
probable
coniecture
,
and
vehement
presumption
tell
you
that
all
the
bisshops
in
Grece
,
that
were
image
breakers
neuer
alleaged
any
such
epistle
of
Epiphanius
,
which
had
ben
a
great
,
ouersight
,
yf
either
the
epistle
had
ben
his
,
or
the
place
so
manifestlie
oppugned
the
vse
of
images
,
as
you
pretend
?
Yea
furder
,
what
yf
we
shoulde
denie
that
S.
Hierome
did
translate
the
epistle
,
and
say
as
you
do
for
disproufe
of
other
authours
,
that
the
stile
sauoureth
nothing
of
S.
Hieroms
eloquence
?
Howe
would
you
be
able
to
proue
it
,
or
iustifie
this
worke
,
in
which
ye
triumphe
as
though
you
had
gotten
the
victorie
?
You
haue
no
antiquite
for
it
.
You
haue
no
other
testimonie
in
all
his
woorkes
,
to
proue
that
he
misliked
the
vse
of
images
.
In
all
his
bookes
against
heresies
,
he
accompteth
the
hauing
of
images
to
be
no
heresie
.
And
where
you
say
on
the
contrary
side
,
Fol.
78.
a
that
he
discoursinge
vpon
the
sectes
of
heresies
accompteth
them
for
none
that
condemned
images
,
there
is
good
cause
why
.
For
in
his
daies
there
were
no
heretikes
,
that
condemned
images
.
Image
breakers
were
not
then
out
of
their
shell
.
But
yf
they
had
,
he
being
a
lerned
man
,
and
skilfull
in
the
scripture
,
both
vnderstanding
that
no
text
through
out
the
Bible
doth
inhibite
the
hauing
of
images
,
and
also
knowing
that
from
the
Apostles
tyme
,
Christen
men
had
the
images
of
Christ
and
his
sainctes
,
and
the
Catholique
bisshops
neuer
inhibited
the
vse
of
them
,
he
I
say
woulde
vndoubtdly
haue
reported
them
,
as
condemned
for
wicked
and
accursed
heretikes
,
that
condemned
the
vse
of
images
,
yf
any
such
had
bene
either
in
,
or
before
his
tyme
.
In
the
seuenth
councel
of
Nice
euery
man
that
can
reade
and
vnderstand
may
see
that
not
only
images
were
in
churches
in
Epiphanius
tyme
,
Actio
.
6.
Nice
.
2.
A
churche
a
builded
in
Epiphanius
name
and
decked
with
images
.
but
also
that
his
disciples
builded
a
churche
to
God
in
his
name
,
and
adourned
the
same
with
images
and
pictures
:
which
they
woulde
not
haue
done
,
yf
either
their
master
had
taught
them
that
it
had
ben
heresie
,
or
the
fathers
,
and
bishops
of
that
age
had
iudged
it
derogatorie
to
Christes
religion
.
Which
being
so
,
it
is
euident
that
Epiphanius
did
neither
mislike
the
hauing
of
images
,
nor
write
any
thinge
that
improued
that
doctrine
.
But
let
this
epistle
which
you
brag
so
much
of
be
Epiphanius
owne
writing
,
let
the
translation
be
S.
Hieroms
?
What
maketh
it
for
you
?
Will
you
say
Epiphanius
,
cut
a
vayle
:
habens
imaginem
quasi
Christi
vel
sancti
cuiusdam
,
hauing
the
image
as
it
were
of
Christ
,
or
of
some
sainct
,
ergo
he
was
an
enemy
to
the
image
of
Christ
,
and
his
sainctes
(
as
you
note
in
your
margent
?
)
I
thinke
your
wisdome
wilbe
better
aduised
:
Fol.
117.
b
or
yf
you
must
of
necessitie
say
so
,
or
els
conclude
nothing
of
that
notable
place
of
Epiphanius
against
images
,
tell
vs
,
howe
holdeth
this
argument
,
My
Lord
chamberlyn
coming
into
the
chambre
of
presence
,
and
finding
one
sitting
in
the
princes
seate
,
vnder
the
clothe
of
estate
,
quasi
reginam
,
as
it
were
the
Quene
,
thrusteth
him
out
,
and
putteth
him
in
prison
,
for
his
trayterous
presumption
,
ergo
my
Lord
chamberlyn
is
an
enemy
to
the
true
Quene
that
should
sitte
there
in
deede
?
Let
vs
haue
your
answer
speadelie
.
And
yf
you
thinke
this
argument
naught
,
So
thinke
of
your
owne
.
For
they
be
both
like
.
The
vayle
rent
of
Epiphanius
had
not
the
image
nor
of
Christ
nor
any
Sainct
.
The
image
that
was
in
the
vayle
rent
by
Epiphanius
was
not
a
true
image
of
Christ
,
nor
of
any
sainct
.
It
was
,
quasi
imago
Christi
vel
sancti
alicuius
,
as
it
were
the
image
of
Christ
or
some
saincte
.
Perchaunce
the
image
of
Iuppiter
,
or
Hercules
,
or
some
man
that
liued
in
those
daies
,
as
it
pleased
the
painter
.
Epiphanius
,
remembred
not
whose
image
it
was
,
but
sure
he
was
that
it
was
not
the
image
of
Christe
,
or
any
sainct
,
but
,
quasi
Christi
vel
alicuius
sancti
,
as
it
were
the
image
of
Christ
,
or
some
sainct
.
Wherfor
in
renting
and
tearing
that
false
image
,
he
did
the
dutie
,
of
a
learned
,
wise
,
and
graue
bisshop
,
as
the
lord
chamberlyn
did
the
parte
of
a
true
,
faithful
,
and
trustie
subiect
.
He
was
no
more
enemie
to
the
true
image
of
Christ
and
his
sainctes
,
than
the
other
was
to
his
soueraigne
ladie
,
and
natural
princesse
.
For
as
he
thrust
the
traytour
out
of
the
roiall
seate
,
that
p̄sumed
to
fitte
there
,
Quasi
regina
,
as
it
were
the
Quene
:
So
did
Epiphanius
rent
the
vayle
that
had
,
imaginem
quasi
Christi
,
the
image
as
it
were
of
Christ
:
and
not
the
image
of
Christ
in
deede
.
As
he
bore
faithfull
heart
to
his
true
soueraigne
ladie
:
So
did
Epiphanius
to
the
true
images
of
Christ
and
his
Sainctes
,
as
I
declared
before
,
whiche
the
woorde
Quasi
,
as
though
,
yf
nothing
els
might
haue
made
your
wisdome
conceaue
.
2
Cor.
6.
S.
Augustine
to
make
his
heares
vnderstand
these
woordes
of
S.
Paule
,
In
Psal.
48
Quasi
tristes
,
semper
ante
gaudentes
,
as
it
were
euer
sad
but
alwaies
mery
,
saieth
:
Our
sorowe
hath
alwaies
,
Quasi
,
an
as
it
were
,
our
ioye
hath
not
a
,
Quasi
,
an
as
it
were
,
because
it
is
in
sure
hope
.
Why
hath
our
sorrowe
a
,
Quasi
,
an
as
it
were
?
Because
it
passeth
away
as
sleepe
:
Your
charitie
knoweth
,
he
that
telleth
a
dreame
,
addeth
,
Quasi
an
as
it
were
.
Quasi
dicebam
,
quasi
loquebar
,
quasi
prandebam
,
quasi
equitabam
quasi
disputabam
,
Totum
quasi
,
qui
cum
euigilauerit
,
non
inuenit
quod
videbat
.
Quasi
the
saurum
inueneram
dicit
mendicus
,
si
quasi
non
esset
,
mendicus
non
esset
,
sed
quia
quasi
erat
,
mendicus
est
,
I
saied
as
it
were
.
I
spooke
as
it
were
,
I
dyned
as
it
were
,
I
ryd
as
it
were
,
I
disputed
as
it
were
.
All
is
as
it
were
,
because
when
he
awaketh
,
he
fyndeth
not
that
which
he
sawe
:
the
begger
saieth
,
I
founde
,
a
treasure
as
it
were
.
Yf
as
it
were
,
were
not
,
he
were
no
begger
.
But
because
there
is
,
an
as
it
were
,
he
is
a
begger
.
So
to
make
you
to
vnderstand
this
place
of
Epiphanius
,
we
tell
yow
,
Si
quasi
non
esset
,
Christi
imago
fuisset
,
sed
quia
quasi
erat
Christi
imago
non
fuit
,
yf
there
had
not
ben
,
an
as
it
were
,
it
had
been
the
image
of
Christ
,
but
because
there
was
an
as
it
were
,
it
was
no
image
of
Christ
,
and
being
no
image
of
Christ
,
nor
sainct
,
Epiphanius
did
well
in
renting
,
and
tearing
it
,
and
nothing
against
the
true
images
of
Christ
and
his
sainctes
.
the
contrary
whereof
is
not
to
be
seene
in
all
his
worke
.
Concerninge
S.
Hieroms
translation
,
seing
the
whole
epistle
vnderstoode
according
to
Epiphanius
mynde
,
contayneth
no
doctrine
contrary
to
the
Catholike
faith
,
no
maruell
yf
he
translated
it
out
of
Greke
into
Latin.
He
had
such
an
earnest
zeale
,
and
desire
to
profite
the
church
of
God
,
that
he
spared
no
paynes
,
neither
to
translate
out
of
Hebrewe
,
nor
Greke
.
But
yf
there
had
bene
any
vnsounde
doctrine
in
that
epistle
,
his
translating
doth
not
argue
a
liking
.
Many
a
good
man
may
translate
a
worke
at
his
frendes
request
,
out
of
one
language
into
another
that
containeth
not
all
to gither
sounde
doctrine
,
and
yet
be
farre
and
wyde
from
allowing
that
doctrine
.
S.
Hierome
him self
,
and
Ruffinus
translated
diuerse
woorkes
of
Origens
,
yet
do
they
not
allowe
those
errours
,
which
are
obiected
against
him
.
Wherefore
,
seing
there
is
nothing
in
Epiphanius
that
maketh
against
the
images
of
Christe
,
and
his
sainctes
,
seing
S.
Hierome
interpreting
that
epistle
neuer
founde
fault
with
that
place
,
seing
the
image
breakers
assembled
in
Constantinople
,
neuer
espied
that
place
,
or
yf
they
did
espie
it
,
thought
it
not
worthie
to
be
obiected
against
the
hauing
of
images
,
seing
the
three
hundred
and
fifthye
Catholike
bisshops
assembled
at
Nice
for
discussing
the
controuersie
moued
against
images
,
affirmed
plainlie
that
there
is
nothing
in
Epiphanius
,
writinges
that
gayne
saith
the
laudable
manner
of
the
churche
for
the
vse
of
images
,
your
triumphe
is
lost
.
Paula
.
Fol.
118.
b
The
fact
of
Paula
can
not
be
set
against
,
the
fact
of
Epiphanius
(
as
you
would
haue
it
)
.
There
is
no
contraritie
in
them
.
She
did
nothing
but
that
which
beseemed
a
vertuous
matrone
.
He
no
more
than
was
sitting
for
an
holy
bisshop
.
Ephiphanius
.
She
made
the
signe
of
the
crosse
in
her
forhead
:
So
did
he
,
and
confessed
that
with
the
signe
of
the
crosse
,
Lib.
1
cont.
Hebr.
2.
and
holy
water
,
inchauntements
,
and
diuels
are
dryuen
away
.
She
prostrated
her self
before
the
image
of
the
crosse
,
he
neuer
cutte
the
vayle
that
had
the
image
of
Christ
,
or
any
Sainct
vpon
it
.
She
being
learned
and
taught
of
S.
Hierome
,
did
according
to
reason
worship
the
crosse
,
as
S.
Hierome
him selfe
did
,
Apol.
3.
as
you
may
se
in
his
epistle
to
Marcellina
,
and
in
his
Apologie
against
Ruffinus
.
He
neuer
condemned
it
,
nor
knewe
any
religion
,
or
scripture
to
be
contrary
vnto
it
.
Therefore
I
will
still
vrge
the
fact
of
Paula
,
vntill
you
proue
out
of
Epiphanius
by
better
euidence
then
you
haue
shewed
yet
,
that
he
would
haue
no
crosse
,
Fol.
119.
a
no
crucifix
,
nor
image
in
the
church
:
And
this
is
my
iudgment
of
your
place
brought
out
of
Epiphanius
.
Calf
.
Where
you
tell
me
that
I
reckon
a
sorte
that
vsed
of
deuotion
to
make
the
signe
of
the
crosse
in
their
forheades
,
but
make
no
mention
of
them
that
vsed
it
not
,
in
zeale
as
good
as
they
,
Mart.
and
in
numbre
moe
,
I
beleaue
verelie
that
there
was
neuer
Christen
man
,
of
pure
zeale
,
and
sincere
mynde
,
that
euer
refused
to
blesse
him self
with
the
signe
of
the
crosse
.
Reade
all
the
auncient
fathers
that
euer
wrote
sythens
Christes
incarnation
,
kepe
your
Calender
as
warely
as
you
can
,
make
as
perfect
a
register
as
possible
may
be
,
and
yf
you
finde
any
of
them
,
saye
that
this
man
,
A
Calender
to
be
made
of
Christen
men
that
refused
to
crosse
them selues
and
this
man
was
a
perfect
Christian
,
as
feruent
in
zeale
,
and
as
good
as
Epiphanius
,
S.
Anthonie
,
S.
Hiero.
and
S.
Augustine
and
did
refuse
to
blesse
him self
,
or
signe
him self
with
the
crosse
,
or
make
the
signe
of
the
crosse
in
his
forhead
.
Put
him
in
your
Calender
,
and
when
you
haue
founde
out
a
numbre
,
bring
them
to
light
,
shewe
them
forth
,
as
I
haue
done
:
name
the
authours
that
mention
them
,
note
the
bokes
,
and
chapiters
where
we
shall
finde
them
,
and
we
shall
say
,
ye
haue
kept
your
promise
.
But
before
you
haue
founde
many
such
,
boast
not
of
a
number
nor
crake
of
antiquitie
,
lest
yf
you
finde
none
,
(
as
I
am
sure
you
shall
not
till
you
come
to
frontike
Fox
his
lying
Calender
)
ye
be
founde
a
iacke
bragger
,
and
vayne
boaster
.
Your
position
,
non
viuendum
exemplis
,
sed
legibus
:
men
must
not
liue
by
examples
,
but
by
lawes
,
which
you
say
taketh
place
in
religion
yf
any
thing
doth
,
is
not
all
together
true
.
Fol.
119.
a
And
yf
I
shoulde
require
you
to
finde
it
in
scripture
,
you
would
be
long
in
seeking
,
and
in
the
end
returne
the
write
and
say
,
1.
Tim.
4.
The
examples
of
holy
men
to
be
followed
.
Cap.
2.
Cap.
5.
non
comparet
.
S.
Paule
writing
to
Timothe
,
saied
vnto
him
:
Be
an
example
of
the
faithfull
,
in
word
,
and
conuersation
,
in
charitie
,
in
faith
,
in
chastitie
.
Likewise
to
Tite
:
In
all
thinges
shewe
thy self
an
example
of
good
woorkes
.
S.
Iames
biddeth
vs
take
the
prophetes
for
an
example
of
suffring
aduersitie
,
and
patience
.
To
be
short
,
S.
Peter
saieth
:
Christ
hath
suffred
for
vs
,
leauing
you
an
example
that
you
followe
his
steppes
.
And
I
pray
you
M.
Calf
.
to
what
end
did
the
holy
Ghoste
require
Timothe
and
Tite
to
be
an
example
of
good
woorkes
to
the
faithfull
,
yf
he
woulde
not
haue
the
faithfull
to
take
example
of
them
and
frame
their
life
according
?
To
what
end
hath
Christ
left
vs
an
example
,
but
that
we
shoulde
followe
his
steppes
,
and
frame
our
liues
as
nigh
as
we
can
to
his
?
Yf
only
lawes
must
be
followed
,
and
not
examples
,
why
saied
S.
Paule
:
Lex
iusto
non
est
posita
,
1.
Tim.
1.
sed
iniustis
?
The
lawe
is
not
made
for
the
iust
man
,
but
for
the
vniust
and
disobedient
?
Howe
shall
he
lyue
?
must
he
not
take
example
of
Christ
,
and
his
Apostles
,
and
other
holy
men
that
trodde
in
the
pathe
of
holynes
before
hym
,
and
come
by
imitation
as
nigh
vnto
them
as
he
may
?
Yf
it
be
so
,
then
is
your
assertion
vayne
,
folish
,
and
friuolous
.
For
we
must
lyue
in
some
cases
,
as
well
by
examples
as
by
lawes
.
For
where
there
is
no
expresse
lawe
there
examples
must
preuayle
.
The
lawiers
(
of
whom
you
borrowe
this
rule
,
altred
at
your
pleasure
)
say
:
Non
exemplis
iudicandum
,
sed
legibus
:
Men
must
not
iudge
by
examples
,
but
by
lawes
,
yet
where
the
case
is
not
determyned
,
nor
decided
by
the
lawe
,
they
allowe
customes
and
examples
.
Examples
and
custome
to
be
followed
l.
de
quibus
ff.
de
l.
The
custom
of
the
citie
of
Rome
a
refuge
where
lawes
fayle
For
proufe
whereof
,
we
haue
this
lawe
.
De
quibus
causis
scriptis
legibus
non
vtimur
,
id
custodiri
oportet
quod
moribus
&
consuetudine
inductum
est
,
etc.
As
for
the
causes
,
in
which
we
haue
no
written
lawes
to
vse
)
that
must
be
obserued
,
which
was
brought
in
by
custom
and
maner
:
And
yf
in
any
thing
that
fortune
to
lacke
,
then
that
must
be
kept
which
is
next
,
and
like
vnto
it
,
Yf
that
apeare
not
,
then
the
lawe
which
the
citie
of
Rome
vsed
,
must
be
obserued
.
An
auncient
custom
is
not
vnworthely
obserued
for
a
lawe
:
And
this
is
the
lawe
,
which
is
saied
to
be
receaued
by
the
custom
,
and
manner
of
those
,
that
vse
them
.
Here
is
ordre
taken
that
when
there
cometh
a
straunge
case
for
which
there
is
no
lawe
written
,
it
must
be
decided
by
custom
and
manner
,
and
for
defect
of
custom
,
the
iudge
must
procede
by
likelyhodes
,
and
yf
they
fayle
,
he
must
stand
to
the
lawes
and
customes
of
the
citie
of
Rome
.
By
which
you
may
learne
that
for
many
cases
there
is
no
lawe
written
,
and
that
when
there
is
no
lawe
written
,
men
must
iudge
according
to
custom
.
And
yf
iustice
can
not
be
ministred
,
nor
iudgement
geuen
in
wordly
matters
,
for
certayne
cases
,
but
by
the
customes
,
examples
and
presidents
of
other
that
went
before
,
surely
in
spiritual
matters
,
where
there
is
no
expresse
lawe
in
scripture
,
the
churche
of
God
can
not
be
mayntayned
,
vnlesse
we
followe
the
customes
,
and
presidents
of
other
,
and
lyue
as
our
holy
fathers
did
before
vs.
Luther
your
first
father
was
so
farre
wyde
from
this
fonde
opinion
of
yours
,
that
he
saied
,
a
prince
might
better
rule
by
the
instinct
of
nature
,
In
cap.
Babylo
.
epist
ad
Pragens
.
than
by
orders
and
lawes
.
And
in
diuerse
places
of
his
workes
,
it
appeareth
that
the
would
haue
the
libertie
of
the
gospel
,
to
put
away
al
princes
lawes
.
In
whiche
although
he
meaneth
as
wickedly
,
as
you
do
fondly
,
yet
you
being
but
an
ympe
of
his
braunche
pretending
vnitie
in
doctrine
,
should
not
haue
reuolted
from
that
your
Apostata
,
and
vppon
no
grounde
of
scripture
,
Fol.
119.
a
doctour
,
or
reason
haue
concluded
that
in
religion
we
must
not
lyue
by
examples
,
but
by
lawes
.
For
euery
wise
seeth
,
that
where
there
is
no
lawe
,
the
custom
,
manner
,
presidents
and
examples
of
others
must
stand
for
lawes
.
But
to
what
purpose
would
master
Calf
.
thinke
you
(
goode
readers
)
haue
this
his
position
take
place
?
Forsoothe
,
that
when
he
had
concluded
that
we
must
no
liue
by
examples
,
but
by
lawes
,
he
might
make
simple
soules
beleaue
,
that
they
ought
not
followe
the
examples
of
their
holy
forefathers
,
in
blessing
them selues
,
but
to
haue
the
name
of
the
lawe
in
their
mouthes
and
do
nothing
lesse
than
that
the
lawe
biddeth
them
to
doe
.
And
to
bring
that
to
passe
see
howe
he
wrangleth
.
Calf
.
The
fathers
taught
other
thinges
more
oft
,
and
more
earnestlie
,
than
the
vse
of
the
crosse
.
As
Tertullian
taught
that
it
was
a
wickednes
to
fast
on
the
Sunday
,
or
to
pray
on
our
knees
.
Besides
,
in
his
tyme
oblations
were
made
at
birth
daies
.
milke
and
honny
was
geuen
to
the
children
at
christenninge
.
In
S.
Augustines
tyme
,
infants
receaued
the
communion
,
Because
we
do
not
obserue
all
these
ceremonies
that
are
out
of
vse
,
M.
M.
Calf
.
wil
not
keepe
that
which
is
in
vse
.
Mart.
1.
Cor.
11.
By
M.
Calfs
reason
S.
Peter
and
S.
Paule
must
not
be
credited
.
and
diuerse
suche
ceremonies
were
commaunded
,
which
are
nowe
abrogated
,
and
because
we
do
not
obserue
al
those
ceremonies
,
that
these
and
other
fathers
specifie
,
they
will
not
follow
this
that
they
speake
of
the
crosse
:
which
hath
no
reason
.
For
yf
the
disvse
of
some
ceremonies
vsed
of
olde
tyme
for
good
purposes
,
doth
derogate
authoritie
in
al
other
from
the
fathers
,
that
make
mention
of
anye
ceremonies
,
S.
Paule
must
not
be
credited
in
apoynting
order
for
the
supper
of
our
lorde
,
for
he
maketh
mention
of
a
ceremonie
then
vsed
,
that
men
shoulde
not
pray
with
their
heades
couered
,
nor
women
with
their
heades
vncouered
,
which
is
nowe
gone
out
of
vse
.
For
men
praye
with
night
cappes
,
on
their
heads
,
and
women
come
open
faced
to
churche
,
and
maydes
in
their
heare
,
in
some
places
,
especiallie
when
they
be
married
.
S.
Peter
,
yea
and
all
the
Apostles
must
be
disauthorised
.
For
they
made
a
lawe
that
non
shoulde
eate
bluddings
,
or
styfled
meate
:
for
it
is
nowe
gone
out
of
vse
,
no
man
accompte
them selues
bounde
to
the
obseruance
of
it
,
thought
the
Apostles
all
together
assembled
did
make
that
lawe
.
But
be
not
deceaued
,
although
the
foresaied
ceremonies
that
S.
Paule
spoke
of
,
be
gone
out
of
vse
,
and
the
decree
of
Peter
and
the
Apostles
be
broken
,
yet
standeth
their
authoritie
full
and
perfect
in
the
dispensation
of
Christes
mysteries
,
and
euery
man
is
bounde
to
followe
it
,
and
so
likewise
in
the
fathers
.
For
the
church
hath
authoritie
to
abrogate
ceremonies
and
lawes
,
for
orders
and
discipline
,
as
the
diuersitie
of
tyme
,
place
,
and
men
require
.
And
although
one
or
two
be
altred
,
the
rest
must
not
be
contemned
,
because
the
church
hath
not
so
decreed
,
which
prerogatiue
yf
heretickes
had
,
Heretikes
haue
no
authoritie
to
alter
ceremonies
.
their
alteration
and
changing
of
ceremonies
,
had
some
colourable
shewe
of
pietie
,
but
seing
they
haue
no
church
,
no
laufull
bisshops
,
no
duly
called
ministres
,
they
ought
not
to
alter
the
lest
rite
,
and
ceremonie
in
Christes
church
.
But
yf
they
woulde
be
as
they
pretend
followers
of
Christ
,
they
shoulde
kepe
the
vnitie
of
his
church
,
and
not
seeke
occasion
to
condemne
all
that
is
vsed
,
because
some
thinges
are
disused
that
in
olde
tyme
were
vsed
.
Were
it
reason
in
a
common
state
of
a
citie
,
for
priuate
men
to
alter
this
and
that
statute
,
of
the
whole
corporation
at
their
pleasure
?
Or
were
it
reasonable
for
some
one
citizen
to
say
,
he
will
not
kepe
this
statute
,
because
they
kepe
not
another
statute
,
that
was
made
an
hundred
yeres
before
,
and
nowe
abrogated
?
or
gone
out
of
vse
?
No
,
as
wise
men
thinke
:
And
yf
it
be
not
permissible
,
in
a
citie
,
much
lesse
is
it
to
be
suffred
in
the
church
and
whole
bodie
of
Christendome
.
Furdermore
,
wheras
,
M.
Calf
.
refuseth
,
to
beleaue
,
Tertullian
,
Ephrem
,
Fol.
119.
b
Fol.
120.
a
Fol.
120.
b
Chrisostome
,
S.
Hierome
,
Augustine
,
Cyrillus
,
and
Prudentius
,
and
other
fathers
,
because
they
had
their
errours
and
imperfections
,
and
like
a
wicked
Cham
discouererh
that
which
he
knoweth
,
against
them
,
and
for
lacke
of
errours
obiecteth
vndoubted
truthes
against
some
of
them
(
as
shall
appeare
hereafter
)
and
yet
woulde
be
seene
to
reuerence
them
,
it
is
to
be
thought
that
he
is
so
busied
with
his
Geneuian
doctours
,
that
he
hath
not
so
much
as
viewed
the
treatise
of
Vincentius
Lirinensis
,
against
heresies
.
For
yf
he
had
,
he
might
easely
haue
seene
,
howe
and
in
what
sorte
,
we
are
bounde
to
followe
the
doctours
:
but
because
the
booke
is
so
chardgable
that
he
can
not
bye
it
,
and
so
longe
that
he
hath
no
leysure
to
reade
it
,
I
will
for
his
furder
instruction
declare
his
iudgement
,
which
all
the
church
followeth
presently
in
this
case
.
He
instructing
a
younge
scholler
to
auoyde
heresies
,
moueth
certayne
questions
,
and
answereth
them
.
One
is
this
.
What
yf
some
newe
infection
sekeeth
to
corrupt
,
not
one
litle
parte
only
,
Vincentius
Linnensis
counsel
against
heresie
.
but
the
whole
churche
?
The
catholicke
(
saieth
he
)
must
prouide
that
he
sticke
to
antiquitie
,
which
can
not
altogether
be
seduced
with
any
deceithfull
nouelitie
.
An other
question
is
this
:
What
yf
in
antiquitie
it self
,
the
errours
of
two
or
three
men
,
or
els
of
a
citie
or
prouince
be
founde
?
Then
he
must
procure
that
he
preferre
,
the
decrees
of
the
vniuersall
church
,
which
were
generally
receaued
of
olde
tyme
.
The
thirde
question
is
this
:
What
yf
some
such
question
rise
,
that
we
can
finde
no
antiquitie
,
Howe
the
auncient
fathers
must
be
credited
.
nor
decree
of
the
vniuersall
church
for
it
?
Then
he
shall
imploye
all
diligence
that
he
may
,
to
consult
and
aske
the
iudgment
of
the
forefathers
,
and
compare
them
together
,
those
especiallie
,
who
although
they
liued
in
diuerse
ages
,
and
places
,
yet
continuing
in
the
vnitie
and
faith
of
the
catholicke
church
,
were
good
masters
and
teachers
,
and
whatsoeuer
he
knoweth
,
that
not
one
or
two
,
but
all
together
with
one
consent
did
holde
,
write
,
and
teache
,
openly
,
commonly
,
and
continually
,
let
him
vnderstand
,
that
he
must
without
all
doubtyng
,
or
staggering
,
beleaue
that
:
And
for
more
clearer
euidence
of
the
same
,
I
will
adde
another
sentence
of
his
.
In
the
same
woorke
,
he
hath
these
woordes
.
When
the
rottennesse
of
any
euill
errour
beginneth
to
breake
out
,
and
steale
the
wordes
of
the
holie
lawe
,
and
expounde
them
craftely
,
and
deceithfully
to
the
mayntenance
of
it
,
foorth
with
(
saieth
he
)
the
expositions
of
the
forefathers
are
to
be
gathered
to gether
,
for
vnderstanding
of
those
scriptures
,
by
which
,
that
what
soeuer
it
is
,
that
shall
spring
vp
,
The
expositions
of
the
fathers
to
be
gathred
for
the
understanding
of
scripture
.
being
newe
,
and
therfore
prophame
,
may
both
be
discouered
without
circumstance
,
and
also
condemned
without
all
retractation
and
delay
:
but
the
expositions
of
those
fathers
onlye
are
to
be
conferred
,
who
liuing
holily
,
teachinge
wiselie
,
and
continuing
stoutely
in
the
faith
,
and
vnitie
of
the
Catholicke
church
,
deserued
either
to
die
faithfullie
in
Christe
,
or
to
be
martired
happely
for
Christe
.
Whome
not
withstanding
we
must
creditte
with
this
condition
,
that
what
soeuer
either
all
,
or
the
moste
parte
haue
affirmed
,
with
one
assent
,
playnly
,
commonly
,
and
continuallie
,
as
it
were
by
an
agreing
councell
of
their
masters
,
by
receauing
,
keeping
,
and
deliuering
,
With
what
condition
we
must
creditte
the
fathers
.
the
same
we
receaue
and
followe
,
as
moste
vndoubted
,
certaine
,
and
true
.
And
whatsoeuer
,
any
man
be
he
neuer
so
holy
,
be
he
bisshop
,
confessour
,
or
Martir
,
Priuate
opinions
must
be
reiected
.
shall
presume
to
mayntaine
otherwise
,
than
all
the
rest
do
thinke
,
contrary
to
all
other
,
that
must
be
deuided
from
the
authoritie
of
the
common
,
publike
,
and
generall
sentence
,
and
be
adnumbred
amongest
propre
,
secrete
,
and
priuate
opinions
.
Thus
much
Vincentius
a
zelous
father
,
more
than
a
thousand
yeres
a
goe
.
By
whiche
we
vnderstand
that
the
doctrine
whiche
the
holy
fathers
,
or
the
moste
parte
of
them
taught
generallie
with
one
consent
,
is
to
be
imbraced
,
and
followed
.
And
that
if
any
of
them
had
any
priuate
opinion
,
contrary
to
the
truth
,
whiche
was
generallie
receaued
,
that
is
no
cause
why
they
shoulde
not
be
receaued
in
other
thinges
,
where
they
agree
with
the
test
.
Seing
then
in
the
matter
of
the
crosse
,
nor
Tertullian
,
nor
any
other
Catholik
authour
varieth
from
the
rest
of
the
fathers
,
nor
teacheth
any
other
thing
than
his
elders
delyured
,
and
our
forefathers
taught
euer
sithens
,
playnly
,
commonly
,
and
continuallie
with
one
consent
and
vmformitie
,
there
is
no
cause
why
either
he
,
or
any
other
doctour
should
be
refused
,
because
they
had
other
priuate
opinions
.
Protestants
discredite
the
fathers
.
And
certes
where
you
refuse
to
followe
their
iudgment
,
in
suche
matters
as
they
all
agree
vpon
with
one
accorde
,
and
are
receaued
generally
of
the
churche
,
ye
discredite
them
,
as
men
that
knewe
not
the
scripture
,
and
true
interpretation
of
the
same
,
ye
like
a
iudg
sitting
magnificallye
in
your
throne
of
arrogancie
disauthorise
them
,
as
ignorants
that
knewe
not
light
from
darcknes
,
veritie
from
heresie
,
true
religion
from
vaine
superstition
:
you
iustifie
your selues
,
and
preferre
your
owne
iudgments
before
theirs
.
Ye
establish
your
traditions
,
and
distroye
theirs
.
Ye
make
men
beleue
that
they
transgressed
the
commaundement
of
God
,
to
bring
in
a
custome
,
and
deuise
of
their
owne
.
For
the
which
you
shall
neuer
lacke
the
shameful
note
of
pride
and
singularitie
.
For
Vincentius
(
of
whome
I
spooke
euen
nowe
)
prouing
that
no
man
ought
to
contemne
the
holie
and
catholicke
consent
of
the
blessed
fathers
by
the
place
of
S.
Paule
,
1.
Cor.
12.
Ephes.
4.
where
he
saieth
:
God
placed
certaine
in
his
churche
,
first
Apostles
,
them
Prophets
,
and
then
doctours
,
preachers
,
and
pastours
to
the
edifying
of
the
church
vntill
his
coming
againe
,
saith
:
Whosoeuer
despiseth
these
,
placed
and
apoynted
of
God
,
in
the
church
,
as
the
tymes
and
place
required
,
agreing
and
consenting
together
vppon
one
thing
in
Christ
,
he
despiseth
not
man
,
but
God
,
He
that
despiseth
the
fathers
apoynted
by
God
,
despiseth
God
.
who
is
no
authour
of
dissension
,
but
of
peace
,
(
that
is
to
say
)
he
is
not
God
of
him
,
which
shrinketh
away
from
the
vnitie
of
consent
,
but
of
such
as
abide
constant
in
the
peace
of
vnitie
and
consent
.
Wherfore
seing
you
are
faultie
,
in
refusing
the
authoritie
of
the
auncient
fathers
,
in
such
pointes
as
they
with
one
vniforme
consent
agree
vpon
,
no
maruel
yf
ye
be
reputed
heretikes
and
scismatikes
:
Such
as
dispise
not
men
,
but
God
,
not
the
church
,
but
Christe
,
whatsoeuer
reason
you
and
your
fardle
of
fansies
,
your
patch
of
old
errours
,
your
packe
of
heresie
,
and
lumpe
of
lies
,
The
Apologie
of
the
newe
church
of
England
.
for
a
faier
name
called
the
Apologie
of
the
churche
of
England
,
cāp̄tend
for
your
schisme
and
separation
.
For
one
of
the
greatest
reasons
and
causes
which
it
pretendeth
for
your
going
from
the
churche
,
is
the
wicked
life
of
the
gouernours
and
rulers
.
And
whosoeuer
forsaketh
the
church
for
any
such
considerations
,
violateth
the
commaundement
of
Christe
,
who
telling
his
disciples
,
that
Scribes
and
Pharisees
sate
vppon
the
chaire
of
Moyses
,
saied
:
Matt.
23.
Whatsoeuer
they
shall
say
vnto
youe
,
kepe
all
,
and
do
all
,
but
doe
not
as
they
doe
.
Were
he
not
an
euil
souldier
that
being
commaunded
vpon
paine
of
his
princes
displeasure
to
serue
vnder
a
capitayne
,
woulde
forsake
the
campe
because
his
capitayne
liueth
vitiously
?
Were
he
not
an
euill
marriner
that
being
in
the
midst
of
the
sea
woulde
leape
out
of
the
shippe
,
because
the
pilote
or
master
is
naught
?
were
he
not
an
euill
citizen
that
being
required
to
continue
in
the
citie
on
peril
of
his
life
,
would
runne
out
because
the
maiot
and
other
officers
lyue
not
as
they
should
?
Ye
as
verely
,
and
so
are
they
that
forsake
the
churche
.
For
God
being
king
of
al
kinges
hath
,
placed
diuerse
capitaynes
in
his
churche
(
whiche
is
acies
ordinata
,
Cant.
6.
a
battaile
sette
in
good
aray
)
and
a
general
ouer
al.
As
long
as
we
lyue
in
this
warfare
he
hath
required
vs
to
obey
these
capitaynes
.
His
churche
is
as
a
ship
vpon
the
sea
,
We
must
neuer
forsake
the
church
.
a
citie
builded
vpon
a
mountayne
,
he
hath
willed
vs
to
contynue
in
that
shippe
as
long
as
we
are
on
the
sea
,
and
remayne
in
the
citie
as
longe
as
we
wilbe
citizens
.
And
yf
any
be
so
wilful
,
that
he
will
runne
from
the
campe
,
leape
out
of
the
ship
,
and
for
sake
the
citie
,
besides
that
,
he
breaketh
his
masters
commaundement
,
he
falleth
into
the
handes
of
his
enemies
,
and
putteth
him self
in
vndoubted
danger
of
drowning
.
For
as
S.
Hierome
saieth
:
Yf
a
man
be
not
in
the
Arck
of
Noë
,
Epist
ad
Damas
.
While
the
fludde
rageth
,
he
shal
be
drowned
.
Which
yf
the
master
of
the
Apologie
had
considered
,
his
reason
might
haue
tolde
him
that
the
churche
is
not
to
be
forsaken
,
for
the
euil
life
of
the
rulers
.
The
holy
Martir
S.
Cyprian
hauing
to
do
with
certaine
that
broke
the
vnitie
of
the
church
for
the
same
cause
that
you
do
,
saied
vnto
them
:
Libr.
3.
epist.
3.
Albeit
there
be
cockell
seene
to
be
in
the
church
,
yet
for
all
that
,
our
faith
and
charitie
ought
not
to
be
let
,
that
because
we
see
cockell
in
the
church
,
we
shoulde
departe
from
the
churche
.
We
muste
only
labour
that
we
may
be
good
corne
,
that
when
the
corne
shall
beginne
to
be
leyd
in
our
lordes
barne
,
we
may
haue
reward
for
our
labour
and
paynes
.
By
these
wordes
S.
Cyprian
kepeth
vs
in
the
house
of
God
,
by
these
woordes
he
may
bring
vs
peaceablie
to
the
catholicke
peace
and
vnitie
,
saieth
S.
Augustine
,
Lib
2.
cont.
Cresco
.
cap
30.
that
you
being
offended
with
other
mens
faultes
,
be
they
true
or
be
they
false
,
might
not
obiect
suche
greate
mischiefes
against
the
church
,
fructifying
and
encreasing
in
all
the
worlde
with
the
scripture
,
that
ye
might
not
blame
the
wheate
for
the
cockell
,
that
ye
might
not
for
sake
the
corne
for
the
chaffe
,
that
ye
might
not
remayne
without
the
great
house
for
the
foule
and
filthie
vessels
.
For
so
to
do
,
it
is
,
as
the
said
,
S.
Cyprian
testifieth
,
What
it
is
to
forsake
the
church
.
superba
obstinatio
,
&
sacrilega
presumptio
.
A
proude
obstinacie
and
a
wicked
presumption
:
from
which
S.
Augustine
exhorteth
vs
,
saying
,
when
either
by
negligence
of
rulers
either
by
some
inexcusable
necessitie
,
either
by
priuie
obreptions
we
finde
euill
men
in
the
churche
,
whome
by
ecclesiasticall
discipline
we
can
not
correct
,
and
punish
,
then
let
not
that
wicked
and
daungerous
presumption
,
De
fide
&
oper.
ca
5.
by
which
we
thinke
that
we
shoulde
be
separated
from
them
,
that
we
be
not
infected
with
their
iniquities
,
Aug.
ad
Cresco
.
grain
.
lib.
3.
cap.
3.
come
into
our
heartes
.
Yf
thou
desirest
good
corne
,
moorne
in
the
trauell
of
the
field
,
reioise
in
hope
of
the
barne
,
suffre
the
euill
,
in
the
communion
of
Christes
sacramentes
,
lest
by
breaking
the
nette
before
you
come
to
the
bankes
side
,
you
be
that
which
you
woulde
not
suffre
.
Thus
both
by
reason
,
and
authoritie
of
S.
Cyprian
,
and
S.
Augustine
you
see
,
that
no
Christen
man
shoulde
forsake
the
church
for
the
wickednes
of
the
gouernours
.
Yf
this
content
you
not
,
lerne
of
your
owne
deare
dearling
and
master
Iohn
Caluin
.
In
the
4.
booke
and
fifte
chapiter
of
his
institutions
,
he
saieth
.
Horrible
are
those
discriptions
wherein
Esay
,
Hieremie
,
Ioel
,
Caluin
.
Abacuc
,
and
the
other
Prophets
do
lament
the
sicknes
of
the
churche
of
Hierusalem
.
In
the
common
people
,
in
the
magistrate
,
in
the
priestes
,
all
thinges
were
so
corrupt
,
that
Esay
doubted
not
to
match
Hierusalem
with
Sodom
and
Gomorrha
:
religion
was
partlie
despised
,
partly
defiled
.
In
their
manners
are
commonly
reported
theftes
extortions
,
breaches
of
faith
,
murders
and
like
mischiues
,
yet
therfore
the
prophetes
did
neither
erect
to
them selues
newe
churches
,
nor
build
newe
altars
on
which
they
might
haue
seuerall
sacrifices
,
but
whatsoeuer
maner
of
men
they
were
,
yet
because
they
considered
that
God
had
left
his
worde
with
them
,
and
ordayned
ceremonies
,
wherby
he
was
there
worshipped
,
in
the
midst
of
the
assembly
of
the
wicked
,
they
helde
vp
pure
handes
vnto
him
.
Truly
yf
they
had
thought
that
they
did
gather
any
infection
thereby
,
they
woulde
rather
haue
died
an
hundred
tymes
,
then
haue
suffred
them selues
to
be
drawen
there
vnto
.
Therefore
nothing
withheld
them
from
departing
,
but
desire
to
the
keeping
of
vnitie
,
but
yf
the
prophetes
thought
it
against
conscience
to
estrange
them selues
from
the
church
,
for
many
and
great
wycked
doinges
,
not
of
one
nor
two
men
,
but
in
maner
of
the
whole
people
,
then
we
take
to
much
vpon
vs
,
yf
we
dare
by
and
by
departe
from
the
communion
of
the
church
,
where
not
al
mens
manners
doe
satisfie
either
oure
iudgement
,
yea
or
the
Christian
profession
.
No
offence
greater
tha
schisme
.
Libr.
2.
epist.
1.
Lib.
1.
cont.
Donat.
cap.
13.
Tract.
6.
in
epist.
Ioan
ca.
4
In
Psal.
54
Here
your
owne
doctour
,
your
owne
patriarcke
,
and
idoll
of
Geneua
condemneth
your
presumption
for
separating
your selues
from
the
churche
,
for
that
cause
whiche
your
Apologie
moste
vehemently
vrgeth
.
He
had
lerned
out
of
S.
Cyprian
that
there
is
no
greater
,
offence
,
than
to
breake
the
vnitie
of
the
churche
,
and
espied
in
S.
Augustine
,
that
immanissimum
est
separationis
scelus
.
The
fault
of
separation
is
moste
haynous
,
and
that
he
hath
no
charitie
that
breaketh
vnitie
,
and
that
he
which
forsaketh
the
vnitie
of
all
nations
and
remayneth
in
a
parte
,
Polluit
testamentum
Christi
,
difileth
the
testament
of
Christe
,
yet
he
had
not
the
grace
to
followe
it
.
Wherefore
his
damnation
is
the
greater
.
But
you
say
,
Calf
.
Fol.
121.
a
we
are
the
enemyes
of
God
,
and
his
churche
,
and
therefore
you
separate
your selues
from
vs
,
and
ioyne
with
the
churche
of
Christ
.
Mart.
These
are
swete
woordes
but
ful
of
poison
,
yf
all
men
that
liue
euil
,
be
Gods
enemies
,
them
are
we
and
yow
also
gods
enemies
:
for
neither
of
vs
lacke
infirmities
,
and
synnes
.
But
yf
they
be
Gods
enemyes
that
knowe
his
will
,
and
wilfullie
breake
it
,
Who
be
Gods
enemies
properly
.
Matt.
13.
Psal.
65.
Psal.
73.
Matt.
16.
Ioan.
21.
Matt.
18.
Heretikes
sowe
vpon
the
corne
that
the
Apostles
sowed
.
that
come
after
that
his
seede
is
sowed
,
and
sowe
cockel
ouer
it
,
that
in
the
multitude
of
his
power
lye
vnto
him
,
that
haue
maligned
and
done
euil
in
his
sanctuarie
,
and
blasphemed
his
holie
name
,
then
are
you
the
enemies
of
God
.
For
you
know
that
he
gaue
the
keies
of
heauen
to
S.
Peter
,
and
made
him
chief
of
the
Apostles
,
and
ruler
of
his
churche
in
earth
,
yet
you
wilfullie
denie
it
.
Ye
knowe
that
euery
Christen
man
is
commaunded
to
heare
the
church
,
yet
you
contemne
it
.
You
knowe
that
the
seede
whiche
was
first
sowen
,
was
the
true
seede
of
our
lord
,
yet
haue
ye
sowed
cockel
ouer
it
,
and
taught
that
these
thirtene
hundred
yeres
men
,
yea
tht
chief
pillers
of
the
church
varied
from
the
sinceritie
of
the
gospell
.
Lib.
4
cont.
Marcio
.
You
knowe
with
Tertullian
,
that
that
is
truest
whiche
is
first
,
that
is
first
which
was
from
the
beginning
,
that
was
from
the
beginning
which
was
delyured
of
the
Apostles
,
and
that
was
delyured
of
the
Apostles
,
which
was
holie
and
well
obserued
in
their
churches
,
Heretikes
refuse
that
which
was
holy
in
the
Apostles
churches
.
yet
the
most
part
of
thinges
that
were
holy
and
obserued
in
their
churches
you
refuse
to
followe
.
Youe
knowe
that
Christe
in
his
last
supper
said
,
This
is
my
body
,
This
is
my
bloud
,
yet
ye
lye
vnto
him
,
and
to
his
,
in
the
multitude
of
his
pouer
,
&
say
it
is
not
his
body
,
it
is
not
his
bloud
,
but
a
signe
of
his
bodie
,
and
a
signe
of
his
bloud
only
.
You
knowe
that
he
went
by
his
diuine
power
through
the
doores
fast
shutte
into
his
disciples
,
Ioan.
20.
Heretikes
lye
vnto
God
.
yet
in
the
multitude
of
his
power
,
ye
lye
vnto
him
,
and
to
his
,
and
say
,
he
went
not
in
through
the
doores
fast
shutte
,
but
by
a
chincke
,
by
a
wycket
,
or
some
such
thing
.
Youe
knowe
that
his
sanctuarie
is
an
holy
house
and
a
place
of
praier
,
yet
haue
ye
plucket
many
a
hundred
downe
to
the
grounde
,
Heretikes
prophane
and
spoyle
churches
.
turned
diuerse
into
stables
and
slaughter
houses
,
destroyed
the
aulters
,
broken
the
baptisteries
,
and
made
it
a
place
of
desolation
.
Ye
knowe
that
God
tempteth
no
man
,
to
euil
,
yet
ye
write
that
he
is
authour
of
euil
:
and
affirme
that
the
treason
of
Iudas
,
and
crueltie
of
Manlius
was
the
woorke
of
God
,
Heretikes
blaspheme
God
.
aswell
as
the
conuersion
of
S.
Paule
,
whiche
is
horrible
blasphemie
,
and
yet
one
of
the
least
,
with
whiche
ye
blaspheme
his
holie
name
.
Yf
youe
were
Gods
frends
,
and
so
holie
as
ye
pretend
,
ye
woulde
neuer
haue
done
such
vilaine
to
his
churche
as
ye
do
.
But
to
let
,
all
those
passe
,
and
come
to
your
separation
and
schisme
,
I
will
say
vnto
you
with
S.
Augustine
,
In
Psal.
40
Si
ad
membra
Christi
pertines
introeas
ad
caput
etc.
If
thou
appertaine
to
the
membres
of
Christ
goe
into
thy
head
:
beare
with
the
cockel
,
yf
thou
be
wheate
:
beare
with
the
chaffe
,
yf
thou
be
good
corne
.
Beare
with
euil
fisshes
within
the
nette
,
yf
thou
be
a
good
fishe
.
Why
didst
thou
flee
away
before
the
tyme
of
wynnoing
?
Why
hast
thou
pluckt
vp
good
corne
before
the
haruest
?
why
hast
thou
broken
the
nette
,
before
thou
camest
to
the
banckes
side
?
Christ
saith
,
ye
shalbe
my
frendes
yf
ye
do
those
thinges
whiche
I
commaunde
you
.
The
end
of
his
commaundement
is
charitie
:
yf
then
you
wilbe
christes
frendes
,
Ioan.
15.
you
must
haue
charitie
,
yf
you
haue
charitie
,
you
must
haue
vnitie
,
yf
you
haue
vnitie
you
must
haue
one
God
,
one
faith
,
one
baptisme
,
and
one
church
,
and
one
chiefe
head
of
that
churche
,
and
that
one
head
must
be
S.
Peters
successour
,
euen
whome
you
so
maliciously
impugne
the
bishop
of
Rome
.
For
Christ
(
saieth
S.
Chrysostome
)
shed
his
bloud
,
that
he
might
gather
vnto
him
those
sheepe
,
Quarum
curam
tum
Petro
tum
successoribus
Petri
committebat
.
Lib
2.
de
sacerd.
The
charge
of
Christes
churche
committed
to
S.
Peter
and
his
successours
.
Lib.
2.
de
consid
.
ad
Euge.
The
charge
of
whome
he
committed
both
to
S.
Peter
and
to
S.
Peters
successours
.
And
other
successours
of
S.
Peter
,
that
do
contynewe
,
you
can
shewe
none
,
but
the
bisshops
of
Rome
,
as
both
the
succession
from
Peter
to
Pius
the
fifth
,
doth
plainly
conuince
,
and
S.
Bernard
writing
to
Eugenius
doth
manifestlie
shewe
.
For
he
saieth
:
Goe
to
,
let
vs
searche
out
more
diligentlie
as
yet
,
who
thou
art
,
what
person
thou
bearest
for
the
tyme
in
the
churche
of
God
:
who
art
thou
?
Sacerdos
magnus
,
summus
Pontifex
,
Tu
princeps
episcoporum
,
tu
haeres
Apostolorum
,
etc.
A
great
priest
:
The
bisshop
of
Rome
Peters
sucessour
.
an
high
bisshop
,
thou
art
thou
art
the
chief
of
Bisshops
:
thou
art
the
heire
of
the
Apostles
:
Yf
heire
of
the
Apostles
,
ergo
successour
of
the
Apostles
,
yf
successour
of
the
Apostles
,
ergo
indued
with
all
the
rightes
,
titles
,
and
prerogatiues
that
his
predecessours
had
.
As
Peter
then
was
,
so
must
his
successour
be
,
aedificandae
ecclesiae
[
](A07092-e46740-b)a
a
Tertull.
de
prescri
.
petra
:
magnum
fundamentum
Ecclesiae
,
[
](A07092-e46760-b)b
b
Origen
.
ho.
5
super
Exod.
solidissima
perta
:
Apostolorum
princeps
:
[
](A07092-e46780-b)c
c
Chriso
.
ho
29.
in
epist.
ad
Rom.
Antesignamus
,
coripheus
,
[
](A07092-e46800-b)d
d
Idem
ho.
1.
in
epist.
ad
Rom.
vertex
,
caput
[
](A07092-e46820-b)e
e
August
.
quest.
75.
ex
nouo
testam
.
eorum
,
caput
[
](A07092-e46840-b)f
f
Marcellus
epist.
1.
&
Chrys.
ho.
55.
in
Mat.
totius
ecclesiae
,
fidei
[
](A07092-e46860-b)g
g
Hippol.
Oratio
.
de
consum
.
mundi
.
petra
,
firmamentum
[
](A07092-e46880-b)h
h
Ambro.
in
.
5.
Luc.
De
quest.
noui
&
ve
ter
.
testa
.
quest.
110.
Shewe
vs
your
church
M.
Calf
.
and
proue
your
succession
.
August
in
Psal.
15.
ecclesiae
.
The
rock
of
the
church
that
was
to
be
builded
:
a
great
foundation
of
the
church
:
a
most
sounde
and
stronge
rock
:
the
prince
of
the
Apostles
:
the
chiefe
capitayne
,
the
head
and
toppe
of
all
:
the
head
of
all
the
whole
church
,
the
rock
of
faith
,
and
grounde
piller
of
the
church
.
Wherfore
yf
ye
wilbe
Christes
frendes
(
as
ye
pretend
)
haue
charitie
:
kepe
vnitie
,
loue
his
church
:
obey
his
officer
,
and
vicar
on
earth
,
whom
he
hath
made
ruler
of
his
churche
.
As
for
that
church
,
which
you
call
the
church
Christ
,
with
which
you
flatter
your selues
,
and
say
ye
ioyne
vnto
,
is
no
church
,
but
a
synagog
of
Satan
,
often
ouerthrowen
,
and
manytimes
inuisible
,
by
your
owne
confession
,
a
conuenticle
of
Apostatats
,
and
conspiracie
of
libertines
.
For
S.
Augu.
calleth
the
church
that
disturbeth
,
the
ordre
begonne
in
S.
Peter
,
and
contynued
by
order
of
Bisshops
succeding
one
after
another
to
the
present
tyme
,
which
was
the
order
of
the
bisshops
of
Rome
,
Cathedram
pestilentiae
,
the
Chayer
of
pestilence
.
Yf
your
church
be
(
as
you
make
the
simple
beleaue
)
a
catholike
and
vniuersall
church
,
dispersed
through
out
the
worlde
,
shewe
vs
where
it
is
nowe
:
and
where
it
hath
ben
the
fiftene
hundred
yeres
:
proue
your
succession
:
name
your
bisshops
.
The
church
of
Christ
hath
alwaies
ben
visible
,
as
a
citie
placed
vpon
an
hill
:
It
hath
alwaies
had
(
as
he
ordained
)
Apostles
,
Euangelistes
,
Doctours
,
and
Pastours
:
In
sole
posuit
tabernaculum
suum
,
hoc
est
sanctam
ecclesiam
suam
,
etc.
He
hath
placed
his
tabernacle
in
the
sunne
,
that
is
his
holy
church
:
he
hath
put
it
in
an
open
place
to
be
seene
,
and
not
in
couert
,
and
secret
corners
,
not
that
it
should
lye
priuie
,
not
that
it
shoulde
be
couered
,
that
happely
it
might
not
be
couered
,
as
the
conspiracies
and
conuenticles
of
heretickes
are
.
That
we
may
knowe
your
churche
shewe
vs
the
tabernacle
,
where
it
was
placed
as
in
the
sunne
:
Shewe
vs
the
open
place
where
it
was
planted
as
in
the
light
of
the
worlde
,
and
yf
ye
can
not
(
as
moste
certaine
it
is
you
can
not
)
then
bragge
no
more
that
your
church
is
catholike
and
vniuersall
.
The
churche
of
Rome
founded
of
Christ
by
his
blessed
Apostles
S.
Peter
and
S.
Paule
,
which
we
presently
followe
,
The
churche
of
Rome
alwayes
visible
,
and
sincere
in
faith
.
and
are
able
to
giue
the
name
of
euery
bisshop
that
succeded
in
that
see
euersithens
,
hath
continued
in
the
light
and
face
of
the
worlde
,
alwaies
visible
,
alwaies
seene
,
alwaies
resorted
vnto
,
alwaies
vncorrupt
both
in
doctrine
of
faith
and
doctrine
touching
manners
,
alwaies
vndefiled
,
alwaies
firme
and
stable
in
the
faith
,
alwaies
counted
the
head
of
the
vniuersall
churche
,
alwaies
mother
of
faith
,
and
rocke
,
that
hell
gates
coulde
neuer
breake
.
Wherfore
sir
you
neaded
not
require
vs
to
make
it
a
catholike
churche
,
Fol.
121.
b
and
a
follower
,
and
furtherer
of
true
religion
.
It
was
proued
before
,
and
nowe
for
your
furder
instruction
,
I
wil
repete
somwhat
of
it
againe
.
To
be
with
Cornelius
(
who
was
bisshop
of
Rome
)
idem
est
quod
cum
Ecclesia
Catholica
communicare
,
Cip.
lib.
4.
epist.
2.
is
the
very
selfe
same
thing
that
it
is
to
communicate
with
the
Catholik
churche
.
To
allowe
and
firmely
holde
the
communion
of
Cornelius
,
est
catholicae
Ecclesiae
vnitatem
,
pariter
&
charitatem
probare
,
&
firmiter
tenere
,
is
to
allowe
and
firmely
hold
both
the
vnitie
and
charitie
of
the
Catholike
churche
.
Libr.
4.
epist.
8.
To
be
one
of
the
Catholike
bishops
,
est
cum
Ecclesia
Romana
conuenire
,
is
to
agree
with
the
churche
of
Rome
.
S.
Cyprian
saieth
,
The
churche
of
Rome
hath
bene
,
Ambros
.
de
obitu
fratris
.
Libr.
1.
epist.
3.
Lib
3
ca.
3
epist.
ad
Damas
.
and
is
the
only
Church
to
whiche
infidelitie
and
vnfaithfulnes
could
neuer
haue
accesse
.
Irenaeus
saieth
,
in
the
churche
of
Rome
that
tradition
which
came
from
the
Apostles
was
alwaies
kept
.
S.
Hierome
saith
,
Amongest
the
Romayns
only
,
the
authoritie
of
the
fathers
remayneth
vncorrupt
.
Ibi
cespite
terra
soecundo
dominici
seminis
veritatem
centeno
fructu
resert
,
there
the
grounde
with
her
fertile
soyle
,
bringeth
foorth
the
truthe
of
our
lordes
seede
with
an
hundred
folde
increase
.
The
churche
of
Rome
the
Catholique
churche
.
By
this
you
might
haue
seene
that
the
churche
of
Rome
is
the
Catholike
church
,
or
at
the
least
the
mother
,
rote
,
spring
,
and
head
of
the
Catholike
church
,
neuer
defiled
with
heresie
,
idolatrie
,
superstition
or
any
errour
in
matters
of
faith
.
But
peraduenture
you
read
not
so
farre
.
Wherfore
in
Gods
name
see
it
nowe
,
and
yf
you
wilbe
a
membre
of
the
Catholike
churche
,
be
with
the
chief
bishop
of
the
Catholike
church
.
Youe
may
lerne
by
S.
Cyprian
that
the
bisshop
is
in
the
churche
,
and
the
churche
in
the
bisshop
:
Lib.
4.
epist.
9.
and
that
yf
any
man
be
not
with
the
bisshop
,
he
is
not
in
the
churche
:
and
that
they
flatter
them selues
in
vaine
,
who
hauing
not
vnitie
and
peace
with
the
priestes
of
God
,
creape
vp
,
and
beleaue
that
they
secretly
communicate
with
some
,
wheras
the
church
,
which
is
one
,
and
catholike
,
is
not
cutte
,
nor
deuided
.
Yow
may
learne
by
S.
Augustine
that
they
who
go
from
the
whole
to
a
parte
,
from
the
bodie
to
a
wounde
,
from
life
,
to
a
diuision
,
shall
passe
hence
into
the
pitte
of
corruption
:
and
that
they
that
die
in
frowardnes
,
In
Psal.
54
and
schisme
,
shal
be
humbled
of
God
in
damnation
,
because
they
were
aduaunced
vp
in
dissension
?
To
be
short
,
you
may
learne
that
he
crieth
woe
to
them
that
hate
the
vnitie
of
the
churche
and
make
them selues
partes
in
men
,
wherfore
as
ye
tender
your
owne
health
,
Tract.
12.
in
Ioan.
reade
and
regard
.
And
yf
ye
shall
finde
no
vnitie
nor
perfect
truth
out
of
the
churche
of
Rome
,
then
returne
againe
from
whence
ye
departed
,
into
the
vnitie
of
the
churche
of
Rome
.
Where
youe
obiect
against
me
,
that
speaking
of
custome
,
I
make
a
lye
and
falsifie
Tertullian
,
Fol.
123.
a
you
must
pardon
me
,
yf
I
tell
your
mastershippe
,
sir
reuerence
according
to
your
custome
you
make
a
lye
.
These
are
my
woordes
.
Custome
increaser
,
confirmer
,
and
obseruer
of
faith
,
taught
vs
this
vse
of
the
Crosse
.
His
woordes
out
of
whiche
I
gathred
this
position
,
in
latin
are
these
.
De
coro
.
militis
.
Harum
&
aliarum
eiusmodi
disciplinarum
si
legem
expostules
scripturarum
,
nulla
legis
traditio
tibi
praetendetur
.
Autrix
consuetudo
,
confirmatrix
&
fidei
obseruatrix
.
Yf
thou
require
a
lawe
of
scriptures
for
these
and
other
obseruances
,
no
tradition
of
lawe
shal
be
pretended
vnto
the.
Custome
authour
,
confirmer
,
and
obseruer
of
faith
shal
be
pretended
vnto
the.
These
wordes
finde
I
in
Tertullian
printed
of
Frobenius
at
Basile
in
the
yere
of
our
lorde
1521.
in
the
moneth
of
Iuly
.
The
very
same
wordes
finde
I
in
Tertullian
printed
of
Frobenius
at
Basile
in
the
yere
of
our
lorde
1528.
in
Marche
.
And
the
very
same
may
you
finde
in
Tertullian
,
yf
it
please
your
worshippe
to
looke
vppon
any
of
the
said
printes
.
Wherfore
seing
I
followed
my
printed
booke
viewed
by
learned
men
before
it
came
to
the
prime
,
and
receaued
of
learned
men
in
the
same
sense
,
in
whiche
it
is
alleaged
,
after
it
came
from
the
printe
,
especially
out
of
Basile
where
your
religion
raygneth
,
I
am
not
to
be
counted
a
falsifier
of
the
authour
,
for
alleaging
him
as
I
finde
him
in
print
,
but
you
an
infamous
sclanderer
,
for
so
reporting
of
me
before
you
had
consulted
diuerse
printes
,
and
impressions
,
and
seene
vpon
what
grounde
I
builded
.
But
we
may
see
that
you
are
glad
to
take
euery
light
occasion
to
discredite
vs
,
and
shyft
away
the
matter
whiche
ye
take
in
hand
to
impugne
.
But
it
is
a
foule
shift
to
make
a
lye
,
and
sclander
your
neyghbour
.
Let
your
newest
Basile
printe
,
and
the
last
of
Paris
,
reade
that
saying
of
Terrullian
in
this
sorte
:
Harum
&
aliarum
disciplinarum
si
legem
expostules
scripturarum
,
nullam
inuenies
,
traditio
tibi
praetendetur
autrix
,
consuetudo
confirmatrix
,
et
fides
obseruatrix
:
that
is
,
For
certayne
ceremonies
tradition
and
custome
suffise
for
scriptures
.
yf
thou
demaunde
a
lawe
of
scriptures
for
those
and
other
obseruances
,
tradition
shall
be
pretended
vnto
the
as
authour
,
custome
confirmer
,
and
faith
obseruer
of
them
,
it
maketh
quite
against
your
positions
,
who
will
haue
nothing
but
scripture
.
You
see
that
tradition
may
be
authour
of
a
ceremonie
in
Christs
churche
.
For
so
haue
your
newe
printed
booke
,
autrix
,
and
not
auctrix
,
authour
and
not
increaser
.
Howe
be
it
yf
we
had
not
to
do
with
wranglers
,
both
might
signifie
one
.
You
see
that
to
the
curious
that
aske
for
scriptures
,
Good
Christians
obserue
traditions
.
tradition
and
custome
are
pretended
,
and
that
the
faith
of
true
Christians
obserueth
that
,
which
tradition
delyured
and
custome
confirmed
.
You
take
much
paines
to
proue
that
which
no
man
denieth
,
Fol.
123
b
Fol.
123.
a
that
traditions
not
written
should
be
reasonable
,
and
agreable
to
scripture
,
as
though
the
Apostles
and
fathers
after
them
,
delyured
any
thing
by
tradition
that
was
vnreasonable
,
and
contrary
to
scriptures
:
or
the
catholicke
churche
woulde
maintaine
any
thing
,
contrary
to
reason
and
scripture
.
Again
you
would
haue
the
vse
of
the
crosse
proued
to
be
a
reasonable
tradition
,
Calf
.
Fol.
123.
b
agreable
to
God
,
furthering
to
discipline
,
and
profitable
to
saluation
,
and
then
ye
woulde
yelde
vnto
it
,
Mart.
but
yf
there
had
bene
such
modestie
,
and
honestie
in
you
,
as
is
required
in
an
obedient
childe
,
you
woulde
neuer
haue
doubted
,
but
that
the
Apostles
hauing
the
holy
Ghoste
,
did
all
things
agreable
to
God
,
furthering
to
discipline
,
and
profitable
to
saluation
,
and
consonant
to
reason
,
albeit
they
gaue
not
presently
a
reason
why
and
wherfore
they
did
it
.
Hom.
cont.
Sabel
.
Tradition
In
2
ad
ad
Thess.
Hom.
4
Whensoeuer
any
tradition
might
be
alleaged
,
S.
Basile
saied
:
Te
pacatum
reddat
traditio
.
Let
tradition
make
the
quiet
.
S.
Chrysostome
saieth
:
Tradition
est
,
nihil
quaeras
amplius
.
It
is
a
tradition
,
seeke
for
no
more
.
Wherfore
seing
Tertullian
and
S.
Basile
tell
you
that
it
is
a
tradition
to
vse
the
signe
of
the
crosse
,
and
blesse
our selues
with
it
,
that
might
haue
made
you
quiet
,
and
taught
you
to
beleaue
that
it
was
of
God
.
Leo
an
holy
father
was
wounte
to
say
,
that
it
was
not
to
be
doubted
but
that
euery
thing
which
was
retayned
of
the
church
into
custome
of
deuotion
,
came
of
the
Apostles
tradition
,
or
doctrine
of
the
holie
Ghoste
.
Serm.
2
de
ieiunio
.
pentecost
.
The
general
customes
of
the
Catholik
church
come
from
the
Apostles
and
doctrine
of
the
holy
ghost
.
Lib.
2.
cap.
7
de
bapt.
cont
Donatist
.
Likewise
because
many
ceremonies
were
vsed
through
out
the
vniuersal
church
,
and
not
sounde
in
scripture
,
nor
councell
,
S.
Augustine
thought
that
they
were
delyuered
and
commaunded
of
no
other
,
but
of
the
Apostles
,
and
yf
they
being
holy
and
lerned
fathers
,
thought
the
vniuersall
custome
of
the
church
a
good
cause
,
and
sufficient
reason
,
to
ꝓpue
that
the
ceremonie
vsed
,
was
delyured
of
the
Apostles
,
what
wisdome
is
there
in
your
singular
head
to
require
other
proufe
for
the
tradition
of
the
crosse
,
than
the
generall
obseruation
and
common
custom
of
the
catholike
churche
?
Are
you
wiser
or
better
seene
in
the
scripture
,
or
more
zelous
to
set
forth
the
honour
of
God
then
they
were
?
No
no
M.
Calf
.
There
was
,
more
wisdome
lerning
,
and
deuotion
in
the
meanest
of
them
,
than
in
all
the
protestants
heades
that
euer
were
,
or
shal
be
.
Wherfore
seing
you
knowe
it
to
be
a
tradition
,
braule
no
more
contentiously
against
it
.
Say
with
S.
Basile
,
Me
pacatum
reddet
traditio
.
Tradition
shall
make
me
quiet
.
Say
with
Chrysostom
:
Traditio
est
nihil
quaeram
amplius
.
It
is
a
tradition
,
I
will
seeke
no
furder
.
Say
with
Leo
and
S.
Augustine
,
it
is
receaued
into
custome
of
deuotion
,
and
generall
vse
through
out
the
catholike
churche
,
therfore
it
cometh
from
the
tradition
of
the
Apostles
,
and
doctrine
of
the
holy
Ghost
:
so
shall
your self
be
moste
at
peace
and
quiet
.
The
furder
ye
venture
,
the
more
ye
fall
in
danger
.
The
distinction
,
which
you
make
of
thre
kindes
of
traditions
,
that
some
are
necessarie
to
be
retayned
of
all
Christians
as
necessarilie
inferred
of
the
scripture
,
Fol.
124.
a
&
b.
Three
kindes
of
traditions
mentioned
by
M.
Calf
.
As
that
a
woman
in
the
congregation
shoulde
not
be
bare
headed
,
that
in
the
congregation
she
shoulde
kepe
silence
,
that
the
poore
should
labour
with
their
owne
handes
and
get
their
lyuing
,
other
direct
contrary
to
the
woorde
,
As
Latin
seruice
,
worshipping
of
images
,
vowing
of
chastitie
,
and
communicating
vnder
one
kinde
,
Other
indifferent
,
neither
vtterly
repugnant
to
the
woorde
of
God
,
neither
necessarely
inferred
of
it
,
so
sauoreth
of
ignorance
that
it
is
like
to
disgrace
the
estimation
of
our
lerning
amongest
the
whottest
puritanes
in
all
London
.
For
first
to
put
you
in
remembrance
of
the
greate
vanitie
made
in
the
title
of
your
booke
,
that
the
vanities
of
men
should
disproued
by
the
vndoubted
worde
of
God
,
and
the
dreames
and
dotages
of
others
controlled
by
the
godly
fathers
of
the
churche
,
and
conspiracies
ouerthrowed
by
laufull
councells
,
M.
Calfs
distinction
of
traditions
not
to
be
founde
in
the
fathers
nor
schole
men
.
I
beseeke
tell
vs
in
what
scripture
,
father
,
or
councell
you
finde
this
distinction
?
We
admitte
all
for
scripture
,
that
you
reiect
out
of
the
Canon
.
Besides
S.
Augustine
,
Ambrose
,
Hierome
,
Gregorie
,
and
other
auncient
fathers
,
we
will
receaue
S.
Thomas
,
Gaietan
,
Alexander
de
Ales
,
Martin
de
Magistris
,
Bonauenture
,
and
all
other
schole
men
with
their
gloses
in
this
case
,
we
will
not
refuse
the
simplest
prouinciall
councell
that
was
assembled
by
any
lawfull
bisshops
these
thirtene
hundred
yeres
.
Goe
to
therfore
bring
vs
one
text
of
scripture
,
one
father
,
one
councell
,
and
canon
,
where
this
distinction
is
made
.
Why
speake
you
not
?
Are
your
scriptures
so
tied
to
the
paper
,
that
they
can
not
be
loosed
?
Are
your
fathers
so
to
the
lesse
that
they
can
not
speake
?
Are
your
councells
so
conceaued
that
no
canon
can
appeare
?
What
a
straunge
ease
is
this
?
Finde
some
for
shame
,
let
not
all
the
worlde
see
that
great
crake
of
scriptures
,
fathers
,
and
councells
to
be
turned
into
a
dreame
dotage
,
and
fansie
of
your
owne
.
Yf
they
do
,
you
are
shamed
for
euer
.
For
either
men
will
esteme
you
,
but
for
an
arrogant
fole
,
for
making
such
a
great
brag
,
or
a
very
idiot
for
so
folishly
exemplyfying
your
distinction
.
For
what
ignorant
,
but
you
woulde
,
say
that
these
are
traditions
necessarilie
inferred
of
the
scripture
,
and
so
proued
out
of
the
scripture
by
S.
Paule
,
that
a
woman
should
not
be
bare
headed
in
the
churche
?
that
in
the
congregation
she
shoulde
kepe
silence
?
That
is
necessarilie
inferred
of
scripture
which
being
not
in
expresse
scripture
is
by
drift
of
argument
,
and
necessarie
sequele
of
reason
,
Inferred
of
scripture
.
1.
Cor.
11.
inferred
of
some
place
of
scripture
.
As
for
the
tradition
that
woemen
should
couer
their
heades
in
the
church
,
it
is
taught
in
expresse
woordes
,
and
commaunded
in
S.
Paule
,
and
not
inferred
of
any
scripture
.
There
is
one
lye
:
and
if
that
place
of
S.
Paule
were
not
,
there
were
no
scripture
in
all
the
Bible
to
proue
it
.
Fol.
124.
b
Againe
where
you
say
,
that
S.
Paule
did
not
obtrude
this
of
his
authoritie
,
but
by
the
scripture
proue
it
,
there
is
another
lye
.
For
S.
Paule
bringeth
no
text
,
nor
sentence
of
scripture
to
proue
it
necessary
that
women
shoulde
be
couered
,
in
the
churche
:
but
as
he
was
an
apostle
indued
with
the
holy
Ghoste
:
So
he
gaue
that
precept
.
Furder
who
but
such
a
blind
batfouler
,
would
say
,
that
Latin
seruice
,
woorshipping
of
images
,
vowing
of
chastitie
,
and
receauing
vnder
one
kinde
were
direct
contrary
to
the
woorde
of
God
?
Whereas
there
is
no
expresse
precept
of
any
one
tonge
in
scripture
,
nor
any
commaundement
against
images
,
vowing
of
chastitie
,
or
receauing
vnder
one
kinde
.
Last
of
all
,
who
but
such
a
wise
man
would
say
:
that
in
traditions
of
such
thinges
as
are
indifferent
,
Fol.
124.
b
we
must
followe
the
ordre
of
the
churche
with
a
limitation
,
and
not
absolutely
?
Euery
wise
man
knoweth
that
we
should
not
prescribe
order
to
the
churche
,
but
the
churche
prescribe
ordre
vnto
vs
:
we
obey
the
church
,
and
not
the
church
obey
vs
.
Your self
say
within
fewe
,
Fol
124.
b
lynes
,
that
the
churche
must
still
retayne
her
right
,
to
be
iudg
and
determiner
of
such
traditions
,
either
to
beare
with
them
,
or
abolish
them
,
as
may
best
serue
for
edification
.
Yf
that
be
true
,
howe
will
you
excuse
your self
of
contradiction
?
Yf
the
church
hathe
a
right
to
be
iudge
and
determiner
of
traditions
,
then
the
churche
must
see
whether
they
be
profitable
,
the
churche
must
see
whether
they
be
to
edification
,
the
church
must
see
whether
they
be
tollerable
,
and
not
we
,
I
meane
such
priuate
men
as
you
and
I
are
.
Yf
the
churche
commande
them
,
we
must
obey
,
yea
absolutely
:
and
not
with
a
limitation
,
vnlesse
for
not
obeying
the
churche
,
we
wilbe
alienated
absolutely
without
al
lymitation
from
Christ
,
The
churche
must
be
obeyed
absolutely
without
limitation
.
Matt.
18.
and
made
of
Christians
heathens
and
publicanes
.
Christ
,
willeth
him
that
heareth
not
the
churche
to
be
counted
an
heathen
and
Publican
.
But
sir
in
whiche
of
the
three
kindes
of
traditions
,
will
you
place
those
that
S.
Basile
mentioneth
,
to
witt
,
the
signing
and
blessing
of
Christen
men
with
the
signe
of
the
crosse
,
praing
towarde
the
east
,
the
woordes
of
inuocation
whiles
the
Sacrament
is
shewed
,
hallowing
the
water
of
baptisme
,
the
oyle
of
inunction
,
and
the
man
that
is
baptised
?
be
they
necessarely
inferred
vppon
scripture
or
direct
contrary
to
the
worde
of
God
?
Or
indifferent
,
neither
repugnant
to
the
worde
,
nor
necessarely
inferred
of
the
worde
?
Seing
our
controuersie
was
of
the
tradition
of
the
crosse
specially
,
whiche
both
Tertullian
,
and
S.
Basile
mention
,
reason
would
youe
should
haue
placed
them
in
one
of
your
three
rancks
,
that
we
might
by
your
good
aduise
haue
knowen
,
whether
it
be
a
tradition
or
necessarely
inferred
vpon
scripture
,
or
direct
contrary
to
the
scripture
,
or
indifferent
,
nor
repugnant
to
scripture
,
nor
necessarely
inferred
of
scripture
.
But
youe
thought
it
not
good
for
your
purpose
,
lest
yf
happely
you
had
adumbred
it
amongest
such
traditions
as
are
indifferent
,
Fol.
125.
a
The
fathers
accompte
the
crosse
to
be
a
tradition
and
yet
M.
Calf
.
wil
haue
it
to
be
none
.
your
owne
rule
would
haue
forced
you
to
retayne
it
,
because
the
churche
hath
taken
order
for
it
,
and
vniuersally
receaued
it
,
through
out
all
christendome
.
Wherfore
to
aduoice
that
,
youe
say
,
that
in
this
numbre
we
can
not
iustlely
comprise
the
crosse
:
which
is
a
strange
case
.
Tertullian
,
S.
Basile
,
Leo
S.
Augustine
,
auncient
and
lerned
fathers
,
and
al
the
whole
church
of
Christe
take
these
and
suche
like
traditions
to
be
at
the
least
,
thinges
indifferent
,
and
yet
your
wisedome
can
not
see
,
it
.
Whence
cometh
this
?
Of
humilitie
,
or
arrogancie
?
of
modestie
,
or
singularitie
?
Flater
your self
as
well
as
you
can
,
S.
Augustine
)
as
I
tolde
youe
before
)
counteth
it
not
omly
arrogancie
,
and
singularitie
,
but
insolentissimam
insaniam
,
moste
proude
madnes
.
Epist.
118.
Where
youe
say
,
that
although
of
some
fathers
it
hath
bene
accompted
such
,
Fol
125.
a
Calf
.
yet
we
must
remembre
that
they
did
not
alway
builde
golde
and
siluer
,
but
somtymes
hay
and
stuble
vpon
Christ
(
which
wordes
being
meant
of
manners
you
wrest
falsely
to
doctrine
)
and
that
euery
thing
whiche
is
pretended
to
be
the
fathers
writinges
,
Mart.
is
not
by
and
by
theirs
,
I
answer
that
albeit
some
fathers
in
searching
reasons
to
conuince
Heretiks
arguments
had
some
priuate
opinions
,
yet
there
is
no
reason
why
their
authoritie
shoulde
be
refused
when
they
agree
with
all
other
fathers
and
bisshops
of
Christes
churche
.
Likewise
albeit
some
false
bookes
,
and
bastard
babes
haue
ben
fathered
vpon
some
fathers
,
by
bastards
,
Apostatats
and
heetickes
,
yet
is
it
not
conuenient
that
therefore
we
shoulde
condemne
the
true
bokes
and
woorkes
of
the
fathers
,
Or
refuse
to
followe
the
custome
of
catholik
churche
.
Therefore
we
say
vnto
you
as
S.
Basile
hauing
to
do
with
suche
a
wicked
heretike
as
you
are
,
and
almost
in
a
like
case
,
S.
Basile
.
Lib.
1
cont.
Euno
.
Reuerence
dewe
to
the
auncient
fathers
.
saied
ones
.
What
saiest
thou
man
?
Shall
we
not
giue
more
to
antiquitie
?
Shall
we
not
reuerence
the
multitude
of
Christen
men
,
aswell
those
that
liue
presentlie
,
as
those
that
lyued
euer
sithens
the
Ghospell
was
preached
?
Shall
we
haue
no
regard
of
their
dignitie
who
florisshed
in
all
spirituall
grace
,
for
whom
thou
hast
lately
deuised
this
enuious
way
of
impietie
?
But
shutting
the
eies
of
our
hearts
,
and
abandoning
the
memorie
of
euery
holy
man
,
shall
we
yelde
our
mindes
nowe
quiet
,
and
voyd
of
fansies
to
thy
sophistrie
and
cauillation
?
Suerly
thy
power
is
great
,
yf
those
thinges
shall
be
at
thy
commandement
which
the
deuill
him self
with
his
manifold
craft
,
could
neuer
attaine
:
For
we
being
persuaded
of
thee
,
shall
preferre
your
wicked
imaginations
and
thoughtes
before
the
tradition
of
faith
,
which
in
all
ages
past
,
hath
preuayled
vnder
moste
holy
men
,
which
were
no
safetye
.
Wherefore
vtter
all
the
vemine
that
you
can
against
the
fathers
,
of
blessed
memorie
:
turne
vp
their
ashes
:
disclose
their
infirmities
:
shewe
their
errours
,
spend
al
the
eloquence
that
you
haue
against
them
,
you
shal
neuer
hurt
them
,
nor
driue
any
Christen
man
from
reuerencing
that
,
which
the
churche
hath
allowed
in
them
:
Tradition
shall
make
vs
quiet
.
We
will
say
with
S.
Basile
.
Dominus
it
a
docuit
,
Apostoli
praedicauerunt
,
Hom.
cont.
Sabell
.
patres
obseruauerunt
,
confirmauerunt
martyres
,
sufficiat
dicere
,
sic
edoctus
sum
.
Our
Lorde
hath
so
taught
:
the
Apostles
haue
so
preached
:
the
fathers
haue
so
obserued
:
the
martyrs
haue
confirmed
.
As
for
you
and
yours
we
leaue
with
the
Arians
,
who
would
not
vouchesafe
to
compare
any
of
the
olde
fathers
to
them selues
,
Lib.
1.
cap.
14
Tripar
.
The
pride
of
heretikes
.
nor
to
be
equalled
to
the
scholemasters
of
whome
they
were
instructed
,
nor
thinke
any
man
comparable
to
them selues
in
measure
of
wisdom
,
but
imagined
that
they
only
were
wise
,
they
only
had
those
thinges
reueled
vnto
them
,
which
were
knowen
of
no
man
vnder
the
sunne
besides
.
We
leane
you
to
Nestorius
,
Lib.
12
ca.
4
Tripar
.
who
hauing
a
litle
eloquence
,
disdained
to
reade
the
bookes
of
the
olde
interpreters
,
and
thought
him self
better
then
all
.
It
shal
suffice
vs
to
say
,
we
haue
bene
so
taught
.
Your
long
discourse
made
to
proue
,
Calf
.
Fol.
125.
b
that
whatsoeuer
hath
ben
delyuered
,
and
otherwise
estemed
Apostolike
,
is
not
to
be
obserued
,
that
for
diuersitie
of
ceremonies
men
are
not
to
be
contemned
,
and
that
traditions
varied
often
,
Mart.
to
the
end
that
you
might
not
be
contemned
,
for
refusall
of
the
like
,
I
haue
answered
before
:
and
say
furder
,
that
there
is
nothing
more
reasonable
,
than
to
haue
euery
thing
dissolued
by
the
same
meanes
that
it
was
tied
:
euery
lawe
to
be
abrogated
by
the
same
meanes
that
it
was
first
ordayned
.
Seing
then
traditions
were
deliuered
vnto
the
church
by
the
Apostles
,
and
bisshops
,
who
had
the
dispensation
of
Christes
mysteries
,
it
is
reason
that
yf
there
be
cause
why
they
should
be
abrogated
and
refused
,
Proue
your
churche
to
be
Apostilike
and
Catholique
and
your
vocation
Lauful
M.
Calf
.
they
should
be
abrogated
by
the
Apostles
successours
,
and
bisshops
,
that
haue
the
dispensation
of
Christes
mysteries
,
and
gouernance
of
his
churche
committed
vnto
them
.
As
for
you
,
proue
your
churche
to
be
Apostolike
,
and
Catholike
,
your
vocation
to
be
lauful
,
that
ye
are
rightlie
according
to
Christes
ordinance
called
to
the
dispensation
of
his
mysteries
,
that
you
haue
true
bisshops
in
your
churche
,
before
you
challeng
vnto
you
,
the
alteration
,
of
any
ordinance
,
tradition
,
or
ceremonie
in
Christes
churche
.
Hitherto
I
haue
spoken
of
the
two
poynts
which
you
like
an
euill
point
maker
haue
knockt
long
to
make
taglesse
,
and
breake
a
sunder
:
But
thankes
be
to
God
the
leather
was
so
good
and
your
hammer
so
vnhamsom
that
they
be
both
whole
yet
.
Nowe
let
vs
se
howe
you
tugge
at
the
thirde
pointe
:
videlicet
,
that
a
crosse
was
set
vp
in
euery
place
etc.
To
Martialis
one
of
the
72.
disciples
that
saied
:
Crucem
domini
in
mente
,
in
ore
&
in
signo
tenete
:
Kepe
the
crosse
of
our
lorde
in
your
mynde
,
in
your
mouth
,
and
in
a
signe
,
Martialis
worte
denied
and
wordes
wrested
.
Fol.
127
a
Calf
.
Mart.
you
saye
nothing
,
to
any
purpose
:
but
as
the
propertie
of
al
heretikes
is
,
denie
his
worke
,
and
wreste
his
woordes
,
and
saye
:
We
may
haue
the
crosse
in
a
signe
according
to
Christes
woordes
in
his
last
supper
,
doe
this
as
ofte
as
ye
do
it
in
remembrance
of
me
,
though
we
haue
not
the
signe
of
the
crosse
.
Here
it
is
to
be
noted
,
howe
wittely
this
wiseman
dissenteth
from
the
rest
of
his
brethren
.
For
whereas
they
say
,
that
in
the
supper
we
haue
the
body
of
Christ
in
a
signe
,
he
to
haue
a
singuler
fansie
from
all
the
rest
,
will
not
rest
vppon
that
,
but
saieth
,
we
may
haue
the
crosse
at
the
supper
,
in
a
signe
,
to
witte
the
passion
of
Christ
in
bread
and
wyne
,
whiche
is
but
a
newe
deuised
to
ye
,
to
shyft
away
an
olde
truth
.
Certaine
it
is
that
by
the
celebration
of
Christes
supper
,
we
are
put
in
remembraunce
of
Christes
passion
.
But
because
it
was
done
then
,
but
priuilie
in
some
secrete
place
,
it
is
to
be
thought
that
the
authour
requiring
vs
to
haue
the
crosse
of
Christe
in
our
myndes
,
in
your
mouthes
and
in
a
signe
,
meant
that
,
seing
our
mature
is
so
dull
and
heauy
,
that
we
could
not
alwaies
thinke
and
speake
of
Christ
,
vnlesse
we
had
some
externall
meane
to
excite
our
memory
,
nor
be
euer
at
the
supper
to
celebrate
the
remembrance
of
his
passion
,
we
shoulde
haue
the
signe
of
the
crosse
before
our
eies
in
our
churches
,
houses
,
parlours
,
chambres
,
high
waies
,
and
els
where
,
that
whethersoeuer
we
turned
nor
face
,
the
crosse
might
be
seene
,
and
put
vs
in
remembraunce
of
Christe
.
Certaine
it
is
that
Martialis
was
no
signifier
with
Swinglius
,
nor
meant
that
the
supper
of
our
lord
is
a
naked
signe
.
His
woordes
in
the
same
epistle
testifie
the
contrary
:
for
he
saieth
,
That
whiche
the
Iewes
through
enuie
sacrificed
,
thinking
to
abolish
his
name
out
of
the
earth
,
An
aulter
hallowed
.
An
argument
for
the
presence
of
Christ
in
the
Sacrament
.
we
for
our
healths
sake
,
sette
foorth
in
the
hallowed
aulter
.
vpon
whiche
woordes
we
may
buld
this
argument
.
That
is
vppon
the
hallowed
aulter
whiche
the
iewes
crucified
,
but
the
iewes
crucified
Christes
true
bodye
,
and
not
a
naked
signe
of
his
bodye
.
Ergo
his
true
bodie
and
no
naked
signe
of
his
bodie
is
set
vpon
the
aulter
:
whiche
being
true
,
it
can
not
be
,
that
he
willing
the
Burdegalensians
to
haue
the
crosse
in
a
signe
,
meant
that
they
shoulde
haue
a
signe
of
our
lordes
bodie
at
our
lordes
supper
,
but
the
signe
of
the
crosse
in
our
churches
,
chambres
,
and
high
waies
.
To
the
place
of
Athanasius
that
saied
:
Crucis
certe
figuram
ex
duobus
lignis
componentes
adoramus
,
we
certes
making
the
figure
of
the
crosse
of
two
pieces
of
wood
,
do
adore
and
woorship
it
,
you
answer
nothing
,
but
as
youe
did
before
sclanderouslie
reporte
of
me
,
Quest.
38.
ad
Antio
.
that
I
falsified
Tertullian
:
So
with
like
impudencie
,
and
lesse
honestie
you
say
here
,
that
I
falsyfie
Athanasius
.
Athanasius
not
falsified
.
But
what
truth
is
in
your
woordes
lett
the
readers
iudge
.
I
alleage
the
woordes
simply
and
plainly
as
I
finde
them
in
the
authour
.
Athanasius
printed
at
Lions
in
Melchior
and
Gaspar
Trechsels
shoppe
,
the
yere
of
our
lord
1522
,
hath
one
and
fourth
ye
questions
to
Antiochus
,
and
in
the
answer
to
the
38.
question
hath
these
wordes
.
Crucis
certe
figuram
ex
duobus
lignis
componentes
adoramus
,
we
certes
making
the
figure
of
the
crosse
of
twoo
pieces
of
wood
,
do
adore
and
worship
it
.
The
same
Athanasius
printed
at
Argentine
,
(
a
towne
of
our
owne
gospel
)
in
Marche
the
yere
of
our
lorde
1522.
by
Knoblouch
hath
all
the
same
questions
to
Antiochus
,
and
the
very
same
woordes
in
the
answer
to
the
38.
question
.
Like
wise
the
same
Authour
printed
at
Colonie
the
yere
of
our
lorde
1548.
in
the
printe
house
,
of
Melchior
Monesiany
,
readeth
as
before
,
as
euery
man
that
will
take
paines
to
looke
in
them
,
may
see
,
and
are
lesse
to
be
suspect
,
of
corruption
than
your
late
Basile
print
.
Whiche
being
vndoubtedlie
true
,
iudge
(
good
raders
)
whether
I
alleaging
Athanasius
woordes
as
I
founde
them
,
in
three
diuerse
printed
bookes
,
haue
deserued
to
be
accused
for
a
falsifier
,
or
he
condemned
for
a
sclaunderer
,
I
for
a
lyer
,
or
he
for
a
false
accuser
.
But
to
returne
those
three
lies
vnto
him
self
againe
,
youe
shall
vnderstand
that
where
he
saith
:
that
I
suppressed
a
piece
of
Athanasius
,
Fol.
127.
b.
saying
of
the
speare
,
reede
and
sponge
,
that
thy
are
holy
as
the
crosse
,
whereas
the
authour
saied
,
they
are
as
holy
as
the
crosse
,
that
is
a
lye
of
his
.
For
I
supprest
it
not
,
my
written
copie
is
yet
able
to
shewe
the
contrary
.
In
dede
the
printer
hath
omitted
it
,
by
ouersight
,
but
his
negligence
is
not
to
be
abused
to
my
hinderance
.
In
so
smale
a
matter
a
gentle
reader
woulde
haue
borne
with
such
a
scape
,
seing
it
was
printed
in
a
straunge
countrie
,
but
seing
he
grateth
so
nigh
,
to
spie
a
fault
,
you
shall
pardon
me
,
yf
hereafter
I
driue
him
to
the
printer
for
excuse
of
ouersights
.
The
woorde
Adore
.
in
Athanasius
text
.
Where
he
saieth
:
the
woorde
adore
is
not
in
the
text
,
there
is
a
false
lye
.
For
all
the
three
printes
which
I
alleaged
before
haue
this
woorde
:
Adoramus
we
do
adore
,
and
are
better
to
be
credited
than
his
newest
impression
.
Againe
in
saying
that
there
be
not
xxxix
.
questions
,
that
is
another
lye
.
For
yf
he
tell
them
,
as
tom
foole
tolde
his
geese
,
41
questions
of
Athanas
.
to
Antio
.
he
shall
finde
fourthy
and
one
in
the
bookes
of
the
saied
printes
,
which
yf
it
might
haue
pleased
his
mastership
to
haue
viewed
with
other
circumstances
before
he
pronounced
so
rash
a
sentence
,
and
condemned
me
of
falsifying
those
authours
,
this
infamie
had
not
rebounden
backe
vpon
him
.
But
let
vs
consider
the
woordes
,
which
he
alleageth
out
of
his
newest
printe
.
Quest
16
ad
Antio
.
Calf
.
Fol.
127
b
They
are
these
:
Quare
credentes
omnes
ad
crucis
imaginem
cruces
facimus
,
Lanceae
verò
sanctae
,
aut
arundinis
,
aut
spongiae
,
figuras
nullas
conficimus
,
quum
tamen
haec
tam
sint
sancta
,
quàm
ipsa
crux
.
Responsio
:
Figuram
quidem
crucis
ex
duobus
lignis
compingentes
conficimus
,
vt
si
quis
infidelium
etc.
Why
do
all
beleauers
make
crosses
after
the
image
of
the
crosse
,
but
make
no
figures
nor
likenesse
of
the
speare
,
the
reede
,
or
the
sponge
,
whereas
not
withstanding
,
they
are
as
holy
as
the
crosse
it self
?
The
answer
,
we
make
in
deede
the
figure
of
the
crosse
by
putting
of
two
pieces
of
wood
together
,
that
yf
any
of
the
infidels
reproue
that
in
vs
,
that
we
woorship
wood
,
we
may
by
separating
those
two
pieces
of
wood
,
and
taking
away
the
signe
of
a
crosse
,
accompte
them
as
vnprofitable
wood
,
and
persuade
the
infidel
,
that
we
woorship
not
woodd
,
but
crucis
typum
,
the
thing
represented
by
the
crosse
,
quoth
M.
Calf
.
which
in
the
speare
,
sponge
and
reede
,
we
neither
can
do
nor
shewe
.
Mart.
But
what
hath
he
adunataged
his
cause
by
this
?
Or
what
hath
he
hyndred
myne
?
Is
it
not
plaine
,
that
all
Christen
men
made
crosses
to
the
likenesse
of
the
crosse
of
Christe
?
What
will
he
make
of
those
woordes
omnes
credentes
?
Al
Christen
men
made
crosses
.
all
beleauers
?
and
conficimus
figuram
crucis
ex
duobus
lignis
?
We
make
the
figure
of
the
crosse
,
of
two
pieces
of
wood
?
Yf
he
construe
them
,
must
he
not
say
:
All
we
Christen
men
make
a
figure
of
the
crosse
of
two
pieces
of
wood
?
yeas
I
trowe
,
and
that
the
youngest
puine
in
Paules
schole
hauing
learned
,
but
Esops
fables
of
bayard
and
the
Asse
,
the
egle
,
and
the
Betell
can
tell
him
.
Yf
it
be
so
,
then
haue
we
founde
,
that
in
Alexandria
in
Athanasius
tyme
all
Christen
men
made
crosses
,
like
the
crosse
of
Christe
,
and
that
Athanasius
him self
archbisshop
of
Alexandria
was
one
of
those
Christen
men
spite
of
M.
Calfhils
balde
ministers
beard
.
But
(
he
saieth
)
there
is
not
any
word
or
half
woord
for
woorshipping
.
Calf
.
Fol.
127.
b
Mart.
Veneror
veneraris
&c.
is
not
latin
to
woorship
with
M.
Calf
.
Athanasius
corrupted
No
sir
?
Is
not
veneror
veneraris
etc.
Latin
in
your
Dictionarie
to
worship
?
And
haue
you
not
that
woorde
twise
in
the
same
sentence
?
non
veneremur
lignum
,
sed
veneremur
crucis
typum
?
That
we
worship
not
the
wood
,
but
we
worship
the
figure
of
the
crosse
?
O
mercifull
God
what
frontitck
phrensie
inueigled
your
wittes
that
you
durst
make
so
open
a
lye
?
and
interpreting
the
authours
woordes
corrupt
his
sense
?
Is
typus
crucis
,
the
thing
represented
by
the
crosse
?
or
the
figure
of
the
crosse
?
Examine
the
place
better
,
call
your
wit
to
court
,
assemble
your
learned
counsell
,
and
make
a
conference
,
of
the
brotherhode
.
Or
yf
it
be
to
chardgable
,
for
you
to
be
at
such
a
cost
,
consult
master
Copers
Dictionarie
and
see
whether
,
typus
be
not
Latin
for
a
type
,
figure
,
shadowe
,
an
example
,
a
forme
,
a
likenes
,
and
Crux
Latin
for
a
crosse
?
and
when
you
haue
put
them
both
together
,
aske
som
lerned
man
,
whether
typus
crucis
,
be
not
a
figure
,
a
forme
an
example
and
likenes
of
the
crosse
,
and
not
the
thing
figured
by
the
crosse
.
In
the
meane
while
we
wilbe
so
bolde
as
to
score
vp
the
three
lyes
,
Three
lies
one
for
that
you
saied
:
there
was
no
woorde
no
halfe
woorde
in
that
sentence
for
worshipping
.
Another
because
you
say
:
Typus
cruris
signifieth
the
thing
represented
by
the
crosse
.
making
no
difference
betwene
the
figure
of
the
crosse
,
and
Christ
hym self
.
The
third
that
you
say
the
speare
sponge
and
reede
should
be
aswel
woorshipped
as
the
crosse
.
For
the
very
wordes
and
meaning
of
the
authour
is
against
it
.
He
saieth
:
we
make
crosses
,
that
yf
the
infidels
woulde
laye
to
our
chardg
that
we
woorship
wood
we
might
breake
those
pieces
of
wood
,
and
persuade
the
infidel
,
that
we
woorship
not
the
wood
,
but
Typum
crucis
,
the
signe
,
forme
,
figure
,
and
likenes
of
the
crosse
,
but
we
can
neither
do
the
like
,
nor
shewe
the
like
in
the
speare
,
The
speare
and
the
sponge
not
to
be
woorshipped
as
the
crosse
.
An
imitation
of
M.
Calfs
Rhethorique
.
Fol.
128.
a.
sponge
,
and
reede
,
and
therfore
we
woorship
it
not
as
we
do
the
crosse
,
which
is
Athanasius
true
meaning
,
or
els
the
question
propounded
,
remayneth
as
yet
vnsoluted
:
which
were
absurde
to
thinke
.
Wherfore
to
vse
his
owne
Rhethorike
:
Ah
see
(
good
readers
)
with
what
a
sotte
,
we
haue
to
do
with
all
,
that
condemneth
him
of
falsifying
authours
,
who
alleageth
their
woordes
as
he
findeth
them
in
their
bookes
of
diuerse
printes
,
more
auncient
than
his
,
and
more
likely
to
be
true
than
his
of
the
newest
print
?
See
with
what
a
Calf
.
we
are
encombred
that
vnderstandeth
not
his
owne
boke
,
that
falslie
translateth
the
woordes
of
his
authour
,
and
maketh
lyes
as
he
list
?
And
because
men
should
not
thinke
that
the
crosses
which
Athanasius
and
other
Christians
made
in
his
tyme
were
set
vp
in
priuate
and
publick
places
,
asketh
,
Fol.
128.
a.
whether
any
wyse
man
when
he
hath
a
newe
garment
proclameth
it
in
the
market
,
or
hange
the
counterfect
of
his
frend
vpon
a
pole
to
beseene
?
And
willeth
vs
as
we
iudg
of
one
so
to
imagine
of
the
other
?
Which
hath
nor
witte
,
nor
reason
in
it
.
For
as
euery
wise
man
that
maketh
him
a
newe
cote
maketh
it
to
were
on
his
backe
,
and
not
to
proclame
in
the
market
:
So
they
that
make
crosses
,
and
images
of
sainctes
,
and
counterfectes
of
their
frendes
,
make
them
because
they
should
be
seene
.
To
haue
them
seene
is
not
to
ley
them
vp
in
a
cole
house
,
but
to
set
them
in
some
open
place
,
where
they
may
be
seene
.
And
albeit
,
M.
Calfhil
,
thinketh
it
a
foule
inconvenience
,
for
a
man
to
hang
the
counterfect
of
his
frend
vpon
a
pole
to
be
seene
,
yet
he
can
not
deny
,
but
that
euery
man
that
hath
the
counterfect
of
his
frend
,
or
hangeth
it
vpon
a
nayle
against
some
wall
,
or
setteth
it
in
some
windoe
,
where
he
him self
and
others
may
see
it
,
and
remember
his
frend
.
For
that
is
the
only
end
,
why
he
maketh
the
counterfect
of
his
frend
.
To
your
brable
aboute
Serapis
,
I
answered
before
:
that
may
suffise
.
For
the
sinistrous
suspicion
and
lewde
surmise
which
of
the
fact
of
Tyrannus
an
heathen
and
idolatrous
priest
,
you
labour
to
rere
,
and
leaue
in
mens
heades
of
all
Catholik
priestes
,
of
the
newe
lawe
of
Christe
,
and
his
gospell
,
God
that
knoweth
the
secretes
of
all
heartes
,
iudge
you
for
it
,
and
reward
that
malicious
mynde
of
yours
,
who
for
the
lewdnes
of
a
fewe
,
sclander
the
whole
order
:
But
where
finde
you
,
that
any
priest
blamed
laufull
mariadg
,
as
you
say
?
Fol.
129.
a.
Where
finde
youe
that
they
counte
it
a
life
dissolute
?
Where
finde
you
that
they
take
it
a
satisfying
of
lustes
of
the
fleash
?
The
places
that
you
alleaged
before
in
the
fourth
article
when
you
spoke
of
matrimony
out
of
Innocentius
,
and
Syricius
,
speake
only
of
priests
and
deacons
,
that
vowed
chastity
,
and
made
a
solemne
promise
to
God
,
110.
a
b
Distin.
82.
cap.
propo
suisti
.
Distin.
82.
cap.
qu●a
.
The
mariadg
of
priests
condemned
.
that
they
woulde
lyue
a
sole
and
single
life
:
and
for
them
to
marry
and
breake
their
vowes
,
for
them
to
take
woemen
,
and
vndoe
their
promise
made
to
God
,
not
only
Innocentius
,
and
Siricius
and
all
other
Catholick
bishops
and
priestes
,
but
all
godly
lay
men
that
are
learned
in
the
scripture
,
or
otherwise
zelous
in
the
setting
foorth
of
Gods
honour
,
counte
it
,
all
to gether
vnlauful
,
a
life
dissolute
,
and
satisfying
of
carnal
lustes
,
and
that
worthely
.
For
both
the
woorde
of
God
,
decrees
of
Emperours
,
and
statutes
of
princes
do
condemne
it
for
such
.
In
our
realme
of
England
you
haue
a
lawe
against
the
vnlauful
mariadg
of
priestes
,
standing
still
in
his
full
force
to
all
effectes
at
this
present
,
which
condemneth
all
your
married
mounkes
,
friers
,
and
Apostatats
of
disobedience
to
God
,
and
their
prince
for
theire
vnlawfull
marriadgs
.
If
youe
haue
no
better
proufe
than
these
decrees
of
Innocentius
,
we
may
score
vp
thre
lyes
more
.
For
first
we
blame
not
lawfull
marriadg
,
but
the
marriadg
of
priests
,
which
is
altogether
vnlaufull
.
Secondarely
we
thinke
it
a
life
dissolute
in
none
,
Thre
lies
.
but
in
priests
and
such
as
haue
vowed
chastitie
.
Thirdly
we
accompt
it
a
satisfying
of
the
fleash
in
none
but
in
priests
as
before
,
and
seing
we
esteme
it
only
vnlawfull
in
them
,
what
honestie
is
there
in
youe
to
say
indefinitely
,
Fol.
129.
a
that
we
blame
lawfull
marriadg
?
What
charitie
to
affirme
that
al
we
soole
lyued
priestes
practise
,
al
for
the
moste
parte
adultrie
?
and
vse
viler
shyftes
,
than
Saturnus
,
the
idolatrous
priest
?
howe
proue
youe
it
?
howe
iustifie
yow
it
?
what
euidence
haue
youe
for
it
?
yf
you
haue
none
in
store
,
find
some
I
aduise
you
,
the
tyme
may
come
when
you
shal
be
dryuen
to
shewe
your
proufes
.
Fol.
129.
a
You
appeale
to
my
conscience
whether
I
knowe
it
to
be
so
or
no
,
and
I
answer
before
God
,
in
my
conscience
I
do
not
knowe
it
to
be
so
,
nor
euer
did
.
Whatsoeuer
enormitie
or
fault
was
seuerely
punished
in
Wynchester
at
my
aboode
there
(
as
many
were
both
by
me
,
and
their
discrete
,
sober
,
and
vertuous
schole
master
at
that
tyme
,
I
proteste
before
God
,
I
knowe
no
other
that
taught
them
any
euill
,
than
he
that
teacheth
men
all
wickednes
and
euill
,
that
is
Sathan
the
authour
and
deuiser
of
all
iniquitie
and
euil
.
For
my
owne
behauiour
there
,
I
will
say
nothing
for
auoyding
of
vanitie
.
Let
the
world
iudge
,
and
the
schollers
and
their
frendes
,
for
whose
sakes
,
I
tooke
that
tedious
paynes
of
enducation
wittnesse
,
and
say
of
me
as
they
knowe
.
Fol
129.
a
Where
you
threaten
bluddely
that
you
will
vnripp
the
lifes
of
our
popish
doctours
,
and
of
our selues
,
I
beseeke
you
say
what
you
can
.
When
all
your
venemous
blastes
are
blowen
,
when
all
the
poison
of
your
serpentine
tongue
is
spet
out
,
when
all
the
rancored
malice
,
and
festred
hate
of
your
euangelicall
stomake
is
disgorged
,
you
shall
hurt
our
cause
no
more
,
than
other
heretikes
did
the
Catholicke
faith
,
by
like
rayling
and
sclaundring
the
fathers
in
those
daies
.
And
seing
our
sauiour
and
M.
Christe
was
called
a
Samaritane
,
a
man
that
had
a
diuel
,
Ioan.
8.
Matt.
11.
Act.
26.
Act.
17.
Iust.
Mar.
in
Apol
2.
a
frend
of
Publicans
,
a
wyne
bibber
,
and
S.
Paule
a
madbrayne
,
a
woorde
sower
,
a
preacher
of
deuills
,
The
Apostles
dronckardes
,
the
Christians
that
followed
them
,
eaters
of
mens
fleash
,
wicked
adulterers
,
and
cursed
Atheists
,
and
in
other
ages
other
sclaunders
haue
bene
raised
vpon
the
catholikes
,
as
S.
[
](A07092-e48980-b)a
a
Greg.
Nazian.
in
Monod
.
Basile
was
sclaundred
to
haue
had
a
woman
in
his
chamber
,
[
](A07092-e48990-b)b
b
Libr.
2.
ca
24.
Tripart
.
Eustachius
that
he
had
a
sonne
by
an
harlot
,
[
](A07092-e49010-b)c
c
Euseb.
lib.
10.
ca.
18.
hist.
Athanasius
that
he
rauished
a
woman
,
cut
of
[
](A07092-e49030-b)d
d
Ibidem
.
Arsenius
arme
,
vsed
sorcery
,
stirred
a
[
](A07092-e49050-b)e
e
Lib.
4.
ca.
17.
Tri.
sedition
in
Alexandria
,
deceaued
poore
men
of
[
](A07092-e49070-b)f
f
Li.
4
c
19
Tripart
.
corne
sent
from
the
Emperours
,
and
burnt
the
holy
bookes
,
and
so
likewise
diuerse
other
,
certainly
it
shall
nothing
greaue
vs
to
heare
the
heape
of
sclaunders
and
venemous
woordes
that
you
shall
falsely
lay
to
your
charge
,
and
haue
lerned
of
Martin
Luther
and
frier
Bale
.
That
confortable
saying
of
our
sauiour
Christe
:
Beati
eritis
quum
maledixerint
vobis
,
mentientes
propter
me
:
Ye
shall
be
happie
,
when
they
shall
speake
euill
of
you
,
lying
for
my
sake
,
shall
be
our
preseruatiue
against
all
our
poison
.
Begynne
when
ye
will
:
[
](A07092-e49090-b)g
g
Li.
4.
ca.
24.
Trip.
he
that
shall
feele
him
self
giltie
in
conscience
,
shall
haue
occasion
thereby
to
lament
his
sinnes
,
and
do
the
worthy
fruictes
of
penaunce
,
and
yf
he
take
it
patiently
,
haue
merite
by
your
mischief
.
As
for
my self
,
when
you
haue
saied
all
that
you
can
,
I
trust
yf
all
the
worlde
turne
into
protestants
,
and
they
all
refuse
me
,
yet
he
that
shall
iudge
them
and
all
the
world
,
will
receaue
me
,
who
as
Chrysostome
saieth
,
speaketh
these
confortable
woordes
of
the
synner
.
Licet
omnes
homines
,
Matt.
5.
Ho.
21.
ad
pop.
Anti.
licet
daemones
cum
diabolo
constituti
ipsum
accusent
de
turpissimis
&
occultis
criminibus
,
non
reijcio
,
non
abhominor
,
sed
ab
accusatoribus
ipsum
liberans
,
&
ab
iniquitate
absoluens
,
sic
ad
certamina
duco
.
Albeit
all
men
in
the
world
,
albeit
all
the
sprites
with
the
deuill
in
hell
,
accuse
him
of
most
fylthie
and
priuie
faultes
,
I
do
not
reiect
him
,
I
do
not
abhorre
him
,
but
delyuering
him
from
his
accusers
,
and
absoluing
him
from
iniquitie
,
I
bring
him
in
such
sorte
to
fight
.
When
the
woman
accused
of
the
Iewes
to
our
sauiour
Christe
for
adultrie
was
rigorouslie
exacted
to
punishment
after
the
lawes
of
Moyses
,
Christe
saied
vnto
them
,
let
him
that
is
without
synne
amongest
you
,
cast
the
first
stone
at
her
.
Ioan
8.
So
say
I
to
you
M.
Calf
.
yf
you
thinke
your self
faultlesse
,
prepare
your
sling
,
let
flee
your
stones
,
our
pauice
is
ready
,
and
shield
prepared
,
to
receaue
your
strokes
.
In
Psal.
36
A
confortable
saying
against
the
rayling
of
heretikes
.
Against
that
famous
libel
of
yours
come
,
I
will
desire
all
Catholickes
to
arme
them selues
with
patience
.
I
will
say
vnto
them
,
as
S.
Augustine
saied
to
his
people
:
Let
them
speake
against
vs
what
they
will
.
Let
vs
loue
them
against
their
wil.
For
we
knowe
dearelie
beloued
bretheren
,
we
knowe
their
tongues
.
Wherefor
let
vs
not
be
angrie
with
them
,
haue
patience
as
well
as
we
haue
.
For
they
see
that
they
haue
no
aduantadge
in
the
cause
,
and
they
turne
their
tongues
against
vs
,
and
begyn
to
speake
euill
of
vs
:
many
thinges
which
they
knowe
,
many
thinges
which
they
do
not
knowe
.
Those
thinges
that
they
knowe
,
are
our
offences
past
.
For
we
haue
bene
,
as
the
Apostle
saieth
,
folish
,
and
incredulous
,
and
vnwilling
to
all
good
woorkes
,
we
haue
bene
doting
,
and
madding
in
peruerse
errour
,
we
denye
it
not
,
and
in
asmuche
as
we
denie
not
our
infirmitie
past
,
so
much
do
we
praise
God
that
hath
pardoned
it
:
and
yf
they
reproue
vs
,
do
you
contemne
it
.
In
Psal.
36
To
M.
Calf
.
And
to
you
sir
with
the
same
holy
father
I
say
:
Quid
ergo
haeretice
dimittis
causam
&
is
ad
hominem
?
Quid
enim
ego
sum
?
Quid
sum
?
nunquid
ecclesia
catholica
ego
sum
?
etc.
Why
doest
thou
o
hereticke
forsake
the
cause
,
and
goe
to
the
man
?
For
what
am
I
?
Am
I
the
Catholicke
churche
?
Am
I
the
heritage
of
Christe
,
dispersed
through
out
the
world
?
It
suffiseth
me
that
I
am
in
it
.
Thou
doest
reproue
my
offences
past
:
what
greate
thing
doest
thou
?
I
am
more
seuere
in
my
owne
offences
then
thoue
art
.
That
which
thou
reprouest
,
I
haue
condemned
.
O
,
would
to
God
thou
wouldest
followe
,
that
thy
errour
myght
also
at
lenght
be
past
.
Withall
,
to
the
reader
I
say
out
of
the
same
father
,
Yf
we
be
good
men
,
we
be
wheate
in
the
church
:
To
the
reader
.
Yf
we
be
euill
men
we
be
chaffe
in
the
churche
,
yet
for
all
that
,
we
go
not
from
the
flooer
.
Thou
that
fleest
away
with
the
winde
of
temptation
,
what
art
thou
?
wheate
?
Yf
thou
were
wheate
,
the
winde
should
not
driue
the
from
the
flooer
.
Wherefore
by
the
place
where
thou
art
,
agnise
and
acknowledge
what
thou
art
.
What
we
are
he
knoweth
to
whom
we
make
our
mone
.
Matt.
23.
Of
euil
men
it
is
saied
,
scribes
&
pharisees
haue
sate
vppon
the
chaire
of
Moyses
.
Do
what
they
say
,
but
do
not
what
they
do
:
by
whiche
youe
see
,
that
in
the
chaire
of
Moyses
,
for
whiche
the
chaire
of
Christe
succeded
,
euill
men
sitte
,
and
yet
for
all
that
by
saying
well
hurt
not
their
hearers
.
Wherfore
doest
thou
then
forsake
the
chaier
for
euill
men
?
O
man
Redi
ad
pacem
,
redi
ad
concordiam
quae
te
non
offendit
,
etc.
Returne
to
vnitie
,
In
Psal.
36
returne
to
peace
and
concorde
,
which
hath
not
offended
the.
Yf
I
say
well
,
and
do
well
,
followe
me
.
Yf
I
do
not
as
I
say
,
thou
hast
the
counsell
of
our
sauiour
Christe
,
do
as
I
say
,
but
do
not
as
I
do
.
And
for
all
this
,
go
not
away
from
the
Catholick
chaire
,
from
the
vnitie
of
the
churche
.
Embrace
the
truth
,
who
so
euer
speake
it
.
This
I
thought
good
to
admonish
the
gentle
reader
out
of
S.
Augustine
,
not
because
my
conscience
is
witting
of
any
of
those
horrible
and
haynous
crimes
whiche
that
wicked
Neronist
by
his
lewde
surmise
woulde
make
men
suspect
,
but
that
thoue
mayest
vnderstand
that
no
Christen
man
ought
to
discredite
the
truth
,
nor
forsake
the
churche
,
for
the
lewdnes
of
the
rulers
and
gourenours
.
Nowe
you
shall
see
what
a
bone
he
geueth
me
to
picke
out
of
Chrisostome
.
Whereas
he
speaketh
of
houses
,
marketts
,
Fol.
129.
b
Fol.
130.
a
Calf
.
wildernesses
,
high
waies
,
seas
,
shippes
,
Garments
,
Parlours
,
walles
windowes
,
armour
,
and
suche
other
thinges
,
where
the
crosse
shoulde
be
,
only
he
saieth
not
(
quoth
M.
Calf
.
)
that
he
crosse
was
in
the
church
.
Reckoning
vp
so
many
,
woulde
he
haue
forgotten
the
chief
,
yf
any
such
ordre
had
bene
receaued
then
?
It
is
not
credible
.
This
is
M.
Calfhils
bare
bone
,
Matt.
bare
I
say
,
because
it
hath
no
honestie
nor
truth
in
it
.
For
Chrysostome
speaketh
in
the
very
same
place
of
the
crosse
in
the
church
,
these
are
his
woordes
:
In
demonst
cont.
Genti
.
All
men
signe
them selues
often
tymes
with
the
crosse
,
by
printing
of
it
in
the
noblest
parte
of
our
bodie
.
For
it
is
figured
and
made
dailie
in
our
forheades
.
So
it
shineth
in
the
holy
table
.
So
it
shineth
in
the
consecrating
and
ordring
of
priests
.
So
it
shyneth
againe
with
the
bodie
of
Christ
in
the
mysticall
suppers
.
This
Chrysostome
there
,
within
three
lynes
,
before
the
other
woordes
recited
,
by
M.
Calf
.
The
crosse
in
the
church
mentioned
by
S
Chrisostome
.
And
yf
the
crosse
were
in
the
holie
table
was
it
not
in
the
churche
?
Where
was
the
holie
table
,
but
in
the
churche
?
In
Chrysostoms
tyme
,
Churches
were
not
dentie
.
Euery
citie
had
them
honorablie
adorned
for
the
vse
of
Gods
seruice
.
Is
it
credible
then
that
where
he
saieth
,
The
crosse
was
in
the
holy
table
,
in
the
body
of
Christe
,
in
the
mysticall
suppers
,
that
he
saied
,
it
was
not
,
in
the
churche
?
What
reasonable
man
would
thinke
so
?
None
,
but
M.
Calf
.
He
that
saieth
this
or
that
is
,
in
the
holy
table
,
saieth
that
it
is
in
the
churche
.
For
none
or
very
fewe
holie
tables
,
were
without
the
church
at
that
tyme
:
but
you
see
good
people
,
what
a
strong
piller
you
haue
to
leane
vnto
,
and
what
a
wise
minister
to
be
your
reader
,
that
must
face
out
so
euident
,
so
manifest
and
playne
a
truth
with
such
a
shamefull
lye
.
Ser.
130.
de
Temp.
de
cruce
&
latro
.
Fol.
130
a
Yf
his
lessons
,
and
sermons
be
no
truer
than
his
assertions
in
this
booke
,
youe
may
harken
longe
,
and
heare
many
a
lye
before
you
shall
heare
any
truth
.
Wherefore
vnlesse
your
eares
,
ytche
with
hearing
lying
vanities
,
spend
no
more
tyme
in
hearing
suche
vayne
liers
.
His
drift
is
naught
els
,
but
either
with
gay
coloured
woordes
to
blinde
youe
,
or
with
destroying
one
truth
with
an
other
to
deceaue
youe
.
Where
S.
Augustine
saice
:
Before
the
crosse
was
a
name
of
condemnation
,
nowe
it
is
made
a
matter
of
honour
,
before
it
stode
in
damnation
of
a
curse
,
nowe
it
it
is
set
vp
in
occasion
of
saluation
,
M.
Calf
.
saieth
:
That
S.
Augustine
speaketh
not
here
of
a
mysticall
or
material
crosse
,
but
of
the
passion
of
Christe
.
Wherein
with
a
lewde
breath
he
maketh
a
loude
lie
,
and
yet
in
some
thing
telleth
a
true
a
tale
.
For
that
S.
Augustine
speaketh
there
of
the
passion
,
it
is
true
.
That
he
speaketh
not
of
the
material
crosse
,
it
is
moste
false
.
And
that
it
may
,
the
better
appeare
,
iudge
your selues
.
In
this
very
place
S.
Augustine
making
a
difference
betwene
the
crosse
of
the
olde
lawe
,
and
the
crosse
of
the
newe
lawe
,
and
comparing
them
together
saieth
,
The
crosse
in
the
old
lawe
and
the
crosse
in
the
newe
lawe
Before
(
that
is
to
say
in
the
olde
lawe
,
before
the
passion
of
Christe
)
the
crosse
was
a
name
of
condemnation
,
but
nowe
(
it
)
what
is
that
(
it
)
M.
Calf
?
The
Crosse
which
was
before
the
name
of
condemnation
,
is
made
a
thing
of
honour
.
Before
(
it
)
that
is
to
say
the
crosse
which
was
before
a
name
of
condemnation
,
stode
in
damnation
of
a
curse
,
to
witt
as
a
cursed
signe
of
damnation
,
nowe
it
,
what
is
that
(
it
)
M.
Calf
.
?
forsoth
the
crosse
that
was
before
,
the
name
of
condemnation
,
is
set
vp
in
occasion
of
saluation
.
Yf
then
the
crosse
which
in
the
old
lawe
was
a
name
of
condemnation
,
and
set
as
a
cursed
signe
of
damnation
,
was
a
material
crosse
,
certes
the
crosse
in
the
newe
lawe
,
made
a
thing
of
honour
,
and
erected
in
signe
of
saluation
,
must
as
S.
Augustine
there
meaneth
,
be
a
materiall
crosse
:
and
not
only
the
passion
.
For
otherwise
his
comparison
can
not
stand
.
And
this
my
gesse
is
more
agreable
to
S.
Augustines
minde
,
than
all
the
assurance
,
that
M.
Calf
.
hath
to
the
contrary
.
Wherefore
my
collection
,
made
of
S.
Augustines
woordes
,
that
as
then
the
material
crosse
was
a
name
of
ignominie
,
so
nowe
the
material
crosse
is
a
thing
of
honour
,
is
not
vayne
,
as
M.
Calf
.
saieth
,
Fol.
130.
a.
but
his
fansie
very
fonde
,
who
because
the
scripture
do
not
accompt
the
wood
of
which
the
gallowes
was
made
accursed
,
thinketh
that
in
this
place
of
S.
Augustine
,
there
is
no
materiall
crosse
mentioned
.
Wherebie
ye
haue
some
triall
of
your
ministers
witte
,
but
such
witte
,
such
wisdome
,
such
knowledg
,
such
assuraunce
.
To
another
place
of
S.
Augustine
following
immediatlie
in
my
booke
,
where
expresse
mention
is
made
also
of
an
externall
signe
of
the
crosse
,
he
saieth
not
as
much
as
one
woorde
.
By
like
his
lippes
were
tyed
.
Li.
3.
de
vita
Constan
.
Likewise
to
the
place
of
Eusebius
who
declared
that
Constantine
the
great
,
made
the
signe
of
the
crosse
in
his
forhead
,
and
paynted
it
in
a
table
and
sett
it
vp
on
high
at
his
courte
gate
,
he
saieth
naught
in
effect
,
Fol.
130.
b.
but
that
he
did
repose
no
holynes
in
it
,
nor
euer
brought
it
into
any
of
the
churches
,
which
he
builded
,
and
for
proufe
of
it
bringeth
not
so
much
as
one
woorde
out
of
scripture
,
councel
or
auncient
father
as
full
gloriously
he
bragged
in
the
first
front
of
his
booke
.
Wherfore
sith
his
sight
in
the
Greke
is
so
slender
,
that
he
knoweth
not
howe
to
translate
the
Aorists
truly
,
sith
his
ignorance
vnderstandeth
not
the
fathers
writings
,
seing
he
refuseth
ceremonies
,
customes
and
traditions
,
which
the
Apostles
deliured
and
commaunded
,
and
the
Catholike
church
hitherto
neuer
abrogated
,
nor
he
nor
his
are
to
be
thought
other
then
false
Apostles
,
contemners
of
their
ordinances
,
despisers
of
their
traditions
,
discrediters
of
the
auncient
fathers
,
and
disauthorisers
of
their
lerned
woorkes
,
for
all
their
glorious
wordes
and
shamelesse
crakes
.
THAT
DIVERSE
HOLY
MEN
,
AND
WOEMEN
GOTTE
THEM
LITLE
PIECES
OF
THE
HOLY
CROSSE
,
and
inclosed
them
in
gold
,
&c.
THE
SIXT
ARTICLE
.
AGAINST
this
Article
M.
Calf
.
bringeth
nothing
worthie
of
answer
.
In
the
beginning
he
alleadgeth
a
mangled
place
of
Tertullian
,
Fol.
131.
a
De
velandis
virg.
to
proue
that
Christ
called
not
him selfe
custome
,
but
truthe
:
against
which
no
person
,
no
space
of
time
,
no
maistershipe
of
men
,
no
priuiledge
of
cuntries
can
prescribe
:
Which
seing
euery
Christen
man
graunteth
,
that
idle
allegation
mighte
well
haue
ben
spared
.
In
the
nexte
page
he
proueth
that
the
fathers
of
the
old
and
newe
Testament
,
are
not
to
be
drawen
alwaies
for
example
,
and
for
that
he
alleadgeth
a
place
of
S.
Lib.
2.
cont.
epist.
Gaudentij
ca.
23
Augustine
,
which
in
dede
in
the
sense
that
the
authour
meaneth
is
both
godly
and
true
.
For
disputing
there
against
the
Donatists
murdering
them selues
,
because
they
would
be
Martirs
,
and
defending
their
willfulnes
by
scripture
,
and
the
example
of
Razias
that
killed
him selfe
,
because
he
woulde
not
come
into
the
handes
of
his
enemies
,
that
would
murder
hym
,
he
sayeth
more
largely
,
and
otherwyse
than
our
M.
minister
hath
recited
.
Non
itaque
debemus
quicquid
etiam
Dei
testimonio
laudatos
homines
fecisse
legerimus
,
consentiendo
approbare
,
sed
considerando
discernere
,
adhibentes
iudicium
non
sane
nostrae
authoritatis
,
sed
scripturarum
diuinarum
atque
sanctarum
etc.
We
must
not
therfore
allowe
by
consent
whatsoeuer
we
reade
in
scripture
that
men
commended
by
God
him selfe
haue
done
,
but
we
must
discerne
with
discretion
,
not
taking
the
iudgement
of
our
authoritie
,
but
of
diuine
and
holy
scripture
,
which
doth
not
permitte
vs
neither
to
imitate
,
nor
to
commend
,
the
factes
of
those
men
,
who
in
the
scriptures
haue
good
testimonie
,
yf
any
thinge
were
done
otherwise
than
well
of
them
,
or
not
conuenient
for
this
time
:
as
you
must
not
followe
,
nor
commend
Razias
that
killed
him selfe
,
2.
Mac.
14.
Dauid
that
committed
murder
,
and
adulterye
,
nor
Salomon
that
departed
his
bodie
to
so
many
Concubines
,
nor
Peter
that
denied
his
M.
and
ventered
to
waulke
vpon
the
water
,
alhoughe
eche
of
these
men
haue
their
speciall
commendation
in
scripture
.
And
why
must
we
not
followe
those
holy
men
?
Because
in
those
thinges
they
did
naughte
,
and
contrarie
to
scripture
.
And
this
is
the
meaning
of
S.
Augustines
rule
,
full
wide
God
wott
from
M.
No
man
to
be
forbidden
to
followe
the
vertuous
examples
of
the
auncient
fathers
.
Calfhills
purpose
.
For
if
they
,
or
any
other
man
did
any
thing
agreable
to
scripture
,
conuenient
for
the
time
,
or
profitable
to
edifying
,
no
man
is
forbid
to
followe
them
.
Yea
it
is
against
all
reason
that
any
man
shoulde
be
inhibited
to
imitate
them
.
Wherfore
vnlesse
this
our
aduersarie
and
enemie
of
Christes
Crosse
,
had
first
proued
that
Helena
,
Paulinus
,
Gregorius
,
who
gotte
litle
pieces
of
the
crosse
,
and
set
them
in
gold
or
siluer
,
had
done
euil
and
against
the
expresse
scripture
,
he
should
neuer
haue
alleadged
that
place
of
S.
Augustine
.
For
as
euery
wise
man
knoweth
that
he
ought
not
to
followe
the
factes
and
misdoings
of
the
old
and
auncient
men
in
euill
:
So
no
man
is
so
ignorant
,
Howe
fa●
forth
examples
may
be
followed
but
vnderstandeth
that
it
is
laufull
for
him
to
followe
their
examples
in
all
workes
of
veritie
,
so
far
forthe
as
the
time
will
serue
,
and
their
habilitye
beare
.
But
he
had
forgott
that
,
and
thought
it
ynough
to
saye
:
They
had
a
zeale
,
but
not
according
to
knowledge
,
and
call
Helena
superstitious
,
and
S.
Fol
132
a
He●ena
superstitious
.
S
Gregorie
fabulous
.
Gregorie
and
Nicephorus
fabulous
,
vntill
some
good
sage
father
Bizias
had
tolde
him
,
that
S.
Hierome
reproued
the
hauing
,
and
inclosing
of
pieces
of
the
crosse
,
and
willed
him
to
seeke
for
it
in
his
commentaries
vpon
S.
Mathewe
.
Then
as
though
he
had
gotten
a
great
praye
,
Halfe
a
sentence
out
of
S.
Hierom
mangled
&
wrested
.
Matth.
23.
in
he
layeth
halfe
sentence
of
S.
Hierome
,
and
triumpheth
as
though
he
had
wonne
the
fielde
.
But
that
you
may
see
howe
he
mangleth
the
Doctour
and
wreasteth
him
for
his
purpose
,
I
will
repete
S.
Hieroms
wordes
that
goe
before
.
Expounding
these
wordes
of
the
Ghospell
,
Dilatant
enim
philacteria
sua
etc.
For
they
sette
abroade
their
philacteries
,
or
broode
gardes
of
their
cootes
,
and
so
forthe
,
he
saieth
.
Woe
be
vnto
vs
miserable
men
to
whome
the
faultes
of
the
Pharisies
are
come
.
When
God
had
geuen
the
commaundements
of
the
lawe
by
Moyses
,
at
the
last
he
said
,
Thou
shalt
tye
them
in
thy
hand
,
and
they
shal
be
immoueable
frrome
thy
eies
,
and
this
is
his
meaninge
,
let
my
commaundements
be
in
thy
handes
,
that
they
may
be
fulfilled
in
dede
.
Let
them
be
before
thy
eies
,
that
thou
maist
muse
on
them
day
and
nighte
.
The
Pharisees
not
wel
construing
this
,
wrote
the
x.
commaundements
in
parchement
,
foolding
them
,
and
tying
them
in
their
foreheades
,
The
pharisees
vnder
stode
not
Gods
commaundement
.
and
making
as
it
were
a
garlonde
for
their
heades
,
that
allwaies
they
might
be
moued
before
their
eies
,
which
the
Indians
,
Persians
,
Babylonians
,
do
at
this
present
:
and
he
that
hath
this
,
is
cownted
religious
amongest
the
people
,
and
so
foorth
,
much
in
that
sense
.
At
lenghte
to
come
nere
to
our
purpose
,
he
sayeth
:
Those
frontlettes
,
or
filletts
in
which
the
precepts
of
the
lawe
were
written
they
called
philacteries
,
because
whosoeuer
had
them
,
had
them
,
as
it
were
for
a
safegarde
,
or
defence
of
them selues
.
Where
the
Pharisees
vnderstoode
not
that
the
commaundements
were
to
be
caried
in
the
hearte
,
and
not
in
the
bodie
.
For
otherwise
studies
and
chestes
haue
bookes
,
and
haue
not
the
knowledge
of
God
.
This
doe
superstitious
woemen
at
this
day
with
vs
in
litle
Ghospells
,
and
pieces
of
the
Crosse
,
which
haue
the
zeale
of
God
,
but
not
according
to
knowledge
,
strayning
a
knatt
,
and
swallowing
a
camell
.
The
superstitious
of
the
pharisees
and
women
that
S.
Hieron
mentioned
in
a
manner
alone
.
Thus
much
S.
Hierome
complayning
of
the
iniquitie
of
the
time
,
and
hipocrisie
of
men
that
doe
in
manner
as
the
Pharisees
did
,
gette
the
worde
of
God
,
beare
it
in
their
handes
,
and
leye
it
in
their
windowes
,
but
did
not
lodge
it
in
their
heartes
.
Furder
as
the
Pharisees
hauing
the
skirts
and
hems
of
their
cotes
leid
with
scripture
,
thought
them selues
defended
sufficiently
with
the
bare
characters
,
although
they
had
none
in
their
hartes
:
So
in
S.
Hieroms
tyme
some
superstitious
woemen
gotte
lite
Ghospells
,
and
pieces
of
the
crosse
,
and
as
the
Pharisees
did
(
for
so
saieth
the
text
)
Hoc
faciunt
,
they
do
this
,
that
is
to
say
,
hanged
it
aboute
their
necks
,
and
thought
them selues
well
armed
with
them
,
although
they
had
not
the
inward
faith
in
their
myndes
,
as
the
Pharisees
had
not
the
commandements
in
their
heartes
.
For
which
only
S.
Hierom
calleth
them
superstitious
,
and
women
that
haue
a
zeale
,
but
not
according
to
knowledge
.
He
compareth
not
the
pieces
of
the
crosse
to
the
Pharisees
philacteries
.
He
thought
it
no
fonde
thing
to
be
inclosed
,
caried
about
,
or
woorshipped
of
any
:
for
he
him self
saieth
:
S.
Hierom
woorshipped
the
crosse
.
Apolog.
3.
cont.
K●ff
Incunabula●
.
When
will
that
day
come
that
it
shal
be
laufull
for
vs
to
go
into
the
denne
of
our
sauiour
,
to
weepe
in
the
sepulchre
of
our
lorde
with
the
sister
,
to
weepe
with
the
mother
,
and
afterward
to
kisse
or
licke
the
wood
of
the
crosse
?
Again
in
another
place
he
saieth
:
By
and
by
I
returned
in
all
hast
to
my
Bethlehem
,
I
adored
the
manger
,
and
the
swathling
clothes
of
my
sauiour
.
By
which
it
is
manifest
that
S.
Hierome
thought
it
no
fonde
thing
,
nor
to
haue
,
nor
to
keepe
,
nor
to
worshippe
,
nor
to
adore
the
signe
of
the
crosse
.
But
he
misliked
suche
superstitious
women
,
In
Maatt
.
23.
ho.
43.
as
had
litle
Ghospells
and
pieces
of
the
crosse
,
as
the
Pharisees
had
the
commaundements
in
their
philacteries
,
that
is
without
fayth
in
their
myndes
,
and
good
woorkes
in
their
heartes
.
And
so
doth
Chrisostome
in
the
place
alleaged
.
For
he
saieth
:
Howe
can
the
Ghospels
hanged
aboute
ones
necke
saue
him
,
whereas
being
heard
of
some
they
profite
them
nothing
?
Again
,
where
is
the
vertue
of
the
Ghospell
?
In
the
figures
of
the
lettres
or
in
the
vnderstanding
of
the
sense
?
Yf
it
be
in
the
signe
of
the
lettres
,
then
wel
doest
thou
hange
them
aboute
thy
necke
.
Yf
in
the
vnderstanding
,
then
woulde
it
profite
more
,
reposed
in
they
hearte
than
hanged
about
thy
necke
.
By
this
it
is
euident
that
in
his
tyme
,
What
priestes
Chrisostome
rebuked
.
some
priests
were
as
full
of
hipocrise
as
the
Pharisees
,
and
woulde
hange
the
Ghospell
aboute
their
neckes
,
and
not
haue
it
in
their
heartes
,
and
haue
a
piece
of
Christes
coate
and
heare
thincking
to
be
holpen
more
by
that
,
than
by
the
worthie
receauing
,
of
Christes
bodye
.
Those
Chrysostome
blamed
,
those
he
called
folish
priests
:
of
them
he
saieth
:
O
impietatem
,
O
what
impietie
is
this
.
He
did
not
absolutely
condemne
the
hanging
of
Ghospels
,
pieces
of
Christes
cote
,
and
heare
about
them
,
but
he
condemned
their
folly
and
hiprocrisie
in
thinking
more
vertue
to
be
in
it
than
in
true
faith
and
the
body
of
Christ
it self
.
When
two
thinges
are
to
be
done
,
Christ
saied
:
Mat.
23.
Luc.
11.
Haec
oportet
facere
,
illa
non
omittere
.
These
thinges
you
must
do
,
and
not
omitte
those
.
On
like
yf
either
those
woemen
that
S.
Hierome
spoke
of
or
these
priests
that
S.
Chrysostome
mentioneth
,
would
needes
haue
kept
litle
Ghospells
,
pieces
of
the
crosse
,
Why
S.
Hierom
and
Chrisostome
rebuked
those
that
inclosed
pieces
of
the
crosse
&c.
Fol.
132.
b
and
reliques
of
our
lordes
cote
,
and
heare
,
they
should
not
haue
omitted
the
other
which
was
the
moste
chiefest
and
principalst
,
that
is
,
true
faith
and
vertuous
life
:
But
because
they
did
so
,
and
put
to
much
affiance
in
those
outwarde
thinges
.
S.
Hierome
and
Chrysostome
did
reproue
them
,
not
because
it
was
euill
of
it self
,
but
with
such
a
circunstances
as
they
vsed
,
moste
wicked
,
and
intolerable
.
Thus
haue
I
layed
downe
all
affection
as
you
requested
me
,
and
spoke
out
my
conscience
of
these
places
of
S.
Hierome
and
Chrysostome
,
and
shewed
that
they
make
nothing
against
me
,
nor
condemne
any
errour
of
myne
.
For
I
mayntayne
none
,
but
aduouche
moste
vndoubted
truthes
,
whiche
I
haue
receaued
of
the
Catholik
churche
.
S.
Hierome
a
lerned
man
,
hath
nothing
contrary
to
Helena
,
Fol.
133.
a
a
silly
woman
,
S.
Hierome
a
receaued
doctour
hath
nothing
in
this
place
against
Nicephorus
a
suspected
writer
,
Ibidem
.
Ibidem
.
as
youe
say
.
S.
Hierome
a
Cardinall
hath
nothing
contrary
to
Paulinus
a
bisshop
.
S.
Hierome
a
sainct
canonised
,
hath
nothing
contrary
to
Gregorie
,
a
sainct
also
canonised
.
Chrisostome
also
hath
nothing
against
the
hauing
of
such
pieces
of
the
crosse
,
as
may
well
apeare
by
his
woorke
against
the
gentills
,
where
he
declareth
that
the
Christians
in
his
daies
were
very
desirous
to
haue
pieces
of
the
crosse
,
and
for
a
great
treasure
inclosed
them
in
gold
or
siluer
.
Fol.
133
a
Calf
.
Mart.
But
quoth
M.
Calf
.
it
is
not
to
be
thought
that
Chrisostome
spooke
that
is
a
praise
of
the
parties
,
but
a
practise
of
tyme
.
Full
wisely
,
God
wotte
,
and
like
a
profounde
clerke
,
well
seene
in
Chrysostome
.
In
all
his
discourse
there
,
he
doth
so
highly
commend
the
vertue
of
the
crosse
,
so
ofren
repete
it
,
and
with
suche
woordes
inculcate
the
same
,
that
no
wise
man
can
see
,
but
that
he
speaketh
all
that
is
spoken
in
commendation
of
the
crosse
,
as
a
praise
of
the
parties
that
vsed
it
,
and
commended
the
fact
to
be
laufull
,
and
not
only
a
practise
of
the
tyme
as
he
fansieth
.
Chrisostome
commendeth
the
hauing
of
crosses
inclosing
of
them
in
gold
.
The
crosse
euery
where
.
For
example
,
when
he
saied
,
This
accursed
,
this
abhominable
,
this
signe
of
extreme
punishemennt
(
that
is
the
crosse
)
is
made
more
briter
than
princes
crownes
and
coronets
,
spoke
he
that
as
a
practisse
of
the
tyme
,
or
a
praise
of
the
thing
?
speake
M.
Calf
.
when
he
saied
,
euery
man
seketh
the
crosse
,
we
see
it
with
princes
,
with
subiectes
,
with
men
and
women
,
we
may
se
the
crosse
euery
where
,
in
houses
,
market
places
,
high
wayes
etc.
All
men
so
gredylie
,
take
vnto
them
this
wonderfull
gift
?
Spoke
he
that
for
a
practisse
of
the
tyme
only
or
praise
of
the
parties
?
Answer
Master
Calf
.
when
he
saied
,
No
Christen
man
ashamed
of
the
crosse
.
This
is
a
maruelous
grace
,
no
man
is
confounded
,
no
man
is
ashamed
,
thinking
that
it
was
a
token
of
a
cursed
death
,
but
all
men
are
more
adourned
with
it
,
than
with
princes
crownes
or
ouches
sett
with
precious
stone
,
or
chaynes
of
Gold
,
and
it
is
not
only
not
shunned
,
but
it
is
desired
,
it
is
loued
,
all
men
are
hoofull
for
it
.
Spoke
the
that
as
a
practise
of
the
time
,
only
,
or
as
a
praise
of
the
parties
?
when
he
saied
to
the
gentil
,
Yf
thou
thinkest
this
to
be
nothing
,
but
remaynest
impudent
as
yet
,
and
settest
they
self
against
the
truth
,
and
art
blinde
in
the
cleare
light
,
learne
by
an
other
argument
,
what
maner
of
thing
this
is
and
of
what
vertue
.
Tell
me
from
whence
cometh
so
great
zeale
,
and
care
of
it
,
that
it
is
so
desired
of
all
men
,
and
worthier
to
be
desired
than
al
thinges
?
All
Christen
men
desire
the
crosse
.
Why
do
all
the
worlde
so
earnestly
desire
to
haue
that
wood
in
which
the
holy
bodie
of
our
lorde
was
sette
,
in
so
muche
that
whosoeuer
haue
a
litle
piece
of
it
,
inclose
it
in
gold
,
as
well
men
as
women
:
and
make
it
meete
for
their
neckes
,
by
that
rightlie
honested
,
and
honored
,
defended
,
and
garded
,
although
sometymes
it
was
the
wood
of
condemnation
?
spoke
he
that
as
a
practisse
of
the
tyme
only
,
and
not
as
a
praise
of
the
parties
,
and
for
the
laufulnes
of
the
facte
?
Laye
downe
all
affection
and
to
condemne
your
owne
errour
,
speake
out
your
conscience
,
doth
he
not
labour
to
proue
vnto
the
pagane
the
vertue
of
the
crosse
,
because
al
men
did
honour
it
,
all
men
desired
it
,
all
men
were
glad
of
it
,
yea
all
the
world
labored
earnestlie
,
to
haue
it
,
and
when
they
had
any
piece
of
it
inclosed
in
Gold
,
and
kepte
it
as
a
treasure
,
and
though
them selues
honoured
,
and
defended
with
it
?
And
if
their
facte
had
bene
wicked
,
and
the
hauing
of
it
a
shame
to
the
Christians
,
woulde
so
eloquent
a
preacher
,
and
writer
as
Chrisostome
was
,
haue
vsed
no
other
reason
,
but
such
as
afterward
(
yf
yower
sayinges
were
true
)
might
turne
him
to
perpetuall
shame
?
Yf
only
some
priuate
men
had
vsed
that
of
zeale
(
as
you
fansie
,
)
would
so
holie
a
father
haue
made
so
impudent
a
lye
?
and
said
,
No
man
is
ashamed
of
it
,
No
man
is
confounded
with
it
,
No
man
blusheth
at
it
?
But
all
men
desire
it
,
all
men
loue
it
,
all
men
are
gladde
of
it
,
all
the
world
did
earnestly
labour
to
haue
it
?
No
sir
,
No
:
you
take
the
marke
amisse
.
The
vertue
of
Chrysostome
,
and
so
impudent
a
lye
can
not
stande
together
.
Wherfore
vnlesse
yow
haue
some
other
shifte
,
yow
may
putte
vp
yower
Pipes
.
This
is
too
grosse
to
saye
.
All
the
Christians
in
those
dayes
were
will
worshippers
.
All
the
Christians
desired
willinglye
and
wittinglye
that
which
turned
to
their
shame
.
All
the
worlde
was
deceaued
,
and
wandred
in
errours
,
vanities
,
and
idle
toyes
.
For
it
is
playne
that
S.
Chrysostome
dothe
not
talke
of
the
facte
of
a
fewe
priuate
men
,
but
of
all
the
woorlde
,
yf
Totus
Orbis
in
yower
Calepine
be
al
the
worlde
.
Other
thinge
there
is
none
in
all
the
Article
,
worthie
of
answere
,
but
a
fewe
lyes
,
of
whiche
yow
shal
heare
more
hereafter
.
THAT
A
CROSSE
WAS
BORNE
AT
THE
SINGING
OR
SAYING
OF
THE
LITANIE
:
&c.
THE
7.
ARTICLE
.
HERE
vpon
light
occasion
M.
Calf
.
maketh
an
extrauagant
discourse
of
litanies
and
processions
,
and
like
a
true
man
maketh
three
notable
lyes
one
after
another
:
One
that
processions
came
first
from
gentilytie
.
Fol.
138.
b
Another
that
neuer
Christen
men
vsed
processions
before
the
Montanistes
and
Arrians
,
as
he
read
.
The
third
that
Papistes
degenerate
from
all
good
order
.
That
processions
came
from
Gentilitie
to
the
Christians
,
Ibidem
.
Fol.
139.
a
it
is
vtterly
false
.
They
came
to
vs
from
the
traditions
of
the
Apostles
,
and
doctrine
of
the
holy
Ghost
,
ergo
not
from
Gentilitie
.
The
antecedent
I
proue
after
this
sorte
.
Processions
a
tradition
of
the
Apostles
,
and
doctrine
of
the
holy
ghost
.
Whatsoeuer
is
retayned
of
the
church
into
custome
of
deuotion
,
cometh
of
the
tradition
of
the
Apostles
and
doctrine
of
the
holy
ghost
,
but
processions
haue
been
retayned
in
the
church
into
custome
of
deuotion
,
ergo
they
came
from
the
tradition
of
the
Apostles
,
and
doctrine
of
the
holy
ghost
.
The
Maior
is
Leo
his
position
in
his
second
sermon
of
the
fast
of
Pentecost
,
and
S.
August
.
doctrine
in
his
hundred
and
eightene
epistle
:
the
minor
is
,
manifest
by
the
auncient
,
and
continued
practisse
of
the
church
vncontrolled
to
this
present
:
Al
that
come
from
gentilitie
must
not
be
condemned
.
which
being
true
,
the
conclusion
must
of
necessitie
followe
,
that
it
came
not
from
gentilitie
,
but
from
the
first
professours
of
Christianitie
.
but
be
it
that
procession
came
,
from
Gentilitie
:
Will
M.
Calfs
witte
,
serue
him
to
condemne
it
for
that
?
Because
the
liberall
sciences
came
from
the
gentills
,
and
the
lerned
Philosophers
who
did
not
woorship
God
,
shall
we
condemne
the
liberall
sciences
?
Because
diuerse
policies
and
lawes
came
to
vs
from
the
Gentills
,
shall
we
condemne
those
policies
and
lawes
?
That
were
pieuish
policie
and
lawlesse
libertie
.
And
yet
so
doe
our
newe
masters
,
and
especially
this
crossebiter
.
For
he
saieth
,
images
come
from
gentilitie
,
crosses
from
gentilie
,
processions
from
gentilie
,
ergo
images
crosses
,
and
processions
must
be
condemned
:
but
howe
fonde
it
is
consider
by
that
I
saied
before
.
The
Manichees
vpbraied
the
catholikes
of
olde
,
that
they
retayned
many
customes
and
manners
of
the
Gentills
,
as
this
our
good
newe
master
minister
doth
vs
at
this
present
,
but
as
S.
Augustine
answered
those
wicked
hereticks
,
so
do
we
this
pieuish
protestant
not
knowing
,
what
he
saieth
.
Seing
(
saieth
S.
Augustine
)
the
iust
man
liueth
of
faith
,
Lib
20
ca.
23
contra
Faust
.
Ma.
Rom
1.
1.
Tim.
1.
1.
Cor.
13.
Diuersitie
of
faith
hope
,
and
charitie
,
maketh
a
diuersitie
of
manners
and
the
end
of
the
commandement
is
charitie
out
of
a
pure
heart
,
good
conscience
,
and
vnfayned
faith
,
and
those
three
,
faith
,
hope
,
and
charitie
remaine
,
to
confirme
the
life
of
the
faithfull
,
howe
can
it
be
,
that
he
should
haue
like
manners
and
customes
with
any
man
that
hath
not
these
three
faith
,
hope
,
and
charitie
like
with
him
?
For
he
that
beleaueth
otherwise
,
hopeth
otherwise
,
and
loueth
otherwise
,
must
neades
lyue
otherwise
.
And
yf
the
vse
of
certaine
thinges
be
like
betwene
vs
and
the
gentills
,
as
of
meate
,
drinke
,
houses
,
garments
,
wasshings
,
marying
and
hauing
of
wiues
,
for
them
that
will
followe
that
kynd
of
life
,
begetting
of
children
,
bringing
them
vp
,
and
purchasing
of
landes
for
them
,
yet
for
all
that
,
he
vseth
these
thinges
far
otherwise
,
that
referreth
the
vse
of
them
,
to
another
end
,
and
he
otherwise
who
for
them
geueth
thankes
to
God
,
of
whome
he
beleaueth
no
sinistrous
nor
euill
thing
.
For
as
you
in
your
errour
,
whereas
ye
eate
the
same
bread
that
other
men
do
eate
,
and
lyue
with
the
same
fruict
and
water
,
and
are
clothed
with
lynnen
and
wollen
as
other
men
are
,
and
yet
for
all
that
,
in
these
thinges
esteme
not
your
life
equall
,
not
for
eating
and
drinking
any
other
thing
,
nor
for
hauing
any
other
apparell
,
but
by
thinking
and
beleauing
otherwise
and
referring
these
thinges
to
another
end
:
So
we
bothe
in
those
thinges
,
and
other
which
we
take
in
like
,
do
not
lyue
in
like
with
the
Gentills
,
referring
the
same
thinges
to
one
like
end
,
but
to
the
end
of
the
commaundement
of
God
,
to
charitie
issuing
out
of
a
pure
heart
,
good
conscience
,
and
vnfayned
faith
:
from
which
some
men
wandring
,
haue
ben
turned
into
vayne
babling
.
In
which
you
beare
the
bell
,
not
seing
nor
considering
,
that
in
doing
and
hauing
of
like
thinges
,
it
is
sufficient
only
to
make
the
life
to
be
different
,
yf
the
faith
be
diuerse
.
Thus
much
S.
Augustine
.
So
that
yf
we
had
receaued
images
,
crosses
,
and
processions
of
gentilitie
,
yet
because
we
vse
them
otherwise
than
the
gentills
did
,
we
referre
them
to
another
end
than
they
did
,
neither
are
we
to
be
blamed
,
nor
the
thinges
them selues
condemned
no
more
than
liberall
sciences
because
they
come
from
the
heathen
Philosophers
,
nor
yet
policies
,
and
lawes
,
because
they
came
from
the
gentills
.
That
the
Christened
neuer
vsed
processions
before
the
Montanistes
,
and
Arians
,
Tertul.
li.
2
ad
vxor
.
Euseb
lib.
6
cap.
8.
Ecclesias
.
histor.
Ceremonies
of
the
Christians
in
Tertullians
tyme
.
neither
doth
it
apeare
by
Tertullian
nor
Eusebius
in
these
places
noted
by
M.
Calfhill
in
the
margent
.
Tertullian
writing
to
his
wife
telleth
her
,
(
being
a
Christen
woman
)
that
yf
she
mary
after
his
death
with
a
gentil
,
she
shoud
not
obserue
the
orders
and
ceremonies
of
the
Christians
,
as
their
stations
,
fastinges
,
visitation
of
the
sick
,
meetings
in
the
night
,
watching
in
the
churche
at
Ester
,
resorting
to
our
lordes
banket
,
visiting
the
prisonners
,
washing
holy
mens
feete
,
kyssing
of
the
bretherene
,
and
making
the
signe
of
the
crosse
:
but
as
for
any
ceremonie
or
odre
of
procession
or
other
that
the
Montanistes
and
their
prophetisses
vsed
,
he
speaketh
not
so
much
as
one
woorde
.
Eusebius
in
the
7.
chapiter
of
the
sixt
boke
talketh
of
one
Narcissus
,
bisshop
sometyme
of
Hierusalem
,
who
at
the
solemne
feast
of
easter
,
Water
turned
in
to
Oyle
by
miracle
to
serue
for
light
in
the
churche
.
whereas
they
lacked
oyle
for
their
lightes
commaunded
water
to
be
filled
and
brought
vnto
him
,
and
when
the
water
was
brought
,
orauit
&
benedixit
aquam
,
he
praied
and
blest
the
water
,
and
when
he
had
so
done
the
water
turned
into
oyle
,
and
gaue
a
more
clearer
light
,
than
euer
it
did
before
:
this
was
done
in
the
raigne
of
Seuerus
,
a
hundred
yeres
before
Arius
began
his
heresie
.
Wherfore
vnlesse
,
he
had
better
prouf
for
this
negatiue
,
we
will
enrroll
him
amongest
the
negatiue
doctours
of
whom
the
common
rule
,
Plus
potest
asinus
negare
etc.
may
be
truly
verified
.
Concerning
the
third
lye
that
papists
degenerate
from
all
good
order
in
procession
,
(
for
so
he
meaneth
there
)
you
shal
see
howe
fond
it
is
.
Cap
33.
The
councell
of
Mentes
,
kept
viij
.
hundred
and
thirtene
yeres
after
Christ
,
made
this
decree
.
Our
will
is
that
the
greater
Litanie
be
obserued
of
all
Christians
three
dayes
:
Sicut
legendo
reperimus
,
as
by
reading
we
fynd
(
whiche
woordes
,
M.
Calf
.
leaueth
out
)
and
our
holy
fathers
ordayned
,
not
ryding
nor
hauing
precious
garments
on
them
,
but
bare
foted
,
in
sack
cloth
,
and
ashes
,
vnlesse
infirmitie
do
let
.
This
Canon
speaketh
of
the
procession
,
whiche
the
fathers
vsed
in
the
rogation
weeke
before
ascension
day
,
In
cap.
7.
1.
ad
Cor.
Procession
in
S.
Ambrose
time
.
Cap.
29.
Fol.
138.
a
betwene
easter
and
witsontide
:
of
whiche
S.
Ambrose
who
liued
in
the
yere
of
our
lord
380.
maketh
mention
calling
them
Dies
processionis
,
the
dayes
of
procession
,
and
the
first
councell
kept
at
Orleance
,
in
the
yere
of
our
lorde
515.
calling
them
Rogationes
,
Rogations
,
and
yet
M.
Calfhil
saieth
we
reade
not
of
processions
,
before
Agapetus
daies
,
in
the
yere
of
our
lord
533.
Whereby
you
may
see
what
a
diligent
studient
,
and
great
reader
he
is
.
In
those
processions
riding
,
precious
apparell
,
as
well
of
men
as
women
,
Ecclesiasticall
,
as
secular
,
were
forbidden
.
And
the
Canon
was
euer
obserued
nisi
infirmitas
impedierit
,
vnlesse
infirmitie
did
lette
:
we
ride
not
in
procession
:
we
put
not
on
our
best
apparell
:
we
were
no
copes
.
Wherfore
albeit
in
other
ꝓcessions
at
home
in
Cathedral
churches
on
high
daies
,
for
more
solennitie
and
honour
of
the
feast
,
the
churche
vseth
copes
,
yet
do
we
not
degenerate
from
all
good
order
,
we
do
not
contrary
to
that
Canon
.
For
that
Canon
inhibited
riding
and
precious
apparel
in
the
rogation
weeke
,
and
not
copes
in
other
solemne
and
high
feastes
.
Women
Sclaundered
.
And
yf
some
women
haue
for
vayne
glorie
,
and
ambition
contended
to
haue
the
higher
place
in
procession
,
yet
euery
woman
and
euery
wife
haue
not
stryued
for
it
,
nor
shewed
them selues
so
immodest
and
past
all
womanly
shame
,
that
they
were
ready
to
scratch
one
an
other
by
the
face
,
Fol.
139.
a
as
M.
Calf
.
saieth
,
for
going
next
the
crosse
.
This
lye
might
haue
been
spared
,
It
maketh
nothing
to
the
solennitie
of
a
procession
.
Although
you
sclandered
men
,
yet
so
fyne
a
chambre
knight
and
carpet
gentleman
,
should
not
haue
slaundred
euery
woman
,
and
euery
wife
,
and
made
them
litle
better
than
madde
furies
,
that
for
a
trifle
wilbe
ready
to
flee
in
their
neighbours
face
:
and
scracthe
out
their
eies
.
But
youe
may
see
in
what
follies
he
falleth
,
while
he
seketh
to
quarrel
against
the
truth
.
And
that
not
in
one
place
or
two
,
but
generally
in
all
his
booke
.
Where
Sozomenus
declared
that
the
Catholiks
passed
the
Arrians
in
numbre
of
men
,
and
solennitie
of
procession
,
and
to
ꝓoue
that
,
saied
,
Argentea
crucis
signa
vna
cum
cereis
accensis
praecedebant
eos
,
Before
the
Catholiks
went
two
siluer
crosses
,
with
tapers
or
torches
burning
,
this
wise
marchant
deuised
an
other
folly
:
as
where
I
translated
,
Argentea
crucis
signa
,
two
siluer
crosses
,
he
saieth
:
Calf
.
Fol.
140.
a
Mart.
Crucis
signa
,
may
be
as
well
many
siluer
signes
of
the
crosse
as
one
.
Is
not
this
an
high
poynt
of
newe
diuinitie
?
wel
sir
,
whether
you
will
haue
it
siluer
signes
of
a
crosse
,
or
siluer
crosses
,
must
it
not
signifie
more
than
one
,
I
beseeke
you
?
Is
it
not
the
plurall
numbre
?
And
doth
not
the
plural
numbre
signifie
many
?
And
yf
it
signifieth
many
,
doth
it
not
signifieth
two
at
the
least
?
Answer
M.
Calf
.
Yf
that
be
true
them
in
translating
Argentea
crucis
signa
,
two
siluer
crosses
,
Fol.
141.
a
I
did
not
(
as
you
saye
)
make
a
lye
.
For
in
many
two
are
comprised
,
and
the
geater
number
euer
contayneth
the
lesse
:
but
let
that
ignorance
be
pardoned
.
Why
trifle
you
still
?
As
though
this
were
not
follie
ynough
,
to
ridiculous
for
a
cocknel
with
beane
in
a
bladder
,
you
faulle
into
a
worse
then
all
the
rest
.
Fol.
139.
b
Fol.
240.
a
For
you
saie
:
Argentea
crucis
signa
,
be
not
siluer
crosses
,
nor
siluer
signes
of
a
crosse
,
but
certayne
crosse
pieces
of
siluer
,
a
staf
torch
,
or
pole
to
cary
a
cresset
.
And
for
proufe
of
that
,
Ecclesia
.
hist.
lib
6.
cap.
8.
alleage
these
woordes
out
of
Socrates
,
excogitauerat
argenteas
cruces
quibus
erant
impositae
cereae
faces
accensae
,
and
translated
them
thus
:
He
had
deuised
certaine
crosse
pieces
of
siluer
,
where
vpon
were
put
burning
tapers
of
waxe
.
Is
not
here
a
fine
piece
of
skill
?
Surely
yf
M.
Cooper
in
augmenting
.
Sir.
Tho.
Eliot
.
Significations
of
this
word
Crux
deuised
by
M.
Calf
.
Fol.
7.
b
his
dictionarie
had
called
you
to
counsell
,
he
should
haue
lerned
many
significations
for
this
word
Crux
.
which
he
hath
wittingly
omitted
,
as
a
gallowes
,
a
magicall
inchauntement
,
a
sorcerous
mace
,
a
conquest
against
Christians
,
an
helmet
of
hell
,
a
crosse
beame
,
a
crosse
piller
,
a
candle
sticke
,
a
torche
staf
,
a
pole
that
carrieth
the
cresset
,
a
crosse
piece
.
O
what
a
fruictfull
vayne
and
fertile
soile
,
is
this
for
so
litle
a
calfs
head
?
who
would
haue
thought
that
such
a
doctorlike
ministre
could
haue
fallen
into
such
doltish
follie
?
To
omitte
all
the
rest
,
is
Crux
(
sir
)
Latin
,
for
a
candlesticke
,
a
torche
pole
,
or
crosse
piece
?
You
promised
that
the
vanities
,
dreames
,
dotages
,
Shewe
vs
your
scriptures
,
councels
and
fathers
M.
Calf
.
and
cōpiracies
of
men
,
should
be
disproued
and
controlled
by
vndoubted
scriptures
,
holy
fathers
,
and
laufull
councells
.
We
must
desire
your
mastership
to
shewe
vs
one
sentence
out
of
scripture
,
one
euidence
out
of
some
holy
father
,
one
place
out
of
some
laufull
councell
,
where
Crux
,
is
taken
to
be
a
candlesticke
,
a
torche
pole
or
a
crosse
piece
,
or
els
your
glorious
title
will
conuince
you
to
be
but
an
egregious
foole
.
Yf
your
play
schole
play
,
you
must
not
make
your
instance
in
the
present
,
but
let
vs
graunte
you
that
libertie
,
doe
Argenteae
cruces
,
signifie
crosse
pieces
of
siluer
?
Which
is
the
woord
that
signifieth
crosse
?
Which
is
the
word
that
signifieth
piece
,
which
is
the
woorde
that
signifieth
siluer
?
Argentea
signifieth
of
siluer
,
and
Cux
signifieth
crosse
:
where
is
piece
,
M.
Calfhil
?
Howe
patch
you
that
on
?
Either
do
it
finely
,
or
your
folly
will
so
apeare
,
that
all
your
fynesse
with
the
best
stitche
that
all
the
minister
taylours
haue
in
England
,
will
not
excuse
your
grossenesse
.
Crux
Latin
for
a
crosse
piece
,
a
candelsticke
,
and
torche
pole
?
O
the
faith
of
God
and
man
?
What
a
fine
deuiser
is
this
?
Al
the
grammarians
,
makers
of
Calepynes
,
obseruers
of
phrases
,
and
noters
of
proprieties
in
woordes
could
neuer
finde
out
these
significations
,
their
wittes
were
to
grosse
,
their
capacities
to
dulle
their
iudgements
to
blinde
.
Crux
a
crosse
piece
a
candle
sticke
a
torch
pole
?
Doth
any
wise
man
thinke
that
M.
Calf
.
meaneth
as
he
writeth
?
Yf
he
do
,
I
would
gladly
vnderstand
what
authoritie
and
reason
he
hath
for
it
.
M.
Calfhils
is
starke
naught
.
For
yf
those
crosses
were
candlesticks
,
or
crosse
pieces
,
for
candels
,
because
candels
were
sett
on
them
,
then
in
like
manner
must
the
gentlemans
hand
be
a
miewe
for
his
hauke
,
his
seruants
backe
a
deske
to
write
,
and
the
ladies
bed
be
a
kenell
for
her
hounde
,
because
the
hauke
is
set
vpon
the
gentlemans
hand
,
the
paper
is
layed
somtymes
vpon
the
seruants
backe
,
and
the
litle
hounde
cast
vpon
the
ladies
bed
.
The
crosses
that
Chrysostome
deuised
,
were
(
as
Sozomenus
and
Socrates
reporte
)
made
of
siluer
,
which
argueth
that
they
were
not
candelsticks
,
or
crosse
pieces
,
for
candles
.
Siluer
was
not
so
plentifull
in
those
daies
,
that
men
would
make
crosse
beames
,
crosse
pieces
,
torche
stafes
and
candelsticks
of
it
.
Againe
yf
those
crosses
had
ben
made
only
to
beare
candels
,
and
geue
light
in
the
night
season
,
what
neded
Chrysostome
to
deuise
aboute
the
matter
?
Was
it
so
hard
a
matter
in
such
a
great
citie
as
Constantinople
was
,
to
haue
lynkes
,
torches
,
and
cressets
,
to
geue
light
?
But
must
crosses
be
turned
into
Candelstickes
?
Was
there
no
man
to
deuise
that
?
No
wiseman
beleaueth
it
M.
Calf
.
Wherefore
in
so
muche
as
Chrysost.
deuised
these
crosses
of
siluer
,
and
made
supplication
to
the
empresse
to
beare
the
chardge
,
it
is
not
so
be
presupposed
that
making
his
supplication
,
to
the
empresse
,
he
saied
,
as
he
must
,
A
supplication
to
the
Empresse
.
(
yf
your
saying
be
true
)
yf
it
please
your
moste
excellent
Maiestie
,
the
Catholikes
lacke
Candelstickes
to
beare
their
Candels
in
the
night
tyme
,
when
they
should
go
against
the
Arians
,
and
singe
the
hymnes
that
I
haue
made
for
them
.
Therfore
yf
it
please
your
moste
excellent
Maiestie
,
I
haue
deuised
a
way
to
make
them
candlestickes
,
that
is
to
say
,
I
haue
deuised
that
they
shall
haue
ij
.
crosse
pieces
of
siluer
,
Fol.
140.
b
and
set
candels
vpon
them
,
that
the
lightes
glymmering
there
vpon
,
might
make
a
beautifull
and
goodly
shewe
.
Wherfore
my
humble
,
sute
and
request
to
your
moste
excellent
maiestie
is
,
that
it
may
please
you
to
bestowe
so
much
siluer
vpon
me
,
as
may
serue
for
the
making
of
these
candelstickes
,
and
crosse
pieces
.
Were
not
this
a
worthy
request
for
so
wise
a
bisshop
as
Chrysostom
was
?
were
it
not
a
mete
supplication
to
be
made
to
suche
a
famous
empresse
as
Eudoxia
was
?
Yf
that
be
not
presupposed
to
be
true
,
then
it
is
not
to
be
thought
that
Cruces
Argenteae
,
&
argentea
crucis
signa
,
are
crosse
pieces
of
siluer
,
or
siluer
signes
of
a
crosse
piece
,
or
candelsticks
of
syluer
,
or
a
torch
pole
.
The
woordes
beare
it
not
,
the
sense
geue
it
not
,
the
authours
meane
it
not
.
To
childishe
is
that
fansie
,
&
to
grosse
for
a
bacheler
of
diuinitie
.
Studie
your
Calepine
beter
,
and
reade
M.
Coopers
dictionarie
with
more
iudgement
for
shame
,
that
men
may
not
cry
,
fye
of
your
ignrance
,
for
taking
cruces
argenteas
,
to
be
latin
for
crosse
pieces
of
siluer
.
The
Magdeburgenses
your
owne
doctours
,
protestants
of
the
newest
Relligion
,
neuer
espied
this
shifte
.
But
confesse
playnly
that
Chrisostome
vsed
crosses
of
siluer
,
and
burning
tapers
,
vt
res
abiret
in
superstitionem
,
The
Magdeburgenses
against
M.
Calf
.
Centu.
5.
cap.
6
pag.
650.
Candells
were
set
vpon
the
crosses
,
ergo
the
crosses
were
candel
sticks
,
it
is
no
good
argument
M.
Calf
.
that
the
thing
might
go
into
superstition
:
which
was
not
like
to
procede
of
bearing
crosse
pieces
for
candelstickes
.
Yf
you
aske
me
why
candels
were
set
vpon
them
,
yf
they
were
Crosses
,
It
may
be
answered
,
that
Candells
were
set
vpon
them
to
geue
light
.
And
yet
for
all
that
they
are
neuer
a
whit
the
more
to
be
reputed
for
crosse
pieces
or
Candelsticks
.
The
butcher
when
he
killeth
a
Calfe
,
somtymes
putteth
his
knife
in
his
mouth
,
The
scholler
as
he
writeth
sometymes
putteth
his
penne
in
his
eare
,
yeat
neither
is
the
butchers
mouth
a
sheate
for
his
knife
,
nor
the
schollers
eare
a
case
for
his
penne
.
So
is
it
in
the
crosses
that
had
Candles
stickte
,
or
set
vpon
them
.
Sozomenus
saide
Argentea
crucis
signa
vna
cum
cereis
accensis
praecedebant
eos
.
Siluer
signes
of
a
crosse
or
two
siluer
crosses
went
before
them
together
with
burning
tapers
.
Which
wordes
seing
I
alleaged
out
of
Sozomenus
,
it
had
bene
reason
that
you
shoulde
haue
answered
them
,
and
not
opposed
an
other
place
out
of
Socrates
,
who
although
he
sayeth
,
tapers
were
set
vpon
the
Crosses
,
yeat
he
varieth
not
in
the
cheifest
pointe
frome
the
other
:
that
said
they
went
together
with
the
Crosses
.
For
both
confesse
that
they
were
crosses
,
and
crosses
of
siluer
,
not
Candelstickes
or
Crosse
pieces
of
siluer
.
But
you
thought
in
this
night
of
darknesse
to
haue
some
aduantage
by
the
glimmering
light
,
of
Socrates
wordes
,
and
make
a
goodly
and
bewtifull
shewe
:
but
thankes
be
to
God
,
it
is
turned
into
a
foule
driseling
myst
,
and
vpleasant
sauour
of
a
stinking
Candlesticke
.
Fol
141.
b
Nowe
howe
iustly
he
chardgeth
me
,
with
foure
lyes
,
consider
I
beseeke
,
the
(
good
reader
)
.
I
saide
they
caried
two
siluer
crosses
.
Ibidem
.
That
is
a
lye
,
(
quoth
M.
Calf
.
)
For
there
is
no
number
mentioned
.
Doth
he
not
grate
harde
to
make
this
a
lye
?
Sozomenus
sayeth
,
Argentea
Crucis
signa
precedebant
eos
.
Siluer
signes
of
a
Crosse
or
siluer
crosses
wente
before
them
.
Socrates
saieth
,
excogitabat
argenteas
cruces
,
He
deuised
siluer
crosses
.
Both
signa
&
cruces
,
signes
and
crosses
,
are
the
plurall
numbre
,
which
euer
signifieth
more
than
one
,
and
when
it
compriseth
least
,
it
compriseth
twoe
,
yet
because
I
said
,
there
were
two
where
no
certayn
number
is
mentioned
,
he
accompteth
it
for
a
lye
,
wheras
being
in
the
plural
numbre
,
it
must
signifie
twoe
at
the
least
:
and
seing
he
sayeth
that
I
make
a
lye
where
none
is
made
,
Lies
returned
vpon
M.
Calf
.
lett
him
goe
which
waye
he
will
,
we
may
returne
it
to
him
againe
and
saye
that
he
is
a
lyer
.
Then
that
they
shoulde
be
caried
in
procession
.
That
is
a
lye
,
quoth
M.
Calf
.
For
it
was
only
in
processu
,
Ibidem
.
in
their
marching
foreward
.
Is
not
this
far
sought
and
foolishly
brought
,
to
conuince
one
of
a
lye
?
It
was
caried
in
processu
,
ergo
not
in
procession
?
what
Tom
foole
,
that
had
witte
to
tell
his
mothers
geese
,
woulde
make
suche
a
reason
?
Is
not
processus
,
Processus
and
processio
.
and
processio
all
one
?
Doth
not
he
that
marcheth
forwarde
goe
forwarde
?
and
he
that
goeth
forward
,
march
forwarde
?
An
highe
matter
in
a
lowe
house
.
After
that
the
Catholikes
were
marched
forwarde
,
and
gone
forth
,
did
they
not
goe
still
the
most
parte
of
the
nighte
,
vntill
they
mett
with
the
Arrians
?
And
all
while
they
went
,
had
they
not
the
Crosses
with
them
?
Reade
the
story
:
and
when
you
finde
the
contrarye
,
then
saye
it
is
a
lye
.
In
the
meane
season
seing
they
were
caried
in
processu
,
all
the
while
they
were
goinge
in
procession
,
it
is
no
lye
for
me
to
saye
,
that
they
were
caried
in
procession
,
but
it
is
a
lye
for
him
that
saide
,
they
were
not
caried
in
procession
,
because
it
was
in
processu
,
in
the
marching
forwarde
.
The
thirde
lye
(
as
he
reckoneth
)
is
because
I
saye
the
crosses
were
caried
in
the
churches
,
for
it
was
in
the
streats
,
Ibidem
.
quoth
M.
Calfhil
.
As
though
he
that
saide
,
The
Crosse
was
caried
at
a
general
procession
in
Paules
churche
,
made
a
lye
,
because
it
was
caried
in
the
church
yard
,
when
procession
was
vsed
.
The
crosse
was
firste
caried
in
the
church
,
and
afterward
in
the
streates
,
and
then
broughte
into
the
church
againe
.
And
as
the
cleargie
of
Paules
then
beganne
their
procession
in
the
churche
,
and
wente
into
the
streate
,
so
it
is
most
likely
,
that
the
catholiques
in
S.
Chrysostomes
time
,
repaired
all
together
to
the
church
,
and
there
made
their
prayer
first
to
God
,
and
sange
their
himnes
,
and
frome
thence
wente
with
their
crosses
into
the
streates
,
singing
the
same
.
There
is
no
mention
that
they
repaired
together
to
the
bisshops
palace
,
nor
any
one
Catholiques
house
,
and
yeat
together
they
came
,
and
seing
it
is
so
,
what
other
meter
place
could
there
be
for
it
than
the
church
?
None
as
wise
men
thinke
.
The
case
them
standing
so
,
and
my
assertion
being
probable
,
agreing
to
reason
,
I
am
not
to
be
condemned
of
a
lye
,
but
he
that
imputeth
it
to
me
,
must
haue
it
reuolted
to
him selfe
,
and
so
is
it
where
it
should
be
.
The
fourth
lye
is
,
That
they
were
caried
as
ours
are
in
the
day
time
.
And
this
is
a
lye
in
deede
,
and
a
Notable
lye
,
but
none
of
myne
:
it
is
his
owne
:
therefor
I
beseche
you
lett
hym
haue
it
.
In
all
my
booke
I
haue
no
such
worde
.
Trye
it
,
and
you
shal
finde
it
.
So
while
he
hath
laboured
to
controll
an
other
of
iiij
.
lyes
,
he
is
founde
to
be
a
vayne
lyer
him selfe
,
in
euery
one
of
the
saied
foure
,
besides
other
hundreds
as
shall
apeare
hereafter
.
To
the
foure
mentioned
before
,
he
addeth
twoe
more
in
the
Margent
with
great
letters
,
because
euery
man
shal
see
them
.
The
one
is
,
Fol.
141.
a
that
the
matter
alleadged
out
of
Sozomenus
historie
maketh
nothinge
for
me
.
The
second
that
I
gather
this
conclusion
out
of
Sozomenus
,
that
we
must
carye
a
candlestick
in
steade
of
a
Crosse
,
in
procession
,
which
I
referr
to
the
indifferent
reader
to
iudge
,
whether
they
be
twoe
Notable
lies
or
no.
Fol.
142.
a
M.
Calfs
.
reasons
against
tapers
in
the
church
.
Fol
141.
b.
The
first
.
Cap.
34.
My selfe
hauinge
to
talke
of
other
matters
more
necessarie
,
will
not
stande
triflinge
aboute
it
.
M.
Calf
.
noteth
in
the
Margent
that
there
must
be
no
tapers
vpon
the
lordes
table
,
because
a
decre
of
a
Councell
called
Elibertinum
,
generall
(
as
he
sayeth
,
but
prouinciall
in
deede
)
,
forbiddeth
vs
to
lighte
candles
in
the
churche
yarde
in
the
daye
time
.
The
wordes
of
that
prouinciall
councell
are
these
.
Cereos
per
diem
placuit
in
caemiterio
non
incendi
,
It
hath
pleased
vs
,
that
tapers
be
not
lighted
in
the
day
time
,
in
the
churche
yard
,
here
is
no
mention
of
the
church
,
nor
lordes
table
.
Wherfore
it
is
to
be
sene
,
that
he
meaneth
not
playnlye
.
For
reason
willeth
that
he
that
citeth
a
lawe
,
cite
it
trulye
as
it
is
,
and
not
leaue
out
the
chiefe
parte
of
it
.
This
Canon
inhibited
not
tapers
to
be
lighted
in
the
church
,
nor
vpon
the
lordes
table
,
but
in
caemiterio
,
in
the
church
yarde
.
This
worde
(
churche
yarde
)
M.
Calf
.
suppresseth
,
The
canon
of
the
Elibert
:
councel
falsely
alleaged
.
and
maketh
the
councell
saye
indefinitely
,
that
we
shoulde
not
lighte
candles
in
the
day
time
,
quite
contrary
to
the
meaning
and
wordes
of
the
councell
.
An other
reason
why
there
should
be
no
tapers
vpon
the
lordes
table
,
The
second
he
bringeth
out
of
Lactantius
,
and
beginneth
with
halfe
a
sentence
.
For
where
describing
the
superstition
and
vanitie
of
the
Gentills
,
he
saide
,
Mactant
igitur
opimas
&
pingues
hostias
Deo
quasi
esurienti
,
profundunt
vina
tanquam
sitienti
,
Lib.
6
cap.
2.
de
ve●o
Cultu
.
accendunt
lumina
tanquam
in
tenebris
agenti
,
etc.
They
kill
the
best
and
fatte
sacrifices
to
God
,
as
though
he
were
hungrie
,
they
poure
forth
wine
as
though
he
were
a
thirste
,
they
light
vp
candels
as
though
he
dwelt
in
darcknes
,
the
last
woordes
of
this
sentence
M.
Calf
.
snatcheth
,
and
letteth
the
other
alone
,
which
expounde
the
meaning
of
the
authour
.
For
Lactantius
perceauing
the
grosse
and
most
absurde
errour
of
the
Gentills
who
attributed
to
their
Gods
no
heauenly
,
but
an
humane
sense
,
and
thought
that
they
needed
meate
,
drincke
,
clothes
,
and
light
,
as
well
as
we
did
,
reproued
this
fonde
opinion
,
and
fansie
of
theirs
,
and
seing
God
is
authour
of
all
light
,
thought
it
madnes
in
them
to
offer
vp
candles
and
tapers
to
him
pro
munere
,
for
a
present
,
or
gift
,
The
gentils
fansie
of
their
gods
as
though
he
lyued
in
darknes
,
and
neded
light
.
Nowe
because
Lactantius
accompted
it
a
madnes
to
lighte
candles
and
tapers
to
God
in
such
wicked
sorte
,
as
the
superstitious
gentills
did
,
our
ministers
madde
brayne
serueth
him
to
thinke
it
a
madnes
in
vs
to
sette
tapers
vpon
the
table
of
our
lorde
,
Isido
li.
2.
cap.
1.
de
Ecclesias
.
officijs
.
who
knowe
God
to
be
the
authour
and
geuer
of
all
light
,
and
light
not
our
candles
to
God
,
as
though
he
needed
them
,
or
as
though
he
dwelt
in
darknes
,
but
ad
signum
latriae
demonstrandum
,
etc.
To
declare
a
signe
of
the
high
seruice
and
worship
that
we
owe
to
God
,
Why
the
Christians
light
candels
in
the
church
.
Ioan.
1.
Fol.
141.
b
The
fathers
that
make
mention
of
lightes
in
the
churche
.
that
vnder
the
shadowe
of
that
corporall
light
,
that
lighte
may
be
represented
,
of
whom
it
was
said
,
he
was
the
true
lighte
,
that
lightnethe
euery
man
that
cometh
into
this
worlde
.
In
which
sense
neither
scripture
,
nor
Councell
,
nor
auncient
father
inhibite
the
lighting
of
tapers
.
And
for
imagining
the
Catholiques
to
thinck
so
of
God
,
and
light
their
candles
in
such
manner
as
the
Gentills
did
,
and
haue
no
president
for
burning
of
tapers
,
but
from
the
sacrifices
of
Saturnus
,
it
is
an
extreame
madnes
.
But
let
it
be
propre
for
heretikes
.
Let
them
be
better
seene
in
the
sacrifices
of
gentilitie
,
than
ceremonies
of
Christianitie
.
Let
vs
Christians
retayne
lightes
in
the
Church
,
of
which
we
haue
so
euident
recorde
,
and
witnesse
,
out
of
[
](A07092-e51890-b)a
a
Libro
6.
cap.
7.
Eccles.
hist.
Eusebius
,
[
](A07092-e51910-b)b
b
6.
epist.
ad
orthodox
.
Athanasius
,
[
](A07092-e51930-b)c
c
Orat.
4.
in
pasch.
Gregorie
Nazianzene
,
S.
[
](A07092-e51940-b)d
d
Contra
Vigilant
.
In
epitap
.
paulae
,
Hierome
,
[
](A07092-e51950-b)e
e
Ser.
7.
de
sanctis
.
Augustine
,
[
](A07092-e51960-b)f
f
3.
Natal
.
S.
Foelicis
.
Pauline
and
[
](A07092-e51970-b)g
g
Libr.
2
cap.
1.
de
Ecclesia
.
officijs
.
Ieremie
cap.
6.
Fol.
142.
b
Isidore
.
Let
vs
keepe
that
which
the
holy
Ghost
hath
continued
in
the
church
thes
many
hundred
yeres
and
confirmed
by
miracle
.
Let
vs
make
no
innouation
to
the
great
iniurie
of
the
dead
:
but
let
vs
tary
in
those
thinges
which
were
determined
of
our
forefathers
,
and
neuer
abrogated
by
the
church
.
So
shall
we
followe
the
counsell
of
the
prophet
,
that
commaunded
vs
to
aske
of
the
old
pathes
,
which
is
the
good
waye
,
and
walke
in
the
same
.
Where
M.
Calf
.
findeth
fault
that
I
said
,
our
heretickes
nowe
a
dayes
,
will
haue
no
crosse
at
the
singing
of
their
lordes
prayer
,
because
neither
their
lorde
nor
they
can
abide
the
sighte
of
the
crosse
,
and
thincketh
that
because
they
haue
no
other
lordes
prayer
than
that
which
is
written
in
the
vi
.
of
Mathewe
,
and
xi
.
of
Luke
,
I
mighte
as
well
haue
said
at
the
lordes
prayer
,
as
at
their
lordes
prayer
,
I
wishe
with
all
my
hearte
,
that
they
had
neither
geuen
me
occasion
so
to
write
,
neither
other
men
cause
so
to
thincke
:
but
seing
they
haue
separated
them selues
frome
the
church
,
and
whosoeuer
is
separated
from
the
churche
,
Cyprian
.
tract
.
de
simpl
.
praelato
.
and
ioyned
to
the
adulterous
and
bastarde
church
,
is
separated
from
the
promises
of
the
church
,
and
seing
non
pertinet
ad
praemia
Christi
,
qui
relinquit
Ecclesiam
Christi
,
alienus
est
,
prophanus
est
,
hostis
est
,
he
pertayneth
not
to
the
rewardes
of
Christe
,
who
forsaketh
the
church
of
Christe
,
but
is
an
alian
,
He
is
no
Christian
that
forsaketh
the
church
.
a
prophane
man
,
and
an
enemie
,
I
could
not
but
write
as
I
did
and
call
it
their
lordes
prayer
.
For
if
Christ
were
their
lorde
in
deede
,
and
for
firmely
fixed
in
their
heartes
,
as
he
is
often
in
their
mouthes
,
they
would
not
forsake
his
church
.
For
as
S.
Augustine
sayeth
:
Totus
Christus
caput
&
corpus
,
caput
ille
saluator
corporis
qui
ascendit
in
coelum
,
corpus
autem
Ecclesia
quae
laborat
in
terra
.
In
Psal.
30
Conc.
1.
The
head
and
the
bodie
is
whole
Christe
.
He
the
sauer
of
the
bodie
,
who
ascended
into
heauen
,
is
the
heade
.
The
church
that
trauaileth
in
the
earthe
,
is
the
bodie
,
and
a
litle
after
that
you
may
knowe
(
sayeth
he
)
quia
vnus
dicitur
Christus
caput
&
corpus
suum
:
That
the
heade
and
his
bodie
is
called
one
Christe
,
he
saide
when
he
spake
of
mariade
,
They
shalbe
twoe
in
one
fleshe
.
Therfore
nowe
they
are
not
twoe
,
but
one
fleshe
.
And
a
litle
afterwarde
.
Fit
ergo
tanquam
ex
duobus
vna
quaedam
persona
,
ex
capite
,
&
corpore
ex
sponso
et
sponsa
etc.
There
is
made
therfore
as
it
were
one
person
of
two
,
of
the
head
and
the
bodie
,
of
the
bridgrome
and
the
spouse
.
For
the
prophet
Esaie
commendeth
the
maruelous
and
excellent
vnitie
of
this
person
.
For
Christ
speaking
also
in
him
,
saied
in
way
of
prophecie
.
He
hath
tied
a
Miter
vpon
me
,
as
it
were
a
bridegrome
,
and
adorned
me
as
it
were
a
spouse
,
with
pretious
attire
,
he
called
him selfe
the
bridegrome
,
and
her
the
spouse
,
why
did
he
call
him selfe
the
bridegome
,
and
her
the
spouse
,
but
because
they
are
twoe
in
one
fleshe
.
Yf
they
be
twoe
in
one
fleshe
,
why
not
in
one
voyce
.
Let
Christ
therfore
speake
,
because
the
church
speaketh
in
Christ
,
and
Christ
in
the
church
,
the
bodie
in
the
heade
,
and
the
heade
in
the
bodie
.
And
whosoeuer
seperateth
him selfe
from
the
bodie
,
separateth
him selfe
from
the
heade
.
Which
seing
heretikes
haue
done
,
although
they
bragge
lustely
,
and
talke
busilye
of
Christ
,
Lib.
4.
episto
.
3.
Reasons
out
of
S.
Cyprian
that
our
heretiques
are
not
in
the
church
.
yeat
are
they
not
in
dede
true
Christians
but
traytours
and
Apostatats
.
For
as
S.
Cyprian
saith
.
Christianus
non
est
qui
in
Ecclesia
non
est
.
He
is
no
Christen
man
,
that
is
not
in
the
church
,
but
an
alian
,
a
prophane
man
,
and
an
enemie
.
But
peraduenture
some
will
saye
,
It
is
not
sufficient
to
tell
vs
that
the
our
heretikes
haue
forsaken
the
churche
of
Christ
,
it
must
be
proued
.
And
but
reason
in
good
faith
:
herken
therfore
,
and
see
howe
I
proue
it
out
of
S.
Cyprian
.
He
saieth
.
Quo
modo
autem
potest
ei
cum
aliquo
conuenire
cui
cum
corpore
ipsius
ecclesiae
,
De
simpl
.
Praelato
.
&
cum
vniuersa
fraternitate
non
conuenit
?
that
is
to
saye
,
howe
can
he
agree
with
any
man
that
agreeth
not
with
the
whole
bodie
of
his
churche
,
and
with
the
vniuersall
brotherhoode
?
vpon
those
wordes
I
reason
thus
:
he
that
agreeth
not
with
the
whole
bodie
of
Christes
church
,
and
the
vniuersall
brotherhode
,
is
not
in
the
church
:
but
these
heretikes
do
not
agre
with
the
whole
bodie
of
Christes
church
,
nor
with
the
vniuersall
brotherhode
.
For
they
agre
not
with
Italie
Fraunce
,
Spayne
,
portugall
,
Polonia
,
Bauarie
,
Burgundie
,
Brabant
and
Flaunders
being
in
the
church
of
Christ
,
nor
with
the
bishopps
,
priestes
,
and
catholiques
in
these
countries
,
and
otherwise
despersed
,
Ergo
they
are
not
in
his
church
.
An other
reason
out
of
the
same
father
is
this
.
Qui
aduersus
sacerdotes
Christi
facit
,
&
se
a
cleri
eius
,
vel
plebis
societate
secernit
non
est
cum
Christo
:
he
that
doth
against
the
priestes
of
Christ
,
and
separate
him selfe
frome
the
societie
of
his
cleargie
,
and
people
,
is
not
with
Christe
.
But
these
our
heretikes
haue
done
against
the
priestes
of
Christ
,
and
separated
them selues
frome
the
societie
of
his
cleargie
and
people
:
Ergo
they
are
not
with
Christ
,
and
so
consequentlye
not
in
the
church
.
That
they
haue
done
against
Christes
priestes
I
proue
by
this
reason
out
of
S.
Heretiques
practisse
against
the
priestes
of
Christ
.
Cyprian
:
Quisquis
contemptis
episcopis
,
&
Dei
sacerdotibus
derelictis
constituere
audet
aliud
altare
,
precem
illicitis
vocibus
facere
,
dominicae
hostiae
veritatem
per
falsa
sacrificia
prophanare
,
contra
sacerdotes
Christi
facit
:
that
is
,
whosouer
contemneth
the
bishops
,
and
forsaking
the
priests
of
God
p̄sumeth
to
set
vp
another
aulter
,
to
make
an
other
prayer
in
an
vnlawful
tonge
,
to
ꝓphane
the
truth
of
our
lordes
sacrifice
,
with
false
sacrifices
,
doth
against
the
priestes
of
God
:
but
our
heretiks
haue
p̄sumed
in
despite
of
al
the
bishops
,
and
priestes
of
God
,
to
set
vp
a
newe
aulter
,
yea
rather
to
destroye
al
aultres
,
and
set
vp
a
newe
skittish
and
whyrring
table
,
neuer
sure
settled
in
one
place
,
but
remoueable
,
from
Corner
to
corner
,
from
chauncell
to
Bellfrey
:
They
haue
presumed
to
make
an
other
kinde
of
prayer
in
an
vnlaufull
tongue
,
they
haue
presumed
to
prophane
the
truth
of
our
lordes
sacrifice
,
offred
in
the
Masse
as
he
commaunded
,
and
the
Catholike
church
hathe
euer
taughte
,
for
the
quicke
and
the
deade
,
The
english
communion
.
by
their
single
communion
,
which
is
nothing
,
but
a
bare
thanckes
geuing
,
and
naked
signe
with
a
piece
of
bread
,
and
reading
certayne
places
of
scripture
as
it
were
an
historie
:
Therefore
they
haue
done
against
the
priestes
of
God
,
and
so
be
not
in
the
church
,
but
traitors
to
the
churche
,
spurners
against
the
ordinance
of
God
,
enemies
of
the
aulters
,
rebelles
against
the
sacrifice
of
Christ
,
disobedient
seruantes
,
and
wicked
children
.
Yf
you
denie
the
minor
proposition
,
and
say
that
you
haue
not
contemned
the
bisshops
,
and
forsaken
the
priestes
of
God
etc.
yower
owne
doinges
shall
condemne
you
.
The
bisshop
of
Rome
contemned
.
For
first
you
haue
contemned
,
and
forsaken
the
bisshope
of
Rome
Peters
successour
and
Christs
vicare
on
earthe
,
the
ruler
of
the
house
of
God
,
the
heire
of
the
Apostles
,
the
head
of
the
vniuersall
churche
,
called
to
that
vocation
by
God
.
You
haue
forsaken
yower
owne
lawfull
bisshops
,
and
pastours
,
Religion
chaunged
without
consent
of
the
bisshops
.
you
haue
altered
the
state
of
religion
without
their
consent
,
you
haue
brought
in
a
newe
kinde
of
seruice
,
neuer
heard
of
in
the
catholike
church
before
yower
dayes
,
and
nowe
too
rare
,
for
the
whole
state
of
Christendome
,
if
it
had
pleased
God
not
to
suffre
that
horrible
plague
to
lighte
vpon
vs.
The
case
then
standing
so
,
that
you
haue
forsaken
the
church
of
Christe
,
for
exijstis
,
discessistis
.
Ye
haue
gone
out
,
ye
haue
departed
awaye
,
it
must
nedes
followe
that
ye
are
not
Christians
nor
obedient
seruants
that
haue
Christe
for
their
lorde
,
nor
naturall
children
,
that
haue
God
for
their
father
.
For
yf
ye
had
Christ
for
yower
lorde
,
ye
would
haue
his
spouse
for
yower
mistresse
.
Yf
you
had
God
for
yower
father
,
ye
would
haue
the
church
for
yower
mother
.
For
Christ
and
his
spouse
,
is
but
one
bodie
,
God
and
his
churche
one
foundation
,
and
piller
of
veritie
.
Yf
they
will
obiect
that
they
acknowledge
one
God
the
father
,
one
God
the
sonne
,
one
God
the
holie
ghoste
,
as
wel
as
we
doe
,
we
anwser
them
with
S.
Cyprian
,
That
Core
,
Dathan
,
Libr.
1.
epist.
6
ad
Mag.
and
Abiron
acknowledged
one
God
with
Moyses
and
Aron
,
and
liuing
in
the
same
lawe
and
relligion
that
they
did
,
worshipped
God
,
which
is
to
be
adored
and
worshipped
,
yet
for
all
that
,
because
they
passed
their
ministerie
and
vocation
,
and
chalenged
vnto
them selues
lycence
to
sacrifice
,
Against
Aaron
the
high
priest
,
they
were
stroken
from
heauen
,
and
swallowed
into
the
earth
a
lyue
,
and
so
may
they
.
S.
Augustine
hath
many
notable
sayings
in
this
sense
able
to
make
any
man
that
looketh
for
fauour
with
God
astonnied
and
a
fraied
.
In
one
place
he
saieth
:
Yf
a
man
be
separated
from
the
catholike
churche
,
Epist
15.
The
wrath
of
God
hangeth
ouer
al
schismatykes
.
He
that
breaketh
the
churche
denieth
Christ
.
Tract
.
●
in
epist
Ioan
.
cap.
4.
In
Psal.
10.
He
violateth
the
temple
of
God
that
breaketh
vnitie
.
although
he
thinke
him selfe
to
liue
commendably
,
for
this
only
fault
,
that
he
is
separated
from
Christianitie
,
he
hath
not
life
,
but
the
wrath
of
God
hangeth
ouer
him
.
In
another
place
he
saieth
:
He
denieth
Christ
to
become
in
fleash
,
that
breaketh
the
church
,
which
he
assembled
.
In
another
place
he
saieth
:
He
breaketh
the
temple
of
God
that
breaketh
vnitie
,
for
he
holdeth
not
the
head
by
which
the
body
and
head
is
ioyned
and
compacted
together
.
God
is
in
his
holy
church
which
consisteth
of
many
membres
,
doing
euery
one
his
dutie
in
their
vocation
,
which
he
breaketh
,
Whosoeuer
is
separated
from
the
catholike
societie
.
A
terrible
case
.
and
worthy
to
be
considered
of
al
that
haue
fallen
into
schisme
,
that
they
may
see
in
what
miserable
state
they
stand
.
As
for
vs
,
we
are
not
to
be
counted
Apostatats
,
we
haue
not
forsaken
our
faith
,
we
keepe
that
which
we
receaued
from
the
beginning
.
Non
exiuimus
,
non
discessimus
,
mansimus
apud
eos
qui
fuerunt
ex
nobis
.
We
haue
not
gone
out
:
we
haue
not
flitted
away
:
we
haue
remayned
with
them
,
who
were
of
vs
:
we
haue
not
broken
the
vnitie
of
his
churche
,
but
as
the
churche
hath
euer
taught
,
so
we
hold
:
we
refuse
not
the
lordes
prayer
,
but
your
schismaticall
seruice
,
your
single
communion
,
and
Geneuian
lordes
prayer
commonly
called
doctour
Coxes
,
Pater
noster
with
such
additions
,
as
are
neither
to
be
founde
in
the
vi
.
of
Mathewe
,
nor
xi
.
of
S.
Luke
,
this
we
detest
,
this
is
not
of
God
.
This
is
not
of
Christ
.
This
is
not
of
the
holy
Ghost
,
but
of
your
fansies
,
your
dottages
,
and
your
dreames
.
Nowe
as
concerning
your
other
imagination
,
that
Luther
should
be
no
heretick
,
Calf
.
because
Ephrem
saied
:
the
crosse
is
an
expeller
of
heresie
.
For
that
he
is
alwaies
pictured
ful
deuoutely
kneling
before
the
crosse
,
Fol
143.
a.
and
no
Papist
had
the
signe
of
the
crosse
in
more
reuerence
than
he
,
Mart.
you
must
restrayne
your
position
,
or
fall
into
a
lye
.
For
he
hath
not
alwaies
ben
portrayted
kneeling
full
deuoutely
before
a
crosse
.
My self
haue
sene
his
picture
without
any
crosse
,
before
him
:
and
many
mo
besides
,
that
trauaile
into
Germanie
.
Luther
and
his
nonne
payncted
together
.
In
some
places
ye
may
see
in
steede
of
a
crosse
his
swete
heart
dame
Katerin
bore
a
nonne
of
Nemeck
and
amorouse
of
Wittemberge
,
pictured
with
him
:
but
yf
it
were
so
,
for
you
to
gather
of
the
painters
fansie
an
argument
of
no
heresie
in
Luther
,
was
a
maruelous
policie
,
much
like
the
deuise
of
the
knight
of
the
order
.
For
your
witte
,
yf
you
were
ioyned
in
commission
with
him
,
we
should
haue
a
pack
full
of
policies
able
to
be
compared
with
Macheuell
.
But
yf
a
man
should
oppose
you
,
howe
would
your
mastership
proue
that
no
catholicke
had
the
signe
of
the
crosse
in
more
reuerence
than
Luther
?
Surely
very
hardly
:
yf
you
can
,
saue
your
small
honestie
,
from
an
impudent
lye
:
and
in
your
next
reply
make
some
demonstration
of
it
.
In
the
meane
tyme
it
shall
runne
with
the
rest
:
for
as
frier
Luther
was
an
enemy
to
all
good
religion
,
and
ceremonies
of
the
church
,
so
was
he
also
to
images
and
the
signe
of
the
crosse
,
Luther
an
enemie
to
the
crosse
and
images
.
and
where
he
blamed
Carolostadius
archedeacon
of
Wittenberge
for
plucking
downe
of
images
in
his
absence
,
it
was
not
for
that
he
misliked
,
the
doying
of
it
,
but
because
he
was
not
the
principall
authour
of
it
.
That
saying
of
holy
Ephrem
:
Crux
est
haeresium
expulsatrix
,
The
crosse
is
an
expeller
of
heresie
,
is
true
in
his
sense
.
For
it
bringeth
to
all
that
can
abide
the
sight
of
it
,
and
haue
holy
meditations
of
Christes
passion
,
such
thoughtes
of
humilitie
,
and
obedience
,
that
singularitie
can
haue
no
place
,
nor
pride
preuaile
.
Yf
the
diuell
tempt
any
with
rebellion
,
against
the
churche
,
by
sight
of
that
it
cometh
or
at
the
lest
it
may
come
the
soner
to
his
mynde
:
Howe
Christ
was
obedient
to
his
father
euen
to
death
,
Good
thoughtes
may
come
to
our
mindes
by
〈◊〉
of
〈◊〉
crosse
.
〈◊〉
2.
1.
Cor.
2.
yea
death
of
the
crosse
.
Yf
he
tempt
him
with
vayne
glorie
,
and
would
make
him
conceaue
such
opinion
of
hym self
,
that
he
passeth
all
other
in
knoweledg
,
and
learning
,
by
sight
of
the
crosse
,
the
humilitie
of
Christ
so
cometh
so
to
his
mynde
,
that
he
resisteth
the
temptation
,
and
saieth
:
I
thincke
my self
to
knowe
nothing
,
but
Iesus
Christ
and
him
crucified
:
and
in
very
deede
yf
Luther
had
locked
vpon
the
crosse
in
such
sorte
,
heresie
that
cometh
of
singularit
e
and
pride
could
neuer
haue
preuailed
against
him
and
his
.
For
it
woulde
haue
taught
him
humilitie
and
obedience
,
mothers
of
all
vertue
:
but
that
the
deuill
could
not
a
bide
.
And
therefore
made
him
runne
out
of
his
cloyster
and
disobey
the
generall
of
his
order
,
contemne
the
Popes
Legate
,
set
naught
by
the
Emperour
,
and
rayle
most
wickedly
against
the
bisshop
and
see
of
Rome
,
and
to
fall
to
great
disorder
as
the
sequele
hath
tried
.
Touching
Iustinians
constitution
for
crosses
to
be
borne
at
the
singing
or
saying
of
the
litanie
,
M.
Calfhil
thinketh
him self
not
bounde
to
followe
his
order
in
religion
,
Fol.
143.
a
but
in
ciuil
cases
,
and
some
matters
of
correction
:
vt
quod
pederastis
virilia
confestim
exsecari
voluit
,
he
doth
gladly
admitteth
,
and
we
do
not
refuse
.
Other
constitutions
he
hath
also
in
ciuil
cases
and
matters
of
correction
,
Iustinians
lawes
of
correction
.
as
that
euery
man
that
contracteth
any
vnlawfull
marriadg
contrary
to
the
lawe
of
nature
,
shoulde
leese
all
his
goods
and
dignities
,
and
he
sent
into
banishment
,
and
be
bodely
punished
,
yf
he
were
a
poore
knawe
:
what
say
your
maried
monukes
to
that
?
That
the
blasphemous
man
should
be
put
to
death
,
howe
do
you
sanfie
that
?
That
the
houses
where
hereticks
kepe
their
conuenticles
should
be
confiscated
and
appropriated
to
the
churche
,
howe
like
you
that
M.
Calf
?
and
the
heretickes
them selues
abide
the
punishement
of
the
lawe
,
what
say
you
that
?
Consti
.
109.
Item
that
hereticks
shoulde
beare
no
office
in
the
common
weale
.
Admitte
ye
that
?
And
that
we
should
not
be
ignorant
who
be
heretickes
,
he
saieth
:
All
they
be
heretikes
that
be
not
membres
of
the
holy
catholike
,
and
Apostolike
churche
of
God
,
in
which
all
holy
bisshops
and
patriarkes
of
the
world
,
Who
be
heretickes
and
the
bisshops
vnder
them
preache
the
Apostolike
faith
and
tradition
.
But
these
constitutions
are
to
sharpe
,
and
therfore
M
,
Calfhi
did
wisey
in
admitting
Iustinians
lawes
but
in
some
ciuil
cases
and
matters
of
correction
.
For
he
knewe
,
yf
all
were
admitted
he
and
his
should
be
condemned
.
Yf
lyke
libertie
might
be
permitted
euery
where
,
and
eche
man
refuse
the
lawes
of
the
Emperours
,
and
princes
,
and
be
iudged
by
none
,
but
such
as
it
pleaseth
him
to
admitte
,
and
vnderstand
at
his
owne
pleasure
,
murders
,
rouers
,
churche
robers
,
lechers
,
heretiks
and
pirats
had
purchased
them selues
greate
priuiledg
,
and
the
vertuous
and
godly
great
dammage
and
hinderaunce
.
Wherfore
it
must
not
be
so
.
Euery
man
may
not
admitte
,
and
refuse
what
him
listeth
:
lawes
ones
established
must
haue
their
force
,
vnlesse
by
like
authoritie
they
be
abrogated
,
or
otherwise
growen
out
of
vse
.
And
albeit
the
lawes
of
Iustinian
,
binde
not
vs
in
England
in
all
poynts
because
they
were
neuer
generallie
receaued
,
in
our
realme
being
an
Iland
and
kingdom
of
it self
,
yet
doe
they
declare
the
vse
and
manner
of
all
Christendome
in
his
tyme
,
and
condemne
all
hereticks
of
vanitie
,
in
condemning
the
whole
world
,
and
bragging
that
they
followe
the
primitiue
churche
,
and
craking
of
antiquitie
:
whereas
in
this
point
,
all
the
world
may
see
that
they
swarue
from
the
vse
of
the
primitiue
churche
and
all
antiquitie
.
Nowe
to
come
to
holy
Augustine
our
Apostle
,
M.
Calf
.
Augustin
.
our
Apostle
.
because
he
will
not
acknowledg
that
we
English
men
receaued
our
faith
and
religion
from
Rome
,
and
S.
Gregorie
Bishop
of
that
see
,
by
Augustine
and
his
companions
,
Fol.
143.
a.
b.
Calf
.
telleth
vs
that
euer
sythens
the
tyme
of
Eleutherius
of
Rome
and
Lucius
of
England
,
Christianitie
hath
been
receaued
,
and
neuer
fayled
amongest
vs
:
and
that
Ethelbert
king
of
kent
was
meetely
well
instructed
in
the
faith
by
a
good
wife
,
that
came
out
of
Fraunce
and
a
faithfull
hisshop
that
attended
vpon
her
.
Howe
so
euer
it
be
yf
it
came
from
Eleutherius
in
king
Lucius
daies
,
it
came
from
Rome
.
For
Eleutherius
was
pope
of
Rome
.
Mart.
Yf
it
came
be
Ethelberts
wife
,
and
the
faithful
bisshop
that
was
sent
with
her
out
of
Fraunce
,
it
came
from
Rome
.
M
Calf
.
forced
to
confesse
that
we
receaued
our
faith
from
Rome
For
Fraunce
receaued
the
faith
from
Rome
,
and
the
Frenche
kinges
daughter
and
bisshop
that
attended
vpon
her
,
coming
out
of
Fraunce
had
no
other
faith
,
nor
laboured
to
plant
any
other
faith
than
they
receaued
from
Rome
.
So
which
way
so
euer
he
turneth
,
the
truth
forceth
him
to
say
that
we
receaued
our
faith
from
Rome
.
But
albeit
the
Brittons
receaued
the
faith
in
king
Lucius
daies
,
and
Ethelbert
heard
of
the
Christian
religion
by
his
wife
,
that
came
out
of
Fraunce
,
yet
is
there
no
olde
historie
that
mentioneth
that
those
partes
of
England
which
king
Ethelbert
and
other
possessed
in
that
tyme
,
generally
receaued
and
professed
the
faith
of
Christ
,
before
Augustine
came
from
Rome
.
S.
Bede
testifieth
that
when
he
and
his
companions
came
to
the
king
in
the
ile
of
Tenede
,
King
Ethelberts
woordes
to
S
Augustine
our
Apostle
.
Lib.
1.
ca.
25.
histo.
Angl.
Cap.
26.
Fol.
143.
b
he
saied
vnto
them
,
Youe
geue
vs
faire
woordes
and
promises
:
but
yet
for
that
they
are
straunge
,
and
vnknowen
vnto
me
,
I
can
not
rashly
assent
vnto
them
,
forsaking
that
auncient
religion
which
this
long
time
both
I
and
my
people
haue
obserued
.
By
which
it
appeareth
that
nor
the
king
,
nor
his
people
were
instructed
in
the
faith
of
Christ
before
Augustine
came
and
preched
.
In
the
next
chapiter
Bede
saieth
:
They
began
to
expresse
the
very
Apostolike
order
of
lyuing
of
the
primitiue
church
,
seruing
God
in
continual
praying
,
watching
,
and
preaching
the
woord
of
life
,
to
as
many
as
they
could
.
And
yf
they
did
followe
the
order
of
the
primitiue
church
,
and
preche
the
worde
of
life
,
they
did
not
plant
superstition
in
place
of
idolatry
,
as
M.
Calf
.
saieth
:
For
the
woord
of
life
is
not
superstition
,
M.
Calf
.
nor
the
order
of
the
primitiue
church
a
way
to
induce
men
vnto
it
,
and
the
woorde
of
life
they
did
preache
and
obserue
the
order
of
the
primitiue
churche
,
as
Bede
saieth
,
more
worthy
of
credit
than
ten
hundred
Galfrides
.
Ibidem
.
That
holy
Augustine
should
labour
of
an
ambitious
proude
heart
to
peruert
true
religion
,
it
is
a
malitious
sclaunder
.
For
he
was
a
man
of
an
humble
,
and
meeke
spirite
,
far
from
al
haftines
and
pride
.
His
doinges
witnesse
,
and
stories
testifie
,
that
his
coming
was
to
plant
true
religion
,
and
not
to
peruert
any
.
All
that
you
haue
to
obiect
against
him
is
that
he
required
subiection
of
the
mounkes
of
Bangor
,
Augustines
requestes
,
to
the
mounkes
of
Bangor
thought
vnlauful
by
M.
Calf
.
that
he
would
haue
inioyned
them
to
be
come
seruitors
in
preching
of
the
Ghospell
,
to
their
mortall
enemies
the
Saxons
,
and
that
he
would
haue
them
kepe
Ester
as
the
churche
of
Rome
did
,
and
vse
their
ceremonies
in
ministration
of
baptisme
.
Nowe
whether
he
that
requireth
these
things
of
others
,
myndeth
to
peruert
true
religion
,
it
is
easie
to
be
iudged
.
Yf
those
seuen
bisshops
,
with
their
archebisshop
and
mounkes
of
Bangor
had
ben
faithful
,
and
learned
prelats
(
as
you
say
)
they
would
haue
considered
,
as
reason
and
lerning
taught
them
,
that
the
church
of
Rome
was
the
rote
and
mother
of
all
churches
,
sythens
the
Apostles
tyme
:
and
that
the
bishop
of
that
see
,
is
head
and
chief
gouernour
vniuersally
ouer
all
churches
,
and
that
Augustine
being
apoynted
and
sent
,
as
a
Legate
from
that
see
,
required
their
obedience
to
that
head
and
chief
bisshop
,
and
not
vnto
him self
,
as
you
maye
see
in
S.
Bede
:
Libr.
1.
cap
27.
and
that
considered
,
knowing
that
humilitie
is
a
godly
vertue
,
and
obedience
a
swete
sacrifice
,
it
had
ben
their
dutie
rather
mekely
to
haue
yelded
,
than
stubbornly
to
haue
resisted
.
S.
Augustine
in
this
behalf
,
did
but
his
dutie
,
as
a
faithfull
ambassadour
,
would
do
for
his
prince
in
like
case
.
And
they
in
repyning
shewed
very
litle
loue
to
vnitie
and
charitie
,
and
lest
of
all
to
perfect
Christianitie
,
when
they
refused
to
be
seruitours
in
preching
the
Ghospell
to
their
mortall
enemies
the
Saxons
.
For
Alas
what
true
Christen
man
,
knowing
that
Christ
hath
commaunded
vs
,
to
loue
our
enemies
,
and
that
he
him self
loued
vs
so
tenderly
,
when
we
were
his
enemies
,
that
he
gaue
him self
to
death
vpon
the
crosse
for
vs
,
will
refuse
the
preching
of
his
ghospell
to
a
whole
nation
,
because
they
are
his
enemies
?
1.
Cor.
1●
.
Charitie
is
patient
:
gentle
,
it
enuieth
not
:
it
doth
nothing
wickedly
:
it
is
not
puft
vp
,
it
is
not
ambitious
,
it
seketh
not
her
owne
commoditie
:
it
is
not
prouoked
:
it
thinketh
not
euill
:
it
reioiseth
not
ouer
iniquitie
:
It
is
glad
with
the
truth
,
and
suffreth
all
thinges
.
and
certes
yf
there
had
ben
any
sparcle
of
Christian
charitie
in
those
men
,
Litle
pietie
or
Charitie
in
the
mounke
of
Bangor
that
M.
Calf
.
prayseth
so
much
.
Iacob
.
5.
they
would
neuer
haue
refused
to
preche
the
Ghospell
,
to
the
whole
nation
vnder
pretence
of
enemitie
,
knowing
that
he
that
maketh
a
synner
turne
away
from
the
errour
of
his
way
,
shall
saue
his
soule
from
death
,
and
couereth
a
multitude
of
synnes
.
Wherfore
in
refusing
this
condition
(
yf
there
were
nothing
els
)
they
shewed
them selues
nor
faithfull
,
nor
lerned
prelates
,
nor
scarce
good
Christians
.
And
yf
you
had
deuised
an
argument
to
make
an
inuectiue
against
them
,
you
could
haue
inuented
no
better
than
this
.
As
for
the
keeping
of
Ester
,
and
baptising
after
the
manner
of
the
churche
of
Rome
,
yf
they
were
but
trifles
(
as
you
say
)
then
were
they
very
triflers
that
would
resist
the
authoritie
of
that
churche
,
from
which
they
receaued
their
faith
,
in
trifles
.
Yf
they
were
matters
of
greate
importance
,
Euseb
lib.
5
cap
23.
histo.
Nicepho
.
lib.
4
c
22
then
were
they
not
louers
of
vnitie
nor
desirous
to
followe
orders
receaued
by
general
and
ꝓuincial
councels
,
vnder
Victor
at
Rome
,
vnder
Narcissus
at
Hierusalem
vnder
Irenaeus
in
Fraunce
,
vnder
Palmas
in
Pontus
,
vnder
Bachilus
at
Corinth
,
and
other
bisshops
in
other
cuntries
:
but
declared
them selues
willinger
to
followe
the
schismatikes
of
the
East
,
than
Rome
,
Afrike
,
Italie
,
Egipte
,
Spayne
,
Fraunce
,
Lybia
,
Cilicia
,
and
all
other
Catholike
churches
of
the
west
.
Which
sauored
litle
of
the
spirite
of
God
.
Fol
143.
b
Calf
.
That
Ethelbert
should
stirre
vp
Ethelfrede
,
and
the
Saxon
kinges
against
the
Brittons
,
and
mounkes
of
Bangor
,
partly
in
Austens
quarrel
,
and
partly
of
an
olde
grugge
of
his
owne
,
It
hath
no
colour
of
truth
,
Mart.
yea
it
is
a
most
sclanderous
lye
.
For
Ethelbert
being
conuerted
from
idolatrie
,
and
Christened
,
did
seeke
,
Beda
lib
1
cap.
32.
Ecclesiast.
hist
Ang.
and
maintayne
the
honour
of
God
,
as
appeareth
by
the
Epistle
of
S.
Gregory
sent
vnto
him
.
And
would
he
seeking
and
mayntayning
the
honour
of
God
,
either
bare
malice
and
rancour
in
his
heart
,
or
stirre
idolaters
against
the
religious
that
had
professed
Christ
?
It
is
not
credible
.
S.
Bede
reporteth
that
they
were
plagued
by
the
secrete
woorking
of
Gods
iudgment
,
because
they
refused
and
despised
the
holsome
counsell
of
perpetuall
life
,
Lib
2
ca.
2
hist.
Ang.
offred
vnto
them
,
which
is
more
likelyer
,
than
Galfrides
tale
.
And
if
it
might
haue
stode
with
the
reuerence
of
your
woorship
and
honour
of
your
person
to
haue
beleaued
a
receaued
authour
,
before
an
vnlerned
frier
,
and
remembred
what
is
spoken
in
commendation
of
Augustine
,
by
S.
Gregorie
him self
you
would
neuer
haue
iudged
him
to
be
ambitious
,
nor
haue
imputed
the
murder
of
those
mounkes
,
to
his
ambition
,
who
died
long
before
that
murder
was
committed
.
But
authoritie
preuaileth
litle
with
youe
,
I
perceaue
.
He
that
speaketh
woorst
of
the
Catholiks
,
is
credited
before
the
best
,
that
writeth
the
true
histories
.
It
should
not
be
so
.
The
auncienter
and
worthier
eche
writer
is
,
So
ought
his
credit
to
be
be
preferred
amongest
the
wise
.
Where
you
note
in
the
margent
,
that
we
differ
from
Augustine
the
mounke
in
ceremonies
,
because
,
Fol
144.
b
Calf
.
he
brought
but
a
bare
crosse
,
and
we
haue
not
only
a
crosse
,
but
also
a
crucifix
graued
thereon
,
he
carried
a
picture
paincted
in
a
table
,
we
haue
the
same
carued
and
imbossed
,
Mart.
I
maruel
that
youe
are
not
ashamed
,
to
infarce
such
childish
toyes
in
your
writinges
.
What
yf
their
crosse
had
no
image
of
Christ
graued
on
it
?
What
yf
they
coming
a
thousand
miles
and
more
brought
but
a
litle
table
with
the
image
of
Christ
paincted
in
it
?
Will
it
followe
that
they
misliked
crosses
hauing
the
image
of
Christ
engraued
?
or
allowed
not
images
carued
and
imbossed
?
your
lodgick
faileth
,
yf
youe
thinke
that
a
good
consequent
.
Yf
a
man
should
say
,
youe
,
and
your
felloe
protestants
differre
from
the
Apostles
,
and
being
demaunded
why
,
Answered
:
The
Apostles
forsoke
al
that
they
had
,
youe
kepe
al
that
youe
haue
,
The
protestats
varie
from
the
Apostles
.
they
went
bare
fote
and
in
sheepes
skynnes
,
you
go
some
in
buskins
,
some
in
great
britches
,
some
in
woosteades
,
some
in
chamletts
,
some
in
silkes
,
some
in
vnshorne
veluet
,
they
had
no
benefices
,
nor
prebendes
,
youe
haue
both
benefices
,
and
prebends
,
some
foure
,
some
fyue
and
so
foorth
:
They
went
from
citie
to
citie
a
foote
,
yf
you
goe
from
citie
to
citie
,
most
commonly
you
ride
:
when
they
went
to
any
towne
to
preche
,
they
receaued
no
mony
for
sermons
,
you
vnlesse
you
may
haue
mony
,
in
some
places
will
make
no
sermons
,
yea
ye
do
obtrude
your selues
to
haue
the
preferment
of
funeral
sermons
and
such
like
.
They
required
no
beneuolence
of
their
clergie
,
you
,
or
at
the
lest
,
some
of
you
haue
required
beneuolences
of
the
clergie
,
they
fasted
often
,
you
very
seldome
,
they
praied
deuoutely
,
you
very
coldly
,
they
lodged
hardly
,
you
very
delicately
,
they
lyued
continently
,
you
very
licentiously
,
yf
I
say
a
man
should
make
such
an
answer
,
to
the
said
question
,
would
you
not
recken
him
but
a
Calf
.
Ye
as
I
dare
say
:
And
so
do
we
you
for
the
other
.
It
is
manifest
that
the
church
in
those
daies
,
had
images
,
engraued
,
carued
,
and
embossed
,
and
as
we
receaued
the
faith
from
the
churche
of
Rome
:
So
in
tyme
,
we
receaued
images
also
with
the
church
of
Rome
.
And
although
he
brought
none
that
were
carued
nor
imbossed
,
Augustine
neuer
misliked
carued
and
embossed
images
.
yet
doth
it
not
argue
that
he
condemned
those
that
were
carued
and
embossed
.
In
all
his
prechings
,
in
all
the
storie
that
Bede
mentioneth
,
there
is
no
woord
that
imployeth
any
discontētation
or
misliking
with
carued
and
embossed
images
.
Wherefore
you
may
scrape
out
that
note
,
and
note
in
your
margent
that
yow
and
yours
differ
,
from
the
Apostles
aswel
in
manners
as
in
tyme
.
For
this
is
more
meater
for
that
place
.
Fol.
144.
Calf
.
Where
you
say
,
that
yf
Augustins
fact
coming
to
them
that
neuer
heard
of
Christ
and
bringing
a
crosse
,
and
image
of
Christ
,
to
feede
them
,
that
lending
him
their
eares
,
he
might
instruct
their
heartes
,
might
he
excused
by
the
state
and
condition
of
the
countrie
,
yet
can
not
we
in
our
crosse
carying
haue
the
like
pretence
,
and
therefore
ought
not
to
vse
the
like
example
,
Mart.
I
maruell
that
you
forgotte
to
proue
it
by
scripture
,
councell
or
auncient
father
,
according
to
the
large
promise
of
your
glorious
title
in
the
beginning
of
your
boke
.
Your
bare
assertion
deserueth
no
credit
.
Yf
I
should
desire
you
to
make
good
this
argument
.
S.
Augustine
coming
to
an
idolatrous
nation
that
neuer
heard
of
Christ
,
had
a
good
pretence
to
vse
the
crosse
and
image
of
Christ
,
but
the
papists
in
their
crosse
carying
haue
not
the
like
pretence
,
ergo
they
ought
not
to
vse
the
like
example
,
it
should
be
a
long
tyme
before
you
would
iustifie
it
.
Yf
one
should
say
we
haue
not
occasion
,
to
vse
like
diligence
in
preaching
as
he
vsed
,
for
the
conuersion
of
infidels
to
the
faith
,
Ergo
,
we
ought
no
vse
the
like
example
of
diligence
in
preaching
,
for
the
preseruing
of
Christen
men
in
the
faith
,
you
would
thinke
it
no
sounde
reason
.
The
like
sentence
may
you
geue
of
your
owne
.
Howe
S.
Augustine
vsed
the
crosse
and
howe
we
vse
it
.
For
they
are
like
.
S.
Augustine
vsed
it
as
a
meane
to
bring
infidels
to
the
faith
,
we
to
kepe
Christians
in
the
faith
,
he
ta
wynne
mens
heartes
by
sight
of
it
,
we
to
contynewe
these
that
are
wonne
in
perpetuall
memorie
of
it
:
he
to
bring
men
from
idolatrie
,
we
to
keepe
them
out
of
idolatrie
.
He
to
make
them
fixe
their
myndes
on
Christ
that
neuer
heard
of
Christ
:
we
to
make
them
that
haue
fixed
their
heartes
in
Christ
,
neuer
to
remoue
their
thoughtes
from
Christ
.
Wherfore
albeit
we
haue
not
(
thankes
be
to
God
)
like
pretence
to
vse
the
crosse
,
as
S.
Augustine
did
,
yet
is
there
no
inconuenience
,
nor
let
,
but
that
we
may
followe
his
example
,
and
vse
it
,
as
he
did
.
The
lacke
of
like
pretence
may
not
inferre
a
necessitie
to
refuse
old
receaued
fashions
and
customes
.
An other
position
of
yours
,
is
that
the
popishe
litanie
,
Calf
.
Fol.
145.
a
virgin
Mary
pray
for
vs
is
idolatrous
,
but
where
be
your
scriptures
councells
and
fathers
to
proue
it
?
Mart.
Forgotte
you
your
promise
so
sone
?
That
was
a
foule
ouersight
.
Hereafter
or
promise
lesse
,
or
performe
more
.
Yf
you
can
say
no
more
for
it
,
than
Luther
Caluin
,
and
the
Magdeburgenses
haue
done
,
you
may
go
lay
vp
your
harp
with
blynd
Browne
.
All
the
wisdome
in
your
head
will
neuer
proue
it
to
be
against
scripture
,
councell
,
or
auncient
father
.
Your
applying
that
saying
of
Tertullian
Vos
religiosi
,
Fol.
145.
a
Calf
.
etc.
you
deuoute
persons
seke
for
saluation
where
it
is
not
to
be
founde
,
ye
aske
it
of
them
that
can
not
geue
it
,
omitting
hym
in
whose
handes
it
is
,
nor
content
with
this
,
ye
beate
downe
those
Christians
which
knowe
to
aske
health
,
which
also
be
able
to
obtaine
it
,
Mart.
because
they
knowe
howe
to
aske
it
etc.
to
the
Christians
,
which
he
spoke
by
an
ironie
to
the
Gentils
,
Howe
we
seeke
ayde
of
Saincts
.
is
very
sclanderous
and
false
.
For
we
seeke
for
saluation
no
where
,
but
of
God
,
where
it
is
to
be
founde
.
We
aske
it
of
none
,
but
of
him
that
is
able
to
geue
it
:
we
omitte
not
him
in
whose
handes
it
is
.
We
say
not
Mary
haue
mercy
vpon
vs
:
Peter
deliuer
vs
,
Paule
heare
vs
,
but
lord
haue
mercy
vpon
vs
,
deliuer
vs
o
Christ
,
The
holy
fathers
prayed
to
Sainctes
.
Ser.
de
lau
dibus
Mart.
here
vs
o
moste
mercifull
father
.
When
we
say
Mary
pray
for
vs
,
Peter
pray
for
vs
,
Paule
pray
for
vs
,
we
seeke
not
ayde
of
Mary
,
Peter
,
and
Paule
,
but
of
God
,
by
meane
of
their
praiers
,
and
in
so
doing
we
haue
the
examples
of
the
holy
fathers
to
supporte
vs.
Holy
Ephrem
praied
in
this
sorte
to
the
holy
martyrs
:
De
laudibus
Paule
.
O
ye
moste
blessed
men
,
o
ye
moste
glorious
martyrs
of
God
,
help
me
miserable
man
with
your
praier
.
S.
Hierome
praied
thus
to
Paula
when
she
was
deade
:
Fare
well
o
Paula
,
and
with
they
praiers
,
help
the
old
age
of
him
that
loued
the.
S.
Augustine
praied
to
all
sainctes
in
this
manner
:
Orate
omnia
agmina
sanctorum
&
vniuersi
coetus
beatorum
,
Lib.
medita
.
cap.
24.
etc.
O
all
ye
companyes
of
sainctes
and
vniuersall
feloweship
of
the
blessed
pray
that
we
assisted
wit
your
prayers
and
merites
may
deserue
to
com
to
the
hauen
of
saluation
,
with
a
whole
shippe
,
and
sounde
marchandise
.
Prudentius
praied
to
S.
Laurence
in
this
wise
:
Lib.
de
coro
.
Mart.
O
thou
honorable
and
worthy
seruant
of
Christ
,
here
a
rude
poet
confessing
the
offences
of
his
heart
.
Besides
this
,
we
haue
the
piller
and
foundation
of
truth
,
the
catholicke
church
(
I
meane
)
to
supporte
vs.
She
hath
taught
vs
to
pray
in
this
wise
,
The
catholique
churche
teacheth
vs
to
pray
to
Sainctes
.
Mary
mother
of
God
pray
for
vs
,
Peter
pray
for
vs
,
Paule
pray
for
vs
,
O
all
ye
blessed
companies
of
saincts
pray
for
vs
.
By
which
we
lerne
that
it
is
no
derogation
,
to
the
honour
of
God
so
to
pray
.
They
were
,
all
holy
and
lerned
men
well
seene
in
the
scriptures
and
true
interpretation
of
them
,
they
were
in
life
and
conuersation
godly
and
vertuous
,
not
letting
the
feare
of
God
departe
from
their
eies
:
yf
it
had
ben
against
scripture
,
by
their
great
learning
they
would
haue
espied
it
,
and
yf
they
had
once
espied
it
,
for
feare
of
Gods
displeasure
,
they
woulde
neuer
haue
vsed
it
,
nor
the
Catholicke
churche
these
many
hundred
yeres
continued
it
.
Yf
I
wist
ye
were
ignorant
,
that
sainctes
lyuing
in
immortall
glorie
in
heauen
pray
for
vs
,
besides
those
places
recited
,
I
would
recite
for
your
sake
certaine
out
of
S.
[
](A07092-e53640-b)a
a
Lib.
1.
epist.
1.
de
habi
.
virg.
Cyprian
,
[
](A07092-e53650-b)b
b
Serm.
de
40.
Mart.
Basile
,
[
](A07092-e53660-b)c
c
Ho.
41
in
Genes.
In
Psal.
50
homil.
2.
In
Matth.
hom.
27.
Chrysostome
,
[
](A07092-e53670-b)d
d
Lib
22.
de
ciuit
.
Dei
cap.
9
&
10.
Tract.
84.
in
Ioan.
Lib.
4.
ca.
28.
diuin.
institut
.
Calf
.
Mart.
Augustine
,
and
diuerse
others
,
but
yf
you
be
as
,
you
would
seeme
,
expert
or
conuersant
in
the
auncient
fathers
,
you
finde
this
mentioned
so
oft
,
that
you
neede
not
an
Eubulus
,
to
put
you
in
mynde
of
it
.
Where
you
say
that
Papists
are
superstitious
,
because
Lactantius
,
writing
against
the
Gentills
,
called
them
superstitious
,
who
kept
the
memorie
of
the
deade
,
and
worshipped
their
fathers
images
,
as
their
houshold
Gods
,
and
honored
the
deade
in
steede
of
Gods
,
we
tell
you
,
that
we
Papists
keeping
the
memory
of
the
blessed
virgin
Mary
,
Peter
and
Paule
,
and
calling
vpon
them
and
prayng
to
them
and
other
sainctes
,
do
not
retayne
the
memory
of
the
dead
nor
call
vpon
the
dead
,
nor
pray
vnto
the
dead
.
Mary
is
a
lyue
,
Peter
is
a
lyue
,
Paule
is
a
lyue
,
and
all
the
holy
saincts
be
a
lyue
.
Matt.
22.
Luc.
20.
Remembre
you
not
that
God
is
the
God
of
Abraham
,
Isaac
,
and
Iacob
?
He
is
not
the
God
of
the
dead
but
of
the
lyue
,
for
all
lyue
vnto
him
?
Yy
you
do
,
why
say
you
that
we
ratayning
the
blessed
memorie
of
Sainctes
,
retayne
the
memory
of
the
dead
?
Is
not
the
blessed
virgin
Mary
in
heauen
?
Is
not
Peter
in
heauen
?
It
not
Paule
in
heauen
?
Are
not
all
the
saincts
and
blessed
martirs
in
heauen
?
And
be
they
that
are
in
heauen
with
God
,
dead
with
you
M.
Calf
?
Blasphemie
.
What
horrible
blaspheme
is
this
?
Where
is
your
sight
in
scripture
,
non
est
Deus
mortuorum
,
sed
viuorum
,
he
is
not
God
of
the
dead
,
but
of
the
lyuing
?
Could
you
being
a
reader
dailie
occupied
in
scripture
forget
so
manifest
a
place
,
and
remembre
to
sclaunder
your
neighbour
,
with
no
lesse
crime
than
superstition
?
Alas
what
ouersight
was
that
?
While
you
laboured
to
proue
vs
superstitious
,
with
the
gentills
,
you
haue
shewed
your self
more
sclaunderous
,
and
foolish
than
many
of
the
wicked
heathens
:
in
so
much
that
we
may
in
maner
say
with
the
Prophete
Ezechiele
:
Cap.
18.
because
he
hath
sclaundred
,
and
done
iniury
to
his
brother
,
and
wrought
wickednesse
in
the
midst
of
the
people
,
behold
he
is
dead
in
his
owne
iniquitie
.
You
are
taken
in
the
trappe
that
you
layed
for
another
.
Fol.
146.
a
The
other
note
in
the
next
Margent
,
That
the
materiall
crosse
is
no
ensigne
of
Christ
,
hath
simple
proufe
.
The
sentence
alleaged
out
of
Carolus
magnus
booke
against
images
is
none
of
his
:
or
yf
it
be
,
shewe
vs
some
councell
or
auncient
father
,
or
allowed
writer
that
fathered
that
booke
vpon
that
worthie
Emperour
.
Yf
you
can
not
,
deceaue
not
your self
,
and
the
worlde
with
a
false
fable
.
Let
it
be
Eliphili
the
man
in
the
mones
booke
,
made
by
Caluin
or
Illyricus
or
some
such
pieuish
protestant
,
and
printed
the
first
tyme
so
suspiciously
without
any
printer
mentioned
,
either
in
the
beginning
or
in
the
end
,
and
without
mention
of
the
place
where
it
was
first
founde
,
that
euery
man
of
meane
experience
may
well
see
,
it
was
none
of
his
.
But
to
procede
,
Acto
.
4.
Nica●
.
2.
M.
Calfhil
vnderstanding
that
the
place
alleaged
out
of
the
seuenth
general
councell
,
proued
plainly
,
that
procession
with
the
crosse
was
vsed
in
Caesarea
a
notable
citie
of
Palestine
,
had
no
shift
to
put
it
away
,
but
was
driuen
to
runne
to
a
common
place
,
Calf
.
and
say
that
a
superstitious
instrument
was
meetest
to
serue
suche
a
superstitious
effect
:
but
that
the
crosse
shoulde
be
a
superstitious
instrument
,
Mart.
or
the
translating
of
reliques
a
like
effect
he
proueth
not
,
according
to
his
promise
,
neither
by
scripture
councell
,
nor
auncient
father
,
but
saieth
,
that
Moyses
bodie
was
buried
in
a
vally
by
an
angell
no
man
knoweth
where
:
Calf
.
Fol.
146.
b
Fol.
147.
a
and
that
yf
the
translating
of
dead
bodies
had
made
either
for
the
glorie
of
God
,
or
commoditie
of
man
,
the
reliques
of
such
a
one
as
Moyses
was
,
should
not
haue
been
hidden
.
Mart.
And
that
he
proueth
not
neither
,
nor
is
able
yf
he
would
.
For
what
yf
Moises
was
the
greatest
of
all
prophets
,
The
not
translating
of
Moyses
bones
,
no
cause
,
why
the
translating
of
other
sainctes
bodies
should
not
be
permitted
.
Exod.
33.
Rom.
9.
faithfull
in
all
God●
house
,
to
whom
God
spoke
mouth
to
mouth
?
was
it
necessarie
therfore
that
his
body
,
shoulde
be
shryned
or
his
bones
caried
in
procession
,
or
Chapel
erected
for
him
?
Or
because
it
pleased
not
God
to
haue
his
bones
translated
,
was
not
the
translating
of
other
holy
Martirs
bones
,
for
the
glory
of
God
and
commoditie
of
man
?
what
reason
is
this
?
did
not
God
say
,
Miserebor
cui
voluero
,
&
clemens
ero
in
quem
mihi
placuerit
?
I
will
haue
mercy
vpon
whome
I
list
,
and
be
gentle
to
whome
it
pleaseth
me
?
declaring
that
yf
it
be
his
blessed
will
to
haue
this
or
that
done
,
it
shal
be
done
,
and
yf
it
be
not
his
wil
,
it
shal
not
be
done
?
He
loued
Iacob
and
hated
Esau
,
was
there
therfore
iniquitie
with
God
?
No
:
God
forbid
:
In
like
maner
it
was
not
Gods
pleasure
that
Moyses
body
shoulde
be
reueled
and
translated
,
as
S.
Peters
and
S.
Paules
and
other
apostles
and
martirs
were
.
Is
the
translating
of
Saincts
bodies
therfore
,
Rom
9.
nor
for
the
honour
of
God
,
nor
commoditie
of
man
?
What
reason
is
there
in
this
?
hath
not
the
potmaker
as
S.
Paule
saieth
,
power
to
make
one
vessel
,
to
honour
and
an
other
for
reꝓche
?
May
he
not
transferre
Peters
bones
,
and
let
Moyses
alone
?
May
he
not
make
Paules
bodie
to
be
honored
,
and
Iosephs
obscured
?
S.
Stephens
shrined
,
and
Samuels
interred
?
I
thinck
you
will
not
denie
it
.
And
yf
he
being
lorde
of
all
may
do
it
,
as
it
pleaseth
his
wisdom
best
,
then
is
the
letting
of
one
obscure
and
vnknowen
no
cause
why
the
translating
of
an
other
should
be
either
against
the
glory
of
God
or
the
commoditie
of
man
.
Vigilantius
a
famous
heretike
was
in
like
errour
,
Our
heretiques
agree
with
Vigilantius
.
that
reliques
of
sainctes
,
and
translating
their
bodies
,
was
not
sitting
for
the
glorye
of
God
,
and
therfore
he
accompted
such
as
worshipped
their
reliques
,
or
translated
them
,
superstitious
and
wicked
.
But
S
Hierome
saide
vnto
him
.
Hier.
cont.
Vigilant
.
Yf
they
are
wicked
and
vngodlye
who
worship
the
reliques
of
Martirs
,
then
is
Constantine
the
Emperour
wicked
and
vngodlye
,
who
translated
the
holie
reliques
of
S.
Andrew
,
S.
Luke
and
Timothe
to
Constantinople
,
at
which
the
diuells
rore
,
and
the
inhabiters
of
Vigilantius
do
confesse
that
they
feele
their
presence
?
The
diuels
cry
at
the
presence
of
Sainctes
reliques
.
And
nowe
also
is
Arcadius
who
translated
the
bones
of
Samuel
a
longe
time
after
out
of
iurie
,
into
Thracia
,
to
be
counted
a
wicked
and
vngodly
man
.
All
bishopes
are
not
only
not
to
be
counted
wicked
and
vngodlye
,
but
very
fooles
,
who
haue
caried
in
a
silken
clothe
,
and
golden
case
,
a
vile
thing
,
and
dissolued
Ashes
.
The
people
of
all
the
churches
that
mette
the
holy
reliques
,
and
receaued
them
with
such
greate
ioye
,
as
though
they
sawe
the
prophet
present
and
alyue
,
were
very
fooles
:
which
is
very
absurde
to
say
or
thincke
.
Eusebius
reporteth
that
the
Christians
gathered
vp
Policarpes
burnt
bones
,
and
laied
them
vp
,
preciosissimis
gemmis
chariora
,
Lib
4
cap.
15.
histo.
&
omni
auro
probabiliora
per
ignem
facta
,
more
dearer
then
the
most
preciouse
pearles
that
were
,
and
made
by
the
fire
more
pure
than
all
gold
.
And
if
it
had
bene
neither
for
the
glory
of
God
,
nor
for
the
commoditie
of
man
,
would
the
Christians
amonge
the
midest
of
the
gentills
either
haue
begged
Policarpe
his
bodie
,
either
haue
gathered
vp
his
bones
:
or
haue
thoughte
them
more
pretious
than
the
most
pretious
pearles
that
were
?
It
is
not
credible
.
Calf
.
And
where
M.
Calf
.
thincketh
that
they
made
a
right
good
excuse
,
that
denying
the
bodie
of
Polycarpe
,
saide
it
should
not
be
deliuered
,
Ne
Christo
relicto
hunc
.
colere
inciperent
,
least
Christe
forsaken
,
they
should
beginne
to
serue
him
,
Mart.
You
may
vnderstande
good
people
that
he
hath
such
malice
against
the
church
,
and
such
despite
against
the
reuerend
ceremonies
of
the
Christians
,
The
Policie
of
the
diuel
commended
by
M.
Calf
.
and
reliques
of
sainctes
,
that
he
had
rather
commend
the
policie
of
the
diuell
,
and
practise
of
the
Iewes
,
then
thincke
reuerendly
with
Christes
catholique
church
of
sainctes
,
and
their
reliques
.
For
the
excuse
why
Polycarpus
bodie
should
not
be
deliuered
to
the
Christians
to
be
buried
,
was
deuised
by
the
diuell
,
and
made
by
the
wicked
Iewes
,
enemies
to
Christe
,
and
all
Christian
religion
:
and
yet
his
wisdome
thincketh
they
made
a
righte
good
excuse
:
as
thoughe
there
were
any
goodnes
in
the
diuell
,
or
hope
that
he
and
his
shoulde
meane
well
to
the
Christians
.
The
excuse
which
M.
Calf
.
thinketh
right
good
deuised
by
the
diuel
and
vttred
by
the
Iewes
.
That
you
may
thincke
this
no
fayned
matter
,
and
trie
more
spedilie
what
spirite
ruleth
in
him
,
I
will
tell
you
what
Eusebius
sayeth
of
this
matter
,
in
the
fourth
booke
,
and
xv
.
chapiter
of
his
ecclesiasticall
historie
.
When
Polycarpus
was
thruste
through
with
a
sworde
,
he
saieth
:
Ille
aemulus
totius
boni
,
&
aduersarius
iustorum
,
postquam
vidit
,
etc.
That
enuier
of
all
goodnes
and
enemie
of
all
iuste
men
,
after
he
sawe
that
he
was
crowned
bothe
for
the
glorie
of
martirdome
,
and
vertues
of
his
notable
life
,
and
had
got
the
rewardes
of
immortalitie
by
deathe
,
he
beganne
to
doe
as
much
as
he
coulde
,
Polycarpe
crowned
for
good
workes
.
that
no
man
should
geue
the
Christians
his
reliques
to
buriall
,
yf
they
desired
them
.
Wherupon
Nicetas
Herods
father
,
and
brother
to
Dalcas
,
were
earnestly
prouoked
to
goe
vnto
the
iudge
,
and
desire
him
that
he
woulde
not
geue
the
bodie
to
be
buried
,
least
peraduenture
(
quothe
he
)
the
Christians
forsaking
him
that
is
crucified
,
Nicetas
Herodes
father
.
begynne
to
woorshipe
this
man.
These
are
Eusebius
woordes
.
Here
you
see
playnly
,
that
the
graue
counseler
,
and
polityke
practiser
,
who
laboured
that
Polycarps
bodie
should
no
be
buried
,
was
Sathan
,
the
enemie
of
all
goodnes
and
good
men
.
You
see
that
the
promoter
of
the
cause
,
that
went
to
the
iudge
and
required
that
it
mighte
not
be
buried
,
was
a
wicked
Iewe
,
yea
herodes
father
.
And
yeat
M.
Calf
.
yower
reader
and
preacher
,
thincketh
this
a
right
good
excuse
.
Are
not
yow
happie
that
heare
him
preache
with
auctoritie
,
that
thincketh
that
right
good
that
was
deuised
by
the
diuell
,
enemye
of
all
goodnes
,
and
practised
by
a
Iewe
that
maligneth
Christe
and
all
Christians
?
May
ye
not
reioyce
that
yow
haue
such
a
guide
to
directe
yower
soules
?
What
shalbe
euil
with
him
,
if
the
diuells
counsell
be
good
?
What
shalbe
vnholye
if
the
Iewes
requestes
against
the
Christians
be
holye
?
What
shalbe
refused
if
their
aduise
be
admitted
?
horrible
is
it
to
thincke
.
Beware
therfore
good
people
in
tyme
,
trye
the
spirites
that
preache
,
1.
Ioan.
4.
whether
they
be
of
God
or
no.
And
if
you
finde
that
there
is
no
communication
betwene
lighte
,
and
darcknes
,
God
and
Baal
,
Christe
and
the
diuel
,
you
may
see
that
there
is
litle
grace
of
the
holie
ghost
,
Litle
grace
in
hym
that
thinketh
the
diuels
counsel
against
the
Christians
right
good
.
The
diuel
can
not
abide
the
reliques
of
Saincts
.
Hom.
5.
ad
pop.
Antioch
.
ho.
5
de
beato
Iob.
De
S.
Babila
.
or
sparkle
of
Gods
spirite
in
him
,
that
likethe
the
diuells
counsell
,
and
thinketh
that
right
good
for
the
Christians
,
which
the
sworne
and
deadly
enemies
of
Christe
gaue
in
despite
of
the
Christians
.
But
all
this
is
because
he
wil
not
allowe
the
hauing
of
Sayntes
reliques
.
And
no
maruell
.
For
the
diuell
him self
can
not
abide
them
,
as
S.
Hierome
specified
before
,
and
S.
Chrisostome
playnly
affirmeth
,
saying
.
I
would
be
in
those
places
where
the
chaynes
remayne
,
and
see
the
fetters
,
which
the
diuells
feare
,
and
tremble
at
,
and
Angells
reuerence
.
Yf
I
were
disbourdened
of
Ecclesiasticall
cares
,
and
had
a
stronge
bodye
,
I
woulde
not
refuse
to
take
a
pilgrymage
,
that
I
mighte
see
the
chaynes
and
pryson
where
S.
Paule
was
bounde
.
In
an
other
place
he
saieth
.
Such
is
the
power
of
Saynctes
,
that
the
diuells
can
not
abide
the
Shadowes
and
clothes
of
them
that
are
alyue
,
and
as
for
them
that
are
dead
,
they
feare
their
tombes
.
Whosoeuer
is
desirous
to
see
more
of
Saynctes
reliques
,
let
him
reade
Chrisostomes
oration
vpon
the
Martir
Babilas
,
his
commentaries
vpon
S.
Paules
epistles
at
the
beginning
:
[
](A07092-e54390-b)a
a
Epist.
85
S.
Ambrose
,
[
](A07092-e54400-b)b
b
de
ciuit
.
Dei
lib.
22
cap.
8.
Serm.
256.
de
temp.
Augustine
,
[
](A07092-e54410-b)c
c
Hom.
de
S
Bladina
Eusebius
Emissenus
,
[
](A07092-e54420-b)d
d
Serm
de
S
Barlaan
Mart.
&
in
Conc.
Ma
mertis
mart
.
Basill
,
and
all
the
auncient
fathers
of
the
church
.
There
shall
he
finde
such
euident
proufes
and
auctoririties
for
the
holye
reliques
of
Sainctes
,
that
vnlesse
he
wilbe
blinde
,
and
wander
after
such
as
thincke
the
counsell
of
the
diuel
,
that
ca
not
abide
the
tombes
of
the
Apostles
,
and
reliques
of
Sainctes
,
to
be
righte
good
,
as
M.
Calf
.
doth
,
he
can
not
chose
but
acknowledge
that
they
are
of
greate
vertue
and
pouer
,
by
the
goodnes
of
God
and
merites
of
Iesus
Christ
whose
crosse
they
caried
,
and
whose
faythe
they
ꝓfessed
.
Wherfore
seing
M.
Calfs
.
deuise
,
saying
that
the
crosse
signifieth
a
candelsticke
,
a
cresset
,
a
torche
pole
,
and
torche
staffe
,
is
ꝓued
to
be
foolish
and
phantasticall
,
seing
the
lawes
of
Iustinian
dedeclare
the
vse
of
all
Christendome
in
his
tyme
,
and
although
they
binde
not
euery
man
,
as
Emperours
lawes
,
yet
they
shewe
what
the
order
of
Christes
church
was
at
that
tyme
,
which
sithens
by
custome
is
growen
into
a
lawe
,
Seing
the
facte
of
S.
Augustine
cominge
in
with
a
crosse
,
and
featching
in
the
reliques
of
Anastasius
with
a
crosse
in
like
manner
,
declare
that
Christen
men
in
those
dayes
vsed
the
crosse
in
procession
,
it
remayneth
that
my
proufes
for
hauing
a
crosse
at
the
singing
and
saying
of
litanies
be
sufficient
,
and
conuince
,
that
seing
it
was
the
vse
of
the
primitiue
churche
,
continued
vntill
our
tyme
without
any
laufull
interruption
,
and
neuer
abrogated
by
any
generall
councel
,
or
decree
of
the
head
bisshop
of
Christes
catholique
churche
,
we
Christen
men
desirous
to
lyue
in
obedience
,
and
followe
the
stepps
of
the
forefathers
of
the
primitiue
church
,
ought
to
continewe
the
same
order
in
synging
or
saying
our
litanie
,
and
praye
for
all
estates
of
men
,
and
especiallie
for
the
chiefe
gouernour
of
his
churche
,
vt
dominus
conseruet
eum
,
viuificet
eum
,
&
beatum
faciat
eum
in
terra
,
Psal
40.
&
non
tradat
eum
in
animam
inimicorum
eius
.
That
our
lord
may
preserue
hym
,
geue
hym
longe
life
,
and
make
hym
happy
in
the
earth
,
and
not
delyuer
hym
to
the
power
and
will
of
his
enemies
.
THAT
MANY
STRAVNGE
AND
WONDERFVLL
MIRACLES
WERE
WROVGHTE
BY
THE
signe
of
the
Crosse
.
THE
EIGHT
ARTICLE
.
THAT
M.
Calf
.
thinketh
,
Fol.
148.
b
miracles
wroughte
in
these
latter
dayes
to
haue
ben
wroughte
ofter
by
the
power
of
the
diuell
,
than
by
the
spirite
of
God
,
it
is
no
newe
thing
to
be
woundred
at
(
good
readers
)
it
hath
ben
an
olde
surmise
of
heathens
and
heretikes
.
The
Iewes
obiected
to
our
Sauiour
Christe
that
in
Beelzebub
prince
of
the
diuells
he
did
cast
out
diuells
.
Matt.
12.
The
Paganes
said
that
he
wrought
his
miracles
by
magicke
and
inchauntements
.
Augu.
ser.
11.
de
verbis
domini
in
Mat.
Idem
li.
21
cap
8.
de
ciuit
.
Dei.
In
Praefa
.
Insti.
ad
Francis
.
Gall.
Reg.
Fol.
149.
a
Calf
.
The
heathens
attributed
those
straunge
thinges
that
were
done
by
the
merites
of
sainctes
,
to
sorcery
.
Caluine
a
wicked
Apostata
crieth
that
the
miracles
of
sainctes
are
friuolous
,
ridiculous
,
vayne
and
false
lies
,
done
by
Sathan
that
transfigureth
him selfe
into
the
angell
of
light
.
In
like
manner
doth
M.
Calf
.
here
:
and
furder
openly
protest
,
that
vnlesse
I
will
admitte
that
witches
and
wisserds
must
be
consulted
,
that
Berecinthia
,
Esculapius
,
Hercules
,
and
Proserpina
,
diuels
,
or
wicked
spirites
in
hell
must
haue
sacrifice
,
because
by
the
diuell
they
haue
done
miracles
,
he
will
not
graunte
the
signe
of
the
crosse
to
be
admitted
for
any
miracle
,
that
hath
bene
wrought
by
it
.
Mart.
M.
Calf
.
like
to
Pharao
.
For
which
I
may
well
compare
him
to
Pharao
who
would
not
beleaue
the
true
miracles
wrought
of
God
by
his
seruantes
,
Moyses
and
Aaron
,
because
he
vnderstoode
that
his
sorcerers
and
wisserders
of
Egipte
were
able
to
doe
the
like
by
incantations
and
inchauntmentes
.
The
miracles
that
were
done
by
the
crosse
(
as
I
haue
alleadged
)
were
not
done
of
late
yeares
,
Miracles
done
by
the
signe
of
the
crosse
,
done
by
the
power
of
God
.
nor
by
inchauntementes
,
nor
by
sorcerie
,
nor
by
the
power
of
the
diuell
.
They
were
done
by
the
power
of
God
,
more
than
a
thousande
yeares
agoe
:
for
breuities
sake
,
consider
but
twoe
of
them
with
me
.
When
Helena
had
founde
the
crosse
,
it
was
leyed
vpon
a
gentlewoman
in
Hierusalem
that
had
bene
longe
sicke
.
As
sone
as
it
touched
her
,
she
recouered
,
and
was
made
hole
.
Macarius
bisshop
of
Hierusalem
,
an
holy
and
vertuous
man
,
to
discern
which
was
our
lordes
crosse
,
willed
all
three
to
be
brought
vnto
him
,
Ruff
lib.
1
ca.
7.
&
8.
and
said
:
God
shall
reueale
it
vnto
vs
.
In
his
prayer
he
saide
:
Tu
domine
ostende
.
Shewe
thou
O
lorde
which
was
the
crosse
,
that
serued
to
the
glory
of
Christe
,
that
is
,
on
which
christ
died
.
She
at
the
touch
of
our
lordes
crosse
being
reuiued
,
began
to
magnifie
the
power
of
God
.
This
was
a
great
miracle
wroughte
by
the
the
power
of
God
,
at
the
touche
of
his
crosse
.
The
enemies
can
not
denye
it
.
Paulinus
in
10.
Natali
.
Foelicis
.
Furder
at
Nola
,
when
the
religious
house
was
sett
on
fyre
,
Christe
preserued
it
miraculouslye
,
and
therfore
Paulinus
required
his
people
to
geue
thanckes
to
Christe
,
and
praises
to
allmightie
God
.
The
meane
wherby
Christ
wrought
that
miracle
,
was
a
splinter
of
his
crosse
,
heald
in
the
fire
by
the
bisshope
.
He
saide
him selfe
:
Nec
mea
vox
aut
dextra
illum
,
sed
vis
crucis
ignem
terruit
.
Neither
my
voyce
,
neither
my
hande
,
but
the
power
of
the
crosse
made
the
fire
cease
:
By
which
it
is
euident
that
the
saide
miracle
was
wrought
of
Christe
by
a
piece
of
his
crosse
.
Besides
,
the
woman
that
Epiphanius
speaketh
of
,
Lib.
1.
heres
30.
Lib.
22.
ca.
8.
de
ciuit
.
Dei.
was
ayded
by
the
signe
of
the
crosse
,
and
faith
.
Innocentia
that
S.
Augustine
mentioneth
,
receaued
health
by
the
signe
of
the
crosse
,
and
both
these
miracles
were
wrought
of
God
by
the
meanes
of
his
crosse
.
Epiphanius
sayeth
playnly
:
The
woman
receaued
health
,
by
the
signe
of
the
crosse
and
faith
.
S.
Augustine
sayeth
that
Innocentia
was
admonished
in
her
sleape
,
to
make
the
signe
of
the
crosse
vpon
her
breaste
,
and
that
she
was
not
warned
so
to
doe
of
any
euil
angel
,
Innocentia
commaunded
of
God
to
make
the
signe
of
the
crosse
.
but
of
God
him selfe
,
it
is
easy
to
be
gathered
by
S.
Augustine
.
She
was
,
foemi
na
religiosissima
,
a
most
godlie
woman
.
She
turned
her self
to
god
with
prayer
in
her
extreame
necessitie
,
and
whiles
she
prayed
,
she
was
hearde
,
and
commaunded
to
make
the
signe
of
the
crosse
,
but
by
whome
I
pray
you
?
By
the
diuell
,
or
some
euill
angell
?
No
:
S.
Augustine
sayeth
:
She
turned
her selfe
to
God
,
she
prayed
to
God
,
and
conforted
she
was
,
but
by
whome
M.
Calf
?
By
the
diuel
?
That
were
straunge
,
that
God
should
forsake
the
godlie
,
and
the
diuell
healpe
.
Christe
not
heare
when
we
call
,
as
he
promised
,
and
the
diuel
be
readie
to
heare
,
and
do
good
,
before
we
call
.
This
case
then
standing
so
,
M.
Calf
.
can
no
more
refuse
the
crosse
than
Christes
doctrine
because
wounders
haue
ben
done
by
coniurers
.
Ioan.
14.
that
these
miracles
were
wrought
through
the
almightie
pouer
of
God
by
the
crosse
,
should
any
man
refuse
the
crosse
,
because
he
findeth
in
prophane
histories
and
other
authours
false
wounders
,
illusions
,
and
signes
wrought
by
the
diuel
and
his
angells
?
by
Sorcerers
and
witches
?
There
is
no
reason
in
it
,
vnlesse
we
wil
forsake
our
faith
,
and
beleaue
none
of
Christes
doctrine
confirmed
with
miracles
,
because
we
reade
that
the
Sorcerers
of
Egipte
,
Simon
Magus
,
and
other
inchaunters
haue
wroughte
greate
wounders
by
helpe
of
the
diuell
.
Christ
him selfe
did
many
miracles
whiles
he
lyued
on
earthe
:
and
told
his
disciples
that
he
that
beleaued
in
him
shoulde
do
those
workes
,
that
Christe
did
.
And
according
to
this
promisse
of
Christe
,
not
only
the
Apostles
haue
wrought
more
miracles
than
be
expressed
in
the
scripture
or
actes
of
the
Apostles
,
but
diuerse
holie
men
haue
done
straunge
thinges
,
as
are
reported
vnto
vs
in
olde
histories
,
and
auncient
monumentes
of
the
fathers
.
Nowe
yf
we
in
this
latter
age
,
shall
not
beleaue
those
miracles
that
were
done
of
olde
tyme
,
because
the
like
to
outwarde
shewe
may
be
done
by
the
diuell
,
either
we
must
be
driuen
to
saye
that
sithens
the
Apostles
tyme
,
Absurdities
.
there
were
no
good
men
in
earth
that
had
faith
in
Christ
or
if
they
had
faith
,
that
Christe
did
not
kepe
his
promise
,
and
geue
them
power
to
worke
miracles
:
or
if
Christe
gaue
them
power
to
worke
miracles
,
that
the
old
histories
and
auncient
fathers
reporte
vnto
vs
the
dedes
of
diuells
and
sorcerers
,
for
miracles
of
Sainctes
and
holy
men
.
For
certayne
it
is
that
miracles
were
done
at
the
first
planting
of
Christes
faith
in
all
nations
,
and
the
name
of
God
glorified
by
wonderfull
strange
thinges
,
and
some
notice
made
of
holy
men
in
writinge
for
the
benefit
of
the
posteritie
.
Yf
they
must
nowe
be
but
tales
,
idle
fables
,
and
illusions
of
the
diuel
,
and
wicked
workes
of
sorcerers
(
as
M.
Calf
.
lewdly
surmiseth
)
Alas
in
what
in
what
case
are
we
?
whome
shall
we
beleue
?
The
auncient
fathers
that
said
,
they
were
true
miracles
,
or
newe
frontick
protestantes
that
say
they
are
false
illusions
?
The
fathers
that
said
the
were
done
by
the
power
of
God
?
or
protetestantes
that
saye
they
were
done
by
the
power
of
the
diuell
?
The
fathers
that
saye
they
were
done
by
holie
men
?
or
frontike
and
Bedlem
ministers
that
thincke
they
were
done
by
wicked
sorcerers
?
Yf
we
wil
followe
God
we
must
beleaue
our
elders
,
for
he
sayeth
:
Deut.
32.
God
willeth
vs
beleaue
our
elders
.
Aske
thy
father
,
and
he
shall
shewe
the
,
aske
thy
elders
and
they
shal
tell
thee
.
And
when
God
biddeth
me
aske
my
father
doth
he
not
bidd
me
beleaue
my
father
?
when
he
biddethe
me
aske
my
elders
?
dothe
he
not
bidd
me
beleaue
my
elders
?
yes
verelye
.
Wherfore
seing
Ruffinus
,
Epiphanius
,
Paulinus
,
and
Saint
Augustine
tell
vs
expresselye
,
that
these
miracles
of
the
crosse
were
done
by
God
,
and
Sulpitius
Seuerus
,
Eusebius
,
Sozomenus
,
Orosius
,
and
Eutropius
reporte
the
like
of
other
,
yf
we
wil
followe
the
commaundement
of
God
,
and
beleaue
our
forefathers
,
and
throughlye
perswade
our selues
that
Christe
accordinge
to
his
promisse
gaue
those
that
did
beleaue
,
power
to
worke
miracles
,
we
muste
(
I
say
)
thinke
that
these
miracles
which
they
haue
reported
vnto
vs
were
true
myracles
wrough
by
God
,
and
not
false
illusions
shewed
by
Sathan
,
especiallie
seing
the
church
who
hath
auctoritie
to
discerne
true
miracles
frome
false
,
hathe
allowed
these
recordes
for
true
,
and
condemned
none
of
the
saide
miracles
as
false
.
Neither
hathe
M.
Calf
.
any
scripture
,
councel
,
or
auncient
father
that
teacheth
him
to
discredite
true
miracles
wroughte
by
God
,
because
some
false
wounders
and
illusions
are
wrought
by
the
diuell
,
or
not
to
admitte
the
signe
of
the
crosse
,
by
which
God
hath
done
miracles
because
Sorcerers
,
wisserders
and
witches
by
some
inchauntmentes
haue
done
straunge
thinges
.
2.
Thess.
2.
Fol.
150
a
That
which
he
alleadgeth
out
of
S.
Paule
that
the
wicked
man
shal
be
reuealed
,
whose
cominge
is
by
the
working
of
Sathan
,
with
all
power
and
signes
,
and
lying
wonders
,
is
to
be
referred
to
Antichriste
,
in
the
latter
end
of
the
worlde
,
before
whose
coming
(
saieth
S.
Paule
)
there
shalbe
discessio
,
a
goinge
awaye
,
a
separation
from
Christe
,
and
the
vnitie
of
his
churche
and
See
of
Rome
.
The
miracles
that
Epiphanius
,
Paulinus
,
Ruffine
,
and
S.
Augustine
speake
of
,
were
done
in
the
primitiue
churche
within
foure
hundred
yeares
after
Christe
.
The
other
place
of
scripture
brought
out
of
S.
Math.
Cap.
7.
Fol.
150.
a
that
many
shall
saye
in
the
latter
daye
,
Lorde
,
lorde
,
haue
we
not
prophecied
in
thy
name
,
haue
we
not
done
many
miracles
,
Ho
25.
in
7.
Matt.
Faith
only
doth
not
Iustifie
.
etc.
proueth
as
S.
Chrysostome
sayeth
that
,
Fides
absque
operum
sanctitate
nihil
valet
,
etc.
Faith
without
holynes
of
workes
auayleth
nothing
,
and
that
not
only
faith
,
but
neither
the
working
of
miracles
it selfe
shall
profit
him
,
yf
he
doe
them
without
possessions
of
vertues
,
and
that
neither
faith
,
neither
miracles
shal
helpe
yf
good
life
assist
not
.
It
declareth
also
that
euill
men
do
miracles
by
the
gifte
of
God
,
which
they
receaued
to
the
edifyng
of
Christians
and
furdering
the
Ghospell
:
and
as
Sacraments
lacke
not
their
vertue
and
effecte
,
because
they
are
ministred
by
euil
men
,
so
miracles
done
to
the
honour
of
God
lacke
not
auctoritie
,
although
they
be
done
by
the
wicked
.
The
wordes
of
S.
Augustine
,
Si
Angeli
etc.
Lib
10
de
ciuit
Dei
cap.
16.
Yf
angells
require
sacrifice
to
be
done
vnto
them
,
and
worke
signes
with
all
,
and
contrary
wise
some
other
testifie
that
sacrifice
must
only
be
made
to
God
,
and
yet
do
no
miracles
,
we
must
beleue
these
and
not
them
,
those
I
say
make
nothing
againste
me
,
for
they
speake
of
such
as
would
derogate
honour
from
God
,
we
talke
of
miracles
done
to
the
honour
of
God
,
and
commaunded
by
God
him selfe
.
M.
Calf
.
should
firste
haue
proued
that
miracles
wrought
by
the
signe
of
the
crosse
,
and
catholiques
of
olde
,
were
as
greate
derogation
to
Gods
honour
and
glorie
,
as
the
request
of
an
angell
,
desiring
sacrifice
to
be
done
vnto
him
,
before
he
had
obiected
this
saying
of
S.
Augustine
,
or
the
other
spoken
against
the
Manichees
,
Fol.
150.
b
a
cursed
kinde
of
heretickes
,
who
if
they
had
ben
able
to
haue
done
miracles
,
would
haue
done
them
to
the
destroying
of
Christes
faith
,
and
his
Ghospell
,
and
not
to
furder
any
truth
,
or
glorifie
God
.
For
it
runneth
against
such
,
and
not
against
vs.
Fol
190
b
Where
he
sayeth
:
that
wicked
sprites
lurke
in
shrines
,
in
Roodes
,
in
crosses
,
and
images
,
tell
him
to
his
face
(
good
readers
)
that
yf
he
had
any
sighte
in
the
olde
fathers
he
woulde
neuer
vtter
so
fonde
and
blasphemous
a
lye
.
Ho
7.
de
Natiuit
.
Machab.
Chrysostome
telleth
vs
,
that
diuells
and
wicked
spirites
which
are
in
deede
the
capitaines
and
masters
of
theaues
,
where
they
see
the
hodies
of
glorious
martirs
shryned
,
runne
away
by
and
by
,
Lib.
vno
cont
gentill
.
and
flee
for
feare
from
that
place
.
Againe
he
writeth
that
when
the
bodie
of
Babilas
was
brought
to
Daphnis
where
Pithius
Apollo
,
gaue
oracles
,
out
of
a
greate
idoll
,
He
made
the
diuel
dumbe
,
and
impotent
,
not
able
to
do
any
thing
in
the
worlde
:
and
at
lenght
,
The
diuels
feare
the
reliques
of
Sainctes
.
Hom.
55.
in
Matt.
Quest.
38
ad
Anthioch
.
Daemonem
ipsum
exegit
,
Droue
away
the
deuill
him self
.
For
suche
is
the
power
of
saincts
,
that
the
diuels
cannot
abide
so
much
as
the
shadowes
,
and
garments
of
those
that
are
a
lyue
,
and
feare
the
shrynes
of
those
that
are
dead
.
Besides
for
the
crosse
he
saieth
that
the
diuell
fleeth
away
whensoeuer
he
see
it
:
and
so
doth
Athanasius
and
diuerse
other
fathers
,
as
I
haue
declared
before
,
which
yf
M.
Calf
.
had
fore seene
,
he
woulde
neuer
haue
ben
so
impudent
as
to
haue
made
so
vayne
an
assertion
and
blasphemous
a
lye
.
But
we
must
beare
with
him
:
his
great
zeale
infatuateth
his
litle
witte
.
In
deede
S.
Cyprian
talking
of
the
vanitie
of
idols
writeth
:
Tract
.
de
vanitate
idolorum
That
diuels
were
in
pillers
and
images
of
their
false
gods
,
and
that
being
there
,
they
gaue
oracles
,
and
inwrapped
truthes
in
falsities
,
disquieted
men
in
their
sleepe
,
distorted
their
membres
,
tooke
away
their
health
,
and
such
like
.
Nor
Shryns
nor
rodes
,
nor
crosses
mentioned
in
S.
Cyprian
.
As
for
shrynes
,
roodes
,
or
crosses
,
or
woorking
miracles
,
S.
Cyprian
speaketh
not
so
much
as
one
worde
,
but
to
your
confusion
that
thinke
,
our
myracles
to
be
wrought
by
the
power
of
the
diuell
,
he
saieth
of
those
wicked
spirites
that
lurked
in
idols
:
These
wicked
sprites
adiured
by
the
lyuing
God
,
yelde
by
and
by
to
vs
,
and
goe
away
and
departe
out
of
the
possessed
bodies
.
Ye
may
see
them
yeld
secretly
,
at
our
voyce
and
prayer
,
to
be
burned
with
fire
,
to
crye
out
,
to
lament
,
to
vanish
away
,
as
the
faith
of
the
patient
helpeth
,
or
grace
of
the
man
that
cureth
,
doth
aspire
.
In
like
manner
Athanasius
declareth
,
Lib.
2.
de
Incar
.
that
before
Christ
came
,
the
diuells
did
much
molest
and
trouble
men
with
diuerse
phantasies
and
sights
,
and
tooke
vp
for
a
dwelling
place
,
fountaynes
,
ryuers
,
stocks
,
and
stones
,
and
by
vayne
slyghtes
deceaued
the
simple
,
●iuels
driuen
away
by
the
signe
of
the
crosse
.
but
when
Christ
was
ones
come
,
their
pompe
perished
:
for
man
vsing
only
the
signe
of
the
crosse
,
driueth
away
all
their
subtilitie
.
And
for
more
euident
proufe
of
the
vertue
of
the
crosse
,
he
saieth
:
Let
him
come
hither
that
seeketh
to
learne
experience
of
these
thinges
,
to
wit
,
of
the
diuels
pompe
,
of
deceith
of
inchauntment
,
and
wounders
of
sorcery
,
The
vertue
of
the
crosse
.
vtatur
signo
vt
illi
dicunt
ridiculae
crucis
:
Let
him
vse
the
signe
of
the
foolish
crosse
(
as
they
say
)
naming
only
Christ
,
he
shall
see
the
diuels
to
be
put
to
flight
by
it
,
soothesaying
to
cease
,
magike
and
poysoning
destroyed
.
Yf
the
diuels
feare
the
crosse
and
be
put
to
flight
,
and
dryuen
away
with
the
crosse
,
Our
miracles
not
to
be
ascribed
to
Satan
and
witches
.
then
do
they
not
lurke
in
crosses
:
if
magike
,
inchauntements
and
sorcery
be
distroyed
by
the
crosse
,
and
good
men
calling
vpon
Christ
,
and
his
holy
name
,
then
are
not
their
miracles
,
to
be
ascribed
,
to
the
woorking
of
Satan
,
witches
,
and
wissers
.
Athanasius
to
proue
that
miracles
were
not
done
by
a
dead
man
,
as
the
Gentills
cauilled
,
vsed
this
reason
:
Vertues
wrought
by
the
signe
of
the
crosse
.
Yf
by
the
signe
of
the
crosse
all
magicall
arte
is
driuen
away
,
all
poysoning
is
taken
away
,
all
idols
forsaken
,
all
sensuall
pleasure
stayed
,
and
all
men
made
looke
vp
from
earth
to
heauen
,
Who
can
say
that
Christ
doing
such
things
,
is
but
a
dead
man
?
In
like
manner
may
I
say
,
yf
the
diuels
and
wicked
sprites
tremble
and
quake
at
the
shrynes
of
martirs
,
yf
they
complaine
of
their
presence
,
flee
away
at
the
sight
of
the
crosse
,
and
vanish
away
when
it
is
in
presence
,
who
can
thinke
that
they
lurke
in
shrynes
,
crosses
,
or
images
?
Who
can
thinke
that
miracles
wrought
by
the
signe
of
the
crosse
were
wrought
by
the
diuell
?
None
but
such
as
haue
forsaken
the
churche
and
must
seeke
vyle
shiftes
to
colour
heresie
,
and
furder
the
worke
of
the
diuell
.
As
for
this
position
of
his
,
Fol
150
a
Calf
.
That
it
is
not
a
sufficient
proufe
to
make
a
thing
good
,
to
say
that
miracles
were
wrought
by
it
,
Mart.
I
would
fayne
learne
what
he
meaneth
by
this
woorde
(
make
:
)
yf
he
taketh
it
to
make
,
as
the
poticary
maketh
his
confection
,
and
goldsmith
a
ring
I
wil
not
contend
:
True
miracles
done
by
a
thing
,
declare
the
thing
to
be
good
.
Matt.
9
Luc.
6.
Mar
8.
Act
19.
Euse
.
li.
7.
cap
14
histor
lib.
6.
cap
41.
Tripart
.
but
if
by
that
worde
(
make
)
he
meaneth
to
declare
consider
with
me
a
while
gentle
reader
,
howe
litle
truth
it
hath
.
Christ
wrought
miracles
by
his
diuine
power
in
earth
:
were
not
those
miracles
a
sufficient
ꝓufe
to
make
vs
beleaue
,
that
his
power
was
of
God
?
The
hem
of
Christs
coate
cured
a
woman
of
a
bluddy
flix
.
Was
it
not
a
sufficient
proufe
to
make
vs
beleaue
,
that
the
hem
of
Christs
cote
was
holy
?
S.
Paules
Napkins
healed
diseases
,
was
not
that
healing
a
sufficient
ꝓufe
to
make
vs
thinke
that
those
napkins
,
had
a
vertue
by
touching
his
body
?
the
herbe
that
growed
at
the
foote
of
our
sauiours
image
in
Caesarea
Philippi
,
did
many
straunge
cures
,
in
so
much
that
it
was
called
medicamentum
omnium
passionum
&
aegritudinum
,
a
medicine
of
all
passions
and
sores
:
was
it
not
a
sufficient
proufe
to
declare
that
herbe
to
be
good
?
In
like
maner
God
wrought
diuerse
miracles
,
by
the
coates
,
napkins
,
August
.
lib.
22.
Cap
8.
de
ciuit
.
Dei.
Fol.
150
a
Calf
.
M
Calfs
miracles
.
ashes
of
martirs
,
and
signe
of
his
crosse
,
Is
not
this
a
sufficient
proufe
to
decare
that
the
coates
,
napkins
,
and
ashes
of
Martirs
and
signe
of
the
crosse
be
good
?
No
quoth
M.
Calf
.
God
doth
abhorre
adultrie
,
yet
by
the
act
of
it
,
he
suffreth
a
miracle
to
be
done
etc.
God
is
offended
with
theft
,
yet
doth
he
suffer
stollen
bread
to
feede
vs
,
whiche
is
only
the
power
of
his
secret
and
miraculous
working
,
Nowe
yf
you
gather
,
that
the
vse
of
the
crosse
is
comendable
,
because
of
myracles
done
,
by
the
same
reason
the
adulterer
and
theefe
may
defende
and
mayntaine
their
vnlaufull
doinges
,
because
as
greate
or
greater
myracles
are
wrought
by
them
.
Mart.
Is
not
this
a
worthye
Paradox
for
so
profounde
a
diuine
?
But
in
what
,
scripture
councell
or
father
doth
he
reade
that
a
miracle
is
wrought
by
adulterie
and
stollen
bread
?
Is
the
begetting
of
a
child
either
in
laufull
matrimonye
(
which
God
ordayneth
)
either
in
adulterie
(
which
he
abhorreth
)
or
the
feeding
of
a
man
with
stollen
bread
any
more
myraculous
than
all
other
ordinarie
and
common
workes
of
nature
are
?
Be
they
not
both
done
by
the
common
course
of
nature
such
as
in
all
ages
,
in
all
countries
haue
ben
done
from
the
beginning
,
and
may
contynue
to
the
worlds
end
?
Yes
verely
:
and
yet
no
miracles
,
otherwise
then
the
generation
of
all
other
creatures
,
and
the
feading
of
birds
in
the
ayre
,
and
beasts
in
the
field
.
When
I
spoke
of
miracles
,
I
spoke
of
such
as
were
farre
passing
the
capacitie
of
man
,
and
common
course
of
nature
.
I
spoke
of
such
as
were
wrought
by
the
mightie
power
of
God
contrary
to
all
nature
,
as
the
examples
may
particularly
declare
.
And
M.
Calf
.
to
make
silly
soules
beleaue
that
a
thing
is
not
commendable
because
of
Miracles
done
by
it
,
varieth
grossely
in
his
answer
.
Fol.
150.
a
Howe
M.
Calf
.
varieth
in
his
answer
.
For
where
euery
wise
man
should
frame
his
answer
,
to
the
question
,
and
reasonne
,
Secundum
subiectam
materiam
,
according
to
the
matter
that
is
treated
,
he
fleeth
from
that
:
and
where
mention
was
made
of
miracles
done
aboue
the
common
course
of
nature
,
he
telleth
vs
of
such
as
were
done
by
the
common
course
of
nature
.
And
where
mention
was
made
of
miracles
done
through
the
mightie
power
of
God
,
to
his
honour
and
glorie
by
the
crosse
,
he
telleth
vs
of
myracles
done
by
adulterie
and
theft
to
his
great
dishonour
,
which
is
extra
oleas
,
farre
wide
from
the
purpose
God
knoweth
.
Myracles
done
through
the
omnipotencie
of
God
for
the
aduauncement
of
his
glorie
,
are
a
sufficient
proufe
,
to
declare
that
the
thing
by
which
(
as
a
meane
)
those
myracles
were
done
is
comendable
,
as
I
proued
before
.
Miracles
done
by
heretikes
not
able
to
commend
a
thing
.
Wounders
and
signes
done
by
adulterers
,
and
theues
,
by
sorcerers
,
and
inchaunters
,
by
heretiks
and
Apostatats
,
to
the
dishonour
of
God
,
and
subuersion
of
his
faith
,
seeme
they
neuer
so
great
,
are
not
able
to
make
the
thing
commendable
,
whereby
they
woorke
their
miracles
.
Neither
can
the
adulterer
and
thefe
defend
thier
vnlaufull
doings
,
because
great
miracles
by
wrought
by
them
,
as
we
can
defende
the
crosse
because
miracles
were
wrought
by
it
,
vnlesse
they
or
some
newe
diuine
for
them
,
can
proue
,
that
adulterie
and
theft
is
as
good
as
the
crosse
of
Christ
,
Three
reasons
of
M.
Calfs
why
mirac●●s
●ake
not
for
the
crosse
.
or
that
the
adulterers
and
theues
were
commaunded
to
committe
adulterie
and
theft
,
as
we
can
shewe
that
men
and
women
were
commaunded
to
vse
the
crosse
,
and
wrought
in
deede
true
myracles
by
it
.
Whiche
seing
youe
denie
,
and
bring
three
reasons
why
myracles
make
not
for
the
crosse
,
I
will
first
examyne
your
reasons
,
and
then
consider
your
answers
to
the
authorities
,
that
proue
miracles
to
haue
bene
wroughte
by
the
signe
of
crosse
.
Before
you
bringe
your
thre
reasons
you
aske
this
question
,
why
the
durte
of
the
streate
(
seing
Christ
wrought
a
miracle
by
it
)
should
not
as
wel
be
honoured
as
the
crosse
of
the
aulter
?
A
question
of
M.
Calfs
.
Fol.
151.
a
To
which
a
briefe
answere
may
serue
:
It
is
a
durtie
question
,
mete
for
a
durtie
diuine
.
The
answer
.
The
crosse
was
an
instrument
by
which
all
the
worlde
was
saued
,
the
durte
a
meane
by
which
one
only
man
was
healed
.
The
Crosse
a
lyuely
representation
of
Christes
deathe
.
The
durte
but
a
memorie
of
one
mans
health
.
The
crosse
effectuous
euer
sithens
.
The
durte
neuer
effectuous
but
then
.
The
crosse
commaunded
of
God
to
be
made
and
vsed
,
by
diuers
reuelations
from
heauen
.
The
durt
neuer
mentioned
to
any
such
purpose
,
nor
of
God
,
angell
,
nor
man.
The
like
may
be
saide
to
that
which
you
talke
of
Moyses
bushe
,
Fol.
158.
a.
b.
Aarons
rood
,
the
wood
of
Marach
,
the
brasen
Serpent
,
the
water
out
of
the
rocke
,
Gedeons
fleese
,
Sampsons
Iawe
bone
,
Elias
Cloke
,
Naamans
washing
,
the
hem
of
Christes
garment
,
the
shadowe
of
S.
Peter
,
Napkins
of
S.
Paule
,
and
such
like
.
Fol.
151.
a
The
first
reason
.
Calf
.
The
firste
of
yower
reasons
is
made
by
this
interrogation
,
why
should
not
such
external
meanes
as
Christe
and
his
Apostles
vsed
,
and
the
scripture
mentioneth
,
be
had
in
admiration
,
rather
then
the
idle
deuise
of
man
,
of
the
which
there
is
no
lawfull
president
,
Yf
any
externall
meanes
wherby
straunge
wonders
haue
come
to
passe
,
Mart.
be
to
be
had
in
admiration
?
For
answere
we
say
,
that
it
is
most
reasonable
that
all
such
externall
meanes
as
Christe
and
his
Apostles
vsed
,
and
the
scripture
mentioneth
be
had
in
admiration
so
far
forthe
as
is
behofull
for
vs
,
rather
than
the
idle
deuise
of
man
wherof
there
is
no
laufull
president
.
And
with
all
we
tell
you
that
the
crosse
is
no
idle
deuise
of
man
,
The
crosse
no
idle
deuise
of
man
.
but
a
doctrine
of
the
holy
Ghoste
,
and
tradition
of
the
Apostles
.
For
which
we
haue
laufull
presidents
and
sufficient
recorde
.
This
to
yower
interrogation
sett
out
for
a
reason
may
suffise
▪
vntill
you
confirme
by
scriptures
councells
,
and
fathers
,
that
the
crosse
is
an
idle
deuise
of
man
,
wherof
there
is
no
laufull
president
.
The
second
reason
is
this
:
Fol.
151.
a
The
2.
reason
.
Calf
.
Yf
miracles
were
done
by
the
signe
of
the
crosse
,
yet
were
they
not
done
only
by
the
signe
of
the
crosse
,
and
therfore
the
crosse
onely
should
not
according
(
to
my
treatise
)
without
the
rest
be
magnified
.
In
deede
M.
Calf
.
Christ
worketh
all
miracles
:
Mart.
Christe
healed
the
sicke
woman
at
Hierusalem
:
Christ
preserued
the
faire
damsell
frome
rape
in
Syciria
:
Christ
preserued
the
religiouse
house
from
burninge
in
Nola
:
Christe
healed
Innocentia
of
her
cancker
in
Carthage
:
but
quibus
medijs
,
by
what
meanes
?
by
faith
,
prayer
,
and
signe
of
the
Crosse
:
and
as
I
finde
the
stories
in
the
authours
so
doe
I
reporte
them
in
my
treatise
,
and
not
say
they
were
done
as
you
falsely
imagine
,
by
the
crosse
only
,
without
Christe
and
faith
in
his
passion
,
nor
conclude
that
the
Crosse
without
the
rest
should
be
magnified
,
as
you
heathenishly
imagine
,
and
make
sely
soules
beleaue
.
The
thirde
reason
is
this
.
Fol.
151.
a
The
3.
reason
.
Calf
.
Yf
it
were
true
that
such
miracles
were
done
by
the
signe
of
the
crosse
,
yet
this
can
be
no
reason
why
the
crosse
should
nowe
be
had
in
estimation
,
vnlesse
you
will
haue
all
meanes
and
instrumentes
of
wounders
heretofore
wroughte
,
as
the
hem
of
Christes
garment
,
the
spetle
and
the
claye
,
the
shadowe
of
Peter
,
and
Napkins
of
S.
Paule
to
be
likewise
honoured
and
estemed
of
vs
?
Mart.
Yf
you
had
proued
by
scripture
,
councel
,
or
father
,
that
we
can
not
worship
the
crosse
and
honour
it
,
vnlesse
we
honour
and
worship
the
hem
of
Christes
,
garment
,
spetle
,
and
claye
,
Shadowe
of
S.
Peter
,
and
Napkins
of
S.
Paule
,
this
last
reason
of
yowers
,
should
haue
had
some
colour
of
reason
,
but
seing
you
asseuere
it
only
without
any
reason
,
I
will
counte
it
,
but
a
vayne
assertion
.
A
capitayne
may
be
rewarded
although
euery
souldier
be
not
rewarded
.
I
beseeke
you
may
not
a
capitaine
that
hath
gotten
a
great
victorie
be
rewarded
of
his
prince
vnlesse
all
the
pety
capitaynes
and
souldiers
be
rewarded
also
?
May
not
the
Maior
of
London
be
priuiledged
to
weare
a
coller
of
golde
,
vnlesse
euery
citizen
be
licensed
to
weare
the
like
?
May
not
some
whote
puritanes
of
the
newe
clergie
be
dispensed
with
for
wearing
of
a
longe
gowne
,
square
cap
,
and
sattē
tippet
,
vnlesse
al
be
dispensed
with
all
?
I
thinck
you
will
gladly
subscribe
to
these
:
and
if
the
foresaid
be
laufull
,
why
may
not
the
crosse
of
Christe
be
honoured
,
The
crosse
may
be
woorshipped
although
other
instruments
of
Christes
death
be
not
woorshipped
.
worshipped
,
and
estemed
,
vnlesse
all
other
meanes
and
instruments
heretofore
wroughte
,
be
estemed
of
vs
?
Shewe
yower
reason
to
the
contrary
in
yower
nexte
replye
.
In
the
meane
tyme
vnderstand
that
we
honour
,
worship
,
and
esteme
the
crosse
,
as
the
chiefe
and
principall
instrument
of
our
redemption
,
because
of
all
other
it
doth
most
lyuely
sette
before
our
eies
,
the
death
and
passion
of
Christe
.
The
hem
of
Christes
garment
,
spetle
,
and
clay
,
yf
we
had
them
,
we
would
honour
,
worship
,
and
esteme
them
,
for
his
sake
whose
pretiouse
body
they
touched
.
And
as
a
true
louier
will
highly
esteme
a
ring
,
napkin
,
or
other
iewell
sent
from
his
louier
,
be
it
neuer
so
smale
:
So
would
we
for
the
loue
that
we
beare
to
Christ
,
for
his
infinite
mercy
towardes
vs
,
both
highly
esteme
the
very
durt
that
he
touched
,
yf
we
might
happely
come
by
it
,
and
for
his
sake
reuerence
S.
Peters
shaddowe
,
S.
Paules
parletts
,
and
S.
Stephens
bones
,
and
all
other
sainctes
reliques
,
because
they
were
Gods
frends
,
and
most
speciallie
his
crosse
.
Nowe
to
your
answers
against
the
authorities
that
proue
miracles
to
haue
ben
wrought
by
the
signe
of
the
crosse
.
And
first
for
the
vertue
of
the
Ladie
Helena
,
what
meane
you
to
diminish
her
credit
,
and
impaire
her
good
name
as
much
as
in
you
lieth
,
Fol.
151.
b
by
calling
her
a
concubine
to
Constance
?
haue
you
not
reade
,
that
it
is
:
Impium
morderee
mortuos
?
A
wicked
and
vngodly
parte
to
bite
the
dead
?
The
Poete
Horace
could
haue
tolde
you
,
Lib.
1.
ser.
satyr
4.
that
absentem
,
qui
rodit
amicum
hic
niger
est
,
hunc
tu
Romane
caueto
,
he
is
a
man
without
al
honestie
,
that
gnaweth
and
biteth
at
his
frend
that
is
absent
,
o
thou
that
art
a
Romayne
and
true
gentle
man
,
beware
of
this
man
:
he
doth
not
onely
bite
at
his
frends
that
are
absent
,
but
at
Gods
frendes
lyuing
with
glorie
,
in
heauen
.
Fol
101.
b
Fol.
103.
a
Sainctes
sclaundered
.
Fabian
an
holy
martyr
he
calleth
infamous
,
S.
Cyprian
,
proude
and
blasphemous
.
Helena
superstitious
,
and
concubine
to
Constance
.
If
this
thing
were
true
,
is
not
this
a
parte
of
cursed
Cham
?
Yf
a
man
should
bring
a
fact
of
S.
Peter
,
S.
Paule
,
Mary
Magdalene
,
king
Dauid
,
or
Salomon
to
confirme
a
truth
,
were
it
the
dutie
of
a
Christen
man
to
say
(
by
your
leaue
)
S.
Peter
was
a
traitour
?
S.
Paule
a
persecutor
?
Mary
Magdalene
a
harlott
?
Dauida
man
kyller
,
&
adulterer
?
Salomon
a
fornicatour
?
&
keper
of
concubines
?
No.
God
that
suffred
them
to
fall
,
raysed
them
vp
againe
,
and
made
them
glorious
in
his
sight
.
And
whome
hath
glorified
we
must
not
discredite
,
in
such
thinges
as
they
did
after
penance
done
for
their
synnes
,
when
they
were
in
fauour
with
God
,
when
they
were
wasshed
,
when
they
were
sanctified
,
1.
Cor
6.
The
vertue
of
Lady
Helena
when
they
were
iustified
in
the
name
of
our
lord
Iesus
Christ
,
and
spiritie
of
our
Lord
God
.
As
for
ladie
Helena
,
the
histories
and
auncient
fathers
say
,
that
she
was
a
woeman
[
](A07092-e56040-b)a
a
Ambro.
de
olitu
Theod.
Sanctae
memoriae
[
](A07092-e56060-b)b
b
Ruff.
in
lib.
1
cap.
7.
histo.
incomparabilis
fide
,
&
religione
animi
,
&
magnificentia
singulari
,
religiosa
foemina
,
[
](A07092-e56080-b)c
c
Paulinus
epist
11.
ad
Seuerum
.
fidelis
mulier
,
regina
venerabilis
,
spiritum
sanctum
per
affectum
pium
meruit
,
foemina
virtutibus
omnibus
[
](A07092-e56100-b)d
d
Suidas
.
ornatissima
,
of
holy
memory
,
pearlesse
for
faith
and
deuotion
of
minde
,
and
singular
magnificence
and
liberalitie
,
a
holy
matrone
,
a
faithefull
woeman
that
deserued
to
haue
the
holy
Ghoste
,
throughe
her
good
affection
,
a
woeman
plentifully
adourned
with
all
kinde
of
vertue
,
not
superstitious
(
as
it
pleaseth
maister
Calf
.
to
say
,
nor
gadding
)
as
he
spitefully
saith
,
to
Hierusalem
on
pilgrimage
of
a
singuler
fantasie
,
but
going
of
great
deuotion
inspired
of
God
.
S.
Ambrose
saieth
:
Insudit
ei
spiritus
vt
lignum
quereret
,
De
obitu
Theod.
The
holy
ghost
moued
Helena
to
go
to
Hierusalem
.
Epist
11.
ad
Seuer
.
certam
indaginem
spiritus
sanctus
inspirat
,
lignum
infuso
sibi
spiritu
reuelauit
.
The
holy
ghoste
did
put
into
her
heart
to
seeke
the
wood
,
The
holy
ghoste
doth
inspire
that
diligent
searche
vnto
her
,
by
the
holy
ghoste
,
with
which
she
was
inspired
,
she
founde
out
the
wood
.
Paulinus
writeth
,
that
she
obtayned
of
her
sonne
to
purge
the
places
,
and
builde
a
church
where
our
Sauiour
Christe
had
trodd
,
diuino
inspirita
consilio
,
inspired
by
the
counsell
of
God
,
and
when
she
was
at
Hierusalem
,
and
by
diligent
inquisition
aduertised
of
the
place
,
she
set
men
a
digging
,
vrgente
sine
dubio
conceptae
reuelations
instinctu
,
Ibidem
.
the
instincte
of
the
conceaued
reuelation
vndoubtely
driuing
her
thervnto
.
Ruffinus
sayeth
that
,
she
admonished
by
reuelation
frome
God
,
went
to
Hierusalem
,
Lib.
1.
cap.
7
histo.
and
founde
thre
crosses
when
she
came
to
the
place
,
reuealed
vnto
he
by
some
heauenly
token
or
vision
.
Macarius
in
his
praier
declareth
that
in
thes
latter
dayes
,
God
inspired
the
hearte
of
his
hande
mayden
to
seeke
that
blessed
wood
of
the
crosse
.
Nowe
iudge
good
readers
,
whether
the
ladie
Helena
Constantines
mother
called
a
woeman
of
blessed
memorye
,
pearlesse
for
faith
,
deuotion
,
and
liberalitie
,
a
woman
bothe
holy
and
faithfull
,
adorned
plentifully
with
all
kinde
of
vertues
,
and
indued
with
the
holy
ghoste
,
is
to
be
estemed
otherwise
than
vertuous
?
Iudge
whether
she
whose
hearte
God
inspired
,
whome
the
holie
ghoste
admonished
and
warned
by
visions
frome
heauen
to
goe
to
Hierusalem
,
and
seeke
the
crosse
of
Christe
,
is
to
be
counted
superstitiouse
,
dryuen
by
woemanishe
curiositie
,
or
foolishe
zeale
,
as
M.
Calf
.
saieth
?
Iudge
whether
this
yower
newe
minister
hathe
dealed
either
charitablie
towardes
the
dead
,
that
to
blemishe
her
good
name
and
impaire
her
credit
,
callethe
her
a
concubine
?
or
faithfullie
to
yow
that
are
alyue
,
who
calleth
her
superstitiouse
,
whome
the
blessed
and
holy
fathers
S.
Ambrose
,
Paulinus
,
Ruffinus
,
Macarius
,
and
Suidas
testifie
to
haue
bene
inspired
with
the
holy
ghoste
,
and
commaunded
of
God
to
seeke
the
crosse
as
she
did
?
An
honest
man
hauing
such
playne
and
euident
testimonies
out
of
so
many
,
so
auncient
,
and
so
holy
fathets
,
for
the
honestie
of
that
vertuous
ladie
,
besides
the
iudgement
of
the
churche
,
that
she
is
a
blessed
Saincte
in
heauen
,
would
neuer
so
impudently
haue
assured
him selfe
,
that
she
was
superstitious
,
nor
confidently
haue
auouched
it
to
his
readers
with
out
sufficient
proufe
.
But
yow
may
see
what
rotten
stakes
yow
sticke
vnto
.
He
promised
that
the
vanities
of
men
should
be
disproued
in
this
answer
,
by
the
vndoubted
worde
of
God
,
true
and
godly
fathers
,
ad
laufull
councells
,
but
where
is
the
worde
of
God
?
where
are
the
godlie
fathers
?
where
is
the
lawfull
councell
that
saye
,
M
Calfs
.
impudencie
.
Helena
was
superstitious
?
See
yow
not
howe
he
deceaueth
yow
,
and
for
scriptures
,
councells
,
and
fathers
,
obtrudeth
his
owne
impudent
,
vayne
and
arrogant
assertions
?
See
yow
not
that
contrary
to
the
euident
testimonies
of
so
many
auncient
and
holy
fathers
,
he
iustifieth
him selfe
,
to
maintayne
his
heresie
?
Yf
yow
beleaue
not
me
,
ye
that
haue
eies
,
see
,
and
reade
:
ye
that
haue
eares
,
harken
and
learne
.
The
places
are
quoted
:
the
bookes
easy
to
be
had
.
And
as
yow
finde
his
assertion
true
,
in
this
case
,
so
beleaue
him
in
others
.
For
my
parte
seinge
his
heart
is
so
malitiouse
,
his
mouth
so
venemous
,
his
penne
so
sclaunderous
,
that
he
spareth
not
the
blessed
saynctes
in
heauen
,
I
litle
esteme
the
boisterous
blastes
of
his
spitefull
breath
,
whatsoeuer
wordes
of
reproche
,
either
he
hath
,
or
shall
breathe
out
against
me
,
or
any
Catholique
hereafter
.
Furthermore
where
to
deface
Helena
,
he
telleth
yow
out
of
S.
Ambrose
,
that
she
was
a
woeman
brought
vp
in
as
hostrie
,
Fol.
151.
b
Yf
it
might
haue
pleased
him
to
haue
dealed
faithfully
,
he
might
also
haue
reported
the
woordes
that
followe
in
S.
Ambrose
He
sayeth
,
De
obitu
Theodotij
S.
Ambroses
commendation
of
Helena
.
She
was
a
good
hostrie
woeman
that
soughte
so
diligently
the
maunger
where
our
sauiour
was
borne
.
A
good
hostrie
woeman
that
knewe
right
well
the
maister
of
the
hostrie
,
that
cured
his
woundes
,
that
was
wounded
of
theaues
.
A
good
hostrie
woeman
that
passed
not
to
be
reputed
durte
to
wynne
Christe
,
and
therfore
Christe
aduaunced
her
from
an
hostrie
to
an
Empire
.
But
if
all
this
should
haue
ben
reported
with
the
rest
,
it
shoulde
haue
conuinced
him
a
shamefull
lyer
,
and
proued
Helena
to
haue
ben
vertuous
,
and
not
superstitious
,
and
an
honorable
ladie
,
albeit
she
lyued
some
tymes
in
a
poore
hostrie
.
As
for
his
chardgyīg
me
with
belying
Eusebius
,
because
it
was
noted
in
the
margent
of
my
booke
Eusebius
libro
10.
cap.
7.
&
8.
Ecclesiasticae
historiae
,
and
Eusebius
hathe
not
the
storye
,
but
Ruffinus
in
his
firste
booke
and
seuenth
Chapiter
,
In
deede
I
must
confesse
an
ouersighte
in
the
printer
for
setting
Eusebius
for
Ruffinus
:
But
is
this
a
shamefull
lye
with
you
M.
Calf
?
and
worthie
so
bitter
a
note
in
the
margent
?
Yf
yow
will
adiudge
it
so
,
let
it
be
so
:
and
be
not
angrie
if
yow
be
serued
with
the
same
measure
agayne
.
I
shall
haue
place
to
discourse
of
yower
lyes
in
tyme
,
and
then
lette
the
indifferent
reader
iudge
betwene
vs
who
is
the
most
shamefull
lyer
.
Yower
long
wendlesse
aboute
the
varitie
of
the
tyme
in
the
historie
,
Fol.
153
a.
b
Fol.
152.
a
for
the
inuention
of
the
crosse
maketh
a
man
almost
breathlesse
to
reade
it
,
and
spend
much
labour
to
litle
profit
.
For
what
yf
authours
varie
in
the
circumstance
of
tyme
,
and
yet
agre
in
the
principall
?
Are
they
by
and
by
to
be
discredited
as
reporters
of
vntruthes
?
or
disauthorised
as
full
of
repugnancie
and
contradiction
as
youer
marginall
note
signifieth
?
Fol.
153.
a
Marc.
15.
That
were
ynough
to
condemne
the
Ghospell
of
Christe
.
S.
Marke
sayeth
:
The
Iewes
crucified
Christe
hora
tertia
,
at
the
thirde
houre
.
S.
Iohn
sayeth
:
Cap.
19.
It
was
the
preparing
daye
of
Easter
,
aboute
the
sixte
houre
,
and
Pilate
said
to
the
Iewes
,
beholde
yower
kinge
:
They
cried
away
with
him
,
awaye
with
him
,
Crucifie
him
.
Pilate
sayd
,
vnto
them
,
shall
I
crucifie
yower
kinge
?
The
hye
priestes
answered
,
we
haue
no
kinge
,
but
Cesar
:
Then
he
deliuered
him
to
them
to
be
crucified
.
And
they
tooke
Iesus
and
lead
him
awaye
,
and
he
bare
his
crosse
,
etc.
By
which
it
apeareth
that
it
was
aboute
the
sixte
houre
that
Christe
was
condemned
of
Pylate
,
and
deliuered
to
the
Iewes
to
be
crucified
.
Authours
not
to
be
discredited
for
a
litle
aparant
diuersitie
in
tyme
.
Cap.
17.
And
shall
we
nowe
because
of
this
varietie
in
time
,
saye
there
is
a
repugnancie
and
contradiction
in
the
Gospel
?
Shall
we
refuse
S.
Marke
and
followe
S.
Iohn
?
or
refuse
S.
Iohn
and
followe
S.
Marke
?
or
suspecte
them
bothe
,
because
they
agree
not
in
the
houre
of
Christs
passion
?
No
M.
Calf
.
To
varie
apparantly
in
time
and
agree
vpon
the
thing
amonge
diuines
,
is
no
sufficient
cause
to
disproue
the
truth
.
S.
Mathewe
writing
of
the
transfiguration
of
Christe
in
the
mounte
sayeth
:
and
after
sixe
dayes
Iesus
toke
Peter
,
Iames
and
Iohn
his
brother
,
and
led
them
into
a
hie
hill
and
was
transfigured
before
them
.
S.
Luke
sayeth
:
It
chaunched
allmoste
eighte
dayes
after
,
etc.
Here
in
these
wordes
seemeth
also
an
apparant
varietie
in
tyme
,
but
an
accorde
and
agrement
in
the
thing
:
and
shall
we
for
a
litle
apparant
diuersitie
of
tyme
,
which
may
be
gathered
by
the
bare
wordes
)
disauthorise
the
Ghospell
?
God
forbid
.
It
were
Iewish
follie
.
So
albeit
some
saye
that
the
crosse
was
founde
when
Eusebius
gouerned
the
churche
of
Rome
,
other
some
in
Syluesters
popedome
,
yet
do
they
all
agree
in
the
consequent
,
that
is
was
founde
by
Helena
,
by
the
inspiration
of
the
holy
Ghoste
,
and
reuelation
frome
heauen
.
And
this
being
agreed
vpon
by
all
wryters
that
discourse
of
antiquities
,
and
affaires
of
the
church
,
what
folishe
curiositie
,
or
curious
follye
is
it
to
beate
aboute
the
bushe
,
and
hunt
after
houres
,
dayes
,
yeares
,
&
for
a
litle
diuersitie
of
time
n
a
true
storye
.
But
peraduenture
M.
Calf
.
vnderstanding
by
some
aduocate
of
his
,
that
testes
singulares
non
faciunt
plenam
probationem
,
Cap.
cum
dilectus
ex
de
elect
.
Panor
c.
bonae
memoriae
,
ex
.
de
elect
.
and
that
they
are
,
singulares
that
agree
not
in
tyme
,
because
they
that
depose
of
diuerse
tymes
,
depose
of
diuerse
factes
,
and
for
a
full
proufe
twoe
must
depose
of
one
facte
,
thought
he
shoulde
improue
the
truth
of
the
historie
,
if
he
could
shewe
that
the
authours
that
wittnesse
it
,
did
not
agree
in
tyme
.
But
yf
he
or
his
lawier
had
any
such
fansie
,
they
were
both
deceaued
.
For
in
historiographers
there
is
another
consideration
,
than
in
witnes
.
The
case
of
an
historiagrapher
and
witnes
far
diuerse
Bart.
&
dd
.
in
l
1.
ver.
Celsus
ait
ff.
si
certum
Petat
.
For
the
lawe
geueth
credit
to
an
historie
thought
one
onely
wrote
it
,
such
credit
I
meane
as
the
authour
commonly
in
all
cuntries
deserueth
,
els
no
historie
were
laufull
,
except
twoe
men
at
one
tyme
wrote
it
,
yea
and
nothing
,
but
that
they
sawe
both
togeather
at
ones
.
Yf
another
come
and
write
,
that
it
was
not
done
,
he
that
is
of
better
credit
is
beleaued
,
but
yf
he
write
that
it
was
done
,
as
the
firste
writer
did
,
but
differeth
in
tyme
,
it
is
to
be
beleaued
the
more
,
that
it
was
done
.
For
bothe
agree
in
that
:
but
nowe
there
is
a
greater
doubte
in
deede
of
the
tyme
,
then
if
the
last
had
helde
his
peace
.
Therfore
we
must
beleaue
him
that
is
of
greater
authoritie
,
touching
the
tyme
.
Item
him
that
bringeth
best
reason
.
When
authours
varie
in
tyme
wi●h
is
best
to
be
credited
.
Item
him
that
lyued
nearer
the
tyme
when
the
thinge
was
done
.
Item
where
publique
regesters
or
other
writers
proue
one
tyme
rather
then
another
,
with
such
other
circumstances
:
which
I
would
teache
M.
Calf
.
for
his
learning
,
yf
he
would
be
my
scholler
in
lawe
,
as
longe
as
he
hath
ben
Caluines
in
heresie
.
But
yf
no
such
circumstances
could
be
founde
,
yet
must
not
we
conclude
,
that
the
thinge
was
not
done
,
but
rather
confesse
the
contrarie
:
and
stande
still
in
doubte
of
the
time
,
neuer
discrediting
the
authours
for
erring
in
tyme
,
but
rather
excusing
them
as
the
lawe
doth
,
especially
in
reporting
thinges
of
antiquitie
,
the
knowledge
of
the
precise
tyme
wherof
,
can
not
be
easely
gotten
:
Quia
labilis
est
hominum
memoria
circa
tempus
.
Mans
memorie
fayleth
oft
in
the
●ust
tyme
.
Because
the
memorie
of
man
is
slipper
aboute
the
tyme
.
In
some
cases
the
lawe
is
content
,
contrary
to
common
rules
,
in
wittnesses
to
haue
testimonie
de
auditu
alieno
,
of
the
heare
say
,
of
other
men
:
As
yf
he
say
,
I
knowe
he
boughte
that
house
for
an
hundred
yeares
agoe
,
because
I
heard
my
grandfather
say
so
,
this
wittnes
proueth
.
And
if
that
be
true
,
howe
much
more
shall
we
beare
with
an
historiographer
in
forgetting
,
or
misreporting
the
time
,
when
there
is
no
doubte
of
the
thinge
done
?
As
for
example
,
it
is
manifest
that
Wiat
with
a
greate
company
of
the
euangelicall
brethren
rebelled
against
their
soueraigne
lady
and
Quene
:
it
is
certayne
that
he
came
to
Ludgate
,
and
when
he
could
not
haue
it
opened
,
departed
thence
,
and
was
apprehended
and
after
a
tyme
beheaded
,
lyke
a
traytour
.
Nowe
if
one
would
write
the
historie
of
this
rebellion
,
and
saye
he
came
to
Ludgate
the
4.
of
Maye
,
and
another
writing
the
same
,
say
he
came
the
xij
.
of
Marche
,
should
this
varietie
of
time
proue
a
contradiction
in
the
the
thing
,
and
argue
that
Wiat
stirred
no
rebellion
at
all
?
Or
should
men
an
hundred
yeares
hereafter
saye
that
bothe
those
writers
were
to
be
discredited
?
To
schole
sir
Iames
to
schole
:
yow
had
nede
begynne
yower
A.B.
C.
againe
,
yf
your
secret
store
,
be
not
better
furnished
,
than
that
which
youer
freash
pedlers
pack
sheweth
at
the
toppe
:
But
perhapes
you
will
saye
,
the
apparant
contradiction
in
the
Euangelistes
is
reconciled
by
S.
Augustine
,
and
others
,
but
this
it
not
.
It
is
true
.
I
graunte
:
but
if
I
had
yower
spirite
,
and
would
saye
:
The
doctours
were
but
men
,
they
had
their
errours
,
they
varied
frome
the
simplicitie
of
the
Ghospell
,
and
vrge
the
bare
texte
,
and
wordes
of
the
Ghospell
,
and
beleaue
nothing
that
is
alleadged
,
because
it
is
not
in
the
written
scripture
,
what
had
yower
maistership
to
saye
?
Howe
should
the
places
be
reconciled
?
Let
vs
haue
yower
iudgement
,
and
hereafter
as
occasion
serueth
,
I
will
send
you
myne
,
for
the
reconciliation
of
such
authours
,
as
varie
aboute
the
tyme
of
finding
the
Crosse
.
Fol.
152.
b
Furthermore
your
brable
about
that
saying
of
Ruffinus
:
Titulus
non
satis
euidenter
dominici
prodebat
signa
patibuli
:
The
title
did
not
shewe
euidentlye
the
signe
of
our
lordes
gibbot
,
And
this
of
S.
Ambrose
:
Titulo
crux
patuit
salutaris
,
By
the
title
,
the
healthfull
crosse
was
knowen
,
is
to
no
purpose
.
When
you
haue
al
saide
a
simple
Logitian
will
proue
vnto
you
,
that
in
those
twoe
sayinges
there
is
no
contradiction
.
And
where
I
saye
in
my
treatise
,
Fol.
99.
b
that
neither
by
the
title
that
Pilate
set
vp
in
Hebrue
,
Greke
,
or
Latine
,
neither
by
any
other
meanes
they
could
discerne
which
was
the
crosse
that
bare
our
sauiour
,
I
meane
they
could
not
discerne
it
by
any
ordinary
meanes
,
satis
euidenter
,
euidently
ynough
,
as
Ruffinus
sayeth
:
And
this
comment
for
feare
of
yower
grosse
cauillation
I
make
,
that
in
youer
next
replye
you
may
not
haue
such
idle
extrauagants
and
vayne
digressions
.
Yower
lewde
and
shamefull
lye
that
no
ship
or
hulke
of
greatest
burden
is
able
to
cary
the
pieces
of
the
holye
crosse
,
Fol
153.
b
A
Shameful
lye
.
yf
they
were
gathered
together
,
I
remitte
to
the
maister
of
the
game
to
stand
your
frend
for
the
whetstone
.
The
talke
of
the
nayles
wherwith
all
Christe
was
crucified
,
Caluin
.
I
omitte
as
impertinent
.
The
disprouing
of
Caluine
I
referre
to
learned
in
Fraunce
,
where
his
adulteries
,
his
sacriledges
,
his
murder
,
leyed
to
his
charge
by
Seruetus
,
his
treasons
,
his
extorsions
,
and
tyrannie
,
and
lowsie
euill
are
better
knowen
.
Calf
.
Where
you
say
of
the
miracle
done
at
Nola
by
the
crosse
,
and
reported
by
Paulinus
,
that
miracles
were
not
made
to
establish
a
worshipping
or
hauing
of
a
crosse
,
but
to
confirme
a
faith
in
the
crucified
,
and
teach
vs
not
to
do
the
like
,
but
to
beleaue
the
lyke
,
Mart.
The
one
we
graunte
:
the
other
we
denye
:
we
graunte
that
they
were
done
to
confirme
a
faith
in
the
crucified
,
we
deny
that
they
were
not
done
to
establishe
a
worshipping
and
hauing
of
the
crosse
,
and
desire
you
to
proue
it
according
to
yower
promisse
,
by
scriptures
,
councells
,
and
holy
fathers
.
Fol
155.
a
Miracles
that
teache
vs
to
beleue
the
like
,
teache
vs
sometymes
to
do
the
like
,
yf
we
may
.
In
that
you
saye
,
they
teache
vs
not
to
doe
the
like
,
but
to
beleaue
the
like
,
I
pray
you
tell
me
,
Doth
not
he
that
teacheth
one
to
beleaue
that
almes
couerethe
synnes
,
teache
him
also
,
to
geue
almes
?
Doth
not
he
that
teacheth
one
to
beleaue
,
that
by
worthy
receauing
the
Sacrament
he
receaueth
life
euerlasting
,
teache
him
also
to
receaue
the
Sacrament
?
Dothe
not
he
that
teacheth
one
to
beleaue
that
by
baptisme
he
shall
haue
remission
of
synne
,
teache
him
also
that
he
must
be
baptised
?
In
like
manner
,
yf
miracles
done
by
the
crosse
teache
vs
to
beleaue
the
like
,
that
is
that
the
like
may
be
done
by
the
crosse
,
through
the
mightie
poure
of
Christe
,
do
they
not
teache
vs
,
when
like
occasion
serue
to
doe
the
like
yf
we
may
?
And
yf
it
pleaseth
God
to
haue
his
glorie
shewed
by
like
miracles
vnto
vs
,
as
he
did
at
that
tyme
to
Paulinus
in
Nola
,
by
his
crosse
,
is
it
not
reason
that
we
should
conceaue
a
strong
faith
and
assured
hope
in
Christes
mercie
,
and
venture
to
doe
the
like
?
And
if
we
may
venture
to
doe
the
like
,
Paulinus
kept
and
reuerenced
the
crosse
.
why
may
we
not
haue
such
a
piece
of
the
crosse
as
he
had
to
doe
the
like
?
Let
vs
haue
yower
aduise
:
he
was
an
holy
man
,
and
learned
bisshop
:
he
keapte
it
:
he
reuerenced
it
:
he
worshipped
it
,
and
made
a
singular
iewell
and
preciouse
treasure
of
it
.
Yf
you
tel
vs
that
there
is
more
feare
of
idolatrie
nowe
,
than
there
was
then
,
youer
owne
wordes
shall
conuince
you
of
vntruthe
.
For
you
saye
we
haue
the
Ghospell
amongest
vs
more
commonly
than
they
had
,
and
the
truthe
more
sincerely
preached
than
it
was
in
those
dayes
.
And
where
that
is
,
there
is
lesse
feare
of
idolatrie
.
Fol.
155.
a
Where
you
saye
that
I
haue
heaped
vp
many
tales
,
as
that
a
woman
,
was
preserued
frome
rape
and
withcraste
by
the
crosse
etc.
I
would
maruell
why
yow
are
not
ashamed
to
cal
true
histories
tales
,
True
histories
counted
tales
.
and
iudge
Epiphanius
,
Palladius
,
S.
August
.
Sozome
ne
,
Sulpitius
,
&
Osorius
to
be
tellers
of
tales
,
rather
than
reporters
of
true
histories
,
sauing
that
,
I
perceaue
,
you
are
past
shame
,
and
most
shamefully
contemne
the
fathers
,
where
they
make
against
yow
.
But
with
the
indifferent
I
trust
the
foresaide
authours
shall
haue
their
worthy
credit
and
you
yower
iust
deserte
.
As
for
your
affirmation
that
those
miracles
proue
not
my
cause
,
because
(
as
yow
saye
)
It
is
no
good
reason
,
Fol.
155.
a
to
say
,
The
signe
of
the
crosse
hath
done
this
or
that
miracle
,
ergo
the
signe
of
the
crosse
must
be
set
vp
and
honoured
,
we
reiecte
as
friuolous
,
nakedly
asseuered
and
nothing
proued
.
When
accordinge
to
promise
yow
bringe
scriptures
,
councells
and
holy
fathers
to
disproue
it
,
then
shall
yow
haue
an
other
answer
.
In
the
meane
time
we
tell
you
that
it
is
a
sufficient
testimonie
to
conuince
against
all
he
retikes
,
that
it
should
not
be
hackte
,
hewed
and
contemptuouslye
abused
.
And
that
yow
may
not
runne
at
ryot
and
hunte
after
owles
in
the
midde
daye
,
What
M.
Calf
hath
to
proue
in
his
next
booke
.
we
tell
yow
that
the
thinge
which
yow
must
proue
in
your
replie
,
is
that
miracles
wrought
of
holy
men
,
by
the
signe
of
the
crosse
,
at
the
commaundement
of
God
,
as
some
of
those
were
,
to
the
comforte
of
his
people
,
and
glorie
of
his
holiee
name
,
is
not
a
sufficient
reason
to
proue
that
the
signe
of
the
crosse
shoud
be
had
,
keapt
,
sette
vp
,
and
honoured
.
In
the
examining
of
it
,
yow
shall
discouer
youre
owne
follie
,
and
see
that
albeit
miracles
done
by
heretikes
,
Sorcerers
,
Nigromancers
and
deuills
,
are
to
be
reiected
with
the
doctrines
,
and
positions
,
which
they
would
confirme
with
fayned
miracles
,
yet
miracles
wrought
by
good
men
,
to
confirme
the
doctrine
and
faith
of
the
Christians
,
are
not
to
be
contemned
,
nor
the
doctrine
and
faith
refused
,
which
God
confirmed
with
those
miracles
.
That
considered
,
yow
shall
furder
see
that
it
was
some
phrontike
furie
or
diuelish
spirite
that
made
yow
say
,
that
yow
would
not
only
haue
to
signe
of
the
crosse
,
Fol.
157.
b
A
strange
fansie
meete
for
a
newe
brother
.
but
the
signe
of
the
diuell
,
yf
miracles
may
commend
a
thing
.
Was
not
the
faith
of
Christ
commended
by
miracles
,
and
so
commended
that
vnlesse
he
had
done
those
miracles
,
the
gentills
woulde
not
haue
beleaued
?
And
will
you
because
miracles
did
commended
the
faith
of
Christ
,
haue
not
only
the
faith
of
Christe
,
but
the
faithe
of
the
diuell
?
what
a
straunge
fansye
is
this
in
yower
Euangelicall
minde
?
Ioan.
10
&
14.
Christe
willed
the
Iewes
to
beleaue
his
workes
,
yf
they
would
not
beleaue
his
wordes
:
and
will
yow
not
beleaue
them
because
miracles
did
commend
them
?
I
neuer
heard
of
Christen
man
that
in
like
case
said
,
Fol
157.
b
we
may
haue
as
wel
the
signe
of
the
diuell
,
or
any
signe
of
idols
,
as
the
signe
of
the
crosse
.
And
certes
vnlesse
the
diuel
had
possessed
your
heart
,
this
blasphemie
would
neuer
haue
ben
vttred
.
You
tel
vs
howe
in
the
raygne
of
Tarquine
the
proude
,
Fol.
157.
b
the
image
of
madnes
hanged
before
mens
dores
deliuered
the
household
from
al
dangers
:
It
is
very
like
that
madnes
it selfe
,
hath
taken
her
flight
from
all
those
doores
,
and
lighted
vpon
such
a
pale
faced
minister
as
yow
are
,
and
dryueth
you
to
esteme
the
signe
of
an
idoll
and
diuel
,
as
well
as
the
signe
of
the
crosse
:
for
remedie
whereof
the
worst
that
I
wishe
you
,
is
some
holy
,
and
lerned
exorcist
from
Italie
,
An
exorcist
for
M.
Calf
.
or
Spayne
,
that
is
able
with
praier
,
and
other
meanes
that
the
church
vseth
,
to
expell
that
sprite
of
madnes
that
possesseth
your
heart
.
To
the
place
of
Epiphanius
,
that
saied
:
A
gentle
woman
blessed
her self
in
the
name
of
Christ
,
because
she
was
a
Christian
,
and
was
preserued
,
you
say
,
that
the
signe
of
the
crosse
was
no
cause
of
her
preseruation
,
Fol.
155.
b
but
wittnesse
of
her
faith
that
did
preserue
her
.
But
howe
vaine
it
is
that
you
say
:
Let
the
reader
iudge
of
Epiphanius
owne
woordes
.
Lib
1
To.
2.
heres.
30
He
saieth
:
Per
signaculum
Christi
&
fidem
mulier
auxilium
percepit
,
etc.
By
the
signe
of
Christ
and
faith
,
the
woman
receaued
help
:
neither
did
the
force
of
the
inchauntement
auayle
,
where
the
name
of
Christ
,
and
signe
of
the
crosse
was
.
What
doe
these
woordes
,
the
woman
receaued
helpe
by
the
signe
of
Christ
and
faith
signifie
?
Do
they
not
signifie
that
by
them
,
the
woman
was
preserued
?
A
woman
holpen
by
the
crosse
.
Construe
it
M.
Calf
.
and
tell
me
what
is
percipere
auxilium
per
signaculum
Christi
?
to
receaue
help
by
the
signe
of
Christ
(
which
is
the
crosse
as
apeareth
by
the
wordes
that
followe
)
yf
it
be
not
to
be
preserued
by
the
signe
of
the
crosse
?
And
yf
she
receaued
helpe
by
the
crosse
,
was
not
the
crosse
one
cause
of
her
preseruation
,
one
I
say
,
because
the
passion
and
goodnesse
of
Christ
was
the
principall
,
and
faith
and
the
crosse
the
meane
by
which
she
was
preserued
?
Yf
the
crosse
were
no
such
cause
,
why
doth
the
authour
ioyne
:
Signaculum
Christi
&
fidem
?
The
signe
of
Christ
and
faith
together
with
a
coniunction
copulatiue
?
Is
that
in
vayne
?
His
skill
is
very
simple
that
thinketh
so
.
Nor
doe
I
say
,
that
the
signe
alone
did
preserue
,
the
woman
(
as
M.
Calfhil
imagineth
)
but
ioyne
the
crosse
and
faith
together
,
as
Epiphanius
doth
,
and
say
,
by
the
signe
of
the
crosse
of
Christ
,
and
faith
,
the
woman
receaued
help
.
But
let
vs
see
howe
M.
Calf
.
proueth
that
the
signe
of
the
crosse
was
but
a
witnesse
,
of
her
faith
that
did
preserue
her
.
Epiphanius
(
saieth
he
)
testifieth
this
,
for
he
saieth
:
Signauit
se
in
nomen
Christi
,
Calf
.
vt
quae
Christiana
esset
,
she
signed
her self
into
the
profession
and
name
,
of
Christ
,
as
who
was
a
Christian
woman
.
Mart.
But
is
not
this
good
readers
a
newe
deuised
translation
?
to
say
,
M.
Calf
.
a
fyne
translatour
.
Signauit
se
in
nomen
Christi
.
She
signed
her self
in
to
the
profession
and
name
of
Christ
,
as
who
was
a
Christian
woman
?
The
gentle
woman
was
a
Christen
woman
long
before
she
came
into
the
bath
,
as
our
sir
Iames
confesseth
here
:
and
did
not
there
beginne
to
signe
her self
into
the
profession
and
name
of
Christ
:
but
because
she
was
a
Christen
woman
(
as
Epiphanius
saieth
)
before
,
and
knewe
that
the
Christians
vsed
the
signe
of
the
crosse
,
against
all
temptations
,
therfore
she
signed
her self
in
the
name
of
Christ
,
and
not
as
M.
Calf
.
foolishly
translateth
it
,
into
the
profession
and
name
of
Christ
.
For
that
signing
was
past
.
She
had
professed
the
faith
and
name
of
Christ
in
baptisme
,
there
she
was
signed
into
the
profession
,
and
name
of
Christe
.
Here
she
did
but
signe
her selfe
in
the
name
of
Christe
,
and
in
that
shewed
her selfe
a
Christen
woman
,
and
made
not
a
newe
profession
.
Where
yow
saye
,
Calf
.
Fol.
155.
b
The
end
why
God
vsed
this
miracle
was
to
shewe
the
vertue
of
beleefe
in
Christe
,
and
to
conuerte
an
heathen
man
,
that
could
not
see
the
secret
faith
,
that
so
preuayled
agaist
inchauntment
,
and
therfore
stode
in
nede
of
an
outwarde
signe
,
Mart.
I
maruel
much
why
yow
labour
buselie
to
deceaue
yower
readers
,
and
destroye
one
truthe
by
an
other
,
and
separate
,
that
which
Epiphanius
knitteth
togeather
with
a
copulatiue
?
He
sayeth
,
The
force
of
inchauntement
preuailed
not
,
where
the
name
of
Christ
and
signe
of
the
Crosse
was
,
This
copulatiue
(
and
)
declareth
that
faith
in
this
case
preuailed
not
without
the
signe
of
the
crosse
,
but
that
by
the
signe
of
the
crosse
,
The
signe
of
the
crosse
concurred
with
faith
.
and
faith
together
the
myracle
was
wrought
.
And
albeit
faith
be
able
to
resiste
the
force
of
incantation
without
the
crosse
,
yet
it
pleased
not
God
so
to
dispose
it
at
that
time
,
but
made
the
signe
of
the
crosse
concurre
with
faith
,
both
to
delyuer
the
gentlewoman
from
violence
,
and
also
to
conuerte
the
gentill
to
the
faith
.
For
Epiphanius
sayeth
in
dede
,
hoc
tertium
instructionis
ad
fidem
opus
Iosepho
contigit
.
This
thirde
worke
of
instruction
happened
to
Ioseph
to
bringe
him
to
the
faith
:
which
fewe
wordes
howe
falsely
M.
Calf
.
hath
translated
,
shall
apeare
when
I
come
to
treate
of
his
false
translations
.
In
the
meane
tyme
we
desire
to
learne
of
his
wisdome
,
why
God
wrought
that
miracle
by
the
signe
of
the
crosse
rather
than
by
any
other
externall
meane
?
And
whereas
God
notwithstanding
preaching
vsed
the
signe
of
the
crosse
to
conuert
an
infidell
,
I
would
gladlye
vnderstande
,
why
we
that
are
Christians
may
not
vse
,
notwithstanding
preaching
,
the
signe
of
the
crosse
,
to
keape
those
in
memorye
and
meditation
of
Christes
passion
,
Iosephus
vsed
the
signe
of
the
crosse
.
Ibidem
.
who
are
conuerted
alreadye
?
This
Iosephus
of
whome
we
talke
being
made
afterward
a
perfect
Christen
man
,
vsed
the
sygne
of
the
Crosse
,
and
reuerenced
it
.
For
as
Epiphanius
reporteth
,
the
Iewes
by
incantations
went
aboute
to
hinder
his
buildinges
:
and
so
wroughte
by
their
sorcery
,
that
his
wood
would
not
burne
to
make
lyme
,
and
brick
.
Of
which
when
he
was
aduertised
,
he
went
to
the
place
,
and
commaunded
water
to
be
brought
thither
,
Water
blessed
with
the
signe
of
the
crosse
.
and
when
it
was
brought
:
Magna
voce
crucis
signaculum
proprio
suo
digito
vasi
imposuit
,
etc.
with
a
greate
voyce
he
made
the
signe
of
the
crosse
vpon
the
vessell
with
his
owne
finger
,
and
when
he
had
called
vpon
the
name
of
Iesus
,
he
saied
:
In
the
name
of
Iesus
of
Nazareth
whome
my
fathers
haue
crucified
,
and
all
theirs
,
who
stande
here
aboute
,
let
there
be
vertue
in
this
water
to
the
destruction
of
all
inchauntmentes
and
sorcery
,
Vertue
in
water
blessed
with
the
signe
of
the
crosse
against
inchauntements
.
which
these
men
haue
made
,
and
strenght
of
power
to
make
the
fire
burne
,
to
perfit
the
house
of
God
.
And
so
he
tooke
the
water
,
into
his
hande
,
and
sprinckled
euery
keele
with
parte
of
the
water
,
and
the
inchauntments
were
dissolued
,
and
the
fire
made
burne
.
Which
done
the
very
heathens
acknowledged
,
that
he
was
onely
God
,
that
helped
the
Christians
.
Constantinus
after
he
was
conuerted
,
notwithstanding
he
had
much
preaching
,
vsed
the
crosse
,
and
so
haue
all
good
Christians
that
were
conuerted
to
the
faith
,
and
so
oughte
we
,
vnlesse
we
will
degenerate
from
them
.
Fol.
155.
b
Calf
.
Where
you
say
,
that
the
outwarde
facte
by
which
the
inwarde
puritie
is
notified
needed
not
nowe
to
be
the
signe
of
the
crosse
,
since
we
lyue
not
amonge
Turkes
and
Sarazins
,
but
all
men
without
it
,
knowe
of
whome
we
holde
,
in
whome
we
do
beleaue
,
I
woulde
fayne
learne
howe
a
Portugalle
,
Mart.
or
one
of
the
newe
conuerted
Ilandes
of
India
coming
by
chaunce
in
to
England
,
of
which
he
neuer
heard
before
,
Howe
may
one
of
the
newe
Indians
knowe
that
we
hold
of
Christ
M.
Calf
?
and
seing
nor
aulters
,
nor
images
,
nor
roode
in
the
church
,
nor
crosse
in
the
streate
,
nor
high
wayes
,
and
none
to
blesse
them selues
with
the
crosse
in
the
forheade
,
fayne
would
I
learne
(
I
saye
)
howe
this
man
should
knowe
of
whome
we
holde
,
and
in
whome
we
beleaue
?
Will
you
haue
him
harken
to
yower
preachers
?
He
can
not
vnderstande
them
.
Will
you
haue
him
inquire
of
marchantes
or
some
learned
men
?
What
yf
neither
the
marchant
nor
the
learned
man
vnderstande
his
language
,
neither
he
haue
any
sighte
in
the
lerned
tongues
?
What
shall
he
do
then
?
But
departe
as
ignorant
as
he
came
,
and
thincke
that
he
hath
bene
rather
in
a
coaste
of
iurie
than
in
a
lande
that
professeth
Christianitie
.
And
albeit
we
dwell
not
(
blessed
be
God
)
amongeste
Turkes
or
Sarazins
,
but
amongest
Christians
,
yeat
because
straungers
of
all
countries
haue
accesse
into
our
realme
,
and
happely
some
may
come
out
of
Grece
,
Constantinople
,
Iurie
and
India
to
our
coastes
,
we
shoulde
both
to
make
vs
thincke
oftener
of
the
passion
,
and
also
to
signifie
our
faith
vnto
the
heathens
,
haue
the
signe
of
the
crosse
in
churches
,
chapells
,
and
high
wayes
,
and
by
the
outwarde
signe
make
them
vnderstand
of
whome
we
holde
,
and
in
whome
we
beleaue
,
seing
by
preaching
we
can
not
.
Thus
your
answer
to
Epiphanius
is
confuted
,
and
by
this
you
may
learne
,
neuer
to
builde
yower
owne
fansie
,
vpon
an
holy
fathers
authoritie
,
and
wreast
it
to
a
sense
which
neither
the
plaine
wordes
of
the
texte
,
neither
the
circumstance
of
the
place
can
infer
.
I
thincke
a
man
should
haue
much
to
doe
with
yow
,
yf
yow
could
shewe
any
such
euident
places
out
the
fathers
,
that
there
were
no
myracles
done
by
the
crosse
,
and
that
we
ought
in
no
case
to
haue
the
crosse
.
In
al
the
rest
that
followeth
I
see
nothing
worthe
the
answering
,
but
certayne
sclaunders
,
and
lyes
,
of
which
I
will
speake
hereafter
.
Now
to
the
Ninthe
Article
.
WHAT
COMMODITIE
EVERY
CHRISTEN
MAN
HATH
,
OR
MAY
HAVE
BY
THE
SIGNE
of
the
Crosse
.
THE
NINTHE
ARTICLE
.
IN
THE
beginning
of
this
Article
this
our
crosse
quareller
sir
Iames
,
fareth
as
a
man
sick
of
a
pestilent
feuer
.
For
as
he
throughe
the
abundance
of
the
cholerike
humour
,
doth
lothe
the
sauour
and
taste
of
holsome
meates
:
So
this
man
throughe
the
corruption
of
heresie
not
only
lotheth
,
but
also
refuseth
the
authorities
of
the
seuenth
generall
Councell
,
and
condemneth
their
doinges
,
Augustin
.
epist.
118.
quorum
saluberrima
est
authoritas
,
whose
authoritie
is
most
holsome
:
and
that
he
might
seme
to
doe
it
,
with
authoritie
,
he
taketh
example
of
S.
Ambrose
,
who
saide
of
the
councell
heald
at
Ariminum
,
Fol.
163.
b
Illud
ego
concilium
exhorreo
,
that
councell
I
do
vtterly
abhorre
.
But
howe
euill
he
imitateth
S.
Ambrose
,
The
councel
of
Ariminum
a
priuate
and
wicked
councel
.
iudge
(
good
readers
)
The
councell
keapte
at
Ariminum
was
a
priuate
councell
,
vnlaufully
assembled
by
heretikes
,
without
the
authoritie
of
the
bisshop
of
Rome
contrarie
to
the
greate
generall
councell
of
Nice
,
and
neuer
confirmed
.
It
made
Christe
the
soone
of
God
a
creature
,
which
the
gentills
and
Iewes
did
easely
acknowledge
.
Sainct
Ambrose
a
catholique
bisshope
,
acknowledging
obedience
and
subiection
to
the
Popes
holines
,
and
a
follower
of
the
decrees
of
the
Nicene
councell
,
understanding
that
,
saide
like
a
stoute
prelate
:
Illud
ego
concilium
exhorreo
,
that
councel
I
do
vtterly
abhorre
.
The
2.
councel
of
Nice
a
general
and
Lauful
councel
.
The
councel
keapt
at
Nice
against
image
breakers
,
was
a
generall
councell
kept
by
Catholiques
,
laufully
called
and
duly
confirmed
.
It
apeased
the
greate
schisme
,
that
image
breakers
had
raysed
against
the
churche
many
yeares
.
It
decreed
nothing
against
Christe
and
his
holy
scriptures
,
as
the
other
did
.
Wherfore
if
M.
Calf
.
would
haue
imitated
S.
Ambrose
,
he
should
first
haue
proued
that
to
haue
ben
a
priuate
Synode
keapt
of
heretikes
,
vnlaufully
assembled
and
neuer
duly
confirmed
.
He
should
haue
shewed
that
the
fathers
there
decreed
thinges
contrary
to
scripture
,
and
derogatorye
to
Christe
.
Otherwise
there
is
no
more
likenes
in
the
case
,
nor
reason
why
he
should
saye
with
sainct
Ambrose
:
Illud
ego
concilium
exhorreo
,
I
vtterly
abhorre
that
councell
,
than
there
is
cause
why
the
thefe
condemned
at
the
Kinges
bench
for
felony
,
shoulde
saye
to
the
〈◊〉
,
my
lordes
,
as
that
worthy
gentleman
my
maister
,
tal●●
〈◊〉
of
the
tumultes
and
sedition
in
Northfolke
,
saide
,
I
vtterly
abhorre
that
tree
of
reformation
:
So
do
I
vtterly
abhorre
this
place
of
iudgement
,
and
with
all
my
harte
refuse
this
authoritie
,
and
condemne
the
verdit
of
these
twelue
men
,
and
sentence
of
this
iudge
.
For
as
capitaines
Keetes
tree
of
reformation
was
a
conuenticle
of
rebelles
,
so
was
the
councel
of
Ariminum
,
a
conspiracie
of
heretikes
.
As
that
was
against
their
laufull
Prince
:
So
was
this
against
the
true
church
.
As
that
was
against
the
commaundement
of
Christ
:
So
was
this
to
the
dishonour
of
God
.
Wherfore
M.
Calf
.
could
not
take
example
of
S.
Ambroses
facte
in
abhorring
the
councell
of
Ariminum
,
to
refuse
and
condemne
the
second
councell
of
Nice
,
vnlesse
with
the
Ariminians
he
wilbe
an
Arrian
,
and
forsake
the
councel
of
Nice
.
Or
with
the
thefe
forsake
the
laufull
Iustices
,
because
the
good
gentleman
his
maister
abhorred
the
practise
of
rebelles
.
But
let
vs
heare
what
he
sayeth
against
them
.
Where
Germanus
a
lerned
father
,
and
worthy
bisshop
of
Constantinople
saied
,
The
images
of
holy
men
are
a
lyuely
description
of
their
stoutenesse
,
Actio
.
4.
Nice
.
2.
a
representation
of
their
vertues
,
a
dispensation
of
grace
geuen
them
,
etc.
It
was
(
quoth
M
Calf
.
Fol.
1642
Calf
.
)
a
vayne
allegation
of
Germanus
:
for
I
beseeche
you
(
sayeth
he
)
what
stoutenes
and
vertue
is
described
,
what
holynes
and
grace
is
dispensed
by
them
?
when
the
sainctes
were
alyue
,
their
vertues
could
not
be
discerned
,
with
eie
,
they
rested
in
their
minde
,
their
propre
subiecte
.
And
shall
they
nowe
beseene
in
their
dead
images
,
which
haue
neither
minde
neither
sense
,
to
hold
them
?
This
is
as
iust
as
Germaines
lipps
:
Mart.
It
was
not
for
naught
that
Tertulian
did
forbid
disputation
with
heretikes
,
bringe
what
you
can
,
either
they
will
falsely
wrest
it
,
or
shamefully
deny
it
.
For
proufe
wherof
we
neede
not
seeke
far
:
In
this
very
thinge
we
haue
experience
of
bothe
in
our
sir
Iames.
He
denieth
not
only
the
saying
of
a
learned
bisshope
,
but
also
the
auctoritie
of
a
generall
councell
.
Fol.
163.
b
Fol.
164.
a
The
decrees
of
the
one
he
calleth
impudent
vanities
,
and
the
saying
of
the
other
a
vayne
allegation
.
Which
howe
sitting
it
is
for
so
younge
a
diuine
,
and
simple
minister
,
yow
that
are
men
of
wisdome
iudge
.
His
wreasting
Germanus
wordes
is
so
shamelesse
,
that
vnlesse
with
heresie
he
had
put
on
impudency
,
his
pale
face
would
blush
to
heare
it
.
That
you
may
better
vnderstand
his
forgery
,
consider
that
holy
bisshopes
wordes
,
he
saide
:
The
images
of
holy
men
are
a
lyuely
description
of
their
stoutenesse
,
Germanus
woordes
wrested
.
and
a
representation
of
holy
vertue
,
and
despensation
of
grace
,
geuen
vnto
them
.
Nowe
cometh
our
sir
Iames
,
and
asketh
what
holynes
and
grace
is
dispensed
by
them
?
As
though
the
authour
meaned
that
images
of
sainctes
were
a
dispensation
of
holynes
,
and
grace
,
which
is
absurd
and
contrary
to
his
minde
.
For
he
meaneth
as
the
very
wordes
do
importe
,
that
images
of
sainctes
do
describe
vnto
vs
the
stoutenes
of
holy
men
,
What
images
represent
vnto
vs.
and
represent
the
holy
vertue
and
grace
that
God
dispensed
vnto
them
.
As
for
example
,
the
image
of
S.
Peter
martired
vpon
the
crosse
,
the
image
of
S.
Paule
beheaded
with
the
sworde
,
the
image
of
S.
Stephen
stoned
,
Bartholomewe
fleied
.
S.
Laurence
broyled
and
diuerse
such
,
do
represent
vnto
vs
,
that
holde
of
Christe
,
their
stoutenes
in
contemning
deathe
,
their
patience
in
suffringe
tormentes
,
and
grace
that
they
had
to
perseuere
constant
in
the
faith
and
loue
of
Christe
vntill
the
end
.
Here
is
no
mention
that
grace
is
dispensed
by
images
:
M.
Calf
.
falsely
translateth
Germanus
woordes
.
nor
Germanus
sayth
(
as
M.
Calf
.
falsely
translateth
)
that
an
image
is
a
dispensation
of
holynes
,
but
sanctae
virtutis
et
dispensationis
figuratio
,
a
figuryng
or
rep̄sentation
of
holy
vertue
,
and
dispensation
(
that
is
)
of
grace
geuen
vnto
the
saincts
.
The
worde
dispensation
which
Germanus
vsed
in
the
genitiue
case
,
Calf
.
turneth
into
the
nominatiue
case
,
which
is
forsoothe
no
falsitie
nor
vnhonest
dealing
amongest
heretikes
.
And
wheras
the
authour
said
:
An
image
is
a
representation
of
dispensation
.
This
false
quarreler
sayeth
:
an
image
is
a
dispensation
of
holynes
.
And
as
though
he
had
dealed
honestly
,
asketh
this
pieuish
question
,
what
holynes
is
dispensed
by
them
?
and
sheweth
hym self
as
wise
as
Waltams
caulfe
.
His
reason
that
followeth
,
sauoreth
of
the
same
pasture
.
For
he
saieth
:
the
vertues
of
Sainctes
could
not
be
discerned
with
eye
,
Calf
.
They
rested
in
the
minde
their
propre
subiect
,
ergo
they
could
not
be
seene
in
their
dead
images
,
which
haue
no
sense
to
hold
them
:
Here
the
antecedent
is
starke
false
?
Mart.
For
albeit
the
minde
is
the
propre
subiect
of
vertue
,
yet
doth
it
not
so
closely
kepe
it self
there
,
but
that
some
tymes
it
sheweth
forth
her
fruictes
.
Faithe
the
chiefest
vertue
in
a
Christen
man
is
shewed
by
good
woorkes
.
The
Apostle
S.
Iames
said
,
Faith
shewed
by
Good
woorkes
Cap.
2.
ostendam
tibi
ex
operibus
fidem
meam
,
I
will
shewe
the
my
faith
by
good
workes
.
S.
Peter
commaundeth
vs
to
labour
to
make
our
vocation
knowen
by
our
good
workes
.
And
this
would
neither
S.
Iames
haue
said
,
nor
S.
Peter
haue
commaunded
,
2.
Petr.
1.
yf
our
faith
and
vertue
might
not
be
knowen
by
the
outwarde
workes
.
But
seing
it
is
so
,
that
faith
and
all
other
vertues
may
be
shewed
forthe
by
good
workes
,
although
they
rest
in
the
minde
as
their
propre
subiecte
,
it
standeth
with
reason
that
they
may
be
set
foorth
to
the
eie
,
by
images
.
As
the
obedience
of
Abraham
,
and
redines
to
offer
his
sonne
Isaac
at
Gods
commandement
,
may
be
and
is
set
foorth
by
pictures
:
likewise
the
constancie
of
the
Apostles
,
and
patience
of
Martirs
,
and
charitie
of
all
,
may
in
like
sorte
be
sett
foorth
.
Yf
M.
Calf
.
denie
this
,
let
vs
aske
him
howe
it
cometh
to
passe
,
that
albeit
the
faith
and
other
vertues
rest
in
the
mynde
as
their
propre
subiect
,
yet
they
may
be
set
foorth
by
ynck
and
paper
,
as
the
faith
and
holynes
of
the
Apostles
,
is
set
foorth
in
the
actes
,
Yf
the
vertue
of
sainctes
may
be
set
foorth
in
ynck
and
paper
,
why
not
in
pictures
?
answer
M.
Calf
.
Ser.
de
40.
Mart.
Noble
faicts
set
foorth
by
pictures
.
and
auncient
histories
?
Yf
he
finde
,
that
by
yncke
and
paper
they
may
be
set
foorth
to
the
carnall
eie
,
to
be
reade
,
and
by
reading
conueyed
in
to
the
mynde
,
Let
him
geue
a
good
reason
out
of
scripture
,
councel
,
and
auncient
father
,
why
a
picture
can
not
set
a
thinge
foorth
to
our
eies
,
and
by
outwarde
sight
conueye
it
vnto
the
minde
.
S.
Basile
commending
the
fourthy
Martirs
,
tolde
his
people
,
that
he
would
endeuour
to
sett
forth
their
noble
actes
to
them
all
,
quemadmodum
in
pictura
,
as
it
were
in
a
picture
.
For
both
writers
of
histories
and
also
payncters
do
set
forth
very
lyuely
noble
feates
of
armes
:
the
one
by
eloquence
,
the
other
by
garnishing
and
setting
it
foorthe
by
tables
:
both
stirring
many
to
imitate
the
like
valiantnes
,
and
cowrage
.
For
whatsoeuer
the
vtteraunce
of
the
historye
proueth
by
induction
,
the
same
dothe
a
still
picture
sett
forthe
by
imitation
.
But
what
yf
in
waye
of
reasoning
,
we
graunted
M.
Calf
.
his
antecedent
,
that
the
vertues
of
Saynctes
could
not
be
discerned
with
eie
,
for
that
they
rested
in
the
minde
,
their
propre
subiecte
?
Howe
dothe
this
consequent
followe
,
Ergo
they
could
not
be
sene
in
their
dead
images
,
which
haue
neither
minde
,
nor
sense
,
to
holde
them
?
As
iust
as
Germaynes
lipps
.
May
not
all
London
laugh
at
it
,
and
thincke
they
haue
a
pieuish
minister
for
a
learned
reader
?
A
propre
reason
for
a
newe
minister
.
Consider
his
reason
I
beseche
yow
.
In
effect
he
saieth
thus
.
Deade
images
of
Saynctes
haue
no
minde
,
nor
sense
,
to
holde
their
vertues
,
ergo
their
vertues
can
not
be
sene
of
men
that
haue
witts
,
and
sense
to
beholde
them
.
Is
not
this
true
dealing
,
and
a
token
of
profounde
learning
?
Might
not
one
by
a
like
argument
proue
that
we
can
not
see
the
power
of
Christe
,
and
vertue
of
the
Apostles
,
M
Calfs
reason
condemneth
the
scripture
as
wel
as
images
.
in
scripture
?
how
say
yow
to
this
argument
?
The
yncke
and
paper
wherin
the
scripture
is
written
haue
no
minde
nor
sense
,
to
holde
the
poure
of
Christe
,
and
vertue
of
the
Apostles
,
Ergo
the
power
of
Christe
,
and
of
the
Apostles
can
not
be
sene
in
the
scripture
?
Yf
M.
Calfhils
be
good
this
is
good
.
For
they
are
bothe
like
.
And
yf
yow
will
say
with
him
that
the
vertues
of
Sayntes
can
not
be
sene
in
images
,
because
images
haue
no
mynde
nor
sense
to
hold
them
,
yow
must
saye
in
like
sort
that
we
can
not
see
the
power
of
Christe
and
vertue
of
the
Apostles
in
scripture
,
because
the
paper
and
yncke
,
haue
no
minde
nor
sense
,
to
hold
them
.
And
by
like
reason
as
he
condemneth
images
,
condemne
the
scripture
.
But
be
not
deceaued
.
As
by
reading
the
scripture
written
in
yncke
and
paper
,
the
hearte
conceaueth
the
power
of
Christe
,
and
vertue
of
his
Apostles
:
So
by
seing
images
of
Saynctes
made
of
insensible
thinges
,
the
minde
conceaueth
the
vertue
of
Saynctes
.
And
as
the
eare
by
hearing
,
geueth
vnderstandinge
to
the
soule
:
So
the
eie
by
seing
doth
geue
light
to
the
minde
.
Wherby
it
cometh
to
passe
that
althoughe
images
haue
nor
minde
,
nor
sense
to
hold
the
vertues
of
Saynctes
,
yeat
we
that
haue
mindes
,
witte
,
reason
,
and
sense
,
may
beholde
the
vertues
of
Saynctes
in
images
,
and
glorifie
God
for
them
.
But
to
procede
.
When
I
see
an
image
gorgeouslye
decked
,
with
speare
,
sworde
,
Fol.
164.
a
or
booke
in
the
hand
,
an
other
with
a
boxe
or
babe
in
her
armes
,
Fol.
164.
a
what
reason
can
tell
me
whether
Mars
or
S.
Georg
,
Venus
,
or
the
virgin
mother
of
Christ
be
erected
,
quoth
M.
Calf
?
Mart.
Forsoth
yf
yow
be
a
Christen
man
,
and
lyue
amongest
Christians
,
and
haue
any
reason
in
your
head
,
it
may
tell
yow
that
euer
sithens
Christe
conquered
the
diuell
,
the
Christians
haue
forsaken
all
idolls
,
of
Mars
,
Venus
,
Apollo
,
and
such
like
:
Idols
destroyed
by
the
Christians
.
and
vtterly
destroyed
them
,
as
the
prophetes
did
foretell
,
and
suffred
none
to
remayne
amongest
them
.
It
might
furder
tell
you
that
the
Christians
neither
haue
nor
can
abide
to
haue
any
other
image
to
be
honored
in
the
churche
than
the
image
of
Christ
and
his
sainctes
.
Whiche
being
true
,
and
none
so
simple
amongest
the
Christians
,
but
is
wel
assured
of
that
,
litle
reason
might
serue
to
make
you
to
thinke
that
,
when
you
see
an
image
with
a
sword
,
or
child
in
the
armes
,
it
is
nor
Mars
nor
Venus
,
nor
Mercurie
,
nor
Momus
,
vnlesse
by
heresie
you
haue
been
made
so
very
a
Mome
,
that
you
knowe
not
amongest
whom
you
dwell
nor
of
whome
you
hold
.
Fol.
146.
b
It
is
a
great
argument
of
yours
that
images
teache
pride
,
auarice
,
Fol.
165.
b
wantonnesse
and
nothing
els
.
And
for
proufe
of
it
you
bring
the
example
of
Cherea
in
Terence
,
and
Venus
Gnidia
in
Lucian
,
two
worthy
Doctours
to
confirme
such
a
truth
.
Scriptures
,
councells
and
fathers
fayled
,
when
these
were
thought
worthie
to
be
alleaged
.
But
I
pray
you
sir
what
yf
some
wanton
maydens
lerne
of
the
image
of
Mary
Magdalene
,
the
lustes
of
vanitie
,
Fol.
164.
b
what
yf
the
couetous
man
seing
an
image
faire
gilded
,
wish
it
in
his
purse
?
what
yf
the
carelesse
and
desperat
man
thinke
with
himself
,
Fol.
174
▪
b
what
shame
is
it
for
me
to
hang
,
seing
our
God
was
so
serued
?
Ibidem
.
What
con
consequution
is
this
M.
Calf
.
Some
may
haue
euil
thoughtes
by
sight
of
images
,
Ergo
images
must
not
be
suffred
.
Gene.
19.
Gene.
30.
Osee
1.
Mat
25.
Luc.
19.
Matt.
18.
What
yf
all
this
were
true
,
what
will
you
inferre
vpon
it
?
Shall
images
thefore
be
condemned
and
thought
vnlawfull
?
Then
by
your
wisdome
we
shall
shortly
condemne
the
scripture
:
Wanton
maydens
hearing
the
chapiter
reade
where
it
is
declared
howe
Loths
two
daughters
made
their
father
drunke
,
and
went
to
bed
vnto
him
,
may
lerne
some
lewde
lustes
of
vanitie
,
euill
women
hearing
howe
Rachel
gaue
Iacob
her
husband
leue
to
begette
children
of
his
mayden
Balam
,
may
haue
wicked
imaginations
:
Men
hearing
howe
the
Patriarkes
had
diuerse
wiues
,
may
thinke
that
laufull
for
them
.
Some
hearing
those
wordes
that
God
spoke
to
his
Prophete
Osee
:
Goe
thy
way
,
take
a
harlot
to
thy
wife
,
and
beget
children
of
fornication
,
may
thinke
wickedly
of
committing
fornication
.
Some
hearing
that
Christ
saied
to
the
seruant
:
Thou
shouldest
haue
put
my
mony
to
the
banke
that
I
returning
might
haue
receaued
it
with
vsurie
,
will
imagine
that
it
is
laufull
to
geue
mony
to
vsurye
.
Some
hearing
that
he
saied
:
Yf
I
thy
eie
offend
thee
,
pick
hym
out
,
yf
thy
hand
or
fote
be
offence
vnto
the
,
cutte
them
of
,
and
cast
them
from
the
,
may
take
occasion
,
as
some
haue
done
,
to
mangle
them selues
and
cutte
of
their
membres
.
And
so
all
wicked
men
may
take
occasion
of
some
other
places
of
scripture
to
be
naught
and
like
the
spider
turne
all
into
poyson
,
as
our
sir
Iames
doth
.
Shall
the
scripture
therfore
be
contemned
,
and
thought
vnlaufull
?
Shall
all
men
be
forbid
to
reade
it
,
because
some
take
occasion
of
hurt
by
it
?
No
:
there
is
no
reason
,
why
the
lewdnes
of
a
fewe
shoulde
preiudice
a
multitude
,
and
the
iniquitie
of
some
lewdly
disposed
,
imbarre
the
commoditie
of
many
well
affectioned
.
As
therfore
the
scripture
is
not
to
be
reiected
because
wicked
men
by
certayne
histories
,
and
textes
misunderstode
may
take
occasion
of
euill
:
So
are
not
images
to
be
condemned
because
wanton
maydes
and
couetous
persons
conceaue
light
affections
at
the
sight
of
them
.
Many
haue
holy
meditations
and
great
commodities
by
them
,
and
more
good
men
and
women
by
sight
of
Mary
Magdalene
payncted
mornefully
,
Mary
Magdalene
not
want
only
paincted
.
and
not
wantonly
(
as
you
say
)
take
occasion
to
repent
for
their
synnes
,
and
lament
their
wantonnesse
past
,
than
to
fall
into
the
lustes
of
vanitie
.
More
by
seeing
the
gilded
images
,
thinke
of
the
ioies
of
heauen
,
and
blisse
that
they
haue
there
,
than
of
hauing
it
in
their
purse
.
More
seeing
Christe
hanging
on
the
Crosse
,
thanke
him
,
for
his
passing
loue
towardes
vs
,
than
thinke
hanging
no
shame
,
because
their
lorde
and
master
was
hanged
:
and
they
for
the
lewdnes
of
a
fewe
that
are
naught
,
are
not
to
be
bereued
of
a
commoditie
that
doth
turne
them
to
good
.
The
examples
of
Ezechias
,
Iosias
,
and
Salomon
,
Fol.
164.
b
Fol.
165.
a
The
fact
of
Ezechias
destroying
the
serpent
maketh
not
against
our
images
.
4.
Reg.
18.
are
brought
to
no
purpose
against
images
amongest
Christians
.
The
cause
why
Ezechias
destroyed
the
brasen
Serpent
,
is
declared
in
the
text
:
Siquidem
,
vsque
ad
illud
tempus
filij
Israel
adolebant
ei
incensum
.
For
vntill
that
day
the
children
of
Israel
did
offer
incese
to
it
.
And
in
deede
,
the
people
of
Israell
being
very
prone
to
idolatrie
,
did
oftentymes
offende
the
goodnesse
of
God
with
their
wickednesse
and
abhomination
,
which
the
vertuous
prince
Ezechias
vnderstanding
did
destroye
the
brasen
Serpent
.
Amongest
vs
that
are
Christians
,
there
is
no
such
mistrust
of
idolatrie
.
No
man
knoweth
the
secrets
of
an
others
heart
,
nor
is
able
to
say
,
this
man
or
that
man
committeth
idolatrie
,
or
burneth
incense
to
idols
,
as
the
Israelites
did
.
Wherfore
the
fact
of
Ezechias
is
vnfytly
alleaged
,
against
images
.
The
lawe
saieth
:
Cessante
ratione
legis
cessat
&
ipsa
lex
.
The
reason
of
the
lawe
ceassing
,
the
lawe
it self
ceasseth
.
Seing
them
there
is
no
idolatrie
,
committed
,
as
there
was
in
his
tyme
,
seing
the
people
direct
their
heartes
,
and
offer
their
praiers
to
God
,
and
whensoeuer
they
set
their
eies
on
the
image
,
they
haue
their
mnydes
in
heauen
with
God
,
the
destroying
that
Ezechias
vsed
,
should
also
ceasse
,
and
no
image
nowe
be
throwen
downe
,
vnlesse
there
were
like
apparant
cause
of
idolatrie
,
as
there
was
in
Ezechias
and
Iosias
raigne
.
For
whose
fact
also
this
answer
for
auoyding
tediousnes
shall
suffise
.
Fol.
165.
3.
Reg.
11.
Salomon
not
abused
by
images
but
by
women
.
As
for
Salomon
,
he
was
not
,
(
as
M.
Calf
.
saieth
,
contrarie
to
the
woord
of
God
)
abused
by
images
.
The
text
saieth
,
Auerterunt
mulieres
cor
eius
,
deprauatum
est
cor
eius
per
mulieres
,
vt
sequeretur
deos
alienos
,
women
turned
away
his
heart
:
by
women
his
heart
was
corrupted
,
that
he
followed
strange
Gods
,
as
yow
for
hauing
and
pleasing
of
your
woemen
,
are
brought
to
heresie
.
To
these
woemen
he
was
inueigled
,
Ardentissimo
amore
,
with
most
hote
and
feruent
loue
.
That
he
was
abused
by
images
,
or
by
suffring
his
wanton
paramours
,
to
bring
their
idols
into
his
court
,
the
scripture
maketh
no
mention
.
The
liuely
images
of
his
paramours
the
wanton
continaunces
of
his
concubines
and
nicenesse
of
his
ladies
,
were
the
Idolls
that
corrupted
him
,
and
not
the
images
whiche
he
knewe
,
to
be
but
stockes
and
stones
.
And
albeit
he
was
permitted
to
like
his
owne
lustes
,
and
followe
strange
Gods
,
which
were
but
stockes
and
stones
,
yet
wil
it
not
followe
that
he
was
peruerted
,
and
abused
by
those
stones
.
The
scripture
must
be
true
,
deprauatum
est
cor
eius
ꝑ
mulieres
,
his
heart
was
depraued
by
women
to
followe
strange
Gods
,
and
not
by
any
affection
to
false
images
,
to
followe
idolls
.
Yf
you
thinck
this
true
,
then
tel
,
your
minister
that
he
hath
made
a
foule
and
shamefully
lye
.
Yf
you
thinke
him
an
honest
man
,
not
withstanding
this
shamefull
lying
,
and
contrarying
the
scriptures
,
all
wise
men
may
thinke
,
2.
Tim.
4.
that
the
tyme
is
come
of
which
,
S.
Paule
spoke
to
Timothe
:
There
shalbe
a
tyme
,
when
they
shall
not
abide
holsome
doctrine
,
but
hauing
ytching
eares
,
shall
heape
vnto
them selues
masters
after
their
owne
desire
,
and
turne
away
theire
hearing
from
truth
,
and
turne
to
fables
.
Fol.
168.
a
Calf
.
Where
he
alleageth
this
place
out
of
S.
Chrisostome
,
Animo
desperato
,
nihil
peius
,
etc.
nothing
is
woorse
than
a
desperate
mynde
.
Although
he
see
signes
,
Although
miracles
be
wrought
,
yet
he
standeth
still
in
the
same
self
will
frowardnes
,
Mart.
to
proue
that
obstinate
synners
haue
smale
or
no
conforte
by
the
crosse
,
ye
shall
vnderstand
good
readers
,
that
S.
Chrysostome
speaketh
,
there
of
the
Iewes
that
crucified
Christ
,
Hom.
54.
in
8.
Ioan.
and
of
such
hard
harted
and
obdurated
men
,
as
Pharao
was
.
Amongest
them
Christ
wrought
a
great
number
of
miracles
.
In
his
passion
he
leyed
them
flatte
vpon
the
grounde
,
and
tooke
away
their
sight
,
and
yet
they
(
that
is
to
say
the
Iewes
)
did
not
beleaue
.
Nowe
because
the
Iewes
were
obstinate
in
their
wickednesse
,
and
would
not
beleaue
,
although
they
sawe
signes
and
miracles
,
is
there
any
honestie
in
this
maister
minister
to
referre
that
to
the
Christians
that
was
spoken
of
the
wicked
Iewes
?
and
to
say
they
who
haue
receaued
the
faith
of
Christ
,
being
nowe
estraunged
by
abundance
of
impietie
and
synne
,
can
not
by
signes
and
miracles
,
and
sight
of
the
crosse
be
turned
to
Christ
againe
,
because
the
Iewes
,
that
crucified
Christ
,
and
Pharao
that
of
malice
and
hardnes
of
heart
,
Lerne
M.
Calf
.
to
make
a
difference
when
an
authour
speaketh
of
a
iewe
and
when
he
speaketh
of
a
Christian
.
opposed
him self
against
God
,
could
not
be
conuerted
by
miracles
and
signes
?
The
case
is
farre
different
betwene
a
Iewe
and
a
Christian
,
a
Pharao
and
a
faithfull
.
The
one
knoweth
that
by
Christ
he
may
haue
saluation
,
the
other
supposed
it
a
vayne
illusion
.
The
Christian
vnderstandeth
that
Christ
,
will
receaue
him
to
mercy
yf
he
turne
vnto
him
.
The
Iewe
can
not
conceaue
that
there
is
any
such
Christ
to
haue
mercie
vpon
him
.
Therefore
no
maruell
yf
smale
comforte
arise
to
the
like
that
S.
Crysost
.
spoke
of
,
that
is
the
Iewes
and
Pharaonites
,
when
the
crosse
,
is
brought
vnto
them
.
For
they
neuer
beleued
in
Christ
crucified
.
But
being
brought
to
a
Christian
(
of
whom
we
talke
and
not
of
Iewes
,
and
Pharaonites
M.
Calf
.
Comfort
to
Christians
by
sight
of
the
crosse
.
)
there
may
rise
great
confort
vnto
him
.
For
by
the
sight
of
it
,
he
may
come
into
remembrance
of
the
passion
of
Christ
,
and
consider
,
that
as
he
died
for
synners
,
so
he
wil
saue
synners
,
yf
they
turne
vnto
him
,
and
repent
,
and
fal
into
such
holy
meditations
as
I
declared
in
my
treatise
.
Neither
doth
this
authoritie
,
and
example
brought
out
of
S.
Chrysostome
condemne
me
,
as
M.
Calfhil
supposeth
,
Fol
116.
a
but
sheweth
him
,
to
be
grosse
,
and
ignorant
,
that
can
not
see
,
when
an
authour
speaketh
of
a
Iewe
,
and
a
Christian
,
of
an
infidel
,
Fol.
168
a
and
faithfull
:
and
declare
that
his
lying
sprite
passeth
not
what
he
writeth
,
so
he
may
colour
his
craft
for
a
tyme
.
Or
yf
this
be
not
euidence
ynough
,
marcke
what
a
shamefull
lye
followeth
strayte
vpon
the
backe
of
this
?
A
shameful
lie
.
Fol.
168.
a
Calf
.
(
Athanasius
sayeth
he
:
)
In
the
place
by
you
alleaged
howe
the
wounted
affections
be
taken
out
of
harlotts
heartes
,
murderers
kepe
their
weapon
no
longer
,
fearefull
men
conceaue
courage
,
barbarous
men
lay
away
all
immanitie
,
doth
not
ascribe
the
effects
to
the
crosse
,
but
wholly
and
solely
to
the
faith
of
Christ
?
Mart.
Nowe
whether
this
be
a
moste
impudent
and
shamefull
lye
,
iudge
your selues
.
Athanasius
wordes
be
these
:
Who
hath
so
taken
out
of
mens
heartes
their
wounte
affections
,
that
harlotts
would
lyue
chaste
,
murderers
kepe
their
weapons
no
longer
?
Fearefull
men
conceaue
courage
?
who
hath
persuaded
barbarous
people
,
and
other
nations
,
to
ley
away
all
immanitie
in
their
owne
cuntrie
,
The
vertue
of
the
crosse
.
and
muse
only
vpon
quietnes
and
peace
?
nisi
Christi
fides
&
signaculum
crucis
?
But
the
faith
of
Christ
and
signe
of
the
crosse
?
And
is
it
not
plaine
that
he
saieth
here
,
The
faith
of
Christ
and
signe
of
the
crosse
tooke
the
wounted
affections
out
of
mens
heartes
?
The
faith
of
Christ
and
signe
of
the
crosse
made
harlotts
lyue
chast
?
the
faith
of
Christ
,
and
signe
of
the
crosse
made
murderers
,
cast
away
their
weapon
,
and
the
fearefull
conceaue
courage
,
and
the
barbarous
ley
away
their
immanitie
?
And
in
saying
that
the
faith
of
Christ
and
signe
of
the
crosse
made
all
this
,
doth
he
not
ascribe
all
these
effectes
to
the
faith
of
Christ
and
signe
of
the
crosse
?
And
yf
it
be
so
,
then
doth
he
not
ascribe
those
effectes
,
Wholly
and
solely
to
the
faith
of
Christ
,
but
to
the
faith
of
Christ
and
signe
of
the
crosse
together
,
not
that
faith
is
vnable
,
to
do
it
,
without
the
crosse
,
but
because
we
might
vnderstand
that
God
would
haue
the
signe
of
the
crosse
,
concurre
with
faith
,
and
worke
the
saied
effectes
by
faith
and
the
signe
of
the
crosse
,
to
confounde
the
gentills
that
imagined
Christ
,
to
be
but
a
dead
man
,
and
wrought
vs
no
benefit
by
his
crosse
.
M.
Calf
.
his
fansie
,
saying
that
Athanasius
ioyned
the
signe
of
the
crosse
to
faith
,
that
the
one
might
be
testified
by
the
other
,
hath
no
sure
grownde
to
stay
vpon
.
He
hath
according
to
his
promise
,
alleaged
nor
scripture
,
nor
councell
,
nor
father
to
proue
his
gesse
.
It
is
manifest
to
all
that
wil
reade
the
whole
discourse
,
which
Athanasius
maketh
there
,
that
he
talketh
muche
of
the
vertue
and
power
of
the
signe
of
the
crosse
,
Athanasius
speaketh
much
of
the
vertue
of
the
signe
of
the
crosse
.
as
that
it
driueth
away
diuels
and
destroyeth
inchauntments
and
sorcery
,
as
I
haue
specified
before
,
and
for
declaration
that
it
hath
further
power
and
strenght
to
the
benefite
of
Christians
,
he
ascribeth
the
aforesaid
effectes
to
faith
and
the
signe
of
the
crosse
together
:
for
so
signifie
his
woordes
:
Fides
Christi
&
signaculum
crucis
.
The
faith
of
Christ
and
signe
of
the
crosse
.
And
albeit
it
be
graunted
to
be
true
that
M.
Calfhil
saieth
,
that
the
manner
of
that
tyme
,
was
for
the
christians
by
this
kinde
of
signe
to
shewe
their
profession
,
being
conuersant
amongest
,
infidels
,
yet
doth
it
not
proue
that
the
aforesaied
effectes
be
ascribed
wholly
and
solely
to
faith
.
For
by
that
signe
,
they
might
both
testifie
,
their
faith
,
and
with
faith
in
the
merites
of
Christes
passion
,
and
that
signe
of
the
crosse
,
haue
the
effectes
afore
saied
wrought
,
as
Athanasius
plainly
declared
,
when
he
saied
,
who
taught
all
these
thinges
,
nisi
Christi
fides
&
signaculum
crucis
?
But
the
faith
of
Christ
and
signe
of
the
crosse
?
Which
being
true
,
I
can
not
see
with
what
face
M.
Calf
.
could
,
say
that
Athanasius
in
that
place
ascribed
those
effectes
wholly
and
solely
to
the
faith
of
Christ
making
faith
and
the
crosse
varie
as
it
were
,
and
not
able
to
concurre
on
with
the
other
,
vnlesse
he
had
determined
to
out
face
the
truth
wholly
and
solely
with
lies
.
As
he
hath
faced
this
:
So
hath
he
made
an
other
,
The
Parisiens
approue
not
Erasmus
Censure
&c.
Fol.
172.
b
that
the
Parisiens
,
that
is
the
facultie
of
diuines
commonly
,
called
the
doctours
of
Sorbon
in
Paris
,
approued
the
iudgment
and
censure
of
Erasmus
,
denying
the
booke
,
de
visitatione
infirmorum
to
be
S.
Augustines
woorke
.
For
there
is
no
woord
,
nor
sillable
there
that
maketh
mention
that
the
saied
censure
set
before
the
worke
was
approued
by
the
Parisiens
,
except
M.
Calfhils
wisdome
will
say
,
it
was
printed
at
Paris
,
ergo
it
was
allowed
by
the
Parisiens
.
Nor
content
with
this
,
to
shewe
more
feates
of
his
arte
,
he
fayneth
of
S.
Cyrill
that
he
hauing
to
do
with
Iulian
the
Apostata
(
who
entwited
the
Christians
for
hauing
,
and
setting
vp
of
crosses
before
their
doores
)
did
excuse
the
order
of
the
Christians
in
his
tyme
,
and
couer
their
fault
,
Fol.
172.
b
Fol.
173.
a
which
is
an
impudent
lie
For
Cyrillus
acknowlegeth
no
fault
in
the
order
of
the
Christians
of
his
tyme
,
Cyrillus
acknowlegeth
no
fault
in
the
Christians
for
making
of
crosses
,
and
therefore
excuseth
it
not
Libr.
6.
cont.
Iulia.
for
making
and
setting
vp
of
crosses
,
and
therefore
neither
excused
them
,
nor
couered
any
faulte
of
theirs
.
He
was
so
farre
from
all
suche
imaginations
,
and
thinking
it
a
fault
to
haue
,
or
make
the
signe
of
the
crosse
vpon
,
either
their
doores
,
or
for
heades
,
that
whereas
Iulian
saied
that
they
were
wretches
that
made
crosses
,
he
saied
:
Absque
labore
demonstrabimus
eiusmodi
sermones
à
malis
cogitationibus
profectos
,
extremam
sapere
imperitiam
,
we
will
proue
without
any
greate
trauayle
,
that
these
wordes
coming
of
wicked
thoughtes
,
sauour
of
extreme
ignoraunce
.
And
so
reckoning
the
benefites
of
Christes
passion
he
sayeth
:
Haec
omnia
recordari
nos
facit
salutare
lignum
.
The
healthfull
woodde
doth
make
vs
remembre
all
these
thinges
.
Furder
he
sayeth
:
We
make
the
crosse
of
the
precious
wodde
in
remembraunce
of
all
goodnes
and
vertue
.
Nowe
yf
Cyrillus
a
lerned
bisshop
iudged
the
talke
of
Iulian
the
Apostata
agreing
with
our
heretiks
,
for
vpbrayding
the
catholikes
with
hauing
and
making
the
signe
of
the
crosse
,
to
ꝓcede
of
wicked
thoughtes
,
&
sauour
of
extreme
ignorance
,
it
is
not
to
be
p̄supposed
that
he
thought
it
a
fault
in
the
Christians
to
haue
them
neither
iudged
it
a
wicked
thought
in
an
other
to
reꝓue
the
hauing
of
them
.
But
would
rather
haue
taken
it
as
an
aduertisment
,
to
warne
the
christians
to
forsake
it
,
lest
they
should
be
an
offence
and
sclaunder
to
the
Ghospel
.
But
in
al
his
workes
there
is
no
sentence
to
declare
that
he
exhorted
the
Christians
to
leaue
the
making
and
setting
vp
of
crosses
before
their
doores
.
But
the
contrary
apeareth
very
euidently
in
this
place
.
For
he
sayeth
with
greate
indignation
to
that
wicked
Apostata
.
Lib.
6.
cont.
Iulia.
The
crosse
bringeth
vs
in
remembrance
of
al
goodnes
.
Wilt
thou
,
that
we
cast
away
the
wood
that
bringeth
vs
in
remembrance
of
all
goodnes
,
and
set
forth
thy
toyes
to
women
and
children
?
No
,
we
will
not
.
Herepon
I
make
this
reason
.
Where
there
is
no
faulte
,
there
neadeth
no
excuse
:
There
was
no
faulte
(
in
Cirillus
iudgement
)
to
make
the
signe
of
the
crosse
.
Therfore
it
neded
not
to
be
excused
,
as
a
faulte
.
Yf
any
wrangling
heretike
denie
the
seconde
proposition
,
lett
him
consider
Cyrillus
wordes
alleaged
before
:
and
if
he
hath
common
sense
,
he
can
not
choose
but
proue
it
sufficientlye
out
of
that
place
:
To
auoyde
tesdiousnes
I
leaue
it
to
the
indifferent
readers
deduction
,
Notes
of
M.
Calfs
.
considered
.
and
by
the
way
consider
certayne
notes
that
M.
Calf
.
hath
gathered
out
of
an
other
place
,
of
Cyrill
in
the
same
booke
against
Iulian.
As
for
example
.
Where
Cyrillus
saide
that
Numa
king
of
the
Romaynes
builded
certayne
temples
in
the
which
nullum
erat
simulachrum
,
there
was
no
false
or
forged
image
,
The
first
Note
.
Fol.
173.
because
he
learned
of
Pithagoras
that
God
lacketh
forme
and
shape
,
he
maketh
this
note
in
the
margent
,
Cyrillus
alloweth
no
images
in
churches
,
and
maketh
this
argument
.
There
can
be
no
likenes
of
God
made
,
therfore
not
of
Christe
vnlesse
we
denye
him
to
be
God
?
Corcerning
the
first
,
consider
howe
wisely
it
is
inferred
vpon
that
holy
fathers
wordes
.
Cyril
telleth
vs
that
Numa
a
good
kinge
(
as
Iulian
saide
)
had
no
forged
and
fayned
images
,
in
his
temples
,
ergo
Cirill
alloweth
no
true
images
of
Saynctes
in
churches
.
Is
not
this
beggerly
logicke
,
A
like
argument
to
M.
Calfs
.
and
pelting
diuinitie
?
Consider
it
by
a
like
.
The
prophetes
and
Apostles
tell
vs
,
that
the
gentills
had
no
true
manner
of
worshipping
the
true
God
in
their
temples
,
Ergo
the
prophets
allowed
not
the
true
worshipping
of
God
in
Christian
churches
.
That
Cyrill
did
not
disalowe
images
in
the
church
,
it
apeareth
first
by
his
earnest
replie
against
Iulian
that
vpbrayded
the
Christians
with
hauing
the
signe
of
the
crosse
,
and
thoughte
it
an
extreame
ignorance
,
to
thincke
it
vnlawfull
to
haue
the
crosse
.
Next
by
his
not
reprouing
neither
the
fathers
that
were
before
his
tyme
,
neither
those
that
lyued
in
his
tyme
,
for
suffering
images
in
churches
.
S.
Basile
before
his
tyme
allowed
images
in
the
churche
,
as
apeareth
in
his
sermon
vpon
Barlaam
the
martir
.
There
he
crieth
to
the
painters
in
this
sorte
.
Goe
to
nowe
,
S.
Basile
alloweth
images
in
churches
.
o
ye
notable
paincters
of
noble
faictes
,
sett
forth
with
yower
arte
the
mutilate
image
of
this
capitaine
,
making
him
noble
with
the
coloures
of
yower
industrie
,
whome
I
haue
somewhat
obscurely
described
and
crowned
.
I
will
departe
as
ouercommed
with
the
image
which
yow
make
of
the
conflictes
and
victories
of
the
martir
.
I
will
reioyce
that
by
yower
dexteritie
and
fynenesse
I
am
conquered
with
such
victorie
.
And
in
the
same
booke
,
in
the
end
he
sayeth
:
Pingatur
in
tabula
vna
,
et
certaminum
agonotheta
Christus
:
Let
Christe
the
healper
of
those
conflictes
and
victories
be
paincted
also
in
a
table
with
him
,
to
whome
be
glorie
worlde
without
end
,
Amen
.
Thus
much
S.
Basile
,
and
would
he
haue
required
them
to
paincte
the
image
of
the
martir
,
and
our
sauiour
Christe
,
yf
it
had
bene
vnlaufull
to
haue
the
images
of
martirs
and
Christe
in
the
churche
?
Woulde
he
haue
desired
it
in
his
sermone
before
the
face
of
all
the
people
,
in
the
open
audience
,
and
shewe
him selfe
to
reioyce
in
it
,
yf
it
had
bene
against
Gods
commaundement
?
No
:
His
knowledge
in
the
scriptures
was
greater
,
and
zeale
to
the
honour
of
God
more
feruenter
,
than
that
either
he
could
be
ignorant
in
such
a
matter
,
or
woulde
be
willfull
to
committe
such
an
offence
.
Athanasius
alloweth
images
in
churches
.
Likewise
Athanasius
allowed
images
before
Cyrillus
tyme
,
as
apeareth
in
the
storye
,
which
he
declareth
of
the
image
of
Christe
crucified
at
Berithus
.
There
he
sayeth
:
The
faithfull
Christians
and
disciples
of
Christe
were
warned
of
the
holy
Ghoste
to
departe
frome
Hierusalem
,
and
to
goe
to
the
kingedome
of
Agrippa
,
twoe
yeares
before
Titus
and
Vespasianus
destroyed
the
citie
:
Qui
egressi
ab
vrbe
,
omnia
quae
ad
cultum
nostrae
religionis
vel
fidei
pertinere
videbantur
secum
auferentes
,
in
has
regiones
transtulerunt
.
Quo
tempore
etiam
icona
cum
caeteris
rebus
ecclesiasticis
deportata
vsque
bodie
in
Syria
permansit
.
Who
departing
from
the
citie
,
taking
away
with
them
all
thinges
that
semed
to
apertayne
vnto
our
religion
or
faith
,
transported
them
into
these
cuntries
.
At
what
tyme
also
this
image
being
caried
awaye
with
other
thinges
of
the
churche
,
hath
contynued
vnto
this
present
daye
,
in
Syria
.
Here
it
is
to
be
sene
euidentlye
that
in
those
daies
,
euen
at
the
beginninge
,
images
were
adnumbred
amongest
those
thinges
that
appartayned
ad
cultum
nostrae
religionis
,
to
the
furnishing
and
settinge
forthe
of
our
religion
,
&
cum
caeteris
rebus
ecclesiasticis
,
with
other
thinges
of
the
churche
.
[
](A07092-e59710-b)a
a
Oratio
.
in
laudes
Theodor
Mart.
Gregorius
Nissenus
,
[
](A07092-e59730-b)b
b
In
mira
.
S.
Stepha
.
Euodius
,
[
](A07092-e59750-b)c
c
In
Felice
Paulinus
.
[
](A07092-e59770-b)d
d
De
consensu
.
Euangel.
lib.
1
cap
10.
Libr
22.
cont
Faust
.
Manich.
cap
73.
S.
Augustine
,
[
](A07092-e59780-b)e
e
In
Cassian
.
Prudentius
,
or
in
Cyrill●●
tyme
,
or
very
litle
before
his
tyme
,
speake
in
like
manner
of
images
amongest
Christen
men
.
And
yf
Cyrill
had
disalowed
images
in
churches
,
either
he
woulde
haue
reproued
the
fathers
that
before
his
dayes
,
or
those
that
lyued
in
his
dayes
,
and
had
images
in
their
churches
,
but
no
such
thinge
apeareth
in
all
his
woorkes
.
Wherfore
M.
Calf
.
can
not
iustely
saye
that
Cyrill
alloweth
no
images
in
the
church
.
The
other
argument
that
we
can
make
no
image
of
Christe
vnlesse
we
will
denye
him
to
be
God
,
The
2.
Note
.
because
God
lacketh
forme
and
shape
,
is
as
vayne
as
the
firste
,
and
so
simple
that
M.
Calf
.
is
dryuen
to
featche
a
proufe
for
it
,
out
of
an
heathen
philosopher
in
steade
of
scripture
,
councell
,
and
auncient
father
.
Christe
our
Sauiour
,
God
and
man
,
taking
vpon
him
the
nature
and
shape
of
man
lyued
here
on
earthe
and
died
on
the
crosse
like
a
man.
And
seing
it
pleased
his
infinite
Maiestie
to
apeare
vnto
vs
in
the
forme
and
shape
of
man
,
I
woulde
gladly
see
M.
Calfhils
scriptures
,
councells
,
doctours
,
and
fathers
that
proue
we
can
not
paincte
the
image
of
Christe
as
man
,
vnlesse
we
wil
deny
him
to
be
God
?
We
esteeme
not
his
owne
assertion
,
neither
the
doctrine
of
Ely
Phisi
,
nor
sansie
of
the
Magdeburges
so
highly
that
it
shall
be
worthied
of
authoritye
for
scripture
,
councell
,
or
doctour
.
Howe
fond
this
sansie
is
,
I
haue
sufficiently
declared
in
the
preface
.
An other
note
is
,
that
if
the
crosse
was
vsed
in
Cyrills
tyme
,
The.
3.
Note
.
yet
there
was
no
picture
vpon
it
.
And
that
is
but
his
gesse
.
Yf
it
were
denied
,
he
would
hardely
proue
it
.
Last
of
al
,
Fol.
173.
b
The
4.
Note
.
that
he
condemneth
the
foolish
superstition
of
Christians
in
geuing
worse
names
vnto
their
churches
,
then
he
did
to
the
Temples
of
his
idols
.
For
he
called
them
all
the
Temples
of
faith
geuing
therby
the
glorye
to
God
.
Wheras
we
call
them
S.
Iohns
churche
,
S.
Maries
churche
,
and
suche
other
like
.
This
note
is
so
fyne
that
all
men
may
note
him
for
a
very
Calf
.
that
noted
it
.
Nor
Numa
nor
his
writings
can
n
vs
for
building
of
churches
.
Numa
Pompilius
was
the
next
kinge
to
Romulus
who
lyued
many
hundred
yeares
before
Christe
,
and
neuer
dreamed
of
Christe
nor
the
Christians
,
and
therfore
could
not
condemne
them
of
superstition
.
Yf
he
say
his
monumentes
and
writinges
condemne
vs
,
albeit
him selfe
did
not
,
I
answere
,
the
writinges
of
none
can
condemne
vs
in
matters
of
religion
,
but
theirs
whome
we
are
bounde
to
followe
,
as
the
scriptures
,
councells
,
fathers
,
and
prelates
of
the
churche
.
We
take
not
our
religion
of
Numa
,
nor
learne
of
him
,
and
the
gentills
the
manner
of
buildinge
or
dedicatinge
churches
.
Christe
is
our
Maister
,
vnder
him
the
bisshops
and
prelates
of
his
churche
are
our
spirituall
fathers
and
guides
:
Of
them
we
must
learne
our
faith
,
of
them
we
must
take
instruction
howe
to
honour
God
and
serue
him
.
They
haue
builded
churches
and
called
them
by
the
name
,
of
S.
Peter
,
Paule
,
Iohn
,
and
Marie
,
Stephen
and
suche
like
,
and
yet
were
neuer
condemned
of
any
for
superstitious
,
but
of
heretikes
.
Athanasius
writeth
that
after
the
greate
miracle
was
wroughte
by
the
image
which
the
Iewes
crucified
,
the
Metropolitane
of
Siria
being
requested
by
those
that
were
conuerted
and
baptised
,
conuerted
their
Sinagoge
into
a
churche
,
and
consecrated
it
in
the
honour
of
the
sauiour
of
the
worlde
.
Afterwarde
being
required
to
conuerte
other
Synagoges
and
hallowe
them
in
honore
quorundam
beatorum
Martirum
,
Lib.
de
passion
.
imag.
in
the
honour
of
certayne
blessed
Martirs
,
Dei
iuuauime
fretus
cuncta
expleuit
deuotus
,
hauing
confidence
in
the
helpe
of
God
,
he
fulfilled
al
that
they
required
of
him
like
a
good
deuoute
man
.
Here
the
good
Metropolitane
that
dedicated
churches
in
the
honour
of
Martirs
,
is
not
called
superstitious
,
but
deuoute
,
not
allured
with
foolishe
zeale
,
but
inspired
with
an
holy
spirite
.
And
if
it
were
of
any
accompted
(
as
M.
Calf
.
imagineth
)
a
foolishe
superstition
of
the
Christians
,
to
builde
churches
in
honour
of
sainctes
,
and
cal
them
their
names
,
why
dothe
he
not
lashe
out
his
scriptures
,
bringe
in
the
councells
,
and
ꝓue
it
by
the
holy
fathers
?
Thincketh
he
that
it
is
a
sufficient
discharge
of
his
gloriouse
promise
,
to
bringe
,
in
so
weightie
a
matter
,
against
the
Christians
the
only
authoritie
of
an
heathen
,
infidel
,
and
one
that
neuer
knewe
christe
,
such
as
Numa
and
Pythagoras
were
?
No
,
we
haue
to
many
examples
to
the
contrary
,
of
elder
age
.
And
to
many
presidentes
of
holy
men
sithens
,
and
authorities
of
councells
and
fathers
to
maintayne
it
.
And
if
M.
Calf
.
were
as
wel
conuersant
in
S.
Ambrose
,
S.
Augustine
,
Hierome
,
Gregory
,
and
other
auncient
fathers
,
and
writers
of
Ecclesiasticall
histories
,
as
he
is
in
his
Esopes
fables
and
in
his
newe
peltinge
doctours
,
he
woulde
be
ashamed
that
euer
he
let
such
a
fonde
sentence
,
escape
his
mouthe
.
For
in
S.
Ambrose
he
shall
finde
a
churche
called
by
the
name
of
Geruasius
,
Libr.
10.
epist.
85.
Lib.
22.
de
ciuit
.
Dei
cap.
8.
Ibidem
.
cap.
10.
Cont
Vigilant
.
ad
Ripa
.
Lib.
3.
dialog.
ca.
26.
and
Protasius
,
and
another
of
S.
Fausta
,
an
other
of
S.
Felix
,
and
Nabor
.
In
S.
August
.
a
memorye
of
S.
Stephen
,
and
aulters
in
honour
of
Martirs
.
In
S.
Hierome
,
basilicas
Apostolorum
Prophetarum
,
&
Martirum
,
churches
of
the
Apostles
,
Prophetes
and
Martirs
.
In
Gregorie
a
church
called
by
the
name
of
S.
Paule
,
and
so
in
all
other
writers
and
historiagraphers
allmost
as
thicke
as
haile
.
And
certes
such
holy
fathers
,
such
learned
doctours
,
such
famouse
writers
,
such
true
historiographers
could
haue
discerned
true
religion
frome
vayne
superstition
.
And
if
they
had
thought
it
only
a
will
worship
or
seruice
vnacceptable
to
God
,
they
would
neuer
so
willingly
,
so
gladly
,
and
so
deuoutely
haue
dedicated
those
churches
,
and
called
them
by
the
name
of
Saynctes
.
Thus
much
of
his
notes
:
where
it
is
to
be
noted
that
he
had
rather
followe
Numa
Pompilius
,
that
raigned
ouer
the
Romaynes
,
them
the
holy
ghoste
that
gouerned
the
holy
fathers
:
heathens
and
philosophers
,
than
Christians
,
and
true
Catholike
doctours
.
As
for
his
negatiue
argumentes
,
Paule
sayeth
,
not
,
Quaecumque
picta
sunt
,
Fol.
166.
a.
sed
quecunque
scripta
sunt
,
what
so
euer
thinges
are
payncted
,
but
what
thinges
soeuer
are
written
,
are
written
for
our
instruction
,
Paule
saieth
not
that
by
images
or
gasinge
stockes
,
but
throughe
patience
and
conforte
of
the
scriptures
,
we
may
haue
hope
,
Paule
saieth
not
all
pictures
,
but
al
scripture
inspired
of
God
is
profitable
to
teache
,
to
reproue
,
to
instructe
,
that
the
man
of
God
may
be
perfect
,
ergo
images
and
pictures
be
not
profitable
to
teache
,
ergo
Images
and
pictures
be
to
no
vse
,
I
leaue
,
with
a
greate
many
more
,
to
the
logisioners
and
determiners
in
the
scholes
.
The
meanest
and
symplest
of
them
al
knoweth
,
that
nothing
can
be
truly
concluded
of
negatiues
.
Certaine
lyes
and
sclaunders
are
contayned
in
this
Article
,
and
as
yet
not
touched
.
Ye
shall
heare
of
them
in
their
place
.
Nowe
to
the
tenth
Article
.
THE
ADORATION
AND
WOORSHIP
OF
THE
CROSSE
ALLOWED
BY
THE
AVNcient
fathers
.
THE
TENTH
ARTICLE
.
IF
YOV
craked
lesse
master
Calf
.
in
the
ouerthrowing
fundations
that
are
to
stronge
for
your
weakenes
,
and
did
lay
foorth
before
the
face
of
the
worlde
weightier
proufes
,
men
would
thinke
their
labour
better
bestowed
in
reading
your
writinges
.
But
you
are
so
full
of
crakes
,
and
no
deedes
,
that
you
do
men
greate
wronge
to
troble
them
,
with
so
many
woordes
without
substance
of
matter
.
Parturiunt
montes
:
The
hills
trauaill
,
as
though
they
laye
in
child
bedde
,
but
after
long
expectation
of
a
fayre
baby
,
out
cometh
a
foule
and
foolish
mouse
from
the
hills
syde
,
that
geueth
all
that
see
it
occasion
of
laughter
.
Calf
.
Fol.
175.
a.
b.
You
say
:
it
had
hen
reason
that
I
should
haue
proued
an
adoration
of
the
crosse
by
some
testimonie
of
scripture
,
which
in
Gods
matters
only
and
sufficiently
do
take
order
.
Mart.
Protestants
proue
not
al
their
doctrine
out
of
scripture
.
As
though
God
had
so
tyed
hym self
to
the
written
lettre
of
the
scripture
,
that
nothing
can
be
taken
for
truth
,
but
that
which
is
had
in
written
scripture
.
It
is
no
where
founde
in
written
scripture
that
baptisme
ministred
by
an
heretike
after
the
manner
of
the
catholike
church
should
be
allowable
:
yet
the
church
alloweth
it
.
Philip
Melanchton
an
old
frend
and
maister
of
yours
hauing
to
proue
the
baptisme
of
infants
against
the
Anabaptistes
,
Article
10
was
compelled
to
alleage
the
custome
of
the
vniuersall
church
,
because
he
had
no
expresse
scripture
for
it
.
Frier
Luther
your
greate
idoll
denied
S.
Paules
epistle
to
the
Hebrues
,
and
S.
Iames
and
S.
Iudes
epistles
to
be
scripture
.
Yf
a
man
should
require
you
to
proue
by
scripture
that
those
epistles
are
no
scripture
,
I
thinke
you
would
be
as
voyd
of
al
scripture
to
confute
your
maisters
assertion
,
as
you
would
haue
the
world
thinke
that
we
are
for
the
adoration
of
the
crosse
.
In
your
late
Synode
you
made
a
distinction
of
the
bokes
of
scripture
.
Some
ye
call
Agiographall
,
some
Apocriphall
,
some
Canonicall
:
but
are
you
or
they
able
to
proue
this
distinction
by
any
expresse
testimonie
of
scripture
?
Tumble
and
tosse
the
Byble
,
search
your
wittes
,
aske
counsel
of
the
superintendents
,
and
let
vs
haue
your
resolution
.
You
may
studie
as
many
yeres
as
Waltams
Calf
went
miles
,
and
proue
your self
as
wise
as
he
,
before
you
finde
it
there
.
You
say
:
Fol.
175.
b
I
sawe
the
scripture
direct
against
me
.
But
howe
could
I
see
that
,
seing
the
catholicke
churche
by
whose
only
tradition
and
authoritie
we
haue
receaued
the
scripture
is
euidently
and
plainly
with
me
.
Touching
the
ignorant
paynter
that
drewe
a
cock
euil
fauoredly
,
and
commaunded
his
boye
,
Ibidem
.
The
paincters
Cock
to
keepe
the
quick
cockes
away
to
couer
his
fault
,
it
could
neuer
come
in
better
tyme
.
For
you
are
the
ignorant
paynters
that
haue
drawen
an
euil
fauored
cock
,
that
is
,
a
newe
platte
of
religion
,
Promotours
sent
to
the
hauens
to
keepe
out
the
catholique
bookes
.
depending
of
heresie
and
lies
.
And
because
certayne
of
our
bokes
do
lyuely
set
foorth
the
truth
,
and
vnplume
the
fylthy
feathers
of
your
euil
fauored
cock
,
you
haue
sent
abrode
your
spies
,
our
promotours
,
your
searchers
and
your
ministers
,
that
none
of
the
lyuely
cockes
should
be
brought
into
the
realme
to
crowe
against
your
euil
fauored
paynted
cock
.
Where
to
shift
away
the
authoritie
of
the
fathers
that
speake
for
the
adoration
of
the
crosse
,
you
say
,
Fol.
175.
b
they
haue
ouershotte
themselues
in
termes
,
I
beseeke
your
mastership
tel
vs
,
were
those
auncient
fathers
,
Athanasius
,
Chrysostomus
,
Lactantius
,
Augustinus
,
Paulinus
,
Damascenus
,
and
the
fathers
of
the
sixth
general
councell
in
Constantinople
,
so
ignorant
that
they
could
not
tell
howe
to
vse
their
termes
?
Were
they
so
vnwary
of
their
wordes
,
that
in
a
matter
of
great
weight
,
wherein
yf
they
should
ouershote
them selues
in
termes
they
might
trayne
the
people
to
idolatrie
,
they
would
speake
they
knewe
not
what
,
and
geue
other
occasion
by
following
their
gesse
to
roue
far
from
all
godlynes
?
The
fathers
to
wise
to
ouershote
them selues
in
their
termes
.
No
M.
Calf
.
Their
wisdome
was
greater
,
and
lerning
more
sounder
,
than
so
fondely
to
ouershote
them selues
in
termes
.
But
howe
do
you
proue
this
wicked
sclaunder
that
you
lay
to
their
chardge
?
By
Gods
euident
and
playne
commaundement
?
Take
heede
,
you
promise
no
more
than
you
are
able
to
performe
.
Calf
.
Fol.
175.
b
Before
you
bring
foorth
Gods
euident
,
and
playne
commaundement
,
you
say
:
Yf
I
had
ꝓceded
according
to
the
rule
of
skil
,
I
should
haue
shewed
what
adoration
and
woorship
is
,
and
then
haue
applied
it
to
the
crosse
.
Mart.
Euery
terme
is
not
to
be
defyned
,
As
though
a
man
were
bounde
by
the
phantasticall
rule
of
your
vnskilful
skill
,
to
define
euery
terme
that
falleth
in
talke
:
and
nothing
were
presupposed
to
be
knowen
amonge
Christen
men
.
You
haue
talked
in
your
boke
of
God
,
but
in
all
your
talke
where
haue
you
defyned
what
God
is
?
You
haue
talked
of
the
diuel
,
but
where
haue
you
defined
what
the
diuel
is
?
Yf
you
should
presuppose
nothing
in
talke
as
knowen
,
but
would
be
so
precise
in
your
vnskilful
skil
,
that
nothing
should
escape
vndefyned
,
when
would
you
make
an
end
of
any
matter
which
you
take
in
hande
to
debate
?
Neuer
whiles
you
lyue
:
But
seing
the
rule
of
your
vnskilfull
skill
doth
so
leade
you
to
define
euery
thing
before
you
can
procede
,
and
to
presuppose
that
the
woord
of
adoration
and
woorship
were
not
knowen
amonge
good
Christen
men
,
before
you
made
your
deduction
out
of
the
Hebrewe
and
Greke
,
and
describe
it
,
by
bowing
downe
,
prostrating
your selfe
,
or
by
bowing
he
knee
,
and
putting
of
the
cappe
,
which
you
say
,
can
in
no
sense
be
geuen
to
an
image
or
to
a
sensebesse
thing
,
At
this
tyme
as
I
am
well
contented
with
the
former
parte
touching
your
explication
of
adoration
and
woorshippe
:
Euen
so
do
I
much
maruel
that
you
being
so
often
in
the
courte
doe
not
forbid
men
to
put
of
their
cappes
to
the
Quenes
Maiesties
cloth
of
estate
,
which
is
both
a
senselesse
thing
,
and
a
dead
creature
?
Can
you
that
are
of
so
hotte
a
spirite
of
reformation
,
hold
your
peace
,
and
see
such
idolatrie
committed
(
yf
your
owne
rule
be
true
?
By
M.
Calfs
rule
no
man
may
put
of
his
cappe
to
the
Cloth
of
estate
&c.
)
Yf
you
were
euer
serued
with
a
priuie
seale
,
or
stoode
by
when
other
were
serued
,
I
thinke
either
you
did
put
of
your
cappe
,
or
see
other
that
did
.
Yf
it
be
idolatrie
,
why
haue
you
done
it
your self
?
Why
haue
you
not
preched
against
it
?
Can
you
finde
faulte
with
them
that
putte
of
their
cappes
to
the
crosse
,
and
fynde
none
with
them
that
put
of
their
cappes
,
when
they
receaue
the
Quenes
Maiesties
lettres
,
which
are
as
senselesse
as
the
crosse
?
I
pray
you
good
sir
be
as
fauorable
maister
to
the
crosse
on
which
our
sauiour
Christ
died
for
vs
all
,
as
you
are
to
the
cloth
of
estate
or
the
priuie
seale
,
or
the
Quenes
Maiesties
lettres
,
which
are
neuer
able
to
be
the
instruments
wherby
any
such
benefitt
may
be
wrought
vnto
vs.
In
the
rehearsall
of
Gods
euident
and
playne
commaundement
out
of
Exodus
,
Cap.
20.
I
maruell
much
that
you
did
not
rehearse
the
former
parte
which
doth
vtterly
forbidd
(
as
some
of
yow
were
wont
to
preache
)
the
hauing
of
any
grauen
woork
or
similitude
,
which
is
in
heauen
aboue
or
in
earth
beneath
,
or
in
the
water
vnder
the
earth
?
Why
spooke
you
not
against
paynting
,
imbrodering
,
and
silke
woorkes
?
peraduenture
the
Quenes
Maiesties
arrises
,
noble
mens
armes
,
and
gentle
mens
recognisances
,
of
dragons
,
egles
,
owles
,
horses
,
fawkons
,
dogges
,
Apes
and
such
lyke
stayed
your
penne
.
Or
perchaunce
your
wyues
amorours
image
,
persuaded
you
to
allowe
the
hauing
of
such
images
,
and
search
a
gentle
interpretations
of
Gods
playne
and
euident
commaundement
.
Yf
the
case
stand
so
,
Gods
commaundement
in
Exod.
toucheth
not
our
images
.
then
let
vs
desire
your
clarkship
with
as
good
reason
to
search
out
some
gentle
vnderstanding
in
the
second
part
of
the
said
commaundement
,
at
the
old
auncient
fathers
request
,
who
sawe
right
well
that
al
the
places
that
yow
alleage
,
against
vs
,
touched
not
the
images
allowed
by
the
Catholique
church
,
but
are
all
referred
against
,
the
idols
of
the
gentils
.
Which
being
so
,
reason
would
,
that
you
should
haue
proued
that
the
places
of
scripture
which
you
alleag
,
had
vtterly
forbidden
the
images
of
Christ
and
his
saincts
:
Then
had
they
ben
to
some
purpose
.
But
because
that
passed
your
capacitie
,
you
did
as
wisely
in
omitting
it
,
as
you
did
folishly
in
alleaging
scriptures
to
the
to
the
purposes
they
serued
not
.
The
images
against
which
the
ꝓphetes
crie
Esa.
46.
Esa.
2.
Num.
22.
Osee
.
10.
Amos.
5.
Cap.
7.
The
idols
of
the
gentills
against
whome
the
prophetes
do
so
earnestly
write
,
are
no
where
founde
in
all
scripture
to
be
the
images
of
Christ
,
and
his
saincts
:
But
the
images
of
Bel
and
Nabo
,
and
the
images
of
Molewarpes
,
and
reremise
,
and
the
images
of
Baal
,
the
images
of
Moloch
,
and
Remphan
,
whereof
S.
Stephen
speketh
in
the
actes
.
These
and
such
other
are
the
idols
,
and
images
against
which
the
prophets
speake
:
And
do
not
you
thinke
M.
Calf
.
that
S
Ambrose
,
Augustine
,
Hierome
,
Epiphanius
,
Chrysostomus
,
Damascenus
,
Cassiodorus
,
Euthymius
,
and
other
fathers
did
vnderstande
what
the
prophets
ment
by
the
idols
against
which
they
crie
,
as
wel
as
you
,
or
rather
better
than
you
?
Your
arrogancie
is
greate
,
yet
I
thinke
you
will
not
imagine
your self
able
to
match
with
these
men
.
Yf
you
do
,
we
can
but
lament
the
arrogancie
,
and
fonde
opinion
conceaued
of
our
owne
wit
,
litle
lerning
,
and
lesse
discretion
.
S.
Ambro.
De
obitu
Theodos
.
S.
Ambrose
doth
witnesse
,
that
Helena
lyfted
vp
the
crosse
in
the
head
of
kinges
,
that
the
crosse
of
Christ
should
be
adored
in
kinges
.
Howe
like
yow
this
saying
of
S.
Ambrose
?
Because
he
saied
,
the
crosse
should
be
adored
,
will
yow
say
,
he
ouershots
hym self
in
his
termes
?
S.
Augustine
.
yf
yow
do
,
what
will
you
say
to
S.
Augustine
vpon
whose
authoritie
euill
vnderstoode
yow
grownde
many
of
your
heresies
?
He
taking
of
the
crosse
howe
honorablye
it
was
placed
in
the
forheads
of
Christen
men
,
hath
those
woordes
.
There
was
nothing
at
that
tyme
more
intolerable
in
the
flesh
,
there
is
nothing
nowe
more
glorious
in
the
forhead
:
what
keepeth
he
for
his
faithfull
seruant
that
gaue
such
honour
to
his
punishment
?
Finally
it
is
not
nowe
vsed
amongest
the
Romanes
in
punishing
the
condemned
.
For
where
the
crosse
of
our
lorde
was
honored
men
thought
that
the
giltie
person
should
haue
ben
honored
,
Tract.
36.
in
Ioan.
In
Psal.
36
yf
he
were
put
to
death
vpon
the
crosse
.
Howe
like
yow
this
?
S.
Augustine
teacheth
that
Christ
made
his
crosse
honorable
and
that
the
Romanes
honoured
it
,
and
forbore
the
punishing
of
malefactours
vpon
the
crosse
because
the
people
for
the
honour
whych
they
did
beare
vnto
the
crosse
,
were
likely
for
the
crosse
his
sake
to
honour
theaues
and
murderers
,
yf
they
were
put
to
death
vpon
the
crosse
.
Yf
you
spare
him
,
as
I
trust
you
will
reuerence
his
age
,
lerning
,
and
plentifull
graces
of
God
in
hym
,
I
trust
you
wilbe
as
good
M.
to
S.
Hier.
who
was
somewhat
elder
,
and
very
well
lerned
in
termes
,
Latin
,
Greke
and
Hebrue
,
S.
Hierom
and
not
laye
to
his
chardg
that
he
ouershotte
him self
in
termes
.
He
writeth
of
the
graue
and
sadde
matrone
Paula
in
this
sort
.
She
went
aboute
to
euery
place
with
so
great
and
feruent
desire
,
that
she
would
not
depart
from
the
first
places
,
In
epitaphio
Paulae
.
Pilgrimage
.
A
crosse
.
Adoration
before
the
crosse
.
saue
that
she
made
haste
to
goe
to
the
rest
,
and
she
lying
prostrate
before
the
crosse
,
(
awake
M.
Calf
.
)
as
though
she
had
seene
Christ
hanging
vpon
the
crosse
,
she
did
adore
.
She
hauing
entred
into
the
sepulchre
did
kysse
the
stone
of
resurrection
,
and
the
very
place
where
our
sauiours
bodie
did
lye
,
she
licked
,
and
kyssed
with
her
faithfull
mouth
.
Hitherto
S.
Hierome
.
Here
yow
heare
of
Paula
his
pilgrimage
,
from
one
holy
place
to
another
,
yowe
heare
there
was
a
crosse
,
and
howe
she
laye
ꝓstrate
before
the
crosse
,
and
made
adoration
as
though
she
had
seene
Christ
hanging
there
before
her
face
.
What
wil
M.
Calf
.
obiect
against
these
three
auncient
fathers
?
Will
he
cal
them
idolaters
?
That
were
to
grosse
.
Will
he
say
they
ouershotte
them selues
in
termes
,
as
he
saied
of
Chrisostome
,
Athanase
,
S.
Basile
and
the
rest
?
That
were
to
arrogant
?
What
shalbe
his
refuge
then
,
yf
one
say
vnto
hym
,
he
may
woorship
and
honour
the
crosse
as
these
and
other
holy
men
did
?
Forsooth
he
wil
say
,
auoyde
Satan
.
By
which
you
may
note
howe
fynely
he
can
apply
scripture
.
Christ
spoke
those
woordes
to
the
diuell
.
Scripture
finely
applied
.
And
can
any
wise
man
thinke
that
the
crosse
which
S.
Hierome
,
S.
Ambrose
,
S.
Augustine
,
and
other
fathers
,
whome
I
mentioned
before
,
would
haue
to
be
honoured
should
be
so
odious
to
a
Christen
man
,
that
it
should
be
as
greate
horrour
to
falle
downe
before
it
,
as
it
is
to
falle
downe
before
the
diuel
?
No
suerly
,
except
it
be
our
sir
Iames
,
who
is
not
ashamed
to
say
,
that
the
holy
fathers
did
ouershote
them selues
in
termes
,
and
yet
is
so
blinde
him self
that
he
knoweth
not
howe
to
vse
his
termes
.
For
writing
in
ꝓse
,
Fol.
176.
b
he
talketh
of
a
wooden
tree
,
as
though
there
were
such
difference
of
matter
in
trees
,
that
vnlesse
he
had
put
in
that
epitheton
,
we
should
haue
imagined
that
he
had
spoken
of
some
horned
graff
and
or
leaden
tree
.
But
you
may
see
his
witte
.
Nowe
let
vs
marke
howe
wisely
he
wringeth
the
scripture
that
our
Sauiour
alleaged
against
the
diuell
to
be
vnderstode
of
the
crosse
:
he
sayeth
:
It
is
written
,
Thou
shalt
woorship
thy
lord
thy
God
,
Matt.
4.
Calf
.
Fol.
176.
a
and
hym
only
shalt
thowe
serue
.
Nowe
woorshippe
and
seruice
so
ioyntly
do
concurre
together
,
that
the
one
can
not
be
without
the
other
.
Yf
only
we
must
serue
God
,
hym
only
we
must
woorship
.
It
is
true
sir
,
what
conclude
you
of
this
?
That
wee
may
not
woorship
the
crosse
?
Mart.
By
M.
Calfs
rule
we
must
not
honour
nor
serue
our
parents
.
Eccle.
3.
What
meane
you
to
imagine
such
sophistical
arguments
as
these
are
?
I
must
honour
none
but
God
,
whome
I
must
serue
,
ergo
by
your
wise
rule
,
I
must
neither
honour
my
father
,
mother
,
nor
serue
them
.
And
yet
the
scripture
biddeth
me
doe
bothe
,
and
maketh
the
honour
of
my
father
and
mother
agree
with
the
honour
of
God
without
any
repugnancie
.
He
that
feareth
God
,
doth
honour
his
parents
,
and
serue
them
that
begatte
hym
,
as
Lordes
.
Nowe
M.
Calf
.
as
the
only
seruice
that
men
owe
to
God
doth
not
repugne
against
the
seruice
that
good
children
owe
to
their
parents
,
and
as
the
honour
dewe
to
God
doth
not
impugne
the
honour
dewe
vnto
our
parents
,
but
bothe
may
stand
:
Euen
so
the
honour
that
is
dewe
vnto
God
,
is
nothing
contrary
to
the
honour
that
is
done
vnto
the
crosse
.
Yf
M.
Calfs
wisdome
had
proued
that
there
is
as
greate
contrarietie
betwene
Christ
and
his
crosse
,
as
there
is
betwene
God
and
the
diuel
,
then
he
might
haue
concluded
his
purpose
,
somewhat
likely
out
of
that
place
of
scripture
alleaged
against
the
diuell
.
But
S.
Ambrose
,
S.
Hierome
,
and
S.
Augustine
haue
leyed
such
a
beetel
in
his
way
,
that
he
shall
haue
a
knock
in
the
head
like
a
Calf
.
yf
he
attempt
it
.
Yf
a
man
would
denie
that
principle
of
his
,
that
seruise
and
woorship
doe
so
concurre
together
that
one
can
not
be
without
the
other
,
and
require
hym
to
proue
it
by
scripture
,
councell
,
or
doctour
,
Article
.
9.
I
thinke
he
would
be
founde
for
all
his
lusty
hotte
bedlem
sprite
,
as
deuoyd
of
all
authoritie
and
reason
,
as
an
Asse
is
to
seeke
of
a
good
amble
.
Might
not
a
man
lay
to
his
chardg
out
of
his
owne
declaration
of
adoration
and
woorship
,
I
may
woorship
hym
,
whom
I
do
not
serue
.
that
I
may
bowe
my
knee
or
put
of
my
cappe
to
diuerse
men
,
whome
I
purpose
neuer
to
serue
?
And
because
woorship
consisteth
,
in
part
,
of
bowing
the
knee
or
putting
of
the
cappe
,
proue
that
seruise
and
woorship
do
not
so
concurre
together
,
but
that
one
may
be
without
the
other
?
The
common
course
of
our
life
declareth
it
.
We
must
serue
God
only
,
I
graunte
:
that
is
we
must
serue
no
other
God
but
him
,
nor
any
other
before
him
,
or
abowe
him
or
contrary
to
him
.
But
he
hath
not
proued
,
God
only
to
be
serued
,
and
howe
.
that
the
crosse
hath
ben
taken
of
any
for
God
,
nor
that
the
adoration
and
woorshippe
of
it
,
is
a
thing
contrary
to
the
seruise
of
God
:
nor
shalbe
able
as
long
,
as
S.
Ambrose
,
Hierome
,
Augustine
,
and
other
holy
fathers
say
the
contrary
.
This
argument
being
rotten
before
it
came
out
of
the
shell
,
he
fleeth
to
another
as
childishly
as
though
he
had
forgot
the
rules
of
his
vnskilfull
skill
.
Thus
he
saieth
.
In
the
epistle
to
the
Hebrewes
S.
Paule
proueth
Christ
more
excellent
than
the
angells
,
because
they
woorship
Christ
.
Heb.
1.
Fol.
176.
a
An
addition
not
in
S.
Paule
Which
I
graunte
:
but
then
he
addeth
vpon
his
owne
hed
,
but
they
are
not
woorshipped
againe
.
For
it
is
not
in
S.
Paules
epistle
that
the
angells
are
not
woorshipped
againe
.
And
there
he
pleyeth
a
cast
of
ligier
demayne
to
bleare
the
ignorants
eies
.
Yf
he
meaneth
,
that
angells
woorshippe
Christ
,
and
that
Christ
doth
not
woorship
them
agayne
,
as
in
some
sense
it
is
true
,
euen
so
it
maketh
nothing
to
his
purpose
to
subuert
the
adoration
of
the
crosse
.
For
what
kinde
of
reasoning
call
ye
this
?
The
angells
woorshippe
Christ
,
but
Christ
doth
not
worshippe
them
agayne
,
A
fine
reason
.
acknowledging
them
to
be
his
equals
or
superiours
:
Ergo
we
may
not
woorship
an
angel
?
where
was
this
sophistrie
lerned
?
at
Waltam
belike
.
And
as
though
he
had
made
sure
woorke
,
foorth
he
goeth
,
yf
angells
haue
not
this
adoration
,
what
adoration
M.
Calf
?
Meane
you
that
Christ
doth
not
adore
them
?
If
it
be
so
,
then
as
it
is
very
true
:
So
is
it
farre
from
the
purpose
.
If
you
meane
that
we
must
not
exhibite
this
adoration
which
is
only
propre
to
God
to
any
angel
,
Angels
not
forbidden
in
S.
Paule
to
be
woorshipped
,
as
Christen
men
do
woorship
them
.
that
is
true
,
but
as
farre
wide
from
this
purpose
,
as
the
other
.
If
you
meane
that
S.
Paule
saieth
:
We
ought
to
geue
no
kinde
of
adoration
to
angells
,
that
is
false
,
and
no
where
founde
in
that
epistle
of
S.
Paule
.
Which
you
must
make
good
,
or
ells
you
can
not
not
procede
with
this
argument
against
the
adoration
of
the
crosse
,
by
taking
away
the
adoration
of
angels
,
which
is
not
mentioned
in
S.
Paule
to
the
He
brues
.
Wherfore
you
may
put
that
argument
in
your
purse
.
It
will
not
followe
:
Yf
angells
haue
not
this
adoration
,
shall
a
vile
stock
,
Fol.
176.
a
or
a
cold
canckred
,
corrupte
piece
of
metalle
haue
it
?
Therefore
what
talke
you
of
a
vile
stock
,
or
a
cold
,
canckred
corrupte
piece
of
metal
?
Our
reasoning
is
of
the
adoration
of
the
crosse
,
and
not
of
a
vile
stock
,
nor
corrupt
metall
,
be
it
canckred
or
cold
.
Damascene
maketh
a
playne
difference
,
betwene
the
matter
,
be
it
metall
or
wood
,
and
the
signe
of
the
crosse
.
Why
are
you
so
ignorant
to
take
the
one
for
the
other
?
Lib.
4.
ca.
12.
de
fide
.
Why
make
you
such
a
fonde
argument
:
We
may
not
adore
the
metall
nor
wood
,
ergo
we
may
not
adore
the
signe
of
the
crosse
?
which
is
in
the
metall
or
wood
?
The
signe
of
the
crosse
woorshipped
,
and
not
the
matter
whereof
it
is
made
.
Knowe
your
folly
by
Damascene
:
We
adore
,
saieth
he
,
the
figure
of
the
precious
and
the
life
working
crosse
,
though
it
be
made
of
another
matter
,
not
woorshipping
the
matter
for
God
forbid
that
,
but
the
figure
as
the
signe
of
Christ
.
Hitherto
Damascene
:
by
whome
you
may
lerne
to
make
a
difference
betwene
the
wood
and
the
signe
,
the
metall
and
the
figure
,
and
leaue
to
range
like
a
lauish
hounde
that
knoweth
not
his
game
.
The
catholiques
,
when
the
figure
is
blurred
out
,
or
the
image
broken
,
passe
as
litle
for
the
wood
and
the
cold
canckred
corrupte
metall
,
as
the
most
spritish
puritane
and
pieuish
protestant
that
lyueth
.
Act.
10.
The
fact
of
S.
Peter
.
lifting
vp
Cornelius
The
facte
of
S.
Peter
lyfting
vp
Cornelius
that
fell
at
his
feete
and
woorshipped
hym
,
saying
:
Rise
vp
,
for
I
my self
am
a
man
,
maketh
nothing
against
me
.
For
both
S.
Peter
might
doe
that
of
humilitie
toward
Cornelius
who
was
placed
in
good
auctoritie
,
geuing
him
to
vnderstand
,
Article
10
that
as
he
sawe
him
that
was
his
master
sent
of
God
,
litle
passe
for
any
such
glorie
of
the
worlde
,
euen
so
he
should
in
the
whole
trade
os
his
life
vse
humilitie
,
and
not
esteme
the
honour
and
glorie
that
might
be
geuen
him
.
August
de
praedest
.
sanct.
lib.
●
cap
7.
1.
Cor.
4.
Furder
he
might
doe
it
to
instruct
Cornelius
,
who
was
but
yet
very
younge
in
the
faith
,
and
had
but
a
litle
glimpse
of
it
,
that
he
should
yeld
no
other
kinde
of
honour
to
hym
,
than
was
dewe
to
the
minister
of
God
,
and
faithfull
dispenser
of
God
his
mysteries
,
not
taking
the
ministers
to
be
the
principal
workers
and
geuers
of
grace
,
but
as
the
delyuerers
of
those
holy
mysteries
,
which
he
receaued
at
Gods
hande
.
For
although
S.
Peter
spoke
those
wordes
,
for
the
better
instruction
of
Cornelius
(
who
had
alredy
done
his
adoration
both
inwardely
in
heart
,
and
outwardely
in
bodely
gesture
by
falling
downe
at
his
feete
,
no
doubt
without
all
idolatrie
by
the
special
ayde
of
God
,
who
would
not
suffre
hym
at
his
first
cumming
to
Christianitie
to
committe
idolatrie
,
whose
prayers
and
almes
deedes
he
had
so
well
allowed
before
)
,
yet
did
he
neuer
reproue
him
for
doing
that
acte
of
adoration
,
as
M.
Calf
falsely
sayeth
,
nor
euer
refused
to
haue
the
honour
,
as
a
thing
vnlauful
,
that
was
dewe
by
the
very
saying
of
our
sauiour
Christ
vnto
hym
as
an
Apostle
.
Matt.
10.
For
Christ
said
,
he
that
receaueth
you
,
receaueth
me
,
and
he
that
despiseth
you
despiseth
me
.
God
is
honored
,
God
is
despised
,
God
is
loued
,
God
is
persequuted
in
his
seruants
.
Pri.
Reg.
20.
3.
Reg
1.
Dauid
suffred
Abigail
,
and
Nathan
the
prophet
to
adore
hym
.
Furder
to
make
the
matter
more
playne
,
that
M.
Calf
.
may
see
his
blindenesse
.
We
haue
examples
in
the
old
testament
,
that
Abigail
adored
Dauid
lying
prostrate
at
his
feete
,
intreating
for
her
husbands
pardon
.
Nathan
the
prophet
lying
groueling
on
the
grownde
adored
king
Dauid
also
.
And
yf
this
kinde
of
adoration
had
ben
idolatrie
,
neither
would
so
good
a
king
as
Dauid
was
,
praysed
of
God
him self
,
haue
suffred
Abigail
to
haue
fallen
flatte
to
the
grownde
,
neither
the
Propher
Nathan
to
haue
adored
hym
.
Seing
then
this
adoration
that
Cornelius
did
,
was
no
idolatrie
,
there
is
no
cause
why
S.
Peter
might
not
haue
suffred
it
to
be
done
vnto
him
as
Dauid
fuffred
it
to
be
done
vnto
him
by
Abigail
and
Nathan
the
prophet
.
Apoc.
19.
&
22.
The
places
of
the
Apocalipse
,
make
not
against
the
adoration
of
the
crosse
.
Touching
the
places
of
the
Apocalypse
,
where
the
angel
refused
to
be
woorshipped
,
when
the
Euangelist
fel
downe
at
his
feete
,
yf
we
should
followe
the
notable
declaration
of
worship
and
adoration
which
he
made
in
the
beginning
of
this
Article
,
the
Euangelist
had
done
his
adoration
,
before
the
Angel
did
forbid
him
.
For
he
saieth
:
Cecidi
,
I
fell
downe
,
I
prostrated
my self
,
before
his
feete
.
By
which
it
apeareth
that
the
adoration
was
actually
done
,
yf
by
M.
Calfs
declaration
,
it
consisteth
only
in
the
prostration
of
the
bodie
,
bowing
of
the
knee
,
or
putting
of
the
cappe
.
And
yf
the
adoration
was
actually
done
,
gone
,
and
past
,
howe
could
the
angel
forbid
it
?
It
foloweth
in
the
text
vt
adorarem
,
that
I
might
adore
,
ergo
notwithstanding
the
prostration
of
the
bodie
,
and
falling
downe
at
the
angells
fete
,
the
adoration
was
not
done
,
and
so
consequently
it
appeareth
that
adoration
standeth
not
only
in
the
bowing
or
prostrating
the
body
,
What
woorship
the
angel
did
forbid
the
Euangelist
.
but
may
be
separated
,
as
this
text
importeth
.
The
angel
forbade
the
Euangelist
to
geue
hym
woorship
,
not
that
worship
which
was
dewe
vnto
him
as
to
an
angel
,
but
he
would
none
of
that
absolute
woorship
and
adoration
which
is
dewe
to
God
only
.
Therfore
he
told
the
Euangelist
,
who
might
haue
ben
deceaued
in
taking
hym
to
be
God
hym self
,
and
so
might
haue
geuen
the
adoration
dewe
to
God
,
to
the
angel
,
that
he
was
but
a
seruant
of
God
,
as
the
Euangelist
was
.
But
what
of
al
this
?
Because
angells
refused
to
be
adored
and
woorshipped
as
God
,
shall
we
refuse
to
geue
that
honour
and
woorshippe
that
may
be
geuen
to
an
angell
,
or
any
other
creature
,
as
the
image
that
represenreth
vnto
me
Christ
,
and
the
crosse
that
leyeth
before
myne
eies
the
merites
of
his
passion
?
By
what
reason
can
M.
Calf
.
make
this
good
?
Suerly
I
knowe
not
.
Yf
he
bringeth
it
to
the
scholes
,
he
shal
soner
haue
the
noyse
of
a
goose
,
than
prayse
of
a
scholler
for
it
.
We
may
licence
hym
like
a
lord
in
his
owne
dungehill
,
to
call
the
image
of
Christ
,
a
foule
block
,
Fol.
176.
a
b.
Blasphemie
.
a
vile
stock
,
a
cold
,
canckred
,
corrupt
piece
of
metal
,
a
poste
forbidden
to
be
made
,
accursed
to
be
vsed
,
a
dumbe
God
,
and
a
dead
diuel
,
and
vse
such
fyne
eloquence
,
as
he
hath
lerned
of
Martin
Luther
and
frier
Bale
:
and
of
a
lustie
courage
,
Article
9.
and
vayne
singularitie
to
preferre
him self
,
before
S.
Ambrose
,
S.
Augustine
,
S.
Hierome
,
S.
Gregorie
,
and
other
fathers
of
the
church
,
The
images
of
angels
,
oxen
,
Lions
and
such
like
in
Salomons
temple
,
and
the
tabercle
by
the
apoyntment
of
God
.
What
adoration
is
geuen
to
images
.
who
commend
images
and
the
woorship
of
them
vnto
vs.
But
vntill
he
answer
to
the
Cherubins
that
God
commaunded
Moyses
to
make
to
couer
the
propitiatorie
,
to
the
brasen
serpent
,
to
the
Lions
,
oxen
and
other
images
in
Salomons
temple
,
which
are
as
farre
against
the
commaundement
,
as
the
crucisix
,
the
crosse
,
and
the
image
of
Christ
,
I
will
neuer
acknowledg
that
the
scriptures
are
against
me
.
Naye
as
long
as
he
,
and
his
,
do
neither
answer
the
places
which
we
bring
out
of
scriptures
,
and
fathers
,
nor
proue
that
the
whole
catholike
churche
hath
erred
in
admitting
images
into
the
churche
,
and
worshipping
them
,
Dulia
,
with
a
meane
and
reuerent
kinde
of
adoration
and
honour
,
such
as
hath
ben
geuen
to
creatures
,
and
we
commonly
geue
one
to
another
,
I
will
boldely
say
,
and
stoutely
affirme
that
the
scriptures
are
with
me
:
and
proue
it
as
neede
shall
require
.
but
to
procede
.
He
findeth
fault
with
the
seuen
auctorities
,
which
I
alleaged
out
of
the
fathers
and
councells
for
the
adoration
of
the
crosse
,
and
in
effect
saieth
nothing
more
than
he
saied
before
.
Wherfore
you
shall
expect
no
other
answer
than
I
made
before
:
Yf
it
may
please
you
to
loke
back
to
that
which
went
before
,
you
shall
see
euery
one
of
his
cauills
to
the
said
places
detected
.
Where
he
saieth
that
I
brought
but
seuen
auctorities
in
all
,
Fol.
176.
b
I
must
tell
his
worship
that
I
brought
not
those
seuen
auctorities
only
,
because
I
had
no
more
to
bring
,
The
seuentene
auctorities
brought
by
M.
Calf
examined
.
but
because
I
was
loth
to
cumbre
the
readers
with
moe
auctorities
than
was
necessarie
.
Yf
the
auoyding
of
tediousnes
hinder
me
not
,
He
may
before
I
make
and
end
,
heare
more
auctorities
perhaps
,
than
will
stand
with
his
honestie
.
He
braggeth
hard
of
seuentene
for
seuen
,
that
my
blinde
ignorance
,
or
willfull
obstinacie
may
the
more
apeare
,
as
he
saieth
.
And
S.
Clement
is
the
first
which
he
alleageth
.
S
Clement
speaketh
no
word
against
the
crosse
and
images
of
Sainctes
.
But
where
doth
S.
Clement
speake
against
the
image
of
Christ
,
and
the
crosse
,
M.
Calf
.
or
any
other
image
vsed
in
the
church
?
Yf
you
bring
me
not
that
in
expresse
termes
out
of
S.
Clement
,
or
so
frame
your
argument
out
of
his
auctoritie
that
men
may
as
wel
see
that
he
spake
against
the
crosse
,
as
he
did
against
the
idols
of
gentilitie
,
you
shall
bring
nothing
against
me
and
the
Catholikes
.
We
condemne
and
abhorre
as
well
as
you
,
all
the
idols
of
gentilitie
,
which
the
paynims
toke
to
be
very
Gods
,
geuing
that
adoration
of
supreme
dominion
vnto
them
,
which
is
due
only
to
God
him self
,
as
apereth
a
litle
before
,
in
the
same
place
of
S.
Clement
which
yow
alleage
.
For
they
against
whome
S.
Peter
speaketh
,
confessed
by
way
of
talke
,
that
there
was
one
God
lorde
of
all
:
but
thy
would
needes
haue
diuerse
other
gods
also
,
that
should
haue
equall
honour
with
hym
,
and
rule
the
worlde
vnder
him
,
as
the
Emperour
hath
diuerse
,
Officers
,
Lieutenants
,
Consulls
,
Tribunes
and
such
like
.
Against
whome
S.
Peter
reasoneth
by
their
owne
example
,
of
the
Emperour
and
his
officers
.
Yow
(
saye
quoth
he
)
that
God
is
compared
to
the
Emperour
,
and
that
al
the
other
Gods
may
be
compared
to
his
iudges
,
and
other
officers
:
keepe
than
the
example
of
Cesar
the
Emperour
,
Lib.
5.
recog
.
S.
Peters
talke
to
the
gentils
.
which
your selues
haue
set
foorth
,
and
knowe
ye
,
that
as
it
is
not
laufull
to
geaue
Caesars
name
to
any
of
his
iudges
,
officers
,
and
lieutenants
,
otherwise
as
wel
he
that
taketh
it
vpon
him
,
as
they
that
do
geue
it
,
shal
be
put
to
death
:
Euen
so
touching
this
matter
,
your
dutie
is
to
vnderstand
,
that
yf
any
do
geue
the
name
of
God
,
to
any
other
besides
hym
,
and
the
other
do
also
take
it
vpon
hym
,
they
shall
haue
one
condemnation
and
death
much
woorse
than
Caesars
officers
.
For
he
that
pleyeth
the
traytour
against
Caesar
,
suffreth
but
temporall
death
:
but
be
that
committeth
treason
against
the
one
only
true
God
,
shal
suffer
paynes
eternal
.
And
wel
worthy
because
he
hath
shamefully
against
alright
abused
the
singuler
name
of
God
that
can
be
verified
but
in
one
:
although
this
worde
God
,
The
woord
God
abused
tendeth
to
the
iniurie
of
God
hym self
.
be
not
the
name
of
God
,
but
a
woord
which
is
geuen
men
for
the
while
as
it
were
,
for
his
name
,
which
not
withstanding
as
I
saied
,
where
it
is
spitefully
vsed
,
tendeth
to
very
iniurie
of
his
very
true
name
.
Hitherto
S.
Clement
of
S.
Peters
talke
.
Nowe
M.
Calf
.
yow
may
open
your
eies
,
and
see
that
here
is
no
worde
against
the
crosse
,
against
the
image
of
Christ
and
holy
sanctes
,
but
only
against
the
idols
of
gentilitie
,
which
the
Paynims
adored
and
honoured
as
very
Gods
,
and
said
that
such
were
rulers
of
the
worlde
vnder
God
.
Their
idols
had
in
them selues
nor
any
diuine
power
nor
represented
any
thing
that
had
any
such
diuine
power
,
or
excellencie
aboue
the
common
creatures
,
yea
they
were
woorse
than
the
basest
creatures
of
all
,
because
the
diuels
gaue
their
oracles
out
of
them
to
deceaue
the
people
.
They
woorshipped
,
Apis
the
oxe
,
the
goate
,
the
serpent
,
Ibis
the
foule
of
Egipt
,
oynions
,
The
idols
of
the
gentils
against
which
S.
Clement
spake
.
priuies
,
fyestes
,
fartes
,
the
ague
:
and
of
euery
one
of
these
they
made
a
God
,
and
gaue
them
no
lesse
honour
than
they
should
haue
geuen
to
God
hym self
.
Against
the
honour
that
is
geuen
to
these
you
may
bring
in
S.
Clements
authoritie
:
but
against
the
honour
that
is
geuen
to
the
crosse
of
Christ
,
at
the
which
the
diuels
doe
tremble
,
against
the
image
of
Christ
set
vp
,
in
part
,
to
condemne
the
Manichees
heresie
that
denied
Christ
his
incarnation
and
humanitie
,
against
the
picture
of
our
blessed
lady
his
mother
and
other
saincts
,
against
the
image
of
Christes
owne
face
that
he
gaue
to
Veronica
,
and
sent
to
king
Abgarus
,
there
is
not
so
much
as
one
woord
in
S.
Clement
:
but
this
is
there
,
that
this
woord
God
is
not
the
very
propre
name
of
God
.
For
there
is
no
one
woord
,
nor
all
the
woordes
of
honour
in
al
the
world
able
to
expresse
the
very
propre
name
of
God
,
but
he
saieth
:
It
is
geuen
men
for
the
while
for
his
name
:
And
yf
it
be
spitefully
abused
,
it
tendeth
to
the
iniurie
of
his
true
name
.
Yf
then
by
S.
Clement
,
this
woord
(
God
)
be
not
the
propre
name
of
God
,
but
a
name
delyured
for
the
tyme
to
the
dull
capacitie
of
men
that
are
not
able
to
vnderstand
his
very
true
name
,
and
yet
the
abusing
of
this
woord
(
God
)
which
is
but
a
sensible
woorde
to
the
eare
,
as
the
image
is
a
sensible
worke
to
the
eie
,
tendeth
to
the
iniurie
of
God
his
true
and
propre
name
,
why
did
not
M.
Calf
.
and
his
cumpanye
perceaue
that
the
abusing
of
the
crosse
of
Christ
,
The
abusing
of
the
crosse
tendeth
to
the
despite
of
Christ
.
in
the
image
where
his
bodie
rent
and
torne
for
our
redemption
is
represented
vnto
vs
,
tendeth
as
well
to
the
despite
of
Christ
,
as
the
abusing
the
word
(
God
)
tendeth
to
the
iniurie
of
God
his
true
and
propre
name
?
May
there
be
spite
done
in
woordes
that
we
heare
,
and
can
there
be
none
done
in
thinges
subiectes
to
the
eie
?
I
thinke
M.
Calf
.
is
not
so
farre
past
al
grace
,
but
when
he
precheth
he
putteth
of
his
cappe
,
and
the
people
make
courtesie
,
when
he
nameth
the
swete
name
of
Iesus
Christ
,
and
yet
the
name
of
Iesus
that
is
named
at
sermons
,
or
written
in
bookes
is
not
Iesus
him self
,
As
our
eares
cal
vpon
vs
to
bowe
our
knees
at
the
name
of
Iesus
So
doe
the
eies
at
the
sight
of
the
crucifix
.
Galat.
3.
but
his
name
,
and
a
woord
that
vanisheth
into
the
ayre
as
sone
as
it
is
spoken
.
And
yf
we
may
doe
honour
to
the
name
of
Iesus
,
which
is
but
a
sounde
rebownding
in
their
ayer
,
and
not
Iesus
hym self
,
by
bowing
the
knee
,
and
putting
of
the
cappe
,
why
should
we
not
honour
the
image
of
Christ
,
and
signe
of
his
crosse
,
by
which
his
bitter
passion
is
represented
vnto
our
eies
.
S.
Paule
writing
to
the
Galathians
,
saieth
,
that
Christe
was
paynted
before
their
eies
.
For
so
doth
Erasmus
translate
the
Greke
woord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ante
depictus
,
paincted
before
,
as
the
woorde
doth
beare
and
signifie
.
Yf
then
our
eares
doe
call
vpon
vs
to
bowe
our
knees
,
and
adore
the
name
of
Iesus
,
when
it
is
pronounced
,
because
S.
Paule
saied
that
euery
knee
should
bowe
in
that
name
,
Philip.
2.
Why
should
not
our
eies
cal
vpon
vs
to
bowe
downe
our
knees
,
and
adore
the
crucifix
and
image
of
Christ
,
who
as
S.
Paule
saieth
is
paincted
and
crucified
before
our
eies
.
Out
of
this
place
of
S.
Paule
,
let
it
be
taken
howesoeuer
M.
Calf
.
will
,
either
he
must
say
that
the
crucifix
was
verily
painted
before
the
Galathians
eies
representing
the
passion
and
murthering
of
Christ
as
lyuely
,
as
it
was
in
a
manner
done
malitiously
by
the
Iewes
,
or
els
S.
Paule
must
meane
that
they
caried
the
image
of
the
crosse
,
and
howe
Christe
his
bodie
was
rent
and
torne
in
their
mindes
alwayes
.
And
yf
it
were
laufull
for
them
to
haue
the
image
of
Christes
bitter
passion
suffred
vpon
the
crosse
,
alwayes
in
their
mindes
as
painted
before
their
eies
,
why
is
it
not
as
laufull
to
haue
that
image
paynted
in
a
fayre
table
to
be
represented
vnto
our
bodely
eies
,
as
it
is
to
carry
the
image
of
Christes
crosse
in
our
mindes
?
Speake
M.
Calf
?
Answer
yf
you
can
?
Will
you
allowe
the
hauing
of
the
image
of
Christes
crosse
within
our
soule
,
where
yf
it
be
an
euill
thing
,
it
will
do
more
harme
?
and
will
you
inhabite
the
hauing
of
the
self
same
image
to
be
represented
to
our
bodely
eies
?
Where
yf
it
be
euil
,
it
may
doe
you
lesse
harme
?
The
common
order
of
nature
planted
for
the
vnderstanding
of
thinges
by
God
his
special
prouidence
in
man
,
Lerning
cometh
by
the
senses
.
hath
so
his
begynning
of
the
senses
,
especially
of
the
sight
and
of
the
hearing
,
that
no
ma
should
euer
vnderstand
,
or
conceaue
ought
in
the
inward
part
of
his
soule
,
but
the
first
occasion
thereof
riseth
(
as
Aristotel
and
other
lerned
philosophers
say
)
of
the
very
senses
.
Their
intent
that
take
away
sensible
thinges
,
that
moue
deuotion
.
And
they
that
goe
aboute
to
take
away
the
sensible
thinges
that
moue
men
to
deuotion
by
the
eies
and
the
eares
,
do
nought
els
,
but
reproue
the
common
order
,
that
God
hath
planted
in
mans
creation
to
come
to
learning
,
and
doe
the
best
they
can
to
make
al
christen
men
beleaue
,
they
haue
soules
without
bodies
,
and
seeme
to
passe
litle
vpon
the
article
of
resurection
.
Your
last
iniunctions
take
order
that
all
the
people
should
kneele
at
the
receauing
of
the
communion
after
your
schismaticall
order
:
and
yet
according
to
your
doctrine
,
Kneeling
at
the
communion
.
there
is
no
trāssubstantiation
,
of
the
bread
and
wyne
into
the
bodie
and
blud
of
our
sauiour
Christ
.
To
whome
do
ye
kneele
?
to
the
bread
and
wyne
?
that
were
idolatrie
,
by
your
declaration
of
adoration
and
worship
out
of
Hebrue
and
Greeke
.
Doth
the
bread
and
wyne
which
yow
see
,
put
yow
in
minde
to
kneele
to
Iesus
Christ
?
Christen
men
may
kneele
before
the
crosse
as
wel
as
before
bred
and
wyne
at
the
english
communion
.
Yf
that
be
your
answer
,
why
may
not
Christen
people
kneele
before
the
crosse
,
and
therby
be
admonished
to
render
their
adoration
and
worship
to
Iesus
Christ
,
as
yow
are
by
bread
and
wyne
?
Search
the
croked
corners
of
your
witte
M.
Calf
.
and
when
you
haue
put
of
your
brasen
face
let
vs
haue
a
true
answer
.
And
seing
S.
Clement
talketh
there
of
the
idols
of
the
gentills
,
geue
vs
a
good
cause
why
you
do
liken
the
images
that
represent
the
triumphes
of
Christ
and
his
Sainctes
vnto
such
idols
.
We
reade
in
the
scripture
that
holy
men
,
iudges
,
and
magistrates
,
were
called
Dij
Gods
,
by
participation
and
resembling
God
his
authoritie
in
the
execution
of
their
office
.
But
that
the
idols
of
the
gentils
or
they
that
were
represented
by
them
,
were
euer
called
by
that
honorable
name
,
to
their
prayse
as
the
other
are
,
it
is
no
where
to
be
seene
.
But
Dij
gentium
daemonia
,
the
Gods
of
the
gentills
are
diuels
.
Wherfere
to
conclude
concerning
this
place
S.
Clement
,
we
do
abhorre
both
the
Aegiptians
and
their
dumbe
beasts
which
they
made
their
Gods
,
setling
their
adoration
in
them
.
We
defye
their
oxe
,
their
gote
,
their
serpent
,
their
Ibis
,
their
cat
,
their
dogge
,
and
all
their
idols
:
and
all
those
that
worshippe
the
thinges
that
neuer
lyued
,
Christen
men
haue
not
to
doe
with
the
images
that
S.
Clement
talketh
of
.
making
the
perfect
end
and
full
resting
place
of
their
adoration
in
them
:
And
yf
you
be
ignorant
,
we
tell
you
that
we
haue
nothing
to
do
with
those
idols
that
S.
Clement
mentioneth
,
we
doe
not
worship
them
,
we
doe
not
adore
them
,
we
doe
not
reuerence
them
.
Furder
we
tel
you
,
that
it
is
to
childish
a
practisse
,
and
folish
toye
,
to
bring
that
against
our
images
,
and
woorshipping
of
them
which
was
spoken
of
the
gentills
idols
,
which
they
woorshipped
as
Gods.
Where
you
bring
another
place
of
S.
Clement
declaring
that
the
diuel
sayeth
by
the
mouth
of
other
.
We
to
the
woorshippe
of
the
inuisible
God
woorshippe
the
visible
images
.
Calf
.
And
this
is
most
certaynly
false
,
for
yf
ye
will
truly
woorship
God
his
image
,
ye
should
being
beneficial
to
man
,
woorship
the
true
image
of
man
in
hym
,
I
tell
you
as
I
told
you
before
,
that
S.
Clement
speaketh
thereof
the
Gentills
idols
,
Mart.
such
as
the
church
neuer
vsed
.
Who
did
euer
set
vp
a
drawght
,
a
iakes
,
a
fart
,
a
fyeste
,
Images
of
idolatrie
mentioned
by
S.
Clement
.
a
cat
,
a
dogge
,
a
serpent
,
an
oxe
or
a
Calf
.
to
be
woorshipped
?
Such
are
the
images
of
idolatrie
against
whome
S.
Clements
place
serueth
,
and
not
the
images
of
Christ
and
his
saincts
.
Therefore
you
did
wel
to
bid
the
reader
marke
,
that
S.
Clements
place
proueth
,
that
it
procedeth
of
the
suggestion
of
the
diuell
,
that
men
for
Gods
honour
will
woorship
,
such
images
:
And
in
myne
opinion
you
shall
doe
wisely
to
call
vpon
all
those
that
set
their
delite
vpon
bely
chere
,
and
make
that
their
God
,
as
some
of
the
Egiptians
did
,
of
whome
S.
Clement
speaketh
,
and
haue
vnleaded
many
a
church
and
pilled
many
a
poore
man
,
to
mayntayne
that
,
and
haue
made
fyne
galeries
,
trymme
priuies
,
and
braue
iakes
for
such
purposes
as
the
Egiptians
did
,
and
tell
them
that
S.
Clement
speaketh
against
them
,
for
seruing
so
foule
a
god
,
or
thinking
that
by
honoring
such
fayre
images
of
such
sluttish
offices
,
they
honour
the
inuisible
God
.
Amonge
other
thinges
which
you
kepe
in
England
yet
not
reformed
,
one
is
to
take
,
an
othe
vpon
a
booke
.
Article
10
Wherein
you
are
very
liberal
,
before
you
are
desired
.
Swearing
a
kind
of
adoration
Nowe
you
knowe
that
to
sweare
is
a
playne
acte
of
adoration
,
whether
it
be
geuen
by
simple
contestation
,
or
by
execration
for
the
delyuering
of
some
creature
to
the
malediction
of
God
,
yf
the
thinge
be
founde
otherwise
than
is
conteyned
in
the
othe
.
Here
I
must
aske
you
,
why
you
doe
exhibite
to
God
this
high
and
excellent
kinde
of
seruise
and
adoration
,
by
a
materiall
boke
,
which
the
printer
printed
,
or
the
scriuener
wrote
in
paper
or
parchment
?
Yf
you
may
exhibite
the
high
acte
of
adoration
by
an
oth
vpon
a
boke
,
which
is
a
dumbe
,
visible
,
and
senselesse
thing
,
why
may
not
we
as
wel
exhibite
to
Christ
the
high
acte
of
adoration
,
and
thankes
geuing
for
his
benefites
geuen
vs
by
his
death
on
the
crosse
,
by
casting
our
eies
vpon
his
image
,
where
the
dullest
man
that
is
,
Adoration
may
be
geuen
to
God
by
sight
of
an
images
,
as
wel
as
by
taking
an
othe
vpon
a
boke
.
yf
he
be
a
Christen
man
may
liuely
see
in
the
twincle
of
an
eie
what
torments
our
sauiour
Christ
suffred
for
vs
?
Haue
you
any
better
reason
to
saue
hym
from
idolatrie
that
taketh
an
othe
vpon
a
dumbe
visible
,
and
senselesse
booke
,
than
we
can
rendre
for
him
that
kneeleth
before
the
crucifix
?
No.
Looke
what
shyft
you
can
make
for
the
booke
,
the
same
will
we
make
for
the
crucifix
:
loke
what
defectes
you
laye
to
the
crucifix
,
the
same
we
will
laye
to
your
booke
.
S.
Clement
as
harde
as
in
your
opinion
he
maketh
against
images
,
Lib.
5.
recog
.
graunteth
in
playne
termes
that
we
may
woorship
the
image
of
God
in
man
:
and
yf
we
may
woorship
the
true
image
of
God
in
man
,
The
image
of
God
woorshipped
in
man
.
then
I
trust
you
will
graunte
that
the
true
image
of
God
is
in
man
,
and
that
we
may
worshippe
that
image
by
some
external
acte
of
the
bodie
,
and
that
the
external
acte
with
which
we
shall
worshippe
that
image
is
no
idolatrie
.
And
yf
you
graunte
this
,
what
reason
is
there
why
you
should
not
graunte
,
that
we
seing
the
image
of
Christ
,
and
his
sainctes
,
and
thereby
calling
,
to
remembrance
that
they
were
men
,
and
in
the
shape
of
men
vpon
the
earth
,
indued
with
the
lyuely
image
of
God
,
may
not
with
some
external
act
worshippe
them
,
and
committe
no
idolatrie
in
worshipping
God
,
and
his
lyuely
image
in
them
?
Let
vs
haue
a
reason
at
your
next
replye
.
In
the
meane
time
the
gentle
reader
may
both
vnderstand
,
that
this
place
of
S.
Clement
maketh
nothing
against
the
images
of
Christ
and
his
crosse
,
and
also
perceaue
that
your
cauillations
against
the
crosse
are
but
vayne
and
folish
,
and
by
this
sufficiently
discried
.
The
rest
of
the
old
fathers
which
you
alleage
,
speake
nothing
in
expresse
woordes
nor
against
the
crosse
,
nor
against
the
images
of
holy
sainctes
.
Nor
there
is
any
thing
whereby
it
may
be
substantially
gathered
,
that
they
boore
any
such
hatred
to
the
crosse
,
as
you
doe
beare
the
worlde
in
hand
.
The
images
that
they
speake
against
are
the
idols
vsed
of
the
gentils
,
as
the
place
of
Clement
of
Alexandria
doth
declare
,
The
images
against
which
the
sathers
speake
.
and
not
the
crosse
and
crucifixe
.
They
were
the
images
of
Diana
,
of
Isis
,
Pluto
,
Mercurius
,
Bacchus
,
Serapis
,
Castor
,
Pollux
,
Hercules
,
Osiris
,
Ganimedes
,
Iuppiter
,
Iuno
,
Cupido
,
Venus
,
Saturnus
,
Neptune
,
Ceres
,
Proserpina
,
and
such
like
idols
.
Of
these
the
fathers
speake
.
Master
Calf
.
for
his
life
can
not
finde
one
place
against
the
crosse
and
image
of
Christ
,
doe
the
best
he
can
.
Therfore
the
wordes
of
Clement
asking
whether
they
be
not
monstruous
men
that
woorshippe
stones
,
Clemens
Alexandrinus
.
must
be
vnderstode
of
those
idols
,
and
those
Gentills
that
woorshipped
them
as
Gods
,
as
apeareth
by
the
wordes
that
followe
.
And
though
you
master
Calf
.
blinded
with
pride
,
and
heresie
,
can
not
see
what
the
crosse
is
better
than
a
stone
,
yet
as
long
as
Damascene
and
other
fathers
of
the
church
do
put
so
playne
a
difference
(
as
I
told
you
before
)
betwixt
the
signe
and
the
metall
,
the
figure
and
the
matter
,
I
trust
euery
good
Christen
man
,
will
see
it
to
be
much
better
than
a
stone
,
in
respect
of
hym
whose
signe
and
figure
it
beareth
.
As
for
the
stones
that
Clement
speaketh
of
,
what
they
are
I
haue
told
you
alredye
,
and
whosoeuer
worshippe
such
,
they
are
monstruous
in
deede
.
Woordes
shufled
in
,
that
be
not
in
the
authour
.
Fol.
177.
b
But
as
for
our
images
,
you
shall
neuer
proue
to
be
such
,
as
longe
as
you
lyue
:
and
seing
Clement
speaketh
not
of
them
what
honestie
is
there
in
you
to
shufle
in
these
wordes
crosses
and
crucifixes
,
amonge
his
,
where
as
he
hath
no
such
woord
?
What
honestie
is
there
in
you
,
that
repeting
those
wordes
that
followe
corrupted
the
authour
and
left
out
some
of
his
wordes
,
and
where
he
saied
:
Adorant
autem
hij
qui
deos
faciunt
,
non
deos
&
daemones
,
They
who
make
goods
do
not
woorship
Gods
and
diuels
etc
,
Why
left
you
out
these
woordes
,
qui
deos
faciunt
?
they
that
make
Gods
?
why
vsed
yow
such
vile
corruption
?
Thought
you
that
the
boke
should
not
be
conferred
,
and
the
place
considered
?
Yf
you
did
,
we
pittie
your
follie
and
as
Clement
had
compassion
vpon
the
gentills
that
were
so
mad
as
to
honour
senselesse
thinges
,
with
diuine
honour
dewe
to
God
:
So
haue
we
compassion
of
your
blindenesse
,
ignorance
,
and
malice
,
that
imagine
the
Christians
to
geue
diuine
honour
to
senselesse
things
,
and
woorship
idols
as
gentills
did
.
As
for
the
places
of
Irenaeus
,
Ireneus
Tertullian
.
and
Tertullian
,
they
haue
nothing
to
your
purpose
but
that
which
is
contayned
in
the
commaundement
Exod.
20.
they
are
answered
in
the
preface
.
The
place
of
S.
Cyprian
would
haue
expounded
it self
,
S.
Cyprian
.
yf
you
had
not
as
a
false
heretike
corrupted
the
place
,
and
left
out
his
woordes
.
For
whereas
speaking
against
the
gentills
that
woorshipped
their
idols
as
Gods
,
he
said
,
Quid
te
ad
falsos
deos
humilias
et
inclinas
?
why
doest
thou
humble
and
bowe
they
self
to
false
Gods
?
yow
because
the
simple
should
not
see
that
S.
Cyprian
spoke
of
those
that
woorshipped
idols
,
and
false
images
as
Gods
,
leaue
them
out
,
and
inferre
your
owne
fansie
,
that
to
bowe
,
to
kneele
,
Fol.
178
b
Calf
.
to
shewe
any
signe
of
reuerence
to
an
earthly
counterfeict
▪
is
contrary
to
nature
and
against
the
dignitie
of
our
creation
,
and
a
wicked
worship
.
And
yf
that
be
simplie
true
,
Mart.
them
by
your
doctrine
it
is
contrary
to
nature
,
and
against
the
dignitie
of
our
creation
,
and
a
wicked
woorship
,
By
M.
Calfs
doctrine
it
is
contrary
to
nature
to
shewe
any
reuerence
to
the
cloth
of
estate
&c.
Fol.
179.
a
to
put
of
our
cappes
to
the
cloth
of
estate
:
for
there
is
an
earthly
counterfeict
of
a
lyon
,
a
dragon
,
a
greyhounde
,
and
flower
de
Luice
.
Then
it
is
contrary
to
nature
,
and
against
the
dignitie
of
our
creation
,
and
a
wicked
woorship
to
shewe
any
signe
of
reuerence
when
we
receaue
the
princes
lettres
or
brode
seale
.
For
there
is
an
earthly
counterfeict
of
an
horse
,
and
a
harnest
man
,
of
a
prince
of
a
septer
of
a
swoorde
.
And
yf
you
thinke
it
true
,
preach
it
at
the
court
.
Your
illation
vpon
Origens
woordes
,
That
whatsoeuer
our
mindes
are
,
our
bodies
must
not
bowe
to
any
crosse
or
creature
,
is
as
folish
as
the
other
.
For
who
but
yow
would
say
,
we
may
not
worship
the
idol
of
Iuppiter
,
Iuno
,
Venus
:
Ergo
we
may
not
worship
the
image
of
Christ
.
We
may
not
bowe
our
knees
,
nor
put
of
our
cappes
,
to
the
images
of
Mercurie
,
Ceres
,
Proserpina
,
and
such
like
,
Ergo
we
may
not
bowe
our
knees
nor
put
of
our
cappes
to
the
crosse
of
Christ
?
May
not
a
man
put
of
his
cappe
to
his
frende
,
Origen
speaketh
against
the
gentils
idols
.
humble
his
bodie
to
his
better
,
geue
reuerence
to
the
cloth
of
estate
,
bowe
the
knee
to
the
prince
,
and
kneele
at
your
cūmuniō
,
whatsoeuer
his
minde
be
?
This
is
a
straunge
position
,
worthy
to
be
preached
at
the
court
.
Or
yf
that
place
be
terrible
for
so
malepert
a
minister
,
you
may
goe
to
the
ale
benche
,
and
tel
them
that
king
Dauid
did
starke
naught
when
he
suffred
Abigail
to
lye
prostrate
before
hym
.
And
yf
your
Euangelicall
sprite
wil
serue
yow
,
tell
them
,
the
prophete
Nathan
was
an
idolatour
because
he
bowed
his
bodie
to
Dauid
:
tell
them
that
Iacob
that
bowed
his
bodie
to
Esau
committed
idolatrie
,
tell
them
that
they
that
kneele
downe
and
aske
their
fathers
blessing
,
humble
their
bodies
to
the
prince
,
and
kneele
at
the
communion
do
naught
.
For
what
soeuer
our
mindes
are
,
our
bodies
must
not
bowe
to
any
crosse
or
creature
.
As
for
the
woorshipping
that
Origen
mentioneth
there
,
we
condemne
and
euer
did
.
And
vnlesse
you
were
malitiously
set
,
you
would
neuer
alleage
it
.
Doe
yow
not
see
that
he
speaketh
there
of
the
gentils
idols
,
and
woorshipping
and
adoring
them
?
And
seing
we
neuer
had
to
doe
,
nor
euer
allowed
them
,
or
any
woorship
done
vnto
them
,
why
doe
yow
bring
his
authoritie
in
that
point
against
vs
?
Yf
yow
lack
better
stuff
holde
your
peace
for
shame
.
Origen
speaketh
there
no
more
against
the
crosse
of
Christ
,
than
he
doth
against
a
Calfs
.
head
in
a
mans
bodie
or
an
oxe
tayle
in
an
asses
face
.
Arnobius
The
like
may
saied
of
Arnobius
,
and
all
that
you
bring
out
of
hym
.
For
as
the
title
of
his
booke
geueth
,
he
speaketh
all
to gether
against
the
gentills
,
with
whome
we
haue
no
communion
:
vnlesse
you
will
compare
Christians
to
gentills
and
our
images
,
Fol.
82.
a
Lib.
8.
cont.
gentes
.
to
their
idols
:
which
you
can
not
.
Before
,
in
the
3.
article
,
yow
brought
this
place
out
of
Arnobius
,
Cruces
nec
colinus
nec
optamus
,
we
neither
woorship
crosses
nor
wishe
for
them
:
but
yf
I
should
denie
them
to
be
Arnobius
wordes
,
and
require
proufe
of
them
,
and
authoritie
that
Arnobius
made
eight
bookes
against
the
Gentills
,
you
would
neuer
iustifie
it
:
But
I
willl
not
contende
aboute
it
.
I
allowe
the
woordes
,
and
tell
you
as
Arnobius
saieth
,
that
we
neither
worship
,
nor
wish
for
crosses
,
in
such
sort
as
the
Gentils
did
.
We
make
no
Gods
of
them
:
we
acknowledge
no
diuine
power
in
them
:
we
honour
them
not
as
Gods
,
like
as
the
Gentills
did
their
idols
:
and
therefor
in
that
sense
that
Arnobius
spoke
those
woordes
,
we
say
also
that
we
neither
worship
nor
wysh
for
crosses
.
Where
you
say
that
you
will
deale
no
furder
with
Arnobius
,
and
affirme
,
Calf
.
that
all
his
eight
bokes
contayne
nothing
els
but
confutation
of
our
image
heresie
,
and
crosse
shame
,
In
myne
opinion
,
as
you
doe
wisely
to
deale
no
furder
with
him
,
Mart.
because
he
maketh
nothing
for
your
purpose
:
So
you
lye
shamefully
,
when
you
say
that
his
eight
bookes
contayne
nothing
els
,
but
the
confutation
of
our
image
heresie
and
crosse
shame
.
For
first
we
haue
no
image
heresie
,
nor
crosse
shame
.
The
doctrine
of
the
crosse
no
heresie
The
doctrine
of
images
that
we
teache
is
catholique
,
and
good
,
founded
vpon
the
Prophetes
and
Apostles
and
Iesus
Christ
,
the
corner
stone
,
who
is
one
bodie
with
his
spouse
the
church
.
And
whatsoeuer
he
speaketh
by
her
mouth
,
The
crosse
no
shame
to
Christians
.
he
speaketh
in
his
owne
person
.
The
crosse
is
no
shame
of
ours
,
but
of
Gentills
,
heretikes
and
heathens
.
It
is
our
honour
,
glorie
,
and
triumphe
.
And
we
desire
to
lyue
no
longer
than
we
may
saye
with
S.
Paule
:
God
forbid
that
I
glorie
in
any
thing
,
but
in
the
crosse
of
our
lorde
Iesus
Christ
.
As
for
Lactantius
,
Lactantius
.
what
opinion
he
had
of
the
crosse
of
Christ
I
declared
before
.
This
place
that
you
alleage
here
,
speaketh
of
the
Gentills
that
feared
them
,
whose
counterfectes
they
had
in
stocks
and
stones
,
and
could
not
lyft
vp
their
eies
to
heauen
,
and
consider
the
creatour
of
heauen
and
earth
,
and
lorde
of
all
.
Therfore
he
quarrelled
with
them
,
because
they
would
looke
to
stockes
,
stones
,
and
waulles
,
and
not
lyft
vp
their
eies
to
hea●●●
.
And
yf
you
knewe
any
such
amongest
the
Christian
,
the●●
might
you
haue
iustely
alleaged
this
place
of
Lactantius
against
them
,
but
yf
you
did
not
,
then
are
you
,
but
an
heathenish
quareller
against
the
Christians
,
and
one
that
could
not
followe
Lactantius
counsell
,
and
lyfte
vp
your
eies
to
heauen
,
and
consider
howe
vou
are
fallen
,
from
humilitie
to
pride
,
from
truth
to
heresie
,
from
honestie
to
impudencie
,
from
heauen
to
hel
,
from
God
to
the
diuell
.
From
God
by
forsaking
the
vnitie
of
his
catholique
church
,
to
the
diuell
by
furdering
his
policies
,
and
impugning
the
religion
of
Christ
,
and
his
churche
.
In
which
this
saying
of
Lactantius
:
Flecte
genu
,
lignumque
crucis
venerabile
adora
,
Bowe
downe
thy
knee
and
woorshipp
the
reuerend
wood
of
the
crosse
,
shal
be
admitted
when
all
your
heresies
shall
haue
their
ouerthrowe
,
and
be
condemned
with
their
authours
:
and
that
adoration
and
worshipp
which
we
geue
to
the
signe
of
the
crosse
shall
stand
,
when
all
the
woorship
of
the
gentils
idols
that
Lactantius
speaketh
of
shal
be
confounded
,
and
the
idols
of
heresie
mens
imaginations
,
and
fansies
shall
be
destroyed
.
It
was
neither
absurde
nor
impious
for
Lactantius
to
counsel
the
Christians
to
bowe
to
the
crosse
.
Wherfore
to
end
with
Lactantius
,
it
is
neither
absurde
nor
impious
(
as
you
say
M.
Calf
.
)
to
condemne
the
Gentills
for
turning
their
eies
to
stockes
and
stones
,
and
charging
the
Christians
to
bowe
the
knee
to
the
reuerend
wood
of
the
crosse
.
For
the
Gentills
rested
,
their
thoughts
in
their
idols
and
could
not
lyfte
their
eies
no
higher
.
The
Christians
lyfted
vp
their
heartes
to
God
,
and
would
not
reste
there
as
the
Gentils
did
,
but
by
that
were
stirred
more
often
to
fixe
their
mindes
in
heauen
.
The
Gentills
feared
their
idols
as
though
they
had
some
diuine
power
:
The
Christians
knewe
the
images
to
be
voyde
of
sense
,
which
difference
betwene
the
Gentills
,
and
Christians
,
seing
Lactantius
being
a
profounde
lerned
man
knewe
right
wel
,
there
is
no
reason
,
but
that
he
might
right
well
condemne
the
Gentills
for
turning
their
eies
to
earthly
creatures
,
and
charge
the
Christians
to
bowe
their
knees
to
the
signe
of
the
crosse
,
and
yet
be
neither
absurde
nor
impious
.
Athanasius
Concerning
Athanasius
,
what
his
opinion
was
for
the
woorshipping
of
the
crosse
,
I
haue
also
in
parte
declared
before
.
For
this
present
place
,
Fol.
180.
a
where
M.
Calf
.
saieth
that
,
in
his
sermon
contra
Idola
,
against
idols
,
he
hath
nothing
more
frequent
than
that
such
honour
to
creatures
is
accursed
,
I
beleaue
it
and
allowe
it
right
wel
:
and
confesse
with
Athanasius
,
that
all
honour
done
to
creatures
,
as
Gods
,
in
such
sort
as
the
Gentills
did
honour
to
their
idols
is
accursed
,
abhorred
,
and
detested
.
But
that
we
Christen
men
doe
,
or
euer
did
any
such
honour
to
creatures
,
none
but
Gentills
,
Turkes
,
and
Iewes
,
and
such
as
fauour
their
religion
,
and
followe
accursed
,
abhorred
,
and
detested
heresies
,
will
euer
saye
:
but
because
we
should
not
thinke
that
those
sermons
of
Athanasius
,
concerne
the
Gentills
idolls
,
Calf
.
Fol
180.
a
and
touche
not
our
images
,
master
Calf
.
will
come
nere
and
go
to
the
nature
of
the
woorde
generall
adoration
.
And
as
one
not
fully
awaked
out
of
his
drowsie
dreame
,
Mart.
he
layeth
foorth
a
place
of
Athanasius
against
the
Arrians
,
Serm.
3.
not
vnderstanding
that
the
saied
father
both
in
other
places
and
also
in
the
same
place
geueth
hym
a
foule
falle
.
One
creature
may
adore
another
after
a
sort
.
For
taking
the
woord
Adoration
in
his
nature
generall
,
he
confesseth
that
one
creature
may
adore
another
,
when
he
saieth
that
such
as
are
of
seruile
condition
doe
adore
their
lordes
and
masters
:
but
Athanasius
drifte
against
the
Arrians
is
,
to
proue
that
the
Angells
doe
not
only
adore
our
sauiour
Christ
,
for
the
greter
glorie
they
see
hym
in
,
for
then
it
would
followe
that
all
other
inferiour
creatures
would
bowe
downe
them selues
in
that
kinde
of
adoration
to
their
superiours
,
which
they
doe
not
,
but
that
the
Angells
doe
their
adoration
to
Christ
,
as
vnto
God
who
knoweth
no
superior
nor
equall
.
And
in
this
kinde
of
adoration
,
Solius
est
numinis
adorari
.
Adoration
dewe
to
God
.
It
appartayneth
to
the
only
Godhead
to
be
adored
.
None
must
be
acknoweledged
to
haue
supreme
dominion
but
he
,
none
honoured
as
lorde
and
God
but
he
.
But
what
maketh
this
against
the
crosse
?
Is
this
a
wise
argument
trowe
you
?
Christen
men
may
not
make
the
perfect
end
,
and
ful
resting
place
of
their
adoration
in
the
visible
crosse
,
ergo
they
may
in
no
case
put
of
their
cappes
,
nor
bowe
their
bodies
to
the
crosse
?
or
this
?
God
only
must
be
adored
as
Lord
,
and
supreme
gouernour
of
all
:
Ergo
I
must
not
adore
my
prince
,
by
kneeling
vnto
her
grace
,
by
bowing
my
bodie
or
putting
of
my
cap
to
her
cloth
of
estate
?
Yf
they
be
naught
,
you
may
easely
see
that
you
haue
gayned
nothing
by
alleaging
Athanasius
against
the
superstition
of
the
Gentills
or
heresie
of
the
Arrians
to
impugne
the
crosse
.
Yf
Athanasius
had
taken
the
crosse
to
be
so
vile
a
thing
as
he
toke
the
idols
of
the
Gentils
,
he
woulde
neuer
haue
reported
so
honorablie
of
the
image
of
Christ
,
that
Nicomedus
made
,
and
Iewes
crucified
in
Berithus
as
he
did
.
As
for
his
woordes
in
his
questions
to
Antiochus
I
tell
you
againe
,
you
shall
finde
them
there
in
his
sort
:
Serm.
de
imagine
.
Quest.
39.
Epiphanius
Crucis
figuram
ex
duobus
lignis
componentes
adoramus
,
we
making
a
figure
of
the
crosse
of
twoe
pieces
of
wood
,
do
adore
it
,
as
I
declared
before
.
The
woordes
of
Epiphanius
which
you
reherse
after
a
miserable
kinde
of
mangling
neither
declaring
vpon
what
occasion
he
spoke
them
,
nor
to
what
end
he
wrote
them
,
might
be
answered
in
fewe
:
to
witte
,
That
he
condemneth
those
in
that
place
that
forsoke
the
lyuing
God
,
and
woorshipped
his
creatures
as
God
,
and
speaketh
no
worde
against
the
Christians
,
who
acknowledg
hym
,
feare
him
,
and
serue
no
creature
as
God
,
but
him
,
nor
woorshippe
the
image
of
Christ
or
signe
of
his
crosse
with
any
such
honour
as
is
dewe
only
to
hym
.
But
that
your
ignorance
and
malice
may
apere
,
I
will
declare
the
circumstances
that
you
haue
omitted
,
Heretikes
despisers
of
our
Lady
.
Lib.
3.
To.
2.
cont.
Antidocomari
.
her
.
78.
and
shewe
what
Epiphanius
ment
in
that
place
.
There
were
certayne
heretikes
called
Antidicomarianites
,
that
bore
such
malice
to
the
blessed
virgin
Mary
,
that
to
diminish
the
honour
and
glorie
that
God
gaue
her
,
saied
:
She
had
carnal
copulation
with
Ioseph
after
Christ
was
borne
:
at
the
which
heresie
Epiphanius
marueleth
considering
therin
,
howe
busye
men
are
to
seeke
out
thinges
not
necessary
,
shewing
therin
their
greate
folly
in
leauing
out
thinges
necessarye
,
falling
for
lack
of
faith
to
blasphemie
,
and
to
deface
as
he
saieth
the
saincts
honour
:
which
heresie
being
no
lesse
malitious
against
the
blessed
virgin
than
yours
is
,
who
were
wont
contemptuously
to
compare
her
to
a
saffron
bagge
,
Epiphanius
refuteth
by
diuerse
other
women
,
who
were
neuer
called
to
that
honour
that
the
blessed
virgin
was
,
and
yet
because
they
had
ones
promised
to
keepe
their
chastitie
for
Gods
sake
,
they
neuer
broke
their
promise
,
as
diuerse
Apostatats
,
mounkes
,
friers
,
and
priestes
doe
in
these
dayes
.
Virginitie
vowed
and
kept
.
Lib.
3.
To.
2.
cont.
Collyria
.
heres.
79.
For
yf
they
that
promised
chastitie
,
kept
it
vnto
their
dying
daye
,
howe
much
more
ought
we
to
beleaue
that
our
blessed
Ladie
,
sayeth
he
,
who
was
called
to
greater
honour
,
and
kept
in
her
heart
all
the
woordes
that
euer
Christ
spoke
,
kept
her self
a
virgin
all
dayes
of
her
life
?
Another
heresie
there
was
which
by
vndiscreete
zeale
,
and
vnbridled
affection
toward
the
virgin
,
gaue
that
honour
vnto
her
which
was
neither
meete
nor
conuenient
.
For
certayne
women
toke
vpon
them
at
a
solemne
tyme
of
the
yere
to
set
forth
a
square
chayer
or
chariot
,
couered
with
lynen
cloth
spread
abrode
,
and
there
to
set
foorth
brede
,
and
make
a
sacrifice
of
it
,
in
nomen
Mariae
,
in
the
name
or
honour
of
Mary
,
and
so
afterward
all
that
were
present
toke
part
of
it
.
Epiphanius
for
confutation
of
this
heresie
,
wherin
women
toke
vpon
them
to
doe
sacrifice
vseth
a
long
processe
declaring
that
it
was
neuer
allowed
that
women
should
doe
sacrifice
nor
in
the
old
testament
,
nor
in
the
newe
,
Howe
can
they
then
be
heads
of
the
churche
?
nor
doe
any
ordinarie
acte
in
the
church
of
God
.
For
yf
there
had
ben
(
saieth
he
)
any
commaundement
,
that
a
woman
should
make
sacrifice
to
God
,
or
execute
any
ordinarie
or
regular
acte
,
or
office
in
the
church
,
it
should
haue
ben
more
reason
that
Marie
mother
of
Christ
,
should
haue
done
sacrifice
to
God
.
But
it
pleased
God
to
geue
her
no
such
authoritie
,
no
not
so
much
as
to
baptise
.
For
then
would
he
haue
chosen
rather
to
haue
ben
baptised
of
her
than
of
S.
Iohn
.
These
women
then
in
taking
vpon
them
authoritie
to
sacrifice
,
did
quite
contrary
to
the
lawe
of
God
,
as
Epiphanius
saieth
,
wherein
he
choketh
both
Luthers
heresie
,
Luthers
heresie
condemned
.
and
yours
that
saye
:
Euery
woman
and
gyrle
are
priestes
,
and
haue
as
good
auctoritie
to
doe
sacrifice
as
the
prieste
.
Another
poynt
,
wherein
those
woomen
offended
was
in
that
they
offered
vp
sacrifice
to
the
virgin
Marie
without
al
consideration
,
purposing
to
make
her
a
God
as
Epiphanius
saieth
in
his
epistle
to
the
Arabians
,
doing
sacrifice
vnto
her
in
bread
as
vnto
God
,
which
is
wicked
and
abhominable
,
because
many
were
deceaued
,
not
(
saieth
he
)
because
the
holy
sainctes
are
cause
that
these
women
are
thus
deceaued
,
but
because
their
thoughtes
neuer
quieted
them selues
,
But
would
be
ouerthrowen
by
wickdnes
.
For
whether
the
holy
virgin
be
dead
and
buried
her
sleeping
is
in
honour
,
her
death
in
chastitie
,
and
her
crowne
in
virginitie
.
Or
whether
she
were
taken
vp
,
as
it
is
written
,
The
swoord
shal
passe
through
her
soule
,
her
glorie
is
among
the
Martirs
,
and
her
holy
bodie
by
whome
light
sprange
vnto
the
worlde
in
prayse
,
or
whether
she
taried
.
For
nothing
is
vnpossible
to
God
,
who
doth
all
thinges
that
please
hym
:
her
end
is
knowen
to
no
man.
It
is
not
conuenient
to
worshippe
sainctes
more
than
is
meete
.
But
we
ought
to
honour
their
lorde
.
Let
the
errour
therefor
of
the
deceaued
,
and
of
the
deceauers
make
ones
an
end
.
For
Marie
is
neither
God
,
nor
hath
her
bodie
from
heauen
,
but
by
conception
wrought
by
man
and
woman
,
according
to
promise
disposed
as
Isaac
.
And
no
man
may
offer
sacrifice
to
her
name
,
for
therby
he
destroieth
his
owne
soule
.
No
sacrifice
to
be
done
to
the
virgin
Mary
.
And
on
the
other
side
no
man
may
rayle
at
her
,
dishonoring
and
defacing
the
holy
virgin
,
God
forbid
that
,
for
she
neuer
knewe
carnall
copulation
neither
after
,
nor
before
the
byrth
of
our
sauiour
.
Hitherto
Epiphanius
.
By
these
places
of
this
old
father
,
men
may
knowe
yf
they
lyste
,
that
neither
he
in
al
respectes
condemned
images
,
nor
the
honour
geuen
to
saincts
:
But
in
that
only
respect
that
woemen
did
sacrifice
that
had
no
authoritie
at
all
,
and
that
they
did
offer
vp
sacrifice
to
the
virgin
as
to
God
,
which
kinde
of
adoration
by
sacrifice
,
Epiphanius
content
that
our
Lady
be
honored
.
is
dewe
to
none
but
to
God
onlye
.
Touching
the
worship
to
be
done
to
the
virgin
,
he
is
wel
contented
that
she
be
honoured
like
a
Martir
,
and
her
holy
bodie
to
be
honoured
with
prayses
.
Nowe
to
come
to
the
very
poynt
,
as
he
wllleth
al
men
to
refrayne
rayling
at
the
virgin
:
Euen
so
he
willeth
all
men
to
refrayne
the
doing
of
sacrifice
vnto
her
appartayning
only
to
God
,
and
forbiddeth
the
images
that
were
set
vp
for
that
sacrifice
,
or
to
her
,
as
though
she
were
God
.
Wherevpon
in
the
same
place
that
M.
Calf
alleageth
against
images
,
he
saieth
In
very
dede
the
bodie
of
Marie
was
holy
,
yet
for
all
that
it
was
no
God.
In
very
deede
the
virgin
was
a
virgin
and
honored
,
but
not
geuen
vs
to
be
adored
,
The
adoration
that
Epiphanius
meaneth
.
but
she
adoring
him
which
was
borne
of
her
flesh
touching
flesh
.
And
in
this
kinde
of
adoration
by
sacrifice
Epiphanius
might
right
well
procede
with
proufe
that
neither
Elias
nor
,
Iohn
,
nor
the
virgin
,
nor
the
angells
are
to
be
adored
,
nor
any
other
mortall
creature
or
seene
with
eie
,
or
conceaued
in
heart
,
or
expressed
by
images
,
yf
it
be
aduaunced
to
be
in
degree
as
high
as
God
.
For
it
were
as
badde
as
the
fornication
of
an
harlot
,
that
offreth
her self
equally
to
be
abused
of
many
,
yf
any
would
be
so
madde
as
to
erect
any
image
of
a
mortall
creature
,
that
the
thing
therby
represented
,
should
be
adored
with
sacrifice
as
God
.
This
is
the
right
meaning
of
Epiphanius
,
nothing
against
the
image
of
Christ
or
any
sainct
,
as
they
are
vsed
amongest
vs
,
and
allowed
in
the
catholike
church
,
as
may
apeare
by
diuerse
sentences
of
his
,
and
this
amonge
the
rest
.
Sit
in
honore
Maria
,
Let
Mary
be
in
honour
,
that
is
,
let
Mary
be
honoured
.
Let
the
father
,
and
the
sonne
and
the
holy
Ghost
be
adored
,
No
man
may
(
after
this
sort
)
adore
Mary
.
This
mysterie
is
dewe
only
to
God
,
nor
the
angels
do
take
such
a
glorification
.
Now
(
sir
)
yf
yow
had
marked
these
and
other
places
of
Epiphanius
,
and
compared
them
together
,
you
might
sone
haue
seene
that
it
made
nothing
for
your
purpose
,
to
alleage
this
place
.
For
here
yow
may
see
that
a
woman
can
offer
vp
no
sacrifice
to
God
,
and
yet
I
think
you
can
not
finde
in
all
the
scripture
but
that
a
woman
may
offer
spiritual
and
inwarde
sacrifices
.
Some
external
sacrifice
.
Therfore
it
must
followe
that
there
is
some
externall
sacrifice
in
the
church
,
which
women
may
not
offer
,
for
lack
of
authoritie
,
which
ouerthroweth
your
heresie
that
denie
the
sacrifice
of
Christes
bodie
and
bloud
to
be
offred
in
the
Masse
.
No
woman
can
be
head
or
gouernour
of
the
church
.
And
where
he
saieth
that
no
woman
may
execute
any
ordinarie
office
in
the
church
,
there
is
another
of
your
articles
ouerthrowen
,
that
No
woman
can
be
head
or
supreame
gouernour
of
the
church
,
be
cause
she
can
not
speake
in
the
church
,
nor
execute
any
regular
or
ordinary
office
in
the
church
.
But
this
liked
you
nothing
,
and
therfore
no
maruel
yf
yow
did
not
so
soone
espie
it
.
At
the
second
councell
of
Nice
,
certayne
heretikes
alleged
Epiphanius
against
images
.
But
as
the
councell
did
answer
then
,
that
the
booke
was
none
of
his
,
but
some
Manichees
,
that
abhorred
images
(
as
yow
doe
)
Euen
so
doth
one
Epiphanius
in
the
same
councel
clere
this
elder
Epiphanius
to
be
none
of
them
that
abhorred
images
.
Touching
the
later
place
of
Epiphanius
which
you
alleage
:
Non
dominabitur
nobis
antiquus
error
,
etc.
The
old
errour
shall
not
preuaile
ouer
vs
,
to
leaue
the
lyuig
,
and
worship
those
thinges
which
are
made
of
hym
,
for
they
haue
worshipped
the
creature
besides
the
creatour
,
and
became
fooles
,
Wherin
he
alludeth
to
the
place
of
S.
Paules
epistle
to
the
Romans
,
Cap.
1.
the
younger
Epiphanius
answereth
you
playnly
,
that
it
is
to
be
vnderstode
to
be
writen
against
the
idols
of
the
Gentils
.
For
as
much
as
the
Apostle
speaketh
there
,
of
the
images
of
fleing
thinges
,
of
foure
footed
beastes
,
of
serpents
,
and
creping
wormes
,
and
not
a
woord
against
the
image
of
Christ
,
and
his
saincts
as
the
Christians
vse
.
Which
being
so
,
what
wisdome
was
it
for
you
to
cite
hym
,
who
besides
that
he
proueth
an
externall
sacrifice
,
and
that
no
woman
can
be
head
of
the
church
,
speaketh
also
for
the
crosse
and
maketh
against
you
?
Epiphanius
against
M.
Calf
.
De
vitis
propheta
.
For
Hieremie
the
prophete
(
saieth
he
)
prophecing
of
the
second
cumming
of
Christ
,
sayeth
in
this
manner
.
Et
hoc
aduentus
indicium
ipsius
erit
,
quando
gentes
vniuersae
ligno
supplicabunt
.
And
this
shalbe
a
token
of
his
cumming
,
when
all
nations
shall
make
their
supplications
to
wood
.
Here
of
force
you
must
confesse
that
either
all
nations
doe
well
,
to
kneele
before
the
the
crosse
,
and
making
their
prayers
there
to
God
,
or
els
graunte
that
the
crosse
of
wood
,
wherunto
all
nations
shall
make
their
supplications
,
can
be
no
good
token
of
Christ
his
coming
.
Or
yf
the
prophete
by
the
wood
should
meane
the
matter
it self
,
then
were
it
an
errour
of
gentilitie
,
from
which
Christ
by
coming
into
the
worlde
delyured
al
nations
.
Wherfore
the
wood
which
the
prophete
speaketh
of
,
must
nedes
be
the
signe
of
the
crosse
,
before
which
all
nations
that
woorshippe
Christ
,
make
their
supplications
to
God
.
S.
Ambro.
Where
S.
Ambrose
saieth
of
Helena
,
that
:
Regem
adorauit
,
non
lignum
,
She
adored
the
king
and
not
the
wood
,
because
it
is
an
errour
of
the
Gentills
,
and
a
vanitie
of
the
wicked
,
It
is
to
be
vnderstode
that
she
adored
not
the
wood
as
the
gentils
did
:
but
she
did
bowe
her
bodie
,
and
prostrate
her self
deuoutely
before
the
crosse
,
and
worship
that
which
was
represented
vnto
the
eies
of
her
heart
by
the
crosse
,
that
is
the
king
that
redemed
vs
vpon
the
crosse
.
S.
Ambrose
meaneth
not
that
it
was
vnlaufull
either
to
humble
the
bodie
,
or
to
bowe
the
knee
,
or
to
put
of
the
cappe
,
or
shewe
such
reuerence
as
the
Christians
doe
vnto
the
crosse
.
He
saieth
in
the
same
oration
,
that
Helena
(
as
I
saied
before
)
lyfted
vp
the
crosse
in
the
head
of
kinges
,
vt
crux
Christi
in
regibus
adoretur
,
that
the
crosse
of
Christ
might
be
adored
in
kinges
.
He
saieth
:
Ferro
pedum
eius
reges
inclinantur
.
Reges
adorant
,
Crux
remedium
immortalitatis
,
Sacramentum
salutis
.
&
●otiniani
diuinitatem
eius
negant
?
Kinges
are
bowed
to
the
yron
of
his
feete
.
Kinges
doe
adore
it
,
and
doe
the
Fontinians
denie
his
diuinitie
?
He
saieth
:
Ecce
clauus
in
honore
est
.
Behold
the
nayle
is
in
honour
.
He
sayeth
:
Helena
hastened
to
touch
,
remedium
immortalitatis
:
The
remedie
of
immortalitie
:
she
feared
to
tread
vpon
sacramentum
salutis
,
the
signe
of
our
saluation
.
By
which
it
is
euidently
seene
,
that
S.
Ambrose
alloweth
a
kinde
of
adoration
,
honour
,
and
reuerence
to
the
crosse
,
and
nayles
of
Christ
,
albeit
he
declareth
that
Helena
did
not
worshippe
the
wood
of
the
crosse
,
as
the
errour
of
the
Gentills
,
and
impietie
of
the
wicked
had
forced
diuerse
to
adore
their
most
accursed
idols
.
Yea
as
it
apeareth
in
the
actes
of
the
Nicene
councell
,
he
with
other
fathers
of
the
church
,
hath
a
playne
testimonie
for
the
adoration
of
the
crosse
.
For
he
saieth
:
Nunquid
quum
diuiuitatem
&
carnem
adoramus
,
Christum
diuidimus
?
Actio
.
2.
Nicae
.
2.
The
crosse
adored
and
Christ
therfor
not
diuided
.
S
Hierome
.
The
images
that
he
spooke
against
.
Num
quando
in
eo
&
diuinam
imaginem
&
crucem
adoramus
,
ipsum
partimur
?
Absit
.
When
we
adore
the
diuinitie
and
flesh
of
Christ
,
do
we
diuide
Christ
?
When
we
adore
in
him
both
his
diuine
image
,
and
crosse
,
do
we
separate
hym
?
God
forbid
:
So
that
as
you
see
,
M.
Calf
.
hath
no
aduantage
by
S.
Ambrose
:
for
he
maketh
cleane
against
hym
.
The
next
doctour
that
M.
Calf
.
bringeth
for
his
purpose
against
vs
,
is
S
Hierome
vpon
the
third
of
Daniel
,
where
howe
he
deceaueth
the
readers
note
I
beseeke
you
.
S.
Hierome
talketh
there
of
Nabuchodonosars
Gods
,
and
the
golden
image
that
he
would
haue
to
be
adored
,
and
saieth
:
That
the
woorshippers
of
God
should
not
adore
that
image
.
Furder
he
saieth
,
that
the
iudges
and
princes
of
the
world
,
which
adore
the
pillers
and
images
of
Emperours
,
may
vnderstande
,
that
they
do
that
which
the
three
children
refusing
to
doe
,
pleased
God
.
Then
he
inferreth
these
wordes
that
master
Calf
.
alleageth
:
Notanda
est
proprietas
,
etc.
The
proprietie
of
the
woordes
is
to
be
noted
,
that
Gods
are
worshipped
,
and
an
image
adored
,
whereof
neither
is
conuenient
to
the
seruantes
of
God
.
By
which
wordes
S.
Hierome
declareth
that
it
is
inconuenient
for
the
seruants
of
God
to
worshippe
false
Gods
,
with
the
gentils
and
Iewes
,
and
the
golden
image
of
Nabuchodonasar
,
with
the
iudges
and
princes
of
the
earth
.
As
for
the
crosse
and
image
of
Christ
or
any
sainct
,
No
word
in
S.
Hierome
against
worshipping
of
the
crosse
.
S.
Hierome
speaketh
not
so
much
as
one
worde
,
neither
in
that
chapiter
,
nor
in
the
6.
and
tenth
of
Ieremie
,
to
which
M.
Calf
.
referreth
vs
,
to
see
playnly
,
that
no
woorship
nor
adoration
should
be
geuen
to
so
vile
a
thinge
as
the
crosse
is
.
Howe
vile
a
thing
so
euer
the
crosse
semeth
to
you
,
it
forceth
not
.
That
S.
Hierome
would
haue
adoration
and
reuerence
geuen
vnto
it
,
Adoration
of
the
crosse
allowed
by
S.
Hierom
and
to
such
earthly
thinges
,
that
putte
vs
in
remembrance
of
Christe
,
and
his
sainctes
,
he
declareth
vpon
the
98.
Psalme
,
where
he
saieth
:
There
be
diuerse
opinions
aboute
this
foote
stoole
,
but
the
prophete
taketh
it
here
for
our
lordes
bodie
in
which
the
maiestie
of
the
Godhead
standeth
,
as
vpon
a
fote
stole
.
Which
that
it
should
be
adored
,
the
Apostles
declared
at
his
ascension
vp
to
heauen
,
when
they
returned
adoring
vnto
Hierusalem
.
These
also
are
to
be
referred
to
our
Lordes
crosse
,
Acto
.
1.
and
to
his
holy
soule
.
Here
S.
Hierome
taketh
the
foote
stoole
which
the
Prophete
Dauid
willed
vs
to
worshippe
to
be
our
Lordes
bodie
,
his
crosse
,
and
his
soule
,
and
willeth
them
to
be
adored
and
worshipped
.
In
another
place
he
saieth
:
I
returned
by
and
by
as
fast
as
I
could
to
my
Bethlehem
,
Apol.
3.
cont.
Ruff.
adoraui
praesepe
&
incunabula
Saluatoris
.
I
adored
the
maunger
,
and
swathlinge
clothes
of
our
sauiour
.
And
yf
he
did
adore
(
as
he
saieth
)
the
maunger
and
poore
clothes
that
Christ
was
wrapped
in
,
is
it
likely
that
he
founde
faulte
with
them
that
worshipped
the
crosse
on
which
he
was
crucified
?
Not
in
wise
mens
iudgments
I
suppose
.
But
M.
Calf
.
hath
purchassed
a
placket
to
make
them
say
what
he
listeth
,
and
to
turne
that
to
the
Christians
,
which
they
spoke
against
the
heathens
,
paynims
,
Iewes
and
their
idols
.
Where
S.
Augustine
speaketh
against
idolaters
and
the
idols
of
Iuppiter
,
S.
Augustine
.
Iuno
,
Venus
,
Ceres
,
Bachus
,
and
not
one
worde
against
the
crosse
or
any
image
of
Sainctes
,
he
abuseth
that
holy
fathers
authoritie
,
and
maketh
the
simple
beleue
that
he
speaketh
against
the
crosse
of
Christ
,
and
adoration
of
it
,
which
is
very
fond
and
vayne
.
But
what
S.
Augustine
thought
touching
the
respectiue
re
adoration
of
the
crosse
,
I
haue
declared
before
.
Where
M.
Calf
.
saieth
,
Fol.
186.
b
Chrysostome
.
Ioan.
11.
that
Chrysostome
in
any
woorke
of
his
dissenteh
not
from
the
rest
,
tell
hym
that
as
Cayphas
saying
,
It
is
expedient
that
one
die
for
the
people
,
sayed
true
,
and
truer
than
he
was
ware
:
So
in
this
case
,
he
sayeth
true
,
and
truer
than
him self
wist
,
but
not
in
the
sense
that
he
imagineth
.
For
Chrysostome
in
very
deede
in
al
his
workes
dissenteth
from
none
of
the
fathers
in
this
poynt
.
But
as
they
all
condemned
the
Gentills
idols
,
and
wicked
worshippe
done
vnto
them
:
So
doth
he
.
As
they
spoke
nothing
against
the
adoration
of
the
crosse
in
such
sense
as
the
Christians
adore
it
:
So
doth
he
say
,
not
one
woord
.
But
both
telleth
vs
,
howe
Christen
men
did
blesse
them selues
,
and
woorshippe
the
crosse
,
and
also
geueth
testimonie
by
his
writings
that
he
exhorted
his
people
to
worshippe
the
crosse
.
For
the
first
,
talking
of
a
folish
custome
that
some
had
to
dawke
their
childrens
heads
with
durte
thinking
therby
to
preserue
them
from
witchraft
,
he
saied
,
Hom.
12.
in
1
ad
Corinth
.
Chrisostome
alloweth
the
adoration
of
the
crosse
.
It
is
to
be
lamented
that
this
ignominie
,
preuayleth
amongest
them
,
quicrucem
adorant
:
who
adore
the
crosse
,
and
communicate
the
secrets
mysteries
.
Therfore
he
wil
led
them
to
leaue
it
,
and
to
teache
their
children
to
blesse
them selues
with
the
crosse
.
And
yf
the
children
were
not
of
age
able
to
do
it
,
he
willed
the
parents
to
do
it
for
them
,
For
the
second
,
that
he
exhorted
all
his
people
to
worship
the
crosse
,
it
apeareth
by
his
sermon
made
de
veneratione
crucis
of
the
woorshipping
of
the
crosse
.
There
he
saieth
,
Because
this
daye
,
is
apoynted
to
the
woorshipping
of
the
precious
crosse
,
come
hether
,
Let
vs
with
feare
and
desyre
embrace
it
.
By
these
playne
woordes
out
of
his
commentaries
vpon
.
S.
Paule
to
the
Corinthians
,
and
out
his
sermon
translated
trulie
after
the
Greeke
copye
,
and
not
after
frier
Perions
fansie
(
as
M.
Calf
.
supposeth
)
it
is
euident
that
his
people
did
adore
,
and
worshippe
the
crosse
,
and
he
hym self
allowed
and
commended
that
adoration
and
worshippe
which
they
did
vnto
the
crosse
.
This
saying
of
his
.
Adorare
creaturae
,
adorari
non
creaturae
,
sed
domini
est
.
To
adore
belongeth
to
a
creature
:
to
be
adored
belongeth
to
no
creature
,
but
to
him
that
is
lord
of
the
creature
,
is
true
in
the
sense
that
Chriso
.
there
meaneth
:
for
expounding
those
wordes
of
the
gospel
,
Ioan.
4.
vos
adoratis
ꝙ
nescitis
,
etc.
Ye
woorship
that
which
you
knowe
not
,
but
we
worship
that
which
we
knowe
,
he
talketh
there
howe
both
the
manner
and
place
which
the
iewes
and
gentils
had
to
worship
God
,
should
be
altered
,
and
chaunged
,
and
god
worshipped
in
spirite
and
truthe
.
And
in
that
sort
no
creature
must
be
worshipped
but
worship
,
no
creature
be
adored
,
but
adore
his
creatour
and
lorde
,
Cyrillus
.
Lib.
2.
ca.
1
both
as
Chrisosto
.
here
,
and
Cyril
in
his
bokes
of
treasure
and
al
other
Christen
men
acknowledg
.
But
that
absolute
and
perfect
kinde
of
adoration
with
which
God
must
be
adored
,
and
woorshipped
only
,
will
not
let
but
that
creatures
may
be
adored
as
creatures
,
otherwise
howe
will
M.
Calf
.
iustifie
this
argument
,
I
must
adore
and
worship
God
only
,
Ergo
I
must
not
humble
my
bodie
,
put
of
my
cappe
,
bowe
my
knee
nor
shewe
any
reuerence
or
to
my
prince
,
or
to
her
letters
,
or
to
her
cloth
of
estate
?
Yf
he
thinke
that
an
vnlaufull
argument
then
must
he
confesse
that
neither
Chrisostome
,
nor
Cyrill
,
make
any
thing
for
his
purpose
.
For
the
adoration
which
they
speake
of
,
is
the
high
and
absolute
adoration
dewe
only
to
God
,
and
not
that
which
one
creature
may
geue
vnto
another
.
And
this
answer
may
suffise
for
the
places
which
he
bringeth
out
of
S.
Gregorie
.
S
Gregorie
.
For
the
adoration
which
he
forbideth
to
be
done
to
images
,
is
the
absolute
adoration
dewe
vnto
God
,
and
no
other
as
you
may
see
by
that
wich
I
haue
declared
in
the
preface
,
and
by
his
whole
epistle
to
Secundinus
.
Libr.
7.
epist.
53.
For
there
it
is
declared
,
that
he
kneeled
and
prostrated
hym self
before
the
image
of
Christ
not
as
before
the
diuinitie
it self
,
but
as
before
an
image
that
represented
Christ
,
God
and
man
whome
he
adored
.
Alfonsus
.
Fol
181.
a
Nowe
to
Alfonsus
de
Castro
:
He
reporteth
(
saieth
M.
Calf
.
)
that
one
Claudius
,
bisshop
of
Taurino
forbadde
al
in
his
iurisdiction
the
adoration
and
woorship
of
our
Lordes
crosse
.
True
it
is
he
doth
so
.
But
is
there
al
that
Alfonsus
saieth
M.
Calf
?
Doth
he
not
tell
you
that
the
sayd
Claudius
was
an
heretike
?
and
declare
that
the
prohibiting
of
adoration
to
our
lordes
crosse
was
an
heresie
?
Yes
verily
,
and
why
did
you
omitte
that
sir
?
Could
you
so
subtillie
see
the
one
,
and
be
blinde
in
the
other
?
Could
you
alleage
a
workeman
of
our
occupation
(
as
you
terme
hym
)
and
could
you
not
see
the
iugler
of
your
owne
occupation
?
That
was
not
wel
spied
of
you
.
Your
case
is
miserable
when
you
must
alleage
accursed
heretikes
to
defend
your
Euangelicall
doctrine
.
Your
Claudius
was
a
wicked
heretike
,
he
endeuoured
to
rayse
not
only
the
heresie
against
the
worshipping
of
images
,
but
also
,
the
heresie
of
Vigilantius
,
and
Eustatius
.
Yf
you
discredite
it
,
see
what
Ionas
bisshop
of
Orleance
hath
written
against
him
.
My self
wil
say
no
more
,
but
that
it
is
an
euil
cause
that
hath
no
better
pillers
to
mayntaye
it
,
than
canckred
heretikes
,
amongest
whome
Alphonsus
discoursing
of
heresies
reckoneth
M.
Calfhils
Claudius
:
and
condemneth
his
inhibiting
the
people
to
worship
the
crosse
of
Christ
,
to
be
a
wicked
heresie
,
and
so
sheweth
his
opinion
concerning
the
adoration
of
the
crosse
,
that
yf
M.
Calf
.
had
diligently
viewed
it
,
he
would
neuer
haue
numbred
hym
amongest
such
doctours
as
prohibite
the
worshipping
of
the
crosse
.
For
there
he
doth
playnly
approue
it
,
and
in
another
worke
of
his
most
euidently
declare
,
that
it
is
the
diuel
that
maketh
men
destroye
the
crosse
of
Christ
,
Lib
1.
cap.
16.
de
iusta
punitione
hereticor
.
and
images
of
sainctes
.
For
talking
of
certaine
duties
that
the
diuell
requireth
of
some
lewde
persons
that
committe
them selues
vnto
hym
,
he
saieth
:
He
that
is
ready
to
professe
this
arte
,
when
he
is
brought
before
the
diuell
,
must
denie
his
baptisme
,
A
precept
of
the
diuels
to
destroye
images
.
and
forsake
all
the
principles
of
Christes
faith
:
He
must
contemne
all
the
sacraments
of
the
church
.
He
must
throwe
downe
the
crosse
,
and
image
of
the
blessed
virgin
,
and
all
holy
sainctes
,
and
tredde
them
vnder
his
feete
,
and
beware
that
he
call
not
vpon
the
name
of
God
nor
make
the
signe
of
the
crosse
,
because
he
can
not
abyde
it
,
but
fleeth
away
at
the
sight
of
it
.
But
either
M.
reader
had
not
reade
so
farre
,
or
els
he
was
not
disposed
to
vtter
Alfonsus
opinion
truly
,
lest
the
people
should
vnderstand
that
it
is
a
counsel
and
precept
of
the
diuel
to
destroye
the
images
of
sainctes
,
and
prohibite
men
to
make
the
signe
of
the
crosse
:
but
there
is
litle
sinceritie
in
such
dealing
.
As
for
the
booke
which
you
ascribe
to
Carolus
Magnus
,
it
is
but
a
fonde
fable
,
as
I
declared
before
.
Your
opprobrious
wordes
calling
the
second
Nicene
councell
a
doltish
conspiracie
dissembling
at
Nice
,
Fol.
182
a
declare
that
you
are
but
an
arrogant
,
doltish
,
and
dissembling
,
foole
.
For
you
venture
to
condemne
that
which
all
the
catholike
church
hath
allowed
to
be
a
sounde
,
lerned
,
holy
,
and
general
councell
.
These
seuentene
auctorities
thus
recited
,
he
draweth
to
a
conclusion
,
and
before
he
entreth
to
it
,
he
saieth
in
his
owne
person
:
Calf
.
Thus
haue
I
sleightly
past
ouer
not
al
that
I
could
recite
,
but
as
many
as
I
though
expedient
for
clere
disproufe
of
your
vngodly
purpose
,
Mart.
and
where
he
thought
to
haue
a
triumphe
,
as
though
the
field
were
wonne
,
he
hath
lost
the
victorie
,
and
confessed
so
much
against
hym self
as
would
in
any
court
in
England
condemne
hym
of
extreme
folly
.
For
he
saieth
:
He
hath
sleightly
passed
ouer
these
authours
,
M.
Calfs
slighte
dealing
.
and
so
in
deede
he
hath
both
sleightly
,
and
craftely
:
nor
weighing
their
woordes
perfitely
,
nor
considering
the
circumstances
narrowly
,
nor
comparing
what
they
saied
in
other
places
wisely
,
not
putting
a
difference
betwene
the
image
of
Christ
and
idols
of
Gentilitie
.
To
sleightly
God
woott
,
for
the
weight
of
the
matter
and
instruction
of
the
reader
.
But
such
sleight
dealing
is
not
vnwounte
to
such
sleight
heretikes
,
that
vse
all
the
sleightes
they
can
to
deceue
the
simple
people
:
and
certes
vnlesse
M.
Calf
.
had
ben
wilful
in
contempt
of
antiquitie
,
singular
in
his
owne
fansie
,
puffed
with
vayne
glorie
,
impudent
in
forging
of
lyes
,
and
carelesse
in
deceauing
the
reader
,
he
would
neuer
so
sleightly
haue
passed
ouer
so
many
fathers
,
and
reported
neuer
a
one
of
their
sayings
in
the
true
and
propre
sense
that
they
meant
.
But
let
it
be
his
sleight
.
Why
findeth
he
fault
with
me
for
acknowledging
the
adoration
and
worship
which
the
fathers
gaue
vnto
the
crosse
to
be
an
inferiour
kinde
of
reuerence
,
such
as
may
be
geuen
to
creatures
?
May
not
euery
man
be
best
interpreter
of
his
owne
meaning
?
Thought
he
that
when
the
fathers
spoke
of
the
adoration
and
worship
of
the
crosse
,
they
did
not
vnderstand
what
adoration
and
worship
was
dewe
vnto
God
as
creatour
and
lord
of
al
?
and
what
was
dewe
to
the
crosse
as
a
creature
and
signe
of
health
vnto
vs
al
?
Thought
he
because
the
perfect
,
&
absolute
adoration
and
worship
,
by
which
we
serue
god
only
acknowleging
him
to
be
supreme
lord
,
and
gouernour
of
al
,
only
woorthy
to
be
adored
in
spirite
and
truthe
,
that
there
is
no
adoration
,
no
worship
,
no
inferiour
reuerence
dewe
vnto
creatures
,
as
to
our
prince
,
to
our
parents
,
to
our
elders
,
to
the
crosse
of
Christ
?
Yf
he
doe
,
he
is
fouly
deceaued
.
For
that
we
may
geuen
a
kinde
of
adoration
,
worship
reuerence
,
and
honour
to
creatures
by
humbling
the
bodie
,
bowing
the
knee
,
putting
of
the
cappe
,
kyssing
and
such
like
,
I
haue
declared
both
here
and
in
the
preface
.
Yf
M.
Calf
.
knewe
this
,
what
phrensie
forced
him
,
to
accompte
them
bablers
,
who
made
their
distinction
,
betwene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
that
is
seruice
dewe
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
seruice
dewe
to
man
?
They
are
both
gathred
out
of
scripture
,
and
vsed
of
no
worse
doctour
than
S.
Augustine
,
expressing
by
the
one
,
adoration
,
worship
,
seruice
,
and
honour
dewe
only
to
God
,
Libr.
15.
cont.
Faust
.
Manich.
cap.
10.
&
lib.
10.
Cap
1.
de
ciuit
.
Dei.
Calf
.
Fol.
183.
b
Mart.
and
by
the
other
,
adoration
,
worship
,
seruice
,
and
honour
dewe
vnto
man
or
any
other
creatures
.
Thought
he
with
a
fonde
and
doltish
tale
of
?
woe
horses
put
in
one
stable
,
to
eate
at
one
rack
,
and
reache
to
one
maunger
,
not
serued
yet
a
like
,
because
they
haue
a
barre
betwixt
them
,
to
scoffe
out
the
matter
,
and
irride
the
holy
fathers
that
vsed
that
distinction
?
That
was
not
Christian
like
,
nor
ministerlike
.
No
bedlem
in
his
furie
could
haue
spoken
more
vnreuerently
.
For
the
one
parte
of
his
tale
of
two
horses
set
at
one
manger
,
he
applieth
,
to
the
adoration
of
God
,
and
the
other
to
the
adoration
of
the
crosse
,
which
application
is
blasphemous
.
But
you
see
howe
M.
Calf
.
improuing
the
crosse
,
and
adoration
of
it
,
is
driuen
to
runne
to
Iewes
,
to
Turkes
,
to
coniurers
,
to
idols
of
Gentills
,
to
heretikes
,
to
horses
,
to
stables
,
to
mangers
,
and
rackes
,
for
defence
of
his
heresie
,
and
yet
all
will
not
serue
:
The
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
standeth
sounde
and
good
,
and
the
maynteners
of
it
as
wise
and
lerned
fathers
,
and
not
vayne
and
doltish
bablers
as
this
our
sir
Iames
imagineth
.
And
yf
he
had
ben
so
wise
as
he
maketh
hym self
,
he
might
haue
sene
it
in
our
common
life
.
We
bowe
our
bodies
to
our
prince
,
we
kneele
vnto
her
grace
,
we
put
of
our
cappes
to
her
cloth
of
estate
,
and
at
the
receit
of
her
brode
seale
,
and
this
bowing
,
kneeling
,
putting
of
the
cappe
,
is
a
kinde
of
adoration
(
as
hym self
proueth
)
out
of
Greke
and
Hebrewe
,
but
this
adoration
is
not
done
vnto
the
prince
as
to
God
,
kneeling
to
the
prince
is
no
idolatrie
,
M.
Calf
,
and
yet
a
kinde
of
adoration
.
and
yet
it
is
a
kinde
of
adoration
.
Wherefore
as
it
must
be
different
from
that
which
is
dewe
vnto
God
:
So
it
must
haue
a
different
terme
to
be
knowen
by
:
and
seing
no
Latin
worde
doth
so
wel
expresse
it
,
as
the
Greke
,
our
forefathers
haue
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therin
in
the
iudgment
of
all
lerned
men
did
right
wel
,
and
were
neuer
controlled
of
any
vntill
our
younge
master
sir
Iames
that
will
turne
al
vpsi
downe
ventred
to
call
them
bablers
.
But
that
will
not
serue
his
turne
,
nor
saue
his
honestie
.
Yf
M.
Calf
.
should
tel
a
simple
man
,
that
hath
but
a
meane
witte
,
that
this
is
the
image
of
Christ
,
he
would
knowe
by
and
by
that
the
honour
which
he
vseth
in
kneeling
before
the
image
,
may
not
haue
his
full
rest
,
and
principall
end
in
the
image
,
but
in
our
sauiour
Christ
,
represented
by
the
image
,
and
not
worship
the
material
image
in
the
church
,
but
Christ
,
his
mercifull
lord
and
sauiour
in
heauen
.
Wherefore
to
conclude
seing
the
seuentene
authorities
that
M.
Calf
.
alleageth
,
speake
either
against
the
idols
of
Gentills
,
and
wicked
worship
done
vnto
them
as
Gods
,
or
of
the
perfect
and
absolute
adoration
which
may
be
geuen
to
no
other
,
but
vnto
God
only
,
and
vtter
not
one
woorde
against
the
images
of
the
Christians
,
and
the
inferiour
adoration
,
Wordes
vsed
of
the
fathers
to
declare
that
they
woorshipped
the
signe
of
the
crosse
.
reuerence
,
and
woorship
that
may
be
geuen
to
them
as
to
the
creatures
of
God
,
there
is
no
cause
why
any
Christen
man
should
beleaue
his
seuentene
witnes
,
that
speake
nothing
for
hym
,
before
the
seuen
that
in
euident
,
playne
,
and
expresse
wordes
,
iustifie
this
cause
that
I
haue
in
hand
,
or
thinke
that
S.
Basile
,
Athanasius
,
Chrysostomus
,
Lactantius
,
Paulinus
,
Augustinus
,
Damascenus
,
and
the
fathers
of
the
sixt
generall
councell
of
Constantinople
in
Trullo
,
vsing
these
wordes
,
honorare
,
adorare
,
venerari
,
veneratione
dignum
arbitrari
,
honorem
habere
,
adorationem
tribuere
:
To
honour
,
to
adore
,
to
worship
,
to
thinke
woorthy
of
woorship
,
to
geue
honour
,
to
attribute
adoration
,
to
declare
a
kinde
of
adoration
,
honour
and
worshippe
dewe
vnto
the
crosse
,
were
liers
and
idolaters
,
men
that
ouershot
them selues
in
termes
,
or
meant
better
than
they
wrote
.
Because
the
right
woorshipful
M.
Calf
.
mounted
into
the
hill
of
pride
,
and
sette
in
the
seate
of
singularitie
,
with
out
all
honestie
,
reason
,
or
shame
,
hath
condemned
them
for
such
.
Where
he
noteth
these
woordes
in
the
Margent
of
his
boke
,
Fol.
183.
b
A
strange
proufe
that
no
man
may
feare
idolatrie
in
a
papiste
,
knowe
ye
good
readers
,
that
vnlesse
that
strange
witte
of
his
,
had
ben
estranged
with
strange
fansies
,
and
idle
toyes
,
he
would
neuer
haue
thought
the
reason
that
I
made
for
it
to
be
a
strange
proufe
.
To
the
end
you
may
vnderstand
it
,
and
his
strange
capacitie
conceaue
it
,
I
will
bring
it
into
a
fillogistical
argument
.
It
is
this
.
No
man
ought
to
iudge
euil
of
another
.
&c.
No
man
ought
by
the
Lawe
of
God
to
iudge
euil
by
any
curious
surmises
or
suspicious
fansies
of
any
Christen
man
that
is
baptised
,
and
beleaueth
in
one
God
for
doing
of
any
acte
that
is
commonly
praysed
and
allowred
of
many
as
well
done
,
vnlesse
the
contrary
be
proued
.
But
to
kneele
downe
in
the
church
before
a
crosse
,
to
put
of
our
cappes
,
and
bowe
the
bodie
,
is
an
acte
that
is
commonly
praysed
,
and
allowed
of
many
,
videlicet
of
the
whole
Catholique
church
,
as
well
done
:
Ergo
no
man
ought
to
iudg
euill
by
any
curious
surmise
,
or
suspicious
fansie
,
of
a
Christen
man
kneeling
before
a
crosse
,
and
thinke
that
he
committeth
idolatrie
.
The
Maior
dependeth
of
the
lawe
of
God
.
Nolite
iudicare
.
Iudg
not
,
Matth
7.
and
yow
shall
not
be
iudged
.
The
Minor
is
euident
by
the
practisse
of
the
Catholique
church
,
and
proued
by
authorities
brought
before
out
of
the
old
fathers
,
Grekes
and
Latins
.
The
argument
is
good
:
ergo
the
conclusion
,
that
you
may
not
iudg
men
idolaters
by
curious
surmises
,
or
suspicious
fansies
vntil
the
contrary
be
most
euidently
proued
,
must
needes
be
true
.
And
yf
we
may
not
iudg
euill
of
them
,
then
may
we
not
thinke
euill
of
them
.
And
yf
we
may
not
thinke
euill
of
them
,
then
may
we
not
feare
when
we
see
them
kneeling
before
a
crosse
,
and
prostrate
before
the
crucifixe
that
they
committe
idolatrie
.
For
yf
we
be
Christians
,
and
knowe
them
to
be
Christians
then
must
we
thinke
of
them
like
Christians
,
and
not
suspect
and
feare
the
woorst
,
like
Antichristians
.
Charitas
non
cogitat
malum
:
1.
Cor.
13.
Charitie
thinketh
not
euil
.
Where
you
labour
M.
Calf
.
to
proue
by
force
of
my
argument
that
all
protestants
be
good
Christians
,
I
wishe
with
all
my
heart
that
you
would
proue
it
true
in
deede
,
Fol.
184.
a
by
some
fruictes
of
penaunce
worthy
of
Christians
.
But
as
longe
as
you
continewe
in
your
Apostasie
,
like
obstinate
heretikes
out
of
the
vnitie
of
the
church
,
you
will
neuer
be
able
to
proue
your selues
good
Christians
.
Tertullian
maketh
this
argument
:
Hereticus
est
,
ergo
non
est
Christianus
.
De
prescr
.
Tract
.
de
simpl
.
prae
lat.
&
li.
4.
epist
2.
Contra
Auxent
.
He
is
an
heretike
,
ergo
he
is
no
Christian
.
Sainct
Cyprian
maketh
the
like
:
Est
segregatus
ab
Ecclesia
:
He
is
separated
from
the
church
.
Ergo
prophanus
est
,
alienus
est
,
hostis
est
,
therfore
he
is
prophane
man
,
he
is
an
alien
,
he
is
an
enemy
.
S.
Hilarie
maketh
this
argument
:
Arrianus
est
,
ergo
diabolus
est
.
He
is
an
Arrian
,
ergo
he
is
a
diuel
.
The
scripture
maketh
this
argument
:
Non
audit
Ecclesiam
,
ergo
est
Ethnicus
&
Publicanus
.
He
heareth
not
the
church
,
Ergo
he
is
a
Heathen
and
a
Publicane
.
Wherfore
for
all
the
fayre
crakes
of
your
Christianitie
,
the
truth
will
trie
,
that
you
be
no
true
Christians
and
by
consequent
haue
not
lerned
effectually
that
commaundement
to
haue
no
other
God
but
hym
,
nor
to
beleaue
in
any
other
God
but
in
hym
,
nor
to
serue
any
other
God
but
hym
.
Secondarely
where
you
say
,
that
we
are
to
blame
in
deming
amisse
of
protestants
,
Fol.
184.
a
We
iudge
not
euil
of
heretikes
for
doing
any
acte
allowed
by
the
churche
in
such
sort
as
they
should
.
vnderstand
I
beseeke
you
,
that
we
iudge
not
euill
,
nor
deeme
amisse
of
you
,
vpon
any
curious
surmises
or
suspicious
fansies
,
for
any
acte
that
the
catholike
church
hath
allowed
,
as
it
hath
allowed
the
adoration
and
worshippe
of
the
crosse
.
Yf
we
did
,
we
did
very
euill
:
but
your
tongues
vtter
such
blasphemies
,
your
handes
,
write
such
heresies
,
your
selues
practisse
such
vilanies
,
and
shewe
such
affinitie
in
your
doings
with
the
old
canckred
,
corrupt
,
and
wormeaten
heretikes
,
that
all
Christian
realmes
not
infected
with
your
corruption
,
may
accompte
you
for
such
.
And
seing
we
haue
euidence
of
your
factes
,
we
do
not
amisse
in
iudging
of
you
,
as
we
doe
.
Thirdly
where
you
say
,
that
all
Christians
(
by
force
of
my
reason
)
can
not
synne
,
Let
vs
vnderstand
of
your
worship
,
howe
this
argument
holdeth
,
Christen
men
that
haue
but
one
God
,
beleaue
but
in
one
God
,
and
serue
,
but
one
God
,
contynuing
Christen
men
can
not
committe
idolatrie
,
ergo
they
can
not
otherwise
synne
.
And
yf
you
finde
that
the
grosse
and
wicked
idolatrie
of
the
Gentills
that
woorshipped
stockes
and
stones
,
which
we
talke
of
,
was
taken
away
by
Christ
,
and
so
taken
away
that
euery
Christen
man
knoweth
it
,
and
abhorreth
it
,
Idolatrie
taken
away
by
Christ
.
most
of
all
other
faultes
,
you
may
wel
thinke
that
albeit
synne
may
otherwise
,
by
frailtie
raygne
in
vs
for
a
tyme
,
yet
idolatrie
can
not
entre
into
our
heartes
,
especially
that
grosse
idolatrie
of
the
Gentills
to
worship
stocks
and
stones
.
I
told
you
before
that
the
Christians
saied
to
the
Iewes
,
thinking
that
they
would
forsake
Christ
,
and
woorship
Polycarpe
,
as
you
doe
that
we
will
forsake
God
and
woorshippe
stocks
and
stones
:
The
answer
of
the
Christians
to
the
Iewes
.
Euseb.
lib.
4.
cap.
15.
histo.
The
wreched
men
knowe
not
,
that
we
can
neuer
forsake
Christ
who
suffred
death
for
the
saluation
of
the
whole
worlde
,
nor
woorshippe
any
other
.
And
the
same
I
tell
you
nowe
agayne
,
and
geue
you
the
same
cause
that
they
did
,
the
Iewes
:
Quoniam
verum
Deum
&
qui
solus
colendus
sit
nouerimus
,
Because
we
knowe
the
true
,
God
and
hym
who
is
only
to
be
woorshipped
,
and
loue
and
worship
the
martirs
,
as
the
disciples
of
our
lorde
,
etc.
Wherfore
notwithstanding
after
Christendom
and
faith
receaued
,
many
be
murtherers
,
theaues
,
adulterers
,
and
such
enormous
synners
,
Yet
no
true
Christian
that
hath
receaued
the
faith
,
can
falle
to
the
grosse
idolatrie
of
the
Gentills
,
and
forsake
the
true
and
lyuing
God
,
and
for
hym
woorship
a
stock
and
stone
.
So
that
it
bideth
still
for
all
M.
Calfs
blinde
reason
,
that
there
can
be
no
feare
or
mistrust
of
idolatrie
in
Christen
men
adoring
and
woorshipping
the
crosse
.
And
that
they
doe
most
wickedly
in
affirming
vs
to
be
idolatours
.
For
they
iudge
of
our
heartes
,
they
iudge
of
our
mindes
,
they
iudge
of
our
inwarde
thoughtes
,
which
no
man
can
doe
,
but
God
only
,
that
knoweth
the
secrets
of
all
hearres
.
Where
you
say
that
God
is
not
contented
yf
a
man
inwardely
Fol.
184.
b
Calf
.
with
heart
acknowledg
hym
,
but
also
seuerely
doth
exact
,
that
by
our
outward
ꝓfession
we
testifie
to
the
world
,
that
his
disciples
we
are
:
for
vpon
none
other
condition
but
this
,
he
doth
admittevs
into
the
societie
and
felowship
of
his
kingdom
,
Mart.
I
maruel
that
you
did
not
remember
your
position
and
doctrine
of
only
faith
.
For
yf
only
faith
iustifieth
,
and
good
workes
helpe
nothing
to
our
iustification
and
saluation
,
them
doth
not
god
seuerely
exacte
that
we
testifie
by
outwarde
profession
,
that
we
are
his
disciples
.
For
that
we
can
not
do
but
by
good
workes
.
M.
Calf
.
condemneth
his
owne
doctrine
of
only
faith
And
yf
God
admittevs
into
the
feloship
and
societie
of
his
kingdome
vpon
no
other
condition
,
but
this
,
that
is
,
except
we
testifie
to
the
world
by
our
outwarde
profession
,
(
that
is
by
our
good
workes
)
that
we
are
his
disciples
(
for
to
professe
Christ
is
a
good
woorke
)
then
vnlesse
we
do
good
woorkes
we
shall
not
come
into
heauen
,
haue
we
neuer
so
much
faith
,
able
to
transfer
mountaynes
,
and
force
vs
to
geue
our
bodies
to
the
fire
to
be
burnt
.
Wherefore
my
counsell
is
that
seing
God
admitteth
vs
into
the
feloship
and
societie
of
his
,
kingdome
vpon
none
other
condition
but
this
,
that
we
testifie
our
faith
by
outward
profession
which
can
not
be
but
by
good
workes
,
that
you
leaue
your
preching
of
only
faith
,
and
falle
to
good
woorkes
.
For
vpon
none
other
condition
God
will
admitte
yow
into
the
societie
of
his
kingdome
.
Where
yow
say
that
there
is
no
true
faith
before
God
,
but
the
same
engendreth
a
true
confession
before
men
,
I
can
not
see
to
what
purpose
yow
bring
it
against
me
in
this
matter
.
A
man
might
cast
a
beetle
in
your
waye
out
of
S.
Iohns
ghospell
,
where
it
is
saied
,
Cap.
12.
A
faith
and
yet
no
confession
before
men
.
Many
of
the
chiefe
rulers
beleued
in
hym
.
Here
is
a
true
faith
:
but
for
the
pharisees
they
did
not
confesse
hym
that
they
might
not
be
cast
out
of
their
Synagog
.
Here
is
no
confession
.
So
yow
haue
a
true
faith
,
vnlesse
yow
will
say
the
scripture
is
false
,
and
yet
it
engendred
no
confession
before
men
.
But
,
put
case
it
be
true
,
what
maketh
it
against
me
?
Doe
not
we
confesse
our
faith
before
men
that
we
professe
inwardly
to
God
?
Let
our
workes
trie
.
Fol.
185.
a
Concerning
the
twoo
kindes
of
idolatrie
which
yow
mention
,
as
I
denie
them
not
:
So
am
I
glad
to
heare
that
yow
doe
confesse
once
in
your
life
that
there
are
two
kindes
of
honour
dewe
vnto
God
,
One
spiritual
resting
in
the
heart
:
Two
kindes
of
idolatrie
.
Two
kindes
of
honour
dewe
vnto
God
.
Another
corporall
consisting
in
outward
gesture
.
Certes
yf
there
be
a
corporall
honour
dewe
vnto
God
,
we
may
thinke
that
God
not
withstanding
he
is
a
spirite
,
is
delited
when
we
honour
hym
by
the
corporall
seruice
and
gesture
of
our
bodie
:
and
that
our
kneeling
,
knocking
,
holding
vp
the
handes
,
yea
before
an
image
,
doe
nothing
abase
our
estate
,
nor
shewe
vs
to
be
any
others
seruants
than
Iesus
Christ
that
redemed
vs
,
and
hath
brought
our
holy
fathers
to
his
kingdome
in
heauen
,
that
kneeled
,
and
held
vp
the
handes
,
yea
before
images
in
his
church
in
earth
.
But
Calf
.
saieth
that
because
we
kneele
we
knock
,
and
hold
vp
the
handes
before
an
image
,
we
defile
our
bodies
with
sacriledg
,
Calf
.
Fol.
185.
a.
we
attaynt
them
with
idolatrie
,
we
haue
them
subiecte
to
the
diuells
seruice
.
Here
are
bloudie
woordes
.
But
where
are
the
scriptures
,
Mart.
councels
,
and
fathers
to
proue
this
?
yea
where
is
any
reason
to
make
this
his
argument
good
?
we
kneele
we
knock
,
we
hold
,
vp
our
hands
before
an
image
:
ergo
we
defile
our
bodies
with
sacrilegd
and
attaynt
them
with
idolatrie
,
and
make
them
subiect
to
the
diuells
seruice
?
Yf
kneeling
,
knocking
,
and
holding
vp
the
handes
yea
before
an
image
,
be
a
sufficient
cause
,
to
proue
men
idolaters
,
howe
wil
he
excuse
him self
,
and
his
bretherne
that
kneele
before
the
prince
,
kneele
before
bred
and
wyne
at
the
communion
table
,
and
peraduenture
vpon
remorse
of
conscience
knock
their
breasts
with
the
publicane
?
howe
will
he
excuse
them
that
in
Cathedral
and
parish
churches
,
Protestants
knele
before
images
,
and
creatures
.
hold
vp
their
handes
,
and
turne
vp
the
eie
,
yea
before
the
images
in
the
glasse
windoes
,
when
they
here
the
name
of
Iesus
,
or
pray
with
the
minister
?
Howe
will
he
excuse
the
prentises
,
and
dentye
dames
,
that
at
Poules
crosse
,
hold
vp
their
handes
,
and
turne
vp
their
face
to
the
element
,
and
when
the
precher
talking
against
the
papistes
,
saieth
,
the
Lord
confounde
them
,
answer
Amen
?
They
kneele
before
creatures
,
they
hold
vp
their
hands
before
images
,
they
lifte
vp
their
eies
to
wardes
the
sunne
and
elemente
:
and
yf
M.
Calfs
.
sophistrie
be
true
,
they
delfie
their
bodies
with
sacriledg
,
they
attaynt
them
with
idolatrie
,
they
haue
them
subiect
to
the
diuels
seruice
.
The
excuse
that
M.
Calf
.
maketh
for
his
bretherne
serueth
for
the
Catholiques
.
Yf
he
excuse
his
bretherne
from
grosse
idolatrie
,
because
their
intent
is
good
,
and
mindes
are
in
heauen
,
although
their
bodies
bowe
in
earth
,
the
same
excuse
shall
serue
for
vs.
Four
our
intent
is
good
:
our
mindes
are
in
heauen
with
God
:
our
knees
bowe
to
hym
:
our
handes
are
lifted
vp
to
hym
,
our
breastes
are
knock
to
testifie
a
compunction
of
our
heart
,
for
offending
him
,
and
to
stirre
vs
to
more
deuotion
,
and
sorowe
for
our
synnes
.
We
sette
not
our
adoration
in
the
image
:
but
in
the
represented
by
the
image
.
We
adore
not
the
image
,
as
it
is
an
earthly
thing
,
but
we
adore
it
,
for
that
it
representeth
vnto
vs
Christ
or
his
saincts
.
Furder
,
where
M.
Calf
.
saieth
,
that
God
his
eternall
will
,
requireth
,
and
reason
conuinceth
that
we
with
bodely
seruice
should
glorifie
and
honour
hym
,
and
affirmeth
corporall
honour
to
consiste
in
outward
gesture
,
Fol.
185.
a
either
he
must
acknowledg
,
that
God
is
glorified
and
honoured
by
kneeling
,
knocking
holding
vp
the
handes
,
yea
yf
it
be
before
images
(
for
wheresoeuer
any
kneele
,
knock
,
or
hold
vp
the
handes
,
he
must
doe
it
before
some
visible
creature
,
for
the
which
he
may
be
as
wel
suspected
of
idolatrie
,
as
for
kneling
,
knocking
or
holding
vp
the
handes
,
before
an
image
)
,
Or
els
he
must
declare
in
what
other
outwarde
gesture
the
corporall
honour
,
wherewith
we
must
glorifie
God
,
doth
consiste
.
For
some
there
must
needes
be
,
and
fewe
besides
these
he
will
finde
that
shall
like
hym
.
Fol
185.
a
Outward
thinges
condemned
by
protestants
.
Outwarde
ceremonies
he
calleth
masking
and
externall
pompe
.
Comely
apparel
is
compted
the
ragges
of
Rome
,
and
God
thought
to
be
so
delited
in
broode
hattes
,
turky
gowndes
,
rownde
cappes
,
long
beardes
,
polde
heades
,
barreld
breaches
,
pinckt
buskins
,
and
courtlike
ruffes
,
that
it
is
an
high
offence
to
forsake
them
,
and
obey
the
prince
and
Metropolitane
that
haue
commaunded
them
to
be
no
more
vsed
of
the
ministrie
.
Fasting
from
meates
to
punish
the
bodie
is
litle
estemed
:
chastitie
is
thought
vnpossible
:
and
the
vowing
of
it
an
ordinance
of
the
diuell
:
the
setting
vp
of
images
before
our
bodely
eies
,
to
stirre
the
minde
to
remembre
Christ
,
is
an
heathnish
obseruance
,
praying
is
lippe
labour
,
rysing
at
midnight
,
voluntary
,
beggerye
,
going
in
vile
,
and
base
apparel
,
visiting
holy
places
,
going
on
pelgrimage
,
be
ordinances
of
the
diuel
:
becking
,
bowing
,
nodding
,
and
such
like
,
tende
to
the
obseruance
of
some
part
of
the
lawe
,
as
he
sayeth
,
and
so
by
their
ordring
of
the
matter
,
we
shal
haue
litle
outwarde
gesture
left
for
the
bodely
honour
of
God
.
To
disproue
our
kneeling
and
bowing
before
the
crosse
:
M.
Fol.
185.
b
Calf
.
sayeth
,
God
to
expresse
the
peculiar
note
of
his
faithfull
seruants
,
saieth
of
them
,
that
they
bowed
not
the
knee
to
Baal
.
But
what
is
this
to
the
crosse
?
Haue
I
not
shewed
a
playne
difference
betwene
,
the
crosse
and
images
of
the
Christians
and
Baal
,
and
other
such
idols
of
the
Gentills
?
Doe
not
the
doctours
of
the
church
allowe
the
one
,
and
cry
out
vpon
the
other
?
Yf
he
could
cite
any
such
sentence
out
of
any
catholike
writer
,
that
alloweth
the
kneeling
before
Baal
,
as
I
haue
for
kneeling
before
the
crosse
,
he
might
match
the
crosse
and
Baal
together
,
but
he
can
not
,
nor
all
his
,
be
their
malice
neuer
so
greate
.
He
saieth
:
it
is
the
peculiar
note
of
Gods
seruantes
,
not
to
bowe
their
knee
to
Baal
.
Yf
he
meaneth
the
idol
that
the
scripture
calleth
Baal
,
howe
many
theues
,
murderers
whoormoūgers
,
extorsioners
,
A
madde
peculiar
note
to
knowe
a
Christian
.
vsurers
,
coniurers
,
sorcerers
,
heretikes
,
harlottes
,
church
robbers
,
poysoners
,
and
Apostatats
are
there
amonge
you
that
neuer
kneeled
to
that
idol
Baal
?
And
yet
yf
your
rule
be
true
,
that
not
to
bowe
the
knee
to
Baal
,
be
the
peculiar
note
,
that
God
expresseth
to
be
the
marke
of
his
faithful
seauāts
,
all
those
that
I
mentioned
before
,
by
your
peculiar
note
must
be
taken
for
Gods
faithfull
seruantes
.
For
they
neuer
bowed
their
knees
to
Baal
.
And
then
haue
you
done
them
wronge
to
punish
them
:
But
deceaue
not
your self
,
and
the
simple
M.
Calf
.
It
is
one
thinge
to
be
a
note
of
Gods
seruants
,
and
another
to
be
the
peculiar
note
of
Gods
faithfull
seruants
.
The
peculiar
note
of
Gods
faithfull
consisteth
not
altogether
in
negatiues
,
as
this
doth
.
It
hath
some
affirmatiues
,
but
your
negatiue
religion
must
stand
vpon
negatiues
,
and
denie
you
to
haue
any
peculiar
note
of
Gods
faithfull
seruants
.
M.
Calfs
rule
to
discerne
an
idolater
.
By
our
capping
,
knocking
,
kneeling
,
and
other
outwarde
gesture
,
and
adoration
,
he
maketh
a
sure
rule
to
discerne
a
mere
idolater
.
Will
he
then
neuer
geue
vs
leaue
to
put
of
our
cappes
,
to
knock
,
to
bowe
,
to
kneele
?
Or
is
it
possible
for
vs
in
any
open
or
secret
place
to
shewe
any
kinde
of
adoration
by
like
gesture
,
though
there
be
no
crosse
,
nor
image
before
vs
?
Yf
it
be
possible
where
there
is
no
image
,
why
should
it
not
be
possible
where
there
is
an
image
?
Yf
the
curious
heretikes
will
suspect
euill
,
they
may
say
,
that
men
kneling
in
their
naked
churches
,
at
the
communion
table
,
kneele
,
bowe
,
and
cappe
,
to
the
bread
and
wyne
,
to
the
walls
,
to
the
glase
windoes
,
to
the
formes
,
to
the
tables
,
to
the
sunne
,
to
the
moone
,
and
practise
M.
Calfs
rule
,
to
discerne
and
trie
them
mere
idolaters
.
Did
M.
Calf
.
neuer
put
of
his
cappe
,
kneele
downe
vpon
the
grownde
,
and
aske
his
fathers
blessing
?
If
he
did
,
shall
we
by
his
owne
rule
discerne
hym
and
trie
hym
a
mere
idolater
?
I
would
fayne
lerne
his
answer
.
Esa.
45.
Agayne
,
euery
man
putteth
of
his
cappe
,
when
he
taketh
an
othe
vpon
a
boke
.
And
the
taking
of
an
oth
rightly
,
vpon
a
boke
is
an
high
adoration
of
God
,
as
apeareth
by
his
owne
wordes
set
before
,
in
the
place
of
Esai
,
which
he
hym self
alleageth
:
Viuo
ego
,
mihi
flectetur
omne
genu
,
&
omnis
lingua
iurabit
mihi
.
I
lyue
saieth
the
Lord
.
Euery
knee
shall
bowe
to
me
,
and
euery
tongue
shall
swere
to
me
.
And
yf
swearing
be
taken
by
the
prophete
Esai
,
to
be
as
high
an
adoration
of
God
,
as
kneeling
is
,
why
doth
he
and
his
bretherne
suffer
the
people
rather
to
sweare
vpon
a
booke
with
their
capps
in
their
handes
,
which
is
a
corporal
thing
,
subiecte
to
many
casualties
of
corruption
,
than
to
kneele
before
the
crosse
in
doing
of
their
adoration
to
God
?
Let
hym
answer
yf
he
can
.
Fol.
185.
b
A
lye
.
But
I
wil
haue
neither
good
nor
badde
adiudged
by
gesture
,
quoth
M.
Calf
.
Either
let
hym
tell
me
where
I
say
so
,
or
I
will
say
,
though
it
be
to
the
derogation
of
his
honorable
person
,
that
he
lieth
,
I
neuer
said
it
,
nor
was
of
any
other
minde
,
nor
in
writing
nor
in
saying
,
but
that
he
that
would
kneele
and
doe
his
adoration
to
the
idol
of
Baal
,
Iuppiter
,
Venus
,
Iuno
,
or
any
such
rather
than
to
our
sauiour
Christ
,
before
his
crosse
,
might
by
that
external
acte
and
outwarde
gesture
be
discerned
to
be
an
idolater
.
The
doing
of
our
adoration
to
Christ
before
the
crosse
,
is
not
of
that
nature
,
and
therefor
the
thing
being
lawfull
,
you
doe
but
shewe
your
suspicious
head
,
and
malitious
nature
to
iudge
any
that
doth
it
,
a
mere
idolater
.
My
saying
was
that
there
could
be
no
feare
or
mystrust
of
idolatrie
in
Christen
men
worshipping
and
adoring
the
crosse
.
And
when
I
spoke
of
Christen
men
,
I
meant
such
,
as
loue
God
,
No
feare
of
idolatrie
in
true
Christen
men
.
serue
God
and
woorship
hym
in
spirite
and
truth
,
as
other
Christen
men
doe
.
And
these
you
can
not
discerne
to
be
idolaters
by
their
kneeling
,
knocking
,
capping
,
bowing
,
or
any
such
outward
gesture
.
Id
potes
quod
iure
potes
,
you
can
doe
that
which
you
may
doe
by
the
lawe
.
And
that
which
you
may
not
doe
by
the
lawe
,
you
can
not
doe
.
Wherfore
seing
Gods
lawe
doth
forbidde
you
to
iudge
of
other
,
as
longe
as
they
doe
that
which
is
laufull
,
and
doe
as
other
Christen
men
do
,
and
haue
done
before
them
,
you
can
not
iudg
them
to
be
idolaters
by
any
outwarde
gesture
and
acte
of
theirs
.
Twoe
excuses
you
make
for
vs
of
very
goodwill
no
doubt
:
one
,
Calf
.
Fol.
185.
b
A
lie
.
Fol.
186
a
Mart.
that
we
knowe
the
image
or
Crosse
to
be
but
a
piece
of
metal
.
etc.
Another
that
we
affirme
that
an
image
or
a
crosse
is
nothing
.
But
where
is
the
licence
,
where
is
the
proxye
that
auctorised
you
to
make
those
excuses
for
vs
?
shewe
your
mandatum
or
yf
you
can
not
,
shewe
vs
howe
it
can
stand
that
the
crosse
can
be
a
piece
of
metal
,
and
yet
be
nothing
?
Is
a
piece
of
metal
nothing
?
Can
men
bye
and
sel
nothing
?
Metal
is
bought
and
sold
,
and
yf
the
crosse
metal
were
nothing
,
howe
were
the
poore
goldsmithes
deceaued
that
bought
many
a
siluer
crosse
?
Did
they
bye
nothing
?
and
geue
greate
summes
of
monie
for
nothing
?
Loke
out
those
bedlēs
I
beseeke
you
,
that
say
,
a
crosse
is
nothing
:
No
bedlem
saieth
,
A
crosse
is
nothing
.
we
neuer
told
you
that
a
crosse
is
nothing
nor
euer
wil.
You
would
gladly
make
vs
say
of
the
crosse
,
as
S.
Pauld
saied
in
his
owne
person
,
and
not
in
the
person
of
the
Corinth
.
(
as
you
say
)
of
an
idol
,
Scimus
quia
idolum
nihil
est
,
we
knowe
that
an
idol
is
nothing
.
Because
as
Origen
saieth
,
Orig.
ho.
8.
in
20.
Genes.
it
representeth
nothing
that
euer
was
or
shalbe
in
nature
,
as
a
horse
head
ioyned
to
a
Mans
armes
,
and
a
snakes
tayle
in
one
bodie
or
such
like
.
But
no
man
without
horrible
blasphemie
can
say
so
of
the
crosse
M.
Calf
.
It
representeth
the
passion
of
Christ
that
was
some
what
,
truly
done
here
in
earth
.
It
representeth
Christ
that
had
a
true
,
and
naturall
bodie
,
vnlesse
yow
wilbe
come
a
Manichee
,
and
say
there
was
neuer
no
such
in
nature
as
Christ
was
:
and
therfore
you
can
not
wrest
S.
Paules
place
to
proue
your
purpose
,
nor
match
it
with
the
sacrifices
that
were
done
to
idols
,
No
Christen
so
simple
but
knoweth
what
is
meant
by
the
crosse
.
as
you
would
gladly
.
But
it
passeth
your
skill
,
nor
all
the
witte
in
your
head
is
able
to
proue
that
any
Christen
man
is
so
simple
that
he
will
deeme
any
greate
vertue
to
be
in
the
bare
signe
considered
as
,
a
piece
of
wood
or
metal
not
withstanding
he
seeth
wise
men
geue
adoration
vnto
it
.
God
be
thanked
the
people
are
sufficiently
instructed
to
knowe
a
difference
betwene
an
image
and
the
represented
by
the
image
,
betwene
the
crosse
,
and
the
crucified
.
Yea
I
beleaue
there
be
none
that
haue
meane
naturall
wittes
,
that
will
thinke
as
you
imagine
,
or
haue
such
a
fiction
that
yf
the
bodie
called
the
heart
vnto
accompt
,
A
fiction
of
M.
Calfs
.
Fol.
186.
a
the
heart
should
be
condemned
of
misgouernement
in
the
chauncerie
.
For
the
heart
calleth
the
bodie
to
accompt
,
and
sitteth
in
iudgment
of
his
doings
,
as
the
worthier
and
excellenter
part
in
man
,
and
condemneth
the
bodie
of
disobedience
.
As
for
the
bodie
it
hath
no
iurisdiction
,
nor
superioritie
ouer
the
heart
,
and
therfore
can
not
call
the
heart
to
an
accompt
.
Yf
you
haue
such
affiance
in
the
cause
that
you
thinke
the
heart
should
be
condemned
by
the
bodie
of
misgouernement
in
the
chauncery
,
I
beseke
you
ꝓpoūde
these
questions
to
the
lerned
of
that
court
:
Questions
to
be
propounded
by
M.
Calf
in
the
chauncery
.
whether
the
bodie
gouerth
the
heart
,
or
the
hearte
gouerneth
the
bodie
.
Item
,
whether
the
bodie
calleth
the
heart
to
an
accompt
,
or
the
heart
calleth
the
bodie
to
an
accompt
.
Item
whether
,
the
bodie
condemneth
the
heart
,
or
the
heart
condemneth
the
bodie
.
And
when
you
haue
their
resolutions
,
trie
furder
whether
the
euidence
of
a
Christen
mans
fact
,
kneling
,
knocking
,
holding
vp
his
handes
in
the
church
,
or
els
where
,
yea
before
the
crosse
,
or
any
other
image
,
make
as
yow
say
,
a
sufficient
probation
of
idolatrie
,
and
is
to
good
a
witnesse
of
a
misdemeaning
minde
.
Agayne
for
your
furder
instruction
,
lerne
howe
this
argument
holdeth
.
Christen
men
kneele
,
knock
,
and
hold
vp
their
handes
in
churches
before
the
crosse
of
Christ
,
and
image
of
his
saincts
:
ergo
they
are
idolaters
,
and
haue
misdemeaning
mindes
.
If
by
lerning
,
and
conscience
it
be
examined
in
the
chauncerie
and
founde
to
be
full
of
ignorance
and
folly
,
then
may
you
thinke
your self
to
be
an
ignorant
foole
for
talking
so
absurdely
and
iudging
so
rashly
.
In
king
Ezechias
matter
yf
I
had
ben
aduocate
to
impugne
his
deede
,
for
breaking
the
brasen
serpent
,
Of
Ezechias
fact
breaking
the
brasen
serpent
.
I
would
neuer
haue
tried
the
case
of
iniustice
against
hym
.
I
would
never
haue
disallowed
his
doing
.
For
Ezechias
was
able
to
make
iust
proufe
of
a
crime
.
He
was
able
to
conuince
them
of
idolatrie
both
by
their
deedes
,
and
also
by
their
owne
wordes
.
The
scripture
saieth
:
4.
Reg.
18.
The
people
burnt
incense
vnto
the
brasen
serpent
vntill
that
present
tyme
.
Which
God
had
forbidden
,
they
made
them selues
images
,
woods
,
groues
,
an
did
sacrifice
after
the
manner
of
the
Gentills
,
feceruntque
verba
pessima
irritantes
dominum
,
4.
Reg.
17
and
they
spoke
most
wicked
wordes
,
prouoking
God
:
and
that
not
priuilie
,
but
verbis
non
tectis
,
in
playne
and
euident
wordes
.
They
were
so
prone
to
idolatrie
,
that
they
worshipped
the
idols
of
the
paynimes
,
and
kept
it
not
pryuie
in
heart
,
but
saied
openly
:
Sequamur
deos
alienos
,
Let
vs
followe
straunge
Gods
:
Hij
sunt
Dij
tui
Israel
.
Thes
are
thy
gods
o
Israel
:
And
by
this
you
may
vnderstand
that
Ezechias
had
manifest
proufe
of
their
idolatrie
,
both
by
worde
and
deede
,
and
seing
he
sawe
so
much
euidence
of
their
wickednes
,
and
had
besides
this
,
the
secret
instruction
of
God
,
that
he
should
not
feare
to
breake
that
brasen
serpent
,
there
nedeth
no
lawier
to
defende
his
fact
:
It
defendeth
it self
sufficiently
.
Marry
as
for
you
(
sir
)
what
like
euidence
haue
you
of
any
facte
or
idolatrous
deede
in
any
christian
?
No
euidence
of
any
idolatrous
fact
in
true
Christians
.
Who
did
euer
burne
incense
to
an
image
,
as
vnto
God
?
Who
euer
sayed
:
Sequamur
deos
alienos
?
Let
vs
followe
straunge
Gods
?
Who
euer
saied
to
any
crosse
,
crucifix
,
or
image
,
Ecce
dij
tui
Israel
?
Behold
thy
Gods
o
Israel
?
Speake
,
thowe
accuser
of
thy
bretherne
,
thowe
condemner
of
the
Christians
,
thowe
iudger
of
other
mens
seruants
.
Speake
for
shame
.
What
Christian
euer
beleaued
so
?
Either
make
an
instance
,
or
we
will
condemne
the
for
this
rash
iudgment
,
and
misdeming
of
Christians
,
and
say
that
thowe
doest
,
vse
the
fact
of
Ezechias
to
no
purpose
against
vs.
Daniels
companions
.
Touching
Daniels
companions
,
yf
they
had
feed
you
,
or
me
,
or
any
aduocate
besides
,
whatsoeuer
you
or
any
other
could
say
for
them
,
they
should
haue
ben
accused
of
idolatrie
,
Yf
they
had
bowed
their
knee
,
to
the
image
,
which
the
king
commaunded
them
to
worship
.
For
it
was
a
mere
wicked
idol
,
taken
and
reputed
for
God
,
and
worshipped
for
God
.
To
such
no
man
boweth
the
knee
,
but
with
suspition
of
idolatrie
.
But
that
the
crosse
or
crucifixe
is
,
or
hath
ben
taken
,
for
such
,
and
as
vnlaufull
to
be
worshipped
,
as
that
was
,
you
should
first
haue
proued
,
and
then
triumphed
:
but
because
you
knewe
your
weaknes
in
that
behalf
,
you
vse
a
common
sophistication
called
,
Petitio
principij
,
and
like
a
folish
sophister
you
presuppose
,
that
to
be
proued
,
which
you
were
neuer
able
to
proue
,
nor
shalbe
as
longe
as
scriptures
,
councells
,
fathers
,
reason
,
and
common
sense
shalbe
of
any
authoritie
with
men
.
To
procede
,
I
saied
.
When
you
see
men
praying
,
in
my
poore
iudgment
it
is
a
good
consequent
to
say
:
They
be
Christen
men
.
Therfore
they
serue
God
in
spirite
and
truthe
:
Calf
.
Fol.
186.
b
This
is
a
poore
iudgment
,
quoth
M.
Calf
.
that
because
god
is
worshipped
in
spirite
and
in
truth
therfor
men
falling
before
a
piece
of
wood
,
knocking
the
breast
,
and
holding
vp
the
handes
,
may
not
in
any
wise
be
thought
idolaters
.
Mart.
But
howe
poore
his
iudgment
and
honestie
also
is
,
iudge
,
I
beseeke
you
.
I
talked
of
men
that
were
baptised
in
Christ
,
and
beleaued
in
God
,
and
serued
hym
in
spirite
and
truth
,
and
saied
,
whensoeuer
they
pray
,
wheresoeuer
they
kneele
,
whatsoeuer
gestures
they
vse
,
they
geue
al
honour
and
prayse
to
god
.
Nowe
cometh
M.
Calf
.
and
speaketh
indefinitely
of
men
,
which
may
be
referred
to
Heathens
,
Pagans
,
Turkes
,
infidels
,
and
such
like
as
wel
as
to
Christians
,
and
because
men
,
that
is
to
say
some
men
,
as
Turkes
,
Iewes
,
Heathens
,
Pagans
,
infidels
,
may
be
iudged
to
be
idolaters
by
kneeling
,
knocking
,
or
holding
vp
their
handes
to
any
of
their
idols
,
he
concludeth
against
vs
,
that
Christen
men
may
for
like
gesture
before
the
crosse
of
Christ
and
his
image
,
be
adiudged
for
such
.
But
that
is
a
vile
furmise
and
most
wicked
suspicion
contrary
to
the
commaundement
of
God
,
saying
,
iudg
not
,
and
ye
shall
not
be
iudged
.
Wherfore
because
M.
A
vile
furmise
and
wicked
suspicion
.
Calf
.
taketh
vantage
of
that
which
I
spoke
in
waye
of
humilitie
,
I
wil
nowe
therfore
stoutely
say
vnto
him
,
sir
,
when
you
see
men
,
that
is
to
say
,
men
that
are
baptised
,
men
that
beleue
in
god
,
praying
,
yea
before
any
image
,
and
holding
vp
their
handes
and
knocking
their
bereasts
,
it
is
a
good
consequent
to
say
:
A
good
Consequent
They
be
Christen
men
,
ergo
they
serue
God
in
spirite
and
truth
:
and
we
may
not
iudg
the
contrary
.
For
we
can
not
entre
into
their
heartes
,
and
mindes
where
God
is
serued
.
We
can
not
n
them
for
their
outwarde
gestures
by
which
they
geue
their
corporall
honour
to
God
.
Trie
this
in
the
courte
of
Chauncery
,
where
conscience
is
examined
,
where
you
thinke
the
bodie
wil
n
the
heart
of
misgouernement
.
And
yf
it
be
not
founde
a
good
argument
,
returne
it
to
me
,
and
I
wil
iustifie
it
.
In
the
meane
tyme
we
tell
you
,
that
wicked
surmises
and
vayne
suspicions
are
contrary
to
the
ghospell
.
Furder
we
neuer
sought
by
Roodes
and
images
to
plante
any
opinion
of
holynes
and
diuinitie
to
rest
in
dead
thinges
.
But
as
we
haue
knowen
God
,
so
haue
we
glorified
him
,
so
haue
we
ben
thankeful
vnto
him
,
and
not
become
vayne
in
our
imaginations
,
we
haue
not
had
our
heartes
ful
of
darknes
,
concerning
the
knoweledg
of
the
only
true
,
and
almightye
God
.
The
adoration
of
the
crosse
standeth
with
the
glorie
of
God
.
We
haue
not
geuen
the
glorie
of
his
name
to
other
.
The
worship
and
adoration
which
we
exacte
to
be
geuen
to
the
crosse
,
standeth
with
the
glorie
of
his
name
,
as
wel
as
your
kneeling
at
the
communion
table
,
your
putting
of
your
cappe
to
the
cloth
of
estate
,
your
vayling
the
bonnet
to
the
princes
lettres
,
your
bowing
your
bodies
to
the
Quenes
maiestie
,
your
kissing
of
the
booke
when
you
take
an
othe
,
and
such
reuerences
that
may
be
done
to
creatures
stand
with
the
glorie
of
God
.
Wherefore
in
chardging
vs
with
idolatrie
,
or
any
dishonour
to
God
in
this
behalf
,
you
shewe
more
malice
than
reason
,
and
declare
that
your
tongue
is
more
sclaunderous
,
than
your
heart
is
wise
.
Calf
.
Fol
187.
a
Drawing
towards
an
end
,
you
say
:
Thus
haue
I
answered
your
ten
Articles
vsing
more
woordes
in
disprouf
of
them
,
than
the
cause
requireth
,
or
any
man
of
indifferency
,
would
loke
for
at
my
handes
.
Mart.
But
howe
wel
you
haue
answered
,
let
the
indifferent
that
reade
this
examination
of
your
answer
iudge
sincerely
.
In
deede
I
acknowledg
that
you
haue
vsed
more
woordes
in
disproufe
of
them
,
than
the
cause
requireth
or
any
man
of
indifferencie
would
loke
for
at
your
handes
.
For
the
cause
being
a
most
certane
and
vndoubted
truth
,
such
as
hath
contynued
in
all
ages
amongest
Christen
men
,
euer
sithens
the
Apostles
tyme
,
all
faithfull
men
that
loue
the
crosse
of
Christ
should
embrace
the
signe
of
their
saluation
,
and
neither
reuile
it
nor
blasphemously
abuse
it
,
nor
vtter
any
woordes
to
the
disproufe
of
it
.
No
man
of
indifferencie
looked
for
at
your
handes
,
that
you
should
liken
the
crosse
of
Christ
,
to
a
gallowes
,
to
the
helmet
of
hell
,
and
to
the
coniurers
Mace
,
No
man
of
indifferencie
loked
,
No
man
of
indifferencie
loked
for
such
stuff
of
M.
Calf
.
that
you
should
call
it
,
a
Magical
inchauntement
,
am
heathnish
obseruance
,
a
superstition
of
gentills
,
or
conquest
against
Christians
,
No
man
of
indifferencie
loked
that
yow
should
say
:
it
was
a
dumbe
God
,
a
dead
diuel
,
a
scholemaster
of
errour
,
and
impietie
,
and
God
in
the
Roodelofte
.
No
man
of
indifferencie
loked
that
you
should
so
falsely
wrest
and
corrupte
the
scriptures
,
so
vntrulye
alleage
,
and
mangle
the
fathers
,
so
fondly
reiecte
and
contemne
the
auncient
doctours
,
so
malitiously
reporte
of
holy
saincts
,
bisshops
,
Emperours
,
and
empresses
,
and
so
conremptuosly
condemne
and
abhorre
the
generall
councells
,
and
preferre
an
assemble
of
most
wicked
and
accursed
heretikes
before
them
.
No
man
of
indifferencie
loked
for
so
many
extrauagant
and
idle
discourses
,
so
many
impudent
blasphemous
,
and
sclaunderous
lies
,
so
many
false
allegations
,
so
many
euil
translations
,
and
so
many
foolish
contradictions
,
as
you
haue
vttred
in
this
your
answer
as
shall
particularly
hereafter
apeare
.
And
because
you
will
contynewe
like
your self
,
euen
in
the
very
end
you
make
an
impudent
lye
to
helpe
your
credit
.
For
you
say
,
An
impudent
lie
.
Calf
.
Fol
187.
a
that
you
haue
turned
ouer
leafe
by
lease
,
and
perused
eche
lyne
and
woorde
that
had
any
reason
in
it
,
annexing
a
sufficient
and
the
same
abundant
confutation
of
it
.
Which
is
most
false
.
Mart.
As
for
the
sufficiencie
of
your
confutation
,
Let
the
readers
iudg
.
As
for
the
turning
ouer
of
leafe
by
leafe
,
and
perusing
eche
woord
that
had
any
reason
in
it
,
Wel
nigh
thirthy
places
vnanswerd
.
it
shall
apeare
that
you
haue
omitted
well
nigh
thirtye
places
alleaged
out
of
Clement
,
Tertullian
,
S.
Cyprian
,
Cornelius
,
Melchiades
,
Origen
,
Chrisostome
,
Cyrill
,
Socrates
,
Theodoretus
,
Sozomenus
,
S.
Ambrose
,
S.
August
.
S.
Hierome
,
Eusebius
,
Leo
and
Euthymius
,
who
were
lerned
men
and
like
to
haue
reason
in
their
sayings
,
and
annexed
no
confutation
vnto
them
at
all
,
much
lesse
any
that
was
sufficient
and
abundant
.
My
conclusion
in
deede
you
deale
not
withall
,
I
blame
yow
not
.
It
is
to
hard
meate
your
for
weake
teethe
.
Yf
it
be
but
an
heape
of
lyes
and
sclaunders
(
as
yow
saye
)
it
had
ben
more
for
your
honestie
to
answer
them
,
My
conclusion
not
touched
.
than
with
silence
to
passe
them
ouer
.
But
you
sawe
more
weight
and
pith
in
it
,
than
you
and
all
yours
are
able
to
improue
with
like
authoritie
or
reason
.
And
therefore
yow
thought
it
best
to
answer
with
silence
.
But
that
silence
we
take
for
confession
.
For
whosoeuer
keepeth
silence
when
he
should
speake
,
the
matter
wherto
he
should
answer
tending
to
his
preiudice
or
hurt
,
semeth
to
consent
.
Thus
haue
I
examined
the
chiefe
poynts
and
effect
of
your
answere
,
to
the
treatise
of
the
crosse
,
and
so
discouered
your
corruptions
,
errours
,
and
falsities
,
that
eche
man
may
see
the
weaknes
of
your
cause
,
and
perceaue
manifestly
that
the
cause
which
I
toke
in
hand
standeth
too
fast
to
be
battred
with
your
feeble
assaultes
.
Wherfore
I
desire
the
gentle
reader
to
doe
no
more
but
reade
and
regarde
,
and
iudge
indifferently
,
and
beware
of
these
deceithfull
workemen
,
and
lying
lippes
.
And
whereas
M.
Calf
.
hath
determined
yf
his
sleight
dealing
and
shamelesse
lies
should
be
detected
by
me
,
and
set
in
print
to
the
viewe
of
the
worlde
,
to
contemne
such
a
lewde
aduersarie
,
Fol.
187.
b
and
geue
place
to
other
that
with
more
freedome
of
speache
,
and
derogation
to
their
persons
might
answer
accordingly
,
my
request
is
,
that
some
frend
of
his
tell
hym
politikely
,
that
,
seing
he
sustayneth
such
and
honorable
personage
,
it
shall
be
greate
derogation
to
his
person
to
geue
ouer
this
quarrell
to
another
that
hath
neither
such
impudencie
to
denie
the
aun●●nt
fathers
,
nor
such
immodestie
to
abhorre
generall
councells
,
nor
such
vnhonestie
to
falsifie
and
wreast
the
scriptures
,
nor
such
sleightes
to
abuse
the
doctours
,
nor
such
inuentions
to
shyft
away
truthes
,
nor
such
gloses
to
colour
lyes
,
nor
such
sclaunderous
wordes
to
rayle
against
bishops
,
princes
,
and
sainctes
,
nor
such
vilanous
termes
to
inueigh
against
Christes
church
and
his
sacraments
.
For
yf
it
be
not
workemanly
done
,
it
shal
be
greate
derogation
to
his
person
.
But
seing
he
hath
determined
to
contemne
me
as
a
lewde
aduersarie
,
and
for
feare
lest
it
should
be
a
derogation
to
his
person
,
saieth
he
will
not
answer
that
which
I
shall
put
in
print
,
I
require
hym
to
auouche
that
which
he
hym self
hath
setfoorth
in
print
,
and
proue
those
his
parodoxes
,
positions
and
assertions
,
by
the
playne
and
vndoubted
worde
of
God
,
by
the
true
and
godly
fathers
of
the
church
,
and
by
laufull
councells
,
prouinciall
or
generall
,
which
I
haue
gathered
out
of
his
boke
,
and
set
in
the
beginning
of
this
boke
,
or
els
being
conuinced
with
the
force
of
truth
,
acknowledg
them
to
be
impious
and
blasphemous
,
contrary
to
the
playne
and
vndoubted
woord
of
God
,
contrary
to
the
true
and
holy
fathers
of
the
church
,
contrary
to
the
determination
of
prouincial
and
general
councells
,
and
confesse
his
ouersights
,
errours
,
and
heresies
,
and
in
humilitie
of
heart
and
meakenes
of
spirite
,
embrace
the
truth
,
and
returne
to
the
vnitie
of
Christes
catholike
churche
,
and
doe
the
worthy
fruictes
of
penance
for
his
wicked
abhominations
,
and
horrible
blasphemies
,
which
God
graunte
,
Amen
.
TO
M.
CALFILL
.
Non
meliora
meis
,
sed
quae
pro
tempore
nosti
,
Impius
impertis
:
exegi
,
hijs
vtere
mecum
.
Notes, typically marginal, from the original text
Notes for div haqk-e270
Notes for div haqk-e1910
Notes for div haqk-e10760
Notes for div haqk-e22890
Notes for div haqk-e27890
Notes for div haqk-e35560
Notes for div haqk-e43320
Notes for div haqk-e49570
Notes for div haqk-e50310
Notes for div haqk-e54470
Notes for div haqk-e57700
Notes for div haqk-e60150