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The
like
reporteth
Plutarch
of
K.
Alexan.
the
great
.
Act.
He
killed
S.
Iames
and
emprisoned
S.
Peter
.
Act.
Downefall
of
Poperie
And
Nicephor
.
as
he
saieth
.
Godwin
in
life
of
Tatwin
The
kingdome
of
England
is
the
kingdome
of
the
singular
Bel
in
downefal
p.
of
S
Beda
.
Sauil
of
Masmesbur
.
Hunting
.
and
Hoveden
.
epist.
ante
Malmesbur
.
ornaments
of
England
,
especial
friends
of
truth
,
and
renowmed
through
Christendom
for
vertue
and
learning
,
faithful
recorders
of
things
done
,
good
and
diligent
Authors
,
and
most
true
guides
of
the
times
past
.
Gadwin
us
life
of
S.
Austin
.
For
as
soone
as
he
was
high
Bishop
ouer
the
whole
worlde
,
he
made
our
nation
the
Church
of
Christ
,
which
had
bene
euer
vntil
that
time
the
bondslaue
of
Idols
.
as
it
seemed
that
they
imitated
the
vertues
of
the
Apostles
as
holie
vessels
clothes
,
apparel
for
priests
and
Clarcks
,
reliques
of
holie
Apostles
and
Martirs
,
and
many
bookes
,
to
vse
only
at
Masse
whom
we
may
wel
,
and
must
cal
our
Apostle
,
and
may
lawfullie
pronounce
of
him
that
saying
of
the
Apostle
.
Although
he
were
not
an
Apostle
to
others
,
yet
he
was
vnto
vs
:
For
the
signe
of
his
Apostleship
we
are
in
our
Lord
.
the
great
as
who
hurteth
you
or
him
may
seeme
to
haue
hurt
the
Church
of
Rome
.
by
the
benefit
of
the
Popes
predecessors
Defendor
of
the
faith
Stow
did
see
it
.
An.
See
Conser
.
at
Hampton
Court
.
p.
The
loue
&
benefits
of
the
English
Kings
.
For
so
much
as
you
are
come
so
far
to
impart
vnto
vs
such
knowledge
as
you
take
to
be
true
,
we
wil
not
trouble
you
,
but
rather
with
al
courtesie
receaue
you
.
I
wil
not
gaine
say
such
a
Porter
as
this
is
,
but
as
far
as
I
know
and
am
able
,
I
wil
couet
in
al
points
to
obey
his
ordinance
.
And
in
the
he
bare
such
loue
and
affection
to
the
Apostolike
Sea
of
Rome
,
as
if
he
might
haue
eskaped
his
sicknes
,
he
purposed
to
goe
to
Rome
,
and
to
end
his
life
in
those
holie
places
there
.
forsaking
his
kingdome
he
went
to
Rome
,
thinking
it
to
be
a
singular
glory
,
and
renowme
for
him
to
be
regenerated
with
the
Sacrament
of
Baptisme
at
the
Sea
Apostolicke
.
And
withal
conceaued
hope
,
that
as
soone
as
by
baptisme
he
was
cleansed
from
sinne
,
he
should
depart
from
this
world
to
immortal
ioy
.
at
the
Apostles
tombes
in
praying
,
fasting
,
&
dealing
almes
vntil
their
dying
day
.
for
after
he
had
raigned
years
he
gaue
ouer
his
kingdome
,
&
went
him selfe
to
the
tombs
and
monuments
of
the
Apostles
in
Rome
,
as
in
those
daies
many
English
both
of
the
Nobility
and
Commons
,
spiritual
and
temporal
men
and
woemen
were
wont
to
doe
with
great
emulation
.
English
Seminary
in
Rome
almost
years
agoe
loue
you
like
a
father
,
&
embrace
you
with
al
obedience
.
of
the
Pope
in
manners
and
religion
,
a
peculiar
prouince
of
the
Church
of
Rome
,
and
paid
vnto
her
yearlie
tribute
.
with
great
pompe
and
innumerable
company
of
Nobles
,
and
trumpets
sounding
before
,
brought
him
to
the
Sea
.
Most
holy
father
our
humble
recommendations
in
filial
wise
premised
.
hauing
taken
with
our
said
sonne
,
and
also
with
our
Prelats
and
Nobles
mature
deliberation
,
we
beseech
with
al
humility
&
require
your
clemency
(
whose
state
and
honor
vpon
diuers
causes
as
a
deuout
sonne
of
the
Church
so
far
as
we
might
with
God
,
we
haue
euer
embraced
and
do
embrace
)
by
the
expresse
and
whole
assent
of
the
estates
aforesaid
&c.
it
was
there
ordained
that
England
should
obtaine
the
name
of
a
nation
&
be
said
one
of
the
fiue
Nations
that
owe
their
deuotion
to
the
Church
of
Rome
,
which
thing
vntil
that
time
men
of
other
Nations
for
enuie
had
letted
.
vpon
occasion
of
delaie
made
by
the
Pope
in
his
controuersie
of
deuorcement
,
and
through
displeasure
of
such
reports
,
as
he
heard
had
bene
made
of
him
to
the
court
of
Rome
,
and
thirdlie
pricked
forwards
by
such
counsellers
to
follow
the
example
of
the
Germanes
,
Thine
owne
friend
and
thy
fathers
friend
see
thou
forsake
not
,
for
his
temporal
cariadge
and
kinde
offices
,
tou
Christianon
polemios
ton
catholicon
polemios
See
S.
Ireney
lib.
God
hath
giuen
vs
those
commandements
which
we
can
not
possibly
keep
.
We
curse
their
blasphemy
who
say
that
God
hath
commanded
to
man
any
impossible
thing
.
supposed
holy
the
cursed
brood
of
traiterous
Iesuits
,
traiterous
,
seditious
,
brutish
,
barbarous
,
cruel
,
villanous
,
most
bloody
,
treacherous
,
prowd
,
cruel
,
tyrants
,
firebrands
of
al
sedition
,
theeues
,
murderers
,
right
Macheuels
,
coosiners
,
malicious
,
and
dependers
vpon
the
diuel
.
super
millia
auri
,
&
argenti
.
may
be
impugned
to
the
common
peoples
capacity
,
but
not
be
defended
by
reason
of
their
difficulty
but
of
few
.
A
Eneid
— beates the winde withal his might And casting sand doth florish to the sight .
some
Kings
,
and
Emperors
haue
humbled
them selues
,
yeelded
their
soueraign
rights
to
him
,
and
that
Popes
liued
in
duetiful
obedience
vnder
Emperors
vntil
the
year
sacrificing
of
flesh
with
Preists
hands
if
we
wold
be
iudged
by
a
doctrin
of
Bellarmins
,
the
controuersy
about
the
real
presence
wold
be
at
an
end
.
after
mature
deliberation
,
and
graue
consultation
with
al
the
best
learned
Iesuits
in
the
world
,
and
with
the
Pope
him self
.
that
it
is
more
forceable
to
wring
out
confession
,
then
any
rack
or
torment
.
Preface
to
Iesuits
Seminary
Preistes
Daue
of
Recusancy
.
pag.
remember
whence
thou
art
fallen
and
do
penance
take
some
shame
becoming
a
man
,
if
thou
wilst
haue
none
belonging
to
a
Christian
,
A
Eneid
walking
in
craftines
adulterate
Gods
worde
,
Petition
exhibited
in
April
enormities
,
&
abuses
not
agreable
to
Scripture
,
and
want
of
vniformity
of
doctrin
,
to
be
il
translated
very
partial
vntrue
and
seditious
notes
,
and
too
much
sauoring
of
dangerous
,
and
traiterous
conceits
,
You
Papistes
tel
vs
that
the
Pope
is
aboue
al
powers
and
potentates
on
earth
,
that
he
can
depose
Kinges
&
Emperours
from
their
royal
thrones
and
translate
their
empires
and
regalities
at
his
good
wil
and
pleasure
:
But
this
doctrin
is
false
,
absurde
,
&
nothing
else
but
a
mere
fable
:
And
conseqently
Romish
Religion
consisteth
of
meere
falsehoods
,
fables
&
flat
leasinges
.
as
Puritanes
Conference
at
Hampton
Court
.
pag.
doe
with
protestants
,
who
because
they
could
not
otherwise
make
their
partes
good
against
protestants
,
appeale
to
his
supremacie
.
what
truth
doe
they
defend
who
begin
it
with
lyes
?
You
Papists
Thou
art
Peter
,
and
vpon
this
rocke
wil
I
buylde
my
Church
,
Feede
my
sheepe
de
facto
Christ
was
aboue
as
wel
infidels
as
faithful
;
But
to
S.
Peter
he
committed
onely
his
sheepe
,
that
is
the
faithful
.
what
belongeth
it
to
me
to
iudge
of
them
that
are
without
?
Walden
,
Bellarmin
royal
soueraignity
,
nor
imperial
name
.
haue
yeelded
vp
their
soueraigne
rights
,
vnto
him
.
Behould
we
haue
forsaken
al.
S.
Paul
.
Kings
acknowledge
no
superior
in
temporal
affaires
.
That
the
Pope
present
,
challengeth
an
imperial
ciuil
power
ouer
Kings
,
&
Emperors
,
or
that
English
Papists
do
attribute
vnto
him
any
such
power
.
That
our
Souereigne
Lord
King
Iames
hath
no
superior
on
earth
in
temporal
matters
.
not
for
iust
causes
,
but
when
it
is
necessary
for
the
sauing
of
souls
.
Bellarmin
setteth
it
downe
in
these
words
,
If
therfore
any
Prince
,
of
a
sheep
or
a
ram
become
a
wolfe
,
that
is
to
say
,
of
a
Christian
be
made
an
heretike
,
then
the
Pastor
of
the
Church
may
driue
him
away
ly
excommunication
,
and
withal
command
the
people
not
to
obey
him
,
and
therfore
depriue
him
of
his
dominion
ouer
his
subiects
.
ordinarily
he
can
not
depose
Princes
euen
for
iust
causes
.
Anatomy
of
Popish
tyrany
in
the
Caueat
to
the
Reader
and
lib.
Secular
Priests
write
plainly
and
resolutly
that
the
Pope
hath
no
power
to
depriue
Kings
of
their
royal
Scepters
,
and
regalities
,
nor
to
giue
away
their
Kingdomes
to
an
other
.
In
which
opinion
likewise
the
French
Papists
do
concurre
,
&
iump
with
them
.
The
Seculars
,
although
they
acknowledge
the
Popes
power
supereminent
in
Spiritualibus
yet
do
they
disclaime
from
it
in
temporalibus
when
he
taketh
vpon
him
to
depose
Kinges
from
their
empires
and
translate
their
Kingdomes
.
the
Popes
deare
Vassals
and
professe
the
selfe
same
religion
with
other
Catholiques
Pope
of
Recusamy
p.
who
prescribe
laws
to
their
subiects
in
matter
belonging
to
faith
and
the
Church
.
Let
not
Magistrats
be
heads
of
the
Church
,
because
this
Supremacy
agreeth
not
to
them
.
Willet
contract.
Bishops
and
Pastors
haue
a
spiritual
charge
ouer
Kings
,
&
that
Kings
ought
to
yeeld
obedience
to
those
that
haue
ouersight
of
their
soules
Heathen
Princes
had
the
same
power
,
and
authority
in
the
Church
which
Christian
Princes
haue
,
heathen
Princes
cold
not
be
heads
of
the
Church
,
that
is
to
haue
the
Souereingty
of
external
gouernment
the
King
is
nether
mistical
nor
ministerial
head
of
the
Church
,
that
the
name
of
head
is
vnproperly
giuen
to
the
Prince
,
and
if
any
think
it
to
great
a
name
for
any
mortal
man
we
wil
not
greatly
contend
about
it
Conference
p.
That
Princes
should
rule
al
estates
and
degrees
committed
to
their
charge
by
God
whether
they
be
Ecclesiastical
,
or
temporal
,
and
restrayne
with
the
ciuil
sword
the
stubborne
,
and
euil
doers
,
Papa
nostro
N.
See
Stapelton
relectione
Controuersiae
a
ceremonial
head
Supplicat
.
to
the
King
in
April
See
cap.
Conference
p.
as
agreeth
with
a
Monarchy
no
better
then
the
diuel
with
God
,
who
haue
kept
Kings
without
state
and
honor
&c.
and
of
whom
some
beardles
boies
haue
braued
Kings
to
their
faces
,
Germany
.
Luther
.
See
Surius
An.
Prodromum
Staphil
.
p.
That
subiects
neither
cold
,
nor
would
,
nor
ought
any
longer
,
to
suffer
ther
gouerment
.
Because
at
this
time
so
doubtful
,
&
perilous
,
many
things
may
hapen
,
that
not
only
right
it selfe
,
but
necessity
of
consience
may
reach
vs
weapons
,
we
may
make
league
for
defence
,
whither
the
Emperor
him selfe
,
or
any
other
make
war
.
taks
not
armes
whils
he
may
,
vseth
not
things
giuen
him
by
God
.
Because
the
Emperor
endeauoreth
to
dostroy
religion
&
liberty
,
he
giueth
vs
cause
to
assaile
him
with
good
conscience
we
renounce
the
faith
and
duty
wherwith
we
are
bound
vnto
thee
.
when
the
King
shal
deale
perfidiously
and
beside
the
rule
of
Christ
,
he
may
in
Gods
name
be
deposed
.
Whiles
naughty
Kings
are
not
deposed
the
whole
people
is
punished
of
God
.
who
reigneth
not
to
serue
Gods
glory
,
ruleth
not
but
playeth
the
theefe
.
Earthly
Princes
depose
them
selues
whyls
they
rise
against
God
,
yea
are
vnworthy
to
be
accounted
men
.
Goodly
Canons
of
Ministers
.
Protestants
sworne
to
rebel
&
depose
Princes
.
That
in
euery
City
al
swore
that
they
&
their
posterity
shal
obserue
firme
and
inuiolated
the
points
following
.
Vntil
it
shal
please
God
in
whose
hands
are
the
harts
of
Kings
to
change
the
hart
of
the
French
tyrant
,
and
restore
the
state
of
the
Kingdome
to
better
order
,
&
raise
vp
some
neighbor
Prince
,
whom
we
may
know
by
his
vertue
&
notable
marks
to
be
the
deliuerer
of
this
miserable
people
,
in
the
meane
tyme
euery
Citty
shal
choose
a
maior
to
gouerne
them
as
wel
in
warre
as
peace
Let
al
the
Captains
&
leaders
haue
this
axiome
,
as
an
vndoubted
and
most
certain
Oracle
,
neuer
to
trust
to
them
who
so
often
,
and
so
notoriously
haue
broken
their
promise
,
the
publike
peace
and
quietnes
.
Nor
euer
let
them
lay
downe
weapons
,
as
long
as
they
shal
see
them
persecute
the
doctrin
of
saluation
,
and
the
disciples
of
the
same
.
But
if
the
euil
be
incurable
,
if
Gods
wil
be
to
roote
them
out
,
then
if
it
please
God
to
raise
some
Christian
Prince
to
take
reuenge
of
their
sinnes
,
and
deliuer
his
people
,
let
them
subiect
them selues
to
that
Prince
,
as
to
an
other
Cyrus
sent
to
them
from
God
.
In
the
meane
space
let
them
gouerne
them selues
by
these
rules
which
we
haue
prescribed
vnto
them
as
laws
.
That
I
may
say
bouldly
,
the
nobility
,
gouerners
,
iudges
,
and
people
of
England
ought
not
only
to
resist
,
and
withstand
.
Mary
Iezabel
,
whom
they
cal
their
Queene
,
but
also
put
to
death
her
,
her
Priests
,
and
al
others
that
ayded
her
,
as
soone
as
openly
they
began
to
suppresse
Christs
Gospel
.
If
the
people
haue
rashly
preferred
one
manifestly
wicked
,
or
ignorantly
chosen
,
such
a
one
,
who
afterward
sheweth
him selfe
vnworthy
of
gouernment
ouer
Christian
people
(
for
such
are
al
Idolaters
and
cruel
persecutors
)
the
same
people
may
most
iustly
depose
,
and
punish
him
.
Goodman
c.
But
if
they
do
boldly
transgresse
Gods
lawes
,
and
See
Couel
of
Church
gouernment
.
cap.
how
this
doctrin
vas
Caluins
&
the
learne
l●st
Protestants
of
that
tyme
.
c.
command
the
same
to
others
,
then
haue
they
lost
that
honor
,
and
obedience
which
otherwise
subiects
were
bound
to
giue
them
,
nor
are
hereafter
to
be
accounted
Magistrats
,
but
to
be
punished
as
priuat
men
.
If
the
Prince
and
al
Magistrats
do
resist
Gods
law
,
you
people
haue
expresse
testimony
of
Gods
word
for
your
part
,
and
God
him selfe
wil
be
your
Captaine
,
&
leader
,
who
commandeth
not
only
Peers
,
and
Magistrats
to
take
euery
euil
from
them selues
,
whither
idolatry
,
blasphemy
or
open
iniury
,
but
requireth
this
of
the
whole
multitude
to
whome
the
sword
of
iustice
is
in
part
committed
.
Wherfore
if
al
Magistrats
together
wil
despise
iustice
and
Gods
lawes
,
it
is
your
part
(
o
common
people
)
to
defend
and
conserue
them
with
as
much
violence
and
strife
as
you
can
against
Magistrats
,
and
al
others
.
For
this
God
requireth
of
you
.
this
burden
lieth
vpon
the
whole
people
to
punish
euery
idolater
whatsoeuer
none
is
excepted
,
whither
King
,
Queene
,
or
Emperor
.
That
fact
is
recounted
number
it
is
a
perpetual
example
for
al
eternity
,
and
a
certayne
and
sure
denouncement
to
the
people
that
in
like
reuoult
from
the
worship
of
God
,
they
do
carry
to
the
gallous
,
and
hang
their
gouernors
,
who
lead
them
from
God
.
None
but
Papists
can
accuse
Wyat
of
treason
,
or
disobedience
,
it
was
the
duty
of
Wyat
&
al
others
that
amongst
you
professe
Cbrists
Gospel
,
to
take
in
hand
that
warre
,
and
they
were
true
traytors
,
who
ether
kept
not
promise
to
him
,
or
ayded
not
his
part
.
O
most
noble
Wyat
thou
now
liuest
with
God
,
and
these
noble
men
who
dyed
with
thee
in
that
cause
.
Yea
noble
men
and
Counsellers
did
not
you
condemne
your selues
as
manifest
and
base
minded
traytors
not
only
to
Wyat
,
but
euen
to
God
him selfe
?
O
Gospellers
is
this
the
loue
of
Gods
word
you
pretend
,
haue
you
so
learned
the
Gospel
?
by
the
partial
,
vertue
and
seditions
notes
,
&
to
much
fauoringe
of
dangerous
,
and
trayterous
conceipts
Conference
p.
as
of
allowing
disobedience
to
Kings
,
and
taxing
Asa
for
deposing
his
mother
,
and
not
killing
her
Knox
sup
Many
disciples
of
Luther
are
so
vnapt
to
publike
quiet
,
as
the
Turk
is
said
to
detest
the
name
of
Luthereans
for
sedition
:
Testimonium
hoc
verum
est
?
the
first
Christian
King
of
France
,
Conference
p.
he
was
a
King
without
state
,
without
Conser
.
p.
honor
,
without
order
,
where
beardles
boyes
would
braue
him
to
his
face
,
and
keept
for
the
most
part
as
a
ward
.
That
he
found
none
more
faithfil
to
him selfe
,
then
such
as
had
bene
faithful
to
his
mother
and
them
he
fo●nd
faithles
to
him selfe
,
who
had
bene
such
to
his
mother
:
That
if
she
●el
into
danger
,
she
would
sooner
put
her
life
into
his
hands
,
and
others
of
his
profession
,
the●
of
any
other
subiect
she
had
.
His
Maiesties
speech
to
the
Parlament
Protestants
and
Catholiques
practise
compared
Maria
Ang.
Maria
Scot.
See
D.
Giffords
commission
and
Mons.
Bethunes
letters
.
Proclamation
Februar
.
anno
Note
this
beholden
to
the
Pope
for
his
temporal
cariage
,
and
diuers
kind
offices
towards
him
,
their
famous
Bel
p.
Pope
Gregory
the
great
Soueraigne
Lord
,
and
professeth
him selfe
subiect
to
his
command
,
and
to
owe
him
obedience
.
If
any
King
,
Prelat
,
Iudge
,
or
seculer
person
of
what
degree
or
highnes
soeuer
let
him
be
deposed
In
this
suggestion
I
speake
not
as
Bishop
,
nor
as
subiect
,
by
reason
of
the
common
wealth
,
but
by
priuat
right
of
my
owne
,
because
you
haue
bene
my
Lord
since
that
time
when
as
yet
you
were
not
Lord
of
al.
Quod
volumus
Sanctum
est
he
droue
out
of
the
Church
as
if
he
had
bene
a
base
slaue
&
of
no
account
)
Catholique
,
sound
,
&
pure
,
Bel
pag.
Bishops
of
Rome
Protestants
cal
vs
Papists
of
the
Pope
&
yet
wil
not
cal
him
Pope
.
now
called
Popes
Dauid
being
King
was
subiect
to
no
human
law
.
(
human
That
Dauid
as
a
King
had
God
onely
iudge
ouer
his
sinnes
.
That
a
King
is
not
subiect
to
compulsion
of
his
owne
laws
.
That
God
alone
is
aboue
al
Bel
p.
The
good
Kings
Iosue
,
Dauid
,
Salomon
,
Iosaphat
,
Ezechias
,
and
Iosias
knew
right
wel
they
had
authority
aboue
al
Priests
:
and
therfore
tooke
vpon
them
not
onely
to
command
&
control
them
;
but
also
to
depose
euen
the
high
Priests
them selues
.
Bel
p.
That
Charles
the
great
was
made
Emperor
by
Pope
Leo
for
restoring
him
to
his
place
,
and
dignity
,
being
driuen
out
by
the
Romans
,
they
haue
onely
the
name
Willet
Contract.
title
,
and
image
of
Emperors
.
Likewise
when
willet
list
the
imperial
authority
is
in
the
Pope
loc.
scit
.
But
when
he
list
not
,
he
is
no
temporal
Prince
.
ib.
q.
That
some
Cbristian
Kings
and
Emperors
haue
vpon
a
blynd
Zeale
humbled
them selues
to
the
Pope
,
haue
yeldeed
vp
their
soueraigne
rights
to
him
.
Bel
p.
The
l●ke
S.
Hilary
.
l.
cont.
Constant
.
Emperors
bowed
their
necks
euen
to
Priests
knees
and
layd
their
heads
vnder
their
hands
,
opened
the
window
to
al
Antichristian
tyrany
See
S.
Austin
lib.
cont.
Iul.
c.
Petition
exhibited
to
his
Maiesty
in
April
To
these
alone
,
and
to
these
first
was
the
truth
reuealed
forsooth
,
they
obtayned
greater
fauor
,
and
fuller
grace
of
the
diuil
.
Conference
p.
transfigureth
him selfe
into
an
angel
of
light
,
they
goe
made
with
their
owne
light
.
Many
absurd
things
bene
affirmed
by
Popes
parasits
for
aduancement
of
his
primacy
.
As
Victoria
doth
testify
in
these
words
.
Sed
glossatores
iuris
hoc
dominion
&c.
The
glossors
of
the
law
haue
giuen
this
dominion
to
the
Pope
,
they
being
poore
in
substance
,
and
learning
.
When
he
spealeth
a
lye
he
speaketh
of
his
owne
.
Ioan.
(
and
these
lordly
titles
That
Victoria
affirmeth
,
ignorance
and
pouerty
were
the
beginning
of
al
lordly
Popery
.
Bel
p.
Bel
p.
That
they
haue
challenged
more
then
human
,
and
royal
power
euen
that
power
which
is
due
&
proper
to
God
alone
.
Willet
cōtrad.
Bel
p.
The
Pope
by
their
owne
confession
can
not
do
al
that
Christ
did
.
arrogating
greater
,
more
intolerable
,
and
les
excusable
authority
and
power
,
then
euer
the
Pope
did
,
as
Melanthon
reporteth
that
some
Popish
parasits
say
that
Christ
hath
giuen
al
that
power
in
heauen
and
earth
,
to
S.
Peter
,
and
his
successors
which
was
giuen
to
him selfe
,
and
that
he
hath
writen
in
the
Popes
thighe
King
,
of
Kings
,
and
Lord
of
Lords
.
Case
in
ep.
suop
Policorum
.
Bel
in
his
epistles
to
the
King
&
to
B.
of
Durhom
.
the
onely
Goddesse
of
Britans
.
She●
shal
be
my
Goddesse
,
the
ground
wher
she
was
borne
is
rather
to
be
adored
then
adorned
she
is
Numen
to
be
worshiped
of
the
whole
word
.
head
of
the
Church
of
France
,
ornament
of
learning
,
and
religion
,
is
,
that
Christ
hath
giuen
al
the
power
in
heauen
and
earth
to
S.
Peter
,
and
his
successors
which
was
giuen
to
him self
.
Priests
haue
al
power
of
heauenly
things
,
and
the
very
self
same
al
kind
of
power
which
Christ
had
of
his
Father
.
that
Christ
gaue
this
authority
to
others
.
that
S.
Peter
had
those
things
by
participation
,
which
Christ
had
proper
by
power
.
Lord
of
Lords
,
and
King
of
Kings
.
King
of
Kings
Prince
of
Bishops
,
leader
of
Christians
,
hammer
of
tyrants
,
father
of
Kings
,
Vicar
of
Christ
,
Christ
of
the
Lord
,
and
God
of
Pharao
.
he
spoke
it
so
as
truth
it selfe
semed
to
speake
.
Seruant
of
Gods
seruants
The
Pope
gaue
Irland
to
the
King
of
England
.
Kings
be
Gods
by
office
,
they
haue
the
society
of
his
name
,
are
in
his
place
,
their
very
robes
are
sanctified
,
euery
thing
belonging
to
them
is
sacred
,
are
pertakers
,
with
Christ
in
the
power
,
honour
,
and
iustice
of
his
Kingdome
on
earth
,
and
partake
with
Gods
homage
,
is
to
make
the
Pope
author
of
al
power
,
a
thing
proper
to
God
.
Bel
pag.
The
first
steppe
was
the
departure
of
the
Emperour
Constantine
from
Rome
to
Constantinople
:
But
Constantine
at
his
departure
did
as
the
Popes
parasites
tel
vs
,
giue
lardge
guifts
to
the
Pope
,
euen
his
whole
power
,
dominion
,
and
territories
,
both
in
Rome
,
Italy
,
and
al
the
west
.
some
Emperours
haue
giuen
the
Pope
their
soueraigne
rights
.
seemeth
to
doubt
of
this
,
and
such
like
donations
.
there
are
extant
at
Rome
the
authentical
euidences
of
these
and
the
like
donations
,
and
if
there
were
not
,
prescription
of
eight
hundred
yeares
would
aboundantlie
suffice
.
For
Kingdomes
vniustlie
gotten
are
in
proces
of
time
made
lawful
.
Prescription
of
yeares
sufficeth
by
ciuil
law
The
second
steppe
was
the
fal
of
the
Empire
in
the
west
,
in
the
yeare
and
vacancy
therof
for
almost
in
this
vacancie
of
the
Empire
Rome
was
spoiled
with
fier
&
sword
,
and
the
verie
walles
throwne
downe
to
the
ground
,
and
al
Italie
possessed
of
the
Barbares
vntil
Carolus
Magnus
,
Popes
liued
vnder
Emperours
vntil
the
yeare
Popes
liued
in
duetiful
obedience
vnder
Emperours
vntil
the
was
the
voluntarie
Charter
which
Constantin
the
Emperour
of
Constantinople
made
to
Pope
Benedict
.
that
whosoeuer
the
Cleargie
people
and
Romane
souldires
should
choose
to
be
Bishoppe
,
al
men
should
beleeue
him
to
be
the
true
vicar
of
Christ
,
without
any
tarying
for
any
authority
of
the
Emperour
of
Constantinople
,
or
the
deputy
of
Italie
,
as
the
custome
and
manner
was
euer
before
that
day
.
And
the
Popes
almost
for
the
space
of
yeares
could
haue
no
iurisdiction
,
nor
be
reputed
true
Bishoppes
of
Rome
,
without
the
letter
pattents
of
the
vt
antea
fieri
consueuerat
it
was
the
custome
euer
before
that
daie
(
euer
(
til
that
daie
iubente
Theodohato
Barbarians
ruled
in
Rome
,
and
possessed
al
Italie
for
yeares
,
vntil
Charles
the
great
?
Papistry
aboue
a
thowsand
years
ould
yet
new
with
Bel.
pag.
The
same
declared
Iustinian
about
the
year
epist.
ad
Ioan
.
P.
and
Valentinian
ep.
ad
Theodosium
long
before
.
pag.
This
Childrick
was
surnamed
the
Idiot
or
sensles
.
Claud.
Paradin
.
was
so
good
as
he
would
not
requite
euil
with
euil
,
the
secrets
of
harts
Iudge
an
others
seruant
Iesuits
teach
that
the
Pope
can
set
vp
,
and
pul
downe
Kings
at
his
pleasure
,
and
that
they
are
grand
maisters
,
and
Architects
of
seditions
,
rebellious
,
and
bloudie
treasons
,
if
the
Pope
send
any
into
their
dominions
,
with
his
Buls
and
excommunications
,
they
deale
with
them
as
Phillip
the
faire
dealt
with
Boniface
the
eights
Nuncio
,
whom
he
imprisoned
,
and
burned
their
buls
:
and
as
Charles
the
sixt
,
who
gaue
sentence
that
the
buls
of
Benedic
.
should
be
rent
in
pieces
,
the
bearer
set
on
the
pillarie
,
and
traduced
in
the
pulpit
first
steppe
was
the
decaie
Bel
pag.
of
the
Empire
in
the
East
about
the
yeare
at
what
time
Pipin
being
called
into
Italie
by
Pope
Steeuen
to
deliuer
Rome
from
the
siedge
of
Lombards
,
and
ouercomming
them
gaue
vp
the
gouernement
of
Italie
into
the
Popes
handes
.
That
the
empire
decaied
in
the
East
about
the
yeare
That
Pipin
gaue
vp
Italy
into
the
Popes
hands
.
that
in
Pipins
conquest
ended
the
whole
power
of
the
Emperours
Lieutenants
in
Italy
was
he
taken
away
,
who
as
the
Apostle
teacheth
vs
hindred
the
comming
of
Antechrist
,
S.
Chrisost.
S.
Ciril
.
S.
Hierom.
S.
August
.
tom.
that
Barbarians
possessed
al
Italy
vnto
Carolus
Magnus
that
in
Pipins
time
whoe
was
Carolus
his
father
ended
the
power
of
the
Emperours
Lieutenants
:
Pipin
gaue
vppe
the
gouernment
of
Italy
into
the
Popes
hands
,
a
thing
so
apparant
as
it
can
not
be
denied
,
that
he
can
not
see
how
the
Pope
was
King
in
Pipins
time
.
His
brother
willet
controuers.
saith
that
the
imperial
authority
is
in
the
Pope
.
Paradin
des
alliances
Genealogiques
how
if
Pipin
as
Sigebert
writeth
had
Italie
in
his
possession
in
the
yeare
and
Bernard
made
King
thereof
by
Carolus
Magnus
that
the
Pope
was
either
then
or
now
any
King
at
al.
Itali
.
which
is
also
called
Lombardy
the
ile
of
Corsica
,
and
what
is
from
Luna
to
the
Alpes
confines
of
Italy
,
and
what
betwixt
Parma
and
Luca
,
together
with
the
Dukedomes
of
Spoleto
and
Beneuent
.
how
some
Christian
Kings
and
Emperours
haue
yeelded
vp
their
soueraigne
rights
to
the
Pope
,
Pipin
gaue
vp
the
gouernment
of
Italie
into
his
hand
,
how
the
Pope
is
now
any
King
at
al.
must
be
credited
at
Bel
pag.
leisure
,
when
he
telleth
vs
that
Pipin
gaue
Rauenna
,
and
Pentapolis
to
S.
Peter
&
S.
Paul
,
that
Pipin
gaue
vp
the
gouernement
of
Italie
into
the
Popes
hands
.
be
so
apparant
that
it
can
not
be
denied
.
Bel
p.
Bel
not
to
be
credited
that
he
gaue
Italie
to
the
Pope
.
Claude
Paradin
des
Alliances
Gnealogiques
.
Bel
pag.
that
Popes
were
subiect
to
yeares
after
Christ
that
the
translation
of
the
Empire
implied
flat
treason
in
the
Pope
,
and
Romans
.
that
Sigebert
saith
they
surrendered
the
right
of
their
soueraigne
to
an
othor
.
from
the
yeare
vntil
Carolus
Magnus
Barbarians
possessed
al
Italie
Bel
pag.
King
Pipin
gaue
vp
the
gouernement
of
Italie
into
Pope
Steeuens
hands
and
that
this
truth
is
apparant
by
the
testemony
of
many
renowmed
Bel
denieth
what
him selfe
saieth
cannot
be
denied
.
des
alliances
Genealogiques
Cronographes
,
and
can
not
be
denied
,
Bel
pag.
Bel
pag.
Blandus
and
Platina
affirme
constantlie
that
Charles
agreed
with
Irene
,
and
afterward
with
Niccphoras
,
that
with
their
fauors
the
might
rule
ouer
the
west
.
because
Sigebert
saith
,
they
had
indignation
against
Charles
they
greatlie
suspected
least
he
should
take
the
Empire
from
them
Grecians
in
a
manner
consented
to
Charles
his
Empire
.
Bel
pag.
The
seauenth
steppe
was
the
constitution
of
the
seauen
Princes
electors
of
the
future
Emperour
by
Pope
Gregory
5.
by
the
fauour
and
free
graunt
af
Otho
then
Emperour
.
The
eight
and
highest
steppe
of
this
ladder
Bel
pag.
d●d
reach
vp
euen
to
the
highest
heauen
,
and
to
the
verie
throne
of
our
lord
Iesus
.
quid
dignum
tanto
fert
hic
promissor
hiat●
because
they
challenge
the
royal
right
of
both
swords
throughout
the
Christian
world
,
and
haue
made
thereof
a
flat
decree
.
haue
not
challendged
royal
soueraigntie
is
aboue
al
powers
and
princedomes
,
Ad
Ephes.
c.
Bel
condemneth
that
in
the
Pope
for
blasphemie
,
which
he
iudgeth
treason
to
deny
to
Princes
.
thrones
and
dominations
,
and
aboue
euerie
name
which
is
named
,
either
in
this
world
or
in
the
next
,
Christ
committed
to
S.
Peter
the
right
both
of
heauenlie
and
earthlie
empire
.
that
Christ
distinguished
eclesiastical
and
imperial
meruit
Charissimi
:
de
priuilegij●
That
Phillip
hauing
against
the
law
of
nations
imprisoned
a
Bishop
,
whom
Boniface
sent
vnto
him
to
perswade
him
to
make
ware
against
Infidels
,
the
Pope
sent
the
Archedeacon
of
Narbo
to
procure
the
Bishops
libertie
,
and
otherwise
to
denounce
,
that
the
kingdome
of
France
was
fallen
to
the
churches
disposition
,
for
the
offence
of
the
Kinge
.
Since
this
●el
pag.
was
thus
framed
.
Popes
haue
tiranized
aboue
measure
,
deposed
Kings
and
Kingdomes
,
and
taken
vpon
them
authority
,
pertaining
to
God
alone
.
How
many
deposed
by
Popes
in
Howmany
by
Protestants
in
Six
Popes
murdered
Liberius
,
Sieuerius
,
Vigilius
,
Martin
I
,
Liberality
of
Popes
towards
England
When
would
Luther
and
Caluin
haue
giuen
three
Kingdomes
to
England
.
of
defender
of
the
faith
A
Closse
affirmeth
the
Pope
Bel
pag.
to
haue
celestial
arbitrement
,
to
be
able
to
alter
the
nature
of
things
,
applying
the
substance
of
one
to
an
other
,
and
to
make
something
of
nothing
:
and
the
Pope
is
wel
pleased
there
with
.
Answer
.
Gratian
,
Valentinian
,
and
Theodosius
de
sum
.
Trin.
lib.
C.
communia
de
leg
.
lib.
that
the
Pope
can
make
de
nihilo
aliquid
something
of
nothing
.
For
it
is
a
thing
proper
to
God
to
make
something
of
nothing
in
al
cases
and
at
al
tymes
.
de
nihilo
aliquid
,
but
de
nullo
aliquid
,
C.
de
rei
vxor
.
act.
lib.
Caeli
&c.
to
the
firmament
of
heauen
that
is
of
the
vniuersal
church
,
God
made
two
lights
,
Pontifical
authority
,
and
power
Roial
,
that
we
may
knowe
there
is
as
much
difference
betweene
Pope
&
Kings
,
as
bet
wixt
sunne
&
moone
.
and
one
extant
in
Constantin
called
Bishops
Gods
and
professed
him self
vnder
them
it
excelleth
the
kingdome
as
much
as
the
soule
douth
the
body
,
that
nothing
can
be
equal
to
Pontifical
dignity
,
and
that
Royal
glorie
,
and
Princes
crownes
,
are
far
more
inferiour
to
it
,
then
lead
is
to
glistering
gould
.
nothing
in
this
world
is
more
excellent
then
priests
,
nothing
higher
then
Bishops
.
that
nothing
is
more
honourable
in
the
church
then
Bishops
,
and
that
we
owe
the
first
honour
to
God
,
the
second
to
Bishops
,
the
third
to
Kings
.
that
the
Priests
throne
is
in
heauen
,
that
he
hath
authority
to
iudge
of
celestial
busines
,
and
that
God
hath
put
the
verie
Princes
head
vnder
the
hands
of
the
priest
,
in
Matth.
Hom.
in
Timoth
noteth
that
the
beginning
of
Schismes
&
Heresies
is
by
contempt
of
Priests
and
Bishops
.
Arian
Bishops
more
for
the
palace
then
for
the
Church
.
a
Deacon
to
haue
greater
power
then
an
Emperour
,
and
aduiseth
vs
that
who
dispiseth
the
Priest
,
at
length
falleth
to
contemne
God
.
honour
not
God
but
Princes
Bel
pag.
Bel
slandereth
Princes
some
of
them
haue
opened
the
window
to
al
Antichristian
tyrany
.
Princes
for
the
most
parte
were
ether
the
veriest
fooles
or
arrantest
knaues
.
The
Turk
is
ten
tymes
better
and
wiser
then
the
Emperor
,
and
other
Princes
whome
he
cals
idiots
doults
,
madde
,
furious
,
and
frantik
fooles
,
that
he
hath
made
it
sacriledge
to
dispute
of
his
power
,
the
Pope
alloweth
Bellarmins
works
to
be
subiect
in
al
feare
,
not
onely
to
good
and
modest
Pet.
c.
maisters
,
but
also
to
way
ward
.
published
to
the
world
,
that
it
was
lawful
to
kil
Couel
of
Church
gouernment
.
c
wicked
Kings
,
and
whitingham
a
deane
of
no
smal
account
,
in
his
preface
before
Godmans
booke
,
of
firmed
it
to
be
the
doctrin
of
the
best
learned
,
meaning
Protestants
think
it
lawful
to
kil
euil
Kings
.
Bel
pag.
Caluin
and
the
rest
That
the
Popish
religion
hath
bene
alwaies
condemned
of
great
learned
Papists
.
Wherfore
remember
from
whence
thou
art
fallen
and
doe
pennance
.
That
in
the
last
tymes
some
shal
depart
from
the
faith
,
attending
to
the
spirits
of
errors
and
doctrin
of
diuils
.
the
holy
Bishop
commanded
him
to
be
put
forth
,
protesting
that
he
did
see
a
huge
diuil
standing
by
him
,
and
corrupting
many
to
follow
him
by
his
flattering
hand
and
alluring
breath
.
I
know
not
,
whether
it
was
black
,
or
white
.
Bel
pag.
Bellarm:
the
Councel
of
Trent
,
and
the
rest
of
the
Romish
brood
hold
constantly
,
as
an
article
of
their
Christian
faith
,
that
the
true
organical
and
natural
body
of
Christ
,
which
is
localy
in
hauen
,
is
also
truly
,
and
really
vnder
the
forme
af
bred
and
wine
in
the
sacrifice
of
the
masse
:
but
this
is
impossible
,
as
which
imply●th
flat
contradiction
!
ergo
&c.
heretiques
and
out
of
Gods
church
,
who
denie
the
body
and
bloud
of
Christ
to
be
receaued
with
carnal
mouth
in
the
venerable
Eucharist
.
If
any
shal
deny
the
body
and
blood
together
with
the
soul
&
Diuinity
of
our
Lord
Iesus
Christ
,
and
consequently
whole
Christ
to
be
in
the
Eucharist
&c.
be
he
accursed
.
It
is
to
hard
a
censure
to
condemne
the
contrary
of
heresie
.
For
I
find
nether
expresse
definition
nor
irrefragable
testimony
of
Scripture
against
it
,
nor
yet
any
thing
which
can
be
conuinced
out
of
reuealed
principles
,
and
al
the
reasons
made
against
it
,
are
deduced
out
of
Philosophical
Principles
,
true
and
certaine
but
not
altogether
euident
.
because
it
implyeth
contradiction
for
a
greater
body
as
Christs
is
to
be
contained
in
a
lesser
as
in
a
cake
.
Reason
the
ground
of
Bels
faithe
.
Scripture
.
Matth
was
his
body
giuen
,
and
his
blood
shed
for
remission
of
sinnes
,
truly
meat
and
his
blood
drinke
,
who
receaueth
vnwoorthily
the
B
:
Sacrament
is
guilty
of
the
body
and
blood
of
our
Lord
.
Synod
.
Act.
it
is
no
bare
figure
,
but
the
very
body
,
as
abhominable
and
extreme
madnes
of
Apostles
,
and
Fathers
,
and
against
the
verity
and
propriety
of
Christs
words
.
to
be
bread
albeit
our
taste
so
iudge
.
that
the
nature
of
bread
is
changed
,
that
bread
changed
in
nature
,
not
in
shew
;
is
by
the
omnipotency
of
God
made
flesh
:
that
bread
and
wine
are
turned
supernaturally
into
the
verity
of
Christs
proper
flesh
.
we
eate
Christs
flesh
and
drink
his
blood
with
our
mouthes
,
that
what
we
beleue
with
faith
we
receaue
with
mouth
.
that
Christ
at
his
last
supper
carried
him selfe
secundum
literam
in
his
hands
as
Christ
is
the
true
sonne
of
God
,
so
is
it
true
flesh
&
blood
which
we
receaue
and
drinke
.
Heretiques
shift
to
expound
scriture
figuratiuely
.
Ioan.
Heretiks
be
figure
slingers
I
and
the
Father
are
one
The
word
was
made
flesh
Scripture
teacheth
more
plainly
Christs
real
presence
in
the
Sacrament
then
it
doth
his
Godhead
and
humanity
.
This
is
my
body
giuen
for
you
,
my
blood
shed
for
you
in
remission
of
sinns
,
If
an
opinion
of
error
haue
preoccupated
the
mind
,
whatsoeuer
is
otherwise
affirmed
in
Scripture
men
wil
vnderstand
it
figuratiuely
.
that
the
reuerence
of
Gods
word
was
no
sufficient
pretence
to
reiect
his
reasons
:
foolish
stubbernes
to
contend
vpon
the
words
of
Scripture
,
and
them
catchers
of
sillables
,
foolish
,
superstitious
,
who
stick
fast
to
Christ
words
.
With
philosophical
reasons
they
so
make
voyd
the
testament
of
God
,
that
the
body
and
blood
of
Christ
concerning
the
presence
and
communication
therof
according
to
Christs
owne
most
clere
,
most
euident
,
&
most
powerful
words
,
they
wholie
remoue
,
&
with
maruelous
perplexity
of
words
doe
coulorably
deceiue
.
sayd
it
,
and
away
What
seekest
thou
the
course
of
nature
in
Christs
body
,
seing
he
was
against
natures
order
borne
of
a
virgin
,
How
can
he
giue
his
flesh
to
be
eaten
?
He
hath
said
This
is
my
body
,
let
vs
haue
no
doubt
,
albeit
it
seeme
absurd
to
our
sense
,
and
reason
,
which
he
sayth
▪
let
his
word
in
al
matters
,
but
espetially
in
the
Sacraments
ouercome
our
sense
,
and
reason
,
which
is
oftentymes
deceiued
,
Proofs
that
God
can
put
a
greater
body
in
a
lesser
.
Iouinian
sayd
Christs
body
shold
be
a
phantasme
if
our
lady
had
remayned
a
virgin
in
her
trauail
.
of
a
gate
shut
and
not
opened
by
which
the
Lord
alone
should
passe
that
it
continually
remayned
shut
Willet
cont.
S.
Luc.
Christ
was
presented
in
the
temple
according
to
the
law
.
Euery
male
opening
the
matrice
shal
be
holy
to
the
Lord
.
a
woman
which
hauing
receaued
seed
had
borne
a
male
child
.
Bel
art.
Bel
pag.
affirmed
as
Angles
reporteth
.
That
ther
is
no
text
that
conuinceth
the
Reader
to
vnderstand
these
words
.
This
is
my
body
properly
.
he
seemeth
to
haue
recalled
it
.
he
was
willing
to
deny
the
real
presence
and
endeuored
withal
his
power
,
but
could
not
satisfy
the
Scripture
.
Bel
p.
Bel
p.
affirmeth
constantly
.
Corpus
Christi
non
esse
in
pluribus
locis
simul
,
secundum
proprias
dimensiones
,
that
Christs
body
is
not
in
many
places
at
once
,
according
to
the
proper
dimensions
therof
.
Vnder
the
Sacrament
of
the
altar
,
is
contayned
the
true
body
of
Christ
which
he
tooke
of
the
virgin
,
and
to
say
the
contrary
is
heresie
.
it
can
not
be
without
those
dimensions
which
naturally
pertayne
vnto
it
.
Bel
p.
holdeth
the
forme
of
bread
to
be
changed
That
Christ
as
man
is
in
aliquo
loco
Coeli
propter
veri
corporis
modum
:
in
some
place
of
heauen
for
the
manner
of
a
true
body
.
His
body
must
be
in
one
place
He
can
not
be
at
once
in
the
Sun
Moone
and
on
the
crosse
according
to
corporal
presence
.
(
propter
veri
corporis
modum
is
to
destroy
the
nature
of
a
true
body
,
nether
followeth
it
that
what
is
in
God
be
euery
where
as
God
is
That
Christ
at
his
last
supper
carried
him selfe
in
his
own
hands
secundum
literam
and
as
no
other
man
can
carry
him selfe
.
In
many
places
is
offered
not
many
Christs
,
but
the
same
Christ
euery
where
,
here
and
there
whole
,
one
body
not
many
bodyes
.
That
they
admit
not
oblation
and
Eucharist
,
because
they
confesse
not
the
Eucharist
to
be
the
flesh
of
our
Sauiour
which
suffered
for
our
sins
.
which
is
giuen
,
which
is
shed
.
powred
out
touto
to
poterion
en
to
aimati
mou
to
ecchunomenon
.
Denial
of
Masse
proper
doctrin
of
deuils
.
that
the
Masse
had
Ch●ists
institution
S.
Basil
and
S.
Chrisost.
Masse
S
Ambros
Masse
.
I
abode
in
my
function
and
began
to
say
Masse
.
the
lesson
which
shal
be
read
to
vs
at
Masse
&c.
euery
day
say
Masse
in
veneration
of
Martyrs
.
Protestants
confesse
that
al
Christians
vse
Masse
.
Bel
p.
The
Apostle
telleth
vs
that
Christ
rising
from
the
dead
dieth
no
more
:
The
Papists
tel
vs
that
Christ
dieth
euery
day
,
nay
a
thousand
tymes
aday
in
the
daily
Sacrifice
of
their
Masse
.
That
they
nether
wil
nor
can
kil
Christ
.
That
it
is
sacriledge
to
say
that
Christ
dieth
at
Masse
.
That
a
Sacrifice
implyeth
intrinsecally
the
consumption
of
the
thing
sacrificed
.
Bel
p.
Leuit.
c.
telleth
vs
that
Christs
body
and
blood
are
offered
truly
and
properly
in
the
Masse
.
that
flesh
and
blood
are
not
fit
for
meat
vnles
the
beast
dye
or
be
slayne
That
it
taketh
no
hurt
,
nor
leeseth
his
natural
being
,
when
the
Eucharist
is
eaten
.
That
a
true
and
real
Sacrifice
requireth
true
and
real
killing
quando
in
occisione
ponitur
essentia
sacrificij
,
Bel
pag.
False
translation
.
vntruth
Seing
the
essence
of
a
Sacrifice
consisteth
in
killing
,
which
is
the
constant
doctrin
which
S.
Paule
inculcateth
to
the
hebrews
:
Quando
Seing
Sacrifice
but
Sacriledge
to
say
that
Priests
really
kil
Christ
.
Bel
pag.
a
constant
position
,
and
general
receaued
axiom
in
the
Popish
Church
,
that
by
vertue
of
the
words
of
consecration
Christs
body
is
put
a
part
from
his
blood
,
and
his
blood
from
his
body
,
and
he
so
slain
.
Accursed
be
he
who
shal
deny
that
whole
Christ
is
contayned
vnder
ether
forme
of
bread
and
wine
.
Bel
p.
Therfore
is
the
body
consecrated
a
parte
in
the
supper
,
and
the
blood
asunder
,
that
we
may
vnderstand
the
presence
of
the
body
,
and
blood
in
the
supper
,
to
be
there
after
the
manner
of
a
body
slayne
,
and
dead
.
Bel
pag.
that
Christ
at
his
last
supper
was
both
sitting
at
table
,
and
borne
in
his
own
hands
.
carried
him self
in
his
hands
secundum
literam
and
therin
did
more
then
any
man
can
doe
.
that
Christ
at
his
last
supper
was
both
liuing
and
dead
.
that
Christ
was
both
visible
and
inuisible
Christ
appeared
to
him
in
the
way
.
that
Christ
was
at
his
supper
long
and
short
,
broad
and
narrow
,
light
and
heauy
.
that
Christ
was
a
sacrifice
for
our
sins
before
he
dyed
for
vs
.
Christ
offereth
him self
an
oblation
and
hoste
for
vs
being
both
the
Priest
,
and
the
lamb
of
God
.
When
was
this
?
when
he
gaue
his
body
to
be
eaten
and
his
blood
to
be
drunk
to
his
disciples
.
For
it
is
manifest
to
euery
one
,
that
man
can
not
eate
of
a
sheepe
vnles
slaughtering
goe
before
eating
.
Seing
therfore
he
gaue
his
disciples
his
body
to
be
eaten
,
he
euidently
shewed
that
the
sacrifizing
was
already
perfect
,
and
absolute
.
On
that
table
was
celebrated
both
Paschaes
of
the
figure
,
and
of
the
verity
.
Iudas
was
present
,
and
partaked
of
that
sacrifice
.
that
Christs
body
and
blood
was
at
this
supper
a
sacrifice
,
an
oblation
,
an
hoste
and
victime
,
that
al
Christs
sacrifice
at
his
supper
was
imperfect
,
or
at
his
passion
needles
.
That
nothinge
had
been
done
for
vs
if
Christ
had
only
suffered
corporal
death
,
but
we
needed
a
greater
,
and
more
excellent
price
.
The
Eucharist
is
a
testament
Bel
p.
ergo
either
no
sacrifice
at
al
,
or
of
no
valew
before
the
testators
death
because
S.
Paule
Hebr.
denieth
a
testament
to
be
of
force
before
the
testators
death
.
Answer
.
Bel
pag.
as
Christ
sayd
in
S.
Mathew
.
This
is
my
blood
of
the
new
testament
:
so
he
said
in
S.
Luke
this
cup
is
the
new
testament
in
my
blood
:
But
it
is
not
really
the
new
testament
,
because
remission
of
sinnes
is
referred
to
sheddinge
of
his
blood
,
which
was
on
the
crosse
,
not
at
supper
,
Answer
:
which
is
shed
for
remission
of
sinns
,
Bel
pag.
ouc
eti
prosphora
peri
hamartias
.
There
is
not
hence
forth
an
oblation
for
sinne
,
because
then
the
Masse
sacrifice
should
be
of
infinit
valew
,
which
no
Papist
dare
auouch
.
few
are
saued
where
there
is
remission
of
those
now
ther
is
not
an
oblation
for
sinne
,
If
we
sinn
willingly
after
the
knowledg
of
the
truth
receaued
,
now
ther
is
not
left
an
hoste
for
sinns
,
but
a
certaine
terrible
expectation
of
iudgment
.
Bel
pag.
that
Christ
being
now
immortal
can
neither
merit
nor
satisfie
.
be
a
satisfactory
sacrifice
,
because
by
it
,
Christs
passion
accordinge
to
his
institution
,
is
applyed
to
take
away
the
temporal
paynes
of
the
liue
and
dead
.
Papists
that
with
them
Masse
is
one
while
a
propitiatory
sacrifice
and
an
other
while
not
.
truely
a
propitiatory
sacrifice
Bel
pag.
As
therefore
the
heauenly
bread
,
which
is
the
flesh
of
Christ
,
is
after
it
manner
cald
the
body
of
Christ
,
when
in
deed
it
is
the
Sacrament
of
Christs
body
,
of
that
body
which
is
visible
,
which
is
palpable
,
mortal
,
&
nayled
on
the
crosse
.
And
that
oblation
of
flesh
,
which
is
made
by
the
hands
of
the
priest
is
called
Christs
death
,
and
Crucifixion
,
and
not
in
truth
of
the
thinge
,
but
in
a
mistery
signifyinge
the
thinge
:
so
the
Sacrament
of
faith
by
which
baptisme
is
vnderstood
is
faith
.
The
heauenly
Sacrament
which
representeth
Christs
flesh
truely
,
is
called
the
body
of
Christ
,
but
improperly
,
wherefore
it
is
said
after
it
manner
,
but
not
in
the
truth
of
the
thinge
,
but
in
the
thing
:
signified
that
this
may
be
the
sense
,
it
is
called
Christs
body
(
that
is
to
say
)
it
signifieth
his
body
.
These
are
golden
wordes
(
as
God
would
)
by
pens
of
Papists
deliuered
.
S.
Austin
and
S.
Prosper
Papists
.
Sacrificing
of
flesh
by
Priests
hands
allowed
by
Bel.
False
translat
quod
visible
quod
palpabale
mortale
in
cruce
positum
est
.
which
is
visible
palpable
mortal
&
nayled
on
the
crosse
.
to
the
confusion
of
Papists
That
the
blessed
bread
of
the
Eucharist
is
called
the
Body
of
Christ
That
it
is
also
called
the
passion
and
death
of
Christ
That
it
is
not
Christs
body
truely
.
That
it
is
Christs
body
as
the
Sacrament
of
Baptisme
is
fayth
.
That
it
is
not
Christs
body
in
truth
but
in
signification
.
the
oblation
of
the
flesh
of
Christ
by
the
priest
is
his
death
and
passion
not
truly
but
in
a
mistery
signifyinge
his
death
,
the
Sacrament
is
not
Christs
body
in
truth
,
but
in
signification
The
Sacrament
of
the
Eucharist
is
not
Christs
body
but
contayneth
Christs
body
,
for
a
Sacrament
is
asensible
signe
,
Bel
pag.
if
Christs
body
were
in
the
Sacrament
really
it
should
be
there
in
rei
veritate
truely
.
tel
vs
a
long
Bel
pag.
tale
of
one
Berengarius
some
tyme
Deacon
of
a
church
in
Gaunt
.
Berengar
.
condemned
of
denouncinge
al
such
to
deserue
eternal
curse
,
who
denyed
Christs
body
and
blood
to
be
really
in
the
Eucharist
.
a
silly
Deacon
an
excellent
and
holy
man
.
Bucleis
answer
to
reasons
p.
In
this
day
of
his
apparition
my
lord
Iesus
wil
appeare
to
some
,
to
glory
as
I
hope
for
my
repentance
,
or
to
punishment
as
I
feare
for
others
seduced
.
that
Christ
in
the
Eucharist
sensualiter
manibus
sacerdotum
tangitur
,
frangitur
,
&
dentibus
fidelium
atteritur
,
is
sensibly
touched
with
hands
of
Priests
,
broken
,
and
chewed
with
the
teeth
of
the
faithful
,
cruel
,
barbarous
,
villanous
,
blasphemous
,
and
horrible
impietie
.
that
by
the
Popes
doctrin
Christs
body
can
not
be
broken
or
torne
truely
,
and
in
deed
,
that
it
were
a
worse
heresie
to
thinke
we
made
parts
of
Christ
,
then
to
deny
him
to
be
in
the
sacrament
.
Christ
nether
broken
,
nor
deuided
is
receaued
no
cuttinge
is
of
the
thing
,
the
breach
is
onely
in
the
signe
.
in
Math.
to.
that
Christs
body
is
broken
we
see
,
feel
,
eate
,
and
haue
Christ
within
vs
.
Christ
gaue
him selfe
to
vs
to
touch
,
to
eate
,
and
in
Ier.
to
fasten
our
teeth
on
his
flesh
They
vse
violence
to
Christ●
body
and
blood
and
with
their
mouthes
do
offend
him
.
This
is
my
body
which
is
broken
.
in
the
greeck
Bel
pag.
whose
constant
doctrine
is
that
Christs
body
is
broken
torne
&
consumed
with
mouth
and
teeth
.
Bel
pag.
It
is
and
al
wayes
was
certayne
that
Christs
body
being
now
vncorruptible
can
be
nether
broken
nor
torne
but
in
a
signe
or
sacrament
Some
body
hath
touched
me
S.
Ihon.
That
vnles
we
vnderstand
Berengarius
words
soundly
,
we
may
fal
into
worse
heresie
.
Marke
these
words
for
th●y
teach
vs
playnly
,
that
it
is
a
most
dangerous
thing
to
rely
vpon
Popish
decrees
,
euen
then
when
they
pretend
to
reforme
the
Church
and
condemne
heresies
.
except
you
eat
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
you
shal
haue
no
life
in
you
,
Bel
pag.
is
playnly
auouched
by
S.
Austin
,
vs
note
and
marke
seriously
that
S.
Austin
telleth
vs
,
that
the
bread
which
the
Apostles
eate
was
our
lord
.
(
Not
our
lord
that
which
Iudas
receaued
was
but
the
bread
of
our
lord
S.
Austin
affirmeth
most
constantly
that
Iudas
receaued
barely
Panem
Domini
S.
Austin
playnly
auoucheth
that
Iudas
receaued
not
Panem
Dominum
bread
our
lord
S.
Austin
saith
Iudas
eate
our
price
.
to
.
Panis
Dominus
illi
vitam
,
ille
paenam
●●l
pag.
S.
Paul
.
Hebr.
in
one
table
both
Paschals
of
the
figure
and
verity
was
celebrated
.
if
Christs
body
be
made
present
in
the
Eucharist
by
vertue
of
these
words
this
is
my
body
,
ether
the
body
is
there
before
the
last
words
be
pronounced
,
or
no
▪
if
before
?
then
the
last
is
superfluous
,
if
not
?
then
ether
al
the
body
is
made
by
the
last
word
,
and
so
the
three
first
stand
for
cyphers
,
or
parte
of
his
body
by
one
word
,
and
parte
by
an
other
?
and
so
Christs
body
is
torne
in
It
is
not
man
that
by
the
consecration
of
our
Lords
table
,
maketh
the
things
proposed
,
the
body
and
blood
of
Christ
,
but
that
Christ
who
was
crucifyed
for
vs
.
The
words
are
vttered
by
the
Priests
mouth
,
and
consecrated
by
the
power
of
God
.
As
▪
This
is
my
body
if
the
Priest
haue
no
intention
to
consecrate
,
or
omit
,
or
miscal
any
word
of
consecration
it
remayneth
but
bread
,
and
the
worshipers
commit
idolatry
.
many
Priests
are
made
together
in
Rome
,
they
al
pronounce
the
words
of
consecration
.
can
not
tel
how
many
Gods
,
or
how
many
times
God
is
made
in
a
peece
of
bread
.
O
accusator
fratrum
.
Inocentius
h●ldeth
that
al
such
Priests
do
consecrate
,
Durand
thinketh
that
he
only
who
first
pronounceth
the
words
,
and
Caietan
is
of
an
other
opinion
.
Gilby
admonition
to
England
and
Scotland
.
fol.
Exhibited
in
April
they
are
able
to
shew
not
to
be
agreable
to
Scripture
.
Answer
to
reasons
.
Confer
.
p.
walking
in
craftines
adulterat
Gods
worde
Wherfore
be
myndful
from
whence
thou
are
fallen
and
do
penance
Bel
pag.
That
seeing
the
Pope
is
Christs
vicar
,
none
can
lawfully
withdraw
him self
from
his
obedience
:
And
that
Christ
hath
giuen
him
most
ful
powre
,
as
S.
Cyril
teacheth
lib.
thesaur
The
Pope
as
Christs
vicar
hath
vniuersal
iurisdiction
ouer
al
Kingdoms
and
Empiers
.
Bel
impugneth
an
opinion
of
Canonists
and
of
Protestants
as
a
matter
of
faith
.
Bel
pag.
what
God
hath
ioyned
let
not
man
seperate
,
Euery
one
that
putteth
away
his
wife
,
and
marieth
an
other
committeth
adultery
.
Those
that
are
ioyned
in
matrimony
command
not
I
but
our
lord
,
that
the
wife
depart
not
from
the
husband
,
but
if
she
depart
,
abide
vnmaried
,
or
be
reconciled
to
her
husband
.
If
a
man
haue
taken
a
wife
and
had
her
,
and
she
haue
not
found
fauor
in
his
eyes
for
some
filthines
,
he
shal
&c.
That
if
contracted
matrimony
were
not
de
iure
diuino
the
greatest
Popish
Doctors
wold
not
deny
the
Popes
dispensation
therin
.
Christ
speaketh
absolutly
,
and
maketh
no
mention
of
copulation
or
popish
consummation
.
haue
many
brethren
and
companions
of
the
heauenly
inheritance
of
both
sexes
,
who
are
continent
,
ether
after
experience
of
mariage
,
or
are
free
from
al
such
copulation
,
such
are
innumerable
.
Papists
thinck
matrimony
contracted
to
be
a
Sacrament
ergo
perfect
before
copulation
&
indispensable
by
man
.
For
as
Canus
saith
:
The
holy
Ghost
and
grace
of
Sacrament
is
not
giuen
by
copulation
.
after
spousals
company
together
matrimony
beginneth
to
be
a
Sacramant
by
copulation
,
and
was
not
by
the
Priests
action
.
The
contrary
is
a
particuler
opinion
of
Canus
l.
Matrimony
was
perfect
in
Paradise
betwixt
Adam
and
Eue.
If
contracted
matrimony
were
not
de
iure
diuino
both
parties
agreeing
,
they
might
dissolue
it
them selues
,
as
they
can
dissolue
spousals
,
because
as
the
law
saith
euery
one
may
yeeld
vp
his
right
.
not
deflowring
of
virginity
but
coniugal
couenant
maketh
wedlock
we
rightly
vnderstand
Ioseph
to
be
maries
husband
,
by
very
copulation
of
wedlock
without
commixtion
of
flesh
.
God
forbid
that
the
bond
of
wedloock
(
rumpatur
)
be
broken
betwixt
them
,
who
are
content
vpon
mutual
consent
,
to
abstein
for
euer
from
vse
of
carnal
concupiscence
.
For
it
was
not
falsly
said
of
the
Angel
vnto
Ioseph
,
Fear
not
to
take
thy
wife
mary
.
S.
Ioseph
was
rather
a
keeper
,
then
a
husband
,
When
thou
hearest
an
husband
do
not
suspect
mariage
,
but
remember
the
custome
of
Scripture
that
spouses
are
called
husbands
,
and
spousesses
wises
.
beginning
of
Mariage
then
may
not
they
remain
man
and
wife
,
who
of
consent
leaue
of
companying
together
,
if
Ioseph
and
mary
remayned
man
,
and
wife
,
who
not
so
much
as
began
to
company
together
.
a
fortiori
P.
Martin
dispensed
with
one
Bel
pag.
who
had
contracted
,
and
consummated
matrimony
with
his
owne
natural
,
and
ful
sister
of
the
same
father
,
and
mother
That
P.
Martin
dispen
sed
with
one
who
had
contrasted
,
and
consummated
matrimony
cum
quadam
eius
germana
.
seeing
affinity
is
contracted
by
fornication
,
as
by
coniugal
act
,
he
that
hath
committed
fornication
with
any
woman
can
not
mary
cum
filia
eius
,
vel
germana
eius
,
with
her
daughter
,
or
her
sister
.
dispensed
with
one
who
had
contracted
,
and
consummated
cum
quadam
eius
germana
quam
cognouer
at
fornicarie
,
with
a
certain
sister
of
hers
with
whom
he
had
committed
fornication
:
made
lying
Isai
.
c.
their
hope
to
yeeld
if
any
can
conuince
Bel
bound
to
recant
the
you
to
haue
alleadged
any
writer
corruptly
,
quoted
any
place
guilfully
,
or
charged
any
author
falsly
.
Be
mindful
therfore
from
whence
thou
art
fallen
,
and
do
penance
most
sufficient
in
al
Popish
affaires
Bel
p.
not
good
who
is
so
impudent
,
or
mad
,
as
to
graunt
sinne
to
be
euil
,
and
to
deny
concupiscence
of
sinne
to
be
euil
.
Sinne
,
law
of
sinne
fomes
peccati
:
the
fomet
of
sinne
,
and
tyrant
,
Root
and
seminary
of
sinne
languor
,
sicknes
,
defect
:
infirmity
.
law
of
our
members
law
of
the
flesh
punishment
of
sinne
The
euil
which
I
wil
not
,
that
I
do
:
filthy
and
vnlawful
Euery
one
is
tempted
by
his
Concupiscence
,
S.
Iames
c.
afterward
when
concupiscence
hath
conceaued
it
bringeth
forth
sinne
,
That
it
followeth
not
Concupiscence
to
be
no
sinne
,
because
it
bringeeh
forth
sinne
,
because
one
viper
may
bring
forth
an
other
.
conceauing
of
sinne
Afterward
when
Concupiscence
hath
conceaued
it
bringeth
forth
sinne
,
None
can
serue
two
maisters
I
my self
with
the
minde
serue
the
law
of
God
,
but
with
the
flesh
the
law
of
sinne
.
Bel
pag.
Of
original
sinne
a
man
to
be
guilty
of
sinne
in
that
which
he
doth
against
his
wil
,
and
can
not
auoid
,
is
so
far
forth
voluntary
euil
,
as
it
is
no
way
sinne
,
if
it
be
not
voluntary
.
And
this
is
so
manifest
,
as
nether
the
fewnes
,
of
learned
,
no●
the
multitude
of
vnlearned
doth
deny
it
.
to
be
high
iniustice
,
and
madnes
,
that
a
man
shold
be
guilty
of
sinne
,
because
he
did
not
that
which
he
could
not
do
their
blasphemy
who
say
that
God
hath
commanded
any
impossible
thing
,
Bel
a
Papist
by
his
own
iudgment
.
I
do
the
euil
which
I
wil
not
.
I
wil
not
that
Concupiscence
couet
.
we
wold
ther
were
no
Concupiscences
,
but
wil
we
,
nil
we
,
we
haue
them
.
Bel
pag.
That
they
be
voluntary
in
their
origin
,
Why
inuoluntary
motions
are
not
voluntary
in
their
origen
.
Original
sinne
being
blotted
out
,
children
are
not
held
by
the
iniquity
of
Oftentymes
it
is
done
without
fault
which
commeth
of
fault
.
S.
Paul
to
haue
bene
most
free
,
and
innocent
touching
actual
because
he
fought
mightily
against
his
raging
concupiscence
,
and
did
in
no
wise
yeeld
therunto
:
That
if
we
consent
not
to
them
we
need
not
say
:
Forgiue
vs
our
trespasses
:
that
if
we
consented
not
to
these
act●
we
should
disproue
that
saying
of
S.
Ihon
:
If
we
say
we
haue
no
sinne
we
deceaue
our selfs
,
If
concupiscential
disobedience
be
without
fault
in
the
body
of
one
sleeping
,
how
much
more
in
the
body
of
one
not
consenting
.
as
writing
is
called
a
hand
,
or
cold
sluggish
which
do
much
good
,
a
great
Merit
in
resisting
Concupiscence
according
to
S
Austin
.
matter
,
for
which
we
shal
be
crowned
:
He
doth
much
good
who
doth
that
which
is
written
.
Follow
not
thy
lusts
.
It
is
a
great
matter
for
me
not
to
be
ouercome
doth
much
,
it
is
a
great
matter
he
doth
.
Somtyme
reason
doth
manfully
refraine
and
bridle
Concupiscence
euen
stirred
vp
which
when
it
is
done
we
fal
not
into
sinne
but
with
some
striuing
are
crowned
.
al
good
deeds
to
be
meritorious
.
That
pollution
in
sleep
is
not
at
al
to
be
feared
when
it
proceedeth
of
superfluity
,
or
weaknes
of
nature
,
vnclean
cogitation
defyleth
not
the
mynde
when
it
beateth
,
but
when
it
subdueth
the
mind
vnto
it
by
delight
.
al
the
Fathers
before
S.
Austin
are
of
the
same
opinion
with
S.
Austin
.
we
put
of
the
old
man
.
put
on
the
new
As
we
haue
borne
the
image
of
the
earthly
let
vs
bear
also
the
image
of
the
heauenvly
.
agreement
with
Christ
and
Belial
of
sinnes
the
stypend
of
sinne
There
is
no
damnation
to
them
who
are
in
Christ
Iesus
:
That
a
man
can
not
be
iustly
condemned
for
sinne
remitted
To
be
not
guilty
of
sinne
is
to
haue
no
sinne
Sinnes
remaine
but
by
their
guilt
.
That
by
regeneration
guilt
is
taken
from
vs
,
but
not
from
the
sinne
which
is
in
vs
.
taketh
away
sinnes
S.
Ihon.
●icheas
v.
Psalm.
v.
them
into
the
depth
of
the
sea
:
from
vs
as
far
as
the
East
is
from
the
west
:
more
white
then
snow
Bel
disproued
by
him self
how
shal
one
be
iustly
condemned
for
that
which
is
remitted
in
baptisme
?
it
can
not
be
.
There
is
no
damnation
to
them
,
that
are
in
Christ
Iesus
.
S.
Austin
had
faithfully
and
very
diligently
gathered
the
sentences
of
al
holy
Fathers
,
For
S.
Austin
dare
not
cal
concupiscence
sinne
,
but
is
content
to
tearme
it
infirmity
.
Truly
this
same
Concupiscence
is
now
no
sinne
in
the
regenerat
when
consent
is
not
giuen
vnto
it
to
vnlawful
acts
.
But
in
a
certain
kind
of
speech
it
is
called
sinne
:
and
it
was
made
of
sinne
,
and
maketh
sinne
if
it
ouercome
.
So
is
called
sinne
,
because
it
was
made
by
sinne
,
wheras
now
in
the
regenerate
it selfe
is
no
sinne
as
speech
which
the
tong
maketh
is
called
a
tong
,
&
writing
a
hand
which
a
hand
maketh
.
So
also
it
is
called
a
sinne
,
because
it
maketh
sinne
if
it
ouercome
as
cold
is
called
sluggish
,
because
it
maketh
sluggards
.
Bel
pag.
That
S.
Paul
in
the
whole
chapter
to
the
Romans
proueth
original
concupiscence
in
the
regenerate
to
be
sinne
.
That
Papists
can
not
abide
the
Apostles
doctrin
.
That
the
cause
of
our
denying
Concupiscence
to
be
sinne
is
because
it
ouerthroweth
our
holy
so
supposed
our
inherent
purities
,
condigne
merits
,
&
works
of
supererogation
.
Bel
art.
That
the
Maister
of
Sentences
vtterly
condemneth
vs
in
calling
sent.
d.
concupiscence
culpam
Concupiscence
after
baptisme
is
only
punishment
of
sinne
,
but
before
baptisme
both
punishment
,
and
fault
.
Bel
pag.
I
my selfe
with
the
mynd
serue
the
law
of
God
,
but
with
the
flesh
the
law
of
sinne
.
that
the
regenerate
do
serue
the
law
of
sinne
.
with
the
mynd
they
serue
the
law
of
God
.
That
the
best
liuers
can
not
merit
grace
,
and
glory
ex
condigno
:
because
by
sinne
they
deserue
death
.
Which
because
S.
Austin
at
the
first
could
not
disgest
,
he
vnderstood
S.
Paul
in
the
chapter
to
the
Romans
,
only
of
the
wicked
,
not
of
the
godly
.
I
am
a
carnal
man
solde
vnder
sinne
:
Bel
pag.
I
see
a
law
in
my
members
subduing
me
to
the
law
of
sinne
.
What
can
he
merit
who
is
prisoner
to
the
law
of
sinne
.
(
me
There
dwelleth
not
in
me
that
is
in
my
flesh
good
.
he
was
prisoner
to
the
law
of
sinne
in
his
flesh
,
and
in
his
mynd
serued
the
law
of
God
:
Bel
pag.
The
euil
which
I
wold
not
that
I
do
.
False
translat
on
thelo
Nolo
:
I
wold
not
wold
,
and
wold
not
If
I
do
that
I
wil
not
,
I
worke
it
not
A
man
rather
doth
not
then
doth
what
his
wil
doth
not
.
Bel
pag.
That
the
cause
why
S.
Austin
epist:
wrote
that
God
crowned
nothing
but
his
owne
gifts
,
when
he
crowneth
our
merits
,
is
,
because
the
regenerate
by
inuoluntary
asts
of
Concupiscence
sinne
,
and
become
guilty
of
damnation
.
that
we
are
crowned
when
we
haue
them
against
our
wil
.
it
wil
not
suffice
to
say
with
Bellarmin
that
it
is
called
sinne
only
because
it
prouoketh
to
sinne
,
as
a
mans
writing
is
called
his
hand
,
because
it
is
written
with
his
hand
.
Bel
pag.
the
Maister
of
Sentences
graunted
Concupiscence
to
be
sinne
.
it
maketh
a
man
to
serue
the
law
of
sinne
,
which
seruice
can
neuer
be
but
sinne
.
because
the
euil
wherof
S.
Paul
speaketh
he
hateth
and
wil
not
do
it
Bel
pag.
Al
reprobataes
are
reprobated
both
negatiuely
,
and
positiuely
for
original
sinne
.
Ergo
:
Concupiscence
is
sinne
euen
after
baptisme
.
The
Antecedent
is
a
maine
point
,
and
settled
ground
of
Papists
religion
,
and
he
willingly
graunteth
it
.
some
reprobates
are
baptized
Gods
gifts
are
without
repentance
who
goeth
from
Christ
,
and
endeth
this
life
out
of
grace
,
what
goeth
he
but
into
perdition
?
yet
he
falleth
not
againe
into
that
which
is
forgiuen
,
nor
shal
be
damned
in
original
sinne
.
Bel
contradicteth
his
sellow
Ministers
.
Bel
pag.
Bel
pag.
it
is
disobedient
to
the
rule
of
reason
,
Bel
pag.
iniquity
is
in
man
when
the
inferior
parts
do
stubbernly
striue
against
the
superior
,
albeit
they
be
not
suffered
to
ouercome
.
Bels
chaleng
nothing
but
Bellarmins
obiections
.
can
both
be
in
the
baptized
parent
and
be
no
sinne
,
why
is
the
selfe
same
no
sinne
in
the
child
?
To
this
I
answer
concupiscence
is
not
so
forgiuen
in
baptisme
,
that
it
is
no
more
,
but
that
it
is
no
more
imputed
to
sinne
.
There
remaineth
not
any
thing
which
is
not
remitted
.
Nothing
is
sinne
that
remaineth
no
sinne
remaineth
not
any
thing
remaineth
which
is
not
remitted
.
What
is
the
essence
of
habitual
sinne
▪
why
Concupiscence
is
not
sinne
in
the
parent
baptized
as
wel
as
in
the
childe
vnbaptized
,
by
baptisme
non
imputatur
None
but
an
infidel
wil
say
sinne
is
not
ta●ē
away
in
baptisme
in
peccatum
Concupiscence
to
be
imputed
,
is
to
haue
the
guilt
which
it
hath
,
with
it
:
his
iudgment
is
according
to
truth
.
Nothing
is
sinne
that
remaineth
No
sinne
remaineth
why
concupiscence
is
not
sinne
as
wel
in
parents
baptized
as
in
the
child
,
That
al
sinnes
are
forgiuen
now
are
no
more
at
al.
in
baptisme
al
sinnes
are
taken
away
,
do
dye
,
are
wholy
forgiuen
,
al
iniquity
blotted
out
:
the
baptized
haue
no
sinne
.
Infants
christened
haue
no
filth
.
Bel
pag.
He
doth
much
good
who
doth
that
which
is
written
.
Follow
not
thy
lust
,
but
perfecteth
it
not
because
he
fulfilleth
not
that
thou
shalt
not
couet
,
or
lust
.
that
the
iust
can
do
no
good
,
nor
striue
against
lust
so
perfectly
but
it
is
annexed
to
sinne
That
as
long
as
we
consent
not
,
we
sinne
not
,
we
need
not
aske
forgiuenes
,
yea
do
much
good
and
are
crowned
.
See
more
herafter
artic.
and
chap.
To
this
end
the
law
said
thou
shalt
not
couet
,
that
in
this
precept
we
mihgt
know
both
what
in
this
mortality
we
ought
to
endeuor
vnto
by
profiting
,
and
whither
we
ought
to
attaine
vnto
in
that
most
happy
immortality
.
I
can
not
fulfil
that
which
is
said
thou
shalt
not
couet
,
what
therfore
is
it
needful
to
fulfil
?
that
.
Goe
not
after
thy
concupiscences
.
you
shal
haue
no
il
desires
,
or
let
not
sinne
be
in
your
members
,
let
not
sinne
raigne
Bel
pag.
the
tenth
commandement
forbiddeth
original
lust
committed
without
consent
,
and
habitual
concupiscence
.
Thou
shal
not
couet
ipsum
agere
concupiscere
est
For
although
S.
Paul
were
most
free
,
and
innocent
from
actual
sinne
,
because
he
fought
mightily
against
his
raging
concupiscence
,
and
did
in
no
wise
yeeld
vnto
it
,
yet
was
he
guilty
by
reason
of
original
concupiscence
.
Bel
ouerthroweth
at
once
what
he
intended
to
proue
in
al
this
Article
.
Babilon
is
wonne
,
Bel
is
confounded
.
Hiere
.
S.
Paul
had
not
known
lust
to
be
sinne
except
Bel
pag.
the
law
had
said
.
Thou
shalt
not
lust
.
But
he
could
not
be
ignorant
that
Concupiscence
with
consent
was
sinne
,
seeing
the
very
heathens
did
know
,
and
confesse
it
.
voluntary
lust
is
forbidden
in
the
sixt
,
seuenth
,
and
eighth
commandement
as
Christ
him selfe
expoundeth
them
.
Therfore
the
tenth
forbiddeth
the
very
habitual
desire
,
and
inclination
and
fruits
therof
though
not
consented
vnto
:
Answer
.
because
it
delighted
,
and
seemed
a
harmles
thing
to
couet
.
Bel
pag.
that
S.
Austin
teacheth
al
kind
of
motions
of
Concupiscence
to
be
aliquo
modo
in
some
sort
prohibited
by
that
law
.
Thou
shalt
not
couet
.
S.
Austin
not
only
no
where
in
plaine
words
saith
al
Concupiscence
is
properly
sinne
,
but
also
affirmeth
the
contrary
in
al
the
tomes
of
his
works
,
in
some
sort
Bel
pag.
pas
ho
poion
hamartian
cai
ten
ano
mian
poiei
,
cai
he
hamartia
estin
anomia
:
Euery
one
that
sinneth
transgresseth
the
law
;
and
sinne
is
the
transgression
of
the
law
.
poiei
amartian
poiei
anomian
,
committeth
sinne
committeth
iniquity
.
Papists
are
put
to
a
non
plus
.
about
the
doctrin
of
concupiscence
in
the
regenerate
:
for
both
anomia
and
adicia
is
truly
,
and
fitly
tearmed
iniquity
:
Bel
pag.
a
man
is
not
free
from
cryme
,
because
he
sinneth
inuitus
vnwillingly
or
against
his
wil.
by
his
owne
fault
,
and
sloath
,
and
wherby
he
is
laded
and
sooner
yeeldeth
to
sinne
then
to
the
law
,
and
though
he
wold
do
good
,
yet
is
he
oppressed
by
custome
.
That
S.
Paul
separated
not
this
concupiscence
from
sinne
,
but
mingled
it
.
it
delighted
,
and
seemed
simplex
causa
,
a
harmles
matter
to
couet
a
thing
of
our
neighbour
.
Bel
pag.
They
sinne
who
of
frailty
(
lat:
infirmitas
)
corrupt
innocency
.
Bel
pag.
That
what
a
man
doth
without
deliberation
of
reason
he
doth
it
not
perfectly
,
because
the
principal
thing
in
man
doth
it
not
,
and
therfore
it
is
not
perfectly
a
humaine
act
,
and
so
perfectly
nether
vertue
,
nor
sinne
,
but
imperfectly
.
Wherfore
such
a
motion
of
sensuality
,
preuenting
reason
is
a
venial
,
&
imperfect
sinne
That
S.
Thomas
is
a
Popish
Saint
.
That
for
his
great
learning
he
was
surnamed
the
Angelical
Doctor
.
That
P.
Vrban
and
Innocent
confirmed
his
doctrin
for
authentical
and
gaue
it
the
first
place
after
Cononical
Scripture
.
That
we
are
bound
to
defend
,
and
beleeue
S.
Thomas
his
doctrin
,
and
may
not
in
any
case
refuse
or
deny
it
.
The
disagreement
of
Schoolemen
far
different
from
that
of
Protestants
.
The
learnedest
,
and
best
defenders
of
Catholique
verity
,
may
salua
fidei
compage
,
disagree
,
and
one
say
better
and
truer
then
an
other
.
ad
ipsa
fidei
fundamenta
whether
baptisme
by
woemen
be
allowable
:
whether
confirmation
be
lawful
whether
baptisme
be
necessary
whether
after
receauing
the
holy
Ghost
we
may
totally
depart
from
grace
whether
the
communion
booke
contradict
the
article
of
their
whether
there
ought
to
be
any
whether
the
intention
of
the
Minister
be
essential
to
the
Sacrament
.
whether
a
man
once
iustifyed
remaine
truly
iust
before
God
,
whatsoeuer
sinne
he
commit
.
whether
a
iustifyed
man
falling
into
greeuous
sinnes
shal
be
saued
without
repentance
for
them
whether
the
English
Byble
be
truly
whether
the
communion
booke
corrupt
the
Byble
in
two
places
.
whether
the
Crosse
be
to
be
vsed
in
baptisme
.
Whether
the
Church
can
institute
,
an
external
significant
signe
the
Churches
institution
can
bynde
in
conscience
.
Whether
the
communion
booke
containe
errors
repugnant
to
Scripture
In
their
Supplication
exhibited
in
April
Answer
to
the
Supplication
their
brethren
and
fellow
laborers
in
the
Lords
haruest
there
is
not
in
their
Church
an
vniformity
of
doctrin
.
to
haue
receaued
Conference
p.
many
complaints
through
the
dissentions
in
the
Church
,
and
purposeth
to
setle
an
vniforme
order
through
the
whole
Church
,
and
to
plant
vnity
That
there
is
such
dissention
euen
in
Conference
p.
the
Catachisme
doctrin
,
as
what
was
Catachisme
dostrin
in
one
congregation
was
scarsly
accepted
as
sound
and
orthodox
in
an
other
.
Conference
p
it
standeth
not
with
their
credits
.
That
motions
of
concupiscence
preuenting
reason
are
venial
sinnes
.
therfore
are
imperfect
or
venial
sinnes
:
Wherfore
be
myndful
from
whence
thou
art
falne
and
do
penance
.
Bel
pag.
most
vnchristianly
slander
the
professors
of
Christs
Ghospel
,
as
though
they
were
enemies
to
good
works
,
of
which
they
thinke
,
speak
,
teach
,
and
write
more
christianly
,
and
more
religiously
then
Papists
do
.
(
I
say
)
I
say
that
good
works
though
they
can
not
go
before
,
yet
do
euer
follow
iustification
,
are
necessary
to
saluation
,
and
true
effects
of
predestination
.
(
I
say
Let
vs
beware
of
sinne
but
much
more
of
lawes
,
and
good
works
.
to
pray
that
we
perseuer
vnto
the
end
in
faith
without
good
works
:
Good
works
are
pernitious
to
saluation
Christians
with
good
works
belong
to
Sathan
:
There
was
neuer
any
work
of
a
godly
man
which
if
it
were
examined
by
Gods
seuere
iudgment
were
not
damnable
.
Caluin
in
playne
termes
maketh
God
author
of
sinne
.
That
the
adultery
of
Dauid
and
treason
of
Iudas
was
the
work
of
God
like
as
the
vocation
of
S.
Paul
.
Fox
Considerat.
saith
English
Protestants
are
soe
il
as
he
thinketh
they
could
not
be
worse
if
they
would
.
Read
considerat
.
before
his
Martyral
ten
tymes
worse
then
Sodomits
euery
where
encreaseth
haughtines
,
pride
,
auarice
,
vsury
,
blasphemy
,
slander
,
ribauldry
,
drunkenes
,
gluttony
ryotousnes
,
lechery
,
incest
,
wrath
,
murder
,
contention
,
and
enuy
.
grow
worse
,
&
les
tractable
,
&
dare
commit
those
vices
to
which
men
of
ripe
years
in
tymes
past
were
not
subiect
.
seene
many
of
them
become
worse
but
none
better
.
to
eschew
euil
,
and
do
good
.
that
good
works
nether
do
Bel
pag.
nor
can
go
before
iustification
many
sins
are
forgiuen
her
,
because
she
loued
much
,
That
good
works
euer
follow
(
as
fruits
the
tree
)
the
persons
that
are
freely
iustifyed
.
That
good
workes
Bel
pag.
goe
so
necessarily
before
saluation
,
that
no
man
without
them
can
attaine
eternal
life
,
when
possibility
is
graunted
to
do
them
,
vsual
ordinary
means
by
which
God
bringeth
men
to
saluation
.
there
is
no
good
worke
which
wanteth
That
good
works
Bel
pag.
are
the
true
effects
of
Predestination
.
that
the
children
of
God
by
good
works
make
their
saluation
sure
vnto
them selfs
,
and
manifest
to
the
world
,
Iob
v.
although
I
be
simple
,
this
same
my
soul
shal
not
know
,
Mans
hart
is
inscrutable
,
who
shal
know
it
what
man
knoweth
the
things
of
man
,
but
the
spirit
of
man
that
is
in
him
)
fides
&c.
faith
quaileth
if
it
respect
good
works
:
for
none
of
the
holiest
men
shal
finde
there
wheron
to
trust
:
That
good
works
Bel
pag.
are
nether
cause
of
predestination
,
nor
of
iustification
,
nether
do
,
nor
can
merit
ex
condigno
eternal
life
.
de
condigno
about
which
I
contend
with
the
Papists
at
this
present
,
and
namely
with
the
Councel
of
Trent
.
de
congruo
de
condigno
Bel
pag.
As
death
is
rendred
as
a
stipend
to
the
merit
of
sinne
,
so
is
euerlasting
life
as
a
stipend
to
the
merit
of
iustice
.
By
good
works
we
conquer
heauen
:
By
good
works
we
buy
heauen
For
good
works
we
may
exact
reward
,
not
as
grace
but
as
playne
debt
.
Gods
creditors
,
and
vsurers
our
debtor
de
Lazaro
Bel
pag.
expresly
admitteth
condigne
merit
Of
merits
our
good
works
are
euer
sprinkled
with
many
filthinesses
for
which
God
may
be
iustly
offended
,
and
angry
with
vs
:
so
far
are
they
from
purchasing
his
fauour
,
or
procuring
his
liberality
towards
vs
.
If
any
shal
say
that
a
iustified
man
by
good
works
which
he
doth
by
the
grace
of
God
and
merit
of
Iesus
Christ
,
whose
liuely
member
he
is
,
doth
not
truly
deserue
increase
of
grace
,
eternal
life
,
and
consecution
therof
,
if
he
departe
in
grace
,
and
also
increase
of
glory
,
be
he
accursed
.
verissimam
&
communem
sententiam
Theologorum
This
seemeth
defyned
Bel
pag.
making
vs
partakers
of
deuine
nature
we
walke
worthely
of
God
,
and
become
worthy
of
Gods
kingdome
.
●is
to
cataZiothenai
humas
They
haue
not
defyled
their
garments
,
and
they
shal
walke
with
me
in
white
,
because
they
be
worthy
They
are
worthy
for
Christs
merits
,
not
for
their
owne
.
Of
merits
Eternal
life
is
giuen
to
the
merit
of
our
iustice
,
as
death
is
to
the
debt
of
our
sinne
,
and
that
God
crowneth
our
merits
.
we
buy
heauen
with
labour
branches
,
he
the
vyne
Bel
pag
Our
merits
honourable
to
Christ
get
it
by
violence
In
hoc
clarificatus
est
pater
The
seed
of
God
remaineth
in
him
,
Bel
pag.
To
de
Charisma
tou
theou
Zoe
aionios
en
Christo
Iesou
to
curio
hemon
:
But
the
gift
of
God
is
life
euerlasting
in
Christ
Iesus
our
lorde
Eternal
life
is
due
to
the
workes
of
Gods
elect
.
Bel
pag.
Fals
translation
are
nothing
answerable
S.
Paul
might
haue
called
glory
a
stipend
.
a
rewarde
,
a
goale
,
and
crowne
of
iustice
they
translated
Charisma
grace
in
steed
of
gift
,
for
to
extenuate
the
clearnes
of
this
text
:
they
follow
the
auncient
vulgar
edition
,
it
signifieth
a
gift
freely
bestowed
.
Bibles
printed
by
Barker
autos
ephe
let
vs
viewe
the
iudgement
of
holy
Fathers
vpon
this
text
.
S.
Paul
did
not
cal
here
eternal
life
a
rewarde
,
but
grace
,
because
it
is
the
gift
of
God
,
and
al
our
labours
are
not
of
equal
poise
vnto
it
.
The
Apostle
called
not
eternal
life
a
rewarde
,
but
grace
to
shew
that
they
were
deliuered
not
by
their
owne
strength
,
nor
that
there
is
debt
,
rewarde
,
or
retribution
of
labour
,
but
that
al
those
things
came
by
Gods
grace
,
or
they
receaued
them
freely
by
Gods
gift
.
Genes.
v
Prouerb
.
v.
Paralip
.
v.
Sap.
v.
Eccl.
v.
Isai
.
v.
Math.
v.
Corinth
.
v.
We
shal
haue
perfect
rewarde
,
and
most
ful
retribution
not
only
for
the
good
we
do
,
but
also
for
the
euil
we
suffer
.
What
care
wil
he
haue
of
vertue
,
who
expects
no
retribution
of
labours
:
by
our
owne
strength
Bel
pag.
False
translat.
A.
the
king
of
sinne
payeth
stipends
due
to
them
,
that
obey
his
tyranny
,
which
is
most
true
.
As
the
followers
of
sinne
get
death
,
so
the
followers
of
Gods
grace
,
that
is
the
faith
of
Christ
,
which
forgiueth
sinnes
shal
haue
eternal
life
.
Who
from
hence
forth
absteine
from
sinne
receaue
a
stipend
eternal
life
.
I
am
a
souldier
,
I
exact
a
stipend
of
my
captaine
.
S.
Paul
called
erernal
life
grace
,
and
not
a
reward
,
as
if
he
should
say
,
for
ye
receaue
not
rewards
of
labours
,
but
al
these
things
are
done
by
grace
in
Christ
Iesus
,
who
worketh
,
and
doth
them
.
Bel
pag.
that
it
is
manifest
by
the
foresaid
testimonies
of
holy
Fathers
that
eternal
life
is
the
free
gift
of
God
,
He
would
not
therfore
say
eternal
life
is
the
stipend
of
iustice
,
because
the
same
merits
,
to
which
it
is
rendred
are
not
of
our selfs
,
but
wrought
in
vs
by
God
through
grace
.
I
account
that
the
afflictions
of
this
False
translat
present
tyme
are
not
worthy
of
the
future
glory
:
Non
condignae
ad
futuram
gloriam
ou●
axia
pros
ten
mellousan
doxan
,
that
sufferances
are
not
condigne
to
future
glory
our
tribulation
which
presently
is
momentary
,
and
light
,
worketh
aboue
measure
exceedingly
an
eternal
weight
of
glory
in
Crowns
exceed
the
conflicts
,
and
the
labour
is
not
comparable
to
the
reward
the
labour
is
litle
,
and
the
gaine
great
.
Al
the
bitternesses
of
al
the
paines
of
this
life
should
not
be
a
digne
merit
to
future
glory
:
The
conflicts
of
the
crowne
remaine
Bel
pag.
Not
by
works
of
iustice
,
which
we
haue
done
,
but
according
to
his
mercy
he
hath
saued
vs
by
the
lauer
of
regeneration
,
and
renouation
of
the
holy
Ghost
.
By
which
words
it
is
most
cleare
that
we
are
not
only
iustifyed
,
but
also
saued
by
meere
mercy
,
and
consequently
eternal
life
hath
no
merit
vpon
the
behalfe
of
man
.
God
hath
saued
vs
We
were
somtymes
vnwise
incredulous
&c.
God
according
to
his
mercy
hath
saued
vs
,
by
the
lauer
of
regeneration
,
and
renouation
of
the
holy
Ghost
,
By
the
lauer
of
regeneration
,
and
renouation
of
the
holy
Ghost
,
that
is
,
by
baptisme
,
from
powre
of
the
Dyuel
,
and
guilt
of
eternal
torment
.
Bel
pag.
is
a
vertue
,
with
which
we
loue
that
,
which
is
to
be
loued
.
This
is
great
in
some
,
in
others
les
,
in
others
none
at
al
,
but
mostful
charity
,
which
can
be
no
more
encreased
,
is
in
none
,
whiles
a
man
lyueth
here
,
but
whiles
it
may
be
encreased
surely
that
which
is
les
then
it
should
be
,
is
ex
vitio
,
of
vice
.
by
reason
of
which
vice
thereis
no
iust
on
earth
,
which
doth
good
,
and
sinneth
not
:
by
reason
of
which
vice
no
liuing
man
shal
be
iustifyed
in
Gods
sight
.
For
which
vice
if
we
say
we
haue
no
sinne
we
sedute
our selfes
,
and
there
is
no
truth
in
vs
.
For
which
also
though
we
haue
profited
neuer
so
much
,
we
must
of
necessity
say
Forgiue
vs
our
trespasses
,
euen
when
our
words
,
deeds
,
&
thoughts
are
already
forgiuen
in
baptisme
.
That
S.
Austin
saith
that
no
man
can
haue
charity
in
that
perfect
degree
which
the
law
requireth
.
That
the
want
therof
proceedeth
of
vice
.
Who
therfore
is
without
some
vice
,
that
is
without
some
fomite
,
or
as
a
roote
of
sinne
.
Bel
pag.
That
by
reason
of
the
rebellion
of
the
flesh
that
is
vnderstood
of
euery
one
,
which
S.
Ihon
saith
.
If
we
say
we
haue
no
sinne
we
seduce
our selfs
.
iustice
of
faith
is
imperfect
in
other
things
,
and
haue
rebellion
,
our
iustice
shal
be
perfected
Bel
pag.
Though
we
dye
a
thousand
tymes
,
and
accomplish
al
vertues
of
the
mynde
,
yet
do
we
nothing
worthy
to
those
things
,
which
ipsi
percepimus
,
we
haue
receaued
of
God
:
haue
receaued
False
translat
we
receaue
He
hath
saued
vs
for
euer
,
not
of
works
which
we
did
,
that
is
,
nether
did
we
works
of
iustice
,
nether
by
them
are
we
saued
,
but
al
our
saluation
his
goodnes
,
and
clemency
hath
wrought
.
we
are
saued
Spe
salui
facti
sumus
Bel
pag.
Of
merits
Bel
promise●ij
to
yaeld
if
he
haue
charged
any
Author
falsly
.
Preface
of
his
challeng
.
rara
est
concordia
fratrum
Protestanticorum
Al
other
holy
Doctors
also
considering
after
the
same
manner
,
the
natural
valew
only
of
good
works
,
and
perceauing
that
it
is
exceeding
far
distant
from
the
valew
,
and
iust
estimation
of
eternal
life
said
wisely
.
That
our
works
,
are
not
meritorious
of
eternal
life
.
Yet
for
the
couenant
and
promise
made
vnto
vs
,
the
good
works
of
man
with
the
helpe
of
Gods
grace
are
worthy
of
eternal
life
,
and
equal
with
it
,
which
for
al
that
,
that
promise
of
God
(
which
is
frequent
in
the
Scripture
)
set
aside
,
were
altogether
vnworthy
of
so
great
reward
.
al
holy
Fathers
with
one
assent
affirme
(
a
testimony
almost
incredible
to
proceed
from
the
mouth
of
a
Papist
so
deare
to
the
Pope
)
That
good
works
nether
are
meritorious
,
nor
worthy
of
eternal
life
.
Loe
this
fryer
graunteth
that
al
holy
Fathers
are
against
Papists
.
al
holy
Fathers
affirme
our
good
works
not
to
be
meritorious
of
eternal
life
,
according
to
their
natural
valew
,
The
Fathers
speake
of
good
works
only
in
respect
of
their
natural
valew
.
Nothing
but
grace
maketh
al
our
good
works
good
works
euen
as
they
proceed
of
grace
are
vtterly
vnworthy
of
eternal
life
if
Gods
free
promise
,
&
acceptation
be
set
a
part
.
to
be
worthy
of
eternal
life
and
equal
vnto
it
.
Papists
graunt
as
much
as
we
and
that
we
defend
nothing
herein
,
but
euen
that
which
their
owne
best
Doctors
in
their
printed
books
do
teach
.
Bel
pag.
The
suffering
of
this
time
are
not
condigne
to
future
glory
,
no
,
not
if
one
suffer
al
;
For
the
merits
of
men
are
not
such
as
eternal
life
is
due
to
them
ex
iure
,
that
God
should
do
any
iniury
if
he
gaue
it
not
.
God
him selfe
shal
be
vniust
if
the
true
iust
be
not
admitted
to
his
kingdome
.
It
wanteth
to
grace
whatsoeuer
thou
ascribest
to
merits
.
I
wil
no
merit
which
excludeth
grace
.
I
abhorre
whatsoeuer
is
of
myne
,
vnles
perhaps
that
is
more
myne
which
maketh
me
myne
owne
,
Grace
restoreth
me
to
my selfe
freely
iustifyed
,
and
so
deliuered
from
slauery
of
sinne
.
S.
Bernard
to
renounce
al
merit
of
man
whatsoeuer
.
So
there
is
no
cause
,
why
thou
shouldest
now
aske
by
what
merits
we
hope
for
goods
,
especially
seeing
thou
hearest
the
Prophet
saying
.
Not
for
you
,
but
for
me
I
wil
do
it
saith
our
Lord
.
It
sufficeth
to
merit
,
to
know
that
merits
suffice
not
.
But
as
it
sufficeth
to
merit
not
to
presume
of
merits
,
so
to
want
merits
is
enough
to
iudgement
.
the
most
sufficient
merit
in
man
is
to
know
and
confesse
,
that
our
merits
are
no
merits
It
is
manifest
that
betweene
God
,
and
man
,
there
is
most
great
inequality
,
for
there
is
infinit
distance
betweene
them
,
al
the
good
which
is
mans
is
from
God
.
Wherfore
mans
iustice
receaued
of
God
can
not
be
according
to
absolute
equality
,
but
according
to
a
certaine
proportion
,
to
wit
,
in
as
much
as
ether
worketh
according
to
his
manner
.
But
the
manner
,
and
measure
of
humaine
powre
in
man
is
from
God
,
and
therfore
mans
merit
before
God
can
not
bee
but
according
to
the
supposal
of
Gods
ordinance
,
to
wit
,
so
that
man
obtaine
of
God
by
his
worke
that
as
a
reward
,
to
which
God
hath
designed
him
powre
to
worke
.
S.
Thomas
telleth
vs
that
where
there
is
not
perfect
equality
,
there
is
no
merit
properly
That
there
is
infinit
inequality
betwixt
God
and
man
:
That
mans
iustice
is
not
absolute
,
but
imperfect
.
Aquinas
graunteth
willingly
that
man
doth
merit
nothing
in
Gods
sight
saue
only
by
way
of
his
free
acceptation
.
That
man
can
not
merit
any
thing
of
God
,
but
only
according
to
the
presupposal
of
his
ordinance
,
That
Aquinas
confesseth
that
eternal
life
is
not
properly
hyre
we
saw
his
glory
as
it
were
of
the
only
begotten
of
his
Father
.
Bel
pag.
That
he
affirmeth
that
God
is
not
said
simply
and
truly
to
be
debtor
vnto
vs
.
(
truly
Bel
pag.
de
condigno
Condigne
merit
largely
called
is
a
certaine
worthines
,
which
God
requireth
in
the
worke
for
to
reward
it
with
eternal
life
,
and
this
we
haue
which
is
False
translat
and
properly
so
called
,
and
is
found
betwene
man
,
and
man
,
a
voluntary
action
,
wherby
reward
is
so
due
to
the
worke
,
as
he
to
whom
it
apperteineth
to
giue
it
,
is
simply
,
and
properly
vniust
if
he
do
not
:
Gregory
of
Bel
pag.
Arimino
:
Marsil
:
Thomas
of
Walden
,
Paul
of
Burges
,
and
Eckins
,
to
affirme
very
constantly
,
That
mans
works
are
not
meritorious
of
eternal
life
.
de
condigno
de
condigno
,
&
congruo
de
congruo
de
condigno
de
condigno
This
matter
was
nether
begun
for
God
,
nor
shal
Luthers
abhominable
words
be
ended
for
him
Bel
pag.
euery
satisfaction
requireth
the
like
conditions
.
None
can
satisfy
for
sinne
,
therfore
none
can
condignely
merit
heauen
:
Daniel
.
v.
Prouerb
.
v.
●el
pag.
to
confesse
plainly
the
selfe
same
doctrin
which
he
intendeth
to
proue
,
this
is
the
maine
point
,
and
only
foundation
to
which
al
Papists
do
,
and
must
appeale
in
this
question
Bel
pag.
Bel
disproueth
him self
God
reward
good
measure
,
and
pressed
downe
,
and
shaken
together
.
and
running
ouer
.
Eternal
saluation
wholy
exceedeth
the
power
of
mans
nature
:
Therfore
he
can
not
attaine
vnto
it
but
by
liberality
of
gods
mercy
.
Iudgment
and
mercy
False
translat
nisi
ex
largitate
diuinae
misericordiae
But
only
by
the
liberality
of
Gods
mercy
.
Eternal
life
is
said
to
be
giuen
as
rewarde
by
grace
,
and
principally
attributed
to
grace
,
because
God
rewardeth
vs
vltra
condignum
.
Bel
recanting
p.
False
translat
Bellarmin
maketh
good
his
doctrine
in
them
,
and
that
if
he
,
and
his
fellowes
,
and
followers
would
stand
constantly
to
their
owne
doctrine
,
which
they
publish
in
printed
books
,
we
and
they
should
soone
agree
,
and
these
controuersies
would
haue
an
end
.
ex
iure
iustly
demaund
reward
at
Gods
hands
for
his
works
:
our
merits
are
ex
iustitia
supposing
Gods
promise
:
God
rewardeth
them
secundum
proportionem
workes
are
condignely
meritorious
of
eternal
life
by
reason
of
the
couenant
,
and
worke
together
,
not
that
a
good
worke
should
not
haue
proportion
to
eternal
life
without
the
couenant
,
but
because
God
is
not
bound
to
recompence
the
worke
with
that
reward
,
albeit
it
be
iust
,
and
equal
to
the
reward
,
vnles
he
before
had
couenanted
.
is
approued
by
the
And
p
The
Iesuits
(
Bellarmin
)
doctrin
is
the
Popes
owne
doctrin
.
Pope
,
who
hath
said
al
that
can
be
said
for
Popery
,
and
whose
testimony
alone
is
most
sufficient
in
al
Popish
affairs
.
Bel
pag.
Woe
euen
to
the
laudable
life
of
man
,
if
thou
discusse
it
setting
thy
mercy
aside
:
Emendatory
fyer
is
more
greeuous
then
any
thinge
,
which
man
can
suffer
in
this
life
.
Bel
pag.
We
shal
giue
account
of
euery
idle
word
.
not
imputing
for
the
seruant
which
knoweth
the
wil
of
his
maister
,
and
doth
it
not
,
shal
be
beaten
with
many
stripes
,
I
haue
gotten
mercy
because
I
did
it
ignorantly
in
incredulity
Bel
pag.
telleth
vs
that
Euery
sinne
is
anomia
that
is
,
transgression
of
the
law
:
Euery
worde
,
deed
,
or
desire
against
Gods
law
.
sinne
to
be
against
Gods
law
.
Euery
sinne
to
be
a
swaruing
from
the
Law
:
pas
ho
poion
ten
hamartian
,
cai
ten
anomian
Bel
pag.
poiei
,
cai
he
hamartia
estin
h●
anomia
Euery
one
that
sinneth
transgresseth
the
law
,
and
sinne
is
the
transgression
of
the
law
,
sinne
to
death
Euery
one
that
remaineth
in
him
sinneth
not
who
doth
sinne
is
of
the
Diuel
,
Euery
one
that
is
borne
of
God
committeth
not
sinne
,
because
his
seede
remaineth
in
him
.
some
certeine
kinde
of
sinne
which
one
borne
of
God
can
not
commit
,
If
we
say
we
haue
no
sinne
we
deceaue
our selfs
.
anomia
iniquity
anomia
Iniquity
Bel
pag.
Or
without
the
law
Bel
pag.
The
worde
is
otherwise
taken
where
sinne
is
said
to
be
iniquity
where
iniquity
is
said
to
be
sinne
,
Let
none
say
sinne
is
one
thing
and
iniquity
an
other
;
Euery
one
that
sinneth
committeth
iniquity
.
his
answerer
is
at
a
non
plus
,
&
impudently
denyeth
euery
iniquity
?
to
be
sinne
.
Non
plus
iniquum
est
that
the
flesh
should
rebel
against
the
spirit
some
iniquity
Bel
pag.
it
seemeth
now
to
be
the
commoner
opinion
in
schooles
,
that
venial
sinnes
are
against
the
law
.
Their
canonized
Martyr
Bishop
Fisher
Bel
pag.
and
Popish
Bishop
Gerson
wrote
,
that
vental
sinnes
were
such
only
by
the
mercy
of
God
.
one
stealeth
iust
so
many
egges
as
are
necessary
to
make
a
mortal
sinne
,
an
other
stealeth
one
les
,
but
there
can
be
no
reason
.
why
God
may
iustly
condemne
the
one
to
hel
,
and
not
the
other
.
therfore
both
sinne
mortally
alike
.
Be
myndful
from
whence
thou
art
fallen
and
do
penance
.
Apocal.
de
verbo
non
scripto
,
cap.
In
these
which
are
plainely
set
downe
in
scripture
,
are
al
those
thinges
founde
,
which
conteyne
faith
and
maner
of
life
:
speaketh
of
those
pointes
of
doctrine
which
are
necessary
simply
to
al
,
those
thinges
are
written
which
seemed
sufficient
for
the
saluation
of
the
faithful
.
which
seemed
sufficient
to
Christian
faith
,
which
seemed
sufficient
to
In
these
which
are
plainly
sett
downe
in
scripture
,
al
those
thinges
are
founde
which
conteine
faith
and
maner
of
life
.
Bel
pag.
False
translation
I
beleeue
also
that
herein
there
would
be
most
cleere
authority
diuinorum
eloquiorum
of
Gods
word
,
if
man
could
not
be
ignorant
of
it
,
without
losse
of
his
promised
saluation
.
Not
al
things
which
our
Lord
did
are
written
,
but
what
the
writers
deemed
sufficient
,
as
wel
for
manners
as
for
doctrin
,
that
by
right
faith
,
and
works
we
may
attayne
to
the
kingdome
of
heauen
.
what
things
soeuer
are
necessary
are
manifest
out
of
Scripture
.
That
the
Apostles
wrote
al
things
which
are
necessary
for
al
men
,
and
which
they
commonly
vttered
to
al
,
but
not
al
the
rest
,
That
al
things
written
Bel
p.
are
necessary
for
al.
preaching
in
corners
Bel
p.
Iesuited
Popelings
Bel
p.
his
soule
hated
the
worde
omousion
,
Infants
are
not
at
al
to
be
baptized
,
if
they
do
not
beleeue
.
Sacraments
profit
no
body
but
faith
alone
.
That
it
is
no
maruel
that
very
many
Caluinists
in
Transiluany
,
Poleland
,
and
Hungary
became
Arrians
,
and
of
Arrians
soone
after
Mahometans
.
Bel
p.
Inclination
to
faith
iustifyeth
Infants
according
to
Bel.
Scripture
containeth
virtually
al
points
of
Christian
faith
.
That
in
doing
what
the
Church
teacheth
,
we
holde
the
truth
of
Scriptures
,
albeit
they
afforde
no
example
thereof
,
because
we
therin
follow
the
Church
,
which
the
Scripture
vndoubtedly
sheweth
.
The
end
of
the
precept
is
charity
,
who
loueth
his
neighbour
hath
fulfilled
the
law
,
these
two
commandements
,
al
the
law
and
Prophets
hange
,
That
we
may
tel
the
inuention
of
euery
question
,
out
of
the
consequence
of
Scriptures
.
of
the
consequence
of
them
and
effectually
contained
in
Scripture
That
what
may
be
proued
out
of
Scripture
is
necessary
to
be
beleeued
,
though
it
be
not
read
.
If
any
vntruth
be
founde
in
Scriptures
what
authority
can
they
haue
decreed
by
Bishops
and
Ministers
Al
thinges
can
not
be
taken
out
of
Scripture
.
&
Hooper
with
him
Bel
p.
Luther
certaine
of
Purgatory
That
purgatory
can
not
be
proued
out
of
Scripture
,
That
he
was
certaine
there
was
Purgatory
,
cared
much
what
Hereticks
babled
to
the
contrary
.
Bel
pag.
to
adde
to
his
worde
doe
to
the
lorde
onely
that
which
he
commandeth
without
adding
,
or
taking
away
Bel
p.
Bel
pag
least
we
be
disproued
,
and
fownde
lyers
:
Conference
at
Hampton
Court
.
p
they
added
both
signes
,
and
words
vnto
the
institution
of
the
Passouer
prescribed
vnto
them
by
Moyses
:
which
addition
and
Tradition
of
was
approued
by
our
Sauiour
at
his
last
supper
.
That
the
doctrine
of
the
Bel
pag.
Prophets
,
is
nothing
els
but
an
explication
of
the
law
.
That
al
the
precepts
,
and
promises
in
the
new
Testament
,
are
in
the
oulde
.
For
certaine
precepts
there
be
not
figured
,
but
proper
,
which
are
not
found
in
the
oulde
Testament
,
but
in
the
new
.
supply
of
the
oulde
Testament
That
only
doe
thou
to
the
lord
,
(
to
the
lorde
what
I
command
,
thee
that
only
do
thou
to
the
lorde
,
nether
adde
any
thing
,
nor
deminish
.
(
Command
That
mention
here
is
made
of
sacrificing
children
,
which
is
forbidden
by
the
moral
law
.
they
sacrifice
children
litle
ones
nothing
differing
from
seruants
vnder
tutours
,
and
gouernours
,
and
seruing
vnder
elements
of
the
worlde
.
I
haue
many
things
to
say
vnto
you
,
but
you
can
not
carry
God
gaue
by
Prophets
the
lesse
precepts
to
that
people
,
which
was
yet
to
be
tyed
with
feare
,
and
greater
precepts
by
his
Sonne
to
a
people
,
whome
he
had
agreed
to
free
with
loue
.
Bel
pag.
Ad
legem
magis
&
ad
testimonium
.
Quod
si
non
dixerint
iuxta
verbum
hoc
non
erit
●is
matutina
lux
.
Rather
to
the
law
,
and
to
the
testimony
.
If
they
speake
not
according
to
this
worde
ther
shal
not
be
morning
light
to
them
.
to
aske
our
Fathers
,
and
elders
,
aske
the
ancient
generation
,
&
seeke
out
the
memory
of
the
Fathers
.
Bel
pag.
That
doubts
may
be
resolued
out
of
Scripture
,
and
who
wil
not
seeke
Gods
worde
shal
abide
in
errour
,
Bel
pag.
These
are
written
that
you
may
beleeue
,
that
Iesus
is
Christ
the
sonne
of
God
.
&
that
in
beleeuing
,
you
might
haue
life
through
his
name
.
that
S.
Ihons
Ghospel
was
written
after
al
other
Scriptures
,
euen
when
the
Canon
of
Scripture
was
compleat
,
perfect
,
and
fully
accomplished
:
vz.
about
the
yeare
of
Domitian
almost
an
▪
years
after
Christs
ascension
(
These
are
written
Two
grosse
errors
in
Chronographie
(
These
are
written
(
signa
That
they
are
referred
properly
to
(
signa
)
myracles
,
myracles
are
to
confirme
,
and
perswade
doctrine
and
precepts
.
Many
other
miracles
did
Iesus
in
the
sight
of
his
disciples
,
which
are
not
written
in
this
booke
.
These
are
written
that
you
may
beeleue
that
Iesus
is
Christ
the
sonne
of
God
&c.
(
These
(
But
But
these
are
written
:
&
c
?
(
These
are
written
&c.
(
That
you
may
beleeue
(
These
But
these
are
written
Bel
pag.
I
haue
not
spared
to
shew
vnto
you
the
whole
counsel
of
God
.
it
wil
not
suffice
to
answer
That
al
Gods
counsel
was
preached
,
but
not
written
,
because
S.
Paul
was
an
Apostle
of
that
Ghospel
,
which
was
promised
by
the
Prophets
,
&
taught
no
other
thing
,
then
that
the
Prophets
had
foretolde
.
That
the
Scripture
is
an
infallible
and
most
secure
rule
of
faith
.
That
he
is
mad
who
reiecting
Scripture
followeth
inward
inspirations
.
Bel
pag.
to
contradict
him selfe
teaching
els
where
the
contrary
,
to
confound
himselfe
because
he
wil
not
rely
vpon
Gods
written
testimonies
,
but
seeke
after
vnwritten
vanities
,
and
ground
his
faith
vpon
them
.
the
partial
rule
Hic
Rhodus
,
hic
Saltus
Bel
pag.
That
there
are
no
precepts
,
or
promises
in
the
doctrine
of
the
Ghospel
,
and
Apostles
,
which
are
not
in
the
old
Testament
.
Holy
scriptures
are
able
to
make
thee
wise
to
saluation
.
Had
learned
from
his
infancy
That
he
enquiring
of
many
holy
and
learned
men
.
How
he
should
escape
heresy
:
they
al
answered
him
by
sticking
to
Scripture
and
the
Churches
Traditions
.
by
traditions
of
the
Church
of
Rome
,
he
confounded
al
those
that
teach
otherwise
then
they
should
.
Ould
heretiks
detest
traditions
Bel
pag.
we
must
nether
speake
nor
thinke
any
thing
of
the
Deity
(
praeter
ea
)
beside
those
things
,
which
Scriptures
haue
reuealed
.
(
praeter
Those
first
Captaines
and
Princes
of
our
Hierarchy
haue
deliuered
vnto
vs
diuyne
,
and
immaterial
matters
partly
by
written
,
partly
by
their
vnwritten
institutions
.
baptisme
of
infants
were
not
to
be
beleeued
,
if
it
were
not
an
Apostolical
tradition
,
S.
Austins
rule
to
know
Apostolical
traditions
.
the
whole
Church
obserue
them
and
no
Councel
appoynted
them
:
That
the
Ghospel
which
the
Apostles
preached
,
they
afterward
deliuered
vnto
vs
in
Scriptures
,
and
it
is
the
foundation
of
our
faith
.
we
ought
to
keepe
Traditions
,
though
the
Apostles
had
written
nothing
.
many
barbarous
nations
of
his
tyme
,
to
haue
beleeued
in
Christ
,
keapt
the
doctrine
of
saluation
,
and
antient
Tradition
without
Scripture
.
●el
pag.
I
reuerence
the
fulnes
of
Scripture
,
which
sheweth
to
me
the
Maker
,
and
the
things
made
.
But
whither
al
things
were
made
of
subiacent
matter
.
I
haue
no
where
readde
,
let
Hermogenes
shoppe
shew
it
written
.
If
it
be
not
written
,
let
him
feare
that
wee
prouided
for
them
that
adde
or
take
away
.
be
practised
in
the
Church
as
the
ceremonies
in
baptisme
,
signe
of
the
Crosse
,
and
such
like
,
only
by
authority
of
Tradition
without
al
proofe
of
Scripture
.
where
of
Tradition
is
the
beginner
,
custome
conseruer
,
and
faith
the
obseruer
.
Bel
pag.
Cometh
it
from
our
Lord
,
or
the
Gospels
authority
?
Cometh
it
from
the
Apostles
precepts
,
or
epistles
?
For
God
witnesseth
that
the
things
are
to
be
done
,
which
are
written
,
and
proposeth
to
Iesus
Name
saying
.
Let
not
the
booke
of
this
law
depart
from
thy
mouth
,
but
thou
shalt
meditate
therin
day
,
and
night
,
that
thou
mayst
obserue
to
doe
al
things
that
are
written
in
it
.
If
therfore
it
be
commanded
in
the
Ghospel
,
or
contayned
in
epistles
of
Apostles
,
or
acts
,
that
who
came
from
any
heresy
be
not
baptized
,
but
hands
imposed
vpon
them
for
pennance
,
let
this
diuine
,
and
holy
Tradition
be
kept
.
was
neuer
before
commanded
or
written
,
mistaken
for
an
other
Tradition
of
not
rebaptizing
such
as
fal
into
heresy
.
that
he
sharply
reproued
P.
Steeuen
for
leaning
to
Tradition
.
that
false
faith
can
haue
no
accesse
to
S.
Peters
chayre
:
an
humane
and
venial
error
and
like
a
blemish
in
a
most
white
breast
,
because
it
was
not
then
perfectly
defyned
by
the
Church
.
But
in
his
followers
it
is
smoake
of
hellish
filthines
,
The
author
was
Catholicque
,
his
followers
are
iudged
heretiks
,
he
absolued
,
they
condemned
,
he
a
child
of
heauen
,
they
of
hel
.
Bel
pag
he
incorruptly
gouerned
his
Bishoprike
That
Scriptures
suffice
to
shew
the
truth
.
I
speake
of
our
beleefe
in
Christ
.
He
had
made
a
foolish
argument
,
and
concluded
nothing
at
al
,
if
any
necessary
truth
had
not
bene
fully
contained
in
Scripture
,
Though
Scriptures
suffice
to
shew
the
truth
,
and
dyuers
haue
written
of
the
same
matter
yet
because
their
writings
are
not
at
hand
,
I
thought
good
to
write
.
who
sticketh
to
Traditions
is
out
of
danger
.
Bel
pag.
That
we
can
tel
the
finding
of
euery
question
by
consequence
of
Scripture
.
We
must
vse
it
,
for
althings
can
not
be
taken
out
of
Scripture
,
For
the
Apostles
haue
deliuered
some
things
by
writing
,
some
things
by
Tradition
:
That
we
must
follow
Scriptures
,
&
in
nothing
depart
from
their
prescript
:
Bel
pag.
That
if
any
thing
be
spoken
without
Scripture
the
hearers
mynde
wauereth
somtymes
doubting
,
somtymes
as●enting
,
otherwhile
denying
.
Hence
it
appeareth
deliuered
not
althings
by
letters
:
And
the
one
as
wel
as
the
other
are
worthy
of
the
same
credit
.
wherfore
we
thincke
the
Churches
Traditions
to
deserue
beleefe
.
It
is
a
Tradition
aske
no
more
(
sine
testibus
solaque
animi
cogitatione
)
without
witnesses
,
and
of
his
owne
head
.
That
al
is
fulfilled
in
Scripture
which
is
sought
to
saluation
,
may
be
explicated
by
the
first
,
or
second
conclusion
:
Bel
pag.
vs
not
to
beleeue
argument
,
and
disputations
,
but
aske
the
Scriptures
,
Apostles
,
Prophets
,
and
Christ
.
we
deny
,
yea
abhorre
we
deny
not
,
but
abhorre
,
whatsoeuer
is
Bel
pag.
extra
scripturam
)
out
of
the
Scriptue
seeing
it
is
not
of
faith
is
sinne
.
Let
vs
stand
to
the
iudgment
of
Scripture
,
and
let
the
truth
be
iudged
on
their
side
,
whose
doctrine
is
agreeable
to
Gods
oracles
.
to
be
certaine
persuasion
of
Gods
worde
,
of
as
equal
force
as
the
written
worde
is
.
I
thincke
it
an
Apostolical
thing
to
sticke
vnto
Traditions
not
Some
doctrine
we
haue
by
writing
,
some
we
receaued
of
the
Apostles
Tradition
,
and
both
haue
equal
force
to
piety
.
Nor
any
contradicteth
these
who
neuer
so
slenderly
haue
experienced
the
rights
of
the
Church
That
Hereticks
abolish
Apostolical
Tradition
A
Trick
of
Heretiks
to
reiect
tradition
.
Bel
pag
and
reiect
written
testimonyes
of
Fathers
as
of
no
account
.
This
because
it
hath
no
authority
from
Scripture
is
as
easely
reiected
,
as
it
is
affirmed
.
God
wil
shew
not
by
worde
,
but
by
Scripture
,
that
excepting
the
Apostles
,
what
is
said
afterward
shal
haue
no
authority
.
That
we
must
not
follow
the
error
of
our
Auncestors
or
parents
,
but
authority
of
Scriptures
,
and
command
of
God
teaching
.
our
foundation
the
commandment
of
God
teaching
to
be
the
custome
of
the
Church
,
to
obserue
many
things
by
tradition
,
as
if
they
were
written
laws
.
Let
them
be
nether
myne
nor
thine
,
but
be
deuided
.
Bel
p.
the
storehouse
of
al
truthes
necessary
to
be
known
of
Christians
.
when
heretiks
contend
with
vs
we
ought
to
defend
our
cause
with
other
help
then
Scripture
.
Because
Popery
can
not
be
defended
by
Scripture
,
and
auoucheth
Papists
to
confesse
,
That
they
can
not
manteine
their
faith
by
Gods
written
word
.
Answer
.
That
though
it
could
not
be
proued
out
of
Scriture
,
yet
it
ought
to
be
beleeued
for
Tradition
.
aliud
subsidium
quam
scripturae
the
constant
,
ouer
turneth
the
weak
,
and
scandalizeth
the
midle
sort
.
That
in
disputing
with
Heretiks
before
we
come
to
proofs
out
of
Scripture
,
we
try
whose
the
Scriptures
are
,
&
to
whose
possession
of
,
right
they
belonge
.
For
that
being
cleared
it
wil
soone
appeare
who
hath
the
true
Christian
faith
the
true
vnderstanding
of
Scripture
,
and
al
Christian
Traditions
.
Doue
of
Recusancy
.
p.
had
the
Scripture
from
vs
When
&
whence
came
you
?
what
do
you
in
my
possession
being
none
of
myne
?
By
what
right
Marcion
doest
thousel
my
wood
?
with
what
lycence
Valentine
doest
thou
turne
a
way
my
fowntains
With
what
authoryty
Apelles
doest
thou
moue
my
limits
?
It
is
my
possession
what
do
you
others
sowe
,
and
feed
at
your
pleasure
?
It
is
my
possession
,
I
possesse
it
of
ould
,
I
possesse
it
first
,
I
haue
strong
originals
from
the
Authors
whose
the
thing
was
.
Bel
p.
Seeing
the
Canon
of
Scripture
is
perfect
,
and
most
sufficient
to
al
things
,
what
need
the
vnderstanding
,
and
authority
of
Saints
be
adioined
therto
.
the
Fathers
,
are
needful
to
right
vnderstand
the
Scripture
,
That
we
Bel
p.
must
speak
nothing
of
God
which
is
not
in
Scripture
,
by
words
,
or
sense
,
Whatsoeuer
Christ
wold
haue
vs
read
of
his
doing
,
and
sayings
,
he
commanded
the
Apostles
to
write
.
as
with
his
owne
hands
.
Ho●d
the
T●aditions
which
you
haue
learnt
,
ether
by
speech
or
by
my
epistle
.
That
we
nether
wil
nor
can
deny
S.
Thomas
doctrin
.
It
is
euident
that
there
are
things
vnwritten
in
the
Church
,
taught
by
the
Apostles
,
and
therfore
to
be
kept
:
For
as
S.
Dionis
.
saith
.
The
Apostles
thought
it
better
to
conceale
many
things
.
I
am
Bel
p.
not
certaine
of
it
,
though
al
say
it
,
which
is
not
conteined
in
Scripture
.
That
for
opinions
we
ought
no
way
to
depart
from
the
rule
of
Scriptures
.
That
we
beleeue
Bel
p.
whatsoeuer
the
Pope
telleth
vs
,
though
it
be
neuer
so
repugnant
to
Scripture
.
In
which
are
some
things
hard
to
be
vnderstood
.
Bel
p.
that
S.
Peter
saith
not
the
whole
Scripture
is
hard
to
vnderstand
,
but
some
things
in
S.
Pauls
epistles
.
Whatsoeuer
is
necessary
is
manifest
out
of
Scripture
Al
those
things
which
concerne
faith
and
manners
are
plainly
set
downe
in
Scripture
.
I
beleeue
euen
in
this
point
we
shold
haue
most
cleare
testimony
of
Gods
word
,
if
man
could
not
be
ignorant
of
it
without
losse
of
saluation
.
If
Scripture
were
no
where
obscure
it
wold
not
exercise
vs
.
That
S.
Peter
only
saith
some
places
are
hard
to
the
vnlearned
,
which
are
vnstable
.
That
they
are
hard
to
the
wicked
,
which
depraue
them
.
In
which
some
things
are
hard
to
be
vnderstood
,
which
the
vnlearned
,
and
vnstable
depraue
to
their
owne
perdition
.
If
any
build
vpon
the
foundation
.
How
can
I
if
some
do
not
shew
me
?
Ib.
v.
Scripture
is
reuera
multis
in
locis
obscura
,
in
very
deed
obscure
in
many
places
.
That
Christ
bid
not
read
,
but
search
Scriptures
,
because
summa
indigent
diligentia
they
need
great
is
nimys
obscuritatibus
inuoluta
wrapped
in
excessiue
obscurities
.
hath
as
many
misteries
as
words
.
as
densissimam
caliginem
obducunt
they
bring
ouer
a
most
thick
darknes
.
that
he
is
most
impudently
rash
who
professeth
to
know
one
book
of
Scripture
in
al
points
.
By
daily
reading
Bel
p.
we
fal
vpon
many
obscure
places
which
conuince
vs
of
ignorance
.
He
that
hath
no
skil
in
poetry
,
dare
not
medle
with
Terentian
Maurus
without
a
maister
,
Asper
,
Cornutus
,
Donatus
and
infinit
others
are
requisit
to
vnderstand
any
Poet
,
and
doest
thou
without
a
guide
rush
vpon
holy
books
ful
of
deuine
matters
?
If
euery
art
though
base
and
easy
require
a
teacher
,
or
maister
to
get
it
,
what
is
more
foolish
heady
pride
,
then
not
to
learne
the
booke
of
deuine
sacraments
of
their
interpreters
?
Bels
Arguments
.
p.
That
the
words
of
wisdom
are
easy
and
open
to
euery
one
of
vnderstanding
.
Al
my
speeches
are
iust
,
there
is
not
in
them
any
thing
wicked
or
peruerse
.
They
are
right
to
such
as
vnderstand
,
and
euen
to
such
as
find
knowledge
That
in
Scripture
there
is
nothing
peruers
,
but
some
thing
obscure
.
Bible
printed
(
aequi
.
God
reuealeth
his
wil
to
al
that
fear
him
,
to
litle
ones
:
doers
of
his
wil
know
his
doctrin
and
truth
.
faith
commeth
of
hearing
,
and
how
shal
they
heare
without
a
preacher
Bel
p.
is
a
lanthern
,
light
or
candle
:
the
spiritual
man
iudgeth
,
or
vnderstandeth
al
things
what
need
we
a
preacher
?
our
negligence
hath
brought
this
necessity
.
For
to
what
end
is
a
sermon
needful
.
Al
things
are
clear
and
plaine
out
of
Scripturs
:
what
things
soeuer
are
necessary
are
manifest
:
Thou
knowest
which
are
cleare
,
what
askest
thou
the
obscure
?
wich
is
cleare
which
obscure
in
Scripture
,
and
to
harken
the
exposition
of
them
in
the
Church
.
In
these
things
which
are
plainly
set
down
in
Scripture
are
found
,
al
those
things
which
concerne
faith
and
manners
.
The
holy
Ghost
hath
so
tempered
Scriptures
that
locis
apertioribus
by
manifester
places
he
might
prouide
for
hunger
and
by
obscurer
wipe
away
loathsomnes
.
Almost
nothing
is
in
the
obscure
places
,
which
is
not
most
plainly
vttered
otherwhere
.
Bel
p.
Bel
p.
Though
they
hurt
not
them selfs
by
reading
,
they
may
hurt
others
by
example
.
As
he
that
could
fly
be
made
to
go
lest
his
example
prouoke
others
to
so
perilous
attempt
.
This
is
the
prouidence
of
true
religion
,
deliuered
from
our
Auncestors
,
and
to
alter
this
course
were
nothing
els
then
to
seeke
a
sacriledgious
way
to
true
religion
.
The
word
of
holy
writt
is
not
so
base
,
that
it
is
open
to
the
vnlearned
common
sort
,
and
seely
men
creeping
as
yet
vpon
the
ground
.
To
some
it
is
better
to
be
taught
by
others
.
that
the
chatting
old
wife
,
the
doating
old
men
,
and
the
prating
Sophister
take
it
in
hand
.
Bel
p.
That
if
we
read
Scripture
seriously
we
shal
need
no
other
thing
.
That
many
euils
come
of
ignorance
of
Scripture
,
as
heresies
,
and
dissolute
life
.
At
lest
be
ready
to
heare
what
others
haue
gathered
,
and
bestow
so
much
diligence
in
hearing
what
is
said
as
in
gathering
mony
.
For
though
it
be
a
shame
to
exact
but
so
much
of
you
,
yet
wil
we
be
content
if
you
performe
so
much
.
Bel
p.
At
home
to
apply
them selfes
to
read
Scripturs
.
haue
wiues
,
charge
of
children
,
and
family
.
Hear
you
who
liue
in
the
world
,
haue
care
of
wiues
and
children
:
who
haue
publicke
offices
,
mantein
wiues
,
and
children
.
Bel
p.
ad
Coloss.
&
hom.
That
they
ought
to
be
instructed
of
men
.
S.
Peter
But
thou
wilt
say
they
are
obscure
,
what
obscurity
is
this
?
I
pray
thee
are
there
not
Histories
?
Thou
knowest
which
are
cleare
,
what
askest
thou
of
the
obscure
places
?
There
are
a
thousand
Histories
in
Scripture
tel
me
one
of
them
.
That
the
Apostle
Coloss.
cit
commanded
to
read
the
Scriptures
diligently
.
to
teach
them
to
sing
psalmes
.
If
they
list
learne
any
thing
let
them
aske
their
owne
husbands
at
home
.
they
shold
be
carryed
away
with
al
wind
of
doctrine
.
ought
to
be
instructed
of
vs
,
Bel
p.
That
the
doctrine
in
the
pulpit
ought
to
be
as
true
as
in
the
Schoole
.
That
the
doctrin
in
the
pulpit
ought
to
be
as
exact
,
and
absolute
as
in
the
schoole
,
and
the
only
difference
is
,
that
in
the
pulpit
it
hath
the
pricke
of
exhortation
,
which
is
wanting
in
schools
.
Bel
p.
What
need
a
sermon
?
what
need
a
preacher
?
vnderstand
not
what
they
say
,
or
of
what
they
talke
That
al
persons
of
what
sexe
,
state
,
calling
,
or
condition
soeuer
,
may
,
and
ought
to
read
Scriptures
,
and
can
not
otherwise
attaine
to
eternal
life
,
Dauid
,
and
the
Berheans
had
no
regard
of
this
popish
distinction
of
more
exact
speech
vttered
in
schools
,
then
in
pulpit
.
Because
Dauid
Psalm.
affirmeth
.
That
a
yong
man
shal
cleanse
his
waies
by
study
,
meditation
,
and
keeping
of
Gods
law
.
The
Berrheans
searched
the
Scriptures
,
and
examined
the
Apostles
doctrine
by
them
.
Answer
.
study
,
and
meditation
S.
Paul
wil
haue
woemen
to
learne
in
silence
,
and
permitteth
them
not
to
teach
Bel
p.
That
though
S.
Paul
permit
them
not
to
teach
publikly
before
men
,
yet
he
forbiddeth
them
not
to
read
Scripture
,
nor
to
teach
priuatly
where
due
circumstances
occurre
,
because
Bethsabe
taught
Salomon
,
Priscilla
expounded
Scriptures
to
Apollo
,
Eunice
,
and
Lois
instructed
Timothy
in
Scriptures
.
Heretical
woemen
how
malepert
.
who
dare
teache
?
Some
preached
publikly
in
Germany
If
they
list
to
learne
any
thing
,
let
them
aske
their
husbands
at
home
tt
was
good
not
to
touch
them
.
That
they
were
faithful
woemen
Timothy
was
instructed
from
his
infancy
in
Scripture
.
Bel
p.
If
we
can
not
al
things
,
let
vs
at
lest
remember
that
we
are
now
taught
,
or
is
rehearsed
in
the
Church
.
at
lest
Bel
p.
those
things
which
are
taught
and
rehearsed
this
day
in
the
Church
,
not
only
to
heare
diuine
lessons
in
the
Church
,
but
also
at
home
to
read
them selfs
,
or
to
heare
others
.
That
we
must
read
Scriptures
at
home
in
our
houses
.
and
not
heare
them
read
in
the
Churches
,
itching
ears
,
and
not
to
be
soone
conuerted
to
fables
,
necessarily
ought
to
read
Scripture
they
wil
depraue
it
to
their
owne
perdition
.
did
striue
,
who
should
learne
most
Scriptures
,
and
whome
he
exhorted
to
learne
the
Scripture
without
booke
,
and
to
haue
it
alwaies
in
their
hands
,
and
to
teach
it
their
children
.
what
we
speake
we
speake
not
in
general
,
but
in
part
,
nor
say
of
al
,
but
of
some
.
can
eat
milk
not
solid
meat
are
weake
to
heare
some
part
of
Gods
word
,
Bel
p.
That
they
deeme
them
most
holy
,
who
can
by
hart
no
Scripture
at
al
,
but
absteine
from
reading
therof
,
as
from
poison
of
their
souls
.
is
better
,
lest
we
know
that
we
should
not
.
Faith
shal
saue
vs
,
not
exercise
in
Scripture
Faith
is
commanded
,
exercise
in
Scripture
consisting
in
curiosity
hath
glory
only
in
study
of
knowledge
.
Let
curiosity
giue
place
to
faith
,
let
glory
yeeld
to
saluation
.
Bel
p.
That
the
Hebrew
books
are
turned
into
al
languages
.
That
we
may
find
ditchers
,
and
neatheards
,
and
planters
reasoning
of
the
Trinity
,
and
creation
of
al
things
.
Catholique
rusticks
,
and
woemen
,
though
they
vnderstand
not
the
sentences
of
Scripture
,
yet
they
vnderstand
the
misteries
of
our
redemption
,
and
can
reason
of
them
,
why
are
not
al
permitted
Bel
p.
to
read
Scripture
,
if
al
can
vnderstand
therein
the
misteries
of
our
redemption
.
that
al
things
conteined
in
the
written
worde
●re
necessary
for
al
people
That
many
vnderstand
not
the
sentences
of
Scripture
.
their
senses
exercised
to
the
discerning
of
good
and
euil
:
not
be
wise
to
sobriety
,
but
some
more
wise
then
behooueth
them
.
not
capable
of
solid
meat
,
but
some
of
mikle
only
.
See
Conference
at
Hampton
Court
.
pag.
be
more
wise
then
behooued
them
,
God
hath
sent
them
the
operation
of
error
to
beleeue
lying
.
That
the
Bel
p.
Apostle
calleth
them
madde
who
read
the
Ghospel
to
people
in
a
language
vnknowne
to
them
,
and
the
people
also
that
listen
therto
as
Catholiques
doe
.
Thou
doest
wel
If
al
the
Church
meet
together
and
al
speake
with
tongues
,
and
Ideots
or
infidels
enter
,
wil
they
not
say
that
you
are
madde
?
That
with
only
hearing
Scripture
,
though
we
doe
not
vnderstand
it
,
the
poison
of
naughty
spirits
,
which
besiege
vs
,
is
driuen
away
as
it
were
with
a
prayer
,
and
holy
spirits
are
inuited
to
helpe
vs
.
For
If
words
of
coniuration
pronounced
,
though
not
vnderstood
,
worke
inchantments
,
how
much
more
vertue
thinke
we
haue
the
words
of
holy
Scripture
.
That
though
we
vnderstand
not
Scripture
,
yet
ex
ipsa
lectione
multa
nascitur
sanctimonia
,
much
holines
riseth
by
very
reading
.
the
Hebrew
books
were
translated
into
al
languages
.
Bel
p.
That
the
Pope
burneth
Scriptures
in
vulgar
tongue
That
the
Pope
excommunicateth
al
lay
men
,
that
reason
of
matter
of
faith
,
or
dispute
of
his
power
.
It
is
not
euery
ones
part
to
dispute
of
God
.
This
is
not
so
base
matter
,
or
pertaining
to
them
,
who
as
yet
creeping
on
the
ground
,
are
busyed
with
earthly
study
.
Euery
one
may
thinke
of
God
,
but
not
dispute
of
God
.
That
Priests
oftentymes
vnderst
and
not
the
latin
words
of
absolution
.
See
Bels
lacke
of
latin
art
&
art.
and
ar●
That
in
the
Churches
we
read
vnto
the
common
people
latin
sermons
.
which
concerne
things
necessary
to
mans
saluation
Hold
the
Traditions
which
you
haue
learned
,
whether
it
be
by
worde
,
or
by
our
epistle
,
Hauing
many
things
to
write
to
Ioan.
v.
you
,
I
would
not
by
paper
,
and
inke
.
Bel
p.
That
the
Apostles
taught
no
needful
doctrin
,
which
they
did
not
after
commit
to
writing
.
Conference
at
Hampton
Court
.
p.
Bel
bringeth
six
answers
That
there
is
great
difference
Bel
p.
betwixt
the
primmatiue
Church
,
and
the
Church
of
late
daies
.
For
the
Apostles
heard
Christs
doctrine
,
saw
his
myracles
,
and
were
replenished
with
the
holy
Ghost
,
and
consequently
must
needs
be
fit
witnesses
of
al
that
Christ
did
,
and
taught
,
which
adiuncts
the
Church
of
Rome
hath
not
.
that
the
holy
Ghost
should
remaine
with
her
for
euer
.
the
piller
,
and
strength
of
That
as
Papists
Bel
p.
admit
the
Iewes
Tradition
of
the
old
Testament
,
to
be
Gods
word
,
and
withal
refuse
many
other
Traditions
of
theirs
:
So
Protestants
admit
this
Tradition
and
reiect
al
other
downeful
of
Popery
That
Scripture
conteineth
in
it
euery
doctrine
necessary
to
mans
saluation
.
we
must
not
adde
to
Gods
written
worde
,
the
present
Church
can
be
not
fit
witnes
now
the
curse
,
which
S.
Paul
Bel
cursed
of
S.
Paul
by
his
owne
iudgement
.
against
him
,
that
preacheth
any
doctrine
not
conteined
in
Scipture
?
That
Scripture
is
the
sole
,
and
only
rule
of
faith
?
Doue
of
Recusancy
.
pag
from
the
very
seat
of
Peter
,
to
whom
our
Lord
commanded
his
sheepe
to
feed
,
to
this
present
Bishop
,
When
Protestants
Bel
p.
say
Scripturs
conteine
al
things
necessary
to
saluation
,
they
speake
of
Scripturs
already
agreed
vpon
to
be
such
,
and
so
exclude
not
this
tradition
,
but
vertually
include
it
in
their
assertion
:
O
violence
of
truth
stronger
then
any
racke
,
or
torment
for
to
wring
out
confession
.
That
the
new
Bel
p.
Testament
is
but
an
exposition
of
the
olde
,
and
therfore
may
be
tryed
and
discerned
by
the
same
.
That
Canonical
Scripture
may
be
discerned
from
not
Canonical
by
themselues
,
as
light
is
from
darknes
.
because
Gods
worde
is
called
a
light
,
and
a
lantherne
,
sayd
to
shyne
to
men
spiritual
men
sayd
to
iudge
al
things
,
the
vnction
to
teach
al
things
,
and
Christs
sheepe
sayd
to
heare
,
and
know
his
voyce
.
If
thy
speech
be
fulfilled
Let
vs
not
thincke
that
the
Ghospel
is
in
the
words
of
Scripturs
,
but
in
the
sence
.
Scripturs
consist
not
in
reading
but
in
understanding
.
That
only
faithful
can
discerne
Scriptures
.
It
is
an
argument
of
things
not
appearing
,
it
strawish
in
respect
of
other
epistles
,
lantherne
to
our
feete
in
aenigmate
That
we
beleeue
Bel
p.
not
the
Scripture
to
be
Gods
worde
,
because
the
Church
teacheth
vs
so
,
but
because
it
is
of
it selfe
axiopistos
worthy
of
credit
,
and
God
inwardly
moueth
vs
to
beleeue
it
.
S.
Austin
saith
,
That
man
learneth
not
of
man
,
that
outward
teachings
are
some
helps
,
and
admonitions
,
but
who
teacheth
the
hart
hath
his
chayre
in
heauen
.
Non
crederem
Euangelio
nisi
that
there
is
a
great
difference
betweene
mouere
and
commouere
:
because
mouere
is
to
moue
apart
by
it selfe
,
commouere
to
moue
together
with
an
other
.
that
S.
Austins
meaning
is
nothing
els
,
but
that
the
authority
of
the
Church
did
outwardly
concurre
with
the
inward
motion
of
God
,
to
bring
him
to
beleeue
the
Ghospel
.
That
if
thou
percase
canst
finde
any
manifest
thing
in
the
Ghospel
of
Maniches
Apostleship
,
thou
shalt
weaken
the
authority
of
Catholiques
with
me
,
who
bid
me
beleeue
not
thee
,
which
authority
being
weakned
,
now
nether
can
I
beleeue
the
Ghospel
.
That
the
authority
of
the
Church
,
did
moue
S.
Austin
to
heare
the
Ghospel
preached
,
and
to
giue
some
humane
credit
vnto
it
.
For
deuine
faith
proceedeth
not
from
the
outward
teachings
of
man
,
as
I
haue
proued
already
out
of
S.
Austin
S
Paul
.
Roman.
Faith
commeth
of
hearing
cooperators
of
the
truth
teach
al
nations
some
teachers
for
consummating
of
Saints
teacher
of
Gentils
bestow
some
spiritual
grace
vpon
the
Romans
if
he
be
not
within
,
who
teacheth
the
hart
,
in
vayne
is
our
sound
,
and
where
Gods
inspiration
is
not
,
there
in
vaine
words
sound
outwardly
.
who
heareth
you
heareth
me
That
S.
Austin
said
not
these
words
of
him selfe
,
as
he
was
then
a
christian
,
but
as
he
had
bene
in
tymes
past
a
Maniche
.
That
the
authority
of
the
Ghospel
is
aboue
the
authority
of
the
Churche
,
That
the
truth
of
Scriptures
must
be
preferred
before
authority
,
consent
of
nations
,
and
the
name
of
Catholique
,
and
promiseth
to
yeeld
to
Maniches
doctrine
,
if
he
shal
be
able
to
proue
it
out
of
Scripture
.
Non
crederem
nisi
commoueret
But
non
credidissem
,
nisi
commouisset
:
False
translat.
That
besides
other
motiues
,
the
authority
of
Catholiques
doth
holde
me
in
the
lap
of
the
Church
.
then
their
truth
were
to
be
preferred
before
the
name
of
Catholiques
,
consent
of
nations
,
and
authority
begun
with
miracles
,
nourished
with
hope
,
encreased
with
charity
,
established
with
antiquity
,
and
succession
of
Priests
,
euen
from
the
seat
of
Peter
,
to
whom
our
Lord
after
his
resurrection
commanded
his
sheep
to
be
fed
vnto
this
present
Bishop
.
Amongst
you
only
soundeth
the
promise
of
truth
,
which
if
it
were
so
manifest
,
as
it
could
not
be
doubted
of
,
it
were
to
be
preferred
before
al
things
,
that
hold
me
in
the
Catholique
Church
.
S.
Austin
wold
not
beleeue
Maniche
though
he
had
manifest
Scripture
.
thou
shalt
read
any
manifest
thing
for
Manichey
I
wil
beleeue
nether
them
nor
thee
.
Not
them
because
they
lyed
to
me
of
thee
.
Not
thee
,
because
thou
bringest
me
that
Scripture
,
which
I
beleeued
through
them
who
haue
lyed
:
Thess.
c.
not
mans
worde
,
but
truly
Gods
worde
.
Bel
p.
Vnwritten
traditions
are
so
vncertaine
as
the
best
learned
papists
are
at
great
contention
about
them
S.
Victor
P.
&
the
Bishops
of
Asia
aboue
years
agoe
both
earnestly
alleadging
Apostolical
traditions
.
Likewise
S.
Anicetus
,
and
S.
Policarpe
who
liued
al
within
years
after
Christ
,
when
the
Church
was
in
good
estate
,
and
stayned
with
few
,
or
no
corruptions
.
Popery
confessed
to
be
wish
in
years
after
Christ
.
Great
Britany
conuerted
first
to
Popery
.
Bel
against
al
Gods
Church
which
liued
within
years
after
Christ
quasi
sorex
suo
iudicio
periit
S.
Policarpe
Policrates
and
other
Bishops
did
in
those
daies
make
no
more
account
of
the
Popes
opinion
,
then
of
an
other
mans
,
did
thinke
them selfs
his
equals
in
gouernment
,
&
that
he
defended
an
error
,
and
withstood
his
proceedings
.
as
declining
I
wil
not
feare
them
,
who
threaten
me
,
and
I
must
obey
God
more
then
men
,
greatest
and
antientest
Church
founded
by
S.
Peter
,
and
Paul
,
by
Tradition
which
it
hath
from
the
Apostles
,
and
alwaies
keapeth
,
by
succession
of
Bishops
we
confound
al
them
that
gather
otherwise
then
they
should
,
al
Churches
must
recur
to
Rome
for
her
more
potent
principality
.
Bel
p.
is
not
Apostolical
That
Christ
bid
vs
not
imitat
his
fast
,
be
humble
Eusebius
out
of
Ireney
writeth
That
in
his
tyme
some
thought
we
ought
to
fast
one
day
,
others
two
,
others
more
and
non
nulli
forty
,
which
variety
of
fasting
began
not
now
first
,
or
in
our
daies
,
but
long
before
,
I
thinke
by
them
,
who
keeping
not
simply
what
was
(
traditum
)
deliuered
from
the
beginning
,
did
afterward
fal
into
an
other
custome
ether
of
negligence
,
or
of
ignorance
.
alwaies
keapt
the
Apostles
Tradition
denying
the
set
fast
to
be
solemnely
kept
Because
I
am
sorry
if
neglecting
the
rest
you
thinke
fasting
sufficient
to
saue
you
,
which
is
the
meanest
of
the
vertues
.
Ose
c.
Bel
p.
I
wil
haue
mercy
,
and
not
sacrifice
think
it
greater
sinne
to
eat
flesh
in
lent
,
then
to
commit
adultery
,
murder
,
or
periury
.
Bel
p.
These
twoe
were
no
traditions
but
erroneous
opinions
.
Bel
impugneth
histories
in
steed
of
Traditions
.
This
is
no
Tradition
but
if
it
be
ment
of
the
Popes
teaching
as
he
is
Pope
it
is
in
Scripture
if
as
a
prinat
man
,
it
is
an
opinion
.
Bel
p.
condemned
by
their
owne
iudgements
with
a
wicked
,
and
deceitful
hart
preach
things
,
which
are
right
,
and
true
,
Christ
vpon
occasion
not
vpon
truth
.
Bel
impugneth
a
History
in
steed
of
tradition
.
pag.
he
hath
seen
at
Rome
the
font
,
and
that
Constantin
is
worthely
called
great
Bel
p.
as
Platina
writeth
of
the
corps
of
Herman
an
heretike
honored
as
Saints
reliques
at
Ferrara
for
years
together
Quartadecimans
are
Heretiks
ex
Epiphan.
haer.
●el
p.
That
the
new
testament
may
Bel
p.
be
examined
by
the
old
It
can
not
seeme
none
,
or
a
doubtful
fault
against
Custome
,
which
is
to
be
defended
for
it
name
sake
,
and
is
sufficiently
authorized
by
protection
of
consent
.
Plainly
reason
is
to
be
enquired
,
but
so
as
the
Custome
be
reteined
,
not
to
destroy
it
but
to
vphold
it
That
thou
maist
obserue
it
more
,
when
thou
art
sure
of
the
reason
of
it
.
But
what
a
thing
is
it
that
one
shal
cal
Custome
in
question
,
when
he
hath
fallen
from
it
.
Scriptures
are
called
canonical
Bel
p.
because
they
be
the
rule
of
faith
.
Therfore
al
things
are
to
be
examined
by
them
.
this
cause
Esay
sent
vs
to
the
Law
and
testimony
to
try
the
truth
.
Malachias
bid
vs
be
myndful
of
Moises
law
:
Dauid
said
Gods
word
is
a
lathern
:
S.
Peter
a
shyning
light
.
For
this
cause
Christ
exhorted
the
Iewes
to
read
Scripturs
,
and
said
the
Pharises
erred
,
because
they
knew
not
the
Scripturs
.
The
Berheans
examined
S.
Paules
doctrin
,
S.
Ihon
bid
try
the
spirits
:
S.
Paul
pronounced
him
accursed
That
preached
any
doctrin
not
conteined
in
Scripture
as
S.
Austin
and
S.
Basil
expound
him
.
Bible
onely
Canonical
Scripture
,
but
not
it
alone
Canonical
.
powre
of
God
,
you
erre
knowing
nether
Scripturs
,
nor
the
powre
of
God
.
they
receaued
it
with
al
greedines
,
and
beleeued
:
search
the
Scripturs
whether
these
things
were
so
or
no
,
What
S.
Ihon
bid
vs
trye
.
How
S.
Paul
vnder
stood
the
word
besyde
Gal.
that
Ghospel
which
he
had
preached
,
(
besids
that
which
we
haue
euangelized
to
you
)
(
Beside
That
in
S.
Cyprians
daies
Bel
p.
nether
Tradition
was
a
sufficient
proofe
of
doctrin
,
nor
the
Popes
definitiue
sentence
a
rule
of
faith
.
It
is
Tradition
,
seeke
no
more
:
That
false
faith
can
calleth
Rome
the
Matrice
and
roote
of
the
Catholique
Church
.
S.
Hieroms
account
of
the
Popes
decree
.
haue
no
accesse
to
S.
Peters
chair
,
Heresyes
,
and
Schismes
rise
not
,
but
because
it
is
not
thought
that
there
is
for
the
tyme
one
Priest
in
the
Church
,
and
one
iudge
in
Christs
roome
,
Decree
I
pray
if
it
please
you
I
wil
not
fear
to
say
three
Hypostases
if
you
bid
.
Bel
p.
when
the
Arians
wold
not
admit
the
word
homousion
because
it
was
not
in
Scripture
the
Fathers
did
not
proue
it
by
Tradition
,
nor
say
that
many
vnwritten
things
are
to
be
beleeued
.
Bel
p.
Our
opinions
and
expositions
haue
no
credit
without
their
testimonies
.
We
must
alleadge
the
sense
of
Scripture
,
for
testimony
of
al
the
words
we
vtter
:
That
we
must
not
consent
euen
to
Catholique
Bishops
error
,
or
priuat
opinion
against
Scripture
.
Gods
lawes
a
most
exact
rule
learn
not
what
this
,
or
that
man
thinks
,
and
of
these
things
enquire
these
points
also
out
of
Scripture
.
Answer
.
we
ought
to
leaue
the
opinions
of
this
,
or
that
worldly
man
,
who
prefer
riches
,
but
seek
what
the
Scripture
saith
of
it
.
False
translat.
de
his
Priests
are
not
to
be
heard
vnles
they
teach
according
to
Gods
law
.
Papists
teach
plainly
that
no
doctrine
is
to
be
receaued
,
which
is
not
tryed
by
Gods
word
.
that
in
our
dayes
they
are
like
a
nose
of
waxe
,
and
as
vncertaine
as
the
winde
.
he
would
be
in
the
midst
of
them
that
are
gathered
in
his
name
the
holy
Ghost
should
teach
vs
al
truth
.
the
gates
of
hel
should
not
preuaile
S.
Iohn
.
v.
S.
Math.
against
his
Church
euen
to
the
end
of
the
worlde
.
S.
Math.
v.
S.
Luc.
refisteth
Gods
ordinance
,
and
purchaseth
damnation
to
him selfe
That
voices
preuaile
not
with
vs
,
as
in
humane
assemblies
.
these
matters
of
faith
are
iudged
not
by
number
,
Bel
p.
the
assemblie
of
Bishops
in
lawful
councels
is
an
assembly
of
Iudges
,
and
their
decrees
l●ws
necessarily
to
be
followed
.
it
is
al
one
for
Councels
to
be
reproued
by
the
Pope
,
and
to
doe
against
his
sentence
antequam
accedat
sententia
Summi
Pontificis
Let
vs
keep
humility
in
mynde
,
and
yet
conserue
the
dignity
of
our
order
in
honour
.
No
man
doubteth
but
that
at
Rome
is
Summi
Pontificatus
apex
:
the
toppe
of
the
priesthood
.
omnis
primatus
,
al
primacy
belonged
to
the
Archbishoppe
of
Rome
,
Bel
p.
that
he
would
neuer
shew
his
face
in
any
Councel
.
that
he
shamefully
abuseth
the
worlde
,
because
he
can
not
communicate
his
supreame
iudicial
authority
to
his
Legates
,
and
wil
approue
nothinge
decreed
in
Councel
,
vnles
it
be
agreable
to
that
which
he
decreeth
a
part
in
his
chaire
at
home
.
Bishops
sweare
the
Pope
can
depose
al
Emperours
and
Kings
in
the
Christian
wordle
.
they
sweare
to
admit
his
decree
,
whome
they
freely
graunt
may
be
an
hereticke
:
they
sweare
obedience
to
him
in
matters
of
faith
,
whome
they
can
depose
for
heresy
:
the
Pope
is
not
supreame
Iudge
of
controuersies
,
seeing
Bishops
may
examyne
and
iudge
,
whether
what
he
commaundeth
be
agreable
to
Gods
worde
,
and
the
Canons
.
they
sweare
flat
rebellion
against
their
Soueraigns
,
seeing
they
sweare
to
defend
the
Popes
Primacy
against
al
men
whomsoeuer
.
to
concurre
with
the
Pope
and
commodities
of
his
church
.
S.
Math.
S.
Mare
S.
Math.
Bel
p.
(
whose
only
testimony
is
most
sufficient
in
al
popish
affaires
)
The
weapons
of
our
warfare
are
not
carnal
.
to
tel
plainely
and
rowndly
,
that
the
determination
of
Councels
is
needles
,
because
the
Popes
iudgement
alone
is
infallible
.
That
the
general
Councels
is
aboue
the
Pope
,
can
,
and
hath
deposed
him
,
Be
myndful
therefore
Bel
from
whence
thou
art
fallen
and
doe
Nimis
Sphodra
hath
very
much
commaunded
his
precepts
to
be
very
much
kept
.
who
offendeth
S.
Iames
in
one
is
guilty
of
al.
maketh
al
Christians
as
holy
as
the
mother
of
God
.
Bel
p.
The
Apostles
were
cleane
,
and
yet
had
need
to
haue
their
feete
washed
.
Ioh.
he
had
kept
al
the
commaundements
from
his
youth
Bel
p.
beheld
him
,
&
loued
him
,
one
thing
is
wanting
to
thee
,
goe
sel
whatsoeuer
thou
hast
,
and
giue
it
to
the
poore
,
and
come
,
and
follow
mee
.
no
dissembler
I
thinke
should
be
iustified
by
their
worke
,
though
they
could
not
glory
in
them
.
they
are
not
iust
they
shal
be
iustified
Whosoeuer
haue
sinned
in
the
law
,
shal
be
iudged
by
the
law
.
For
not
the
hearers
Gentils
who
haue
no
law
,
naturally
Doe
those
things
which
are
of
the
law
:
I
wil
keepe
thy
iustifications
I
haue
sought
thee
in
my
whole
hart
I
haue
cleaued
to
thie
testimonies
I
haue
runne
the
way
of
thie
I
wil
keepe
thy
law
in
my
whole
hart
I
wil
keepe
thy
law
alwaies
.
I
haue
not
declined
from
thy
law
.
I
haue
kept
thy
law
I
haue
not
forgotten
thy
law
I
am
partaker
of
al
that
keepe
thy
commaundements
I
haue
not
forsaken
thy
commaundements
I
wil
keepe
the
testimonies
of
thy
mouth
I
haue
forbidden
my
feete
from
euel
way
,
that
I
may
keepe
thy
words
.
I
haue
not
declined
from
thy
I
haue
sworne
and
determined
to
keepe
the
iudgements
of
thy
iustice
.
I
haue
not
erred
from
thy
commaundements
.
Deliuer
mee
because
I
haue
not
forgotten
thy
I
haue
not
declined
from
thy
testimonies
.
My
soule
hath
kept
thy
testimonies
.
I
haue
kept
thy
commaundements
and
testimonies
.
Seeke
thy
seruant
,
for
I
haue
not
forgotten
thy
commaundements
but
to
sett
his
mouth
against
heauen
.
For
Christ
being
asked
what
good
a
man
should
doe
to
attaine
eternal
life
,
answered
.
If
thou
wilt
haue
eternal
life
by
doing
good
works
,
then
must
thou
keepe
the
commaundements
,
but
this
is
impossible
a
seared
conscience
If
thou
wilt
enter
into
life
,
keepe
the
commaundements
.
He
that
walketh
without
spot
,
and
worketh
iustice
.
Not
euery
one
that
said
Lord
,
Lorde
shal
enter
into
the
Kingdome
of
heauen
,
but
be
that
doth
the
wil
of
my
father
.
that
good
workes
are
so
necessary
to
attaine
eternal
life
,
as
the
vsual
,
ordinary
,
and
vndoubted
meanes
by
which
God
decreed
from
eternity
,
freely
for
his
owne
name
sake
,
to
bring
his
elect
to
saluation
.
without
them
none
haue
bene
,
are
,
or
shal
be
saued
.
my
yoake
is
sweete
,
and
my
burthen
light
.
his
commaundements
are
not
heauy
Bel
p.
Then
are
al
the
commaundements
reputed
as
done
,
when
whatsoeuer
is
not
done
is
forgiuen
.
This
is
the
law
of
God
,
that
we
keepe
his
commaundements
,
and
his
commaundements
are
not
heauie
.
that
who
keepeth
not
his
commaundements
knoweth
not
God
:
my
yoake
,
my
burthen
I
haue
runne
the
way
of
thy
commaundements
,
when
thou
didst
dilate
my
hart
.
how
sweet
are
thy
speeches
to
my
iawes
,
aboue
hony
to
my
mouth
.
The
law
of
thie
mouth
is
good
to
mee
,
aboue
thowsands
of
golde
and
siluer
.
this
is
the
loue
of
God
that
wee
keepe
his
commaundements
.
See
S.
Austin
in
Psal.
where
he
saith
the
Apostles
did
that
charity
,
then
the
which
,
none
can
be
greater
.
God
hath
giuen
vs
those
commaundements
,
which
we
can
not
possibly
keepe
.
Bel
pag.
I
can
doe
al
things
in
him
that
strengthneth
S.
Paul
Philip.
S.
Iohn
sufficit
tibi
gratia
mea
:
my
grace
sufficeth
thee
S.
Paul
.
v.
we
al
offend
in
many
things
.
Bel
art.
Cursed
be
euery
one
that
shal
not
abide
in
al
things
that
are
written
in
the
hooke
of
the
law
to
doe
them
.
Act.
vers
whosoeuer
shal
keepe
the
whole
law
,
and
offended
in
one
is
made
guilty
of
al.
But
what
other
thing
commeth
to
our
mynde
to
be
loued
,
let
it
be
carried
thither
,
whither
the
whole
current
of
loue
runneth
.
(
omnimodo
For
though
no
man
perfourme
it
,
yet
we
runne
not
wel
,
if
we
know
not
whither
to
runne
,
and
how
should
we
know
if
it
were
shewed
by
no
precept
.
shal
be
our
reward
in
heauen
,
chiefest
sinner
good
souls
acknowledge
sinne
where
Iob
cap.
none
is
it
increaseth
warines
to
take
heed
of
litle
as
if
they
were
great
.
For
with
so
much
the
more
facility
we
abstaine
from
any
sinne
,
by
how
much
more
we
feare
it
.
Be
myndful
therfore
from
whence
thou
art
fallen
,
and
do
penance
.