¶
An
Answere
to
a
Popish
Treatise
,
touching
the
persecution
of
Catholikes
in
England
,
written
to
the
R.
H.
LL.
of
her
Maiesties
priuie
Councell
,
The
Preface
to
the
R.
H.
LL.
of
the
Counsell
.
WHeras
(
Right
Honorable
)
the
reformation
of
those
which
refuse
to
serue
God
with
vs
in
such
holy
exercises
of
religion
as
for
this
purpose
are
established
amongest
vs
,
hath
bene
carefully
sought
by
some
punishment
of
their
obstinacie
according
to
the
good
lawes
prouided
in
this
behalfe
:
there
are
which
complaine
of
this
moderate
seueritie
,
and
both
vnfitly
&
vnduetifully
terme
it
by
the
hatefull
and
odious
name
of
persecution
.
Of
which
sort
one
hath
written
a
whole
treatise
of
this
matter
by
way
of
an
Epistle
to
his
friende
which
he
intitleth
of
the
persecution
of
Catholiques
in
England
.
In
which
discourse
the
Authour
is
not
afraide
to
offer
most
shamefull
wrong
to
many
faithfull
officers
of
her
Maiesties
iustice
,
charging
them
with
rigorous
and
cruell
dealing
who
haue
soberly
and
temperatly
caried
themselues
,
in
the
execution
of
such
lawes
vpon
them
,
as
their
ill
merit
had
worthily
made
them
subiect
vnto
.
By
which
bold
slaunders
,
he
giueth
himselfe
occasion
,
so
to
complaine
and
cry
out
of
the
persecution
of
Catholiques
in
England
:
as
if
God
had
not
set
ouer
vs
and
them
,
a
gratious
Ladie
,
of
famous
renoume
for
mildenes
and
clemencie
,
who
seeketh
onely
by
a
reasonable
correction
to
winne
them
to
obedience
:
first
to
almightie
God
,
and
then
to
her
lawfull
authoritie
:
but
rather
some
cruell
Nero
or
persecuting
Diocletian
that
desired
nothing
but
their
destruction
and
their
bloud
.
Which
notwithstanding
it
can
not
be
vnknowne
to
any
that
liue
in
this
state
to
be
a
complaint
most
vniust
,
and
vntrue
:
yet
hath
there
stept
vp
an
other
(
as
he
would
seeme
to
be
)
an
abetter
&
a
voucher
of
that
most
slaunderous
libel
:
yea
a
translator
a
printer
&
a
publisher
of
it
vnto
others
:
who
herein
hath
worse
prouided
for
the
credit
of
their
vntruth
then
his
authour
had
done
before
him
.
For
he
first
had
cunningly
put
his
large
speach
into
the
bosome
of
his
fellow
,
as
ready
,
as
it
séemeth
to
be
abused
as
he
was
willing
to
deceiue
him
,
hauing
the
credulity
of
his
friend
&
the
secrecy
of
his
writing
to
conceale
some
part
of
his
offence
.
But
this
translator
by
printing
and
publishing
of
it
,
and
namely
in
our
English
tongue
hath
laide
them
both
open
to
the
iust
reproofe
and
condemnation
of
all
the
lande
:
For
what
English
man
will
not
now
condemne
them
both
for
false
witnesses
against
the
church
of
God
and
their
own
countrie
,
when
they
shall
reade
or
heare
them
in
so
many
things
to
be
so
fowly
defamed
contrary
to
the
knowledge
of
all
the
lande
:
but
especially
I
maruell
with
what
face
hee
coulde
once
offer
to
present
it
,
to
the
reuerend
senate
of
your
most
honourable
chamber
.
For
howsoeuer
he
might
flatter
himselfe
to
bee
able
to
make
some
of
the
people
affected
to
his
cause
,
and
dwelling
farre
from
these
parts
,
to
beleue
some
peece
of
his
slanders
:
yet
coulde
hee
neuer
be
in
anye
hope
,
so
to
abuse
your
H.
who
of
your
owne
knoledge
&
vnderstanding
are
able
to
conuict
him
of
so
many
vntruthes
.
Which
notwithstanding
this
Author
fearing
no
rebuke
nor
shame
for
it
(
as
speking
out
of
a
vaut
or
from
vnder
a
maske
by
concealing
of
his
name
)
hath
imboldned
him selfe
to
offer
it
euen
vnto
your
Honors
,
with
an
other
discourse
of
his
owne
,
which
he
entituleth
an
Epistle
to
the
Councell
.
The
substance
of
which
his
treatise
is
,
that
the
cause
of
our
pretended
Catholiques
is
such
,
as
it
deserueth
not
the
extremities
which
(
vpon
the
credit
by
like
of
his
Author
)
hee
complaineth
to
be
vsed
against
them
,
but
rather
is
worthy
to
be
well
intreated
,
if
for
the
tyme
it
may
not
haue
all
the
honour
hee
esteemeth
to
belong
vnto
it
.
Of
which
two
epistles
,
the
one
being
written
in
latine
to
a
friend
,
concerning
this
pretended
persecution
of
Catholiques
in
Englande
,
hath
beene
alreadie
sufficiently
answered
by
that
reuerend
Father
Maister
Doctor
Humfrey
in
his
late
booke
of
Iesuitisme
,
or
of
the
practises
of
the
church
of
Roome
.
The
other
remaining
yet
vnanswered
,
I
was
moued
by
some
of
my
Friendes
to
the
cause
to
take
paines
to
make
answere
to
it
.
Which
at
the
first
I
confesse
I
was
loath
to
take
vpon
me
,
notwithstanding
I
sawe
the
great
aduantage
I
should
haue
of
mine
aduersary
in
the
maintenance
of
a
most
holy
and
honourable
quarrell
.
For
considering
so
many
excellent
wittes
,
and
so
well
able
to
deale
in
these
causes
,
to
sit
quyetly
at
their
bookes
,
or
peaceably
to
edifie
the
Church
by
preaching
of
the
gospel
,
whether
it
be
that
they
feare
the
diuers
euents
of
writing
,
by
reason
of
the
exquisite
iudgements
of
the
learned
,
and
the
bitter
malice
of
the
enimy
:
or
that
they
esteeme
it
vnprofitable
for
the
Church
to
leaue
or
slack
their
other
worthy
labours
,
to
striue
with
a
contentious
aduersary
that
will
neuer
be
satisfied
:
me
thought
their
example
was
a
good
president
for
him
to
follow
,
that
commeth
so
farre
behinde
so
many
of
them
in
al
sufficiency
for
this
purpose
.
But
especially
I
was
willing
to
haue
withdrawen
my selfe
,
for
the
reuerence
I
most
worthily
haue
of
the
graue
sentences
of
your
H.
which
I
saw
I
could
not
escape
,
dealing
in
a
matter
wherewith
your
H.
table
is
seazed
alreadie
.
For
knowing
mine
owne
weakenes
,
I
iustly
feared
to
beginne
my
simple
practise
of
this
kinde
of
pleadinge
in
so
high
and
honourable
a
Court
,
and
before
such
Iudges
,
whose
wisedomes
can
so
easily
discouer
any
want
of
those
which
come
before
them
.
But
when
on
the
other
side
I
set
before
me
the
price
of
the
cause
which
we
striue
for
,
the
qualitie
of
my
vocation
&
calling
,
the
most
vnworthy
slaunders
wherewith
the
enimy
chargeth
the
sacred
truth
of
God
,
and
the
lawful
authoritie
of
this
land
:
I
could
not
see
that
any
of
the
former
reasons
ought
so
farre
to
preuaile
with
me
as
to
withdrawe
me
from
a
seruice
so
holy
,
so
duetifull
,
and
so
necessarie
as
I
iudged
this
to
be
.
For
,
as
for
the
examples
of
such
as
like
not
to
deale
in
these
publike
causes
,
I
sawe
there
were
also
many
contrarye
presidents
,
and
that
of
many
worthy
men
,
who
in
like
times
had
stoode
in
the
gap
and
in
the
breach
against
the
enemie
.
Moreouer
,
The
effecte
of
this
Authours
purpose
,
is
(
as
he
himselfe
declareth
in
the
beginning
of
his
booke
,
The
reasons
he
bringeth
are
principally
two
,
they
are
of
our
owne
bloude
and
Nation
,
and
borne
subiects
of
the
lande
.
Wherein
what
doth
hee
pleade
for
them
that
may
not
be
with
as
good
reason
brought
for
all
malefactors
which
the
lawe
doth
punish
.
And
to
whom
els
doth
the
lawe
extende
but
to
the
borne
subiectes
of
this
lande
,
and
such
as
are
naturalized
and
enfranchised
amongst
vs
.
Therefore
if
this
proofe
were
good
why
they
ought
not
to
be
dealt
with
according
to
law
,
them
may
al
the
prysons
be
discharged
,
and
euery
malefactor
hath
by
his
birth
a
sealed
pardon
for
all
crimes
that
he
may
commit
.
But
he
addeth
they
are
not
only
Subiectes
but
also
duetifull
and
honest
.
This
dependeth
vpon
the
tryall
of
their
cause
,
which
the
law
according
to
all
righteous
iustice
hauing
condemned
as
worthie
such
punishment
as
it
layeth
vpon
them
:
His
priuate
and
vniust
clearinge
of
them
for
good
and
obedient
,
yea
(
readie
to
die
at
her
Maiesties
feete
,
and
for
your
H.
)
can
not
be
sufficient
.
Which
testimonie
,
would
to
God
it
might
be
truely
geuen
to
them
all
.
Then
surely
there
would
be
more
hope
to
reclaim
them
to
obedience
vnto
God
,
and
to
her
Highnesse
.
But
notwithstanding
it
be
true
,
that
there
are
a
number
of
those
which
are
mis led
in
their
ignorance
to
the
lyking
of
superstition
,
otherwise
duetifull
,
at
the
least
in
outward
shew
hetherto
:
yet
the
vnsound
and
trayterous
hearts
of
a
number
also
,
haue
bene
discouered
in
the
rebellions
in
the
North
and
in
Ireland
:
yea
further
also
by
manifold
practises
both
against
the
whole
state
,
and
the
Royall
person
of
her
M.
and
of
sundry
of
your
H.
Whereof
certaine
profe
hath
bene
made
both
heretofore
and
of
late
,
aswell
in
the
K.
Bench
,
by
the
iust
conuiction
and
condemnation
of
the
traytors
there
arraigned
,
al
pretended
Catholickes
,
Iesuites
and
Priestes
:
as
also
at
Chensforde
in
Essex
by
like
sentence
against
the
priest
.
Who
should
haue
bene
(
as
Iudas
was
to
the
Romane
bandes
)
a
Captaine
&
a
leader
to
a
Company
of
Romanes
altogether
both
in
superstitious
Faith
and
Infidel
like
disloyalty
,
to
so
horrible
an
acte
as
any
true
Subiects
hart
cannot
but
abhorre
euen
to
remember
.
Whereunto
adding
the
doubtful
answeres
and
obstinate
silence
that
commonly
are
made
and
vsed
by
such
as
haue
had
this
interrogatory
ministred
vnto
them
:
Whether
in
case
of
the
Popes
commandement
,
and
the
threatning
of
his
excommunication
to
the
contrary
,
they
woulde
take
armes
with
him
,
or
any
sent
by
him
against
hir
M.
or
with
her
H.
agaynst
the
Pope
:
we
may
worthely
feare
what
affection
of
loyal
duetie
&
obedience
may
be
in
many
of
the
rest
which
haue
not
yet
beene
demaunded
that
question
.
And
in deede
it
can
not
be
that
such
of
them
as
haue
the
Roman
faith
not
in
ignorance
but
in
some
knowledge
of
the
treasonnable
grounds
it
resteth
vpon
,
without
denial
of
the
Pope
to
be
Gods
vicar
,
and
of
all
their
holies
,
should
be
faithful
Subiectes
to
her
H.
and
this
state
,
abyding
as
it
doth
by
the
grace
of
God
,
in
the
true
profession
of
the
Gospel
.
Therfore
it
is
not
inough
to
say
,
it
is
onely
their
conscience
in
religion
they
stand
in
,
to
prooue
them
good
and
loyall
subiects
.
For
though
euery
profession
of
religion
doe
not
ouerthrowe
the
state
they
are
vnder
,
maintayning
another
Religion
,
yet
there
are
also
some
professions
which
can
in
no
sort
bee
permitted
by
authoritie
,
without
the
certaine
ouerthrowe
and
ruine
of
the
state
where
it
is
allowed
.
The
profession
of
the
gospell
may
be
tollerated
by
any
prince
or
state
in
the
world
without
any
daunger
to
them
.
For
our
doctrine
holdeth
nothing
that
may
impugne
their
lawfull
right
and
authoritie
,
but
contrariwise
teacheth
all
due
honour
and
obedience
to
be
giuen
to
them
,
and
that
for
conscience
sake
.
Wherfore
both
they
maye
suffer
the
excercyse
of
it
without
daunger
,
yea
to
the
greate
establishing
of
their
states
and
thrones
in
assurance
,
and
consequently
also
such
professors
maye
be
faythfull
and
loyall
subiectes
,
yea
euen
to
heathen
princes
:
as
the
Apostles
and
the
fathers
of
the
Primitiue
Church
were
.
But
an
Anabaptist
that
holdeth
there
ought
to
bee
no
magistrate
,
though
he
allege
a
thousand
times
he
standeth
but
for
his
conscience
&
religion
:
yet
bycause
his
conscience
and
religion
is
such
,
as
the
principles
and
grounds
of
it
are
contrarie
to
all
States
and
authority
,
the
magistrate
cannot
endure
such
a
conscience
and
religion
without
the
certaine
daunger
of
hauing
the
mace
and
scepter
wroong
out
of
his
hands
.
Much
like
to
this
is
the
cause
of
our
pretended
catholickes
.
For
notwitstanding
they
allowe
of
Magistrates
&
of
authoritie
in
generall
,
yet
I
say
they
hold
a
faith
and
doctrine
the
maximaes
and
rules
whereof
are
as
opposite
to
the
present
state
of
this
lande
in
particuler
,
as
are
the
principles
of
the
Anabaptists
against
all
estate
and
dignitie
.
The
proofe
whereof
is
manifest
in
these
two
pointes
.
The
first
is
that
the
state
nowe
established
within
this
realme
,
professeth
by
the
gracious
goodnes
of
almighty
God
the
seruice
of
him
according
to
the
truth
of
the
gospell
,
and
agreeably
hereunto
,
that
the
lawfull
heyres
of
the
crowne
of
this
noble
land
are
souerayne
in
their
estate
and
dignitie
,
to
see
all
causes
and
persons
within
their
kingdome
and
dominion
both
ecclesiasticall
and
ciuil
ordred
and
gouerned
according
to
the
commandementes
of
God
without
subiection
to
any
forren
power
of
prince
or
priest
whatsoeuer
.
The
second
is
that
euerie
one
of
the
pretended
catholique
and
Romaine
faith
vpon
paine
of
damnation
is
to
beleeue
the
B.
of
Roome
(
who
is
a
forreyne
prince
and
Prelate
to
vs
)
to
haue
supreame
authoritie
ouer
all
the
church
of
Christ
as
his
generall
vicar
vpon
earth
,
and
consequentlie
to
beleeue
,
that
the
K.
and
Q.
of
this
noble
land
are
to
bee
subiect
vnto
him
,
to
receiue
that
religion
which
he
wil
deliuer
them
,
to
obey
his
censures
&
that
so
far
as
that
in
case
of
his
excommunicating
&
depriuing
of
them
,
they
are
to
leaue
their
crowne
to
an
other
.
Yea
further
,
that
(
as
absolued
from
their
othe
and
allegeance
)
at
his
commaundement
the
naturall
and
sworne
subiects
ought
to
put
such
his
sentence
of
depriuation
in
execution
against
their
liege
and
naturall
prince
.
Which
two
points
being
so
contrarie
the
one
to
the
other
,
how
is
it
possible
that
any
of
these
Romaine
Catholickes
knowing
and
beleeuing
particularlye
this
point
of
their
doctrine
,
can
be
a
true
and
a
faithfull
Subiect
to
our
Soueraigne
Ladye
ELIZABETH
,
against
whom
such
most
vnlawfull
and
wicked
sentence
hath
bene
already
by
two
of
their
Popes
pronounced
and
sought
by
all
meanes
to
be
put
in
execution
.
Which
things
well
considered
,
I
doubt
not
but
your
LL.
see
it
to
be
great
wisedome
not
to
proue
their
fidelitie
in
a
kingdome
,
and
so
rare
a
iewell
as
hir
maiesties
person
is
,
for
all
their
flattering
speches
of
being
ready
to
spend
their
life
and
their
goods
in
hir
quarrell
:
but
rather
to
keepe
a
vigilant
and
ielous
eye
open
ouer
them
night
and
day
,
that
they
may
not
bee
able
(
how
willing
soeuer
they
would
be
)
to
do
any
thing
to
the
annoyance
of
her
royal
person
,
and
of
this
noble
state
&
kingdome
.
Wherfore
as
touching
their
persons
though
they
be
the
naturall
subiectes
of
this
state
,
yet
if
they
offend
the
godlie
lawes
thereof
in
refusing
to
serue
God
with
vs
,
&
so
much
more
if
they
shall
also
declare
themselues
vnnaturall
&
Romaine
both
in
allegeance
and
religion
,
there
is
no
cause
by
the
word
of
God
why
in
respect
thereof
they
should
not
be
dealt
with
by
the
lawfull
Magistrat
ordained
of
God
for
the
punishment
of
all
offenders
,
according
to
the
lawe
prouided
in
this
behalfe
.
And
thus
much
for
the
persons
.
Now
for
the
end
.
He
denyeth
your
LL.
shall
euer
attaine
to
that
you
pretende
,
by
this
punishment
,
(
that
is
to
bring
such
Catholiques
to
conformitie
in
matters
of
religion
)
but
rather
be
further
off
.
The
reason
whereof
he
addeth
,
that
such
constrainte
to
do
against
their
conscience
and
iudgement
(
whereby
he
saith
they
must
be
tryed
at
the
latter
day
)
is
the
losse
of
their
soules
,
the
memorie
of
which
iniurie
can
not
but
breede
a
deepe
greefe
and
detestation
of
the
thing
they
may
haue
beene
so
forced
vnto
.
But
his
reason
shall
be
after
considered
.
First
let
vs
weigh
,
that
he
determineth
no
good
will
to
be
done
vpon
them
by
any
punishment
.
Experience
in
deed
hath
declared
it
to
bee
too
true
in
some
,
yet
no
man
can
iustly
say
therefore
,
that
there
is
no
vse
of
punishment
.
For
both
many
others
hereby
are
kept
in
duety
,
that
they
do
not
in
like
sorte
fall
away
,
and
who
can
tell
what
it
may
please
God
to
worke
euen
in
them
hereafter
by
this
meanes
,
which
haue
not
yet
profited
by
it
.
Sure
I
am
it
hath
done
good
to
many
in
times
past
,
who
by
this
meanes
haue
beene
recouered
from
their
vnduetiful
disobedience
,
vnto
a
godly
reformation
.
And
the
authoritie
amongst
vs
,
doing
like
duety
vpon
the
same
commandement
of
God
,
to
punish
the
obstinat
Heritike
and
Idolater
:
what
reason
is
there
,
why
we
should
not
hope
of
like
effect
and
fruit
of
it
now
,
that
hath
come
of
it
at
other
times
.
To
let
former
times
passe
vnder
the
K.
of
Iuda
and
Israell
,
Austen
acknowledgeth
often
and
plainely
,
that
the
Discipline
of
the
Magistrate
,
had
bene
profitable
to
many
of
the
Donatistes
.
And
if
saith
he
,
it
haue
not
profited
some
,
is
the
medicine
to
be
neglected
,
bicause
the
pestilent
contagion
of
certaine
is
incurable
?
So
likewise
some
amongst
vs
,
thorow
the
goodnes
of
God
,
haue
receyued
profit
by
this
meanes
.
But
if
other
some
for
the
obstinat
hardnes
of
their
heart
that
can
not
repent
,
will
neuer
be
reclaimed
,
is
the
meanes
therefore
to
be
neglected
which
may
be
profitable
to
many
?
As
for
the
reason
he
addeth
,
that
to
be
constrayned
to
doe
against
their
conscience
,
doth
make
them
further
off
,
and
more
detest
that
which
they
haue
so
committed
,
can
not
hold
in
such
as
receaue
profit
by
the
correction
of
their
offence
.
For
they
will
thinke
themselues
most
bounde
to
your
H.
all
the
dayes
of
their
life
,
whose
meanes
herein
God
hath
vsed
,
to
bring
them
out
of
the
horrible
darkenes
and
shadowe
of
death
,
wherein
they
sate
before
,
into
the
Gospels
most
glorious
and
marueylous
light
.
To
the
rest
if
it
be
not
profitable
,
yet
haue
your
H.
done
the
worthie
duetie
of
Christian
Magistrates
,
wherein
you
may
quyetly
rest
,
and
with
great
comfort
.
For
the
Lord
requireth
nothing
but
obedience
of
vs
,
and
reserueth
the
blessing
of
all
good
meanes
to
him selfe
,
to
bestow
in
such
measure
as
seemeth
best
to
his
heauenly
will
.
Thus
I
would
leaue
this
reason
,
but
that
there
is
a
worde
yet
to
be
added
to
a
speach
of
conscience
,
which
this
Authour
hath
boldly
set
down
here
,
that
is
,
that
at
the
latter
day
a
man
shall
be
tryed
by
his
conscience
and
iudgement
,
which
he
referreth
to
this
end
,
to
obstinat
such
as
haue
apprehended
a
liking
of
the
pretended
catholike
faith
,
and
a
dislike
of
ours
,
as
if
they
offended
not
by
this
recusance
,
hauing
their
conscience
so
perswaded
(
the
verie
grounde
of
all
libertinisme
)
&
that
authority
should
not
compell
them
to
do
that
which
is
against
their
conscience
,
for
feare
of
condemning
their
soules
,
abusing
to
this
end
the
places
of
the
Apost.
in
the
2.
&
14.
to
the
Rom.
for
the
2.
the
Apostle
there
doth
not
affirme
that
a
man
shall
be
iudged
in
the
daye
by
an
erroneous
conscience
&
iudgement
,
but
by
a
conscience
witnessing
either
to
clearing
or
condemning
agréeably
to
the
law
of
God
.
Which
appeareth
both
by
his
word
in
that
he
calleth
it
the
law
of
God
written
in
their
hart
,
&
by
the
whole
purpose
of
that
place
,
which
is
,
to
shew
al
both
Iewes
&
Gentiles
to
stand
condemned
by
the
Lawe
of
God
,
the
Iewes
by
the
law
written
in
tables
of
stone
:
the
Gentiles
euen
without
that
,
by
the
same
law
written
in
their
harts
.
Wherfore
it
is
vtterly
vntrue
to
affirme
that
any
man
shal
be
iudged
by
his
conscience
or
iudgement
whatsoeuer
it
be
True
it
is
that
whatsoeuer
a
man
doth
,
he
ought
to
do
it
of
an
vndoubted
faith
grounded
vpon
the
word
of
God
,
that
such
his
doing
is
pleasing
and
acceptable
to
God
in
Christ
:
and
whatsoeuer
he
doth
otherwise
is
sinne
,
because
it
is
not
of
faith
,
nor
this
true
perswasion
of
doing
wel
,
which
is
the
plaine
meaning
of
the
other
place
in
the
14.
But
hereof
followeth
not
,
that
he
that
is
mis-led
by
an
erroneous
conscience
shal
be
iudged
and
cleared
according
to
it
:
or
that
the
Christian
Magistrate
ought
not
to
require
any
lawfull
duetie
of
the
subiect
what
conscience
soeuer
he
haue
of
it
,
that
the
doing
of
such
a
thing
is
good
or
euill
.
For
it
is
not
the
erroneous
or
good
conscience
whereby
we
shall
be
iudged
otherwise
then
by
all
our
deedes
both
good
and
euill
,
but
it
is
the
lawe
of
God
,
against
which
if
any
man
transgres
,
either
ignorantly
or
wilfully
,
he
is
made
guilty
of
sin
and
subiect
to
the
sentence
of
condemnation
by
the
lawe
.
Which
lawe
our
recusantes
are
conuicted
gréeuously
to
offend
,
because
they
breake
it
,
in
not
giuing
to
God
the
honour
which
belongeth
vnto
him
,
in
refusing
his
holy
worde
and
Sacramentes
,
and
with
them
Christ
Iesus
and
his
redemption
offred
thereby
vnto
them
,
not
keeping
the
Lordes
Sabaothes
,
and
disobeyinge
the
good
commaundement
of
authoritie
,
requyring
the
performance
of
so
many
holy
dueties
of
them
.
Which
sins
though
they
ignorantly
commit
,
as
not
knowing
that
they
sinne
in
such
recusance
,
but
rather
being
perswaded
that
their
so
doing
,
is
a
high
seruice
of
God
&
acceptable
vnto
him
,
yet
shall
not
their
ignorance
excuse
them
.
for
the
Lord
wil
surely
beat
euery
seruant
that
doth
not
his
Masters
will
,
Puritan
Seminarist
doth
affirme
)
yet
of
sinne
great
and
grieuous
,
not
in
doing
the
thing
which
is
lawfull
and
good
,
but
because
they
do
it
not
well
and
Christianly
,
that
is
in
faith
and
true
perswasion
,
that
such
their
doing
is
pleasing
to
God
,
but
contrariwise
condemning
it
in
their
heart
as
vnlawfull
,
&
them selues
of
hipocrisie
:
so
that
while
they
dwell
in
that
perswasion
,
they
can
do
nothing
that
may
be
acceptable
vnto
God
.
Therefore
such
as
are
desirous
to
please
him
,
are
with
prayer
to
examine
this
their
perswasion
by
the
holy
scriptures
:
whereby
finding
(
as
vndoubtedly
they
shall
in
due
time
,
whom
the
Lord
will
saue
)
that
it
is
not
according
to
god
,
they
ought
to
chaunge
their
mindes
by
true
repentance
,
and
then
doing
the
dueties
requyred
of
them
in
faith
,
and
certaine
knowledge
of
pleasing
God
in
them
,
their
doings
shal
be
godly
and
acceptable
in
Christ
Iesus
.
But
if
they
continew
obstinat
still
,
yet
is
not
authority
to
be
blamed
for
compelling
them
,
as
the
noble
Kings
Asa
and
Iosia
did
commaund
and
compel
the
people
by
seueritie
of
their
lawes
and
punishments
to
serue
the
Lord
:
what
ignorant
and
vngodly
perswasion
so
euer
they
haue
to
the
contrary
.
For
this
duety
God
requireth
at
the
Magistrates
hand
to
whom
hee
hath
not
committed
his
sword
in
vaine
and
in
it selfe
it
is
so
necessarie
,
that
if
this
pretence
were
sufficient
cause
why
men
should
be
respected
:
not
onely
the
Magistrate
,
should
become
gilty
of
not
doing
the
duetie
which
God
requireth
of
them
:
but
also
no
Christian
estate
or
pollicie
coulde
stand
.
For
this
would
soone
bee
euery
mans
answere
in
case
of
being
enioyned
any
thing
concerning
God
or
men
,
howe
holy
or
iust
so
euer
it
were
that
did
dislike
him
,
that
his
conscience
is
against
it
.
Therefore
it
can
be
no
cause
by
the
word
of
God
,
after
the
procuring
of
such
meanes
for
their
instruction
by
the
Gospell
sincerely
&
duely
preached
vnto
them
,
as
our
Sauiour
Christ
hath
appointed
for
the
calling
of
men
from
their
errors
to
the
knowledge
of
the
truth
,
why
your
H.
should
forbeare
eyther
to
require
so
godly
a
duety
of
them
,
or
to
punish
the
disobedient
as
their
offence
may
deserue
.
At
their
own
peril
be
it
if
thorow
ignorance
or
wilfulnes
they
take
darkenes
for
light
,
and
light
for
darkenes
.
Such
commandement
,
&
punishment
for
disobedience
is
not
of
it selfe
hurtfull
vnto
them
,
but
rather
greatly
profitable
:
both
by
telling
them
what
they
ought
to
do
,
and
by
threatning
and
punishing
the
obstinat
:
whereby
some
may
be
wakened
more
seriously
to
examine
their
conscience
,
&
so
come
to
yeald
obedience
vnto
God
and
to
the
law
.
And
thus
far
haue
I
dealt
with
his
circumstances
.
Now
remayn
his
two
other
reasons
,
which
are
of
substance
and
weight
in
deede
in
this
matter
,
if
he
were
able
to
make
them
good
.
For
the
one
is
a
iustification
of
their
cause
,
the
other
a
chalenge
of
the
punishment
layd
vpon
them
.
But
first
hee
blameth
her
M.
iustice
as
extreeme
,
and
keeping
no
proportion
with
the
offence
,
wherewith
they
are
charged
,
and
secondarily
,
mayntayneth
their
cause
not
onely
to
deserue
no
such
punishment
,
but
to
be
worthy
of
all
fauor
.
First
therefore
,
I
am
to
examine
what
he
sayeth
agaynst
her
M.
iustice
:
You
persecute
heauely
(
saith
hee
vnto
your
H.
)
and
that
in
such
measure
,
as
the
like
hath
scarce
been
mentioned
in
Christianitie
before
,
albeit
in
some
poynts
more
couertly
then
some
other
did
.
This
persecution
he
setteth
out
after
by
comparyson
of
the
discipline
(
as
hee
wryteth
)
of
the
Catholicke
church
,
&
namely
in
the
time
of
Queene
Mary
,
affirming
this
persecution
in
all
respects
,
far
to
surmount
&
ouerreach
that
,
&
to
be
both
greater
&
incomparably
more
greeuous
.
To
the
same
effect
he
addeth
many
other
like
speeches
in
the
end
of
his
epistle
which
there
shal
receiue
their
answere
.
By
which
complaint
a
man
would
thinke
that
might
worthely
be
thought
so
,
if
it
exceede
so
far
as
he
affyrmeth
that
most
cruell
and
bloudie
persecution
of
the
true
Catholicks
,
and
constant
Martirs
of
God
in
Queen
Maries
time
.
But
of
this
he
geueth
occasion
to
speake
more
fully
hereafter
.
Now
to
answere
his
most
vniust
and
slaunderous
accusation
of
the
iustice
done
vpon
them
,
I
deny
this
to
be
tru
,
wherwith
he
would
charge
the
present
State
.
which
I
deny
,
not
only
because
they
are
no
Catholiques
,
and
therfore
no
punishment
of
them
can
be
properly
called
persecution
,
but
a
iust
execution
of
obstinate
heretickes
:
but
also
,
because
that
for
meere
conscience
,
and
matter
of
Religion
,
no
such
thing
is
done
,
or
hath
been
done
to
any
man
since
her
M.
most
peaceable
and
happy
Raigne
.
Hee
complayneth
of
the
rackinges
,
and
stretching
of
their
ioyntes
,
the
renting
and
dispersing
of
their
bowels
,
the
dismembring
of
the
partes
of
their
bodies
,
and
maketh
many
such
like
greeuous
complaints
.
What
may
be
done
to
such
of
them
as
are
wilfull
and
obstinate
seducers
I
leaue
to
your
wisdomes
to
consider
.
This
being
true
that
such
are
Heretickes
.
seducing
and
deceiuing
in
as
dangerous
matters
for
men
to
be
abused
in
,
as
euer
did
any
Heretickes
before
them
:
which
both
hath
beene
often
heretofore
,
and
may
at
any
time
b●
sufficient
argumentes
,
and
vnanswerable
of
their
part
,
be
prooued
against
them
.
But
yet
I
say
further
,
that
notwithstanding
that
it
is
so
far
of
that
these
tragicall
complaints
should
be
true
,
that
no
one
of
all
their
Catholickes
,
for
cause
of
his
conscience
and
religion
onely
,
being
no
otherwise
an
offender
against
the
lawes
hath
lost
either
life
or
limme
,
since
the
happie
day
of
her
M.
coronation
,
vntill
this
time
.
All
which
gracious
time
there
hath
not
beene
for
recusance
,
nor
for
being
at
masse
,
nor
yet
for
saying
masse
,
how
often
soeuer
they
so
offend
,
neither
by
former
Statutes
nor
those
of
the
last
Parliament
,
which
they
most
complaine
off
,
any
further
punishment
appointed
,
then
of
los
of
libertie
and
goods
.
True
it
is
,
that
her
Maiestye
by
the
Sage
aduise
of
youre
Honours
,
and
of
her
whole
Nobility
and
Commons
,
hath
prouyded
by
lawe
for
the
punishment
of
such
pretended
Catholiques
as
shal
be
found
gilty
of
any
treasonnable
practise
against
her
H.
estate
,
and
person
:
being
forced
by
most
vrgent
causes
,
and
many
dangerous
attempts
of
theirs
,
dayly
pressing
her
thereunto
.
For
considering
first
the
bloudy
resolution
of
the
Councell
of
Trent
&
the
dayly
attempts
to
put
it
in
execution
:
there
was
great
and
most
worthy
cause
why
your
H.
should
seeke
by
all
godly
prouision
to
preuent
their
intended
mischiefe
.
The
secret
and
detestable
decrée
of
that
Tridentine
conspiracy
against
God
,
and
against
his
annointed
,
was
to
make
a
League
amongst
all
the
Princes
whom
they
had
made
drunck
with
the
golden
cup
of
their
fornication
,
of
Nauarra
with
many
practises
against
the
K.
her
son
,
&
other
Princes
.
Here
also
I
might
worthely
mention
the
most
horrible
and
barbarous
slaughters
which
they
haue
committed
in
the
pursuing
of
their
wicked
and
diuelish
resolution
against
the
gospel
.
But
to
leaue
at
this
time
the
tragedies
which
they
haue
played
in
other
partes
by
the
treasonnable
assaultes
,
and
deathes
of
many
famous
Princes
,
and
the
cruell
massacrees
and
butcheries
of
many
thousandes
of
the
people
:
I
will
remember
the
reader
chiefly
of
such
things
as
haue
beene
done
by
them
here
at
home
,
and
are
best
knowen
vnto
vs
.
Wherin
,
to
let
passe
the
imprisonment
and
hard
vsage
which
sometime
they
vsed
her
most
excellent
M.
with
in
the
time
of
her
sister
,
(
and
now
repent
them
of
nothing
more
then
that
it
was
no
worse
)
and
the
fires
they
made
in
those
dayes
with
the
flesh
and
bones
of
their
owne
Countreymen
for
the
truethes
sake
,
(
whereof
I
shall
speake
by
occasion
more
fully
hereafter
)
and
sundry
other
matters
not
so
commonly
knowen
,
of
plats
and
attempts
against
the
Royall
person
of
her
M.
and
also
of
some
of
your
H
:
I
will
onely
mention
certaine
euydent
and
notorious
actes
,
whereby
,
the
deposition
of
her
H.
from
her
estate
and
dignitie
(
which
from
God
by
her
iust
right
and
title
,
and
to
the
great
ioy
of
al
her
good
Subiects
,
her
Grace
doth
most
lawfully
enioy
,
hath
beene
attempted
to
be
put
in
execution
against
her
.
Whereof
was
a
solemne
instrument
&
writing
called
the
Popes
Bul
,
which
was
first
certified
by
his
messenger
,
being
an
English
priest
,
and
after
set
vp
here
in
London
by
an
English
Catholick
traytor
.
By
which
Bull
her
M.
is
declared
excommunicated
,
Now
because
hee
will
needes
call
to
the
remembrance
of
God
and
men
the
bloudy
sinnes
of
their
fathers
,
sinnes
as
redde
as
crimsin
and
scarlet
,
that
is
the
fearefull
and
horrible
persecution
of
the
professors
of
the
Gospell
,
and
compare
the
proceeding
of
their
Catholiques
against
vs
,
with
ours
against
them
,
both
generally
in
other
places
,
and
at
other
times
,
and
perticularly
in
England
,
in
Q.
Maries
daies
and
taketh
vpon
him
to
iustifie
that
our
dealinges
against
them
doe
farre
surmount
their
persecuting
of
vs
,
and
is
incomperable
more
grieuous
:
I
must
needes
here
stand
a
litle
to
compare
them
,
though
it
bee
in
deede
a
thing
in
it selfe
as
shall
appeare
,
voyde
of
all
reason
once
to
enter
into
the
comparison
of
them
togither
.
What
hath
bene
done
in
England
against
them
since
the
time
of
her
Maiesties
raigne
,
I
haue
already
declared
,
namely
that
no
one
hath
yet
beene
touched
in
his
body
for
matter
of
his
conscience
onely
,
being
neyther
Rebell
nor
Traytor
nor
Murderer
,
nor
otherwise
giltie
of
crymes
capitall
and
worthie
of
death
by
all
good
Lawes
.
The
same
is
iustly
to
be
affirmed
of
the
dayes
of
that
most
noble
Prince
of
famous
memory
,
for
his
rare
pietie
in
so
tender
yeares
King
Edwarde
the
sixt
:
her
Maiesties
worthie
Brother
,
that
in
the
fewe
yeares
of
his
happie
raigne
there
was
not
one
of
these
Romaine
Catholiques
for
onely
matter
of
religion
,
put
to
death
or
any
torment
of
body
.
Nor
before
him
in
the
dayes
of
their
renoumed
Father
,
King
Henry
the
eight
,
were
any
of
their
Catholiques
put
to
death
,
except
a
fewe
,
which
were
executed
for
the
supremacie
,
being
a
matter
of
State
and
not
of
religion
,
as
hauing
no
maner
of
grounde
for
it
,
in
the
worde
of
God
,
and
giuing
a
dangerous
interest
for
the
Kinges
&
Quéenes
of
this
Land
,
to
a
forreine
power
.
As
for
other
Kingdomes
and
States
professing
the
Gospell
,
this
Authour
him selfe
doth
acknowledge
their
proceedinges
against
them
,
not
to
haue
béene
vnto
bloude
.
Now
then
let
vs
in
the
other
part
consider
the
generall
and
perticuler
proceeding
of
these
pretended
Catholikes
against
our
brethren
,
not
for
any
crime
of
iust
desert
of
death
,
but
onely
for
their
most
holy
faith
.
Which
though
I
can
not
here
lay
out
at
large
,
being
the
argument
of
so
many
great
bookes
and
volumes
as
are
written
of
them
,
yet
I
may
giue
the
gentle
Reader
a
generall
viewe
of
their
bloudy
actes
,
of
perpetuall
infamie
to
their
pretended
Catholike
profession
.
The
townes
of
Merindall
and
Cabrieres
with
22.
other
Townes
and
Villages
,
were
most
tiranously
destroyed
,
without
respect
of
men
,
women
,
or
children
.
In
Cabrieres
,
a
thousand
persons
were
slaine
,
whereby
some
estimat
may
be
made
of
the
number
which
might
be
murdered
in
the
rest
.
Of
which
so
horrible
waste
,
and
so
much
innocent
bloud
most
cruelly
shedde
,
there
was
vtterly
no
other
cause
,
but
that
the
godly
people
of
that
Countrie
had
seperated
themselues
from
the
abhominations
of
the
Church
of
Roome
,
and
sought
to
serue
the
Lorde
according
to
his
worde
.
Likewise
the
people
of
the
valleyes
of
Lucerne
Angrogne
,
S.
Mart.
Perous
&
others
,
were
pursued
with
hoat
persecution
and
cruell
warres
by
the
instigation
of
the
Pope
,
for
many
yeares
.
Both
these
being
faithfull
and
duetifull
to
their
Princes
,
onely
for
the
godly
faith
which
they
professed
,
were
in
most
sauage
and
vnnaturall
manner
persecuted
,
and
destroyed
by
them
.
Besides
those
who
were
slaine
in
the
bloudie
warres
which
they
made
for
the
maintenance
of
theire
Romane
superstitions
in
Germanie
and
in
Scotland
,
the
Stories
of
those
countries
report
sundrie
cruell
executions
,
to
haue
beene
done
vpon
many
faithfull
seruantes
of
God
,
onely
for
the
testimonie
of
the
truth
.
In
our
owne
countrie
,
since
the
beginning
of
the
restoring
of
the
knowledg
of
the
Gospel
amongst
vs
,
&
especially
in
Q.
M.
daies
:
what
hath
bene
the
state
of
our
Church
,
&
what
hath
the
enimy
laid
to
our
charge
?
surely
we
were
neuer
charged
with
any
treason
,
but
the
only
cause
of
our
persecution
was
the
refusing
al
confidence
in
our selues
,
or
any
other
creature
,
we
belieued
to
be
saued
only
by
the
pretious
death
of
our
Sauiour
Christ
and
that
we
refused
to
bowe
downe
before
their
Idols
and
to
worship
them
.
These
and
such
like
matters
merely
concerning
religion
,
and
the
true
faith
of
the
Gospell
were
the
thinges
which
were
laide
to
our
charge
,
and
no
other
.
And
for
these
causes
how
cruelly
they
haue
vsed
vs
,
all
the
world
can
testify
.
For
what
part
of
the
world
hath
not
hard
of
our
Sufferings
,
and
the
furious
and
fiery
wrath
wherewith
the
enimie
persecuted
vs
for
no
other
cause
then
for
the
Gospels
sake
.
Some
in
deed
fled
as
Iacob
from
the
wrath
of
his
brother
Esau
,
and
thorow
the
goodnes
of
God
escaped
their
bloudy
handes
.
But
they
which
remayned
were
slaine
for
Gods
sake
,
as
saith
the
Prophet
,
all
the
day
long
,
and
counted
as
sheepe
appointed
for
the
slaughter
.
England
.
Fraunce
,
and
Flaunders
,
haue
had
also
as
hot
a
Furnace
amongst
them
,
as
that
of
Nebucad-nezers
was
,
whereinto
they
haue
cast
a
great
multitude
of
those
which
would
not
fall
downe
before
their
golden
Image
.
But
besides
those
which
they
haue
burned
,
who
can
number
the
thousands
and
ten
thousands
which
their
bloudy
sword
,
in
their
so
long
and
cruell
warres
,
haue
deuoured
.
The
slaughters
of
Fraunce
especially
&
their
cruell
masacrees
,
(
for
of
whome
we
haue
so
strang
a
thing
,
we
must
haue
also
the
name
wherby
they
terme
it
)
haue
beene
so
barbarous
&
so
many
,
that
I
know
not
how
to
expresse
the
sauage
cruelties
,
and
tragicall
immanities
committed
in
them
:
except
I
should
here
leaue
my
paper
all
in
bloud
,
as
the
Paynters
&
workers
of
tapestry
do
their
table
and
their
Tapistry
,
when
they
come
to
paynte
and
worke
so
strange
and
horrible
cruelties
as
no
arte
nor
Instrument
,
no
pencill
nor
néedle
is
able
to
expres
.
Thus
being
prouoked
by
mine
aduersary
,
I
haue
briefly
touched
and
in
generall
,
the
tyrannous
and
bloudy
actes
of
this
cruell
generation
.
For
the
more
full
declaration
whereof
,
I
must
referre
the
gentle
Reader
to
the
stories
of
the
seuerall
Countreys
,
where
these
horrible
persecutions
haue
beene
exercised
,
and
especially
to
the
worthy
worke
of
the
Actes
and
Monumentes
of
Martyrs
,
written
by
the
reuerend
and
learned
M.
Fox
,
in
our
own
language
for
the
purpose
I
haue
now
in
hand
,
it
may
suffice
thus
generally
to
haue
poynted
,
as
it
were
to
the
opening
of
the
fift
Seale
,
and
to
haue
shewed
some
view
of
the
infinite
number
of
the
soules
which
lye
behind
the
Altar
,
and
cry
night
and
day
vnto
God
,
with
the
voice
of
the
bloud
of
Abel
,
that
the
Lorde
woulde
require
all
this
bloud
which
they
haue
so
cruelly
and
vnnaturally
shed
at
the
handes
of
this
posterity
of
Cain
.
Wherby
seeing
it
appeareth
that
for
the
onely
cause
of
Religion
they
haue
murthered
so
many
,
that
they
haue
made
all
Europe
to
runne
with
the
bloud
of
the
Prophets
,
as
Manasses
did
the
streetes
of
Ierusalem
:
and
that
of
the
other
part
,
there
hath
beene
hetherto
no
proceeding
against
them
for
like
cause
,
to
the
shedding
of
one
drop
of
their
bloud
,
all
indifferent
Iudges
may
see
the
bold
vanity
of
this
Plaintife
in
affirming
our
dealings
towards
them
to
ouerreach
any
their
persecution
of
vs
,
and
to
be
incomparably
more
grieuous
.
And
yet
this
notwithstanding
,
the
aduersary
hauing
receaued
all
good
for
all
euill
done
to
vs
,
cannot
be
ignorant
off
:
yet
their
Aduocate
is
bold
to
make
comparison
not
only
generally
,
but
also
perticulerly
concerning
the
persons
,
in
the
number
and
quallitie
of
such
as
haue
suffered
,
and
the
maner
of
their
vsage
both
in
their
imprisonment
and
in
the
execution
.
Wherein
first
he
alledgeth
that
manye
were
tollerated
by
them
.
This
was
not
any
charitie
in
them
,
but
it
was
the
gracious
goodnes
of
God
our
most
merciful
father
who
would
not
suffer
them
so
to
shake
our
Oliue
tree
but
that
there
shoulde
remaine
some
still
vpon
the
tree
:
nor
so
to
vintage
and
gather
the
grapes
of
his
vineyeard
,
but
that
there
should
still
be
hidden
here
a
cluster
and
there
an
other
,
some
few
grapes
vnder
the
leaues
that
shoulde
not
be
gathered
.
But
what
tolleration
vpon
hope
of
their
repentance
hath
bene
extended
and
is
dayly
towards
them
,
I
report
me
to
the
conscience
of
euerie
one
who
vnderstandeth
how
many
there
are
that
need
this
fauour
,
and
hath
compared
the
number
of
them
with
the
number
of
such
as
haue
bene
called
to
question
for
these
matters
.
The
second
point
of
his
comparyson
of
the
persons
,
is
of
men
with
men
,
whereby
he
meaneth
the
condition
and
estate
of
such
as
haue
suffered
:
wherin
he
may
remember
the
imprisonment
of
her
Ma.
vnder
whose
shadowe
thorowe
the
goodnesse
of
God
,
we
are
now
refreshed
from
the
burning
heates
wherwith
they
consumed
vs
.
In
which
estate
her
highnes
had
so
many
lyons
mouthes
opened
against
her
,
as
except
the
Lord
had
shut
them
in
time
,
we
had
neuer
seene
these
happy
dayes
.
He
may
remember
also
the
departure
out
of
the
land
,
both
of
some
other
of
the
Nobilitie
,
and
of
the
Duches
Grace
of
Suffolke
.
Likewise
,
the
right
reuerend
Cranmer
,
and
his
companions
,
which
were
not
so
vsed
in
pryson
,
that
they
coulde
boast
as
some
of
theirs
haue
done
,
that
they
neuer
fared
better
,
nor
liued
more
at
their
ease
:
but
after
a
hard
imprysonment
,
were
burned
in
the
fire
for
the
testimony
of
the
Gospell
.
We
boast
not
of
any
but
of
the
Lord
,
Further
,
touching
the
vsage
of
such
as
came
in
troble
for
religion
in
their
time
,
he
affirmeth
it
to
haue
beene
ciuil
,
for
the
prisons
they
were
committed
vnto
,
the
conferences
vsed
with
them
,
the
relieuing
and
not
tormenting
of
them
in
tyme
of
their
imprisonment
,
and
last
of
all
in
their
execution
,
with
all
fauor
.
But
if
such
vsage
as
we
haue
had
at
their
handes
,
in
all
these
respects
be
their
ciuilitie
,
how
great
neede
had
we
to
pray
,
and
to
prouyde
that
we
haue
not
experience
of
their
cruelty
.
The
prysons
whereinto
they
cast
those
whom
they
had
bond
as
Paul
with
chaines
for
the
Gospell
,
But
of
all
other
,
horrible
was
the
execution
of
the
Garnesey
woman
Perotine
,
both
in
her
own
person
,
in
that
she
was
executed
being
great
with
child
,
&
also
in
her
child
which
being
taken
vp
out
of
the
fire
,
&
viewed
by
the
offycers
,
was
to
the
perpetual
reproach
of
their
most
barbarous
cruelty
,
cast
againe
to
his
mother
into
the
fire
,
In
elder
time
also
terible
was
the
execution
&
death
of
Sir
Iohn
Oldcastle
the
worthie
L.
Cobham
,
is
a
witnesse
to
all
ages
,
of
their
barbarous
executions
.
It
were
to
long
to
rehearse
the
stories
of
their
most
cruell
executions
in
other
Countries
,
in
all
ages
.
Therefore
I
referre
the
reader
to
the
bookes
themselues
,
namely
to
the
12.
chap.
of
the
Spanish
Inquisition
.
Only
two
examples
I
will
set
down
for
a
shewe
,
one
of
more
auncient
time
and
the
other
of
verie
late
.
In
the
low
Countries
at
Tourney
,
Bertram
a
zealous
professor
of
the
Gospell
,
found
such
fauour
,
as
this
man
speaketh
in
his
execution
:
that
after
many
rackings
and
tormentes
before
,
he
had
his
right
hande
and
foot
pressed
and
mishapen
with
hot
irons
,
his
tongue
cut
of
,
his
mouth
stopt
with
a
ball
of
iron
,
his
body
let
vp
and
downe
to
the
fire
till
it
was
burned
to
ashes
,
which
were
cast
into
the
riuer
.
Of
late
in
the
yeare
1581.
at
Roome
,
Atkines
an
English
man
,
a
zealous
professor
of
the
Gospell
for
a
like
matter
as
Bertrames
was
before
,
(
which
was
the
taking
of
their
masse
Idol
from
their
altar
and
throwing
it
vpon
the
ground
)
had
this
fauour
shewed
him
in
his
execution
,
that
al
the
way
he
went
to
it
(
as
it
is
reported
by
such
as
saw
it
)
there
were
foure
did
nothing
but
thrust
at
his
naked
body
with
burning
Torches
,
and
by
a
deuise
for
the
purpose
was
burned
,
so
as
his
legges
were
burned
first
that
the
Tyrantes
might
feede
their
eyes
with
a
horrible
spectacle
of
so
strange
tormentes
of
the
constant
Martyr
&
witnesse
of
Christ
,
this
hath
bene
their
execution
with
al
fauour
.
Thus
we
see
the
chastisement
layd
vpon
them
,
is
the
rod
of
a
tender
&
most
louing
mother
,
correcting
her
obstinate
sonnes
to
bring
them
to
her
obedience
&
duety
:
but
they
haue
beaten
the
true
church
of
God
with
Scorpions
,
&
as
the
Sirians
did
to
the
Israelites
in
Galaad
,
they
haue
threshed
it
with
flayles
of
yron
.
Their
greatest
restraint
is
such
(
I
speak
of
those
which
are
restrained
for
matter
of
religion
)
that
they
haue
conuenient
roomes
&
houses
with
gardens
to
walke
in
,
but
they
thrust
our
poore
brethren
into
their
darkest
dungeons
,
into
the
caues
&
holes
of
the
earth
,
as
into
the
dens
of
Dragons
.
Their
dyet
is
liberall
and
such
as
pleaseth
them selues
to
haue
,
but
they
so
fedde
the
true
Church
of
God
in
their
time
,
and
yet
doe
where
their
authoritie
may
serue
that
she
might
,
and
yet
may
,
in
such
places
renewe
the
complaint
of
the
olde
church
of
Israell
,
and
of
her
cheefe
heade
and
captaine
Christ
Iesus
.
I
haue
eaten
ashes
as
breade
,
and
mingled
my
drinke
with
weeping
.
They
gaue
me
gall
and
wormewoode
to
eate
,
and
vineger
for
to
drinke
,
they
opened
their
mouthes
vpon
me
as
roaring
Lyons
,
they
made
me
so
spare
that
I
might
tell
my
bones
,
my
heart
melted
in
me
like
waxe
,
my
tongue
did
cleaue
to
the
roofe
of
my
mouth
for
drought
,
and
I
sate
me
downe
vpon
the
earth
,
and
in
the
dust
.
But
the
Lorde
whose
right
hand
worketh
such
changes
and
alterations
hath
had
compassion
of
our
estate
in
this
land
,
his
name
be
praysed
for
it
,
and
hath
opened
the
prison
doores
,
he
hath
deliuered
those
which
were
vowed
to
death
,
when
his
appoynted
time
was
come
hee
hath
shewed
mercy
to
his
Sion
,
he
hath
raised
her
out
of
the
dust
,
he
hath
anoynted
her
with
oyle
,
and
furnished
her
table
,
euen
in
the
fight
of
all
her
enimies
.
And
nowe
that
the
Lorde
hath
giuen
her
enimies
into
her
power
,
to
require
at
their
hand
,
al
the
bloud
of
her
deare
children
which
they
haue
shed
so
many
yeares
,
and
to
recompence
them
double
for
all
that
she
hath
receyued
of
them
,
yet
hetherto
she
hath
patiently
wayted
if
the
Lord
may
giue
them
repentance
,
and
forborne
to
vse
any
like
extremitie
towardes
them
.
Therefore
all
these
former
poynts
well
considered
,
whether
he
compare
the
persons
or
vsage
,
it
will
be
founde
in
deede
there
is
no
comparison
but
for
this
reason
,
because
the
numbers
of
such
of
ours
as
haue
suffered
,
haue
bene
a
thousand
to
one
of
theirs
,
the
persons
of
greater
state
both
for
birth
and
calling
,
the
vsage
,
so
farre
diuers
,
both
in
the
time
of
imprisonment
,
and
in
the
execution
,
that
we
in
our
most
iust
&
lawful
punishment
of
them
,
haue
contayned
our selues
within
the
bondes
of
Christian
lenitie
and
mekenes
,
nay
I
may
truly
say
,
that
in
some
obstinate
and
buysie
seducers
wee
haue
beene
short
of
duty
.
But
they
in
their
most
wrong
ful
and
tyrannical
persecution
of
vs
,
haue
matched
if
not
exceeded
the
most
sauage
cruelties
,
that
euer
were
heard
off
amongst
the
Barbarians
and
the
Heathen
.
And
thus
much
for
answere
to
the
comparison
,
wherein
I
doubt
not
but
it
easily
appeareth
to
all
indifferent
readers
,
howe
farre
vnlike
their
doings
are
to
ours
.
It
followeth
now
to
examine
whether
of
vs
can
render
better
reason
of
such
our
proceedinge
.
This
Aduocate
iustifieth
theirs
by
two
speciall
arguments
,
wherof
the
first
is
the
authoritie
whereby
they
proceeded
against
vs
,
which
he
saith
,
was
an
ancient
generall
law
,
meaning
thereby
the
lawe
of
putting
Heretikes
to
death
,
wheras
we
haue
only
new
nationall
statuts
as
hee
saith
,
to
punish
them
by
.
For
the
lawe
of
putting
heretikes
to
death
,
I
graunt
it
to
haue
beene
a
generall
and
ancient
law
amongst
Gods
people
,
when
the
Magistrates
haue
béene
of
the
faith
of
the
Church
.
And
as
it
is
auncient
and
generall
,
so
hath
it
good
warrant
of
the
word
of
God
.
For
the
Magistrate
beareth
not
the
sworde
in
vaine
,
but
is
the
Minister
of
Gods
iustice
and
vengeance
vpon
all
offendors
according
to
the
qualitie
of
their
offence
.
Further
also
heretikes
aboue
all
other
offenders
,
most
grieuously
transgresse
,
both
against
God
,
whose
holy
seruice
and
honour
they
prophane
,
and
also
against
men
,
whom
they
by
poysoning
of
the
heauenly
doctrine
doe
destroy
with
death
euerlasting
.
Both
which
being
so
cleare
as
they
need
no
further
proofe
:
it
must
needes
followe
that
the
Magistrate
ought
to
put
an
Heritike
to
death
.
And
thus
was
it
expresly
commaunded
in
the
lawe
of
Moses
,
saying
faith
is
the
gift
of
god
.
For
this
concludeth
not
that
no
man
by
compulsion
&
correction
may
so
profite
,
that
he
maye
be
occasioned
to
vse
such
meanes
whereby
after
he
may
beleeue
.
Nor
that
such
as
are
obstinate
heretickes
ought
not
to
be
executed
by
death
.
For
by
like
reason
no
malefactors
should
dy
for
feare
of
destroying
them
euerlastingly
:
repentance
being
the
gifte
of
God
aswell
as
faith
.
Of
this
therefore
wee
are
agreed
,
but
who
is
to
be
iudged
an
hereticke
is
all
the
question
betweene
vs
.
They
by
their
Cannon
law
iudge
al
heretickes
that
hold
not
the
faith
which
at
this
day
is
professed
in
the
church
of
Roome
.
But
we
deny
their
Cannon
lawe
to
be
any
competent
iudge
of
heresie
,
a
great
part
of
which
law
is
the
sinke
of
all
error
and
abhomination
,
or
any
other
cannons
,
decrees
,
and
authorities
of
men
whatsoeuer
:
and
affirme
the
onely
worde
of
God
left
written
in
the
bookes
of
the
holy
and
canonicall
scriptures
,
to
bee
able
to
iudge
of
these
matters
,
as
partly
was
declared
in
the
beginning
of
this
answere
.
Further
we
affirme
and
that
agréeably
to
the
same
holy
scripture
(
whereunto
we
referre
our selues
for
tryall
)
that
the
faith
now
taught
&
receyued
by
the
Church
of
Roome
in
such
poynts
as
it
differeth
from
vs
,
to
be
nothing
but
a
new
and
late
superstition
and
heresie
.
The
cause
then
falling
out
thus
betwen
vs
,
that
their
doctrine
differing
from
ours
,
is
error
&
heresie
,
&
ours
wherin
it
differeth
from
them
,
as
in
al
the
other
parts
therof
,
is
the
pure
word
of
god
,
&c
Deut.
17.5
.
Likewise
the
authoritie
of
the
lawe
of
Moses
commaunding
to
put
to
death
the
false
Prophet
and
the
Idolater
,
Asa
made
a
statute
in
his
time
,
that
whosoeuer
did
not
seeke
the
Lord
(
vnderstanding
therby
a
renouncing
of
Idolatrie
,
and
a
worshipping
of
the
only
true
God
according
to
his
lawe
)
should
dy
the
death
.
Which
as
it
was
lawfull
then
and
in
them
,
yea
duetifull
and
necessarie
,
euen
so
vpon
like
ground
,
is
it
as
lawful
&
duetifull
for
all
Christian
Princes
now
to
make
like
statuts
vpon
the
same
warrant
,
for
the
gouernement
of
the
Nation
and
people
committed
to
them
.
There
is
no
cause
then
why
hee
should
make
so
light
of
our
nationall
statuts
,
being
the
true
and
liuely
vse
of
the
lawe
of
God
,
by
this
meanes
renewed
,
and
recouering
his
force
againe
by
such
proceedinges
.
It
appeareth
therefore
by
these
reasons
,
that
the
authoritie
is
sufficient
and
strong
whereby
they
are
punished
,
yea
and
such
as
may
well
warrant
a
further
proceeding
against
so
many
of
them
as
may
be
iustly
condemned
for
heretikes
,
that
part
of
the
Cannon
lawe
,
standing
now
as
well
in
force
,
as
it
did
in
the
time
of
their
tirannie
and
giuing
vs
that
power
against
them
which
they
neuer
could
haue
of
it
lawfully
against
vs
,
whom
they
could
neuer
conuict
of
any
error
.
And
thus
much
for
answere
to
the
authoritie
whereupon
both
our
proceedings
are
grounded
being
the
first
of
the
two
reasons
he
alledgeth
.
Now
come
we
to
the
other
argument
,
which
is
of
the
difference
of
the
cause
betwene
them
&
vs
,
the
principall
poynt
of
all
this
treatise
.
is
the
only
Religion
of
our
forefathers
,
in
England
.
To
this
I
answere
:
First
it
is
not
true
,
and
then
if
it
were
,
yet
it
can
be
no
suffycient
reason
for
them
,
nor
against
our
cause
.
For
the
first
,
it
appeareth
by
the
resistance
which
the
auncyent
Britons
made
to
Austen
the
Monke
,
the
Pope
of
Romes
Messenger
or
Nuntio
hither
,
and
the
whole
discourse
of
that
Story
.
Which
sheweth
that
they
which
were
before
the
Conquest
,
receaued
neither
his
Supremacy
nor
his
faith
:
that
from
the
beginning
of
Christianity
in
the
lande
,
to
that
time
the
religion
had
bene
free
from
most
of
their
corruptions
.
Their
transubstantiation
the
Saxons
which
after
preuailed
belieued
not
,
as
appeareth
by
a
sermon
found
written
in
the
Saxon
tongue
,
appointed
in
their
time
to
be
vttred
vnto
the
people
at
Easter
before
the
Communion
:
and
published
now
in
print
by
authority
to
all
the
world
for
proofe
thereof
.
But
I
put
the
case
our
Forefathers
had
neuer
had
other
Religion
in
England
,
were
this
a
suffycient
reason
to
prooue
it
good
?
If
it
be
,
then
many
supersticious
abhominations
of
the
Heathen
may
be
iustified
and
acknowledged
good
Religion
.
The
cursed
false
worship
of
Mahomet
in
Asia
,
hath
contynued
as
long
as
the
Idolatrous
superstition
of
the
Church
of
Roome
:
yet
were
it
vtterly
impertinent
for
the
posteritie
liuing
this
day
in
those
partes
to
alleadge
this
reason
,
that
it
is
the
onely
religion
of
their
forefathers
in
Asia
.
When
the
Apostles
came
preaching
the
Gospel
to
the
Gentiles
,
they
had
bene
a
people
in
the
ages
&
generations
before
that
time
in
respect
of
the
true
knowledge
of
religion
neglected
&
not
regarded
of
God
,
The
same
may
be
saide
of
their
generallitie
,
namely
that
first
it
is
not
true
,
Cranmer
,
Ridley
,
Latimer
&c.
dealt
not
so
with
them
in
Q.
Maries
dayes
,
but
encountred
with
them
,
both
in
the
conuocation
house
,
&
also
at
Oxford
to
their
shamefull
foyle
,
and
iust
reproch
,
howsoeuer
after
they
hauing
the
lawe
in
their
owne
handes
,
did
most
vniust
and
cruell
execution
vpon
them
,
by
burning
them
in
the
fire
.
An
argument
voyde
of
all
reason
and
full
of
vyolence
and
wrong
,
which
yet
by
the
grace
of
God
,
they
fully
answered
,
receyuing
vertue
from
aboue
,
and
being
fortified
with
an
heroicall
magnanimitie
and
a
most
christian
and
noble
spirit
,
whereby
they
endured
the
cruell
torment
of
the
flaming
fire
with
great
patience
and
comfort
reioycing
,
they
were
vouchsafed
not
onely
to
belieue
,
but
also
to
suffer
and
that
vnto
death
,
and
so
cruel
a
death
for
the
testimony
of
the
Lord
Iesu
,
and
the
witnesse
of
his
truth
.
And
yet
these
men
(
according
to
the
Prouerbe
that
he
that
flyeth
may
fight
againe
)
not
being
ashamed
that
men
should
remember
the
foyle
of
that
day
,
when
they
were
not
able
to
stand
with
those
who
were
appoynted
to
dispute
with
them
:
now
as
if
they
had
gotten
new
hart
of
grace
&
some
good
armor
of
proofe
,
which
euen
the
verie
word
of
God
,
the
spiritual
sword
,
wherby
we
fight
against
these
men
,
were
not
able
to
pearce
;
haue
nothing
in
their
mouthes
nor
in
their
pennes
,
but
disputation
,
whereof
if
they
came
to
it
againe
as
their
late
chāplan
did
,
I
doubt
not
but
they
would
haue
soone
inough
.
But
of
this
I
haue
ocasion
to
speak
more
herafter
.
Now
let
vs
proceede
to
his
other
reasons
.
The
other
two
reasons
which
are
debated
by
him
more
at
large
,
are
of
vnity
and
pollicie
,
both
which
he
affirmeth
to
bee
in
their
religion
,
&
denyeth
to
be
in
ours
.
For
vnitie
I
say
,
as
in
the
other
,
that
neyther
if
they
had
that
vnitie
&
agreement
amongst
themselues
,
wherof
they
boast
,
that
they
were
thereby
sufficiently
warranted
,
and
then
that
they
haue
it
not
.
Of
the
other
part
,
that
in
ours
,
is
the
true
vnitie
which
is
in
veritie
.
For
the
first
,
that
al
agreement
is
no
sufficient
proofe
,
of
the
goodnesse
of
the
matter
wherein
they
agree
,
it
may
easily
appeare
,
for
that
al
malefactors
haue
a
kinde
of
agréement
.
So
likewise
haue
the
enimies
of
the
Gospel
of
Christ
,
as
the
Apostles
out
of
the
2.
Psal.
declare
that
the
Iewes
&
the
Romaines
the
auncient
enimies
of
Christ
,
that
the
Gentiles
&
the
people
of
Israel
the
state
ciuil
&
ecclesiasticall
did
al
agrée
&
conspire
together
against
God
&
against
his
annointed
.
Therfore
except
he
can
proue
that
faith
wherein
they
agree
,
to
be
the
true
&
ancient
faith
of
Gods
Church
,
his
vnity
is
nothing
but
a
conspiracie
,
and
their
hye
consistory
as
the
consistory
of
the
hie
priests
,
confederat
together
against
Christ
,
and
against
his
Apostles
,
or
as
the
agreement
betwene
Core
,
Dathan
&
Abiram
with
their
rebellious
companies
,
against
Moses
and
Aaron
.
Further
I
say
,
their
Church
is
so
farre
off
from
that
vnitie
and
agreement
which
he
boasteth
off
,
that
contrarywise
it
hath
beene
,
and
is
full
of
contentions
and
controuersies
.
Which
if
we
consider
,
in
the
publike
state
of
their
Church
,
is
most
manifest
in
the
infinit
varietie
&
difference
of
Saintes
,
&
meanes
of
saluation
chosen
to
worship
and
to
trust
vnto
,
by
sundry
Nations
,
Townes
,
companies
,
and
persons
,
as
it
liked
them
best
.
Likewise
by
the
diuers
Missales
,
Breuiaries
,
and
Ceremonies
vsed
amongst
them
.
Further
also
by
their
sundry
sectes
of
Monkes
&
Nunnes
,
which
they
haue
so
multiplied
of
late
,
whereas
not
many
hundred
yeares
agoe
,
they
had
onely
the
order
of
Bennet
.
But
especially
in
the
Popes
counsels
,
vniuersities
,
and
brotherhoodes
of
Monkes
and
Freers
,
it
appeareth
that
the
Lorde
burst
their
Church
as
a
vessell
of
claye
,
and
an
earthen
pot
stricken
with
a
barre
of
yron
into
so
many
peeces
and
fitters
,
that
there
scarse
remayneth
whole
any
one
potsheard
so
big
as
might
serue
to
fetch
fire
withall
.
The
agreement
of
the
Popes
was
such
about
Formosus
,
that
for
some
yeares
euery
Pope
disanulled
his
predecessors
actes
:
they
condemned
one
another
,
yea
they
followed
their
cause
with
such
bitter
mallice
(
Platina
their
owne
writer
reporting
it
)
that
Formosus
was
taken
vp
after
his
death
,
and
burned
,
and
his
ashes
cast
into
the
riuer
.
The
scisme
of
two
or
three
Popes
at
once
,
which
continued
so
many
yeares
and
occupyed
all
Christian
Princes
,
to
the
perpetuall
infamie
of
their
malitious
discordes
,
doth
witnesse
to
all
posteritie
,
how
farre
their
Church
is
from
this
vnitie
they
would
boast
off
.
Further
their
booke
of
decrees
though
Gratiam
would
force
them
to
agree
,
declareth
what
contrarie
and
repugnant
sentences
haue
beene
pronounced
by
them
in
sundry
causes
and
poynts
of
great
importance
.
And
this
hath
beene
the
vnitie
of
the
Popes
amongst
themselues
:
with
others
they
haue
agreed
thus
.
They
haue
moued
and
mainteyned
wars
both
with
Kinges
and
Kesars
,
and
those
both
Greeke
,
French
,
and
Germans
.
Many
counsels
haue
beene
excomunicated
by
them
,
and
they
againe
by
the
counsels
.
Most
famous
and
noble
Churches
haue
likewise
had
experience
,
what
bitter
spirit
of
contention
and
discorde
hath
possessed
them
.
They
haue
alienated
and
cleane
cut
off
,
the
renoumed
Churches
of
Asia
,
whereof
a
great
manie
were
planted
,
with
the
Apostles
owne
handes
.
In
like
manner
haue
they
contended
and
striuen
with
the
Churches
of
Africa
.
And
in
Europe
the
seate
of
their
impietie
,
neyther
the
Churches
of
Germanye
,
Fraunce
,
England
,
Denmarke
,
nor
sondrie
other
,
but
haue
beene
deuided
and
rent
a
sunder
with
their
quarrels
,
and
in
a
manner
brought
to
waste
,
by
meanes
of
the
controuersies
they
haue
had
with
them
,
and
others
raysed
and
nourished
by
them
.
But
especially
their
owne
Italy
,
as
other
monumentes
,
and
the
pertialities
and
factions
of
the
Guelphes
,
and
Gibellines
and
their
present
estate
doth
witnesse
.
Moreouer
Clement
the
fift
maintayned
a
great
contention
with
the
famous
vniuersitie
of
Paris
about
his
indulgences
.
And
other
of
them
had
a
great
quarrell
with
the
begging
Fryers
concerning
the
order
of
Monkery
.
And
this
hath
beene
the
vnitie
which
the
Popes
haue
had
amongst
themselues
,
and
with
others
.
Their
Councels
also
,
as
being
the
vnquiet
bodie
,
of
so
restlesse
and
contentious
a
head
,
haue
beene
at
variance
one
with
annother
:
as
those
of
Basile
and
Constance
,
and
sondrie
others
.
Their
Monkes
and
Fryers
haue
had
greate
warres
,
both
amongst
themselues
and
with
others
,
both
with
the
Popes
themselues
,
with
the
vniuersities
,
and
with
their
cheefe
Prelates
,
as
that
which
they
had
with
Gad
,
with
Clement
the
fift
,
with
the
vniuersitie
of
Paris
,
and
the
Archb.
of
Arnach
:
with
whome
they
agreed
litle
better
then
the
Popes
Nuntie
at
Paris
this
last
yeare
agreed
with
the
Dominicans
,
to
the
most
shamefull
reproch
of
their
whole
Church
.
The
Canonistes
and
the
Scholemen
,
byte
one
another
,
according
to
the
Apostle
,
till
they
be
consumed
one
of
another
.
The
Scholemen
,
they
are
also
diuided
amongst
themselues
into
Reales
and
Nominals
and
acording
to
their
captaines
,
vnder
whose
auncient
&
banner
they
fight
:
some
are
Thomists
,
some
Scotists
,
some
hold
of
Occam
.
This
is
not
according
to
him
that
said
,
Dominicus
de
Soto
,
confessor
to
Charles
the
fift
:
Caietanus
,
Tapperus
,
Pighius
,
with
sundrie
other
,
and
the
Fathers
of
the
Councell
of
Trent
,
all
which
so
agreed
,
that
according
as
it
is
saide
of
Ismaell
,
their
handes
were
euery
one
against
all
others
,
and
all
others
against
them
.
Their
agreement
was
like
that
which
was
amongst
the
Babilonians
after
the
Lorde
had
striken
them
with
the
confusion
of
their
tongues
,
that
one
vnderstoode
not
another
:
and
like
the
discorde
of
the
Madianites
,
who
thrust
euery
man
his
sworde
into
the
side
of
his
owne
Countryman
.
Which
their
contentions
and
debates
were
of
no
small
matters
,
but
of
originall
sinne
,
of
iustification
by
faith
,
of
the
certayntie
of
hope
,
of
the
vertue
of
the
death
of
Christ
,
of
the
vertue
of
Baptisme
,
of
the
supremacie
,
of
the
higher
authoritie
,
of
the
Pope
,
or
of
the
Counsels
,
of
the
Church
,
or
of
the
Scripture
,
of
the
residence
of
Bishoppes
,
and
such
like
.
I
might
here
also
shewe
howe
their
doctrine
disagreeth
with
it selfe
,
one
poynt
ouerthrowing
another
,
but
this
may
suffice
to
rebuke
the
vanitie
of
the
boast
of
their
agreement
,
and
to
laye
out
some
part
of
the
euidences
which
I
am
to
shew
against
them
,
to
proue
that
their
Church
is
not
that
friend
,
that
Doue
,
that
Spouse
of
Christ
,
which
is
but
one
,
whereof
they
so
often
vaunt
:
but
a
contentious
and
quarrellous
company
at
continuall
warres
with
others
and
amonst
themselues
,
as
the
posteritie
of
Ismael
,
and
as
the
host
and
tents
of
Madian
.
Nowe
let
vs
see
with
what
dissention
hee
can
charge
our
Church
in
England
.
Wherin
if
he
would
haue
proceeded
soundly
to
the
iust
charging
of
vs
,
he
ought
if
he
had
bene
able
,
to
haue
brought
out
the
publike
confession
and
articles
of
faith
agreed
vnto
in
King
Edwardes
time
,
and
haue
shewed
any
in
England
that
professing
the
Gospell
dissenteth
from
them
.
Or
if
he
would
haue
vs
to
answere
for
all
that
professe
our
faith
in
all
the
world
,
yet
ought
he
to
haue
sought
out
the
ancient
recordes
and
authentike
confessions
of
faith
,
which
the
professors
in
the
seuerall
Countries
where
they
are
,
haue
exhibited
by
common
consent
and
agreement
vnto
their
Princes
:
But
being
not
able
so
to
doe
,
as
shall
appeare
after
in
the
particulers
that
hee
alleadgeth
,
he
seeketh
some
fewe
places
out
of
the
infinite
works
and
bookes
,
written
by
some
of
our
profession
,
which
may
seeme
to
haue
a
shew
of
repugnance
betwene
themselues
.
If
a
man
should
deale
thus
,
not
onely
with
their
wrangling
writers
,
which
are
full
of
quarrels
&
controuersies
:
but
euen
with
the
ancient
and
learned
fathers
,
it
were
an
easie
matter
to
note
,
a
multitude
of
differences
and
contrarieties
in
them
,
in
matters
of
greater
importance
,
then
any
hee
chargeth
vs
withall
.
He
hath
made
choyse
especially
of
three
,
in
whose
workes
hee
will
shew
a
difference
in
some
poynts
.
These
three
are
the
famous
and
worthie
Clarkes
of
blessed
memorie
in
the
Church
of
God
,
M.
Luther
,
P.
Melancthon
,
Iohn
Caluin
.
Three
such
worthies
in
the
Campe
and
Tentes
of
the
Lorde
God
of
Hostes
,
as
Ioshab
,
Eleazer
,
and
Shammah
,
are
reported
to
haue
beene
in
the
Hoast
of
Dauid
.
For
though
many
haue
done
worthily
,
and
therefore
may
iustly
bee
accounted
in
the
honorable
places
of
the
thirtie
of
Dauids
worthie
Soldiers
,
and
some
of
them
of
the
second
thrée
,
yet
hardly
haue
they
attayned
to
these
three
.
Of
which
three
Luther
and
Melancton
,
were
the
burning
Lampes
and
the
shining
lights
of
Germany
.
Luther
cleare
as
the
light
,
shined
first
as
in
a
darke
place
,
and
as
the
appearing
of
the
day
,
to
those
which
sate
in
the
shadow
of
death
.
He
was
endued
of
God
with
a
spirit
of
power
,
as
Elias
:
so
as
he
stoode
not
onely
against
400.
false
Prophets
of
Baal
:
but
against
almost
400000.
The
Lorde
had
made
him
as
he
had
done
Ieremy
,
a
defensed
Citie
,
and
as
a
piller
of
yron
,
and
wall
of
brasse
to
al
the
Kings
,
Princes
,
Priests
,
and
people
of
Europe
.
He
was
a
chosen
instrument
in
the
Lordes
hande
,
an
elect
vessell
,
euen
a
vessell
of
gold
,
made
of
God
,
to
beare
his
name
before
Princes
and
rulers
,
and
to
present
the
truth
of
the
Gospell
to
Kinges
and
Kesars
,
as
he
did
at
Wormes
in
the
imperiall
assemblie
,
to
Charles
the
fift
,
to
the
Princes
Electors
,
and
other
the
great
States
and
Princes
of
Germanie
.
If
hee
were
rude
in
speach
as
he
truly
wrote
to
Erasmus
,
yet
was
hee
not
so
in
knowledge
.
Nay
both
his
skill
in
diuinitie
was
profound
,
and
his
tongue
was
eloquent
to
vtter
it
.
Notwithstanding
as
the
elect
vessell
so
first
called
,
Melancton
the
second
light
of
Germany
,
was
giuen
of
God
as
a
great
blessing
,
and
helpe
to
Luther
in
all
his
battailes
,
who
was
faithfull
to
him
,
as
was
Ionathan
to
Dauid
.
He
was
excellently
learned
,
not
onely
in
Diuinitie
,
but
also
in
the
tongues
and
sciences
,
and
generally
in
all
good
learning
,
as
appeareth
by
his
worthie
labours
in
them
vnto
this
day
.
For
what
arte
or
science
was
not
polished
with
his
learned
hand
.
He
fyled
the
tongue
with
his
precepts
of
rhetorike
.
He
made
reason
more
reasonable
,
by
his
skilfull
rules
of
logike
.
He
lift
vp
our
heads
to
behold
the
Starres
,
&
taught
vs
to
looke
backe
into
the
times
that
are
past
.
Finally
,
all
good
learning
receyued
helpe
of
his
excellent
wit
.
God
gaue
him
a
soffter
and
a
milder
spirit
,
a
nature
more
easie
to
be
dealt
with
,
louely
and
amiable
,
gratious
and
curteous
to
all
men
.
Whereby
the
Lord
,
ioyning
those
two
excellent
wittes
,
of
contrarie
nature
together
,
so
tempered
them
both
,
as
they
might
bee
fittest
for
his
seruice
.
Luthers
fierie
nature
needefull
for
him
,
being
to
stande
in
the
Front
of
all
the
battell
,
least
it
should
haue
beene
too
hot
,
was
mittigated
with
a
gratious
aspect
of
this
sweete
nature
of
the
other
,
and
a
fitte
cast
of
his
temperat
beames
,
for
the
purpose
:
Whereby
hee
so
increased
the
light
,
and
aswaged
the
heate
of
Luther
,
that
the
Church
of
God
receyued
great
benefit
by
their
happy
coniunction
.
Iohn
Caluin
one
of
the
soundest
Diuines
and
of
deepest
iudgement
in
matters
of
religion
,
both
of
doctrine
and
of
discipline
,
that
God
gaue
to
his
Church
this
thousand
yeares
:
whose
good
name
is
in
déed
as
the
wise
man
saith
,
a
most
sweete
and
excellent
oyntment
.
The
poyntes
wherein
hee
chargeth
them
with
contrarietie
,
are
of
the
Sacramentes
,
and
first
in
generall
,
of
the
number
of
them
:
whereof
hee
affirmeth
that
Luther
acknowledged
but
one
,
Caluin
two
,
Melancton
three
or
foure
.
For
Caluin
I
confesse
,
hee
saith
there
are
but
two
,
and
in
deede
there
are
neyther
more
nor
lesse
.
For
a
Sacrament
being
a
seale
of
our
Communion
with
Christ
,
Nowe
to
that
hee
obiecteth
of
three
or
foure
.
For
foure
hee
cyteth
Melanctons
common
places
,
where
Melancton
hauing
named
three
,
Baptisme
,
the
Lords
Supper
,
and
Penance
.
hee
addeth
after
these
wordes
.
It
liketh
mee
most
,
that
ordinacion
also
bee
added
,
whereunto
he
annexeth
this
reason
:
that
it
is
commaunded
of
God
,
and
that
great
promise
is
made
to
the
ministry
and
preaching
of
the
word
.
For
answere
whereunto
it
is
to
be
noted
,
that
first
in
the
place
alledged
,
hee
nameth
onely
three
,
then
after
adioyneth
this
,
that
he
could
like
also
the
ordinance
of
the
ministeries
(
for
the
commaundement
of
God
,
to
ordayne
Ministers
,
and
the
promise
of
God
to
assist
and
blesse
the
Ministery
of
such
as
are
lawfully
called
)
were
also
named
a
Sacrament
.
Which
importeth
as
if
hee
had
said
,
that
in
some
sense
,
ordination
also
may
be
called
a
Sacrament
.
Further
the
confession
of
Ausb
.
and
the
Apologie
of
it
,
as
he
truly
alledgeth
,
both
endyted
by
Melancton
,
maketh
mention
onely
of
three
.
Whereby
it
appeareth
,
that
Melancton
taught
not
simply
foure
,
but
onely
three
,
and
that
the
name
of
a
Sacrament
in
some
sense
,
might
bee
attributed
to
the
fourth
:
and
for
teaching
sake
,
as
he
speaketh
in
his
Apologie
,
in
the
title
of
the
number
,
&
vse
of
Sacraments
.
Where
handling
this
matter
,
expresly
hee
vseth
these
words
,
wee
doe
not
thinke
it
any
great
matter
although
some
for
teaching
doe
otherwise
number
,
so
that
they
duely
keepe
the
things
which
are
deliuered
in
the
Scriptures
,
neyther
did
the
auncient
Fathers
number
alwayes
the
same
.
By
which
place
it
appeareth
,
that
Melancton
(
so
that
the
holy
things
,
which
are
left
by
the
scripture
to
bee
vsed
by
vs
,
bee
obserued
,
)
esteemed
it
not
greatly
materiall
,
for
the
name
of
a
Sacrament
,
to
how
many
or
how
fewe
of
these
things
it
were
attributed
,
wherein
hee
leaneth
vpon
the
iudgment
of
the
ancient
Fathers
,
who
all
agreed
not
of
the
certaine
number
of
those
things
,
which
shoulde
bee
called
by
this
name
.
It
appeareth
then
that
Melancton
,
in
this
place
did
not
properly
call
,
Ordination
of
the
Ministers
a
Sacrament
,
but
in
this
freedome
and
libertie
whereof
hee
speaketh
,
not
binding
himselfe
straightly
to
the
sense
of
the
worde
,
but
vsing
it
as
hee
thought
good
,
for
more
plainenesse
of
teaching
that
which
hee
would
haue
vnderstood
.
But
yet
hee
will
say
it
remayneth
,
that
there
are
three
,
by
Luther
and
Melancton
.
To
this
I
answere
,
that
it
is
true
that
this
is
the
ordinarie
speach
of
them
both
,
when
they
speake
of
the
number
of
sacraments
to
reakon
three
,
namely
Baptisme
,
Now
remayneth
the
second
argument
of
this
sorte
,
and
the
last
of
all
his
proofes
of
the
good
policie
that
is
in
Popery
.
Which
though
it
bee
so
much
more
largely
laide
out
then
any
of
the
other
,
as
it
seemeth
to
be
the
principall
,
and
the
rest
to
haue
serued
but
to
make
the
way
before
it
,
and
to
helpe
him
to
vtter
this
his
falsly
named
wisedome
and
pollicie
,
yet
hee
will
fondly
seeme
to
fall
into
it
,
by
occasion
of
hauing
named
policie
once
a
litle
before
.
But
in
deed
his
true
reason
is
,
that
if
it
were
possible
hee
may
deceaue
your
HH.
with
a
name
of
pollicie
and
wisedome
:
because
your
HH.
being
wise
,
haue
a
speciall
eye
,
and
as
hee
speaketh
perticuler
regard
vnto
pollicie
.
But
the
graue
and
deepe
iudgement
that
God
hath
giuen
your
HH.
wil
easily
discouer
his
pretended
policie
,
to
be
but
a
vaine
fancy
,
&
cause
your
wisdoms
to
abide
stil
immouable
in
the
loue
of
the
true
,
lawfull
,
&
holy
wisedome
,
which
your
HH.
most
worthely
regard
.
For
who
can
better
prise
and
esteeme
so
exceeding
gifts
more
then
your
LL.
who
by
the
vse
thereof
,
all
this
happie
time
of
her
Ma.
raigne
,
haue
found
it
to
bee
a
most
necessarie
and
profitable
gift
,
for
the
maintenance
of
a
Christian
Commonwealth
.
Which
as
this
Authour
&
his
friends
,
haue
found
to
their
smal
reioycing
,
so
the
duetiful
subiects
acknowledge
it
to
the
glory
of
God
,
to
the
worthy
prayse
of
your
HH.
to
al
posteritie
,
and
to
our
singular
comfort
.
For
except
the
Lorde
had
saued
vs
and
made
your
HH.
carefull
&
wise
to
preuent
and
disapoynt
their
wicked
&
malicious
practises
against
vs
,
this
State
and
Church
may
iustly
say
with
the
Church
of
Israell
,
that
now
long
agoe
they
had
deuoured
and
swallowed
vs
vp
quicke
.
Therefore
as
wee
haue
tasted
the
sweet
fruit
of
this
principall
spirit
of
gouernement
,
wherewith
the
Lorde
hath
furnished
you
from
aboue
:
so
our
dayly
prayers
to
God
for
all
your
HH.
are
that
hee
may
dayly
more
and
more
enrich
your
Noble
harts
,
with
the
true
and
holy
feare
of
him
,
with
the
zealous
loue
of
his
Gospell
,
with
magnanimitie
and
courage
,
and
all
other
princely
and
heroicall
vertues
,
fitte
for
Christian
Counsellors
,
to
so
Christian
a
Quéene
professing
the
Gospell
,
and
namely
with
that
true
wisedome
which
is
from
aboue
,
which
as
the
Apostle
Iames
teacheth
,
is
first
pure
,
S.
Ia.
saith
,
earthly
,
natural
,
&
diuelish
.
Earthly
because
it
is
not
from
Heauen
.
Natural
because
it
is
not
spirituall
,
but
onely
the
vaine
and
foolish
discourse
of
flesh
and
bloud
,
and
of
a
naturall
man
,
who
can
not
conceyue
the
things
which
are
of
God
.
Deuilish
(
which
followeth
next
to
carnal
wisedome
,
and
sheweth
that
they
which
are
ledde
by
their
naturall
and
humaine
vnderstanding
are
straight
abused
by
the
subtilties
of
Sathan
)
because
it
is
not
of
God
,
but
of
the
diuill
that
olde
and
sutle
serpent
.
It
is
not
pure
as
S.
Iames
declareth
the
heauenly
wisedome
to
bee
,
which
is
pure
as
the
gold
that
is
seauen
times
refyned
,
but
base
and
vile
,
because
it
is
allaied
and
imbased
with
all
earthly
and
vile
respectes
of
their
owne
gaine
and
ambition
whereunto
they
pretend
in
their
Hierarchie
,
pilgrimages
,
pardons
,
purgatorie
,
and
all
other
cunning
inuentions
and
politike
deuyses
of
their
religion
.
No
more
can
it
bee
saide
to
bee
as
true
wisedome
is
by
the
same
Apostle
peaceable
,
moderate
,
tractable
,
full
of
mercy
,
and
of
good
fruits
,
because
it
is
full
of
Emulation
,
of
bitternesse
,
of
contentions
,
quarrels
,
reuenges
not
to
be
pacifyed
,
and
hates
neuer
to
be
reconciled
,
full
of
bloudy
crueltie
,
and
of
euery
euill
worke
.
It
is
not
humble
and
voyde
of
dispute
and
contradiction
,
as
is
the
wisedome
which
is
from
aboue
,
but
is
full
of
oppositions
,
and
replyes
,
encountring
the
wisedome
of
God
,
with
vaine
discourses
of
flesh
and
bloude
.
Where
our
Sauiour
Christ
hath
appoynted
the
word
of
his
Crosse
to
bee
set
forth
in
a
sort
like
it selfe
,
and
the
State
of
his
Ministers
to
be
agreeable
thereunto
:
their
wisedome
controlling
this
for
great
simplicitie
haue
deuised
as
they
suppose
,
a
wiser
and
a
more
politike
way
whereby
it
might
obtaine
more
fauour
and
credit
,
which
is
to
make
it
sweete
to
the
outward
senses
,
gorgeous
for
rich
apparrel
,
sumpteous
for
all
costly
furniture
,
statly
and
princely
for
pompe
,
as
representing
in
it
,
the
image
of
a
kingdome
,
last
of
all
it
is
not
sincere
,
but
rather
full
of
hipocrisie
,
because
vnder
an
outwarde
appearance
of
humblenesse
,
and
not
sparing
of
the
body
:
Widowes
&
Orphanes
houses
were
deuoured
,
Idlenesse
,
Pride
,
Superstition
,
Idolatrie
,
and
all
impietie
,
was
hidden
and
couered
.
Thus
a
faire
coulor
was
cast
vpon
a
fowle
Sepulchre
of
deade
and
stinking
bones
,
and
in
a
cup
of
golde
,
the
Kings
and
Princes
of
the
earth
were
presented
with
a
poysoned
wyne
of
all
fornication
.
Which
the
stories
of
their
filthinesse
,
of
their
warres
,
of
their
pursuing
one
another
to
the
death
,
yea
and
after
death
aboundantly
testifie
.
Therefore
it
came
neuer
(
howsoeuer
hee
vaunteth
)
from
our
Sauiour
Christ
the
wisedome
of
God
,
nor
from
his
Apostles
(
which
true
wisedome
onely
maketh
Commonweales
to
florish
)
but
from
vnpure
,
carnal
,
profane
,
and
diuelish
wits
.
Neyther
hath
it
at
any
time
,
or
can
by
any
meanes
soundly
vphold
&
establish
a
Christian
Commonwealth
,
but
alwayes
hath
beene
,
and
both
thorow
the
iustice
of
God
,
and
by
the
very
nature
of
it
,
must
needes
be
the
certaine
ruin
&
distruction
of
all
estates
which
doe
receyue
it
.
But
ere
I
enter
any
further
into
the
debating
of
this
matter
with
him
,
I
will
first
set
downe
the
state
of
the
question
betwene
vs
in
this
poynt
,
as
he
himselfe
hath
done
.
That
is
(
saith
he
)
that
the
practise
of
our
doctrine
as
we
hold
it
,
&
of
our
aduersaries
as
they
teach
it
,
whether
it
be
true
or
false
(
which
at
other
times
&
places
is
to
be
discussed
:
)
of
ours
(
I
say
)
do
follow
infinit
vtilities
to
a
Christian
Common
wealth
,
which
do
not
from
the
doctrine
of
our
aduersaries
,
but
rather
the
cleane
contrary
hurts
&
damages
,
and
this
is
the
state
of
our
question
in
this
place
.
In
which
wordes
it
appeareth
that
hée
vndertaketh
to
proue
that
their
Romaine
fayth
be
it
true
or
false
bringeth
infinite
commodities
to
a
common
weale
,
and
ours
on
the
other
parte
,
be
it
true
or
false
,
the
cleane
contrarye
discommodities
.
This
is
a
straunge
point
in
diuinitie
,
and
such
as
scarse
one
woulde
haue
looked
to
haue
heard
,
of
a
Iewe
or
a
Turke
,
acknowledging
any
God
and
trueth
in
religion
,
much
lesse
of
one
pretending
to
be
a
Christian
and
a
Catholique
and
a
solliciter
as
hee
would
seeme
for
,
persecuted
Catholiques
,
either
that
a
false
fayth
can
make
a
wise
and
flourishing
common
weale
,
or
that
true
religion
should
bee
but
folly
,
and
the
ruine
of
the
state
wher
it
is
embraced
.
For
the
Prophets
and
Apostles
teache
vs
,
that
no
kingdome
,
nor
state
can
prosper
,
no
Prince
,
no
potentate
or
people
can
be
wise
or
blessed
in
their
gouernment
,
but
by
honoring
&
obeying
almighty
God
in
such
sort
as
he
hath
appointed
.
Which
doctrine
oftentymes
is
repeated
in
the
lawe
,
wherein
it
is
declared
vnto
the
people
of
God
,
that
this
should
be
their
wisedome
with
all
nations
which
shoulde
saye
surelye
,
this
onely
is
a
wise
and
a
politike
people
,
if
they
kept
without
adding
or
diminishing
all
the
precepts
which
God
commaunded
.
Likewise
that
this
obedience
shoulde
bee
their
blessing
,
that
it
should
be
well
with
them
yf
they
kéepe
hys
commaundements
that
the
Lord
would
hate
such
as
hated
them
,
and
afflict
such
as
afflicted
them
,
that
the
angell
of
the
Lord
should
cutte
downe
the
Cananites
before
them
and
bring
them
into
the
promised
lande
,
that
they
should
abide
in
it
and
multiplye
and
be
blessed
in
all
that
they
shoulde
putte
their
handes
vnto
,
aboue
all
other
people
.
Blessed
in
the
fruite
of
them selues
,
of
the
earth
,
and
of
their
cattell
,
and
that
they
should
enlarge
their
dominion
from
sea
to
sea
,
and
from
one
floud
to
an
other
.
Of
the
other
parte
,
These
and
such
like
sayinges
of
the
lawe
,
so
vehemently
vttered
vnto
al
Israell
with
taking
heauen
and
earth
to
witnesse
,
For
this
cause
the
Prophet
exhorteth
Kynges
to
bée
wyse
,
and
Counsellers
to
bée
well
aduysed
,
that
they
worshyppe
GOD
and
hys
annointed
:
denouncyng
vnto
the
Ennemies
the
almightye
power
of
Christe
,
to
the
confusion
of
all
that
sette
themselues
agaynste
hym
,
whereby
hée
shoulde
bee
able
as
easelye
to
breake
them
,
as
a
Manne
wyth
a
barre
of
Yron
dooth
dashe
in
peeces
a
Potte
of
earth
.
To
thys
purpose
notable
is
the
speeche
of
Asaria
the
Prophet
,
The
LORDE
(
sayeth
hée
)
hath
beene
wyth
you
while
yee
haue
béene
wyth
hym
,
Thys
was
sealed
in
the
castinge
away
of
Saule
,
and
the
choosing
and
prosperous
successe
of
Dauid
as
he
often
acknowledgeth
.
Lykewise
in
Salomon
the
moste
wise
and
Politique
Prynce
that
euer
sat
in
the
seate
of
Dauid
.
Thys
was
the
spéeche
of
the
Prophet
Shemaiah
,
to
Roboam
&
hys
counsellers
and
the
people
of
Iudah
:
thus
sayeth
the
Lorde
,
you
haue
forsaken
mée
,
therefore
wyll
I
also
abandon
you
and
giue
you
into
the
hande
of
Senacherib
.
which
was
perfourmed
,
but
in
mercye
vppon
their
repentaunce
.
Therefore
sayeth
hée
,
yée
chyldren
of
Israell
,
fighte
not
agaynst
the
Lorde
the
God
of
your
Fathers
,
for
ye
can
not
prosper
.
And
accordinglye
it
is
added
,
that
the
Isralites
were
ouerthrowne
hauinge
50000.
chosen
men
of
warre
slayne
,
and
the
Iewes
were
strengthned
,
because
as
sayth
the
storye
they
rested
vpon
the
Lorde
God
of
their
Fathers
.
Diuerse
was
the
estate
of
the
affayres
of
Asa
,
accordinge
as
hee
walked
with
God
:
prosperinge
when
hee
trusted
in
God
,
and
decayinge
when
hee
followed
the
vayne
dyscourse
of
fleshe
and
bloode
,
and
soughte
to
the
Asserians
for
helpe
.
The
same
is
alwayes
dylygentlye
noted
,
in
the
lyues
of
the
reste
of
the
Kinges
.
Amazia
,
Azaria
,
Ioas
,
Ezechia
,
Iehosophat
.
Manasses
and
the
reste
,
euen
to
the
deportation
and
caryinge
awaye
into
captiuitie
of
bothe
the
houses
of
Israell
and
Iuda
wyth
theyr
Kynges
for
false
worshyppe
,
These
and
infinite
suche
lyke
examples
which
are
in
the
Bookes
of
Kynges
:
(
For
which
woulde
to
God
all
Chrystian
Princes
and
theyre
Counsellers
dyd
dyligentlye
reade
them
,
and
cause
them
to
bee
reade
and
expounded
vnto
them
)
do
declare
true
pyetye
to
bée
the
verye
base
and
foundatyon
of
all
sounde
Wysedome
and
Pollicye
,
and
Impyetye
,
what
shewe
soeuer
it
haue
of
outwarde
profitte
and
commoditye
for
a
season
,
yett
indeede
and
in
the
ende
to
bée
the
verye
cause
of
ruine
and
ouerthrowe
to
all
estates
and
kingdomes
.
The
reason
whereof
is
manifeste
because
all
Kynges
and
Princes
hold
theyr
Crownes
and
Scepters
at
the
wyll
and
pleasure
of
GOD
,
who
is
Kynge
of
Kynges
,
and
Lorde
of
Lords
,
as
it
is
wrytten
by
mée
Kynges
doo
raigne
,
As
therefore
the
Tennaunte
at
wyll
,
hath
no
better
pollicye
then
to
please
hys
Lorde
of
whome
hee
holdeth
,
so
the
greateste
pollicye
and
soundest
wysedome
that
maye
bée
vsed
by
Kynges
and
Prynces
,
is
to
please
the
Lorde
oure
GOD
,
in
all
obedience
,
and
namelye
in
the
zealous
aduauncemente
of
hys
true
religyon
and
seruice
.
Therefore
wycked
and
deuilyshe
is
thys
rule
,
and
not
to
bee
patyentlye
hearde
of
Christyan
Prynces
,
that
false
Relygyon
,
or
anye
dysobedyence
vnto
GOD
,
Idolatry
,
Hipocrisie
,
Tyrannye
or
anye
such
lyke
,
canne
establyshe
the
seate
of
any
Kinge
or
bring
securitie
,
wealth
,
and
honoure
to
anye
state
or
people
,
or
that
true
religion
and
godlines
,
that
iustice
and
equitie
shoulde
diminishe
any
of
these
and
make
the
state
weaker
or
lesse
assured
.
To
longe
hath
this
moste
false
and
wicked
doctrine
abused
Princes
of
weake
iudgement
,
to
the
turninge
of
theire
golde
into
drosse
,
and
their
honor
into
dishonor
.
for
,
what
can
be
more
vnwise
,
vnhonorable
,
and
vnprofitable
in
the
ende
then
Idolatry
,
dissimulation
,
Iniustice
and
tyrannye
.
Or
what
can
be
more
vnwise
and
vnhonorable
then
a
state
whose
wisedome
is
nothinge
but
déepe
hipocrisie
,
periury
,
and
licence
of
all
impietie
On
the
other
parte
what
canne
bee
more
wyse
,
or
honourable
,
then
a
P
:
and
state
by
whome
true
relygion
is
zealouslye
and
sincerelye
aduaunced
,
iustyce
vprightlye
admynistred
,
the
royall
othe
,
woorde
,
and
promise
of
a
P
:
inviolablye
obserued
,
vertue
rewarded
,
vice
punished
,
good
lawes
wiselye
made
,
ryghtly
construed
,
and
duelye
executed
,
and
so
good
a
course
of
gouernment
with
all
christian
and
noble
magnanimitie
maintayned
and
auoued
.
For
surelye
these
two
(
which
conteyne
all
the
rest
)
religion
and
iustice
,
pietie
and
equitie
,
are
the
moste
precious
Pearles
that
may
annorne
the
crownes
of
Princes
:
they
are
Pillers
,
stronge
as
Iacin
and
Boos
,
which
were
erected
in
the
Temple
,
and
are
named
of
theyr
stabilitye
and
strengthe
,
wherby
theyr
state
is
vpholden
.
Salomon
,
the
royall
Patron
of
all
true
state
and
honoure
,
by
wysedome
and
vnderstandynge
,
by
counsell
and
magnanimitye
,
by
knowledge
and
the
feare
of
the
Lorde
,
as
by
the
sixe
steppes
of
hys
regall
throne
which
were
made
for
that
purpose
,
ascended
into
that
glorious
seate
,
(
as
it
was
noted
by
the
Lyons
at
hys
féete
on
eyther
side
)
aboue
all
Kynges
of
the
earthe
,
and
satte
hym
downe
as
a
Kyng
of
Kyngs
,
and
Lorde
of
Lordes
.
Whose
glorye
so
sittynge
was
suche
,
as
he
séemed
to
bée
a
newe
Adam
,
reentred
into
the
Paradyse
of
God
,
or
as
the
sonne
of
God
whose
glorye
in
a
sorte
was
represented
in
him
.
In
which
example
,
the
Lorde
hath
sealed
vnto
vs
the
assuraunce
of
the
promise
hée
hath
made
to
honor
Princes
which
honoure
him
,
and
to
cause
the
states
to
prosper
and
to
flourishe
which
builde
vpp
the
Temple
of
the
Lorde
,
and
neglecte
not
anye
thynge
which
hee
hath
commaunded
,
for
the
furtheraunce
and
aduauncement
of
it
.
And
as
in
olde
tyme
these
promises
were
confirmed
in
the
glorious
and
happy
kyngdome
of
Salomon
:
So
may
wée
truely
acknowledge
to
the
greate
glorye
of
GOD
,
a
notable
testimonie
of
the
fulfillynge
of
them
in
the
blessed
kyngedome
of
our
moost
noble
Queene
.
whome
the
Lorde
hath
so
wonderfully
blest
to
haue
as
it
séemeth
some
notable
example
also
in
these
dayes
to
seale
agayne
vnto
all
the
worlde
the
certayne
trueth
of
thys
doctrine
:
That
happie
is
the
King
&
Prince
whose
God
is
the
Lord
For
howe
richlye
hath
the
Lorde
blessed
her
highnes
and
her
people
in
comparison
of
all
the
Kinges
and
nations
rounde
aboute
vs
,
wyth
peace
and
aboundaunce
accordinge
to
the
prayer
of
the
Psalme
for
Ierusalem
are
in
all
the
walles
and
Palaces
of
Englande
.
Such
a
peace
,
and
such
a
plentye
,
as
our
Fathers
neuer
knewe
,
nor
our
Chronicles
reporte
to
haue
beene
in
the
dayes
of
anye
of
her
Maiesties
moste
noble
Auncestors
before
her
.
Our
owne
Countrye
yéeldeth
vs
aboundance
of
all
thinges
that
growe
at
home
:
and
forreine
Nations
serue
vs
wyth
plentye
of
all
commodities
abroade
.
So
that
what
soeuer
is
in
the
Easte
,
or
West
,
what
soeuer
in
a
manner
is
vnder
the
Poles
or
betweene
them
,
wée
haue
it
brought
vnto
vs
.
Which
continuinge
so
manye
yeares
in
so
calme
a
peace
must
néedes
haue
excéedingly
enriched
the
land
with
wealth
and
treasure
.
The
peace
of
it
is
miraculous
,
in
so
greate
and
longe
troubles
of
all
our
neighbours
about
vs
,
and
in
so
manye
Plots
and
practises
,
layd
and
vndertaken
by
the
Church
of
Roome
,
and
the
rebellious
Children
thereof
,
for
the
disturbaunce
of
our
peace
.
Further
also
the
Lorde
hath
gyuen
her
highnes
that
honoure
and
glorye
that
neuer
anye
of
her
noble
progenitours
attayned
vnto
:
whych
is
in
her
owne
so
happye
estate
,
to
sitte
as
iudge
and
honourable
arbitratoure
of
the
causes
and
controuersies
of
the
greatest
Kynges
of
Europe
,
and
of
all
her
neyghbours
,
weyinge
the
Ballaunce
as
it
pleaseth
her
.
And
what
is
the
cause
of
all
these
,
so
calme
a
peace
,
so
rich
a
treasure
and
so
exceedinge
greate
honoure
.
Surely
the
cause
is
the
same
for
which
the
noble
Kynge
Ezechias
was
blessed
likewise
with
ritches
and
honor
.
Ezechias
opened
the
doore
of
the
temple
of
the
Lorde
which
Ahaz
his
Father
,
hadde
shutte
vppe
:
Hée
caste
out
the
Sirian
Aulters
,
and
sette
vppe
agayne
the
Aulter
of
the
Lorde
in
hys
place
,
hee
purged
the
Temple
from
the
Idoles
and
abhominations
wherewith
it
hadde
bene
polluted
,
hee
caused
the
presence
Breade
to
be
sette
vppon
the
presence
Table
before
the
Lorde
,
the
Lampes
of
the
golden
Candlesticke
to
shyne
and
gyue
lyghte
in
the
Temple
of
the
Lorde
:
hee
called
home
againe
the
Priestes
and
Leuites
whiche
were
scattered
abroade
,
and
appointed
liberall
prouision
and
mayntenance
for
them
.
In
lyke
manner
it
hath
pleased
God
,
that
her
highnes
shoulde
caste
out
of
hys
Temple
amongste
vs
,
theyr
Roomishe
Aulters
,
theyre
Idoles
of
Golde
and
Siluer
,
of
Woode
and
of
Stone
,
Legendes
and
lyinge
Fables
,
the
abhominations
of
the
Masse
,
and
all
the
wycked
and
heriticall
doctrine
of
the
Churche
of
Roome
,
seruice
in
straunge
and
vnknowne
tongue
,
wyth
a
thousande
superstitions
vsed
in
it
.
In
steede
whereof
,
her
Maiestie
hath
broughte
in
,
prayers
in
our
owne
tongue
,
the
holye
woorde
of
God
to
be
reade
,
and
truelye
expounded
vnto
vs
.
The
Sacramentes
,
which
are
the
seales
of
the
Gospell
duely
administred
,
the
pure
,
cleane
and
vndefiled
Water
of
Baptisme
,
the
Lordes
Table
furnished
as
the
royall
Table
of
a
Kynge
,
at
the
marryage
of
hys
Sonne
,
wyth
the
swéete
breade
of
the
finest
of
the
Wheate
,
and
wyth
Wyne
of
a
Grape
of
mooste
noble
kynde
,
that
is
,
wyth
the
precious
bodye
and
bloode
of
our
Sauioure
Christ
Iesu
.
Her
highnes
hath
calde
backe
agayne
the
Ministers
of
the
Gospell
,
fled
as
Elias
sometime
dyd
into
the
Wildernesse
,
so
to
sundrye
places
where
they
mighte
finde
the
Lorde
,
as
hee
sawe
hym
in
the
Rocke
,
in
Mounte
Horeb.
Further
also
her
Maiestie
(
which
is
her
speciall
Honoure
)
hath
as
the
true
daughter
of
Sara
receyued
vnder
her
protection
,
such
as
were
forced
to
trauaile
from
place
to
place
,
and
that
for
the
true
profession
of
the
Gospell
,
and
gyuen
succoure
and
comforte
to
the
persecuted
members
of
Christe
Iesu
.
And
for
these
it
hath
pleased
GOD
to
prosper
her
Maiestie
and
to
gyue
her
a
people
hollye
by
profession
in
Religion
,
peaceable
in
tranquilitie
,
riche
in
Treasure
,
stronge
in
forces
,
faithfull
and
louyng
to
her
Highnesse
and
her
friendes
:
but
fearefull
and
terrible
to
her
enemies
.
And
now
,
to
exalte
her
Throne
,
euen
as
high
as
Salomons
was
exalted
,
what
remayneth
to
be
done
,
but
that
as
Salomon
furnished
the
Lordes
Temple
,
and
established
all
the
order
of
the
house
of
GOD
in
euery
point
,
as
the
Lord
had
commaunded
by
the
Law
of
Moses
and
by
the
Prophets
:
So
likewise
,
that
her
Ma.
woulde
finish
this
far
aduanced
most
holy
&
honorable
worke
of
the
seruice
of
God
amongst
vs
.
for
the
furtherance
wherof
,
hir
highnes
renowmed
father
,
of
famous
memory
,
made
a
statute
,
wherby
it
was
enacted
,
that
the
Canon
law
,
being
the
Law
of
the
Popes
,
the
auncient
enemyes
of
this
Land
,
and
the
corrupt
spring
of
infinit
enormyties
in
the
Churche
,
shoulde
be
reuisited
by
a
number
of
chosen
men
for
the
purpose
,
and
such
an
order
set
downe
,
for
the
good
direction
and
regiment
of
the
Churche
,
as
might
be
most
agréeable
,
to
the
Commaundementes
of
almyghtie
God
,
and
our
Sauiour
Christ
Iesu
.
This
godly
and
honourable
purpose
,
was
continued
by
hys
noble
Sonne
,
the
Iosiah
of
our
tyme
,
and
no
doubt
but
had
bin
perfourmed
,
to
the
great
seruice
of
God
,
and
edification
of
the
Church
,
yf
the
Lord
had
contynued
hys
happy
raigne
amongste
vs
.
Thys
so
necessary
act
,
for
the
honor
of
God
,
and
comfort
of
hys
people
,
béeing
after
repealed
,
hath
bin
reuiued
agayne
by
her
highnes
.
Which
being
don
so
longe
agoo
,
and
nothing
remayninge
but
to
appoynt
fit
men
for
the
purpose
:
the
moste
humble
sute
of
all
Israell
of
God
in
the
land
is
,
that
a
seruice
so
holy
,
so
profitable
,
and
so
necessarye
,
may
no
longer
be
delayed
.
For
incourragement
wherof
,
I
would
to
God
the
spéeche
of
Azariah
,
worthy
to
be
written
in
tables
of
Gold
,
were
ingrauen
in
the
hartes
of
all
,
that
oughte
and
myght
further
thys
holy
cause
that
he
spake
vnto
Kynge
Asa
&
vnto
all
Iuda
&
Beniamin
:
that
is
,
whyle
ye
haue
bene
wyth
the
Lord
,
the
Lorde
hath
bene
wyth
you
,
and
if
ye
will
yet
séeke
hym
,
he
wyll
be
ready
for
you
,
but
if
ye
forsake
him
,
hee
wyll
forsake
you
,
as
hee
hath
done
the
Isralites
,
who
of
longe
tyme
haue
bene
without
the
true
God
,
without
a
teaching
Priest
,
and
without
the
Law
,
and
the
Lorde
hath
vexed
them
with
al
calamities
accompaniyng
ciuill
warres
and
dissentions
,
be
yee
therefore
of
good
courage
to
procure
the
further
aduauncement
of
GODS
seruice
,
and
let
not
your
handes
bee
feeble
,
for
there
is
a
rewarde
for
your
worke
:
So
Lykewise
it
may
be
truly
and
fytlye
sayde
,
to
our
moste
noble
Quéene
Elizabeth
which
was
sayde
to
Asa
,
and
to
all
her
highnes
nobilitye
,
as
to
the
royall
seede
of
Iuda
,
and
to
all
the
people
,
as
to
Beniamin
,
that
surely
the
Lorde
hath
bene
with
you
,
while
you
haue
ben
wyth
him
.
And
no
doubt
but
if
ye
shall
yet
goe
forwardes
to
doe
euery
thing
which
the
Lord
hath
commanded
,
and
seeke
him
wyth
all
your
heart
,
no
doubt
I
say
but
he
will
yet
more
&
more
enlarge
him selfe
towards
you
,
and
encrease
all
your
good
estate
excéedinglye
,
so
that
al
the
world
shal
say
,
what
an
honoarble
and
happy
Nation
is
this
whiche
the
Lorde
tendereth
so
dearlye
,
and
aduaunceth
aboue
all
the
Kingdoms
of
the
World
.
So
shall
this
Doctrine
that
I
am
now
debating
with
the
enemye
,
bée
made
cleare
and
manyfest
,
that
true
relygion
,
can
neuer
bée
daungerous
to
a
Common
Wealth
,
but
dooth
alwayes
cause
it
to
prosper
and
to
florish
,
which
the
Lord
our
gracious
God
graunt
may
be
confirmed
more
and
more
by
our
happye
experience
.
But
the
other
part
,
the
Lorde
turne
from
hir
Maiestie
,
from
all
the
Nobles
and
People
of
the
Land
,
and
teach
it
them
,
by
the
wofull
experience
of
their
enimies
:
which
is
that
if
you
forsake
the
Lord
you
shal
also
be
abandoned
of
him
,
If
Isarell
bee
suffered
to
bee
without
a
teachinge
Ministerie
,
as
it
is
yet
in
a
great
part
of
the
dominion
,
&
without
the
ordinary
preaching
of
the
Gospell
,
then
the
Lord
will
punish
with
lyke
or
greater
punishment
then
Israel
was
punished
withall
.
Therfore
the
Lorde
strengthen
your
hands
,
that
they
be
not
féeble
,
but
that
they
may
be
strong
to
build
vp
that
which
remayneth
,
for
vndoubtedlye
there
is
a
rewarde
for
the
woorke
.
Thus
returnyng
to
myne
Aduersaryes
most
wicked
and
vngodly
Paradoxe
agayne
,
I
conclude
,
that
this
Azaria
and
Shemaiah
,
this
Moses
and
Samuel
,
this
Dauid
and
Salomon
,
with
the
rest
of
the
Kinges
of
Israel
and
Iuda
.
this
also
,
all
the
Prophets
and
Apostles
teache
vs
:
that
godlynesse
and
true
Religion
establisheth
the
seates
of
Princes
,
&
prospereth
the
estate
of
all
people
whiche
receiue
it
with
that
obedience
they
ought
to
doo
:
and
contrarywise
,
impietie
,
and
false
worship
is
the
certayne
ruyne
and
curse
of
the
Nation
which
dooth
imbrace
it
.
And
except
it
were
in
Rome
,
the
Schoole
of
errour
(
as
one
of
their
owne
Poets
dooth
truly
witnes
against
them
)
and
the
Temple
of
heresie
,
&
of
suche
as
haue
bene
nufled
and
brought
vp
in
her
Seminaries
of
tares
,
I
think
it
was
neuer
hard
of
,
which
our
pretended
Catho
.
héere
would
presume
:
that
Catholicisme
and
Poperie
tho
it
be
false
religion
,
yet
should
be
fit
to
make
a
common
wealth
to
florishe
,
or
that
the
Gospell
,
tho
it
bée
true
(
as
it
is
)
yet
should
be
cause
of
infinite
hurts
&
discommodities
to
the
state
where
it
is
receiued
.
But
because
this
is
so
boldly
auouched
let
vs
examine
the
reasons
of
this
his
confident
and
erronious
spéech
.
His
proofes
are
first
generall
,
and
of
this
sort
he
hath
two
argumentes
.
Whereof
the
first
is
the
experience
bothe
of
other
Kingdomes
and
of
our
owne
,
which
haue
beléeued
and
receiued
,
this
his
Romaine
Catholike
Faith
,
and
haue
florished
by
it
.
whereunto
I
aunswer
if
it
were
true
that
he
affirmeth
that
they
had
so
prospered
,
yet
he
faulteth
much
in
affirming
that
to
be
the
cause
of
their
prosperitie
which
was
no
cause
.
For
that
being
true
which
I
haue
alreadie
sufficiently
confirmed
,
that
a
false
worship
and
heresie
can
neuer
be
profitable
to
any
common
wealth
and
people
:
it
being
no
lesse
true
(
Moses
,
and
Christ
himself
being
witnesses
)
that
this
Romain
faith
is
a
false
worship
full
of
superstition
and
Idolatrie
and
full
of
errour
and
heresy
.
them
notwithstanding
it
were
so
that
Kingdomes
entertaning
this
heresie
had
prospered
for
a
time
,
yet
should
it
neuer
follow
thereof
that
their
Idolatrie
had
béene
the
cause
of
their
prosperitie
.
No
more
then
the
wicked
abhominations
of
the
heathen
were
cause
why
some
of
them
haue
prospered
for
a
season
,
and
that
more
for
honour
of
a
large
dominion
then
euer
the
Kinge
of
Iuda
did
.
The
Assirians
the
firste
Monarchie
of
the
world
ruled
in
a
manner
all
Nacions
for
many
yeares
,
many
Kinges
succéedinge
one
an
other
in
the
royall
seate
of
Assiria
.
After
them
arose
the
Persians
who
subduing
the
Assirians
,
obtained
the
Monarchie
,
and
raigned
likewise
a
space
succéeding
one
an
other
.
Then
came
the
Grecians
who
preuayling
against
the
Persians
,
made
themselues
maisters
of
them
,
and
almost
of
the
world
.
Last
of
all
the
Romaine
Empire
abolishing
the
former
,
succéeded
in
the
souerantie
,
&
possessed
it
,
first
in
Roome
and
after
in
Constantinople
&
againe
in
the
West
to
that
decayed
estate
which
now
remaineth
of
it
,
when
the
great
Turke
had
seased
vpon
Constantinople
,
and
all
the
East
part
of
the
Empire
.
So
Tamerlan
the
Tartarian
had
a
time
,
as
also
many
other
horrible
Tirantes
wherein
they
prospered
.
That
these
prospered
for
a
season
,
he
cannot
deny
,
as
he
accounteth
prosperitie
,
but
I
think
hee
wyll
not
say
,
that
the
detestable
profession
of
Mahomet
,
or
the
Pagan
&
Heathen
abhominations
of
the
Monarches
vnto
Constantine
in
the
Roman
Empyre
,
were
the
cause
of
their
prosperitie
.
It
is
manyfest
they
were
not
,
but
rather
the
cause
of
their
finall
ruyne
and
ouerthrow
,
as
not
ceasing
to
call
for
vengeance
to
God
,
vntil
he
with
his
Thunderbolt
from
Heauen
had
striken
them
.
What
was
the
cause
then
?
Surelye
this
,
the
goodnesse
of
God
who
dooth
good
euen
to
the
vnthankfull
and
vngodly
,
who
letteth
his
Rayne
to
fall-vppon
the
Féeld
of
the
iust
and
vniust
,
and
causeth
his
Sonne
to
shine
vpon
the
Christian
and
vpon
the
Heathen
.
An
other
may
be
,
that
the
Lorde
purposing
to
execute
his
iust
Iudgements
vppon
the
Kinges
of
the
earth
,
for
their
Idolatries
,
oppressions
,
violences
,
murders
,
adulteries
,
and
all
such
lyke
their
impieties
,
raysed
vp
from
time
to
time
(
as
hee
dooth
also
euen
vnto
this
daye
)
some
to
serue
him
in
the
execution
of
his
high
Iustice
vpon
them
.
For
which
cause
the
Lorde
doth
make
some
Nation
to
growe
stronge
and
mightie
as
the
Okes
of
the
Forest
,
that
hee
may
vse
it
for
a
Staffe
in
his
hande
to
chastice
the
Nations
,
Whiche
when
it
hath
perfourmed
,
hee
casteth
it
into
the
fire
and
rayseth
vp
another
for
the
consuming
of
them
.
These
are
the
true
reasons
,
the
Lordes
mercy
and
Iustice
,
which
caused
them
for
a
time
to
florish
as
the
Ceder
in
Libanus
,
which
after
he
cut
downe
,
and
so
grubbed
by
the
Rootes
,
that
the
place
of
many
of
them
is
no
more
to
be
knowne
:
and
not
their
wicked
Idolatries
which
the
Lorde
alwayes
abhorred
.
euen
so
doo
I
say
of
all
the
Kinges
that
haue
receiued
Poperie
,
and
haue
prospered
for
a
season
,
that
not
their
Idolatrie
and
Heresie
,
but
that
the
goodnesse
of
God
,
dooing
well
vnto
his
enemies
,
that
his
Iustice
to
punish
those
that
loue
not
the
trueth
,
was
the
cause
of
any
prosperitie
that
euer
they
enioyed
.
Againe
(
I
saye
)
that
if
the
Bookes
bee
well
looked
it
wyll
easily
bée
founde
,
that
their
pretended
Catholike
Faith
and
Roman
Religion
hath
beene
pernicious
to
most
noble
states
,
and
in
the
verye
nature
of
the
doctrine
,
and
the
practise
of
it
is
contrarye
to
the
wealth
liberty
,
honour
,
and
authoritye
,
of
any
state
or
kingdome
.
The
Romaine
Empyre
may
sufficiently
beare
witnes
of
it
.
For
the
Empyre
hauinge
pitty
to
see
that
Church
créepinge
,
as
it
did
in
the
begynning
vpon
the
ground
,
suffered
it
to
growe
vp
by
it
and
to
embrace
it
:
(
as
the
Yuie
doth
vpon
the
Oake
.
as
some
haue
well
compared
it
)
whereof
the
Empyre
being
amighty
trée
indede
,
felt
not
at
first
any
annoyance
,
but
now
hath
declared
that
it
hath
sucked
it
in
such
sorte
,
as
it
hath
drawne
out
all
the
iuyce
and
vygure
of
it
,
and
broughte
it
nowe
to
a
withered
stocke
,
scarce
able
to
beare
the
barren
braunches
that
are
vpon
it
.
For
by
meanes
of
excommunicating
and
cursing
the
Emporors
,
by
gyuing
the
Empyre
to
whome
it
pleased
them
,
by
forcing
warres
betweene
the
house
of
Fraunce
and
the
Empire
,
and
other
the
noble
houses
of
Europe
,
the
Pope
hath
broughte
to
passe
that
nowe
there
is
no
Emperor
at
all
at
Roome
but
him selfe
.
As
for
other
kingdomes
in
Europe
,
that
haue
prospered
,
&
nowe
séeme
most
to
florish
:
I
say
thereto
,
it
rose
,
and
ryseth
from
other
causes
▪
for
it
is
manifest
by
all
storyes
,
that
the
Popes
haue
bene
the
very
firebrands
to
set
them
afyre
,
sowing
causes
of
warres
betwene
them
,
They
haue
bene
the
very
insatiable
leaches
of
theyr
treasure
,
which
could
neuer
be
satisfyed
.
Tyrants
that
haue
oppressed
not
onely
the
lawfull
libertye
of
the
people
,
but
also
the
royall
power
and
aucthority
of
their
Princes
,
yea
of
Kinges
and
Emperors
.
Wherefore
neither
Asia
,
Greece
,
Egypt
,
Africk
,
Hungarie
nor
anye
other
haue
bene
ouerthrowne
for
abandoning
that
superstition
,
neither
is
it
to
be
feared
of
any
Country
that
in
these
dayes
haue
altered
and
reformed
themselues
herein
,
but
the
admitting
and
receiuing
of
this
superstition
with
other
wicked
Heresies
,
or
the
chaunging
it
not
for
better
,
but
for
the
worse
,
the
contempt
of
the
worde
of
God
and
of
his
holye
doctrine
of
the
Gospell
which
euery
where
impugneth
this
(
as
it
appeareth
by
S.
Iohn
)
hath
indeede
remoued
the
Candlesticke
and
the
true
light
from
amongst
them
,
and
wyll
doe
likewise
from
euerye
nation
that
shall
not
bringe
forth
the
worthy
fruits
thereof
.
And
thus
as
many
other
Nations
héertofore
,
so
it
may
well
bee
that
both
the
Countries
néere
vnto
vs
,
for
refusing
to
haue
Christ
to
raigne
ouer
them
,
yea
,
and
al
the
worlde
for
the
lyke
contempt
may
be
plagued
with
horrible
calamyties
.
These
may
iustlye
bringe
wrath
vppon
any
Nations
,
not
the
reforming
of
Popish
superstitions
,
accordynge
to
the
trueth
and
sinceritie
of
the
Gospell
.
And
thus
muche
for
his
experiences
of
this
imagyned
prosperitie
of
Popishe
States
,
his
fyrste
proofe
in
this
Question
.
Nowe
let
vs
examine
his
seconde
reason
.
This
Argument
,
is
from
the
cause
which
may
make
any
State
to
florishe
whiche
hee
aleadgeth
to
bee
vnitie
,
and
affirmeth
the
Churche
of
Rome
to
haue
the
meanes
to
kéepe
it
,
and
the
professors
of
the
Gospell
to
want
both
it
and
the
meanes
therof
.
Whereunto
I
answer
,
as
to
the
same
Argument
alleadged
before
,
that
not
euery
agréement
and
consent
is
pleasing
to
God
,
or
profitable
to
men
:
For
there
are
agréements
in
Idolatrie
,
in
adulterie
,
in
robberie
,
in
conspiracie
,
in
murders
,
and
in
all
iniquitie
,
which
are
all
odious
to
God
and
hatefull
to
men
.
and
of
this
sort
is
the
vnitie
that
is
amongst
them
which
is
no
better
then
a
conspyracie
against
GOD
and
his
Poeple
to
mayntaine
Heresie
and
all
iniquitie
.
but
let
him
shew
vs
a
vnitie
amongst
them
of
Brethren
not
of
Freres
so
falselye
called
,
but
of
Brethren
that
are
the
Sonnes
of
one
heauenlye
Father
,
the
heyres
annexed
with
Christ
,
yea
and
by
him
alone
of
that
same
fayth
and
church
pertakers
of
the
same
Holy
worde
,
doctrine
,
and
Sacraments
,
and
then
I
will
confesse
that
vnytie
to
bée
both
pleasant
and
profitable
,
as
it
is
in
133.
Psalme
:
And
that
the
Lorde
hath
commaunded
his
blessinge
to
bée
amongst
them
euen
lyfe
for
euer
.
But
the
meanes
of
this
vnitie
,
he
affirmeth
theyr
Romaine
Churche
to
haue
,
and
denyeth
to
bee
in
the
Churches
that
professe
the
Gospell
.
The
meanes
and
causes
of
vnitie
he
appointeth
to
be
these
2.
vnderstanding
scriptures
accordinge
to
the
expossitions
of
their
forefathers
,
and
obeying
the
determination
of
one
supreme
Pastor
,
with
the
generall
councels
of
Christan
Prelates
which
kéepeth
their
Church
in
vnitie
:
and
the
contrary
causes
to
bée
amongst
vs
and
to
rend
vs
into
infinit
varitie
of
oppinions
.
How
it
is
with
vs
I
will
after
shewe
,
but
first
how
it
is
with
them
.
The
two
meanes
which
he
nameth
in
effect
are
but
one
.
For
if
there
arise
question
of
any
exposition
of
the
fathers
who
shall
deciude
the
matter
,
shall
not
this
supreme
Pastor
of
theirs
with
his
generall
councell
determine
aswell
of
the
sence
of
the
fathers
as
they
referre
to
them
th'
exposition
of
the
scriptures
.
No
doubt
he
meaneth
(
as
their
scholemen
write
of
the
Pope
)
to
put
all
thinges
vnder
the
féete
of
him
that
is
supreme
,
that
he
myght
be
little
lesse
,
then
the
Angels
crowned
with
glorye
and
honoure
.
Nay
they
make
Angels
also
subiect
vnto
him
that
at
his
commaundement
they
should
come
downe
from
heauen
to
fet
soules
out
of
Purgatorie
and
to
carrie
them
vp
with
them
to
heauen
againe
:
as
if
this
supreme
Pastor
stoode
at
the
toppe
of
Iacobs
ladder
,
(
one
of
the
speciall
honours
and
regalities
of
our
Sauiour
Christ
:
)
and
had
the
Angels
of
God
discendinge
downe
and
ascendinge
vp
vnto
him
and
at
his
commaundement
.
For
the
exposition
of
the
fathers
vnderstandinge
by
this
name
such
as
liued
before
the
Apostasie
,
we
receiue
them
as
farre
as
either
the
aucthoritie
of
the
holy
scriptures
or
of
the
fathers
themselues
will
suffer
vs
.
And
further
,
neither
wée
nor
any
other
ought
to
receiue
them
.
To
admit
euery
exposition
made
by
any
father
for
good
and
sound
,
or
euery
point
of
doctrine
deliuered
by
them
for
Christian
and
Orthodoxe
I
thinke
,
the
aduersarie
himselfe
wil
be
ashamed
to
doo
it
.
For
there
are
not
a
fewe
matters
in
them
euen
the
verye
best
of
them
contrarie
to
the
expresse
word
of
God
,
euen
the
Church
of
Roome
giuing
sentence
.
And
the
fathers
themselues
retractinge
in
their
latter
yeares
that
they
wrote
afore
,
and
such
as
succéeded
correcting
,
(
and
that
many
times
iustlye
)
that
had
beene
written
by
those
which
were
before
them
.
What
vnitye
may
this
be
,
that
should
reste
vppon
authors
not
agréeing
neyther
with
them selues
,
nor
one
of
them
with
an
other
.
It
were
needels
here
to
repeate
the
sentences
of
the
Fathers
so
often
alledged
on
our
part
,
wherein
they
testifye
that
they
profite
wryting
,
and
wryte
styll
profiting
,
that
they
woulde
haue
euery
man
to
reade
theyr
works
as
they
reade
other
mens
,
where
they
agree
wyth
the
holye
Canonicall
Scriptures
to
receiue
them
,
where
they
disagrée
to
leaue
them
.
The
reason
whereof
is
such
as
neither
the
fathers
coulde
take
more
neither
wee
giue
more
vnto
them
.
For
the
holy
scripture
as
it
is
not
of
priuate
inspiration
,
but
of
the
inspiration
of
the
holy
Ghost
,
&
deliuered
by
holy
personages
,
qualified
with
lawfull
calling
from
God
,
to
be
his
authenticall
witnesses
of
his
truth
vnto
vs
:
so
likewise
as
S.
Peter
declareth
,
it
is
not
of
priuate
exposition
.
Scribes
,
Pharises
,
Elders
,
&
the
hie
consistory
of
the
whole
visible
church
then
vpon
earth
condemned
the
holy
one
of
god
:
S.
Iohn
painteth
out
in
her
colours
in
the
reuelation
,
which
hath
made
al
kingdoms
drunk
with
the
cup
of
her
fornications
:
we
must
for
that
remit
ourselues
to
the
gret
day
of
trial
,
when
Christ
shal
come
with
thousands
of
his
mighty
angels
,
to
iudg
the
quick
&
the
dead
,
and
before
men
&
angels
,
before
heauen
&
earth
,
al
creatures
bearing
witnes
of
his
iustice
,
giue
sentence
with
vs
&
against
our
aduersaries
.
But
if
this
so
greatly
to
be
desired
throw
their
vnreasonable
demands
,
to
be
iudges
in
their
own
cause
,
being
to
stand
arraigned
&
endited
of
high
treason
against
God
,
&
al
the
states
of
christendom
,
them
wold
to
God
yet
it
might
be
obteined
of
such
christian
P.
as
profes
the
gospel
,
that
there
might
be
a
general
&
free
councel
of
al
the
churches
within
their
dominions
.
The
benefit
wherof
,
thorow
the
blessing
of
god
must
néeds
be
inestimable
,
both
to
the
present
state
of
the
church
,
in
redressing
whatsoeuer
may
be
amis
in
the
churches
of
the
gospel
,
&
by
such
reformation
,
recouering
thousands
of
our
pore
brethren
,
(
who
now
sitting
in
the
darknes
of
that
spiritual
Egipt
,
as
in
the
vale
&
shadow
of
death
,
by
such
occasion
might
haue
their
eies
opened
to
discern
where
the
body
is
,
whervnto
as
Egles
they
might
resort
:
&
also
to
all
posteritie
,
who
hauing
the
holy
faith
of
Christ
,
according
to
the
truth
of
the
gospel
,
as
an
enestimable
treasure
,
left
&
committed
to
their
trust
to
be
deliuered
ouer
from
age
to
age
,
to
the
end
of
the
world
:
shold
haue
infinite
cause
to
glorify
&
praise
God
for
so
vnspeakable
a
benefite
,
&
reuerently
to
kéep
with
al
honor
the
famous
names
of
their
so
christian
&
noble
P.
&
predecessors
in
euerlasting
memory
.
Which
so
honourable
an
enterprise
for
the
seruice
of
God
,
&
the
infinit
commodity
of
the
church
,
tho
I
be
not
worthy
vpon
my
knées
to
make
any
such
motion
vnto
your
H.
yet
apprehending
the
seruice
to
be
as
I
haue
declared
,
with
your
Ll
fauors
,
as
knéeling
before
your
most
noble
court
in
al
humility
&
reuerence
,
I
most
humbly
beseech
your
H.
for
the
zeal
you
beare
to
God
&
to
his
only
Son
Christ
Iesu
,
for
the
loue
to
the
faith
of
the
Gospel
,
wherby
in
a
blessed
hope
you
wait
&
attend
for
the
saluation
of
your
soules
,
for
the
pity
you
must
néeds
haue
,
to
see
the
renting
of
Christendom
into
so
many
sundry
sects
,
and
partial
opinions
,
to
the
certen
perill
of
the
euerlasting
destruction
of
many
:
&
finally
for
the
happy
direction
not
onely
of
your
owne
noble
children
&
childrens
children
,
&
of
your
own
country
,
but
of
al
the
posterity
of
Christendom
,
yea
of
al
the
world
,
to
whom
the
knowledge
hereof
may
come
:
that
it
may
please
your
good
Lordships
to
become
the
honourable
means
&
mediators
,
to
her
moste
excellent
maiesty
,
to
vndertake
this
so
christian
and
famous
an
enterprise
,
&
to
see
it
performed
to
the
great
glory
of
almightye
God
,
&
the
saluation
of
all
such
as
he
hath
appointed
to
euerlasting
life
.
It
hath
pleased
God
to
giue
her
maiestye
a
royall
K.
with
the
treasure
&
peace
that
neuer
anye
of
her
noble
progenitors
in
such
sort
enioied
before
her
:
wherby
of
all
the
princes
professing
the
gospell
,
her
maiesty
is
most
able
to
vndertake
and
perfourm
so
worthy
an
enterprise
.
Besides
her
highnes
honor
for
her
moste
worthye
desertes
,
is
suche
with
them
all
,
as
no
doubt
but
the
rather
if
her
Maiestie
enter
into
this
action
,
thei
will
also
most
gladly
and
willingly
imbarke
them selues
into
it
,
and
sende
the
chiefe
of
the
ministerie
within
their
dominions
for
excellent
giftes
of
God
,
requisite
for
so
greate
a
businesse
into
her
noble
Realme
,
to
further
that
holie
fruitfull
and
famous
worke
,
with
all
the
meanes
whiche
God
hath
giuen
them
.
This
shall
make
her
grace
of
all
Princes
next
vnto
Solomon
in
honor
,
for
the
buildyng
of
the
Lordes
house
,
and
vnto
Constantine
surnamed
the
Great
:
not
onely
for
the
glory
of
his
great
victories
,
but
also
for
his
great
zeale
to
aduaunce
the
Gospell
.
When
the
Church
was
greeuously
molested
with
the
moste
wicked
Secte
of
Arrians
,
this
Constantine
the
great
,
one
of
her
Maiesties
most
noble
Auncestors
,
called
a
Generall
Counsell
of
all
Christian
Kynges
and
Prouinces
,
euen
that
most
auncient
,
famous
,
and
reuerende
Counsell
of
Nice
:
whereby
the
detestable
heresie
of
Arrius
was
condemned
:
that
most
true
&
holy
doctrine
of
our
sauior
Christ
to
bee
God
,
was
notably
confirmed
,
and
the
daungerous
troubles
of
the
churche
were
in
tyme
happely
appeased
.
This
holie
and
memorable
example
of
so
mightie
a
prince
,
and
one
of
her
Maiesties
most
noble
Progenitors
,
maie
bee
a
worthie
president
for
her
Highnesse
to
followe
,
beyng
a
thing
whiche
GOD
hath
implanted
in
all
noble
Natures
,
if
a
House
,
Nation
or
Kingdome
,
haue
been
honourable
for
any
special
vertue
whiche
hath
shined
in
them
,
to
bee
carefull
to
maintaine
that
honour
wonne
vnto
it
.
But
there
was
neuer
any
more
noble
acte
,
vertue
,
nor
honour
:
neither
in
this
nor
in
any
other
Kingdome
or
Prince
whatsoeuer
,
that
maie
be
more
glorious
to
the
posteritie
that
shall
maintaine
it
.
And
no
waie
so
fitly
can
it
be
maintained
,
as
it
maie
if
it
would
please
her
Maiestie
to
vse
her
treasure
,
her
honour
and
creditt
,
with
all
good
Princes
,
professyng
the
Gospell
(
whiche
GOD
no
doubt
hath
giuen
her
,
for
suche
vse
as
he
did
to
Salomon
,
for
the
buildyng
of
his
spirituall
house
,
whiche
is
his
Churche
)
to
so
hie
a
seruice
of
immortall
fame
with
all
posteritie
.
Wherefore
,
beyng
a
matter
so
full
of
true
honour
to
performe
,
and
so
worthie
for
your
HH.
to
procure
:
I
hope
and
wish
with
all
my
harte
,
euen
for
your
HH.
sake
,
that
it
may
please
GOD
to
moue
and
dispose
your
noble
myndes
,
to
take
in
hande
the
sollicitation
of
so
greate
a
seruice
to
God
and
his
Churche
,
and
that
the
Lorde
would
vouchsafe
your
HH.
so
greate
fauour
,
as
to
be
his
Speakers
in
suche
a
cause
.
I
would
gladly
dwell
still
in
this
my
moste
humble
sute
,
or
the
sute
rather
of
the
whole
Church
of
Christ
,
offered
to
your
Lorshippes
by
my
vnworthie
hande
:
and
particulerly
callyng
vppon
you
,
by
the
names
of
the
honourable
places
,
which
vnder
her
highnesse
you
most
worthely
occupie
:
moste
humbly
beseeche
suche
of
you
my
good
Lordes
,
whiche
haue
fauour
with
her
Maiestis
in
suites
,
to
imploye
that
fauour
which
GOD
hath
giuen
you
with
her
highnesse
,
in
this
as
worthie
a
suite
as
euer
was
vndertaken
,
and
suche
as
diffray
her
roiall
charges
for
the
Common
seruice
of
the
publicke
state
of
the
Churche
and
Kyngdome
,
or
write
and
seale
her
highnesse
royall
Letters
and
Pattentes
,
cheerefully
to
incourage
her
Maiestie
to
the
imploiyng
of
some
parte
of
her
riche
treasure
in
so
holy
and
noble
an
acte
,
&
to
offer
cherefully
your
owne
seruice
to
the
furtheraunce
of
it
.
Whiche
maie
be
accoumpted
to
you
of
GOD
,
as
the
noble
giftes
bestowed
by
the
Princes
of
the
Tribes
,
at
the
settyng
vp
of
the
Tabernacle
:
and
againe
at
the
buildyng
of
the
Temple
in
the
tyme
of
Dauid
.
But
because
I
rather
wishe
your
Lordshippes
giftes
should
be
free
cheerefull
and
voluntarie
,
as
beyng
giuen
to
the
Tabernacle
and
Temple
of
God
,
then
strained
by
importunacie
of
suite
.
Therefore
,
most
humblie
and
earnestly
praiyng
God
to
direct
your
HH.
I
leaue
and
conclude
this
cause
,
wherevnto
by
occasion
I
haue
a
little
disgressed
with
this
onely
woorde
,
that
if
you
shall
become
the
lordes
spokesmen
in
this
,
the
Lorde
Iesu
shall
aboundantly
reward
you
for
it
,
by
being
your
Mediator
for
the
forgiuenesse
of
your
sinnes
,
and
the
saluation
of
your
soules
with
God
his
Father
.
Thus
leauyng
this
moste
humble
suite
:
not
of
one
,
nor
of
a
fewe
but
of
the
whole
Churche
of
Christe
vnto
your
Lordshipps
godly
wisedomes
:
I
now
returne
againe
to
make
aunswere
to
myne
aduersarie
.
To
his
former
reasons
,
without
any
sufficient
reason
,
that
there
must
needes
be
infinite
varieties
of
sondrie
Sectes
and
opinions
amongest
vs
:
He
addeth
this
,
that
wee
make
the
Temporall
Prince
heade
of
all
,
whiche
is
oftentymes
a
child
,
and
maie
easely
bee
driuen
as
the
windes
shall
blowe
hym
.
Wherein
he
doeth
vs
as
greate
wrong
as
in
the
former
.
For
as
he
vniustly
charged
vs
there
,
with
not
obeiyng
any
Pastour
,
not
receiuyng
the
expositions
of
the
Fathers
,
nor
determinations
of
Councels
,
who
teache
obedience
to
all
lawfull
Pastors
,
and
bothe
receiue
and
vse
all
other
good
meanes
to
the
vnderstandyng
of
the
holie
Scriptures
,
as
farre
as
thei
maie
so
helpe
vs
,
and
especially
of
the
lawful
Councelles
and
learned
Fathers
,
though
wee
giue
no
Pastour
the
place
of
Christ
,
nor
any
Councel
or
Father
,
that
which
is
due
onely
to
the
word
of
God
.
So
likewise
he
doeth
in
this
place
,
chargyng
vs
to
giue
to
Caesar
that
whiche
is
due
to
GOD
.
True
it
is
,
we
acknowledge
the
lawfull
Kinges
&
Queenes
of
this
land
,
in
respect
of
any
earthly
power
,
to
be
next
and
immediatly
vnder
God
,
and
our
Sauiour
Christ
ouer
all
persons
,
and
in
al
causes
as
well
Ecclesiasticall
as
ciuill
supreme
heads
and
gouernours
:
that
by
their
authoritie
all
the
will
and
commaundements
of
GOD
maie
bee
executed
and
obeyed
.
Wherein
nothyng
lesse
is
ment
then
to
derogate
from
our
Sauiour
Christ
any
parte
of
the
hye
honour
and
prerogatiue
that
appertaineth
to
the
Kyng
of
Heauen
:
whiche
is
,
to
subdue
our
spirituall
enemies
vnder
our
feete
,
to
animate
and
quicken
the
whole
body
with
his
most
holy
Spirite
,
giuyng
life
and
strength
to
euery
parte
and
member
of
the
bodie
,
to
doe
that
worke
for
which
it
is
placed
in
it
,
or
to
rule
it
otherwise
then
he
hath
appointed
.
But
the
meanyng
is
to
acknowledge
in
them
that
iust
and
lawfull
authoritie
,
whiche
the
Churche
of
Roome
taketh
from
them
,
and
whiche
GOD
hath
giuen
vnto
them
:
and
all
the
noble
Kynges
of
Israell
and
Iuda
did
with
good
right
and
interest
exercise
and
inioye
.
Wee
are
farre
from
perswadyng
our
Princes
to
take
the
holy
Censures
into
their
handes
,
a
presumption
for
whiche
Vzza
the
Kyng
was
striken
with
Leaprosie
by
the
hande
of
God
.
But
yet
wee
acknowledge
as
wee
ought
,
notwithstanding
,
thei
doe
not
exercise
,
nor
maie
not
exercise
the
office
of
the
Ministerie
in
their
owne
persones
,
yet
are
thei
the
Lieutenauntes
of
God
to
see
hym
worshipped
and
obeyed
by
all
persones
,
as
thei
ought
to
obeye
hym
,
and
by
punishment
to
force
the
Transgressours
to
the
doyng
of
suche
duttie
as
belongeth
vnto
their
places
and
callyng
.
And
thus
we
read
that
Dauid
and
Sulomon
Ezekia
,
Iosius
,
and
other
worthie
Kynges
did
.
Who
reformyng
the
state
of
Religion
,
whiche
had
been
polluted
and
defiled
before
with
shamefull
Idolatries
,
appoincted
the
Priestes
and
Leuites
euery
one
to
doe
his
office
,
accordyng
to
his
function
and
charge
.
Agreeably
whereunto
the
Apostle
teacheth
,
that
euery
soule
ought
to
bee
subiect
to
the
hyer
powers
.
Whereby
it
is
manifest
,
that
he
comprehendeth
the
Ministers
,
of
what
name
soeuer
thei
bee
as
well
as
others
.
And
our
Sauiour
Christ
submittyng
hymself
vnto
them
,
what
professour
is
it
that
should
not
obeye
them
:
but
suche
a
Seruaunt
as
will
be
better
then
his
Lorde
,
and
suche
a
Scholler
as
will
bee
aboue
his
Maister
.
Herein
therefore
we
giue
nothyng
vnto
them
but
theirs
,
whiche
God
the
Lorde
of
all
hath
bestowed
vpon
them
.
And
therefore
,
if
a
Childe
as
Iosias
was
be
Kyng
,
wee
acknowledge
and
reuerence
the
authoritie
in
hym
,
aswell
as
in
Dauid
or
Salomon
.
Wherein
wee
yeelding
our
obedience
to
God
,
and
to
that
authoritie
which
GOD
hath
sett
ouer
vs
,
can
giue
hereby
no
cause
of
innouations
,
as
he
blameth
vs
,
or
daungerous
hazardes
to
a
Common-wealth
,
nor
hinder
any
good
meanes
of
keepyng
the
Churche
in
a
holie
vnitie
.
But
monsterous
in
deede
is
the
heade
,
whiche
thei
make
,
appoinctyng
one
man
sometymes
(
who
often
were
vnfitte
for
any
little
charge
)
to
bee
heade
and
gouernour
of
all
the
worlde
,
and
that
in
all
causes
,
bothe
Temporall
and
Spirituall
.
A
thyng
without
all
comparison
,
more
vnfitt
and
absurde
then
if
a
Sculler
should
bee
taken
from
the
Thames
,
to
be
made
Admirall
of
all
the
Ocean
Sea
.
Nay
,
a
thyng
vtterly
impossible
,
for
the
infinite
varietie
of
tongues
and
of
causes
,
and
the
great
distaunce
of
places
:
And
what
power
doe
thei
attribute
to
this
monstrous
head
of
the
worlde
:
surely
,
that
which
thei
can
not
giue
without
beyng
giltie
of
blasphemie
and
high
Treason
against
our
Sauiour
Christe
,
in
makyng
common
his
regalities
and
honors
of
giuyng
Lawes
to
the
Church
,
ruling
the
conscience
,
and
sittyng
in
the
middest
of
the
Temple
of
God
,
with
the
Vicar
of
Rome
,
whiche
maie
not
be
attributed
neither
to
any
man
,
of
what
giftes
soeuer
,
nor
to
any
Angell
,
or
creature
in
the
worlde
.
Moreouer
,
thei
offende
also
against
the
state
of
worldlie
Princes
,
withdrawyng
their
alleagiaunce
from
them
,
as
a
nomber
of
them
doe
now
from
her
Maiestie
to
giue
it
to
this
head
,
and
raising
for
it
many
Insurrections
,
Rebellions
,
and
Treasons
in
the
state
,
and
many
quarrelles
,
contentions
,
and
Scismes
in
the
Churche
.
Wherefore
,
seyng
that
the
true
causes
of
all
holie
vnitie
and
agreement
are
with
vs
,
and
not
with
them
:
that
is
,
the
obedience
to
God
and
his
holy
word
,
and
a
desire
of
free
Christian
and
lawful
conferences
,
Sinodes
and
Councelles
,
and
that
the
promises
of
blessyng
are
giuen
to
the
precious
faith
we
holde
,
and
not
to
their
wicked
false
worshippe
:
I
conclude
,
that
these
his
general
reasons
are
vtterly
insufficient
,
to
proue
that
benefite
by
meanes
of
vnitie
to
bee
in
their
Romishe
faith
for
a
Commonwealth
,
whiche
he
pretendeth
,
or
to
disproue
it
to
be
in
the
Gospell
of
our
Sauiour
Christe
,
which
through
his
grace
we
professe
.
Now
,
he
proceedeth
to
particuler
commodities
of
a
Chistian
state
,
Abraham
might
haue
thought
it
better
,
to
haue
tarried
still
in
Vr
of
the
Chaldeans
,
then
to
go
thence
he
knewe
not
whether
.
Yet
the
obedience
of
GOD
required
hym
to
leaue
his
owne
Countrey
,
whiche
the
Idolatrie
of
his
Countrey
did
not
exact
of
hym
.
And
in
the
ende
not
onely
in
regard
of
the
life
to
come
,
but
euen
of
this
life
it
fell
out
to
his
farre
greater
benefite
,
then
if
he
had
not
borne
that
harde
condition
as
it
seemed
at
the
firste
,
and
tarried
still
.
For
,
after
and
by
this
meanes
,
GOD
made
Abraham
a
Father
of
many
Nations
,
his
Seede
as
the
Sande
of
the
Sea
,
and
the
Starres
of
heauen
in
multitude
,
naie
he
gaue
hym
a
sonne
,
in
whom
bothe
he
and
all
Nations
should
bee
blessed
.
So
the
Apostles
were
commaunded
to
leaue
all
and
followe
Christ
,
as
in
some
sorte
many
other
oftentymes
are
likewise
to
doe
.
A
hard
Religion
would
this
man
saie
,
and
standeth
nether
with
any
reason
or
pollicie
,
but
is
against
their
commoditie
and
best
estate
:
yet
is
not
Christes
Religion
therefore
to
bee
impugned
.
For
whatsoeuer
it
requireth
,
yet
is
it
the
onely
true
Religion
,
and
therefore
that
whiche
onely
hath
the
promise
of
the
blessyng
of
God
annexed
vnto
it
,
as
the
Apostles
finally
proued
,
and
all
shall
likewise
proue
whiche
followe
hym
.
It
semed
good
policie
to
some
of
the
kinges
of
Iuda
,
to
be
in
league
with
the
mightie
kyng
of
Assiria
,
and
to
confederate
them selues
with
the
people
of
the
nations
,
whiche
true
Religion
did
not
suffer
,
nor
allowe
:
yet
was
it
not
the
lesse
the
onely
true
Religion
,
no
,
nor
had
not
been
in
the
ende
lesse
profitable
for
their
state
.
For
if
thei
had
obeyed
God
,
and
depended
vpon
hym
,
then
had
thei
continewed
the
Kyngdome
in
their
lande
,
whereas
euen
by
their
pollicie
thei
were
caste
out
of
it
,
and
despersed
abroade
.
Thei
had
been
better
to
haue
contented
them
selues
,
The
first
point
he
dealeth
with
is
of
restitution
of
goodes
wrongfully
gotten
,
which
their
Churche
he
saith
,
teacheth
so
precisely
,
as
neither
by
absolution
nor
dispensation
of
any
Prelate
,
hee
may
bee
pardoned
without
will
of
restitution
:
but
dying
so
,
is
esteemed
a
reprobate
and
not
prayed
for
in
their
Churche
.
And
this
faith
hee
is
their
doctrine
,
the
commodities
whereof
hee
adioyneth
,
but
first
let
vs
examyne
both
our
doctrines
.
That
their
doctrine
and
practise
is
such
as
hee
here
affirmeth
,
I
deny
,
for
they
haue
sundry
waies
to
hinder
the
actuall
restitution
of
goodes
wrongfully
gotten
.
Whereof
,
that
is
chiefe
and
principall
whiche
hee
heere
denieth
of
the
dispensations
of
the
chiefe
Prelate
,
for
if
his
Fatherhoode
may
dispense
with
the
sinnes
to
be
committed
in
time
to
come
,
and
giue
a
sealed
pardon
afore
the
offence
(
as
it
is
notoriously
knowen
to
all
the
worlde
,
he
taketh
vpon
him
to
doe
,
&
if
neede
be
the
buls
them selues
may
bee
shewed
,
&
other
most
sufficient
and
strong
proofes
of
it
are
to
be
made
)
then
in
case
of
any
wrong
extortion
,
theft
,
vsury
,
brybery
,
Symony
,
or
such
like
after
committed
,
he
hath
his
pardon
afore
hand
,
and
is
dispensed
with
for
it
many
yeares
before
hee
haue
done
the
deede
.
Further
,
he
that
may
dispense
with
the
greater
,
may
surely
pardon
the
lesse
:
but
his
Fatherhoode
taketh
vpon
him
to
dispense
with
greater
sinnes
then
these
.
for
proofe
wherof
all
the
world
is
wittnesse
of
his
dispensation
with
marriage
of
the
neece
,
and
that
he
gaue
leaue
to
the
brother
to
marry
with
his
brothers
wife
.
can
not
hee
then
dispence
with
a
petilarcin
or
a
bribe
?
What
power
they
affirme
,
hee
hath
herein
,
appeareth
by
theyr
shamelesse
Flatterers
,
that
attribute
vnto
him
power
to
dispense
with
al
things
,
and
that
what
soeuer
GOD
maye
geue
pardon
of
,
that
may
hee
.
As
for
his
owne
prophane
holinesse
,
it
is
,
as
the
Canons
say
,
a
Sacriledge
to
dispute
of
his
doynges
,
whose
offences
sayeth
the
Canon
,
are
to
be
excused
as
the
thefte
of
the
Hebrewes
,
the
murders
of
Sampson
,
and
the
incest
of
Lot
.
If
the
Pope
bee
a
Theefe
or
an
Extortioner
,
and
yet
to
be
excused
as
the
Israelites
:
then
if
he
dispense
with
all
he
maye
not
bee
accused
.
And
if
his
murder
and
incest
bee
not
to
bee
iudged
,
who
shal
iudge
him
for
giuing
pardon
for
extortion
?
Their
Canons
teache
that
hee
hath
full
power
of
God
to
dispense
aboue
right
and
lawe
,
and
make
iustice
of
iniustice
,
in
chaunging
and
correcting
of
rightes
.
He
alone
hath
the
right
to
take
from
one
,
and
giue
to
another
,
all
the
worlde
is
his
Dioces
,
he
is
the
ordinary
of
all
,
hauing
full
and
entyre
power
in
thinges
spirituall
and
temporall
.
For
he
is
L.
of
L.
and
K.
of
K.
hauing
the
right
of
K.
ouer
his
Subiectes
.
Hee
is
all
,
and
aboue
all
,
and
it
is
necessarye
to
Saluation
to
bee
Subiect
to
the
Pope
of
Rome
,
seeyng
that
God
&
the
Pope
haue
but
one
consistory
.
I
am
loth
to
turne
vp
this
dunghill
,
and
such
lyke
,
the
odyous
&
noysome
stinke
whereof
may
infect
the
worlde
,
but
that
as
the
Prophete
saith
,
their
owne
dung
is
to
be
caste
in
their
faces
.
What
a
shamefull
and
Diuelishe
presumption
is
this
,
to
take
vppon
him
these
things
,
and
yet
this
man
woulde
make
vs
beleeue
that
no
Prelate
can
dispense
for
goodes
vniustly
gotten
.
True
it
is
,
that
they
cannot
indeede
,
but
that
he
taketh
vppon
him
to
be
able
to
doe
it
,
is
too
too
manifest
.
For
besides
that
hath
beene
alleadged
out
of
the
Canons
,
if
wee
regard
either
his
dealing
in
this
age
or
in
former
times
,
we
shal
find
he
hath
not
onely
giuen
pardon
for
the
doing
of
it
,
but
expresly
commanded
&
committed
such
violent
&
wrongful
oppressions
.
what
part
of
Europe
hath
not
the
Pope
oppressed
with
as
grieuous
exactions
,
as
euer
Roboam
did
Israel
?
His
little
finger
hath
been
heauier
to
the
people
which
admitted
his
tyrannie
then
the
whole
bodie
of
any
other
tyrant
.
For
they
haue
beaten
their
people
with
rods
,
but
he
hath
scourged
them
with
whippes
of
wyre
.
Oftentimes
both
this
noble
Island
&
other
greate
states
&
kingdoms
of
the
West
haue
groned
vnder
these
his
burdens
as
the
Israelites
did
vnder
the
exactions
of
Pharao
&
the
Egyptians
,
&
grieuously
complained
of
them
.
besides
many
vniust
paiments
which
he
hath
imposed
vpon
the
people
,
he
hath
not
spared
to
do
wrong
to
Princes
themselues
,
&
that
in
their
regal
crownes
&
dignities
,
taking
them
from
whom
he
liked
to
spoyle
,
&
bestowing
them
vpon
whom
it
pleased
him
:
as
sundry
examples
of
the
K.
of
England
&
of
France
,
yea
,
&
of
the
Emperours
doe
aboundantly
testifie
.
yet
he
wil
seeme
an
enemy
to
thefte
,
and
himselfe
commit
spoiles
&
robberies
,
like
those
which
the
pirate
obiected
to
Alexander
.
The
warre
for
recouery
of
the
holy
land
,
the
Pope
hath
bin
Author
&
incourager
of
with
giuing
for
that
purpose
pardons
of
sins
to
al
that
would
fight
in
the
quarrell
,
of
what
an
infinitie
of
warres
&
vniust
oppressions
haue
they
beene
causes
both
in
other
places
&
in
the
West
Indies
wherby
their
own
story
,
since
the
inuasion
of
such
as
he
hath
sent
thither
,
hath
bin
partly
by
warres
,
&
partly
by
cunning
,
and
crafty
dealing
,
toyling
the
people
with
extreame
labor
to
the
death
,
wasted
&
consumed
of
that
poore
and
harmles
people
1500000.
But
these
warres
they
will
say
were
lawfull
,
tending
to
the
inlarging
of
the
faith
of
Christ
:
which
is
cleane
contrary
.
For
besides
that
if
they
receaue
that
faith
he
bringeth
,
they
shal
be
litle
the
better
,
if
it
were
indeed
the
true
faith
of
Christ
,
which
they
would
plant
there
,
yet
for
that
reason
it
were
not
lawfull
to
inuade
a
people
,
with
whom
there
is
no
cause
of
any
other
iust
quarrell
.
For
God
hath
as
wel
determined
the
dominions
of
Princes
:
as
he
hath
the
possessions
of
priuate
men
,
without
which
parke
wherin
they
are
impaled
by
him
,
they
may
not
walk
without
iust
cause
of
their
necessarye
defence
.
Wherefore
this
was
very
bolde
that
hee
durste
affirme
no
Prelate
to
haue
power
to
forgiue
it
.
Nay
not
onelye
the
Pope
taketh
this
vppon
him
,
but
euerye
hedge
Priest
will
vsurpe
a
power
to
doe
greater
matters
then
this
.
As
for
example
,
the
wicked
Priest
that
confessing
that
infamous
Iauregui
,
The
alter
of
the
Lord
could
not
protect
Ioab
,
for
wise
K.
Salomon
well
vnderstood
that
god
protecteth
not
offendours
from
iustice
,
and
the
sworde
of
the
magistrate
:
Yet
they
arrogate
this
vnto
the
abhominable
alter
of
their
Idoll
of
bread
,
yea
and
to
their
Cloysters
and
other
such
priuileged
places
.
But
this
may
suffice
to
shew
the
doctrine
or
practise
of
the
church
of
Rome
,
touching
goods
wrongfully
gotten
&
the
restitution
of
them
.
If
I
should
speake
of
their
simonie
,
their
pluralities
,
and
non
residences
,
and
all
other
their
practises
of
spoyling
the
people
vniustly
of
their
goods
:
It
might
easily
bee
shewed
,
that
from
the
Pope
to
the
pardoner
,
from
the
B.
of
Rome
,
to
the
begging
Fryer
,
and
the
soule
Priest
,
not
one
but
is
guiltie
of
the
crime
which
hee
woulde
make
vs
here
to
beleeue
they
so
earnestly
detest
.
One
the
other
part
our
doctrine
is
that
true
repentance
(
without
which
no
offendor
is
saued
)
doth
requyre
a
hatred
of
the
wickednesse
committed
,
whiche
can
neuer
bee
in
him
who
deteineth
still
the
vniust
Mammon
.
For
if
he
hated
it
,
hee
would
as
the
Prophet
exhorteth
the
Idolaters
repenting
,
to
say
to
the
garments
of
theyr
Idols
,
Get
thee
hence
:
If
they
haue
the
repentance
of
Dauid
in
acknowledging
their
sinne
,
and
hauing
it
alwayes
as
a
heauie
spectacle
before
them
:
If
they
heard
the
noyse
and
crie
which
the
beames
of
the
houses
builte
with
oppression
and
blood
,
doe
make
one
to
another
,
&
both
of
them
in
the
eares
of
the
Lord
,
they
must
needs
be
carefull
to
amend
themselues
,
&
to
take
out
such
a
beame
as
may
pull
downe
al
the
building
.
And
if
Zachee
restore
again
fourefold
according
to
the
law
,
surely
the
same
must
needs
be
restored
,
if
it
be
possible
,
or
at
the
least
there
must
bee
a
will
of
restitution
.
As
for
not
praying
for
them
when
they
are
dead
,
which
he
maketh
a
great
note
and
boast
of
,
wee
esteeme
,
and
agreeably
to
the
Scripture
,
that
to
pray
for
the
dead
,
is
an
abuse
of
the
name
of
god
,
&
a
profanation
of
the
sacred
part
of
his
holy
seruice
&
therfore
do
not
this
only
for
no
theeues
,
but
not
for
the
Saints
of
God
being
departed
out
of
this
life
,
as
hauing
neither
precept
,
promise
,
nor
example
of
it
.
Our
practise
moreouer
is
such
as
that
we
haue
no
dispensations
,
nor
multitude
of
sanctuaries
to
protect
the
wrong
doer
.
Nowe
,
therefore
concerning
this
first
point
,
this
being
our
doctrin
&
practise
which
hath
bin
declared
,
be
the
commodities
of
it
neuer
so
many
,
those
states
are
to
hope
in
the
goodnes
of
god
,
they
shall
inioy
them
which
receiue
the
gospel
,
&
contrariwise
the
K.
&
common
W.
which
receiueth
the
R.
superstition
,
&
with
it
the
dispensations
,
absolutions
&
santuaries
authorised
by
it
,
can
haue
no
cause
to
expect
that
the
like
blessing
shoulde
bee
bestowed
vpon
them
.
For
whereas
it
is
due
punishmente
that
maketh
men
slower
to
offend
,
It
appeareth
that
this
not
beeing
with
them
they
cannot
reape
the
fruite
whereof
he
speaketh
:
that
is
,
to
haue
their
people
stayed
from
extortion
,
theft
,
brybery
,
vsury
,
simony
,
and
such
like
.
And
indeed
what
stay
there
is
amongst
them
is
manifest
vnto
al
that
either
consider
out
of
the
story
theyr
deeds
in
former
ages
or
take
heed
to
their
doings
in
this
present
time
.
For
wher
was
ther
euer
greater
extortion
then
was
vsed
by
the
pope
&
his
Dataries
,
Nuncios
,
Legates
,
&
other
ministers
of
his
extortions
.
And
what
els
doth
al
this
hierachie
,
but
extort
without
all
reason
&
order
both
of
the
people
&
one
vpon
another
the
inferiour
alwayes
contributing
to
the
maintenance
of
the
pomp
&
pryde
of
the
superiour
,
&
the
greater
of
them
according
to
the
life
of
fishes
,
as
the
prophet
speaketh
,
feeding
themselues
with
the
little
ones
against
whom
they
may
preuaile
.
For
brybery
where
was
euer
the
like
corruption
,
and
to
this
day
who
haue
fouler
hands
in
all
callings
then
such
as
receiue
their
R.
fayth
.
As
for
theyr
vsury
,
and
symony
the
Iewes
are
not
so
great
vsurers
as
they
that
professe
theyr
Idolatry
,
and
the
chiefest
amongest
them
.
Theyr
Symony
is
notoryously
knowne
to
be
such
,
as
scarce
one
of
an
thousand
of
them
entereth
into
his
Benefice
according
to
the
Canons
,
but
by
bargening
with
the
patrone
or
some
appointed
for
him
to
make
the
match
betweene
them
:
whiche
theyr
wicked
example
hath
so
poysoned
the
world
,
as
hardly
will
it
bee
possible
thorowe
out
to
recouer
the
world
from
this
detestable
corruption
.
The
seconde
commoditie
that
many
by
this
meanes
haue
receiued
theyr
own
again
is
that
which
riseth
from
our
doctrine
and
practise
(
whereof
I
haue
knowen
some
memorable
examples
)
&
not
from
theirs
.
though
possibly
sometimes
euen
theyr
most
ignorant
people
may
haue
some
conscience
to
bee
no
theeues
.
Whiche
in
vaine
doeth
hee
labour
to
prooue
to
bee
otherwise
,
because
wee
want
auriculer
confession
.
For
it
is
not
that
can
effectually
moue
the
conscience
but
the
liuing
word
of
God
which
is
amongst
vs
,
which
pearceth
as
a
two
edged
sword
to
the
diuision
of
the
soule
and
of
the
spirit
,
of
the
ioynts
,
and
of
the
marrowe
,
of
the
thoughts
and
cogitations
of
the
hart
.
For
there
is
no
creature
hidden
in
his
sight
,
but
all
things
naked
and
as
cut
vp
in
anatomy
before
him
with
whom
we
haue
to
deale
.
His
confirmation
is
a
fond
&
lewd
tale
of
a
priest
that
was
committed
not
for
any
such
matter
as
he
pretendeth
,
but
for
being
discouered
to
be
suspicious
of
beeing
a
dealer
in
the
popishe
practises
against
the
state
.
And
thus
much
for
his
first
point
.
The
second
is
,
their
doctrine
of
the
obseruation
of
vowes
made
to
god
,
which
they
teach
being
made
of
thingss
lawful
honest
&
possible
,
ought
to
be
kept
,
If
this
were
their
doctrine
,
them
shoulde
our
doctrine
in
this
point
agree
,
and
consequently
the
benefit
of
it
to
be
reaped
aswell
by
vs
as
by
them
.
but
their
doctrine
accounteth
the
vowes
of
pilgrimages
,
of
offering
to
Idols
which
they
call
saints
,
&
a
thousande
suche
like
abhominations
,
honest
&
lawful
vowes
,
being
in
deed
wicked
prophanations
of
the
name
&
seruice
of
God
in
this
behalf
.
Likewise
they
hold
that
a
vow
of
perpetual
single
life
,
is
an
honest
,
lawfull
,
&
possible
vow
.
but
in
al
such
as
in
their
single
life
cannot
contein
it
is
neither
honest
nor
lawful
.
The
commandement
of
god
by
the
apstole
is
contrary
to
it
,
if
they
conteine
not
let
them
mary
,
speaking
in
the
forme
where
in
commaundements
are
vttered
.
But
he
will
say
it
is
possible
by
spirituall
exercise
so
to
preuaile
against
the
lust
of
the
fleshe
,
as
the
single
lyfe
may
be
both
honest
and
lawfull
.
I
graunt
in
some
,
to
whome
God
shall
vouchsafe
it
,
it
may
beso
,
but
God
hath
made
no
promise
to
giue
anye
man
that
gifte
,
what
exercise
soeuer
he
vse
to
obtaine
it
.
Therefore
such
vowes
as
hauing
beene
vngodly
and
vndiscreetely
made
of
perpetuall
sole
lyfe
by
any
,
not
hauing
the
gift
of
continence
,
&
if
for
a
time
not
hauing
it
al
his
life
and
bynding
him
to
continue
in
restlesse
burning
and
vnquietnesse
,
distracting
him
from
all
his
businesse
,
and
disabling
him
from
doing
any
acceptable
seruice
to
God
or
men
,
but
flaming
in
his
lustes
,
and
defyling
continually
his
soule
and
his
bodye
with
dishonourable
thoughtes
and
deedes
:
We
affirme
in
deede
that
such
vowes
hauing
been
rashly
vnaduisedly
and
vngodly
made
,
ought
discreetly
and
godly
to
be
broken
,
that
the
lawefull
remedy
appoynted
of
God
being
vsed
,
he
may
possesse
his
soule
and
bodye
in
cleannesse
and
honour
,
in
the
honourable
and
vndefiled
estate
of
marriage
,
who
in
his
single
life
was
not
able
to
doe
it
.
And
all
this
we
teach
most
agreeably
to
the
scriptures
:
Contrariwise
they
teach
that
such
a
vow
is
neuer
for
any
cause
to
be
broken
,
casting
a
snare
vpon
the
conscience
,
which
the
Apostle
would
not
doe
,
and
forcing
a
state
of
life
contrary
to
Gods
commandement
.
The
consequence
wherof
what
it
hath
beene
,
heauen
and
earth
can
witnesse
against
them
:
whether
the
spirituall
fornications
of
this
whore
of
Babilon
:
as
s
.
Iohn
speaketh
in
his
Reuelation
,
or
the
fornications
of
her
body
committed
by
this
occasion
of
vowes
of
single
lyfe
were
more
,
may
wel
be
doubted
:
but
in
both
she
hath
iustified
her
two
elder
Sisters
,
Egypt
,
for
Idolatry
,
and
Sodome
for
the
vile
and
shamefull
abuses
of
the
body
.
I
am
loth
to
discouer
the
filthy
nakednesse
and
shame
of
this
harlot
,
La
polygamie
le
cabinet
du
Roy.
Balesvotaries
in
suche
sorte
as
she
deserueth
:
and
therefore
referre
the
Reader
to
such
Writers
as
haue
not
spared
to
stripppe
her
,
and
laye
open
her
iust
confusion
to
all
the
worlde
:
As
the
Authours
of
the
polygamie
of
the
Popish
Churches
,
and
of
the
Cabinete
,
and
Bale
our
countreimanne
in
his
votaries
haue
done
.
For
which
causes
worthilye
saide
a
Bishop
of
their
owne
,
that
there
was
greater
reason
to
allow
them
againe
to
marye
,
then
euer
there
was
to
forbid
them
.
For
which
,
and
the
like
causes
we
also
say
,
that
such
vowes
as
binde
men
to
liue
in
a
wicked
and
vncleane
life
,
not
onely
lawfully
maye
,
but
in
duetie
ought
no
lesse
to
bee
broken
,
then
the
wicked
vowes
of
Herode
,
and
of
the
40.
men
which
had
vowed
the
killing
of
Paule
the
Apostle
.
As
for
other
vowes
that
are
lawefully
made
,
&
may
be
kept
in
the
feare
of
god
,
we
teach
they
ought
inuiolably
to
be
obserued
,
denouncing
to
those
which
shall
not
keepe
them
,
that
the
Lorde
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
And
this
,
touching
vowes
is
the
doctrine
of
both
our
Churches
.
The
commodities
of
their
doctrine
saieth
hee
is
iuste
and
true
dealing
with
men
,
who
wil
reason
thus
with
them selues
,
that
if
a
vowe
to
GOD
be
to
be
kept
,
then
also
a
promyse
(
whiche
is
a
kinde
of
vowe
that
byndeth
more
then
any
obligation
)
to
a
man
is
to
be
obserued
.
The
benefit
of
not
their
,
but
of
our
doctrine
,
I
graunt
by
an
exercise
of
the
feare
of
God
in
keeping
lawefull
vowes
,
maye
bee
a
meanes
to
woorke
faythfull
and
iust
dealinges
amongst
men
,
Which
,
if
the
professours
of
the
Gospell
should
not
vse
,
their
blame
&
offence
should
be
exceeding
great
to
lie
in
darkenesse
after
the
day
be
broken
,
and
the
Sunne
bee
vpp
:
But
yet
the
doctrine
remayneth
still
without
reproofe
,
which
teacheth
faithfulnesse
both
to
God
and
man
.
But
this
kinde
of
reasoning
(
affirmatiuely
from
the
greater
to
the
lesse
)
that
if
they
will
keepe
promise
to
God
,
they
will
keepe
also
to
men
,
is
such
as
cannot
deserue
the
logicke
Lecture
in
either
of
their
Seminarie
Colledges
.
And
that
a
word
,
and
as
we
commonly
speake
,
a
bare
word
and
promise
shoulde
binde
more
then
a
solemned
instrument
and
obligation
,
as
he
writeth
,
is
neither
good
diuinitie
,
nor
humanitie
.
And
this
is
my
aunswere
to
the
seconde
poynte
.
The
third
and
fourth
he
pretendeth
to
be
great
common
welth
poyntes
,
as
hee
tearmeth
them
,
but
let
vs
see
what
they
are
.
The
3.
is
of
abstinence
,
whereof
they
teach
,
that
106.
dayes
in
the
yeare
flesh
is
to
bee
abstayned
from
,
and
the
vse
thereof
forborne
,
for
punishing
the
bodye
,
for
the
more
feruent
seruing
of
God
,
beesids
the
religious
obseruances
&
perticuler
deuotions
,
the
commoditie
whereof
,
hee
saieth
is
inestimable
to
a
common
wealth
.
For
aunswer
to
this
I
saye
,
that
let
the
commoditie
of
it
be
what
it
may
be
,
we
haue
as
many
:
besides
euery
Wedensday
thorowe
out
the
yeare
,
(
wherin
a
certeine
rate
is
appointed
to
be
obserued
of
fishe
)
which
wee
haue
more
then
they
to
counterpease
their
obseruaunces
and
deuotions
.
But
whereas
he
saieth
they
abstain
from
fleshe
,
to
punish
the
bodye
for
more
feruent
seruing
of
God
.
This
is
a
new
deuice
of
this
old
learning
,
that
when
men
will
more
seuerelye
serue
God
at
certeine
tymes
then
other
,
they
should
then
abstain
from
flesh
.
For
that
purpose
,
of
fasting
we
read
to
haue
bin
commanded
at
such
times
,
but
of
abstinence
from
flesh
in
no
place
.
This
neither
our
Sauiour
Christ
,
nor
his
Apostles
,
nor
anye
other
of
the
holy
Priestes
or
Prophets
before
them
,
did
comaund
.
The
Nazarites
in
deede
for
the
time
of
their
vowe
,
abstayned
from
wine
and
strong
drinke
,
by
the
expresse
commaundement
of
God
:
But
yet
their
profession
beeing
to
serue
God
more
exactlye
at
such
tymes
were
not
commanded
to
abstain
from
flesh
:
Neyther
was
this
generally
commanded
at
any
time
to
al
the
Iewes
,
but
a
rule
for
such
particulars
as
should
take
this
vow
of
the
Narite
vppon
them
,
these
contrariwise
,
when
they
will
giue
them selues
the
more
to
punishe
their
bodyes
,
and
to
serue
God
,
abstain
from
fleshe
,
and
leaue
free
the
vse
of
wyne
and
of
all
fishe
(
wherof
many
are
more
deintie
then
anye
fleshe
for
which
cause
the
Grecians
called
their
dayntiest
and
finest
feeding
men
eaters
of
fishe
)
and
all
other
iunkettes
of
infinite
varietie
.
And
as
they
left
them
free
,
so
they
forgate
not
for
the
most
part
to
vse
their
lybertie
,
no
not
their
obseruaunces
:
whereas
a
temperate
and
sober
dyet
of
Beefe
and
Mutton
breade
at
home
,
would
neuer
haue
coste
halfe
so
much
as
the
forreine
commodities
of
wines
and
delicates
of
al
sorte
,
nor
pamper
the
bodye
,
or
make
it
so
vnfitte
for
any
good
seruice
.
Which
abstinence
how
it
punished
their
bodyes
appeared
well
in
them
:
for
their
Abbotes
and
Monkes
,
and
other
such
like
,
were
commonlye
not
the
worst
fead
,
nor
in
worst
lyking
.
By
which
kinde
of
punishing
the
bodye
,
and
abstayning
from
flesh
,
many
times
they
grew
so
proude
,
as
that
they
coulde
not
abstaine
from
other
flesh
,
which
God
in
deed
had
forbidden
them
.
This
was
but
a
meere
hypocrisie
,
vnder
coulour
of
a
straite
lyfe
,
to
vse
a
diet
,
that
the
Epicure
and
Philoxenus
culd
not
haue
wshied
a
better
,
nor
daintier
for
their
own
mouth
.
The
excesse
and
daintinesse
of
which
diet
being
taken
out
of
that
hee
reckoneth
the
sauing
of
flesh
woulde
come
to
:
I
suppose
that
whiche
woulde
remayne
ouer
and
aboue
that
,
woulde
proue
but
a
small
matter
of
benefit
to
a
common
Wealth
.
As
for
their
obseruing
of
this
and
other
pollitike
and
Ecclesiasticall
lawes
,
for
conscience
sake
,
is
after
in
the
eight
article
vpon
more
expresse
and
full
occasion
to
be
answered
.
His
vnreuerent
speeches
of
the
Nobles
and
Iudges
of
the
Lande
,
and
of
Ecclesiasticall
personnes
is
not
anye
theirs
,
but
his
owne
iust
reproche
,
to
touch
all
degrees
and
States
of
the
Lande
,
without
anye
cause
.
For
in
the
myddenyght
of
Poperye
,
and
the
verye
deepest
blindenesse
,
it
was
lawefull
to
haue
a
lycense
vppon
such
dayes
to
eate
fleshe
:
whiche
beeing
had
,
it
was
no
offence
.
What
reason
then
,
why
they
that
haue
lycense
,
and
take
heede
of
offence
,
shoulde
nowe
bee
thought
for
to
transgresse
?
for
to
God
in
it selfe
,
and
without
contempte
of
the
authoritie
of
the
Magistrate
it
is
no
sinne
,
as
after
is
more
fully
to
be
declared
.
Concerning
fasting
,
which
is
the
4.
article
it
is
to
bed
vnderstood
,
that
the
Church
of
God
alwayes
kept
it
by
abstaining
from
all
manner
of
meate
and
drinke
vnto
the
euening
.
which
was
in
deed
a
fast
,
when
as
theirs
is
onely
the
forbearing
of
their
Supper
,
when
they
haue
well
dined
,
or
rather
the
eating
at
one
glutton
meale
,
the
sober
diet
of
2.
ordinary
meales
.
By
which
account
nothing
is
gayned
to
the
common
Wealth
:
but
sinne
and
the
punyshment
due
vnto
it
.
But
if
it
were
not
so
,
yet
for
so
little
a
gaine
,
nay
,
for
no
gaine
the
right
order
of
true
fasting
,
were
to
bee
altered
into
a
superstitious
faste
of
certeine
dayes
and
tymes
,
which
of
necessitie
,
and
vppon
payne
of
euerlasting
death
shoulde
be
obserued
.
And
of
this
there
is
vtterlye
no
neede
in
the
common
Wealth
,
GOD
hauing
so
abundauntlye
blessed
the
Lande
with
all
store
of
all
victuall
necessary
for
the
vse
of
our
life
.
This
were
an
necessarye
pollycie
in
tyme
of
famyne
,
good
counsell
for
a
shipp
that
had
spent
her
victualles
,
or
a
besieged
Citie
,
to
wey
euery
man
his
meat
,
&
to
share
him
at
his
pittaunce
,
for
one
meale
a
daye
.
But
to
lay
this
vpon
a
free
people
,
whom
GOD
hath
blessed
with
a
land
of
Ryuers
of
Mylke
and
Honny
,
to
eate
but
one
meale
a
daye
,
for
almoste
halfe
the
yeare
is
no
necessarye
pollicye
for
this
lande
and
people
.
Naye
,
neyther
necessarye
nor
fitte
,
but
in
cause
of
distresse
,
as
I
sayde
before
,
neyther
for
this
nor
for
anye
other
.
For
with
what
reason
or
conscience
,
shoulde
the
labouring
man
,
that
hath
helde
the
plough
by
the
end
all
the
daye
,
or
traueiled
faithfullye
in
anye
other
good
calling
,
for
the
seruice
of
the
Common
Wealth
,
and
to
prouide
for
his
owne
necessities
,
and
those
which
depende
vppon
him
,
comming
weary
and
trauayled
home
at
nyght
,
so
great
a
parte
of
the
yeare
bee
sent
fainte
and
feeble
to
his
reste
,
and
not
according
to
the
blessing
of
GOD
eate
the
fruit
of
his
labour
?
Whye
shoulde
hee
not
strengthen
his
hearte
with
a
sober
relyefe
,
and
gyue
the
due
portion
to
his
houshold
,
to
his
wife
,
the
moste
precious
parte
of
his
possession
,
&
as
the
vine
of
his
house
,
&
his
children
standing
like
Oliue
planttes
rounde
aboute
his
Table
,
and
his
seruauntes
,
after
they
haue
wayted
on
him
,
and
after
he
haue
eaten
and
dronk
that
they
also
eate
for
the
refreshing
of
their
faynt
&
weary
bodyes
,
&
so
confort
him self
after
his
wearie
trauail
with
his
houshold
.
This
sauing
is
no
husbandry
at
al
,
where
there
is
meate
enough
,
to
withdrawe
from
the
people
that
,
which
in
al
lawe
of
God
,
of
nature
,
and
of
nations
is
due
vnto
them
,
and
necessary
for
the
intertainment
of
their
bodyes
in
health
and
strength
,
to
be
able
for
the
seruice
of
such
calling
,
as
they
are
called
to
in
the
Common
Wealth
.
This
was
neuer
thought
anye
needefull
pollycie
in
Israel
,
as
populous
as
it
should
seeme
by
the
Stories
,
and
more
then
Englande
,
and
hauing
infinite
more
cause
,
without
comparison
of
spendinge
the
prouision
of
the
Lande
by
so
manye
Sacrifices
and
oblations
,
as
they
were
bounde
to
offer
,
then
we
haue
,
which
are
bounde
to
none
of
those
things
:
whereof
if
an
estimate
were
made
,
I
think
it
wold
fal
out
,
that
such
sacrifices
&
offrings
spent
more
of
their
victual
than
their
160.
dais
of
abstinence
saued
al
the
yeare
.
And
besides
this
,
that
there
is
no
necessarye
nor
lawefull
pollycie
in
it
:
expereince
hath
taught
vs
,
that
it
hath
beene
cause
of
damnable
superstition
,
houldinge
men
in
that
captiuitie
,
that
they
thought
it
a
greater
offence
to
eate
flesh
in
any
of
those
dayes
,
or
to
eate
any
thinge
at
night
,
then
eyther
to
commit
adultery
,
or
murder
,
or
to
break
any
of
Gods
commaundements
.
Wherefore
the
superstitious
fast
,
which
this
good
husbande
,
for
a
Common
W.
woulde
perswade
,
is
vtterly
needelesse
in
regarde
of
the
great
store
of
the
Land
,
thorowe
the
blessing
of
GOD
,
and
vnlawefull
,
as
beeing
contrarye
to
al
law
,
and
example
of
anye
well
pollycied
state
and
gouernement
that
euer
was
in
the
worlde
,
to
take
from
him
that
laboureth
,
without
anye
cause
so
ordinarylye
his
necessarye
foode
.
It
is
also
vngodlye
for
the
snare
it
casteth
vppon
mennes
consciences
,
and
for
the
effecte
whiche
followed
it
,
of
not
esteeming
of
the
commaundementes
of
GOD
,
in
comparyson
of
this
moste
vile
and
beggarlye
tradition
,
whereby
it
was
againe
fulfilled
in
that
yee
transgresse
the
commandements
of
God
,
to
keepe
your
own
traditions
.
Last
of
all
for
the
damnable
opinion
of
meryting
by
it
the
forgiuenesse
of
their
sinne
,
I
conclude
it
to
be
neither
godlinesse
,
pollycye
,
nor
good
reason
to
allowe
it
.
As
for
the
true
and
right
fasting
commaunded
by
precepte
,
and
commended
by
examples
in
the
sciptures
vnto
vs
,
it
were
to
be
wished
,
that
as
at
somtimes
,
namely
in
the
great
plague
in
London
,
and
at
the
earthquake
,
there
was
a
godlye
entrance
made
by
authoritie
to
the
restoring
of
it
vnto
vs
,
so
it
might
bee
fullye
reestablished
amongst
vs
.
The
vse
wherof
in
the
auncient
&
primitiue
Chur.
was
eyther
for
supplication
to
turne
away
some
present
or
imminent
danger
of
war
,
pestilence
,
famine
or
any
other
great
calamitie
:
or
for
suite
to
obteine
some
great
&
perticular
blessing
,
as
gratious
direction
in
the
calling
of
such
as
should
serue
the
church
,
&
specially
in
the
ministery
&
preaching
of
the
word
,
or
any
such
waightie
&
extraordinarye
requestes
greatly
concerning
the
good
estate
of
the
Churche
.
Which
occasions
to
seeke
to
GOD
in
this
most
humble
&
earnest
maner
,
we
see
by
experience
do
remain
stil
&
shal
continue
to
the
end
of
the
world
.
For
both
other
great
graces
may
vpon
sundry
occasions
fal
out
to
be
so
necessarye
for
the
state
of
the
Churche
,
that
this
way
were
to
bee
taken
to
obtayne
them
,
&
oftentimes
in
respect
of
the
ministery
this
would
be
requisite
.
And
for
the
other
cause
seeing
we
oftentimes
so
multiply
our
prouocations
against
God
,
that
in
iustice
he
threatneth
to
poure
out
his
plagues
euen
vpon
his
owne
people
,
so
offending
against
him
:
it
were
most
necessary
that
the
church
had
the
right
vse
of
this
holie
order
restored
to
it
againe
,
that
hereby
the
hot
wrath
,
and
high
displeasure
of
GOD
against
vs
,
might
be
pacified
.
Wherefore
,
it
were
to
be
wished
,
by
all
good
meanes
of
all
men
to
bee
sought
for
,
that
by
the
authoritie
of
the
magistrate
,
and
aduise
of
the
preachers
of
Gods
worde
:
vpon
any
such
reasons
eyther
generally
in
the
whole
Lande
,
if
the
cause
be
generall
,
or
particularly
in
the
place
where
the
occasion
may
bee
,
that
the
people
were
aduised
and
commaunded
vppon
some
day
fitte
for
the
purpose
,
to
surcease
their
worldly
affayres
,
as
they
doe
vppon
a
Sabbaoth
or
holie
day
,
to
fast
vnto
the
euening
:
to
the
ende
that
they
may
assemble
them selues
at
the
houres
accustomed
vppon
suche
daies
to
the
Churche
,
to
heare
the
worde
of
God
fitly
for
the
time
,
&
zealously
preached
:
and
also
to
make
their
earnest
prayers
to
God
for
the
fauour
they
would
obtayne
,
and
their
most
humble
supplication
with
rent
and
contrite
heartes
in
teares
&
strong
crying
in
the
spirit
,
to
turne
away
such
his
heauy
indignation
from
vs
,
as
we
may
lye
vnder
or
feare
to
fall
vppon
vs
.
To
take
one
example
of
many
in
the
scriptures
,
Ioel
:
O
Lord
spare
thy
people
&c.
It
is
to
be
hoped
that
such
repentance
&
prayers
may
stand
,
as
Aaron
with
his
holy
censors
did
in
like
case
of
plague
in
the
gap
and
in
the
breach
betweene
the
liuing
and
the
dead
,
that
the
Angell
of
the
Lorde
strike
no
more
of
vs
downe
with
this
fearefull
hande
and
sword
wherewith
wee
haue
seene
alreadie
so
manie
slaine
and
fall
downe
on
euery
side
round
aboute
vs
.
A
wise
K.
sayth
our
Sauiour
in
the
gospell
,
seeing
a
mightier
King
then
himselfe
comming
against
him
with
so
many
thousands
,
as
he
is
not
able
in
any
sort
to
meete
him
in
the
filde
,
while
hee
is
yet
a
farre
off
,
sendeth
an
ambassage
vnto
him
for
peace
.
Therefore
seeing
the
Lorde
of
Hostes
is
already
come
out
against
vs
with
his
armies
,
which
we
are
in
no
sort
able
to
encounter
,
it
were
wisedome
for
vs
while
it
is
yet
time
to
send
out
an
ambassage
of
praiers
,
of
teares
,
and
of
true
repentance
,
to
make
our
peace
and
reconciliation
with
him
,
&
to
restore
vs
to
his
gracious
and
accustomed
fauour
againe
.
Why
shoulde
we
carry
till
the
firste
begotten
in
euery
house
bee
slaine
,
as
it
came
to
passe
in
the
day
of
the
vnrepentance
of
Egypt
,
or
til
the
Angel
of
Zennacharib
be
sent
amongest
vs
,
and
that
thousands
fall
down
besides
vs
at
our
right
hand
and
at
our
left
?
Thus
I
am
bold
as
in
the
dutie
of
my
calling
to
god
&
to
his
church
,
But
yet
with
al
humilitie
,
an
reuerence
as
speaking
to
them
of
whom
it
is
written
,
You
are
Gods
,
to
stirre
vp
your
godly
wisedomes
to
the
remembrance
of
the
duety
which
at
this
time
the
Lord
God
requireth
of
vs
.
Now
I
returne
to
my
answere
againe
,
wherein
I
haue
alreadie
shewed
the
R.
fast
not
only
to
want
commandement
,
promise
,
or
example
in
the
word
of
God
to
approue
it
,
but
also
to
be
ful
of
damnable
and
pharysaicall
hypocrisie
and
pride
:
&
further
briefly
proued
(
referring
the
good
Reader
that
is
desirous
to
be
more
fully
instructed
herein
,
to
a
godly
and
learned
treatise
written
expresly
of
this
matter
in
our
own
language
)
both
commandement
,
promise
,
&
example
,
for
the
true
and
right
order
of
fast
.
Wherby
it
is
euident
,
that
the
one
prouoketh
vengeance
against
a
superstitious
people
,
and
the
other
mercy
&
the
blessing
of
God
(
wherupon
dependeth
the
good
estate
of
euery
common
wealth
)
to
those
which
are
truely
humbled
.
Therefore
I
will
proceed
now
forward
to
the
fift
article
of
his
comparison
.
Nowe
let
him
tell
mee
what
may
come
of
disobeying
the
commandement
of
God
,
despising
his
holy
ordenance
graciously
prouided
for
remedie
of
incontinencie
.
Surely
euen
that
which
experience
hath
declared
with
was
such
as
it
is
maruel
the
L.
hath
not
iudged
that
filthie
and
whorishe
Churche
,
with
the
iudgement
of
an
adultres
many
yeres
ago
.
But
he
supposing
them
all
to
haue
liued
chast
contrary
to
the
doctrine
of
our
Sauiour
Christ
,
as
hath
ben
daclared
,
sheweth
a
great
commoditie
of
it
,
in
that
the
multitude
of
the
people
by
such
meanes
was
greatly
diminished
.
But
Sal.
commended
by
the
holy
ghoste
for
a
wise
&
pollitike
prince
,
saith
,
the
honor
of
a
king
is
in
the
multitude
of
his
subiects
:
And
common
reason
doeth
sufficientlye
teache
it
,
that
the
strength
and
power
of
a
prince
is
in
the
great
number
of
his
people
:
as
the
experience
of
al
ages
and
stories
of
al
times
doth
plainely
testifie
.
Therfore
being
so
very
great
a
number
as
he
saith
,
and
as
they
were
in
deede
,
what
high
point
of
policie
this
may
be
I
think
few
can
vnderstand
.
Now
of
the
other
part
our
doctrine
is
such
as
we
leaue
it
free
to
all
men
according
as
they
shall
finde
them selues
to
bee
called
of
God
,
and
beste
able
to
serue
him
and
his
people
in
that
place
they
ar
appointed
vnto
,
either
to
marry
or
to
abstaine
.
If
any
man
haue
that
rare
gift
of
continencie
,
while
the
Lorde
continueth
that
fauour
towards
him
he
may
vse
his
blessing
.
Againe
,
they
that
finde
themselues
to
neede
the
help
of
marryiage
that
they
may
liue
in
holines
and
in
honour
as
the
Lorde
hath
commanded
:
wee
teach
according
to
the
doctrine
of
the
Apostle
,
that
it
is
a
diuelishe
doctrine
to
forbid
them
marriage
,
and
affirme
it
to
bee
honorable
amongst
al
men
,
without
any
exception
of
degree
,
or
calling
.
And
surely
if
this
commandement
,
thou
shalt
not
commit
adultrie
,
be
giuen
vnto
all
men
:
If
all
bee
to
possesse
by
the
commandement
of
God
their
vessels
in
honour
,
then
they
which
without
marriage
cannot
liue
chaste
and
holy
,
not
onely
lawfully
may
but
of
necessarie
duetie
ought
to
marry
.
In
whiche
estate
to
feare
the
increase
of
the
L.
people
,
is
to
feare
the
blessing
of
the
Lord
.
For
as
a
blessing
was
it
promised
to
Abraham
,
that
his
seede
should
bee
as
the
sande
of
the
Sea
in
multitude
,
and
as
the
Starres
of
heauen
,
which
is
oftentimes
also
noted
as
a
greate
fauour
bestowed
vppon
the
people
of
Israel
,
both
by
Moses
and
by
the
Prophets
.
Which
being
as
it
is
a
blessing
to
the
land
in
any
of
the
people
,
so
is
it
especially
to
the
ministers
of
the
word
,
For
then
the
common
wealth
shall
bee
happie
not
onely
for
that
the
people
thereof
are
mnny
,
but
that
they
are
both
many
,
and
those
both
wise
and
godly
.
And
what
greater
strength
can
any
state
or
P.
inioy
then
then
such
a
people
.
As
for
his
feare
,
that
there
shoulde
want
prouision
for
them
all
,
if
it
were
so
,
no
godlinesse
nor
wisedome
,
coulde
cast
this
inconuenience
vpon
them
rather
then
others
.
But
this
feare
as
it
is
voide
of
all
reason
,
so
is
it
full
of
infidelitie
,
and
conuicted
by
the
present
experience
.
For
thorow
the
blessing
of
God
,
the
abundance
of
all
store
is
heere
so
exceeding
great
,
notwithstanding
both
this
increase
of
people
nowe
so
many
yeeres
,
against
which
he
disputeth
,
and
a
greate
multitude
of
godly
strangers
,
that
our
neyghbours
also
taste
of
the
comfort
of
it
.
Whereas
in
the
late
time
of
their
fastes
and
sole
life
,
notwithstanding
al
their
pollicies
of
sauing
the
prouision
by
their
dayes
of
abstinence
and
fasting
,
and
forbidding
the
marriage
of
so
great
a
number
of
the
people
:
yet
the
land
was
sore
visited
with
famine
.
And
this
for
answere
to
his
first
commoditie
.
The
second
commodity
he
presumeth
to
rise
to
the
common
Wealth
of
the
single
life
of
their
cleargie
,
is
,
that
they
are
able
to
keepe
hospitalitie
to
spare
the
offalles
of
their
liuings
,
as
leases
,
copie
holdes
,
and
suche
like
,
and
to
builde
Colledges
,
Churches
and
other
Monumentes
of
pietie
,
the
contrarye
inconuenience
he
sayeth
the
married
life
of
our
ministers
bringeth
,
who
haue
enough
to
do
to
prouide
for
themselues
and
their
children
,
as
many
times
for
all
their
care
,
they
are
so
little
able
to
do
,
as
they
leaue
a
number
of
poore
orphanes
behynd
them
at
the
charge
of
the
parish
.
Touching
them
I
graunt
it
in
part
to
be
true
,
that
he
saith
of
their
hospitality
,
offals
,
&
buyldings
,
but
I
deny
their
single
life
to
haue
bin
the
only
cause
or
any
greate
cause
of
it
.
For
if
they
had
contented
themselues
with
such
conuenient
maintenance
,
as
had
beene
fit
for
their
calling
,
notwithstanding
their
single
life
they
should
neuer
haue
bin
able
to
haue
kept
the
houses
he
speaketh
of
,
&
haue
builded
churches
with
the
surplussage
of
their
liuings
.
But
this
it
was
that
made
them
rich
,
they
woorshipped
him
that
promised
our
sauiour
Christ
vpon
like
condition
,
to
giue
him
al
the
K.
&
glory
of
the
worlde
.
They
were
neuer
satisfied
like
the
graue
,
but
heaped
liuing
vpon
liuing
,
office
vppon
office
,
and
that
with
the
iniury
and
wrong
of
all
the
worlde
.
They
impropriated
benefices
and
annexed
them
to
their
Abbeyes
,
monasteries
,
&
other
places
,
&
to
their
prelacies
&
dignities
,
a
thing
vtterly
vnlawfull
.
For
how
should
it
be
lawful
when
the
poore
parish
(
as
he
saith
)
giueth
the
tithe
of
al
they
haue
to
the
end
they
may
haue
a
man
of
God
amongest
them
,
who
may
teache
them
the
right
way
to
serue
and
honour
God
,
and
to
saue
their
soules
,
that
this
tithe
should
be
taken
from
them
,
and
giuen
to
an
idle
cloyster
of
Friers
,
or
other
that
doe
no
duetie
for
it
,
and
leaue
the
poore
people
spoyled
of
their
goodes
,
and
vnfurnished
of
one
that
should
be
their
guide
to
euerlasting
life
.
By
which
prophane
couetousnesse
they
made
them selues
guiltie
,
not
onely
of
their
robbery
of
the
goodes
of
the
people
which
they
enioyed
without
any
iust
title
,
but
also
of
the
destruction
of
their
soules
,
in
taking
from
them
the
meanes
wherby
they
might
be
taught
vnto
saluation
.
And
shall
wee
then
esteeme
it
a
great
liberalitie
,
that
if
anie
of
the
poore
parishe
had
occasion
to
trauell
by
them
that
way
to
make
him
drinke
or
to
giue
him
a
meales
meate
?
Euen
as
one
that
had
robbed
a
man
shoulde
giue
him
a
pennie
when
hee
mette
him
in
the
high
way
:
These
are
the
cuppes
and
dishes
,
for
whiche
our
Sauiour
Christ
thundereth
in
the
Gospell
.
Yee
Scribes
,
Pharisies
,
and
Hypocrites
,
you
make
cleane
the
outside
of
the
cups
and
dishes
,
but
within
they
are
full
of
robbery
and
wrong
,
for
indeede
those
theyr
cuppes
and
dishes
so
filled
,
were
full
of
spoyle
,
nay
of
bloud
,
and
that
of
the
soules
of
menne
whiche
is
one
of
the
commodities
they
occupie
,
as
it
is
in
the
Reuelation
.
Nowe
if
married
ministers
doe
not
the
like
,
what
hinderance
is
this
to
the
common
wealth
:
which
hath
in
a
great
parte
recouered
agayne
into
her
owne
handes
the
landes
and
liuinges
,
whereby
that
Hospitality
was
kept
,
and
these
houses
buylded
,
whiche
in
all
good
reason
must
needes
bee
both
more
profitable
and
more
honourable
for
the
common
wealth
.
For
,
that
euery
man
sitteth
at
home
in
his
owne
house
,
and
eateth
the
fruite
of
his
owne
ground
,
and
drinketh
his
owne
water
:
is
it
not
a
thousand
tymes
more
profitable
,
and
more
to
his
iust
contentation
,
yea
,
and
more
honourable
then
to
seeke
it
els
where
,
and
to
haue
it
at
an
other
mans
doore
?
Further
,
if
of
that
liuing
they
lawfully
inioy
,
the
ministers
prouide
competently
for
their
house
&
children
:
Doth
not
the
lawe
of
God
,
and
of
all
nations
allowe
them
so
to
doe
?
Yea
,
bynde
them
to
it
.
For
he
that
prouideth
not
for
his
house
(
sayeth
the
Apostle
)
hath
denyed
the
fayth
,
and
is
woorse
then
an
Infidell
.
As
for
the
pouertie
of
our
ministery
whereby
hee
obiecteth
that
many
times
they
leaue
a
number
of
poore
orphanes
at
the
Parishes
charges
,
notwithstanding
in
the
ministery
a
number
be
sufficiently
prouided
.
Yet
is
it
indeed
to
be
acknowledge
that
our
ministerie
in
many
places
is
greatly
vnprouided
,
contrary
to
the
commandement
of
God
,
&
to
the
iust
cause
of
feare
of
his
indignation
against
vs
for
it
,
if
it
bee
not
some
way
in
tyme
relieued
.
But
this
especially
ariseth
of
the
spoile
,
which
they
made
by
impropriating
the
liuing
of
so
many
particular
churches
,
to
the
maintenance
of
their
cloisters
,
&
nests
of
their
superstitious
corruptions
.
for
remedie
wherof
,
we
are
most
hūmble
&
continuall
suters
to
god
&
the
authority
he
hath
set
ouer
vs
,
as
indeed
it
must
be
acknowledged
that
in
all
christian
dutie
the
minister
ought
to
be
mainteined
.
For
the
Lord
hath
expresly
commanded
both
in
the
law
,
&
in
the
gospel
,
that
the
Preachers
of
the
Gospell
should
to
liue
of
their
holy
labours
.
To
which
duetie
oftentimes
the
people
are
exhorted
&
encouraged
with
promise
of
increase
of
blessing
,
if
they
bee
carefull
that
the
Leuite
which
is
amongst
them
be
not
forsaken
.
And
surely
seeing
they
leaue
as
they
ought
all
other
trades
wherein
occupying
themselues
they
might
thorow
the
blessing
of
God
be
sufficiently
prouided
to
attende
their
studies
for
the
seruice
of
the
people
in
the
ministerie
of
the
gospel
,
it
is
a
most
necessarie
dutie
which
the
people
owe
to
them
againe
,
to
see
that
they
&
suche
as
depend
vpon
them
,
may
sufficiently
&
honestly
liue
in
theyr
seruice
,
as
may
be
seemly
for
the
good
credit
of
the
worthie
calling
which
God
hath
called
them
vnto
.
The
contrary
whereof
as
I
haue
said
,
wee
haue
from
them
who
by
impropriating
the
liuings
of
the
Ministers
from
the
places
where
vnto
they
appertein
,
haue
left
the
ministery
so
marueylously
vnprouided
,
as
that
in
some
places
there
are
to
be
found
many
parishes
together
,
whereof
all
the
liuings
that
now
remaine
to
them
for
such
vse
,
are
not
sufficient
for
the
compitent
maintenance
of
one
man
&
his
family
.
which
lamentable
estate
of
our
ministery
must
needs
be
an
infinite
hinderance
to
the
Gospel
,
both
in
the
iustice
of
GOD
who
will
punishe
so
great
a
contempt
of
his
worde
,
and
so
carelesse
a
negligence
of
the
saluation
of
the
people
,
and
also
in
the
nature
of
the
thing
it selfe
:
For
by
this
occasion
.
such
as
are
in
some
acceptable
measure
able
to
doe
good
seruice
in
the
ministery
,
withdrawe
themselues
from
it
.
For
perceyuyng
it
to
bee
suche
a
calling
,
as
besides
the
manifolde
burdens
lying
vpon
all
faithfull
ministers
dooing
their
duties
,
is
subiect
to
beggerie
also
,
and
the
discredit
and
other
inconueniences
that
followe
it
,
they
bestowe
them selues
in
some
other
lawefull
calling
,
wherein
doeing
their
dueties
,
they
may
be
able
to
liue
both
in
wealth
and
credite
,
by
which
meanes
this
insufficient
,
and
vnlearned
ministerie
whiche
nowe
so
pestereth
the
land
,
is
entred
into
the
possession
of
the
Churche
,
to
the
infinite
hinderance
of
the
Gospel
,
and
the
losse
of
thousandes
of
the
soules
,
whiche
Christ
Iesu
hath
redeemed
with
his
precious
blood
.
Which
spoyle
of
the
Church
notwithstanding
it
to
be
so
sore
a
wound
,
as
yet
since
the
beginning
of
the
restoring
of
the
gospel
amongest
vs
could
not
bee
healed
,
yet
our
hope
and
most
humble
prayer
to
God
is
,
that
her
maiestie
by
your
HH.
mediation
vnto
her
highnesse
,
may
so
relieue
it
with
her
precious
balme
,
&
so
binde
it
vp
with
her
gracious
handes
,
as
in
time
it
may
bee
cured
&
healed
againe
.
I
am
bolde
to
speake
of
your
H
H.
mediation
in
this
cause
(
as
in
other
places
of
such
like
)
because
the
dutie
I
owe
to
Almightie
God
,
and
to
the
Lorde
Iesu
his
only
begotten
sonne
whom
I
am
called
to
serue
,
doth
necessarily
inforce
me
to
it
.
But
it
doth
greatly
comfort
&
incourage
mee
in
the
performance
of
so
necessary
a
duetye
,
that
I
doubt
not
but
your
godly
wisedomes
doe
consider
the
seruice
of
GOD
,
to
bee
the
right
ende
and
vse
of
the
high
and
honourable
seates
,
wherein
hys
owne
right
hande
hath
placed
you
.
Which
the
Lord
ingrauing
in
your
noble
and
Christian
mindes
,
surely
hauing
of
God
this
honorable
fauour
to
be
so
neere
her
highnesse
,
your
HH.
will
godly
and
faithfully
aduise
her
grace
both
of
the
necessary
cause
of
the
redresse
of
suche
other
matters
,
and
namely
of
this
,
that
all
the
people
vnder
her
H.
Dominions
may
haue
the
meanes
by
a
godly
,
sufficient
learned
ministerie
planted
amongest
them
,
to
come
to
the
knowledge
and
faith
whereby
they
may
the
better
obey
God
and
her
Ma.
and
saue
their
soules
for
euer
to
euerlasting
life
.
Whiche
so
necessarie
seruice
of
Almightie
GOD
,
of
her
Excellente
Maiestie
,
and
of
the
Churche
of
Christe
amongest
vs
,
as
it
is
nowe
attended
and
looked
for
of
your
HH.
into
whose
handes
not
next
vnder
her
Highnes
,
God
hath
committed
the
managing
&
guiding
of
this
noble
state
and
kingdome
:
so
no
doubt
but
in
that
day
it
will
be
required
,
when
the
Lord
shall
come
to
iudge
both
the
quicke
and
the
dead
.
Wherefore
my
good
LL.
as
before
in
the
behalfe
of
the
whole
Church
professing
the
Gospel
,
so
now
agayne
for
the
Churche
within
her
Ma.
moste
noble
dominions
of
Eng.
and
Irel.
I
moste
humbly
vpon
my
knees
beseech
your
HH.
to
take
so
to
hart
this
estate
of
the
Church
and
ministery
amongest
vs
,
that
all
abuses
beyng
remoued
,
&
good
order
established
,
all
duetifull
subiects
may
besides
all
other
blessinges
,
whiche
nowe
they
enioy
by
your
LL.
meanes
,
haue
this
so
woorthy
a
cause
also
to
prayse
GOD
for
hauing
sette
so
Godlye
and
H.
Gouernours
ouer
them
.
It
hath
a
promyse
to
breake
the
Bread
vnto
the
hungrye
,
and
to
make
the
thrysty
drinke
,
and
not
to
turne
away
the
eare
from
him
that
cryeth
for
reliefe
in
his
necessity
.
Nowe
so
it
is
that
this
Churche
in
manye
of
her
children
cryeth
for
bread
,
euen
for
the
bread
of
life
,
and
there
is
no
man
that
breaketh
it
vnto
them
,
the
tongues
of
many
cleaue
to
their
roofe
for
thirst
,
whiche
they
are
in
daunger
to
perish
in
,
and
no
man
giueth
them
the
pure
water
of
life
,
to
quicken
their
soules
.
And
as
our
Churche
heretofore
by
other
meanes
hath
cryed
oftentimes
,
euen
till
shee
haue
almost
lost
her
voyce
:
so
now
agayne
she
cryeth
by
this
most
humble
supplication
to
your
Honours
,
to
regarde
her
necessitie
.
if
wealth
,
peace
,
wisdome
,
authoritie
,
or
any
other
thing
be
needeful
for
this
worke
,
the
Lorde
hath
bountifully
furnished
the
land
with
al
that
needeth
.
Some
reasonable
way
without
the
iniurie
of
any
might
by
your
wisdomes
be
found
,
whereby
euery
parishe
might
recouer
againe
their
own
,
to
the
maintenaunce
of
a
worthy
ministerie
amongste
them
.
Alas
that
for
anye
cause
so
manye
soules
of
the
people
committed
to
your
charge
,
should
perishe
.
Wherfore
,
my
good
Lords
,
turne
your
eares
,
I
beseech
you
,
to
heare
the
humble
suite
of
this
Church
,
that
the
Lord
your
redeemer
may
turn
his
eares
vnto
you
in
the
day
when
you
shall
call
vppon
him
.
So
shall
the
saued
soules
of
thousandes
prayse
God
for
you
,
so
shall
the
Lord
blesse
you
,
and
your
noble
posteritie
:
and
so
both
all
this
and
suche
other
slaunderous
mouthes
shall
be
stopped
,
which
are
now
so
wide
open
against
vs
.
To
the
aunswering
to
whome
I
returne
againe
,
for
my
moste
humble
request
,
relying
vpon
the
godly
zeale
and
wisdomes
of
your
Honours
.
Seauenthly
,
The
benefit
whereof
is
a
restraint
,
saith
hee
,
of
many
mischiefes
.
Of
the
other
part
,
he
affyrmeth
our
Churche
to
practise
the
contrary
:
wherof
the
contrary
inconueniences
of
vniuste
diuorces
and
adulteries
follow
.
I
answer
,
that
our
Church
,
yet
hath
herein
no
other
practcie
in
our
courts
,
than
they
left
us
in
their
cannon
lawe
,
being
after
such
diuorce
maried
againe
,
excepte
the
prouision
of
a
statute
of
Henry
the
8.
maye
helpe
the
innocent
,
which
is
of
not
making
voyd
any
marriage
,
but
for
the
causes
allowed
by
the
word
of
god
,
which
I
take
to
be
so
equall
and
godlye
,
as
I
think
they
them selues
nor
any
other
can
iustly
blame
it
,
otherwise
our
law
&
practise
in
this
matter
differeth
not
from
theirs
.
And
therefore
if
there
bee
anye
commoditie
of
it
,
our
Church
may
enioye
it
.
In
deede
I
graunt
,
that
we
teach
agreeably
to
the
Scriptures
,
that
in
case
of
adulterie
committed
,
the
partie
innocent
is
at
lybertie
(
as
touching
his
conscience
)
to
bee
deuorced
and
marryed
to
another
:
but
to
the
guiltie
we
giue
no
such
libertie
,
but
leaue
the
partie
to
the
iustice
of
the
Magistrate
:
whereof
no
manner
of
inconuenience
can
arise
.
He
hath
made
theim
kisse
his
feete
and
an
Emperour
to
stande
three
daies
barefoote
at
his
gates
before
he
could
be
admitted
,
and
then
trode
vpon
his
necke
when
he
humbled
hymself
vnto
hym
,
abusing
that
Scripture
to
his
pride
:
thou
shalt
tread
vppon
the
Basiliscke
,
and
stampe
the
Dragon
vnder
thy
feete
.
He
hath
plaied
at
Tennis
with
their
Crounes
,
tossing
them
from
one
to
an
other
as
it
pleased
hym
:
accordyng
as
it
appeareth
in
our
Stories
and
the
Cronicles
of
Fraunce
.
And
in
like
maner
with
the
sacred
imperiall
Croune
,
taking
it
from
the
Grecians
and
giuyng
it
to
the
Lumbards
,
then
taking
it
from
them
and
giuing
it
to
the
Frenche
,
and
from
them
againe
to
the
Germaines
,
and
from
one
house
of
the
Lordes
of
Germany
to
an
other
.
He
hath
vsed
them
in
all
respectes
as
pleased
hym
,
and
as
if
thei
had
helde
their
Crounes
of
his
kayes
:
he
hath
made
them
fight
his
warres
at
their
owne
cost
and
charges
.
Wherefore
,
hauyng
thus
abused
the
sacred
and
supreme
authoritie
of
soueraigne
Magistrates
:
how
should
this
Sollicitor
of
the
Pope
perswade
that
their
Religion
is
profitable
for
Princes
:
or
how
can
he
think
to
make
them
beleeue
,
the
Gospel
to
be
contrarie
vnto
them
,
whereby
thei
are
Princes
in
deede
subiect
to
no
forreine
power
within
their
owne
Dominion
,
but
the
immediate
Liutenaunts
of
almightie
God
.
Which
hauyng
in
deede
set
their
Crounes
with
great
honour
vpon
their
head
,
assured
their
Sceptors
in
their
handes
,
and
established
their
royall
Seates
vnderneath
them
:
It
can
not
be
but
godly
Magistrates
must
needes
acknowledge
thankfully
to
GOD
and
to
his
truthe
the
benefite
receiued
.
And
therefore
not
onely
not
admitt
any
Popishe
enchantment
to
the
contrarie
,
but
to
glorifie
almightie
God
in
the
zealous
aduauncement
of
the
Gospell
,
whereby
thei
are
aduaunced
again
to
the
hye
Seates
from
whiche
thei
were
deposed
by
the
Romishe
faithe
,
to
bee
the
footestoole
of
a
Priest
.
But
lett
vs
heare
what
cunnnyng
charme
he
hath
prepared
for
this
purpose
.
We
teache
saieth
he
that
al
Lawes
of
Magistrates
whiche
are
of
thynges
good
or
indifferent
,
yea
,
or
not
expresly
contrary
to
Gods
commaundement
,
are
to
bee
obeyed
with
that
conscience
that
a
man
,
that
willyngly
breaketh
theim
openly
or
secretely
,
should
think
he
sinneth
against
God
because
he
is
Gods
Minister
.
I
acknowledge
their
doctrine
,
but
I
require
their
grounde
.
But
he
will
saie
:
whether
the
doctrine
bee
true
or
false
,
yet
is
it
profitable
for
Princes
and
States
.
I
aunswere
hym
as
before
,
that
it
is
an
infallible
rule
,
and
to
bee
constantly
and
inuiolably
obserued
by
all
that
are
not
Atheistes
,
that
there
is
no
doctrine
profitable
to
a
Common
wealth
that
is
not
godly
and
sound
,
what
shewe
of
profite
soeuer
it
may
séeme
to
haue
for
a
season
.
Therfore
,
bothe
in
this
and
in
the
rest
,
if
he
would
haue
perswaded
their
doctrine
to
bee
for
a
Common
wealth
,
he
should
first
haue
proued
it
true
,
otherwise
he
might
offer
vs
vnder
this
pretence
the
wicked
doctrine
of
Mahomet
.
If
he
haue
no
other
rule
but
this
,
it
is
for
the
obedience
of
Kynges
and
Princes
,
whether
the
doctrine
be
true
or
false
:
I
saie
that
there
is
no
obedience
good
nor
profitable
for
Magistrates
to
bee
giuen
vnto
them
.
(
If
wee
will
iudge
of
goodnesse
and
profite
by
the
worde
of
God
,
as
wee
ought
to
doe
)
but
onely
that
whiche
God
hath
appoincted
that
subiectes
should
giue
to
their
Princes
.
Therefore
,
before
it
can
be
iudged
whither
of
our
doctrines
be
more
profitable
,
we
must
debate
the
matter
whither
of
them
is
better
warranted
by
the
woorde
of
God
.
Our
doctrine
concernyng
the
duetie
and
obedience
of
subiectes
vnto
their
lawfull
Magistrates
,
as
it
appeareth
by
the
Harmonie
of
our
confessions
is
this
.
That
subiectes
are
bounde
,
to
be
subiect
vnto
all
lawfull
Magistrates
,
hye
or
lowe
,
good
or
euill
,
and
that
not
onely
for
angre
,
that
is
for
feare
of
the
punishement
,
whiche
the
Magistrate
maie
punishe
the
Rebellious
with
,
but
also
for
conscience
sake
.
Whiche
woordes
of
the
Apostle
,
for
conscience
sake
we
thus
vnderstande
.
Magistrates
are
ministers
of
God
,
appoincted
and
ordeined
by
hym
,
for
defence
and
praise
of
the
good
,
and
for
iuste
punishement
and
execution
of
the
wicked
:
Therefore
,
he
that
shall
resiste
the
Magistrate
,
shal
bee
giltie
in
conscience
of
makyng
resistance
againste
God
.
Further
also
,
God
in
his
moste
holy
Lawe
of
the
ten
Commaundementes
,
vnder
the
precept
of
honoryng
our
Parentes
,
doeth
commaunde
vs
as
to
do
to
other
all
suche
duties
,
whiche
for
any
perticuler
respect
we
owe
vnto
them
(
as
the
Apostle
expoundeth
it
in
the
same
place
)
so
chiefly
to
yeeld
vnto
Magistrates
all
dueties
belongyng
vnto
them
:
emongest
whiche
,
subiection
and
obedience
is
the
principall
.
By
whiche
commaundment
(
as
by
all
the
preceptes
of
the
Morall
Lawe
of
God
)
our
conscience
standeth
bound
before
hym
,
to
giue
to
Magistrates
,
(
whiche
are
the
Ministers
of
his
Iustice
in
punishmentes
,
or
rewarders
properly
concernyng
this
life
)
suche
duetie
as
by
the
right
of
their
place
,
ministerie
and
seruice
,
vnder
hym
,
doeth
appertaine
vnto
theim
:
Of
whiche
sorte
are
subiection
,
obedience
,
loue
,
honor
,
paimentes
,
seruice
,
praiers
,
and
suche
like
declared
by
the
worde
of
God
,
to
belong
to
their
hye
and
honourable
callyng
.
And
all
suche
we
affirme
,
Subiectes
ought
not
against
their
willes
and
for
feare
,
but
hartely
and
chearfully
to
giue
vnto
them
for
conscience
sake
,
as
knowyng
theim
to
bee
appoincted
of
GOD
,
and
for
conscience
of
Gods
Commaundement
,
whiche
bindeth
vs
vnto
it
.
For
,
God
because
he
is
our
creatour
and
reedemer
,
bothe
of
our
soules
and
bodies
,
hath
iuste
aucthoritie
to
giue
lawes
whiche
should
binde
them
bothe
,
and
as
he
hath
right
to
commaund
our
soules
and
bodies
,
so
is
he
able
to
punishe
bothe
for
the
breache
and
transgression
of
his
lawe
.
Therefore
,
worthely
Saincte
Iames
saieth
,
that
there
is
one
Lawgiuer
,
who
can
saue
and
destroye
that
is
euerlastyngly
and
that
but
one
onely
.
For
this
conscience
of
the
Commaundement
of
God
all
the
Prophetes
and
Apostles
,
yea
,
our
Sauior
hym self
was
subiecte
vnto
Magistrates
,
and
so
taught
al
men
to
giue
to
Cesar
that
which
is
his
.
By
whose
doctrine
and
example
we
must
willyngly
,
euen
for
conscience
of
the
ordinaunce
and
commaundement
of
God
,
of
what
callyng
soeuer
we
be
that
professe
the
Gospell
,
submit
our selues
in
all
humilitie
and
reuerence
vnto
them
and
their
lawes
,
whatsoeuer
not
repugnaunte
to
the
Commaundementes
of
almightie
GOD
.
We
seke
not
by
any
maner
of
pretence
,
to
exempt
our selues
from
their
Courtes
and
aucthoritie
,
nor
from
bearing
the
burden
and
charges
,
whiche
thei
lawfully
laye
vpon
all
their
Subiectes
,
for
the
necessarie
seruice
of
the
Commonwealthe
.
We
hold
Princes
notwithstandyng
any
censure
of
the
Churche
,
to
remaine
our
lawfull
Princes
still
,
in
the
possession
and
right
of
their
Croune
,
state
,
and
dignities
,
as
before
:
and
the
subiectes
bounde
in
conscience
of
the
ordenance
and
commaundement
of
God
,
to
obeie
them
as
their
lawfull
Princes
,
yea
,
though
thei
bee
Heathen
men
,
and
to
performe
al
the
good
dueties
of
Subiectes
vnto
them
,
bothe
in
their
goodes
and
bodies
.
And
this
by
the
grace
of
GOD
is
bothe
our
doctrine
and
practise
,
well
and
soundly
grounded
vpon
the
holie
worde
of
God
:
contrary
to
which
no
churche
professing
the
Gospell
,
no
good
writer
,
neither
Caluine
whom
he
noteth
,
nor
any
other
haue
taught
,
or
mainteined
any
doctrine
.
Now
let
vs
compare
the
doctrine
and
practise
of
the
pretended
Catholikes
,
with
ours
.
Their
Cleargie
howsoeuer
(
as
this
man
goeth
about
)
thei
would
binde
heauie
burdens
(
like
the
Pharisies
,
)
vpon
other
mennes
shoulders
,
yet
would
thei
not
touche
theim
with
one
of
their
fingers
.
Thei
would
in
deede
haue
other
men
beleue
,
thei
ought
to
haue
a
conscience
,
not
onely
of
the
Lawe
of
God
,
but
of
humaine
Lawes
,
whiche
muste
holde
onely
till
the
Pope
doe
discharge
theim
:
for
then
thei
teache
,
thei
maie
depose
euen
the
highest
from
their
places
and
that
by
force
of
Armes
.
But
their
Cleargie
that
binde
other
men
thus
,
exempte
theim selues
from
the
Courtes
of
ciuill
Magistrates
,
from
paiementes
and
other
seruices
due
vnto
them
:
and
giue
all
suche
dueties
to
a
forrain
Ecclesiastical
Court
,
and
to
the
Popes
chamber
.
Thei
content
not
theim selues
with
suche
Priuiledges
as
their
lawfull
Prince
and
Countrie
,
shall
see
cause
to
bestowe
vpon
theim
,
but
challenge
of
right
and
dutie
freedome
from
all
Ciuill
burdens
,
by
vertue
of
their
Cleargie
.
Thei
compound
with
the
Popes
Chamber
,
for
suche
thynges
as
thei
paie
,
and
in
all
respectes
carrie
theim selues
as
subiectes
to
the
Pope
,
and
to
none
other
.
And
thus
thei
vse
the
Ciuill
Magistrate
,
euen
when
thei
deale
best
with
them
,
and
whiles
thei
are
ministers
of
their
superstition
and
crueltie
.
But
if
thei
once
displease
theim
a
little
,
and
that
the
Pope
begin
to
Thunder
and
Excommunicate
,
then
thei
depose
kynges
,
and
Emperours
from
their
Regall
seates
,
and
Imperiall
thrones
,
thei
holde
theim
no
more
for
lawfull
Princes
,
thei
absolue
and
sette
free
all
their
Subiectes
from
their
othe
and
obedience
due
vnto
them
:
thei
Excomunicate
and
curse
all
suche
as
shall
obeye
any
their
lawes
,
or
by
any
acte
yeelde
the
duetie
of
a
subiect
vnto
them
.
Finally
,
thei
commaunde
the
subiectes
to
take
Armes
against
suche
their
Princes
,
and
by
force
and
violence
to
take
their
Crounes
from
their
heddes
,
and
sette
them
vpon
some
other
.
And
thus
as
other
heretofore
haue
dealte
with
the
twoo
Henries
and
Frederickes
Emperours
,
with
Philip
le
Bell
and
other
the
Frenche
kynges
,
and
with
sondrie
kinges
of
this
noble
lande
:
So
also
he
that
of
late
did
sitt
,
and
he
that
now
sitteth
in
the
chaire
of
Pestilence
,
haue
dealte
with
our
Soueraigne
Ladie
and
Queene
Elizabeth
.
This
then
being
their
doctrine
and
practise
,
and
ours
so
contrarie
to
it
:
whereby
according
to
the
right
due
vnto
Princes
from
God
,
wee
honour
and
obeye
them
:
and
thei
to
the
hye
offence
of
God
and
men
dishonor
and
depose
euen
at
their
pleasure
?
How
can
any
man
touche
vs
in
any
respecte
as
wantyng
duetie
in
this
behalfe
,
or
excuse
these
Catholique
Traitors
and
Heritickes
from
beeyng
giltie
of
hye
Treason
against
the
Croune
and
dignitie
of
all
lawful
Princes
,
as
thei
are
also
against
the
honour
of
God
and
his
sonne
Christ
Iesus
.
But
this
Author
chargeth
vs
that
Caluin
saieth
:
No
law
of
man
can
binde
the
conscience
.
Whereof
(
saith
he
)
it
must
needes
followe
that
the
obedience
wee
yeeld
,
is
onely
for
pollicie
and
feare
.
For
aunswere
whereunto
I
denie
the
consequent
,
and
affirme
the
first
,
not
to
proue
or
inferre
the
second
.
For
the
first
,
if
bothe
Caluin
and
we
saie
that
there
is
but
one
Lawgiuer
:
Saint
Iames
hath
taught
it
before
vs
,
and
giueth
an
euident
reason
of
it
:
whiche
is
,
that
there
is
but
one
who
(
euerlastyngly
)
is
able
to
saue
and
to
destroye
.
For
his
law
onely
can
binde
the
soule
,
who
hath
authoritie
to
punishe
the
soule
for
breakyng
of
his
lawe
.
But
God
onely
is
able
to
doe
this
,
as
Sainct
Iames
here
teacheth
,
and
our
Sauiour
Christe
in
the
Gospell
:
Therfore
the
soule
and
conscience
can
haue
no
other
Lawgiuer
but
God
alone
.
Likewise
his
lawes
onely
can
binde
the
conscience
,
who
can
not
erre
in
makyng
Lawes
,
which
being
the
peculier
honor
of
God
,
his
Lawes
onely
can
binde
vs
in
that
respect
.
Whiche
if
it
were
otherwise
,
we
should
be
as
deepely
bounde
to
keepe
,
studie
,
vnderstand
,
and
teach
the
Canons
of
the
church
,
the
Statutes
and
Lawes
of
the
lande
,
as
we
are
the
Lawe
of
God
.
Whiche
if
thei
did
in
deede
beleeue
,
it
is
a
maruell
how
euer
these
men
that
breake
so
ordinarily
the
the
lawes
of
God
and
of
man
,
bothe
of
the
Churche
and
commonwealth
,
should
hope
to
be
saued
by
their
workes
,
and
dreame
of
workes
of
superogation
,
for
the
relief
of
others
.
But
though
wee
acknowledge
no
other
bond
of
conscience
,
to
obserue
any
humaine
Lawes
whatsoeuer
,
then
the
Lawe
of
the
ten
Commaundementes
doeth
laye
vpon
vs
:
yet
doeth
it
not
hereof
followe
,
that
our
conscience
is
free
from
keepyng
any
Lawe
of
man
.
For
wee
are
bounde
by
the
Lawe
of
God
to
yeeld
vnto
all
men
,
suche
duetie
as
belongeth
to
theim
,
and
namely
to
suche
as
are
in
aucthoritie
,
either
in
the
Commonwealth
,
or
in
the
Churche
,
honor
,
loue
,
dutie
,
obedience
,
subiection
,
and
suche
like
.
Therfore
,
though
the
lawe
of
man
do
not
binde
our
conscience
to
bee
subiecte
to
princes
&
their
lawes
:
yet
doe
we
acknowledge
the
lawe
of
God
doeth
binde
vs
to
all
obedience
,
whiche
he
hath
commaunded
to
be
giuen
vnto
theim
.
For
further
clearyng
of
this
matter
,
it
is
to
bee
vnderstoode
,
that
all
lawes
are
either
simply
good
or
euill
,
or
thei
are
suche
in
respect
.
The
lawes
which
are
simply
good
,
are
onely
the
tenne
commaundementes
of
the
morall
lawe
of
God
,
whiche
binde
the
soule
and
conscience
simply
to
obedience
,
and
so
straitly
without
al
exception
,
that
no
circumstance
or
occasion
maie
make
that
lawfull
,
whiche
is
there
forbidden
,
or
vnlawfull
whiche
is
there
commaunded
.
Now
,
humaine
lawes
and
ordinaunces
of
men
,
whiche
commaunde
or
forbidde
the
same
,
whiche
are
commaunded
or
forbidden
by
the
lawe
of
God
:
As
thou
shalt
not
murther
,
commit
whoredome
,
steale
,
or
suche
like
are
also
simply
good
,
and
binde
the
conscience
:
yet
not
in
any
regard
of
the
commaundement
of
men
,
for
suche
reason
as
is
before
alledged
,
but
onely
because
thei
are
the
same
,
whiche
were
before
commaunded
by
the
liuyng
God
.
Of
the
other
parte
,
suche
are
simply
euill
Lawes
,
as
in
commaundyng
or
forbiddyng
,
are
opposite
and
contrarie
to
the
Lawe
of
the
ten
commaundementes
.
And
these
,
as
touching
the
keepyng
of
theim
,
it
is
so
farre
of
that
thei
should
binde
vs
,
that
contrariwise
we
stand
bounde
by
the
lawe
of
God
,
to
doe
the
contrarie
.
There
remaineth
the
seconde
kinde
of
humaine
Lawes
,
whiche
are
not
good
simply
alwaies
,
and
to
all
men
,
but
in
a
generalitie
for
a
time
,
and
some
good
respect
:
beyonde
whiche
boundes
,
the
weakenesse
of
man
can
not
reache
.
For
that
whiche
is
now
good
for
the
Commonwealthe
,
maie
fall
out
at
an
other
tyme
,
and
in
an
other
respecte
(
whiche
peraduenture
was
not
thought
of
)
to
be
hurtful
,
not
onely
to
some
perticuler
man
,
but
euen
to
the
Commonwealthe
it self
.
Further
,
though
thei
be
neuer
so
good
for
the
tyme
,
and
neuer
so
wisely
made
,
yet
euen
for
that
tyme
that
thei
appeare
to
bee
beste
,
are
thei
not
of
the
same
sorte
with
the
Lawes
of
GOD
and
suche
as
are
simplie
good
in
theim selues
that
thei
should
binde
the
conscience
.
For
though
menne
haue
sought
to
make
suche
Lawes
,
moste
agreeable
to
the
generall
equitie
of
the
woorde
of
GOD
,
yet
haue
thei
no
assuraunce
to
haue
attained
vnto
it
,
neither
in
deede
can
haue
any
warraunte
,
that
thei
haue
erred
in
no
circumstaunce
belongyng
therevnto
,
because
of
the
weaknesse
of
man
,
bothe
in
iudgement
and
in
affection
:
but
that
whiche
maie
binde
the
conscience
,
is
suche
as
proceadeth
from
an
other
,
that
cannot
erre
in
commaundyng
.
I
adde
further
herevnto
,
that
the
Ciuill
and
Ceremoniall
Lawe
of
the
Iewes
,
though
thei
were
bothe
expressely
commaunded
of
GOD
,
who
could
not
faile
in
any
poincte
,
yet
did
thei
not
simplie
binde
the
conscience
.
For
in
case
of
antinomie
and
repugnaunce
with
the
Morall
Lawe
,
(
as
our
Sauiour
argueth
by
the
example
of
Dauid
,
in
eatyng
of
the
presence
bread
,
whiche
otherwise
it
had
not
been
lawfull
for
hym
to
haue
eaten
,
but
in
case
of
necessitie
for
sauing
his
life
,
commaunded
in
the
Morall
Lawe
)
a
man
was
not
guiltie
of
hauyng
sinned
,
by
suche
breakyng
of
the
policie
of
the
Churche
.
And
if
these
lawes
notwithstandyng
GOD
were
aucthour
of
theim
who
could
not
erre
,
yet
did
not
simplie
binde
the
conscience
:
muche
lesse
can
those
whiche
are
of
men
,
either
in
the
Churche
or
Commonwealthe
.
Whereby
it
appeareth
,
wee
are
bounde
to
the
keepyng
of
those
kinde
of
Lawes
,
that
is
,
to
obeye
theim
with
a
Ciuill
obedience
,
without
conscience
of
synne
for
any
breache
of
theim
,
whiche
is
proper
to
the
Lawe
of
GOD
,
excepte
wee
breake
theim
in
suche
sorte
as
wee
make
our selues
thereby
also
guiltie
of
transgressyng
the
Lawe
of
God
,
doyng
it
with
hatred
resistaunce
,
contempt
,
or
other
offence
against
aucthoritie
,
whiche
GOD
hym self
hath
forbidden
.
Which
plainlie
sheweth
our
Aduersaries
argument
,
that
is
,
Excepte
wee
beleeue
the
Lawes
of
men
to
binde
our
conscience
,
wee
haue
nothyng
to
hinder
vs
from
rebellion
,
to
bee
rather
a
slaunderous
surmise
of
his
owne
,
then
any
good
consequent
of
reason
.
For
by
the
grace
of
GOD
wee
are
staied
from
suche
wicked
and
vnlawfull
attemptes
(
whiche
are
proper
to
our
pretensed
Catholikes
,
whose
mouthes
are
full
of
obedience
,
and
who
vtter
woordes
as
it
is
in
the
Psalme
,
soft
as
Butter
,
and
smothe
as
Oile
,
but
their
hartes
are
sharpe
as
twoo
edged
swordes
,
and
their
deedes
moste
full
of
Rebellion
and
disobedience
)
by
conscience
of
the
Commaundement
of
GOD
,
who
hath
expressely
forbidden
theim
.
But
their
perpetuall
Rebellious
practises
against
Princes
,
dooe
plainly
shewe
that
this
doctrine
was
deuised
.
But
all
stories
make
mention
,
that
thei
haue
allowed
them selues
any
thing
to
the
dishonor
of
pinces
,
kynges
and
Emperors
haue
been
abused
by
them
,
as
their
vassalls
and
seruauntes
,
and
that
to
as
base
seruices
,
as
to
leade
the
Popes
horse
,
and
to
hold
his
Stirruppe
:
thei
haue
not
vouchsaufed
for
a
long
tyme
to
admitte
theim
to
their
presence
,
but
kepte
them
at
their
gates
.
Thei
haue
troden
in
their
neckes
,
and
taken
of
and
put
on
their
Crounes
with
their
foote
.
Further
,
thei
haue
taken
vpon
theim
to
depose
theim
from
their
Regall
seates
and
Imperiall
Thrones
,
and
place
in
theim
,
whom
it
liked
them
.
The
soonne
hath
been
stirred
vp
by
theim
against
his
Father
,
and
the
subiect
and
seruaunt
against
his
Lorde
and
maister
,
to
take
the
Empire
from
him
.
Thei
haue
made
them
after
a
sorte
,
to
sue
out
their
Liuerie
,
as
if
thei
had
been
his
Wardes
,
and
forced
them
to
paie
full
dearely
for
it
,
ere
thei
could
obtaine
it
.
Finallie
,
thei
haue
freed
the
Subiecte
,
from
their
othe
and
obedience
to
their
lawfull
Prince
,
and
filled
their
Countries
with
insurrection
and
rebellions
againste
them
.
I
neede
not
to
vouche
many
authors
for
their
so
notorious
actes
,
whiche
cannot
bee
forgotten
,
whiles
the
famous
memorie
of
the
Henries
and
Frederickes
Emperours
,
and
also
sundrie
Kynges
,
bothe
in
Fraunce
,
and
in
this
noble
lande
so
dishonoured
and
iniuried
by
theim
,
shall
continue
.
But
if
all
monumentes
of
tymes
past
were
forgotten
,
this
present
age
doeth
furnishe
so
many
examples
of
their
vnfaithful
disobedience
to
Princes
both
in
other
partes
,
and
here
at
home
:
as
I
can
want
no
euidence
againste
hym
in
this
matter
.
For
their
continual
practises
of
rebellion
,
their
procuryng
of
Bulles
from
Roome
against
her
Maiestie
:
their
writyng
of
Libells
and
infamous
bookes
,
to
the
dishonour
of
her
highnesse
renowned
Father
,
and
many
other
suche
dealynges
of
theirs
,
maie
sufficiently
beare
witnesse
hereof
.
Therefore
,
it
is
to
late
now
for
them
to
plaie
the
Hypocrites
,
and
pretende
to
aduaunce
the
honour
and
state
of
Princes
:
whereas
their
Religion
hath
so
intreated
other
Princes
abroade
,
as
hath
beene
declared
:
and
so
offended
their
owne
naturall
Prince
at
home
as
her
Maiestie
hath
beene
constrained
to
make
straight
lawes
for
her
moste
necessarie
and
iust
defence
against
them
.
They
should
now
cunningly
perswade
they
sought
to
aduaunce
the
ciuill
authoritie
of
Princes
,
whereas
Kinges
and
Emperours
haue
had
almost
continuall
warres
with
them
to
keepe
thetr
own
.
For
through
their
ambition
,
thei
neuer
contented
themselues
with
their
own
place
,
but
would
affect
bothe
the
swordes
,
seekyng
and
bearyng
the
honourable
charges
of
the
ciuill
estate
,
&
their
Consistories
vsurpyng
the
lawfull
iurisdiction
of
Princes
,
so
as
the
Kynges
of
this
lande
haue
been
constrained
to
prouide
for
their
authoritie
by
lawes
of
Premunire
,
and
suche
like
to
bridle
their
intollerable
and
ambicious
vsurpation
.
Therefore
,
of
all
other
he
might
best
haue
left
out
this
Article
.
For
it
is
manifest
,
thei
were
neuer
longer
freendes
to
Princes
,
than
thei
might
abuse
them
as
their
vassalles
,
to
bee
the
Ministers
of
their
wickednesse
.
And
so
muche
for
aunswere
to
this
point
.
Thus
muche
I
haue
thought
necessarie
by
the
waie
,
to
set
doune
touching
this
matter
,
vpon
occasion
of
the
Magistrates
office
vnder
God
restrained
by
this
author
,
to
the
procuryng
of
a
Ciuill
life
onely
emongest
their
Subiectes
,
referryng
all
abuses
of
the
Churche
,
and
of
the
seruice
of
God
to
their
supreme
Pastour
,
as
thei
call
hym
.
Now
let
vs
see
the
diuerse
doctrine
of
theim
,
and
vs
,
touchyng
bothe
these
poinctes
.
Of
sinne
he
saieth
,
thei
teache
some
are
mortall
and
some
veniall
:
and
we
teach
that
al
are
mortall
.
I
graunt
this
to
be
their
and
our
doctrine
,
but
the
exposition
of
it
,
and
the
conclusion
he
inferreth
would
bee
well
obserued
.
If
by
mortall
and
veniall
sinnes
,
thei
vnderstood
onely
that
there
is
greate
difference
of
sinnes
,
and
that
some
are
more
greeuous
,
and
therefore
with
greater
seueritie
to
be
punished
then
others
,
some
againe
are
lesse
,
and
not
to
bee
punished
with
like
horrible
tormentes
as
the
other
,
we
were
well
agreed
.
For
this
appeareth
to
bee
our
doctrine
,
by
the
confession
of
our
Churches
,
and
all
our
good
writers
,
and
that
agreably
to
the
holy
scriptures
.
For
so
our
sauiour
teacheth
vs
,
that
the
firste
Table
whiche
is
of
dueties
,
immediatly
respectyng
God
,
is
the
greatest
and
cheefest
commaundement
,
and
that
the
ignoraunt
seruaunt
,
is
to
be
beaten
but
with
fewe
stripes
,
but
he
that
knoweth
,
and
yet
doeth
not
his
maisters
will
,
is
to
be
beaten
with
many
stripes
.
Likewise
of
suche
people
and
Cities
as
shall
contemne
and
refuse
the
holie
doctrine
of
the
Gospell
,
our
sauiour
saieth
,
it
shall
bee
easier
in
that
daie
for
Tyre
and
Sidon
,
for
Sodom
and
Gomorrha
,
then
for
that
Citie
.
Whereby
it
appeareth
,
that
there
is
a
greate
difference
of
sinnes
.
Which
we
so
acknowledge
,
as
that
we
graunt
euery
pretept
to
bee
greater
then
other
,
accordyng
to
the
place
it
hath
in
the
twoo
Tables
,
and
consequently
the
transgression
of
it
to
bee
greater
,
then
the
breach
of
any
that
follow
it
.
Yet
if
the
comparison
be
made
of
sinnes
in
like
degree
and
proportion
offendyng
against
both
,
as
of
thought
with
thought
,
acte
with
acte
,
and
these
in
their
diuers
kindes
,
as
the
greatest
transgression
of
the
one
,
with
the
greatest
breache
of
the
other
,
and
so
likewise
in
the
reste
,
keepyng
a
due
rate
and
equalitie
of
sinnes
,
that
are
matched
together
.
Therefore
notwithstandyng
,
wee
esteeme
not
sinne
light
,
but
all
in
their
natures
mortall
and
deadly
,
yet
wee
make
a
great
difference
of
sinnes
.
Wherefore
,
if
thei
vnderstoode
by
this
distinction
,
no
other
matter
,
but
to
make
a
difference
that
some
should
bee
greater
then
others
,
thei
haue
no
cause
to
striue
with
vs
.
And
for
this
,
what
commoditie
it
maie
bryng
to
a
common
weale
,
we
are
in
the
blessing
of
God
to
looke
for
it
,
this
beyng
our
doctrine
.
But
thei
vnderstande
it
farre
otherwise
,
as
appeareth
by
the
Counsell
of
Trent
,
and
by
this
aucthour
.
For
,
bothe
determine
mortal
to
be
suche
,
as
by
their
natures
and
in
iustice
deserue
euerlastyng
death
,
wherein
we
also
agree
.
But
the
poinct
of
variaunce
is
in
this
that
thei
saie
,
all
sinnes
are
not
mortall
,
but
that
there
are
sinnes
,
whiche
in
iustice
are
not
to
bee
punished
with
euerlastyng
death
,
whiche
kinde
of
sinne
thei
call
veniall
.
Not
vnderstandyng
that
God
for
Christes
sake
,
doeth
forgiue
it
those
whiche
beleeue
,
for
so
wee
graunt
that
al
are
veniall
.
For
to
the
beleeuer
all
shall
be
forgiuen
,
and
there
shall
be
no
imputation
of
any
sinne
:
but
takyng
it
in
this
sense
which
I
haue
declared
,
in
which
I
deny
any
sinne
to
be
veniall
,
&
affirme
all
to
be
mortall
:
whiche
our
doctrine
is
grounded
vpon
the
worde
of
God
.
For
,
this
is
generall
of
all
sinne
,
whiche
the
Apostle
without
exception
of
any
saieth
,
that
the
paine
of
sinne
is
death
,
meanyng
euerlastyng
,
as
it
appeareth
there
by
the
mention
of
life
euerlastyng
life
in
the
same
place
.
And
thus
the
Apostle
taught
according
to
the
lawe
,
wherin
it
is
saied
expressely
,
cursed
bee
he
that
abideth
not
in
all
that
is
commaunded
in
this
Lawe
.
But
saieth
he
,
though
your
doctrine
bee
true
,
yet
doeth
it
not
stande
with
good
pollcie
,
whiche
is
to
kepe
men
in
vertue
and
honestie
,
as
ours
doth
:
Because
if
al
be
mortall
,
who
will
striue
against
sinne
:
whereas
admittyng
all
not
to
bee
mortall
,
though
a
man
be
caried
into
a
veniall
sinne
,
yet
would
he
striue
to
refraine
from
mortall
,
consideryng
it
bringeth
damnation
.
And
though
this
Romane
doctrine
be
false
,
yet
doeth
it
more
incourage
men
to
striue
against
sinne
.
But
I
saie
,
this
is
to
reason
like
an
Atheiste
.
For
as
I
haue
often
saied
before
,
there
can
be
no
doctrine
fit
to
procure
the
blessing
of
God
to
any
state
,
(
whervpon
dependeth
the
wealth
peace
,
and
honour
of
euery
people
and
common
wealth
)
but
only
that
which
is
of
God
.
And
therfore
whatsoeuer
he
maie
suppose
in
our
or
their
doctrine
,
to
bee
for
or
against
a
state
,
the
truthe
muste
needes
bee
,
that
all
thynges
reckened
,
and
in
the
ende
,
it
can
neuer
proue
a
good
doctrine
for
any
state
that
God
hath
not
taught
,
nor
that
vnproffitable
,
whiche
he
hath
deliuered
vs
.
But
I
saie
further
,
that
our
doctrine
in
the
Nature
of
the
doctrine
it self
,
is
more
to
restrainyng
from
vice
,
then
that
of
theirs
.
For
,
what
greater
incouragement
can
there
bee
in
all
good
reason
and
pollicie
to
sinne
then
impietie
,
&
what
stronger
restraint
then
greeuous
punishement
.
Therfore
,
their
doctrine
whiche
teacheth
so
many
sinnes
,
negligences
,
and
ignoraunces
,
not
to
bee
in
the
iustice
of
the
Lawe
of
God
guiltie
of
death
,
must
needes
hereby
giue
incouragement
to
continue
in
ignoraunce
,
in
negligences
,
and
other
suche
like
offences
.
But
ours
whiche
truely
teacheth
the
wrathe
of
God
,
and
euerlastyng
death
to
depende
vpon
it
,
muste
needes
bee
more
forceble
to
stirre
vp
all
men
,
to
be
carefull
to
auoide
to
the
vttermoste
of
the
grace
thei
haue
receiued
,
all
maner
of
sinne
,
and
if
the
lesse
,
muche
more
the
greater
,
whiche
haue
more
greeuous
condemnation
.
But
he
and
the
rest
of
these
Romanists
,
in
faith
&
in
allegiaunce
,
suppose
by
makyng
all
sinnes
,
to
be
punished
with
death
,
that
all
are
taught
to
be
equall
,
whiche
is
nothyng
so
.
For
that
death
is
not
like
vnto
this
,
whiche
is
of
the
naturall
soule
and
bodie
,
and
of
the
life
of
the
naturall
man
:
but
it
is
a
deadly
castyng
out
of
the
presence
and
fauour
of
God
,
with
whom
onely
is
life
(
that
which
in
deede
and
truth
maie
be
so
called
for
the
comforte
that
is
in
it
)
whereas
the
other
is
suche
a
life
,
as
some
which
liue
in
it
,
wishe
rather
for
death
and
would
digge
for
it
:
As
Iob
speaketh
,
if
thei
might
finde
it
,
and
desire
that
the
Mountaines
might
couer
them
,
and
the
Hilles
hide
them
from
the
wrath
of
God
liyng
vppon
them
.
Therfore
if
it
be
possible
for
men
in
the
naturall
death
of
the
bodie
,
to
deuise
greate
difference
of
tormentes
,
so
as
notwithstandyng
all
suffer
death
,
yet
one
maie
endure
(
without
comparison
)
greater
tormentes
in
it
then
an
other
:
How
much
more
in
this
case
both
by
the
natur
of
the
death
which
thei
suffer
,
and
by
the
almightie
power
of
God
,
is
it
possible
that
notwithstandyng
all
sinnes
bee
punished
with
death
,
yet
there
should
be
sundrie
kindes
of
that
death
,
&
the
tormentes
of
the
one
to
bee
in
comparison
(
in
them selues
alwaies
horrible
)
more
easie
and
tollerable
then
an
other
.
Which
our
Sauiour
Christ
expressely
teacheth
,
speaking
of
the
punishment
of
Sodom
,
and
suche
as
should
with
contempt
refuse
the
Gospell
.
Wherefore
,
that
beyng
an
offence
of
their
ignoraunce
,
&
not
of
our
doctrine
it
is
not
to
bee
imputed
vnto
it
.
And
so
notwithstandyng
any
thyng
is
saied
by
hym
,
or
can
bee
saied
by
any
to
the
contrary
,
our
doctrine
in
this
point
is
most
fit
and
strong
for
the
restraint
of
sinne
,
and
their
impunitie
moste
daungerous
by
incouragement
to
smaller
offences
,
to
draw
men
also
in
tyme
to
the
easier
committyng
of
the
greater
.
Besides
in
this
their
doctrine
it
is
to
be
noted
,
that
thei
teache
the
sprincklyng
with
a
little
Holly
water
to
be
sufficient
to
take
awaie
those
sinnes
:
whereby
the
precious
death
of
our
Sauiour
Christ
is
in
this
behalfe
made
of
none
effect
.
For
if
thei
bee
not
mortall
sinnes
,
the
punishment
whereof
in
the
iustice
of
God
is
death
:
then
Christ
dyed
not
for
them
:
and
if
he
did
,
then
it
followeth
bothe
that
thei
are
mortall
,
and
death
the
rewarde
and
stipende
of
them
,
and
also
that
the
guilt
of
them
can
not
bee
otherwise
washed
out
,
but
with
the
true
Yssope
sprincklyng
vs
with
the
most
precious
bloud
of
the
sonne
of
God
,
whiche
purgeth
all
our
sinnes
.
The
second
poinct
in
this
nineth
Article
,
is
of
the
doctrine
of
concupiscence
which
he
saieth
that
we
affirme
to
be
truely
sinne
,
euen
in
the
regenerate
:
and
thei
saie
in
the
regenerate
,
that
is
,
as
this
man
affirmeth
it
in
Christians
after
Baptisme
(
as
if
al
that
are
washed
with
the
water
of
Baptisme
,
are
also
borne
againe
,
whiche
is
no
more
true
,
then
that
all
receiuyng
the
Lordes
Supper
,
should
receiue
also
the
Spirite
of
Christ
,
which
the
Apostle
denyeth
)
to
be
no
sinne
,
except
that
concupiscence
bee
consented
vnto
.
I
acknowledge
this
to
be
our
doctrine
,
whiche
to
bee
agreeable
to
the
Scriptures
it
appeareth
by
this
,
that
whatsoeuer
the
lawe
forbiddeth
is
sinne
,
for
of
the
lawe
is
the
knowledge
of
sinne
,
but
this
concupiscence
is
forbidden
by
the
lawe
.
This
the
Aduersarie
will
not
graunt
,
but
I
proue
it
thus
.
There
are
but
two
concupiscences
forbidden
,
one
with
consent
,
and
an
other
with
out
,
whereof
that
whiche
is
with
consent
is
forbidden
in
the
former
commaundements
.
Which
appeareth
by
the
exposition
of
the
seuenth
Commaundement
by
our
Sauiour
Christ
in
the
sixth
of
Matthewe
,
who
sheweth
the
lustyng
after
a
Woman
in
harte
:
that
is
with
consent
,
to
be
Adultery
and
the
breache
of
the
seuenth
Commaundement
.
Therefore
it
followeth
,
the
other
is
forbidden
in
the
last
.
And
in
deede
if
the
same
concupiscence
were
forbidden
in
the
former
,
and
no
other
in
this
,
then
should
there
not
bee
tenne
Preceptes
and
Commaundementes
but
onely
nine
.
This
also
the
Apostle
teacheth
,
who
declareth
how
harde
it
was
for
hym
to
finde
the
height
and
depth
,
the
length
and
breadth
of
the
corruption
that
is
in
the
nature
of
man
,
till
he
rightly
vnderstood
this
Commaundement
.
For
thereby
he
plainely
sheweth
the
moste
secrete
poyson
of
our
nature
to
bee
discouered
by
this
.
Which
can
be
no
other
then
the
very
continuall
springyng
and
wellyng
vp
of
vnlawfull
lustes
,
euen
before
the
harte
resolutely
agree
vnto
them
.
Otherwise
ther
might
bee
in
vs
a
motion
and
a
power
not
standyng
with
the
loue
of
GOD
nor
of
our
Neighbour
without
offence
to
GOD
.
Whiche
can
not
bee
,
the
Lawe
requiryng
of
vs
that
perfect
holinesse
of
nature
wherein
we
were
created
.
And
surely
if
the
Apostle
had
not
esteemed
this
rebellion
in
his
nature
to
bee
sinne
and
mortall
sinne
,
he
would
neuer
haue
complained
so
greeuously
of
his
estate
in
respect
of
it
,
both
in
other
places
as
he
doth
,
and
especially
in
the
seuenth
Chapter
of
the
Epistle
to
the
Romaines
in
a
greate
parte
of
it
,
and
in
the
ende
criyng
:
Miserable
man
that
I
am
who
shall
deliuer
me
from
this
bodie
of
death
.
Their
doctrine
beyng
contrarie
,
hath
no
maner
of
grounde
in
the
Scripture
.
For
as
for
the
first
of
Iames
,
it
is
plaine
he
speaketh
of
suche
a
sinne
as
sheweth
it self
in
an
open
and
outward
act
to
be
sinne
.
As
for
S.
Austine
,
though
his
authoritie
,
nor
any
other
Fathers
maie
be
sufficient
to
warrant
any
doctrine
to
be
of
God
:
yet
takyng
hym
,
alleadged
not
for
any
suche
purpose
,
but
as
a
witnesse
of
the
doctrine
taught
and
receiued
in
the
Churche
at
his
tyme
:
I
graunt
he
so
writeth
of
concupiscence
,
as
except
his
writynges
be
well
examined
and
conferred
together
,
a
man
would
thinke
he
were
of
the
opinion
of
our
Aduersarie
.
But
beyng
examined
,
it
will
be
found
that
his
iudgement
is
with
vs
:
namely
,
that
this
concupiscence
is
truely
sinne
,
and
that
he
so
taught
the
church
in
his
tyme
,
as
it
appeareth
in
sondrie
places
.
What
discommoditte
then
can
it
bee
to
a
Commonwealth
,
to
haue
the
people
truely
taught
to
knowe
the
greate
corruption
of
our
nature
,
or
what
benefitt
can
it
bee
that
thei
should
not
vnderstand
their
wretched
estate
.
Surely
none
,
but
this
,
that
for
want
of
this
thei
should
bee
puffed
vp
in
a
pride
of
their
owne
free
will
and
good
workes
,
and
so
not
to
regarde
the
inestimable
benefitt
and
comforte
of
the
death
of
Christ
.
The
Aduersarie
alleadgeth
in
deede
,
that
if
it
be
so
that
a
man
sinne
euen
without
consent
,
that
then
a
man
is
discouraged
to
make
resistaunce
:
for
that
no
man
saith
he
wil
striue
against
that
whiche
he
can
not
auoyde
:
that
is
,
about
the
resistaunce
of
mortall
sinne
whiche
he
can
not
auoyde
,
if
concupiscence
be
sinne
,
and
euery
sinne
be
mortall
.
I
aunswere
not
withstandyng
bothe
these
be
true
,
as
thei
are
most
true
,
that
yet
the
courage
of
resistaunce
is
not
hereby
taken
awaie
.
For
the
Apostle
that
confessed
and
taught
bothe
,
though
he
founde
it
a
tedious
combate
,
and
sweate
in
a
maner
water
and
bloud
vnder
his
Harnesse
,
so
as
he
complained
sometymes
,
that
he
sawe
a
lawe
in
his
members
leading
in
captiuitie
the
lawe
of
his
mynde
,
and
in
this
regarde
cried
,
O
miserable
man
that
I
am
who
shall
deliuer
me
from
this
bodie
of
death
:
desiryng
hereby
as
it
were
the
ende
of
his
warfare
:
Yet
did
he
not
therfore
giue
ouer
the
fielde
,
and
yeeld
hym self
to
sinne
.
Naie
,
rather
the
newe
or
the
yong
man
whiche
God
had
begotten
in
hym
by
his
spirite
,
valiauntly
behaued
himself
in
the
battell
,
oftentymes
puttyng
his
aduersarie
to
the
flight
,
and
by
faithe
assuryng
hymself
of
the
victorie
in
Christ
Iesu
.
And
euen
as
a
worthie
knight
and
Champion
is
not
discouraged
with
the
valure
of
his
enemie
,
but
rather
reioyceth
in
it
,
knowyng
his
victorie
shall
be
the
greater
:
So
thei
that
are
not
cowardes
in
this
spirituall
warre
but
valiant
in
Christ
,
their
noble
courage
is
so
much
the
more
stirred
vp
as
thei
see
their
enemie
to
be
great
and
mightie
,
that
the
honor
of
their
victorie
and
triumphe
in
Christ
maie
be
the
greater
.
Wherby
it
appeareth
that
our
doctrine
can
in
no
sorte
bee
any
hinderaunce
to
vertue
,
or
incouragement
to
vice
.
But
theirs
must
needes
bee
a
great
breeder
of
vice
and
extinguisher
of
vertue
,
whiche
perswadeth
men
that
that
is
no
sinne
whiche
is
in
deede
sinne
.
For
hereby
thei
neglect
the
first
motions
and
open
the
first
doore
and
entraunce
freely
vnto
sinne
,
which
it
were
the
best
spirituall
pollicie
to
resist
in
the
beginnyng
:
whereof
thei
must
needes
be
carefull
which
know
it
to
be
sinne
,
and
the
other
secure
and
carelesse
whiche
take
it
to
bee
no
synne
.
Therefore
,
not
ours
but
their
doctrine
openeth
a
wide
gate
to
synne
:
whiche
is
yet
greatly
enlarged
by
that
he
addeth
in
the
ende
of
this
Article
,
that
no
man
will
striue
against
that
whiche
he
can
not
auoyde
.
For
if
this
be
so
,
and
that
it
is
most
euident
,
that
while
we
liue
we
can
not
amende
this
rebellion
of
our
corrupt
nature
to
the
law
of
God
:
then
his
councell
is
,
that
all
men
giue
ouer
striuing
any
more
against
sinne
,
seeing
they
cannot
with
all
their
stryuing
auoyd
it
.
But
we
are
otherwise
taught
,
that
tho
we
can
not
auoyde
that
sinne
dwell
in
our
mortall
bodies
,
yet
to
striue
that
it
doe
not
raigne
nor
exercise
Dominion
ouer
vs
,
but
that
we
striue
againste
it
euen
to
bloud
,
as
the
Apostle
sayth
,
and
euen
vnto
death
.
In
the
tenth
place
,
That
is
,
colour
thy
synnes
neuer
so
well
,
yet
how
shouldest
thou
say
,
I
haue
not
defyled
me
,
I
haue
not
followed
straunge
Gods
,
beholde
thy
way
in
that
valley
,
know
what
thou
hast
done
:
Washe
thy selfe
with
Snow
water
,
and
make
thee
cleane
with
sope
,
or
the
fullers
scouring
Hearbe
,
yea
gylt
thy selfe
ouer
with
Goulde
.
And
as
Iob
when
hee
had
another
manner
of
feeling
of
sinne
,
and
of
the
gilt
of
man
in
the
sight
of
God
,
then
they
seem
to
haue
when
they
haue
done
all
their
satisfactory
,
works
,
and
haue
sought
to
washe
them selues
cleane
with
al
as
with
snow
water
,
the
Lord
shal
take
and
plunge
them
into
the
ditch
,
hee
will
tumble
them
in
the
myre
and
filth
of
the
streetes
,
that
is
discouer
them
to
be
most
foule
and
vncleane
Let
S.
Iohn
teach
suche
men
,
O
Lord
enter
not
into
iudgement
with
thy
seruant
,
for
no
flesh
may
bee
iustified
in
thy
sight
.
When
we
haue
al
done
,
yet
our
prayer
,
is
that
the
most
holye
and
earnest
prayers
which
our
Sauiour
Christ
made
vnto
his
Father
beeing
vppon
the
earth
,
may
bee
accounted
vnto
vs
for
oures
,
that
his
perfect
loue
wherewith
hee
loued
both
God
and
man
,
may
bee
accounted
vnto
vs
,
and
that
his
woundes
may
be
the
healing
of
ours
.
Let
them
truste
to
theire
owne
praiers
,
Almes
deedes
,
and
patience
,
our
trust
is
that
the
righteousnesse
and
obedience
of
Christ
,
that
his
moste
holye
Passion
and
suffering
,
which
he
suffered
once
for
all
vppon
the
crosse
,
shall
be
oures
by
fayth
,
and
that
by
this
faith
,
we
shall
bee
bothe
iust
and
liue
for
euer
,
And
this
is
our
hope
,
sealed
vp
in
oure
heartes
,
by
the
spirite
of
grace
to
the
daye
of
oure
redemption
:
other
confidence
or
meanes
of
satisfaction
haue
wee
not
.
As
for
purgatorye
wee
doe
not
in
deede
acknowledge
,
as
he
obiecteth
to
vs
,
but
hold
it
to
be
a
méere
fancy
of
their
owne
,
hauing
no
one
title
of
the
scripture
for
ground
thereof
.
But
oure
authoure
wil
saye
,
notwithstanding
this
doctrine
bee
false
,
yet
must
it
néedes
bee
greatly
profitable
,
to
the
restraining
of
men
from
sinne
,
when
they
shal
thinke
that
sinne
is
not
easily
released
,
but
must
be
satisfied
so
hardly
for
,
euen
in
this
life
,
and
the
rest
of
the
satisfaction
(
as
if
they
would
pay
al
their
owne
debts
to
the
vttermost
farthing
)
to
be
made
in
purgatory
.
Is
not
this
at
least
a
politique
way
to
withholde
men
from
iniquity
.
I
answere
there
can
be
no
way
or
meanes
fit
for
the
subduing
of
sinne
in
deede
,
but
onely
that
which
God
hath
appointed
.
The
weapons
of
our
warfare
,
are
not
carnall
,
saith
the
apostle
.
We
striue
not
against
sinne
with
such
weapons
,
as
the
vaine
discourse
of
a
naturall
man
would
thinke
so
to
be
fit
for
it
.
But
wee
repaire
to
the
armory
of
the
sanctuary
,
and
temple
of
the
Lorde
and
there
what
weapons
wee
finde
the
Lorde
hath
prepared
to
furnish
vs
with
against
it
,
with
those
we
arme
our selues
,
and
striue
against
sinn
and
al
our
enemies
.
And
easie
it
is
for
all
those
whose
eies
God
hath
opened
,
to
sée
the
truth
that
this
deuise
of
theirs
smally
auailed
.
For
with
this
they
had
another
also
,
that
these
satisfactory
pains
of
sinne
,
either
in
this
life
,
or
in
their
faigned
Purgatorye
,
might
by
pardon
from
the
Pope
bee
released
,
and
likewise
blasphemous
to
the
crosse
and
sufferings
of
Christ
,
who
taking
vpon
him
to
command
the
angels
of
Paradise
to
goe
fet
out
of
purgatory
such
soules
as
he
would
appoint
,
and
being
a
matter
but
of
smal
cost
,
to
obtain
in
their
courts
,
so
muche
Lead
and
Wax
as
mighte
safegard
them
,
and
exempt
them
from
al
these
paines
,
What
redier
way
might
there
be
made
for
sinne
then
this
?
For
if
for
mony
a
man
may
satisfye
for
sinne
,
whiche
his
owne
life
,
nor
the
life
of
his
onlie
begotten
sonne
cannot
redéem
him
from
,
as
the
Prophet
saith
,
this
coulde
restraine
none
but
beggars
from
sinn
.
for
the
rich
few
of
them
were
so
couetous
,
the
popes
pardons
being
so
cheap
as
they
were
,
that
for
bestowing
so
smal
a
peece
of
mony
,
they
wold
be
in
danger
of
the
fier
or
water
of
purgatory
.
For
whether
it
be
water
or
fire
,
or
what
kind
of
paines
are
in
it
their
doctors
are
not
yet
resolued
.
It
appeareth
then
that
for
restraint
of
sinne
,
it
was
no
way
profitable
,
but
rather
a
most
subtle
deuise
of
the
deuil
to
entice
al
men
to
wickednes
.
According
as
the
experience
hath
declared
.
For
as
it
appeareth
by
comparison
of
the
stories
of
al
ages
since
Christ
,
there
was
neuer
any
more
sinful
,
for
ignorance
of
God
for
superstition
&
idolatrye
,
for
ambicious
and
reuengeful
warres
,
for
treasons
,
murders
,
adultries
,
and
a
thousand
villanies
in
this
kind
,
and
finally
in
al
impiety
,
as
the
age
doth
best
witnes
:
wherin
this
doctrin
most
raigned
,
of
satisfactory
works
,
&
of
purgatory
.
Which
came
to
passe
both
by
the
iustice
of
God
,
reuealing
his
wrath
from
heauen
vpon
al
fals
worship
&
vngodly
deuises
of
man
in
his
seruice
,
giuing
these
who
had
not
regard
to
keep
his
holy
worship
,
pure
in
honor
,
&
vndefiled
,
to
pollute
defile
,
&
dishonor
themselues
,
with
al
vngodly
&
dishonourable
lusts
,
to
their
iust
confusion
:
and
also
by
the
nature
of
the
doctrine
it selfe
,
which
in
effect
,
making
the
holy
morral
lawe
of
God
,
but
as
it
were
some
penal
statute
made
by
man
,
opened
the
dore
wide
to
al
wickednes
and
abomination
.
Whereby
it
is
euident
howe
contrary
this
doctrin
is
to
al
christian
states
and
common
wealths
whatsoeuer
,
whose
end
ought
to
be
cheefly
,
that
their
subiects
liue
in
al
true
religion
and
honesty
.
But
how
vnfit
soeuer
it
be
for
christian
K.
and
estates
,
I
confes
it
was
a
very
pollitique
point
of
doctrine
for
the
popes
kingdome
.
For
hereby
he
receiued
a
double
commodity
.
First
that
casting
by
this
means
his
feare
vpon
the
simple
and
ignorant
,
he
enioyed
more
quietly
the
possession
of
his
tiranny
ouer
the
Church
,
al
men
standing
in
neede
of
his
fatherhood
,
and
fearing
to
prouoke
him
that
had
suche
a
power
,
to
keepe
them
in
purgatory
stil
,
or
to
release
them
.
Another
that
by
his
pardons
,
and
indulgences
deliuering
men
from
this
prison
which
he
had
painted
in
their
heds
,
he
filled
his
coffers
with
treasure
.
Where
by
he
enioyed
the
more
easely
,
al
the
contentmentes
that
he
desired
,
and
was
the
better
able
to
maintaine
his
proud
Antichristian
kingdome
,
against
al
power
that
should
rise
against
it
.
And
thus
in
respect
of
the
maintenaunce
of
their
owne
kingdome
,
I
thinke
there
was
neuer
so
politicke
a
supersticion
and
false
worship
in
the
world
as
this
of
the
Ro.
faith
:
which
whosoeuer
try
fro
point
to
point
,
shal
easelie
discern
to
be
most
true
.
To
the
further
consideration
wherof
,
leauing
the
discreet
Reader
,
I
will
procéed
to
the
other
point
which
remayneth
,
which
is
of
the
reward
of
good
and
euill
in
the
worlde
to
come
.
Wherof
our
doctrine
is
sayth
he
,
that
all
the
paynes
of
hell
are
equall
,
and
that
the
most
wicked
man
that
euer
was
,
shal
endure
no
greater
torment
,
then
he
that
is
the
least
offender
,
which
his
report
of
our
doctrine
is
vtterly
vntrue
.
Wherefore
let
him
eyther
iustifie
this
to
be
true
out
of
the
confession
of
the
faith
of
our
Church
,
which
he
ought
to
doe
if
he
chalenge
vs
for
doctrine
,
and
not
to
charge
vs
with
euery
thing
which
hath
beene
written
by
any
that
professe
the
gospell
,
or
by
any
wryter
of
ours
of
credite
in
the
church
:
or
let
him
feare
with
out
repentance
&
satisfaction
for
it
,
by
confessing
his
ignorance
or
malice
,
in
thus
slaundering
the
church
of
God
,
the
iust
condemnation
of
lyars
&
false
witnesses
,
whose
porcion
is
with
hypocrites
.
He
saith
we
teach
further
also
that
the
glory
of
al
the
redeemed
&
elect
of
God
,
shal
be
equal
,
&
that
euery
one
shal
be
in
as
great
glory
as
Peter
&
Paule
,
which
is
not
the
general
doctrine
of
our
Church
.
Wee
acknowledge
that
they
which
otherwise
shal
be
beautifull
as
the
firmament
,
and
they
which
iustifie
manye
,
shall
shine
is
Daniel
teacheth
,
like
the
starres
of
heauen
.
Our
sauiour
denied
not
that
there
should
be
a
place
at
his
right
hande
,
and
at
his
left
,
in
his
kingdome
in
the
worlde
to
come
,
but
in
this
worlde
tolde
his
Disciples
that
the
pompe
of
earthly
states
shold
not
be
seene
in
him
nor
in
his
ministers
.
He
promised
vnto
the
Apostles
seates
to
sit
vpon
,
to
iudge
the
12.
Tribes
of
Israell
.
And
the
Apostle
reioyced
in
the
hope
hee
had
that
the
Thesalonians
shoulde
bee
his
Crowne
in
the
daye
of
the
Lorde
.
Whereby
it
appeareth
,
that
as
all
the
members
are
partakers
of
the
power
of
the
soul
,
and
haue
their
place
and
honour
in
the
body
,
yet
they
receiue
not
all
power
to
doe
the
same
worke
,
nor
are
of
like
honour
:
so
in
the
misticall
bodye
of
Christ
,
al
shal
be
as
members
of
him
,
partakers
of
his
spirit
,
and
be
filled
with
it
,
for
the
full
worke
and
honour
of
that
part
which
they
shal
be
in
the
body
:
but
not
al
inabled
for
the
same
worke
nor
of
like
honour
.
But
they
wil
say
how
can
this
be
,
except
heauen
be
a
rewarde
due
vnto
the
worke
.
I
aunswere
that
according
to
the
same
grace
,
that
god
giueth
a
diuerse
measure
of
faith
,
&
according
to
the
diuerse
measure
of
it
,
the
fruits
thereof
,
many
or
few
in
this
life
:
so
also
he
disposeth
of
the
degrees
of
glory
in
the
life
to
come
.
wherby
it
appeareth
that
as
we
truely
deny
all
men
Therefore
,
looke
what
profite
a
Christian
Common
wealthe
maie
receiue
of
the
doctrine
of
the
diffrence
of
glory
and
pain
,
in
the
worlde
to
come
,
it
receiueth
it
of
the
doctrine
whiche
wee
teache
.
Drawyng
towardes
an
ende
,
our
aucthour
beginneth
confusedlie
to
heape
vp
many
thynges
together
,
by
whiche
order
one
point
might
haue
serued
hym
as
well
as
the
whole
dosen
.
For
in
this
tenth
he
hath
dealt
with
the
doctrines
of
Repentaunce
,
Confession
,
Satisfaction
,
Purgatorie
,
of
Heauen
and
Helle.
In
the
eleuenth
whiche
followeth
,
In
the
Churche
of
Rome
,
that
all
the
Sainctes
of
God
,
are
Predestinate
before
the
foundations
of
the
worlde
were
laied
.
And
I
saie
,
we
teache
the
same
.
Therefore
our
doctrine
herein
beyng
the
same
,
it
must
needes
be
no
lesse
profitable
to
any
state
then
theirs
,
and
so
no
cause
of
this
comparison
.
Of
Freewill
we
teache
saieth
he
,
That
a
man
hath
libertie
and
freedome
of
his
will
,
whereby
beeyng
preuented
and
assisted
by
Grace
,
he
maie
at
his
pleasure
doe
any
good
Workes
,
or
refuse
to
doe
them
.
This
doctrine
in
deede
is
neither
ours
,
nor
the
doctrine
of
Christe
and
his
Apostles
.
For
,
accordyng
to
the
truthe
wee
haue
receiued
of
theim
,
we
teache
that
the
Nature
of
man
through
the
sinne
of
Adam
is
so
wholy
corrupted
,
that
there
is
no
good
thyng
in
it
,
that
of
it self
it
cannot
thinke
a
good
thought
,
that
it
is
solde
vnder
sinne
,
Now
for
the
laste
poinct
of
this
Article
of
merite
,
and
the
reward
of
heauen
:
we
say
in
deede
that
the
doctrine
of
Merite
,
and
to
teach
that
life
euerlasting
should
be
a
reward
deserued
by
our
good
works
,
is
a
doctrine
that
maketh
voyd
in
effect
the
death
of
Christ
.
The
benefite
whereof
by
this
meanes
shal
be
onely
this
,
to
procure
vs
this
fauour
with
God
,
that
vppon
condition
that
we
doe
suche
and
suche
woorkes
,
that
then
he
will
giue
vs
his
Kyngdome
for
our
woorkes
sake
:
whiche
is
a
doctrine
that
of
al
other
doeth
moste
discouer
Antechrist
as
it
is
moste
opposite
to
the
doctrine
and
honour
of
Christe
.
For
,
wee
are
taught
by
hym
,
that
when
wee
haue
doen
all
wee
can
doe
,
wee
are
to
acknowledge
that
wee
are
but
vnprofitable
seruauntes
:
and
thei
teach
that
their
seruice
is
worthie
a
reward
,
and
what
reward
,
of
the
kyngdome
of
heauen
,
the
glorie
of
God
,
and
of
ioyes
euerlastyng
and
vnspeakeable
.
Thei
teache
these
thynges
to
bee
but
a
small
purchase
,
a
little
money
giuen
to
their
Corban
,
the
buildyng
of
a
Monasterie
or
Abbey
,
for
a
sort
of
Idle
and
Supersticious
Friers
to
abuse
the
world
,
and
thynges
many
tymes
of
the
iust
desert
of
euerlastyng
death
,
to
bee
the
worthie
price
of
Gods
kyngdome
:
that
is
in
effect
,
that
an
Abbey
,
a
Seminarie
College
,
or
suche
like
,
should
be
as
muche
worthe
as
the
precious
bloud
of
the
Soonne
of
God
.
Thus
in
deede
we
teache
not
,
nor
whatsoeuer
should
become
of
all
the
states
of
the
worlde
,
ought
not
to
teache
it
,
beeyng
the
proude
doctrine
of
that
presumpteous
Antechriste
,
guiltie
of
hye
treason
against
the
Imperiall
state
croune
and
dignitie
of
the
kyng
of
heauen
and
earth
.
Whose
fauour
and
grace
,
if
we
should
saie
wee
had
deserued
,
we
should
account
it
little
worthe
,
and
should
take
from
hym
his
moste
due
and
high
honour
of
our
saluation
,
and
be
moste
vnworthie
his
grace
bestowed
vpon
vs
.
But
saieth
he
,
who
will
be
zealous
of
good
workes
,
if
there
be
no
reward
of
them
in
heauen
.
I
aunswere
,
if
there
were
none
,
yet
ought
wee
in
thankfulnesse
to
GOD
for
our
first
Creation
,
diligently
to
applie
our
selues
to
dooe
his
will
,
and
obeye
his
Commaundementes
:
As
also
all
cteatures
sett
forthe
his
glory
in
their
kinde
,
notwithstandyng
there
bee
no
rewarde
promised
them
in
heauen
.
But
I
saie
further
,
that
wee
doe
not
teache
that
there
is
no
reward
for
good
workes
,
but
contrariwise
,
that
the
reward
of
them
is
so
exceedyng
greate
in
heauen
,
that
no
good
deede
shall
bee
loste
,
no
not
to
the
bestowyng
of
a
Cupp
of
cold
water
,
in
the
name
of
a
Disciple
.
For
as
the
sonne
&
heire
of
the
father
for
al
his
seruice
,
receiueth
a
most
large
recompence
of
his
inheritance
:
so
muche
more
the
inheritaunce
of
GOD
must
needes
bee
a
moste
bountifull
recompence
of
all
our
seruice
to
hym
.
Yet
notwithstandyng
,
the
inheritaunce
is
not
accounted
due
to
the
natural
child
from
his
father
,
for
any
desert
of
his
,
but
because
he
is
his
sonne
.
So
likewise
the
inheritaunce
of
Gods
kingdome
,
yea
(
muche
lesse
without
all
comparison
)
neuer
can
be
earned
by
vs
,
or
deserued
by
any
workes
we
can
doe
,
but
shal
be
giuen
vs
because
we
are
sonnes
,
and
heires
to
God
by
faithe
in
Christ
Iesu
.
So
the
inheritaunce
is
bothe
a
gifte
and
a
rewarde
:
a
gifte
because
it
is
in
euery
respecte
vndeserued
,
and
a
rewarde
because
he
that
hath
dooen
nothyng
in
deede
,
but
endeuoured
to
doe
some
small
parte
of
his
duetie
,
and
yet
receiueth
that
whiche
could
not
be
due
vnto
hym
:
cannot
saie
that
he
is
vnrewarded
.
And
thus
our
Sauiour
teacheth
in
the
Gospell
,
that
the
penie
was
the
reward
,
and
the
penie
was
giuen
hym
,
that
bare
no
heate
and
burden
of
the
daie
,
but
wrought
onely
one
hower
.
An
howers
worke
could
not
deserue
the
wages
and
reward
appointed
for
hym
,
that
should
worke
the
whole
daie
:
yet
he
receiuing
it
of
meere
gift
,
can
not
say
but
that
his
howers
labour
was
moste
bountifully
rewarded
.
Euerlastyng
life
was
promised
to
the
doers
of
the
Lawe
,
this
worke
wee
doe
not
,
yet
it
pleaseth
God
of
his
goodnesse
,
to
giue
as
well
to
vs
that
haue
not
doen
it
,
as
if
wee
had
doen
it
,
can
we
saie
then
that
any
thyng
we
haue
dooen
is
lefte
vnrewarded
?
Thus
it
is
plaine
,
that
giuyng
to
God
the
honour
,
whiche
is
due
vnto
hym
,
wee
acknowledge
also
the
reward
to
be
great
in
heauen
.
And
therfore
though
we
doe
not
incourage
any
mercinarie
duetie
,
but
exhorte
to
a
thankefull
and
cherefull
obedience
vnto
God
,
yet
the
benefite
that
maie
arise
to
any
Commonwealthe
by
this
doctrine
,
that
our
labour
shall
not
be
loste
in
the
Lorde
,
is
to
bee
reaped
of
the
doctrine
that
we
teache
.
Now
followeth
the
twelueth
and
laste
Article
,
whiche
is
of
Eareshrifte
,
or
Auricular
Confession
.
Constantinople
Nectarius
,
vpon
occasion
of
wicked
companie
betweene
a
Matrone
of
the
Citie
and
one
of
the
Churche
,
doeth
sufficiently
shewe
for
how
iust
cause
it
is
to
bee
abolished
in
a
Christian
state
and
Commonwealth
.
So
doth
also
the
experience
of
these
300.
yeares
wherein
it
hath
been
so
vniuersally
commaunded
&
practised
,
which
hath
discouered
it
to
haue
been
one
of
the
fittest
instruments
of
Sathan
,
for
nourishyng
and
maintainyng
all
the
abhominations
in
these
partes
of
the
world
,
and
the
very
seede
of
all
priuate
contentions
&
publique
warres
of
open
violences
and
secrete
treasons
.
So
that
when
I
thinke
of
the
consequence
of
it
:
I
maruaile
how
Christian
states
and
people
could
indure
it
so
long
.
By
this
meanes
thei
had
the
best
intelligence
of
the
greatest
secretes
of
the
publique
states
in
Christendome
,
whiche
thei
traiterously
vsed
to
the
troublyng
of
the
worlde
and
for
their
owne
aduauntage
.
Thei
searched
and
gaged
by
this
meanes
,
bothe
publique
states
and
priuate
houses
,
so
as
there
was
nothing
in
any
Kyngdome
,
Citie
,
or
Towne
,
no
,
nor
in
any
house
or
familie
but
was
knowne
to
them
.
Which
was
suche
a
politicke
point
in
deede
for
them
to
keepe
the
world
in
awe
of
them
,
and
to
holde
them
still
in
captiuitie
,
to
sett
vp
and
put
doune
whom
thei
listed
,
to
make
their
freendes
&
to
subdue
their
foes
,
as
a
stronger
wall
for
the
maintenance
of
this
Antichristian
tyrannie
could
not
be
deuised
.
And
this
is
his
dosen
of
pointes
whiche
he
thinketh
to
bee
worthe
so
many
millions
to
a
Common
wealthe
:
whiche
if
he
maie
sell
at
his
owne
price
wee
shall
buye
them
deare
enough
.
But
I
hope
I
haue
sufficiently
shewed
them
to
be
so
little
worthe
,
as
no
man
but
hymself
and
his
fellowes
,
that
esteeme
their
graines
,
relique
pouders
,
and
suche
other
pedlary
as
thei
bryng
in
now
into
the
lande
for
riche
Marchaundrise
,
will
make
any
great
reckenyng
of
them
.
Wherein
I
haue
so
dealt
,
as
I
thincke
he
can
not
iustly
complayne
that
I
haue
followed
impartiment
matter
,
and
left
the
state
of
his
question
,
as
he
wrongfully
chargeth
the
reuerend
D.
Fulke
,
whose
learned
writings
al
the
sort
of
them
will
neuer
be
able
with
truth
to
aunswere
.
Because
hee
wold
be
answered
to
his
mind
,
he
is
careful
we
should
vnderstand
his
ful
meaning
:
which
is
sayth
hee
,
not
whether
doctrine
be
true
or
false
,
theirs
or
ours
:
but
whither
bee
more
politicke
or
profitable
to
a
common
wealth
:
Wherin
he
is
to
be
admonished
,
that
to
prooue
his
doctrin
fitter
for
the
establishing
of
a
K.
and
state
in
peace
wealth
and
honour
,
to
bring
vppon
it
all
good
promises
and
blessinges
of
God
:
his
next
and
readiest
way
had
bene
,
to
haue
prooued
the
truth
of
it
by
the
scriptures
.
For
this
is
a
most
certain
ground
,
the
true
religion
hath
the
promises
of
this
life
,
&
the
life
to
come
:
which
are
so
farre
in
this
life
bestowed
vpon
vs
as
God
seeth
to
be
most
expedient
,
and
may
be
without
the
greater
losse
and
hinderaunce
of
the
other
.
Therefore
in
leauing
to
prooue
that
,
hee
left
the
way
he
should
haue
followed
,
and
hath
taken
a
cleane
contrary
course
,
which
is
,
that
it
bringeth
greate
commodities
,
which
if
it
were
so
,
yet
could
not
suffice
to
prooue
it
true
.
For
the
Turk
and
other
heathen
which
apply
their
religion
as
may
be
fittest
for
the
maintenaunce
and
securitie
of
their
state
,
they
receiue
no
doubt
by
their
detestable
false
worshippe
,
many
benefites
to
the
assuring
of
their
estates
for
a
season
:
yet
is
it
but
an
execrable
false
seruice
of
God
,
which
is
so
commodious
vnto
them
.
For
whether
commodities
be
blessings
from
God
or
no
,
dependeth
vpon
this
,
whether
the
people
be
his
people
,
and
honor
him
as
he
hath
appointed
.
For
to
such
we
are
sure
,
hauing
warrant
of
the
truth
of
religion
,
that
all
benefites
are
the
effectes
of
the
gracious
promise
of
God
to
those
which
feare
him
,
and
are
in
deed
blessings
proceeding
from
the
tender
loue
of
God
vnto
his
people
,
and
seales
of
the
euerlasting
blessinges
,
promised
vnto
vs
in
his
kingdome
.
But
what
blessing
so
euer
is
bestowed
vpon
any
other
,
is
turned
in
th'
end
into
a
cursse
,
it
is
but
feeding
of
the
Oxe
for
the
slaughter
,
a
lifting
of
them
vp
,
that
when
they
are
cast
downe
they
may
fall
with
greater
violence
,
and
more
easely
be
dasht
in
pieces
.
Finally
it
maketh
them
the
more
giltie
,
and
bringeth
a
heauier
destruction
vpon
them
.
For
how
should
they
be
blessed
that
feare
not
the
Lorde
,
vpon
whose
fauour
or
displeasure
dependeth
the
prosperity
or
hard
estate
of
euery
K
:
and
people
.
Therfore
to
perswade
that
he
pretended
,
he
hath
taken
a
clean
contrary
way
.
For
if
a
man
graunt
him
al
that
he
affirmeth
,
yet
is
it
easy
to
aunswere
that
this
benefit
in
the
end
,
must
needes
turne
to
a
losse
,
and
this
shew
of
securitie
to
all
vnquietnesse
,
this
setled
estate
to
captiuitie
&
bondage
.
For
how
many
examples
haue
we
of
this
from
the
beginning
,
that
is
,
of
K
,
&
common
weales
that
haue
flourished
for
a
season
,
and
in
the
end
haue
been
broken
al
too
pieces
.
As
the
state
of
the
K.
of
Tyre
,
which
is
described
by
the
prophet
,
to
haue
been
so
exceeding
prosperous
,
that
in
respect
thereof
,
the
King
of
Tyre
for
his
glory
is
compared
with
the
morning
Star
:
yea
&
sayd
,
to
shyne
as
a
Cherub
from
amongst
the
stones
of
fire
,
yet
euen
he
as
the
same
prophet
threatned
him
is
now
cast
down
from
his
high
seat
and
from
all
his
glory
.
And
Tyre
whose
marchantes
were
as
P.
of
the
earth
,
and
her
chapmen
as
the
Nobles
of
the
worlde
,
is
now
become
more
like
a
poore
fisher
Towne
,
then
that
olde
Citie
,
or
greatly
renoumed
amongst
the
Ylands
,
and
in
al
the
world
.
We
see
the
Ro.
empire
,
and
the
K.
of
Italy
,
how
notwithstanding
the
former
honor
,
wealth
,
glorie
of
it
,
yet
now
,
and
that
by
the
meanes
of
their
Popedome
,
it
is
dasht
in
a
maner
all
in
pieces
,
&
cut
into
so
many
little
seingnories
Dukedoms
,
L
,
and
free
cities
,
that
they
are
as
the
potsherds
of
the
earthen
vessell
,
which
the
lord
as
he
threatneth
in
the
Psalme
,
hath
burst
in
fitters
with
his
barre
of
yron
.
Whereby
it
appeareth
to
be
the
right
way
to
prooue
anye
doctrine
profitable
for
a
christian
state
,
to
be
receiued
,
to
shew
it
to
be
of
God
.
Other
wyse
without
consideration
of
the
truth
of
it
,
to
say
how
false
so
euer
it
be
,
yet
is
it
good
for
the
state
,
or
how
good
so
euer
it
be
,
yet
is
it
ill
for
the
state
,
and
wil
bring
innouations
troubles
and
pouertie
,
this
is
to
reason
like
one
that
hath
no
God
.
And
if
he
went
to
reason
thus
like
an
Atheist
,
hee
were
vtterly
vnworthye
any
aunswere
,
and
hath
offered
your
Hh.
the
greatest
wrong
that
a
christian
nobility
could
be
offered
,
once
to
think
,
that
the
shew
of
his
commodities
to
the
state
,
should
carry
your
H.
to
the
liking
of
that
false
worship
and
superstition
,
that
is
against
God
&
his
holy
truth
.
Therfore
what
soeuer
he
imagine
to
the
contrary
,
the
question
whether
it
bee
good
for
a
Christian
common
wealth
and
kingdome
,
I
haue
answered
pertinently
in
shewing
theire
doctrine
first
to
bee
false
and
hereticall
.
Which
ground
beeing
first
laid
,
I
haue
ioyned
in
that
issue
he
desired
,
declaring
further
,
that
as
by
the
cursse
and
wrath
of
God
,
which
must
needes
shake
and
ouerturne
the
seates
of
such
mighty
ones
,
as
shall
dare
to
haue
wars
with
the
almighty
,
in
setting
vp
a
false
&
idolat.
worship
which
he
hath
forbidden
:
So
also
that
their
doctrine
it selfe
and
the
practise
of
it
in
the
very
nature
of
them
both
is
against
all
good
pollicie
of
any
Christian
state
,
and
onely
fit
for
the
establshment
&
securitie
of
their
Antechristian
kingdome
.
For
further
euidence
wherof
I
haue
thought
good
here
to
gather
together
(
with
some
enlargement
of
lyke
matters
)
that
hath
bin
touched
in
seueral
places
concerning
this
matter
already
.
That
being
to
be
vewed
in
one
sight
,
it
may
the
better
be
iudged
and
discerned
.
For
better
vnderstanding
wherof
it
is
to
be
considered
,
that
the
good
estate
of
a
Christian
K.
or
common
welth
is
to
be
holy
in
religion
,
and
al
duties
immediately
respecting
God
,
honest
in
all
conuersation
amongst
men
,
free
for
libertie
,
strong
for
forces
,
quyet
for
peace
,
and
rich
for
treasure
.
All
which
points
make
a
state
honourable
and
happie
.
But
the
R.
doctrine
and
practise
,
bringeth
in
a
false
worship
of
God
,
al
wickednes
&
loosenesse
of
life
,
tyrannie
,
bondage
,
wars
,
trouble
,
weaknesse
and
vnhabilitie
to
resist
the
enemy
,
finally
,
néede
and
pouerty
,
all
which
must
needes
make
any
state
vnhonourable
and
vnhappie
.
That
their
faith
is
vnholy
,
&
therfore
maketh
their
people
such
that
doth
receiue
it
,
appereth
by
the
worship
of
Idols
,
of
bread
,
of
wood
,
and
of
stone
,
by
the
ignorance
of
all
sorts
amongst
them
,
and
the
maintayning
of
it
to
be
mother
of
deuotion
,
by
their
iustifications
thorow
their
owne
workes
,
and
so
many
other
bye
means
,
besids
that
only
sweete
sacrifice
of
Christ
Iesu
:
&
in
a
word
by
al
their
fals
worship
,
which
is
wholly
nothing
but
a
seruice
deuised
by
men
,
and
not
prescribed
by
the
worde
of
God
.
And
as
in
regard
of
God
,
it
is
an
vnholy
and
prophane
worshippe
,
hauing
no
ground
of
his
word
,
so
is
it
the
cause
of
al
dishonesty
and
wicked
conuersation
amongst
men
.
Which
may
appeare
not
onely
in
the
iustice
of
God
,
with
whom
it
is
righteous
,
to
giue
ouer
to
all
shame
of
iniquitie
and
abhomination
,
those
which
haue
not
helde
his
honour
in
any
due
respect
,
but
haue
made
it
common
to
Idols
,
and
by
experience
which
hath
made
proof
of
all
vngodly
and
loose
behauiour
,
to
bee
euen
in
their
holiest
Cloisters
:
but
also
by
their
very
doctrine
and
practise
of
it
.
This
may
easely
be
discerned
by
any
that
shall
compare
with
that
holy
discipline
which
is
taught
in
the
Gospel
,
their
discipline
,
which
is
moste
loose
and
desolute
,
except
it
be
,
in
that
which
may
keepe
still
the
conscience
in
bondage
and
captiuity
of
ignorance
superstition
and
Idolatry
.
For
as
the
discipline
of
Christ
is
the
speciall
meanes
next
to
the
true
preaching
of
the
word
,
of
all
godlinesse
and
honestie
,
both
to
be
preserued
amongst
men
,
and
also
to
be
restored
after
a
declination
and
decay
,
so
that
Antichristian
disorder
and
confusion
,
in
all
the
chiefe
parts
therof
,
is
next
to
their
false
and
hereticall
doctrine
,
the
greatest
cause
,
that
all
impietie
and
wickednesse
both
first
entred
into
the
Church
and
yet
can
not
be
driuen
out
,
that
the
ancient
estate
of
the
Church
may
be
recouered
and
restored
againe
.
But
I
will
leaue
other
points
which
were
to
long
to
enter
into
here
,
&
note
but
one
speciall
corruption
of
their
discipline
,
Wherby
iudgement
may
be
giuen
of
the
rest
.
This
is
that
Antichristian
supremacie
wherby
the
man
of
sinne
in
the
deuilishe
pride
of
his
seat
,
challengeth
vnto
himselfe
fulnes
of
power
and
soueraintie
of
iurisdiction
,
to
doe
what
pleaseth
him
,
and
to
dispense
with
what
he
list
.
For
what
greater
encouragement
can
there
be
to
sinne
,
then
that
a
man
may
be
sure
for
a
little
mony
,
and
a
very
little
in
deed
,
to
haue
a
sealed
pardon
,
not
onely
for
any
wickednesse
committed
,
but
also
for
all
he
shall
commit
al
his
life
and
many
hundreth
yeares
after
:
so
foolishly
and
absurdly
wicked
is
their
doctrine
and
practise
.
If
a
man
by
going
a
pilgrimage
,
or
saying
so
many
times
ouer
his
beades
,
or
fasting
so
many
dayes
,
or
giuing
so
much
to
the
priestes
and
seminary
men
:
If
I
say
by
these
and
such
like
meanes
a
man
may
satisfie
for
his
sinnes
,
who
will
be
restrayned
from
any
wickednes
,
or
be
careful
of
the
amending
of
his
lyfe
.
Thus
one
point
of
the
supremacie
is
as
a
roote
of
wormewood
and
an
original
cause
of
an
infinitie
of
transgressions
&
sinns
.
Which
being
thorow
the
iustice
of
God
and
the
very
nature
of
sinne
,
enemy
to
al
good
pollices
,
whose
end
is
to
represse
sinne
,
what
neede
we
further
proofe
,
that
the
practise
of
this
Romishe
religion
must
needes
be
the
poyson
of
all
such
states
which
doe
receiue
it
.
But
no
maruaile
tho
so
infinite
a
power
of
the
Pope
be
so
great
a
cause
of
sinne
.
For
the
very
authoritie
of
absolucion
whiche
euery
Prieste
hath
,
is
more
fruitfull
this
way
to
encouragement
and
increase
of
wickednesse
,
then
that
any
good
state
or
policie
may
beare
it
.
I
speake
not
here
of
the
daunger
of
dishonestie
and
vncleannesse
,
by
reason
of
their
secreet
confessions
.
For
which
that
worthye
Nectareus
abolished
the
vse
of
it
out
of
the
Churche
of
Constantinople
,
but
of
the
power
that
they
take
vpon
them
to
absolue
malefactors
from
sinne
,
wherby
it
must
needs
be
greatly
encouraged
.
That
desperate
and
Deuelishe
Iaureguy
the
Spanyarde
purposed
to
haue
done
vppon
the
noble
Prince
of
Oraunge
.
For
if
euery
Priest
haue
such
a
power
to
absolue
from
sinne
,
any
wicked
limme
of
Sathan
,
that
shall
dare
in
his
deuilish
boldnesse
to
attempt
the
execution
of
mischiefs
against
most
H.
personages
,
&
most
noble
Princes
:
what
wickednesse
is
there
that
these
absoluers
wil
not
dispence
with
,
and
what
security
for
any
P.
or
state
where
such
priests
and
absoluters
may
be
endured
likewise
their
doctrin
of
satisfactory
workes
must
néeds
be
a
great
emboldning
vnto
sinne
.
For
if
sinne
which
the
prophet
said
could
not
be
satisfied
for
,
tho
a
man
shold
giue
riuers
,
of
Oyle
,
and
thousands
of
shéepe
,
&
Oxen
,
yea
tho
he
shoulde
giue
his
first
begotten
sonne
,
or
his
own
life
for
the
redemption
of
it
:
may
so
easely
be
redéemed
,
by
giuing
some
part
of
the
wicked
mammon
to
building
of
Abbeis
,
or
maintaining
of
Masses
seminaries
,
and
such
like
,
which
in
deed
greatly
encreseth
their
sinn
,
by
strengthning
such
abominations
:
Men
must
néeds
bee
hereby
made
more
carelesse
of
their
wickednesse
,
and
more
encouraged
to
offend
.
Whervnto
also
their
sanctuaries
&
priuiledged
places
do
greatly
encourage
.
For
if
any
malefactor
may
haue
any
such
defence
against
all
iustice
and
protection
for
his
ill
doing
,
how
is
it
possible
that
all
wickednes
shoulde
not
be
prouoked
by
it
.
Whereby
it
being
plaine
that
impunitie
is
the
cause
of
incouragement
to
offenders
,
and
that
the
practise
of
the
R.
religion
is
thus
discouered
to
be
such
,
as
it
setteth
the
transgressor
free
from
all
feare
of
the
wrath
of
God
,
and
the
iudgement
to
come
,
by
their
dispensations
,
indulgences
absolutions
,
and
satisfactory
workes
:
and
from
all
ecclesiastical
punishment
for
a
litle
mony
,
by
making
markets
of
their
said
Buls
and
pardons
:
and
from
the
iustice
of
the
ciuill
magistrats
,
by
sanctuaries
,
and
in
al
their
clergy
,
by
exemptions
,
imunitees
,
priuiledges
,
and
appeals
to
the
seate
of
R
It
must
needes
be
hereby
most
manifest
,
that
the
practise
of
their
religion
is
as
a
breach
that
is
made
by
the
sea
,
wherby
al
maner
of
impietie
and
wickednes
of
life
,
doth
so
violently
flow
into
the
common
wealth
wher
it
is
receiued
,
that
it
is
not
possible
to
make
resistaunce
against
it
.
Whervpon
I
conclude
,
that
seeing
by
his
owne
confession
,
this
Romish
fayth
,
in
the
doctrine
and
discipline
of
it
,
both
thorow
the
iustice
of
God
,
who
cannot
but
from
heauen
reueale
his
wrath
vppon
so
great
vngodlinesse
,
and
in
the
very
nature
and
practise
of
their
religion
must
néeds
be
the
most
certaine
ruine
and
ouerthrowe
of
all
K.
and
states
where
it
is
established
.
I
might
alledge
here
other
particular
causes
of
the
breaches
of
some
certain
commaundement
,
as
their
disordered
orders
of
Monkes
&
Fryars
,
their
vnlawfull
vowes
and
constrained
single
life
,
to
be
causes
of
hypocrisies
,
adultries
,
fornications
,
and
a
1000.
abhominations
of
vncleannes
.
But
I
leaue
these
and
such
like
to
the
consideration
of
the
discreete
reader
,
and
proceede
forwarde
to
other
points
.
Wherein
I
affirme
the
practise
of
their
religion
,
not
to
stand
with
any
good
pollicie
.
Next
to
the
honor
of
God
&
a
vertuous
conuersation
,
wherof
haue
beene
spoken
alreadye
,
nothing
can
or
ought
to
be
more
regarded
in
a
state
,
than
the
souerainty
of
the
state
and
freedome
of
the
people
.
Which
by
the
doctrin
of
the
Gospell
is
maintained
and
established
,
For
so
we
teach
,
according
to
the
doctrine
of
the
apostles
,
that
euery
soul
and
person
be
subiect
to
the
ciuil
magistrates
:
both
to
the
K.
as
most
excellent
and
souerain
,
and
to
those
which
are
sent
from
him
.
Wherby
both
the
souerainty
of
the
state
is
maintained
,
in
directing
&
commanding
,
with
in
the
Dominion
which
God
hath
giuen
them
without
controulment
of
any
forraine
power
:
&
the
lawful
liberty
of
the
people
.
For
the
people
obeying
the
authority
which
God
hath
made
them
subiect
vnto
,
they
neede
not
to
be
suters
for
any
causes
in
the
court
of
any
straunge
P.
they
are
not
to
be
taxed
by
them
,
but
in
euery
their
respect
,
are
free
from
the
bondage
of
anye
forraine
commaundement
whatsoeuer
.
But
the
Romish
religion
,
nether
leaueth
P.
soueraine
in
their
estates
,
nor
the
people
frée
in
their
liberty
.
For
by
the
doctrin
and
practise
of
their
religion
,
K.
and
princes
are
but
vassals
,
and
as
feodataryes
to
the
pope
in
their
K.
and
dominions
,
they
are
to
receiue
them
of
him
,
and
leaue
them
at
his
pleasure
.
Hee
hath
authority
to
dispense
of
all
their
Crownes
and
Kingdomes
,
to
set
vppe
and
put
downe
as
it
seemeth
best
to
him
.
And
as
this
is
set
downe
for
good
lawe
in
their
Canons
,
so
haue
they
not
failed
to
practise
it
,
as
hath
appeared
.
Further
also
,
they
take
from
them
the
dealing
with
al
ecclesiastical
causes
,
drawing
them
all
to
the
Sea
&
court
of
R.
euen
to
the
bestowing
of
ecclesiastical
liuings
at
his
pleasure
,
by
means
wherof
,
both
the
emperors
of
the
R.
empire
,
&
other
P.
&
the
K.
of
this
land
,
haue
bin
fain
to
plead
such
causes
as
they
haue
had
with
their
subiects
without
their
own
land
.
further
also
,
they
took
vpon
than
to
impose
paiments
vpon
their
subiects
(
besids
a
thousand
oppressions
of
their
soules
,
which
they
miserablie
tyrannised
,
with
lawes
of
abstinence
for
conscience
sake
,
from
meates
and
from
marriage
,
commaundemente
of
confessing
their
sins
in
shrift
,
&
the
rest
of
the
ordinances
of
their
will
worship
)
wherby
the
pore
people
were
oppressed
with
great
bondage
and
the
P.
were
so
manye
and
diuers
waies
impeached
,
in
their
crown
and
dignity
.
Further
in
a
well
pollicied
estate
it
is
required
,
that
it
bee
maintained
in
peace
,
and
yet
so
,
that
in
case
of
warre
they
may
bee
strong
,
bothe
in
men
and
treasure
to
defend
and
repulse
the
violence
of
their
enemies
.
This
the
Gospel
teacheth
,
being
the
gospel
of
peace
,
wherby
men
are
not
only
reconciled
vnto
God
,
but
also
one
to
another
,
according
to
the
worthy
testimonies
,
which
both
the
Prophets
and
Apostles
beare
vnto
it
in
this
behalfe
.
And
as
the
Doctrine
is
peace
,
both
with
God
,
and
amongst
men
,
so
the
practise
of
it
can
not
in
any
sort
disturbe
or
hazard
the
peace
of
the
state
where
it
is
receiued
,
but
with
al
security
establish
it
.
Likewise
hath
it
nothing
in
all
the
doctrin
&
practise
of
it
,
contrary
to
the
strength
of
a
common
weale
.
For
it
teacheth
marriage
to
be
honourable
amongest
all
men
,
and
the
honour
of
a
P.
to
be
in
the
multitude
of
his
subiects
,
and
exempteth
none
by
any
pretended
authority
of
forrain
power
,
from
the
seruice
of
their
country
.
Concerning
riches
&
tresure
,
it
doth
not
impouerish
,
requiring
only
a
competent
prouision
for
the
pastors
and
doctors
of
the
church
.
Which
as
it
is
necessary
for
their
seruice
,
and
most
due
by
the
expresse
commaundement
of
God
,
so
riseth
it
to
no
great
charges
of
a
common
weal.
But
the
R.
religion
,
&
practise
of
it
,
is
against
al
these
.
For
if
the
stories
euen
of
their
own
wickedest
writers
may
bee
credited
,
as
they
oughte
most
of
al
to
be
against
themselues
,
that
B.
of
R.
haue
bin
the
cause
of
al
the
wars
that
haue
bin
in
Europe
these
100
yeres
.
And
indéed
what
estate
can
be
in
security
or
quietnes
,
wherein
a
forraine
P.
shall
haue
intelligence
of
all
the
secretes
of
the
lande
.
But
wheresoeuer
the
R.
religion
is
,
euerye
Prieste
is
an
intelligencer
and
a
spye
for
the
pope
,
who
both
by
other
means
,
&
especially
by
their
auriculer
confession
come
to
vnderstand
the
deepest
secrets
of
euery
state
and
K.
of
euery
City
,
and
town
,
village
,
house
,
familye
,
&
person
within
the
land
.
Which
kind
of
intelligence
,
being
the
most
certain
,
as
vttered
of
conscience
,
and
most
priuy
,
as
put
only
into
a
priests
ear
,
&
so
manye
imploied
herein
,
bringeth
to
passe
,
that
no
P.
in
the
world
hath
the
understanding
by
al
the
means
he
can
possibly
vse
,
of
the
affaires
of
the
state
next
to
him
,
or
with
whom
he
hath
most
to
do
,
which
the
pope
hath
of
al
the
states
&
K.
where
his
religion
is
maintained
.
Which
intelligence
as
euery
mean
man
may
easily
vnderstand
being
a
matter
of
so
great
importance
,
in
al
causes
publike
&
priuate
,
it
is
to
be
considered
,
howe
easy
a
matter
it
is
for
him
,
by
means
herof
to
disturb
the
quiet
estate
of
any
nation
or
K.
at
his
plesure
.
For
which
cause
of
late
,
he
hath
sent
in
new
Confessors
,
shriuers
and
absoluers
,
who
vnder
pretence
hereof
,
may
both
vnderstand
the
secrets
of
the
land
,
and
deliuer
Agnus
deis
grains
,
&
medalls
to
his
reconciled
,
as
tokens
of
their
conspiracie
.
Whereby
they
maye
bee
prepared
for
a
daye
to
rise
vp
againste
the
lande
,
&
disturb
the
quietnesse
of
it
.
Which
is
so
euident
a
meanes
to
disquiet
a
state
,
as
I
esteme
that
none
which
wil
receiue
their
auriculer
confession
can
bee
longer
quiet
then
it
shall
please
the
Pope
.
Herevnto
if
we
adioyne
the
consideration
of
the
infinite
power
,
whiche
most
vngodly
and
iniuriously
to
al
states
this
R.
church
giueth
to
their
pope
,
it
wil
easely
appeare
,
how
contrary
their
doctrine
and
practise
is
to
the
welfare
of
all
K.
&
common
weales
.
For
their
doctrine
is
(
as
I
haue
partly
touched
before
to
shew
the
repugnance
of
popery
,
the
hie
authoritie
and
souerainetie
of
any
state
,
and
here
repeate
because
the
same
is
also
against
the
peace
and
quietnes
of
all
commons
)
that
in
certain
cases
,
the
pope
may
depose
P.
from
their
imperial
seats
&
thrones
of
iustice
,
and
giue
their
crownes
and
K.
vnto
others
.
Their
doctrine
is
,
that
hee
may
absolue
al
subiectes
of
such
P.
from
their
alleageance
and
oth
made
vnto
them
,
yea
that
hee
may
excomminicate
all
such
subiects
as
shall
obey
the
authoritie
lawes
,
and
commaundements
of
such
a
Prince
.
And
their
practise
agreeth
with
their
doctrin
For
thus
they
dealt
both
with
diuers
other
P.
here
to fore
,
and
thus
also
of
late
the
impietie
of
Pius
the
fift
,
brake
forth
to
the
excommunicating
and
depriuing
her
Ma.
in
his
proud
bul
much
like
the
blasphemous
letters
of
Rabs
.
sent
to
king
Ezechias
,
(
yea
&
to
the
accursing
of
all
such
her
graces
loyal
subiects
,
as
according
to
their
most
bounden
duety
obey
her
wholsome
lawes
and
statutes
,
in
these
words
.
We
charge
and
forbid
all
and
euery
the
Nobles
,
and
subiectes
)
and
people
,
and
others
afore
said
,
that
they
be
not
so
hardy
as
to
obey
her
,
or
her
will
or
commandementes
,
or
Lawes
,
vppon
paine
of
like
cursse
vppon
them
.
Which
clause
of
that
presumptuous
and
wicked
writ
,
is
so
important
in
the
cause
we
are
now
in
hand
withall
,
that
I
desire
all
those
that
shal
read
this
,
to
take
good
héede
vnto
it
.
For
how
can
this
author
affirme
that
there
should
be
cause
to
tollerate
the
rebellious
practisers
of
this
wicked
forraine
P.
Seeing
it
cannot
be
in
any
reason
that
they
can
be
faithful
&
dutiful
subiects
to
her
maiesty
,
which
obey
this
execrable
bull
.
For
he
can
not
be
a
liege
man
nor
a
dutiful
subiect
of
her
maiesty
,
that
will
not
obey
her
lawes
and
statutes
,
and
take
her
for
his
natural
and
lawful
P.
and
much
lesse
he
that
shal
perswade
others
herevnto
.
But
none
of
those
which
are
reconciled
to
this
their
R
church
may
doe
so
,
and
their
priestes
and
seminarie
men
perswade
them
there
vnto
.
Therefore
no
such
reconciled
papistes
,
much
lesse
they
which
reconcile
them
can
be
good
and
obedient
subiectes
of
her
Ma.
That
such
as
are
reconciled
to
their
church
may
not
bee
obedient
to
her
H
appeareth
by
the
Popes
bul
curssing
&
excommunicating
out
of
their
church
,
al
such
as
do
obey
her
H.
laws
,
where
vpon
it
followeth
that
they
which
are
reconciled
are
reconciled
vpon
that
condition
.
For
otherwyse
in
case
of
their
obedience
they
are
accursed
,
but
the
reconciled
are
not
in
case
of
excommunication
,
therefore
they
haue
denied
their
obedience
.
Howe
can
it
bee
then
that
this
doctrine
may
be
tollerated
,
that
her
maiesties
subiects
by
such
means
shoulde
bee
drawne
from
obedience
of
her
lawes
,
and
acknowledging
her
lawfull
power
ouer
them
without
the
certain
hazard
of
the
state
.
Christ
and
his
Apostles
neuer
taught
any
such
doctrine
or
practise
as
this
is
.
The
primatiue
Church
neuer
heard
of
it
.
Ambrose
that
worthy
bishop
of
Millayne
,
When
hee
for
a
cruell
murder
and
massacre
of
the
Citizens
of
Thessal
.
had
excommunicated
Theod.
the
Emperour
,
yet
did
he
not
take
vppon
him
to
depose
him
from
his
Emperiall
Crowne
and
dignitye
,
but
howsoeuer
in
the
charge
of
his
ministery
,
hee
declared
him
to
haue
no
right
to
the
Lordes
table
,
and
suche
other
Spiritual
diet
and
entertainment
of
Gods
children
:
yet
as
touching
the
things
of
this
life
,
hee
reuerenced
his
authority
,
and
was
obedient
to
him
in
all
thinges
.
But
of
this
practise
of
the
Romish
Churche
,
except
it
be
of
their
owne
doing
,
I
suppose
there
is
no
president
to
be
shewed
from
Christ
to
this
day
.
Further
as
touching
the
strength
of
a
Lande
to
resist
her
enemies
,
the
practise
of
this
Romish
fayth
,
doth
bothe
weaken
it
for
people
,
and
impouerishe
it
for
treasure
where
it
is
receyued
.
This
may
appeare
if
we
cal
to
minde
that
which
hee
boasteth
of
in
this
example
,
that
is
the
greate
number
of
Priestes
,
Professors
,
Votaries
and
other
supersticious
persons
,
whom
he
falsly
calleth
religious
,
which
waited
and
attended
vppon
them
.
The
number
wherof
aryseth
by
his
owne
account
to
so
many
thousandes
,
and
all
exempted
from
the
seruice
of
the
P.
warres
.
yea
and
from
anye
contribution
and
payment
to
maintaine
them
,
could
not
be
but
a
great
infeebling
to
the
state
.
Further
they
al
being
restrained
from
marriage
,
wherby
either
if
they
had
no
children
,
or
not
daring
to
auow
then
most
cruelly
murdered
them
,
the
posteritie
coulde
not
multiply
any
thing
in
such
sort
,
as
if
it
had
beene
lawful
for
them
to
marry
.
But
this
wise
politicke
esteemeth
it
a
high
point
of
wisdome
,
to
diminish
the
multitude
of
Christ
.
people
,
&
of
the
children
of
Abraham
,
which
is
promised
as
a
blessing
to
be
multiplied
as
the
Starrs
of
heauen
that
cannot
be
numbred
.
Concerning
the
treasure
of
the
land
,
it
is
not
his
eating
of
whit
meat
that
can
recompence
the
great
&
infinite
summes
of
treasure
,
which
their
pretended
catholique
religion
by
a
thousand
means
drew
from
al
the
states
&
K.
where
it
was
receiued
.
For
the
ordinary
reuenews
and
profits
of
their
religious
men
,
as
he
falsly
calleth
them
,
rose
here
,
to
one
third
of
all
the
land
,
&
more
in
the
raigne
of
the
noble
K.
Henry
the
eight
.
The
furniture
of
their
churches
with
so
many
surplesses
and
Copes
of
all
sortes
of
riche
stuffe
,
such
as
no
King
or
Prince
coulde
wear
better
then
many
of
them
were
of
.
Their
great
and
Massy
crosses
of
siluer
&
gold
,
their
Idols
of
finest
mettals
,
&
most
exquisite
workmanship
,
the
rather
to
deceiue
the
people
,
as
if
they
had
been
aliue
.
Their
other
ordinarie
charges
of
waxe
,
incense
,
Orgaines
,
the
plate
and
Iewels
of
their
Abbeys
,
Pryories
,
&
other
supersticious
houses
were
of
infinite
valure
and
price
,
as
I
think
the
court
of
augmentation
might
sufficiently
testifie
.
Beside
al
these
,
the
extraordinary
charges
of
appeals
&
folowing
sutes
at
R.
the
paimentes
imposed
by
most
tirannous
oppression
,
both
of
the
king
nobles
,
&
al
the
people
of
this
land
to
their
most
iust
and
gréeuous
complaint
,
(
as
appereth
by
their
letters
)
drawn
out
of
this
&
other
K.
by
names
of
Peter
pence
,
Palles
collations
,
first
fruits
,
&
a
1000
such
crafty
and
subtle
titles
&
most
extreeme
exactions
,
did
so
impouerishe
the
state
,
as
both
the
K.
the
Nobles
,
and
all
the
people
did
often
and
greeuously
complaine
,
as
finding
in
deed
the
Court
of
Rome
to
be
the
very
leech
that
suckt
the
bloud
of
all
the
land
,
and
could
neuer
be
satisfied
.
Of
this
we
haue
sundry
statutes
testifying
the
popes
proceedings
here
to
haue
beene
to
the
defuming
of
the
Kings
person
,
the
derogation
and
minishing
of
the
Kinges
crowne
and
regalities
,
the
destruction
of
the
law
and
all
his
realm
,
the
appayring
&
confounding
of
the
auncient
lawes
,
customs
,
vsages
,
&
franchises
of
the
Realme
.
Further
,
that
by
them
the
nobilitie
&
gentrie
were
impeached
in
their
Patronages
and
other
rightes
,
The
commons
and
subiectes
trauailed
in
body
,
and
impouerished
in
their
goods
,
deuine
seruice
,
Hospitallity
and
Almesse
deeds
hindered
,
the
benefices
of
holy
Church
wasted
and
destroyed
,
the
riches
and
treasure
of
the
Realme
carryed
away
,
as
also
the
leige
Personnes
of
the
Kinges
councell
with
out
his
assent
,
whereby
the
Realme
was
left
destitute
as
well
of
councell
as
of
substaunce
,
to
the
destruction
of
the
same
.
Lyke
complaint
hath
beene
made
in
Fraunce
also
at
sundry
tymes
,
and
namely
by
Phillip
le
Bell
,
in
that
famous
act
of
his
,
which
was
called
Pragmatica
sanctio
.
Which
paymentes
are
now
greatly
encreased
.
Where
accounting
the
Churches
of
the
French
tongue
in
the
lowe
Countries
with
them
,
There
were
many
eloquent
Oratours
,
many
profounde
Philosophers
,
and
many
wisemen
accordyng
to
humaine
reason
,
when
the
Apostles
were
sent
to
preache
.
And
thei
came
against
them
,
neither
with
persuasible
woordes
of
mannes
teachyng
,
nor
with
any
depe
Philosophicall
skill
,
nor
with
any
greate
reachyng
witte
,
but
with
the
worde
of
the
Crosse
,
as
farre
from
any
outwarde
pompe
of
speeche
,
as
the
Crosse
of
Christ
was
from
any
worldly
honor
.
Yet
by
this
woorde
bare
and
naked
in
shewe
,
by
this
breathe
of
the
Lordes
mouthe
,
thei
preuailed
against
all
the
enemies
of
the
Gospel
,
and
subdued
the
wise
and
deepe
,
the
flowyng
and
eloquent
men
,
to
the
obedience
of
the
faithe
of
Christe
.
Therefore
,
hauyng
not
this
worde
for
hym
,
but
against
hym
:
if
he
had
the
tongues
of
Angelles
,
yet
should
he
no
more
preuaile
to
the
subuertyng
of
the
faithe
of
the
electe
of
God
,
then
either
Tertullus
the
Oratour
,
or
the
false
Apostles
in
the
Churche
of
Corinth
did
against
Paule
the
true
seruaunt
of
Christe
.
If
the
armour
we
fight
with
against
them
,
were
but
carnall
as
theirs
is
,
wherewith
thei
striue
against
vs
,
then
might
thei
hope
in
deede
to
match
learnyng
with
learnyng
,
skill
with
skill
,
knowledge
with
knowledge
,
Eloquence
with
Eloquence
:
finally
,
any
of
these
giftes
common
vnto
all
men
,
with
as
greate
giftes
to
maintaine
warre
against
vs
.
This
then
neuer
hauyng
been
any
waie
of
triall
,
nor
in
deede
beyng
not
of
that
nature
to
trie
a
truthe
,
there
remaineth
to
satisfie
hym
for
the
reste
.
He
requireth
yet
a
triall
by
disputation
,
and
that
in
twoo
sortes
,
by
writyng
or
speeche
.
For
triall
by
disputation
it
hath
been
admitted
alwaies
,
and
many
tymes
offered
by
the
professours
of
the
Gospell
vnto
them
,
and
that
in
bothe
sortes
of
speaking
,
&
writyng
.
Martin
Luther
&
Phililp
Melancthon
,
Luthers
worthie
companion
,
with
sondrie
others
of
the
learned
&
famous
men
of
Germanie
,
maintained
the
most
holy
and
honorable
cause
of
the
Gospell
by
disputation
,
before
many
of
the
great
states
of
Germanie
,
against
as
subtill
&
cunnyng
Instruments
of
Satan
,
as
euer
since
haue
risen
vp
,
to
oppugne
the
truthe
of
the
Gospell
.
In
Fraunce
at
Poyssie
,
Theodore
Beze
,
&
Peter
Martir
,
men
of
rare
excellencie
of
knowledge
and
vtteraunce
,
with
sondrie
other
worthy
learned
menne
,
so
disputed
this
cause
with
the
choise
of
Sorbone
,
and
of
all
the
Papistes
of
Fraunce
,
as
the
Cardinal
of
Loraine
hym self
wished
that
Beza
that
day
had
bin
dombe
,
or
some
of
his
auditours
(
noting
the
chiefest
)
had
been
deafe
:
meaning
thereby
that
God
by
him
that
daie
had
so
laied
open
the
truth
and
disciphered
their
errours
,
as
he
feared
least
those
that
were
in
aucthoritie
,
should
haue
receiued
it
.
I
leaue
to
mention
the
disputation
of
Zwinglius
,
Oecolampadius
,
and
others
at
Bearne
,
Basile
,
Strausborough
,
and
other
free
Citees
.
In
all
which
the
Lorde
so
assisted
his
seruauntes
,
the
ministers
of
the
Gospell
,
as
vpon
suche
triall
the
truthe
was
found
to
be
with
them
.
And
to
speake
here
of
the
like
at
home
in
Kyng
Edwardes
tyme
,
and
also
in
Queene
Maries
,
when
thei
brought
those
worthy
men
,
and
constant
Martyrs
of
Christ
,
Cranmer
Ridley
,
and
Latimer
,
and
others
to
dispute
at
Oxford
,
with
the
most
vnreasonable
inequalitie
that
might
be
,
yet
thei
so
receiued
and
put
out
all
the
fierie
dartes
of
the
Deuill
and
his
instrumentes
cast
against
them
,
and
so
foiled
and
wounded
their
enemies
,
that
bothe
all
that
were
present
,
whose
eyes
the
Lorde
had
vouchsafed
to
open
to
see
the
truthe
,
and
whosoeuer
shall
yet
reade
it
to
this
daie
,
maie
easily
see
that
the
sheilde
of
faithe
was
their
defence
,
&
that
thei
fought
valiauntly
with
the
sworde
of
the
spirite
,
to
the
confusion
of
those
that
stroue
againste
theim
.
And
though
their
bodies
were
vsed
afterward
at
the
pleasure
of
their
aduersaries
,
hauyng
no
regard
of
their
callyng
,
no
reuerence
of
their
learnyng
,
no
respecte
of
their
age
,
yet
after
the
example
of
Samson
,
and
the
true
Samson
Christ
Iesus
,
by
death
thei
obtained
victorie
against
theim
.
In
the
beginnyng
of
the
happie
raigne
of
her
Maiestie
,
now
sittyng
in
the
Royall
seate
of
her
Fathers
,
their
Bishoppes
and
greatest
Clerkes
were
prouoked
,
and
appoincted
by
aucthoritie
to
dispute
,
if
thei
were
able
to
maintain
their
doctrine
,
with
suche
ministers
of
the
Gospell
as
were
called
,
to
deale
with
them
in
it
.
Which
action
as
it
appeareth
by
the
storie
,
and
testimonie
of
many
that
were
present
at
it
,
was
so
fondly
and
ridiculously
handled
on
the
parte
of
the
greatest
Pillers
of
their
pretended
Catholike
Churche
,
that
al
men
maruell
that
the
memorie
of
the
confusion
and
shame
of
that
daie
,
doeth
not
with
hold
them
once
to
moue
the
matter
of
disputation
with
vs
.
For
after
a
little
impertinent
speeche
,
thei
gaue
ouer
their
cause
in
the
plain
field
.
But
thei
saie
,
he
that
runneth
awaie
maie
fight
againe
,
and
so
peraduenture
these
men
haue
now
gotten
more
harte
of
grace
,
then
thei
had
before
,
or
els
these
Romistes
and
Remistes
thinke
peraduenture
their
Bishops
were
vnlearned
,
but
that
thei
in
so
many
yeres
trauell
and
study
abroad
,
haue
better
furnished
theim selues
for
the
battaill
.
But
their
weakenesse
was
notably
discouered
,
in
their
greate
Champion
and
Father
Iesuite
,
who
offeryng
defiaunce
with
Goliah
to
the
hoste
of
Israell
,
as
if
the
staffe
of
his
Speare
had
been
as
a
Weauers
beame
,
he
was
bolde
to
caste
vs
his
Gloue
,
and
throw
vs
his
Gauntlet
,
to
prouoke
vs
to
fight
with
hym
,
boastyng
to
maintaine
his
cause
by
Scripture
,
Councells
,
Fathers
,
by
all
Lawes
,
Common
,
Ciuill
,
and
Canon
,
and
all
Stories
.
A
man
would
thinke
suche
a
Champion
had
been
able
to
haue
doen
great
matters
,
but
when
he
was
after
encountred
with
,
his
glorie
was
tourned
to
shame
,
and
the
Diuinitie
he
boasted
of
,
was
founde
to
bee
but
certaine
of
the
boldest
and
moste
vnreasonable
asseuerations
of
the
fondest
and
moste
absurde
distinctions
that
euer
were
heard
of
,
wherby
he
supposed
to
haue
been
well
armed
againste
all
obiections
.
For
a
taste
whereof
I
offer
the
gentle
Reader
some
fewe
,
whiche
I
heard
beeyng
present
at
the
disputation
.
In
the
matters
of
iustification
of
faithe
onely
,
whereas
he
had
falsly
and
slanderously
charged
vs
of
late
to
haue
brought
into
the
Church
this
new
doctrine
of
iustification
by
faith
onely
,
and
that
there
were
places
cited
out
of
the
Fathers
Greeke
and
Latin
,
who
liued
aboue
1000.
yeares
agoe
,
expresly
hauyng
these
words
,
that
faithe
onely
iustifieth
:
He
aunswered
that
it
was
to
bee
vnderstoode
of
the
vngodly
,
wherein
hauyng
confessed
a
truthe
(
for
so
the
Apostle
saieth
that
God
iustifieth
the
vngodly
by
faithe
:
that
is
,
holdeth
hym
godly
in
Christ
in
whom
he
beleeueth
,
who
in
himself
is
vngodly
)
by
suggestion
of
his
companion
,
he
fought
againe
to
ouerthrowe
that
he
had
saied
by
a
fond
distinction
of
two
iustifications
,
a
thyng
meerely
deuised
in
the
braine
of
man
.
For
who
euer
read
in
the
Scriptures
that
a
man
is
iustified
before
God
any
more
then
once
:
but
that
thei
whom
GOD
had
once
reputed
for
iust
he
holdeth
them
so
for
euer
.
Otherwise
the
reason
of
the
Apostles
iustification
by
faithe
were
nothyng
,
if
the
Iewes
might
haue
aunswered
thus
,
that
when
he
was
first
conuerted
from
Idolatrie
:
Abraham
was
in
deede
iustified
by
faithe
onely
,
but
after
he
was
circumcised
and
had
offered
vp
his
sonne
,
he
was
iustified
againe
,
and
that
was
by
his
workes
,
but
this
was
a
fancy
not
once
dreamed
of
by
them
.
Therefore
the
Apostle
taketh
it
for
a
grounde
,
that
beyng
once
iustified
by
faith
onely
he
was
alwaies
iustified
before
God
by
faithe
alone
.
An other
folly
of
a
suche
like
distinction
was
ioyned
with
this
,
that
onely
in
the
Fathers
alleadged
,
shatteth
out
onely
the
workes
goyng
before
his
faith
,
(
whereby
he
forgat
that
he
ouerthrewe
their
workes
of
congruitie
,
whiche
thei
pretende
to
confirme
out
of
Cornelius
example
)
but
not
the
grace
giuen
together
with
faith
,
whiche
is
hope
and
charitie
:
whiche
aunswere
is
as
flat
contrarie
to
the
doctrine
of
the
Apostle
as
darkenesse
is
to
light
.
For
if
Abraham
were
iustified
by
faithe
hope
and
charitie
,
then
was
he
not
iustified
without
the
woorkes
of
the
lawe
,
for
hope
and
charitie
are
workes
of
the
lawe
.
It
is
contrarie
also
to
their
owne
doctrine
:
for
if
the
first
iustification
be
by
faithe
hope
and
charitie
,
what
second
iustification
can
there
be
,
or
what
other
thyng
will
thei
require
besides
faithe
hope
and
charitie
,
to
iustifie
with
a
seconde
iustification
.
This
seconde
iustification
he
would
haue
confirmed
by
the
helpe
of
their
vulgare
Latine
translation
,
whiche
hath
,
Qui
iustus
est
iustificetur
adhuc
,
but
very
corruptly
:
for
the
Greeke
is
,
he
that
doeth
iustice
let
him
doe
iustice
stil
:
as
if
he
should
saie
,
he
that
doth
well
let
hym
doe
well
still
,
and
he
that
doeth
ill
lett
hym
doe
ill
still
,
whiche
is
as
farre
from
the
question
of
iustification
as
the
East
is
from
the
West
.
In
the
question
of
transubstanciation
to
the
place
of
Ireneus
,
that
there
is
a
spirituall
thyng
in
the
Sacrament
and
also
a
materiall
,
whiche
he
expresly
speaketh
of
the
very
substaunce
of
bread
:
His
aunswere
was
,
that
the
materiall
thing
was
the
accidentes
that
appeared
,
the
whitenesse
,
lightnesse
,
roundnesse
,
&c.
To
Oregen
affirmyng
that
whiche
is
receiued
at
the
mouthe
to
goe
to
the
stomacke
and
to
nourishe
the
bodie
,
and
to
bee
cast
into
the
draught
:
His
aunswere
was
that
the
accidentes
doe
nourishe
,
and
that
the
accidentes
are
voyded
.
Contrary
to
all
lawe
and
order
of
nature
whiche
God
hath
appointed
.
For
it
is
no
more
possible
that
accidents
being
not
in
any
substance
should
nourishe
,
as
it
is
that
darkenesse
should
at
the
same
tyme
bee
bothe
darkenesse
and
light
.
To
Theodor
affirmyng
the
nature
and
substaunce
of
the
bread
to
remaine
:
He
aunswered
that
Theodor
vnderstoode
it
of
the
substaunce
of
the
accidentes
,
and
a
generall
substaunce
,
whereby
an
accident
hath
a
beyng
,
and
not
of
the
speciall
substaunce
of
bread
,
whereas
it
is
as
cleare
as
the
daie
at
noone
:
that
Theodor
meant
plainly
that
the
very
substaunce
of
the
bread
remaineth
still
in
the
speciall
substaunce
of
breade
,
and
is
not
altered
otherwise
then
in
the
vse
whereto
it
is
applied
:
that
is
,
that
beyng
naturally
appoincted
of
GOD
for
the
feedyng
of
the
bodie
,
it
hath
hereby
the
institution
of
that
Sacrament
a
heauenly
vse
,
whiche
is
to
feede
our
soules
.
A
nomber
of
these
fonde
and
vnreasonable
,
absurde
,
and
vnlearned
distinctions
of
his
I
could
alledge
,
but
thei
are
now
at
large
reported
,
and
published
to
the
world
,
and
these
may
serue
for
a
taste
of
the
abilitie
of
these
men
,
who
would
make
the
worlde
beleeue
,
thei
come
now
so
furninished
to
the
battaile
,
that
if
wee
would
meete
them
but
once
in
the
field
,
the
victorie
were
their
owne
.
Yet
I
remember
when
one
of
theim
alledged
a
place
out
of
the
Ephesians
,
there
was
sent
to
this
Champion
a
Greke
Testament
,
who
ashamed
to
confesse
his
ignoraunce
,
excused
himself
by
the
smalnesse
of
the
print
.
From
whom
beyng
caried
to
the
rest
of
them
,
&
so
from
one
to
an
other
,
al
their
chief
men
being
there
,
not
a
man
emongest
them
could
be
found
,
that
durste
take
vpon
hym
,
to
render
one
poore
sentence
or
twoo
out
of
the
Greeke
Testament
into
Englishe
.
Are
not
these
bolde
Champions
to
boaste
so
muche
of
learning
to
enter
into
a
Countrie
to
conuerte
them
to
the
faithe
,
to
take
vpon
them
to
controll
all
our
translations
of
the
holie
Scriptures
as
erronious
and
false
,
and
not
one
of
so
many
of
theim
,
to
vnderstande
the
originall
tongues
Hebrewe
and
Greke
,
wherein
thei
were
firste
written
by
the
holie
men
of
God
,
by
whom
thei
were
lefte
vnto
vs
.
How
should
thei
bee
able
to
disproue
our
translations
,
who
them selues
can
not
tell
what
is
rightly
translated
,
and
what
is
not
:
as
hauyng
no
skill
in
the
learned
tongues
out
of
the
whiche
thei
are
translated
.
Are
not
these
famous
Clearkes
greatly
to
bee
feared
in
disputation
,
that
can
not
vouche
their
aucthors
in
the
tongues
wherein
thei
wrote
.
Thei
haue
now
founde
a
helpe
for
this
,
Gregorie
Martine
hath
knowledge
inough
for
them
all
,
and
the
vulgare
Latine
is
authenticall
,
so
made
by
the
Councell
of
Trent
,
that
is
by
the
power
wherby
thei
may
doe
all
thynges
.
These
helpes
I
doubt
not
but
thei
shal
shortly
se
to
be
so
poore
shiftes
,
as
thei
were
best
not
let
al
lie
vpon
Martins
skill
,
least
thei
marre
all
,
but
bryng
vp
others
in
the
knowledge
of
the
tongues
,
who
maie
begin
to
learne
theim
soner
then
Martin
did
:
and
to
finde
some
better
succour
to
shroud
themselues
vnder
,
then
the
authentike
authoritie
of
their
vulgare
Latine
text
,
for
this
wil
not
serue
them
,
as
I
doubt
not
but
thei
shall
vnderstand
ere
it
be
long
.
But
to
retourne
againe
to
this
renewer
of
the
challenge
of
disputation
,
their
cause
beyng
so
slender
,
as
all
the
tongues
of
men
and
Aungelles
are
not
able
to
make
good
,
and
yet
the
Captaines
of
this
their
newe
and
late
inuasion
,
so
vnfurnished
of
these
meanes
:
what
reason
can
he
haue
thus
to
vaunt
,
that
we
dare
not
admitte
any
triall
,
or
what
cause
hath
he
thus
to
boaste
,
if
he
will
consider
that
whiche
I
haue
truely
for
this
purpose
afore
,
reported
of
their
Champion
,
God
beeyng
witnesse
and
of
myne
owne
knowledge
.
He
would
faine
excuse
this
shamefull
vanitie
of
an
ignoraunt
and
vnskilfull
man
,
in
the
matter
he
presumed
to
take
vpon
hym
:
by
saiyng
he
had
been
racked
,
or
il
handled
before
,
he
had
no
warnyng
to
forethinke
hym self
,
he
was
allowed
no
bookes
,
nor
equall
Notaries
,
nor
suffered
to
oppose
,
but
assaulted
with
greate
wordes
,
sterne
countenaunce
,
bigge
voice
,
and
vnciuill
reuilyng
.
For
his
Rackyng
was
suche
,
as
he
was
able
after
it
to
come
and
go
of
himself
without
any
helpe
.
For
warnyng
me
thinke
he
should
not
greatly
neede
muche
warnyng
,
that
made
so
proude
a
chalenge
.
Goliah
yet
was
wiser
then
so
,
for
he
had
about
hym
and
with
hym
his
weapons
wherein
he
trusted
,
and
required
not
any
warnyng
,
but
was
readie
and
appoincted
in
all
partes
to
maintaine
his
chalenge
.
Yet
this
I
can
saie
,
that
he
had
sometymes
as
muche
warnyng
as
thei
whiche
disputed
with
hym
,
and
this
equitie
vsed
towardes
hym
,
that
he
hym self
named
one
of
the
questions
to
bee
disputed
,
as
the
opponentes
did
the
other
.
He
was
offered
to
haue
what
bookes
he
would
,
and
desiryng
none
but
Canisius
Catechisme
,
had
it
prouided
for
hym
.
When
any
writing
was
,
there
was
no
answere
of
his
set
doune
but
allowed
of
hym
,
after
that
he
had
been
demaunded
,
whether
that
were
his
answere
or
no.
To
oppose
was
not
for
hym
that
had
chosen
his
place
to
stand
as
at
the
barriers
,
to
aunswere
all
commers
.
For
woordes
he
would
take
none
at
any
mannes
hande
,
so
farre
was
he
vnlike
to
hym
that
saied
,
I
became
as
a
dumbe
man
:
and
againe
as
the
lambe
before
the
shearer
,
so
opened
he
not
his
mouth
.
And
yet
me
thinke
a
greate
worde
or
sterne
countenaunce
,
should
not
haue
amased
hym
,
if
he
had
seen
hym
that
is
inuisible
.
The
Prophet
Ieremie
had
a
face
giuen
hym
like
the
Adamant
,
that
could
not
be
daunted
,
he
was
as
a
Lion
,
whose
countenaunce
the
beastes
of
the
Forests
are
not
able
to
looke
vpon
.
If
he
had
come
of
the
same
message
,
the
Lorde
would
haue
fortified
his
harte
with
a
spirite
of
power
,
that
wordes
and
countenaunces
should
not
haue
daunted
hym
.
Therefore
,
how
soeuer
he
would
excuse
the
matter
,
thei
whiche
were
witnesses
of
the
dealyng
with
their
chiefe
Champion
,
must
needes
in
all
indifference
thinke
,
if
these
men
vpon
euery
challenge
or
offer
bee
not
disputed
with
,
that
there
is
some
other
reason
in
it
,
then
either
the
fear
of
any
abilitie
that
is
in
theim
,
or
any
weakenesse
that
is
in
vs
.
For
it
is
the
lorde
that
strengtheneth
the
weake
,
that
sheweth
his
power
in
infirmitie
,
and
calleth
thynges
that
are
not
as
if
thei
were
.
On
the
other
part
it
is
he
that
throweth
doune
the
mightie
from
their
seates
,
that
maketh
warre
with
the
proude
,
that
breaketh
the
tallest
Ships
of
the
seas
,
and
felleth
doune
the
mightiest
Cedre
in
Libane
,
and
highest
Okes
in
the
Forrestes
.
It
is
he
that
saueth
by
fewe
as
well
as
by
many
,
by
those
whom
his
enemies
dispise
,
as
well
as
by
meanes
that
might
make
them
to
tremble
.
And
seeyng
as
Abia
saied
to
Ieroboam
and
all
Israell
,
that
it
is
thei
whiche
haue
made
theim
Priestes
not
of
the
tribe
of
Leui
,
or
of
the
Soonnes
of
Aaron
,
but
of
the
basest
of
the
people
,
that
is
not
by
any
lawfull
callyng
,
but
contrary
to
the
worde
of
God
,
and
priestes
not
to
GOD
but
to
Idolles
,
whiche
haue
put
out
the
light
of
the
golden
Candlesticke
,
in
withholdyng
the
knowledge
of
the
woorde
,
that
haue
taken
awaie
the
sweete
breade
loaues
from
the
presence
table
,
and
set
leauened
bread
on
for
it
,
takyng
awaie
the
sinceritie
and
truthe
of
incorrupt
doctrine
&
life
,
and
bringyng
in
the
leauen
of
the
Phariseis
,
naie
thei
that
haue
spoiled
the
Churche
of
God
,
of
the
moste
precious
Cupp
of
the
blood
of
the
newe
Testament
,
that
haue
made
voide
the
Crosse
of
Christe
by
their
merites
,
and
profaned
all
that
was
holie
in
the
Sanctuarie
of
the
Lorde
:
how
should
we
feare
how
weake
soeuer
we
seem
to
them
,
or
be
in
deede
to
deale
with
them
?
For
seeing
by
the
grace
of
God
we
haue
been
vouchsafed
the
fauour
,
to
kindle
again
the
Lampe
in
the
Temple
of
the
Lorde
,
to
set
the
sweete
bread
vpon
his
Table
,
to
restore
the
blessed
Cuppe
of
the
precious
blood
of
Christ
to
the
Church
again
:
Finally
,
to
caste
out
the
filthe
and
pollutions
,
wherewith
thei
had
defiled
the
Lordes
Temple
,
and
to
reforme
it
,
so
as
the
primitiue
and
auncient
beautie
and
holinesse
of
it
,
maie
shine
and
appeare
in
it
again
:
How
should
wee
fall
before
them
in
the
battaile
,
or
feare
the
daie
of
encountryng
with
them
in
disputation
?
The
Lord
goeth
out
before
our
armies
,
his
holie
Arke
dwelleth
emongest
vs
,
his
siluer
Trumpets
sound
continually
in
our
eares
.
Which
are
sure
&
vndoubted
arguments
,
that
as
heretofore
we
haue
often
preuailed
against
them
,
so
now
muche
more
that
our
enemie
so
oftentimes
foiled
bee
he
neuer
so
obstinate
,
yet
can
neuer
be
able
to
hurte
vs
:
or
if
he
doe
,
it
shal
be
onely
thus
,
accordyng
to
the
promise
,
he
maie
bruse
our
heele
,
but
we
shall
burst
his
head
in
péeces
.
Thus
much
for
his
first
way
sf
disputation
,
wherein
I
haue
shewed
that
oftentymes
by
conference
in
speeche
,
thei
haue
fled
before
vs
.
Concerning
disputation
by
writyng
,
al
the
world
is
full
of
the
learned
workes
of
our
worthy
fathers
and
brethren
,
wherein
thei
haue
bothe
taught
the
truthe
,
and
worthely
maintained
it
againste
the
wicked
flaunders
and
obiection
of
the
aduersarie
,
and
conuicted
theim
of
as
notorious
and
pernicious
heresies
,
as
euer
haue
been
since
the
misterie
of
Iniquitie
began
to
woorke
.
What
should
I
recken
vp
here
whiche
are
infinite
,
the
names
(
whiche
are
written
in
the
booke
of
life
)
of
our
moste
worthie
fathers
and
brethren
,
who
beyonde
the
Seas
haue
aunswered
all
their
Challengers
,
confuted
their
erronious
and
hereticall
writynges
,
and
confirmed
the
truth
to
abide
for
euer
.
Our
owne
countriemen
haue
in
like
sort
maintained
the
Lords
most
iuste
and
honourable
quarrell
,
againste
all
suche
as
from
emongest
our selues
haue
beene
raised
vp
to
blaspheme
the
truthe
.
Cranmer
that
moste
reuerende
and
learned
Father
,
aunswered
Gardener
in
the
question
of
the
Lordes
Supper
,
to
the
iustifiyng
of
the
truthe
,
and
his
owne
euerlasting
praise
with
God
and
men
,
and
the
iust
confusion
of
his
aduersarie
.
For
their
bolde
Hardyng
in
whom
they
trusted
for
a
tyme
,
wee
had
a
precious
Iewell
riche
in
spirituall
graces
of
infinite
more
valewe
without
comparison
.
Their
Marshalles
,
Rastalles
,
Dormans
,
and
the
rest
of
that
olde
rabble
,
and
of
this
newe
charge
:
their
Allens
,
Bristowes
,
and
Campions
haue
all
found
men
to
aunswere
them
,
through
the
grace
of
God
,
of
suche
godly
learnyng
,
sufficiencie
,
and
blessyng
vppon
their
labours
,
as
by
the
Lordes
mercie
we
maie
saie
with
the
Prophett
:
Thei
came
about
vs
like
Bees
,
but
are
extinct
as
a
fire
of
thornes
:
thei
came
in
confidence
of
them selues
,
but
in
the
name
of
the
Lorde
of
Hostes
we
haue
preuailed
against
them
.
Wherefore
,
hauyng
thus
been
fought
with
at
all
the
weapons
wherein
they
supposed
they
had
any
skill
,
and
their
shieldes
beaten
to
their
heades
so
often
and
pearced
through
,
what
a
wrangling
contencious
and
obstinate
Aduersarie
is
this
,
that
will
yet
renewe
more
chalenges
,
and
boast
that
we
dare
:
Neither
abroade
with
neuer
so
muche
securitie
,
nor
at
home
vppon
our
owne
grounde
shewe
our selues
in
disputation
against
them
?
Whether
would
they
haue
vs
to
goe
,
to
Roome
,
or
to
Rhemes
,
to
dispute
with
them
there
?
What
indifferent
Iudges
or
witnesses
maie
wee
haue
to
dispute
of
the
goodnesse
of
the
finest
Wheate
,
and
the
naughtinesse
of
weedes
in
a
Seminarie
of
tares
?
What
securitie
can
we
looke
for
at
their
handes
,
whose
Religion
it
is
to
deale
vnfaithfully
with
vs
,
and
to
breake
any
faithe
of
a
holy
Priest
as
thei
would
bee
thought
,
or
the
royall
worde
and
faithe
of
Kynges
and
Princes
to
feede
their
cruell
eyes
to
see
vs
burne
in
the
middest
of
their
flamyng
fires
.
Their
Cannons
teache
that
faithe
is
not
to
bee
kept
with
an
Heriticke
,
and
such
they
iudge
vs
as
Tertulles
did
the
Apostle
.
And
this
is
no
olde
forgotten
Cannon
and
worne
out
of
vse
,
but
reuiued
by
the
wicked
practise
of
the
faithlesse
councell
of
Constance
,
and
the
disloyall
Emperour
Sigismund
,
constrained
by
them
to
that
dishonor
contrary
to
his
safe
conduit
,
graunted
to
those
constant
Martirs
of
Christ
faithful
&
plaine
Ihon
Hus
,
and
the
learned
and
eloquent
Ierome
of
Prage
.
If
euer
thei
would
keepe
any
faithe
with
vs
,
thei
would
surely
haue
kept
that
beyng
giuen
in
the
worde
and
solemne
instrument
of
an
Emperour
.
And
if
that
were
not
sufficient
,
what
securitie
will
they
giue
vs
,
or
because
wee
can
not
safely
rest
vpon
any
warrant
of
theirs
,
who
so
traiterously
&
disloyally
haue
falsified
their
owne
deede
,
and
therfore
haue
iustly
lost
their
creditte
with
vs
,
and
are
banckeruptes
as
touchyng
their
faithe
?
Will
thei
because
we
neuer
brake
with
them
come
to
suche
places
as
we
shall
appoint
them
:
If
we
shall
wish
them
to
come
to
Geneua
in
Sauoy
,
to
Newstade
in
Bauire
,
to
Rochell
in
Fraunce
,
or
such
like
places
,
wil
thei
not
complaine
that
their
audience
can
not
bee
indifferent
?
what
remaineth
then
but
to
dispute
in
writyng
:
whiche
as
we
haue
doen
hitherto
to
the
iust
defence
of
the
truthe
against
them
:
so
by
the
grace
of
God
some
of
vs
wil
be
alwaies
readie
to
doe
hereafter
.
But
if
thei
would
haue
their
bookes
to
pas
fréely
without
restraint
,
and
all
men
to
be
allowed
to
reade
them
:
let
them
first
assure
vs
,
that
thei
will
leaue
it
free
for
all
suche
as
are
abused
by
them
to
reade
ours
.
For
we
are
not
ignorant
of
their
discipline
,
though
most
dissolute
where
it
should
be
straitest
:
yet
herein
applied
to
the
keping
of
the
poore
and
ignorant
which
depend
vppon
them
,
in
that
captiuitie
,
that
thei
maie
not
once
dare
to
reade
our
writynges
,
least
thei
should
be
conuerted
and
repent
that
the
Lorde
might
saue
them
.
For
except
a
fewe
whom
thei
estéeme
desperate
of
beyng
turned
by
any
meanes
to
the
truth
,
thei
restraine
al
with
whom
their
discipline
maie
preuaile
from
reading
of
our
works
.
If
thei
so
straightly
prouide
to
hinder
the
truth
,
and
to
keepe
captiue
simple
soules
in
their
blind
kyngdome
of
darkenesse
:
Muche
more
reason
haue
our
Magistrates
to
prouide
that
the
children
of
light
bee
not
lead
into
darkenesse
by
them
.
But
if
this
discipline
remainyng
on
bothe
parties
,
thei
bee
yet
disposed
to
dispute
to
informe
them selues
in
the
truth
:
if
thei
wil
leaue
this
large
maner
of
discoursing
,
bitter
taunts
,
and
other
impertinent
speeches
not
so
fitt
for
tryall
of
a
truthe
,
and
come
to
the
sharpe
poinctes
of
naked
argumentes
,
we
are
willyng
to
deale
with
them
in
suche
order
as
maie
be
most
indifferent
for
bothe
,
and
fittest
for
the
information
in
truthe
of
all
suche
as
shall
after
examine
what
hath
past
on
bothe
partes
.
For
whiche
purpose
,
it
would
be
fittest
that
in
euery
question
the
contradictorie
beyng
taken
,
the
one
parte
for
that
whiche
he
holdeth
in
the
question
laied
out
his
argumentes
,
taken
onely
out
of
the
holy
Scriptures
(
whiche
is
the
onely
competent
Iudge
in
this
cause
)
concluded
in
good
forme
of
Syllogisme
,
without
any
further
deduction
of
the
matter
,
then
should
be
necessarie
for
the
better
vnderstanding
of
the
termes
which
needes
must
be
vsed
,
&
of
the
application
of
the
places
whiche
shall
be
alleadged
.
Herevnto
maie
be
added
,
if
there
bee
cause
,
the
testimonies
of
the
Councelles
,
Fathers
,
Stories
,
or
other
authorities
of
credite
,
not
to
argue
or
proue
any
truthe
,
or
to
conuince
or
disproue
any
vntruthe
,
(
for
this
appertaineth
to
God
,
&
not
to
man
,
to
his
infallible
woorde
,
and
not
to
the
writinges
of
men
who
are
all
liars
)
but
as
witnesses
to
testifie
what
the
doctrine
of
the
Churche
was
in
suche
a
question
in
the
sondrie
ages
&
times
of
the
church
.
Which
beyng
doen
by
either
partie
,
then
that
either
of
them
bothe
aunswere
the
argumentes
of
the
other
,
and
strengthen
again
his
owne
in
suche
place
as
the
aduerse
partie
shall
thinke
to
be
weake
.
Which
passyng
thus
to
and
fro
till
bothe
haue
said
what
thei
are
able
for
them selues
,
will
leaue
suche
a
meanes
for
those
whiche
are
willing
to
informe
their
consciences
of
the
truthe
,
as
by
gods
grace
it
wil
be
easie
to
discerne
.
His
second
reason
,
wherby
it
maie
appeare
,
that
their
standyng
in
this
cause
is
not
without
substanciall
warrant
,
is
noted
to
be
the
vncertaintie
of
temporall
fauor
in
matters
of
Religion
:
but
that
section
wherevpon
it
is
noted
,
conteineth
no
suche
matter
,
but
onely
this
,
that
it
is
not
inough
to
perswade
them
,
that
we
saie
we
haue
the
Gospell
,
because
other
also
condemne
vs
,
and
saie
thei
haue
it
:
we
are
not
ignoraunte
that
euery
one
maketh
claime
to
haue
the
Gospell
,
and
condemne
those
whiche
ioyne
not
with
them
.
Amongest
whom
that
he
reckeneth
Luther
,
and
a
Scholer
of
his
,
I
referre
him
to
my
answere
,
where
this
is
alledged
of
hym
before
,
which
answere
maie
serue
for
his
Scholer
too
.
As
for
the
Trinitaries
and
Anabaptistes
,
it
is
but
his
his
malice
and
hatred
against
the
Gospell
,
to
recken
vs
with
theim
,
whom
wee
are
as
vnlike
in
all
their
vngodly
opinions
,
as
thei
are
vnlike
the
true
Churche
of
Christ
,
and
her
moste
holy
faith
.
But
this
were
an
aunswere
,
if
we
had
nothing
but
the
bare
word
and
boastyng
of
the
Gospell
.
Wee
haue
made
,
God
be
praised
for
it
,
sufficient
profe
to
all
equall
Iudges
,
that
it
is
bothe
in
woorde
and
in
deede
,
the
true
Gospell
and
pure
woorde
of
GOD
,
and
the
lawe
of
the
lorde
,
whiche
is
now
the
Religion
through
the
goodnesse
,
whiche
hath
visited
vs
from
aboue
,
established
and
preached
emongst
vs
.
The
twoo
next
sections
haue
some
matter
in
them
like
this
title
:
for
in
the
firste
of
them
he
affirmeth
the
holie
Religion
,
whiche
is
now
established
,
to
haue
been
brought
in
by
an
noble
man
after
king
Henries
daies
whiche
he
saieth
could
doe
moste
,
by
bryngyng
in
twoo
Caluinistes
,
as
he
tearmeth
them
,
to
read
in
the
two
Vniuersities
here
.
Whiche
he
so
laieth
out
,
as
if
we
had
no
other
staie
for
Religion
,
but
that
noble
mannes
pleasure
,
who
he
saith
,
if
he
would
haue
brought
in
twoo
of
any
other
secte
,
might
aswell
haue
established
it
:
whervpon
he
concludeth
,
that
seyng
that
seculer
magistrate
nor
temporall
law
is
no
sufficient
ground
in
religion
,
there
is
no
cause
but
thei
should
be
excused
,
to
continue
stil
in
their
opinion
as
thei
doe
.
And
thus
he
retourneth
againe
to
his
request
of
disputation
.
But
first
for
this
his
second
reason
.
He
maie
remember
hym self
,
that
their
Dagon
was
fallen
to
the
grounde
,
though
not
with
so
greate
hurte
as
after
,
euen
in
the
tyme
and
raigne
of
Kyng
Henry
the
eight
of
noble
memorie
.
So
that
to
speake
in
any
reason
,
he
cannot
laie
the
foundation
of
the
Gospell
now
emongest
vs
,
vpon
the
onely
meanes
of
the
noble
manne
,
whom
he
noteth
.
He
might
haue
remembred
that
worthie
thinges
wer
doen
in
K.
H.
tyme
.
For
God
had
giuen
that
noble
king
,
besides
his
owne
abilitie
,
to
discouer
the
ambitious
pride
,
and
greedie
couetousnesse
of
the
Clergie
,
the
repugnance
of
the
Popes
supremacie
,
with
the
souerantie
of
his
roiall
croune
and
dignitie
,
the
abhominations
of
the
Dispensations
of
the
Pope
,
and
sondrie
suche
like
weightie
and
materiall
poinctes
of
true
Religion
.
For
,
GOD
gaue
vnto
hym
by
sides
some
other
meanes
,
chiefe
furtheraunce
to
the
sight
of
these
thynges
,
by
that
moste
vertuous
and
excellent
Princes
Ladie
Anne
Bulleyne
,
the
moste
honourable
mother
of
our
dreade
Soueraine
Ladie
,
now
raignyng
ouer
vs
:
whose
eyes
God
hauyng
opened
to
see
the
truthe
,
her
religious
and
zealous
mynde
,
louyng
the
wisedome
that
is
greater
then
Salomon
,
whiche
the
famous
Queene
of
Saba
was
so
delighted
with
,
and
beeyng
carefull
for
Gods
people
,
as
Queene
Hester
,
was
a
worthy
meanes
,
to
draw
the
noble
kyng
to
better
iudgement
and
knowledge
in
Religion
,
then
he
had
been
of
before
:
whiche
was
also
Godlie
continued
by
the
good
and
gracious
Ladie
Queene
Katherine
Par.
Further
also
besides
many
other
he
had
two
as
wise
&
faithfull
counsailors
as
euer
had
Christian
kyng
before
hym
.
The
one
that
reuerend
and
learned
father
Crammer
,
and
the
other
the
wise
lord
Cromwel
,
counsellours
worthie
of
eternall
memorie
,
for
their
Religious
stout
and
wise
dealyng
against
the
misterie
of
iniquitie
.
For
hauing
not
to
do
onely
with
the
Popes
Consistory
and
Vestrie
,
with
his
Cannon
lawe
&
beggerly
wardrope
,
with
his
discipline
&
ceremonies
:
but
with
his
whole
bodie
,
with
his
whole
house
and
temple
,
and
that
so
rooted
and
grounded
,
as
if
the
foundations
of
it
had
been
layd
in
the
centre
of
the
earth
:
yet
God
poured
suche
a
Christian
magnanimitie
into
their
noble
hartes
to
vndertake
,
and
such
a
sound
iudgement
to
deuise
the
way
,
to
performe
the
ouerthrowe
of
it
,
and
to
vndermine
those
deepe
foundations
,
as
if
the
lord
had
giuen
theim
a
pouder
to
rende
vp
those
stately
houses
,
as
Bulwerkes
of
Sathan
,
and
Castles
of
superstition
and
Idolatrie
,
which
seemed
to
haue
been
builded
to
continue
to
the
ende
of
the
worlde
.
Further
the
Gospell
was
taught
bothe
in
other
places
,
and
also
here
in
Englande
,
and
was
receiued
,
beleued
,
and
professed
most
constantly
to
the
death
,
by
sondrie
true
professors
of
it
,
and
constaunt
martyrs
of
Christe
,
long
before
that
tyme
he
speaketh
of
.
Wherefore
,
there
is
no
reason
to
make
the
entrance
of
those
two
readers
,
the
beginning
of
true
religion
with
vs
.
Moreouer
,
also
in
the
beginnyng
of
the
raigne
of
that
noble
&
princely
king
Edward
:
Who
knoweth
not
that
the
state
of
religion
was
established
within
this
land
by
act
of
Parlament
,
before
the
commyng
in
of
those
readers
into
the
vniuersitees
:
so
that
this
reason
is
vtterly
voide
of
all
reason
,
to
make
them
the
beginnyng
of
religion
emongst
vs
,
who
came
in
twoo
yeres
after
it
had
been
throughly
and
quietly
established
,
as
it
is
at
this
present
daie
.
After
in
deede
by
the
worthie
meanes
of
the
noble
Duke
of
Sommersett
Lorde
Protector
and
the
right
reuerend
Cranmer
,
twoo
famous
clearkes
that
then
were
of
the
moste
renoumed
,
for
their
vertue
and
learnyng
in
all
these
partes
of
Europe
,
Martin
Bucer
and
Peter
Martyr
wer
procured
ouer
,
and
placed
the
one
in
Cambridge
,
the
other
in
Oxford
,
to
the
greate
seruice
of
almightie
God
,
and
of
this
his
Churche
.
For
,
thei
accordyng
to
the
Apostles
exhortation
,
deliuered
ouer
a
forme
of
sound
doctrine
to
many
worthy
scholers
,
whiche
receiued
it
of
them
,
and
deliuered
it
ouer
againe
to
others
.
In
a
happie
tyme
came
thei
ouer
to
our
Vniuersities
,
to
turne
them
,
which
had
been
in
tyme
past
as
heathes
&
dry
groundes
,
voide
of
the
true
knowledge
of
God
,
into
springs
of
water
,
whose
brookes
might
issue
forth
to
the
refreshyng
and
confort
of
all
the
land
,
their
desolation
and
liyng
wast
as
Sodom
and
Gomorrha
,
thei
tourned
through
the
grace
of
GOD
into
a
fruitfull
place
,
like
mount
Carmell
and
the
garden
of
Eden
,
full
of
good
fruite
and
medicinable
to
the
soules
of
men
.
Therefore
,
blessed
bee
their
noble
memorie
whosoeuer
thei
were
that
brought
them
ouer
.
But
to
saie
that
Religion
stoode
then
in
such
termes
here
in
England
,
that
if
those
two
had
been
Anabaptistes
our
religion
this
day
in
England
had
been
such
,
and
thei
should
aswel
haue
béen
punished
for
not
receiuing
it
,
as
thei
are
for
refusing
that
is
now
established
,
is
a
malicious
slaunder
of
a
hatefull
harte
to
the
Gospell
of
Christe
and
the
professors
of
the
same
:
seing
that
before
their
comming
in
as
hath
been
declared
,
religion
was
fully
setled
and
established
here
as
it
continueth
to
this
daie
.
As
for
that
he
calleth
them
Caluinistes
,
to
passe
by
that
for
age
,
Caluin
might
rather
haue
been
named
of
them
then
thei
of
hym
:
He
is
to
vnderstande
wee
haue
no
suche
custome
,
nor
the
Churche
of
God
to
name
our selues
of
any
men
.
Christ
is
not
deuided
with
vs
,
we
all
content
our selues
with
that
honourable
name
of
Christians
.
To
be
a
Franciscane
,
or
a
Dominicane
,
a
Thomist
,
or
a
Scotist
we
leaue
to
them
,
who
haue
deuided
&
rent
asunder
both
Christes
coate
and
bodie
.
We
knowe
by
the
grace
of
God
how
to
respect
the
giftes
of
God
in
his
holy
Organes
and
Instrumentes
of
his
glorie
,
without
derogatyng
from
God
his
honor
to
giue
it
to
an
other
.
Thus
it
appeareth
that
Religion
with
vs
had
his
beginnyng
of
the
worde
of
God
knowne
to
many
,
and
professed
to
the
deathe
by
sondrie
of
this
Nation
afore
the
lawe
,
whereby
it
was
established
.
Wherby
it
is
manifest
that
Religion
was
not
grounded
vpon
the
Temporall
lawe
and
the
Magistrates
authoritie
,
but
that
the
godly
Magistrates
and
the
wise
men
of
all
the
lande
assembled
together
in
the
high
Courte
of
Parliament
,
hauyng
vnderstoode
before
by
the
worde
of
God
,
and
many
expresse
testimonies
bothe
here
at
home
and
els
where
abroade
,
whereby
God
gaue
witnesse
vnto
it
,
that
the
Religion
which
of
auncient
tyme
had
been
taught
in
this
lande
,
(
though
for
a
tyme
it
had
beene
eclipsed
and
darckened
,
and
then
beganne
euery
where
through
the
power
of
GOD
to
bee
renewed
againe
,
)
that
that
I
saie
was
in
deede
the
holy
word
and
seruice
of
God
,
and
the
true
doctrine
of
the
Prophetes
and
Apostles
,
thei
agreed
withall
obedience
vnto
God
so
to
acknowledge
it
,
and
as
Asa
and
Darius
(
though
not
with
any
thing
like
seueritie
of
punishment
)
commaunded
it
to
bee
receiued
and
embraced
by
all
the
Subiectes
of
this
state
and
Kyngdome
.
We
depend
not
therfore
vpon
a
Temporall
lawe
for
matter
of
Religion
,
but
bothe
the
lawe
and
we
vpon
the
eternall
lawe
and
word
of
God
,
but
this
iniury
must
be
doen
to
the
hye
state
of
this
noble
lande
,
that
these
men
maie
be
admitted
to
dispute
.
Therefore
,
here
he
falleth
in
againe
to
the
mention
of
a
disputation
,
and
reneweth
the
petition
of
his
fellowes
,
for
it
promisyng
largely
,
that
if
suche
indifferent
triall
maie
bee
graunted
betweene
the
learned
of
bothe
sides
,
as
thei
demaunde
for
their
instruction
&
due
reformation
in
iudgement
,
if
thei
erre
the
matter
perhappes
maie
sone
bee
ended
.
Then
perhaps
they
will
be
reformed
?
If
there
were
the
feare
of
God
in
them
,
thei
ought
without
all
peraduenture
to
yeeld
them selues
obedient
to
the
voyce
of
God
,
to
bewaile
with
compunction
of
harte
and
remorse
of
conscience
the
Superstition
and
Idolatrie
thei
haue
liued
in
hitherto
and
abused
the
worlde
withall
,
and
blesse
the
daie
wherein
the
Lorde
of
glorie
maie
appeare
vnto
them
.
But
suche
is
their
wilful
obstinacie
,
that
notwithstanding
thei
were
as
mightely
conuicted
and
confounded
as
were
the
Iewes
by
Apollos
and
by
the
Apostle
,
If
thei
bee
denyed
disputation
,
then
thei
remaine
for
their
beleefe
as
before
,
yet
good
and
dutifull
Subiectes
.
But
this
implyeth
a
manifest
and
necessarie
contradiction
.
For
if
thei
remaine
stil
obedient
to
the
Pope
,
who
curseth
them
if
thei
acknowledge
the
Queene
to
bee
the
lawfull
Prince
by
obedience
of
her
lawes
,
then
is
it
not
possible
thei
should
bee
good
Subiectes
.
For
a
good
Subiect
doeth
willyngly
obeye
her
Maiesties
godly
lawes
,
&
acknowledge
her
lawfull
authoritie
ouer
them
.
Whiche
thei
deniyng
to
doe
(
as
thei
are
bound
vpon
the
Popes
curse
)
it
can
in
no
sorte
stande
together
,
that
thei
can
kepe
their
Romishe
faithe
,
and
their
obedience
to
her
Maiestie
:
two
such
maisters
as
God
and
Mammon
,
the
Lieutenaunt
of
Christ
,
and
of
Antechrist
can
no
man
serue
,
but
he
must
forsake
the
one
,
desire
to
bee
satisfied
in
one
onely
point
,
that
is
when
the
articles
of
their
difference
from
vs
,
came
into
the
churche
,
and
by
whom
thei
were
rebuked
?
Whiche
issue
that
he
would
so
faine
ioyne
with
vs
,
he
confirmeth
to
bee
reasonable
,
by
the
antiquitie
of
the
true
religion
,
and
the
commyng
in
of
the
false
.
Of
the
first
he
saieth
,
that
whiche
is
graunted
on
bothe
partes
,
that
the
religion
taught
by
Christ
and
his
Apostles
is
the
true
religion
.
Herevpon
he
inferreth
that
the
false
is
later
&
entred
in
since
,
whiche
I
also
graunt
.
It
remaineth
therfore
to
be
tried
,
whether
entred
in
since
.
This
saieth
he
is
to
be
shewed
by
notyng
the
time
of
the
entrance
,
and
the
author
of
it
,
with
the
names
of
suche
as
did
control
it
.
And
this
he
would
proue
to
be
the
onely
argument
,
and
sufficient
demonstration
in
these
causes
,
by
twoo
kindes
of
profe
,
and
first
by
reason
.
Sanctus
,
Lutroitus
,
collects
,
&
other
the
seueral
parts
&
peeces
of
it
.
By
whom
he
may
see
that
their
masse
was
not
brought
to
the
forme
it
hath
now
,
till
Gregories
time
,
who
gaue
it
in
a
manner
that
fashion
and
forme
which
it
hath
at
this
present
.
He
reckoneth
here
six
other
pointes
,
and
first
these
three
,
Purgatorie
,
prayer
for
the
deade
,
and
intercession
of
Saintes
.
Whereof
it
is
a
maruaile
how
the
third
can
agrée
with
the
two
former
.
For
if
they
be
in
purgatory
and
néed
our
prayers
,
why
shoulde
we
pray
for
them
and
seeke
for
their
intercession
.
But
for
the
time
of
the
beginning
of
those
opinions
I
deny
that
any
of
them
were
vniuersally
taught
,
beleeued
and
practised
in
the
Church
of
any
auncient
time
.
I
graunt
indéed
,
some
learned
men
following
their
owne
peculier
opinion
wrote
of
these
questions
long
agoe
.
Yet
not
so
long
as
the
aduersarie
would
haue
vs
beleeue
.
But
such
their
particuler
iudgement
I
deny
to
haue
beene
the
general
faith
and
practise
of
the
Church
at
such
time
.
Of
Praier
for
the
dead
,
we
read
not
in
the
most
ancient
fathers
.
For
the
prayers
which
are
mencioned
in
them
,
were
ouer
&
not
for
the
dead
,
&
were
prayers
of
thankesgiuing
for
their
faithfull
departure
,
&
not
any
request
for
helping
of
them
.
Soone
after
in
déed
it
crept
in
,
but
Aerius
and
some
other
reproouing
of
it
,
tho
the
corruption
of
the
time
preuailed
against
them
.
That
the
dead
pray
for
vs
,
before
Origens
time
,
no
man
taught
&
yet
he
reporteth
it
,
not
as
the
publique
fayth
of
the
church
,
But
as
an
opinion
of
an
auncient
Master
of
his
of
whome
he
hearde
it
,
whose
authoritie
drew
some
of
the
other
fathers
after
into
that
opinion
.
But
of
inuocation
of
Saintes
there
is
no
example
in
Origine
,
Chrisostome
,
Athanasius
,
Tertulianus
,
Austen
,
nor
Ierome
.
Nay
four
hundred
&
seuenty
yeares
after
that
,
a
bishop
of
Affrick
was
condemned
for
an
heretique
amongst
other
pointes
,
for
this
that
hee
maintayned
the
blessed
Virgin
was
to
be
prayed
vnto
,
as
Nic.
reporteth
Therefore
it
appeareth
that
these
opinions
came
not
from
Christ
,
nor
so
many
hundred
yeres
after
,
as
hath
beene
declared
,
which
is
more
then
we
need
to
shew
:
it
being
sufficient
that
they
can
not
be
prooued
to
be
of
Christ
.
For
purgatory
it
appereth
to
haue
come
from
the
Egyptians
&
the
old
Greeke
poets
,
of
whom
Plato
receiued
it
,
and
after
Virgill
,
and
diuers
of
the
heathen
Philosophers
and
Poets
.
Whereof
some
after
receiuing
the
faith
of
Christ
,
began
to
moue
question
of
that
which
they
had
beleeued
in
Paganisme
.
As
Clement
of
Alexandria
did
,
which
after
Origine
and
Ierome
sought
by
allegoricall
expositions
of
the
scriptures
to
confirme
.
But
Austen
examining
the
seuerall
points
that
Origine
and
his
followers
,
had
set
downe
of
Purgatory
,
did
plainly
and
truly
confute
sundry
of
the
braunches
of
that
opinion
,
and
so
shaketh
the
credite
of
the
other
,
as
he
sheweth
they
haue
no
certain
foundation
in
the
scripture
.
But
this
purgatorie
of
Origine
was
statly
condemned
by
the
fift
generall
counsel
.
Whereby
it
appeareth
there
were
many
that
controled
this
hethenish
fancy
.
For
the
rest
of
their
doctrine
of
saluation
by
works
and
grace
inherent
,
it
is
the
late
diuinitie
of
their
schoolemen
,
and
vnknown
to
all
antiquitie
,
which
in
such
sense
spake
not
of
merite
and
of
grace
.
For
the
number
of
Sacraments
,
the
auncients
vsing
the
worde
not
in
so
straite
a
sence
manye
times
as
we
doe
now
in
this
question
diuersly
reckon
them
,
but
none
that
keepeth
precisely
their
account
to
reckon
all
their
seuen
for
Sacraments
,
and
neither
more
nor
lesse
.
Thus
than
he
may
vnderstand
for
his
satisfaction
in
these
pointes
,
(
and
the
like
might
bee
shewed
in
their
worshipping
of
images
,
the
Communion
in
one
kinde
,
and
of
diuerse
of
the
rest
)
that
which
hee
required
,
at
what
time
and
by
whom
they
were
brought
into
the
church
Wherein
also
,
hee
maye
see
in
sundrye
of
them
,
who
opposed
themselues
to
the
proceedings
of
their
Churche
.
Whereof
if
he
desire
to
see
yet
more
,
hee
may
reade
that
Iltiricas
hath
written
expresly
,
and
largely
of
this
argument
.
Who
sheweth
that
sometimes
,
all
the
Churches
of
France
,
somtime
the
Churches
of
the
East
,
sometime
the
Churches
of
Asia
,
and
in
them
diuerse
reuerende
Fathers
and
famous
Clearks
,
as
Policarpus
,
Ireneus
,
Austen
,
and
sundry
others
,
opposed
themselues
to
this
misterye
of
iniquitie
,
then
working
in
the
Church
of
Rome
.
To
whose
large
discourse
,
leauing
him
for
further
satisfaction
in
this
matter
,
I
proceede
nowe
to
that
which
remaineth
.
Now
to
the
rest
,
which
because
in
effect
it
is
nothing
,
but
a
complaint
of
extream
dealing
with
them
,
which
I
haue
answered
before
,
and
a
request
to
your
Hh.
for
a
mittigation
of
it
(
which
your
H
wisedomes
are
to
consider
of
)
I
haue
not
much
to
answere
to
it
:
yet
briefly
I
haue
thoght
good
to
touche
the
reasons
.
For
which
he
would
perswade
their
cause
to
be
worthy
more
fauor
:
which
I
call
God
to
witnes
,
I
doe
not
here
,
nor
in
any
part
of
this
aunswere
,
of
anye
malice
and
hatred
to
them
.
For
I
acknowledge
them
for
our
Countrymen
and
brethren
in
the
fleshe
,
and
would
be
glad
my
life
might
be
giuen
for
them
,
to
bring
them
to
the
true
knowledge
of
God
in
Christ
,
&
to
the
saluation
of
their
soules
.
But
my
purpose
herein
,
is
faithfullye
to
discharge
some
part
of
my
duty
to
Almighty
God
,
and
to
her
excellent
Maiestye
,
and
your
Hh.
in
maintening
to
my
smal
power
this
most
holy
&
honourable
quarrell
of
Gods
aganst
his
enimies
,
&
therby
strengthning
as
much
as
lyeth
in
mee
the
right
hand
of
a
holy
iustice
,
armed
of
God
with
a
punishing
swoord
against
all
euil
doers
,
and
especially
such
as
euen
to
the
with
drawing
of
their
duetifull
obedience
from
their
gracious
&
naturall
P.
giue
it
to
a
forrainer
,
&
obstinately
refuse
to
worship
God
,
and
followe
after
Idols
,
and
as
drawen
and
seeke
to
seduce
the
simple
with
all
their
endeuour
to
fall
into
the
same
destruction
with
them
.
He
complayneth
of
great
extremities
with
tragical
speeches
,
as
the
like
rigour
had
neuer
beene
heard
of
in
the
worlde
,
that
they
suffer
onely
as
he
sayth
for
their
conscience
sake
.
But
I
haue
shewed
afore
,
and
am
agayn
to
put
the
gentle
Reader
in
minde
that
for
their
Romishe
faith
,
no
one
in
all
the
time
of
her
highnes
happy
raigne
hath
been
touched
at
all
in
his
body
.
For
Treason
in
deed
,
whereby
they
deny
their
obedience
to
her
highnes
,
and
acknowledge
themselues
subiectes
to
the
Bishop
of
Rome
in
many
and
most
waighty
cases
,
and
for
seducing
other
to
like
disobedience
:
Some
of
them
haue
beene
executed
according
to
the
auncient
lawes
of
this
land
,
without
any
extraordinary
extremitie
,
nay
rather
with
fauor
in
case
of
high
treason
.
And
yet
of
this
sort
the
epistle
of
the
persecution
in
England
,
Whervnto
he
referreth
him
selfe
.
For
proofe
wherof
he
mentioneth
only
pretended
Catholiques
,
that
haue
been
so
executed
.
In
deed
since
some
more
vpon
like
reason
,
their
cause
being
first
iudicially
heard
at
the
K.
bench
,
and
orderly
proceeded
in
according
to
the
course
of
law
and
iustice
in
such
case
,
beeing
found
guilty
of
hie
treason
,
receiued
like
execution
.
And
this
is
the
greatest
extremety
which
they
can
complaine
of
to
this
day
.
But
he
denieth
that
any
one
act
word
or
thought
was
founde
in
them
of
treason
,
wherin
he
is
conuicted
of
manifest
truth
,
both
by
so
many
as
were
officers
of
her
maiesties
iustice
vpon
them
,
and
by
their
owne
confessions
,
as
well
of
other
matter
as
also
of
reconciling
of
diuers
her
highnesse
subiects
to
the
pope
,
as
it
appeareth
by
that
hath
bin
published
hereof
by
authoritie
.
Whereby
they
acknowledge
the
Popes
most
vniust
sentence
against
her
H.
as
lawfull
&
draw
her
Ma.
subiects
from
her
obedience
:
which
the
law
of
this
land
hath
declared
to
bee
high
treason
againste
her
Highnes
royall
crowne
and
dignitie
.
Nether
is
it
heere
inough
to
say
that
they
do
it
in
conscience
of
their
religion
,
for
in
many
good
consciences
they
can
not
do
it
,
the
B.
of
Rome
by
the
worde
of
God
hauing
no
more
to
do
in
England
:
then
any
minister
in
England
,
hath
to
do
in
Rome
.
And
if
without
the
word
of
God
they
will
be
caried
in
such
a
course
as
cannot
stand
in
any
truth
of
religion
or
sound
pollicie
,
with
the
safetie
of
the
state
,
and
securitie
of
oure
moste
lawfull
Soueraigne
oure
whole
common
Wealth
and
Countrie
,
should
they
cry
out
as
if
extreame
cruelty
were
executed
vpon
them
,
if
their
excuse
of
a
pretensed
conscience
be
not
taken
for
a
sufficient
aunswer
.
These
cries
&
complaints
might
worthely
haue
bene
made
by
the
poore
faithful
people
of
Merindall
&
of
the
valley
of
Anagrogne
&
the
rest
when
the
Popes
executioners
wasted
&
destroied
7.
townes
of
theirs
.
Also
by
our
brethren
in
Q.
Maries
daies
,
which
were
burnt
by
dosens
together
in
a
fire
.
Likewise
,
by
our
brethren
cruelly
without
any
forme
or
processe
of
iustice
,
murdred
and
slain
in
the
late
butcheries
and
massacres
of
France
.
Then
was
it
time
to
haue
shewed
compassion
,
but
the
bowels
of
Christ
were
not
in
them
.
Then
was
a
time
to
haue
shewd
pitty
,
but
their
merciles
harts
were
void
of
grace
&
mercye
.
They
were
filled
with
gal
,
and
bitternes
,
no
fire
was
hot
inough
for
them
,
no
sworde
was
sharp
ynough
.
The
honourable
and
the
common
was
all
one
to
them
,
the
learned
and
vnlearned
,
the
reuerend
age
and
the
comly
youth
the
man
and
the
woman
,
the
father
and
the
sonne
,
the
mother
and
the
babe
borne
out
of
time
,
and
murdered
as
soone
as
hee
was
born
by
their
sauage
and
barbarous
crueltie
.
These
cry
yet
behinde
the
altar
against
them
.
O
Lord
,
when
wilt
thou
reuenge
our
bloud
,
and
the
Lord
will
not
refuse
to
hear
them
,
and
reuenge
their
cause
vpon
their
bloudy
enemies
in
the
day
of
his
wrath
.
Another
reason
is
alleaged
of
the
fauour
they
find
in
the
Indies
,
and
vnder
the
Turke
:
which
I
haue
aunswered
before
,
and
answere
here
again
,
that
neither
do
they
suffer
that
doctrine
and
practise
of
their
religion
,
which
they
holde
in
these
parts
,
neither
if
they
did
,
are
Christian
P.
to
rule
their
Subiectes
by
the
examples
of
Turks
and
heathen
,
but
by
the
law
of
God
.
Who
hath
giuen
to
them
this
commandement
to
be
obserued
in
all
their
dominion
,
that
neither
anye
man
,
nor
his
children
,
nor
seruaunts
,
that
neyther
home
borne
,
or
strangers
be
suffered
to
prophane
his
Sabboth
:
and
to
pollute
his
holy
seruice
,
leest
the
rest
of
the
people
of
the
lande
learne
of
them
,
and
so
the
wrath
of
God
come
suddenly
vpon
vs
,
for
being
accessaries
to
Idolatrie
.
As
for
the
tolleration
of
the
Iews
,
whosoeuer
they
be
,
that
suffer
the
exercise
of
their
religion
,
with
the
blasphemies
they
commonly
vse
against
Christ
,
make
themselues
giltie
of
al
their
wickednes
,
which
the
Lord
keepe
this
lande
from
,
as
well
as
from
the
abhomination
of
the
masse
,
But
they
maye
remember
that
their
Holye
Father
can
tollerate
the
Blasphemye
of
the
Iews
,
and
the
filthinesse
of
all
the
Curtesains
and
Stewes
,
and
take
a
yeerely
rent
of
them
for
it
,
and
for
no
respect
will
allowe
the
exercise
of
our
most
holy
religion
,
eyther
in
his
own
dominions
or
wheresoeuer
he
may
preuaile
againste
vs
,
but
by
all
meanes
seeke
to
burne
all
the
professors
of
it
to
ashes
,
and
to
shed
their
bloude
as
water
to
runne
downe
the
Streetes
.
Further
,
if
no
protestant
Prince
elswhere
haue
executed
any
of
these
Catholiks
for
religion
,
as
he
confesseth
:
no
more
hath
any
for
the
cause
bin
put
to
death
with
vs
,
as
I
haue
shewed
alredy
.
which
being
so
that
neuer
any
professyng
the
Gospell
put
any
of
them
to
death
for
meere
matter
of
their
conscience
,
let
the
Lorde
iudge
the
wicked
seruaunt
by
his
own
mouth
.
Now
,
for
the
barbarous
crueltie
and
most
sauage
immanitie
vsed
by
them
against
vs
:
we
haue
shewed
againe
that
pacience
towardes
them
hitherto
,
as
we
haue
not
touched
the
life
of
any
one
of
them
.
But
if
the
Catholiques
had
practised
Rebellions
and
Treasons
in
the
Dominions
of
other
Princes
professyng
the
Gospel
as
thei
haue
doen
here
with
vs
,
no
doubt
but
thei
should
haue
found
the
same
reward
of
their
wickednesse
that
thei
haue
doen
here
.
For
our
doctrine
it
is
vtterly
vntrue
,
that
any
of
the
churches
professyng
the
Gospell
,
or
this
of
England
vnder
persecution
did
euer
thinke
it
vnlawfull
to
put
to
deathe
a
Rebell
and
a
Traytour
.
Naie
,
it
hath
beene
alwaies
taught
in
all
the
reformed
Churches
,
that
bothe
thei
,
and
also
obstinate
Heretickes
(
amongest
whom
thei
haue
alwaies
accounted
and
doe
still
account
all
obstinate
and
wilfull
spreadors
of
the
Romishe
faithe
,
sett
doune
by
the
Councell
of
Trent
)
are
moste
worthie
of
death
:
that
as
it
is
in
the
Lawe
,
the
false
Prophett
and
the
seducyng
Idolater
,
maie
bee
taken
from
amongest
vs
,
that
all
Israell
maie
heere
and
feare
and
not
dare
to
committ
the
like
.
Wee
acknowledge
in
deede
faithe
to
be
the
gift
of
God
,
whiche
commeth
by
the
preachyng
of
the
Gospell
by
Ministers
sent
by
the
commaundement
of
God
:
but
we
do
not
therefore
think
it
vnlawfull
for
the
Magistrate
to
execute
the
Lordes
iust
vengeaunce
vppon
the
obstinate
Heretickes
and
seducyng
Idolaters
.
Repentaunce
and
holinesse
of
life
is
also
the
gift
of
GOD
,
and
commeth
by
the
same
meanes
,
and
yet
the
Magistrate
not
onely
in
a
good
conscience
maie
,
but
in
duetie
to
God
ought
as
he
will
answere
it
to
him
that
shal
iudge
the
quicke
and
the
dead
,
drawe
out
the
Lordes
sworde
of
execution
of
iustice
and
of
vengeaunce
against
all
ill
doers
,
to
wounde
and
to
kill
accordyng
to
the
qualities
of
the
offence
.
So
likewise
ought
he
in
this
case
.
And
though
conscience
and
Religion
bee
not
putt
in
by
tormentes
,
yet
maie
one
as
Austen
also
confesseth
,
hauyng
his
obstinacie
chastened
by
the
aucthoritie
of
the
Magistrate
,
bee
stirred
vpp
to
consider
more
seriously
of
the
course
he
helde
,
and
by
suche
occasion
growyng
to
a
deeper
exanimation
of
the
cause
,
through
the
grace
of
GOD
attaine
to
the
true
faithe
.
And
if
thei
should
not
,
yet
is
not
the
punishment
in
vaine
.
For
by
it
many
which
otherwise
by
a
dissolute
lenity
would
be
incouraged
with
impunitie
,
and
followe
the
same
wicked
waies
,
are
better
aduised
and
kept
from
destruction
:
els
were
it
in
vaine
saied
whiche
I
haue
alledged
before
,
take
awaie
the
euill
one
from
amongst
you
,
that
al
Israell
maie
heare
and
feare
and
not
dare
to
doe
the
like
.
But
stil
he
standeth
vpon
their
cause
,
vrging
it
to
be
vnworthie
suche
extremitie
:
and
why
so
,
because
our
fathers
haue
beene
as
giltie
herein
as
thei
,
hauyng
professed
the
same
auncient
Religion
that
thei
doe
now
.
But
what
is
here
in
this
reason
that
might
not
serue
all
Heathen
men
before
the
preaching
of
the
Apostles
amongest
them
,
&
most
of
them
yet
to
this
daye
.
If
there
were
now
any
kingdome
amongst
them
reformed
according
to
the
Gospell
,
&
some
should
still
maintaine
their
auncient
Idolatrie
,
and
pleade
for
them selues
that
they
are
no
more
giltie
then
their
fathers
and
the
fathers
of
their
Magistrates
had
beene
before
them
?
were
this
a
sufficient
cause
why
thei
should
be
exempted
from
punishment
?
If
our
fathers
were
deceiued
by
theim
,
it
standeth
vs
their
children
&
posteritie
muche
the
more
in
hand
to
take
heede
of
their
damnable
waies
and
doctrine
.
It
is
more
then
we
can
aunswere
that
our
fathers
haue
sinned
:
It
were
wisedome
therefore
that
wee
tooke
heede
we
ad
not
sinne
to
sinne
.
Those
were
the
tymes
whiche
the
Lorde
regarded
not
in
respect
of
vouchsauing
them
this
exceedyng
fauour
of
the
true
knowledge
of
the
Gospell
,
but
now
he
hath
visited
vs
from
aboue
,
and
called
all
men
to
Repentance
.
Whiche
gracious
goodnesse
of
God
toward
this
tyme
,
it
were
fitter
for
them
to
acknowledge
,
and
receiue
with
thanckesgiuing
,
then
thus
to
obstinate
themselues
,
to
fill
vp
the
measure
of
their
Fathers
iniquitie
:
that
all
the
Idolatrie
that
hath
been
since
the
worshippyng
of
the
golden
Calfe
at
mount
Horeb
,
maie
bee
brought
vppon
theim
.
Haue
thei
forgotten
that
it
is
written
,
To
daie
if
ye
will
heare
his
voice
,
harden
not
your
hartes
as
your
fathers
did
in
the
wildernesse
,
who
tempted
and
prouoked
God
,
till
he
sware
thei
should
not
enter
into
his
reste
?
Againe
,
he
retourneth
to
the
takyng
awaie
of
that
effecte
,
whiche
this
Iustice
pretendeth
to
woorke
,
affirmyng
vpon
the
woordes
of
Gamaliell
,
that
those
men
whiche
of
meere
zeale
,
as
he
saieth
after
the
Apostles
maner
,
are
come
emongst
vs
,
to
endaunger
them selues
to
maintaine
the
faithe
,
can
not
bee
made
desiste
if
their
counsell
be
of
God
.
But
I
saie
their
counsell
cannot
bee
of
God
,
because
the
Faithe
thei
seeke
to
maintaine
is
against
God
,
as
giuyng
to
Idolls
the
honor
of
him
,
of
whom
it
is
saied
,
thou
shalt
worship
the
Lorde
thy
God
,
and
hym
onely
shalte
thou
serue
:
and
againste
his
anointed
,
as
settyng
vp
many
Sauiours
,
&
many
Mediators
,
whereas
it
is
said
,
there
is
saluation
in
no
other
:
and
if
any
man
sinne
,
we
haue
an
aduocate
with
God
the
Father
,
who
is
Iesu
Christe
the
righteous
,
he
is
the
propitiation
for
our
sinnes
.
Further
I
saie
thei
runne
,
and
are
not
sent
of
GOD
,
who
sendeth
not
any
now
adaies
after
the
Apostles
maner
to
preache
in
all
the
worlde
.
Their
ministerie
was
necessarie
for
a
tyme
,
that
the
voice
of
the
Lorde
might
bee
heard
in
all
coastes
,
and
the
sounde
of
it
to
the
ende
of
the
yearth
.
But
now
that
the
world
hath
heard
it
,
their
Ministerie
is
ceased
,
and
the
Lorde
calleth
by
their
doctrine
,
and
the
ministerie
of
Pastours
and
teachers
of
seuerall
Congregations
.
Therefore
,
well
might
an
vnskilfull
Souldier
bee
father
to
these
Iesuites
,
that
knewe
not
what
he
did
.
For
,
if
he
had
vnderstoode
any
thyng
of
the
woorde
of
God
,
he
should
haue
knowne
that
there
is
now
no
suche
callyng
,
whiche
thei
maie
professe
without
more
special
warrant
than
thei
haue
any
.
Therfore
Gamaliell
,
that
honourable
Counsellour
and
Senatour
beeyng
their
Iudge
,
thei
must
needes
desist
,
and
al
their
purposes
come
to
naught
,
because
thei
are
not
of
God
.
Your
lordships
honorable
meanes
,
whiche
hath
releeued
straungers
giueth
hym
hope
that
thei
maye
also
finde
some
comfort
of
the
same
:
whiche
I
doubt
not
but
if
thei
were
as
neere
in
faithe
,
and
the
communion
of
Sainctes
,
as
these
straungers
are
,
but
thei
should
vndoubtedly
finde
at
your
honours
handes
.
But
if
thei
that
are
of
Dauids
counsell
and
sit
at
his
table
,
lift
vp
their
heeles
againste
hym
,
a
straunger
that
feareth
God
,
without
all
comparison
,
is
more
deepely
to
taste
of
your
Lorshipps
honourable
,
succour
&
comfort
,
then
such
a
one
though
he
were
bred
at
home
.
Now
againe
,
what
the
effects
of
these
your
Lordships
proceadynges
maie
bee
,
whiche
for
a
farewell
is
diuersly
exaggerated
:
Firste
in
this
life
,
and
then
in
the
life
to
come
.
In
this
life
thei
must
needes
he
saith
to
speake
plainly
,
bee
subiecte
to
horror
,
obloquie
,
grudge
,
hatred
,
diuers
breaches
and
moste
daungerous
woundes
,
as
all
extremities
are
wont
to
doe
,
and
after
that
it
can
woorke
no
estimation
,
loue
,
or
securitie
,
to
your
posteritie
.
Is
this
a
duetifull
speeche
of
a
suppliant
vpon
his
knees
,
as
he
pretendeth
to
bee
before
your
honourable
assembly
,
or
agreeth
this
well
with
his
often
protestations
of
reuerence
and
duetie
?
But
the
lorde
that
hath
hetherto
blessed
your
honors
,
notwithstandyng
the
curse
of
their
chief
cursers
:
I
doubte
not
but
if
your
honours
shall
yet
further
indeauor
to
serue
the
lorde
in
the
sincere
aduauncyng
of
his
truthe
,
and
the
iuste
punishment
of
his
enemies
,
accordyng
to
the
greate
and
honourable
seruice
he
hath
called
you
vnto
,
but
that
the
same
:
Lorde
whom
you
shall
so
serue
,
will
tourne
awaie
all
these
threates
of
hatred
and
woundes
,
in
your
owne
persones
,
and
your
posteritie
,
from
your
honours
and
your
noble
children
,
vpon
an
Idolatrous
and
bloudie
generation
that
knowe
hym
not
,
nor
feare
his
name
.
Therefore
,
as
our
Sauior
Christ
speaketh
in
a
like
case
,
when
it
was
tolde
hym
,
that
Herod
threatned
to
kil
him
,
this
Foxe
is
to
remember
that
there
are
twelue
howres
in
the
daie
,
wherin
who
so
walketh
can
take
no
hurte
.
Your
honours
&
all
that
professe
the
truthe
,
walke
vnder
the
shadowe
and
protection
of
the
highest
,
who
hath
numbred
the
heares
of
your
head
,
and
without
his
will
not
one
of
theim
shall
fall
vnto
the
ground
.
Thei
whiche
receiue
the
truthe
,
are
to
serue
GOD
in
their
sondrie
callynges
,
to
the
mainteinaunce
of
it
in
honour
and
dishonour
,
in
wealthe
and
woe
,
in
life
and
death
.
If
there
fall
out
any
dishonour
,
it
can
not
bee
like
the
shame
of
the
crosse
of
Christe
:
If
any
woundes
not
like
those
precious
woundes
,
whiche
he
offered
his
holy
body
vnto
for
your
sakes
.
Suche
dishonour
shal
be
exceedingly
recompensed
with
a
waightie
Croune
of
glorie
,
suche
woundes
are
the
woundes
of
Christ
,
which
the
Apostle
more
boasteth
of
(
with
a
holie
boaste
)
then
euer
did
soldiour
of
the
woundes
he
had
in
the
field
,
for
the
defence
of
his
Prince
and
Countrey
,
and
suche
woundes
shal
be
healed
againe
:
yea
,
suche
death
shall
be
turned
to
a
happie
and
euerlastyng
life
.
Therefore
,
my
humble
praier
to
God
for
al
your
honourable
Lordships
is
,
that
it
maie
please
hym
to
fortifie
,
and
strengthen
your
noble
hartes
to
continue
,
and
proceade
forwarde
in
this
moste
holie
course
,
to
the
aduauncyng
daiely
of
the
truthe
of
the
Gospell
,
and
the
rootyng
out
of
Antichristianitie
,
despisyng
all
the
threates
,
plattes
and
practises
of
the
aduersarie
,
with
assurance
that
the
watchman
of
Israll
sleepeth
not
.
If
his
eyes
bee
open
ouer
all
Israell
night
and
daie
to
turne
awaie
all
daungers
from
them
,
how
carefull
and
vigilant
an
eye
doth
he
keepe
ouer
Ierusalem
,
and
most
of
all
watchfull
and
ielous
is
he
ouer
the
house
and
freendes
of
Dauid
.
In
the
life
to
come
he
supposeth
the
Traytors
worthely
executed
,
and
other
recusantes
imprisoned
,
shall
be
made
equall
to
these
who
haue
doen
this
iustice
vppon
theim
,
and
that
then
all
their
paines
shall
bee
asswaged
,
their
teares
wyped
awaie
,
their
racked
partes
resetled
,
and
thei
receiued
to
euerlastyng
peace
and
glorie
.
This
I
graunt
shall
in
that
daie
be
performed
to
those
which
suffer
in
Gods
cause
,
and
for
bearyng
witnesse
to
our
Sauiour
and
the
truthe
of
his
Gospell
.
For
so
are
we
taught
by
our
Sauiour
himself
,
that
he
that
leeseth
his
life
for
him
,
shall
finde
it
,
by
receiuyng
in
the
world
to
come
life
euerlastyng
.
Therefore
,
I
nothyng
doubt
,
but
through
the
grace
of
God
doe
stedfastly
beleeue
,
that
in
that
daie
,
all
our
worthy
fathers
and
brethren
the
noble
hoste
of
Martirs
and
true
Souldiers
of
Christ
Iesu
,
whiche
haue
suffered
bothe
in
former
tymes
and
in
these
latter
daies
els
where
,
and
here
in
Englande
in
the
tyme
of
their
most
cruell
and
bloudie
raigne
,
bothe
suffered
for
the
true
profession
of
the
Gospell
of
Christ
,
and
shall
be
raised
againe
in
that
daie
to
raigne
with
hym
in
glorie
.
Then
vndoubtedly
though
thei
were
burnt
to
ashes
or
slaine
with
the
murdring
sworde
,
or
howsoeuer
openly
or
secretly
destroyed
,
the
Lorde
will
restore
their
bodies
vnto
them
againe
.
Then
the
ashes
whiche
the
bones
were
burnt
vnto
,
and
are
carefully
laied
vp
by
the
Lorde
in
his
treasurie
,
by
the
power
whereby
he
is
able
to
doe
al
thinges
,
shall
be
restored
to
their
former
nature
and
be
made
bones
again
.
Then
according
to
the
vision
of
Ezechiell
,
euery
bone
shall
come
and
ioyne
it self
againe
to
the
bone
wherewith
it
is
to
bee
ioyned
,
the
sinewes
shall
come
vppon
the
bones
,
the
fleshe
shall
couer
the
sinewes
,
and
the
breath
of
life
shal
be
breathed
into
them
.
So
they
whom
they
thought
thei
had
confounded
for
euer
,
shall
stande
vppon
their
feete
againe
as
a
triumphant
and
victorious
hoste
ouer
all
their
enemies
.
With
the
least
of
which
the
saintes
of
God
,
in
whom
the
Lorde
will
be
marueilous
at
his
commyng
,
not
the
proudest
of
the
aduersaries
of
the
Gospell
shall
be
equall
as
he
boasteth
:
but
in
tremblyng
and
in
feare
shall
stande
before
them
,
who
shall
assist
the
great
Iudge
in
his
hye
Courte
,
accordyng
as
it
is
saied
,
you
shall
iudge
the
Aungelles
.
Therfore
,
let
them
not
boast
them selues
of
a
vaine
hope
,
for
certainly
there
is
no
peace
for
the
wicked
saith
the
lorde
.
To
trauel
and
torment
them
as
he
obiecteth
,
there
is
no
man
taketh
any
pleasure
in
it
.
God
forbidd
we
should
feede
our
eyes
with
the
miserable
spectacle
of
their
execution
or
our
hartes
in
any
their
sufferinges
.
We
are
so
farre
from
it
by
the
grace
of
God
,
that
if
we
enioye
any
thyng
that
is
good
,
wee
wishe
as
good
parte
of
it
to
them
as
to
our selues
.
Especially
beeyng
vouchsafed
that
high
fauour
of
God
to
beleeue
in
Christe
accordyng
to
the
truth
of
the
Gospell
,
and
thereby
to
liue
thorow
the
same
grace
in
the
feare
of
his
name
,
seruyng
hym
and
our
brethren
with
all
our
power
in
a
happy
assuraunce
of
the
forgiuenesse
of
our
synnes
,
and
a
blessed
hope
and
expectation
of
the
glorie
of
God
to
be
made
manifest
in
vs
,
as
in
his
sonnes
at
the
glorious
commyng
of
Christ
,
with
thousandes
of
his
mightie
Aungelles
:
We
wishe
them
the
like
precious
faith
together
with
vs
,
and
the
same
vndoubted
and
vnmoueable
hope
of
the
life
to
come
.
Wherein
as
through
the
same
gracious
promise
of
God
in
Christe
,
we
are
assured
by
the
Sacred
truthe
of
his
Gospell
,
to
haue
our
parte
of
the
hidden
Manna
,
and
of
the
Tree
of
life
,
whiche
is
in
the
middest
of
the
Paradise
of
God
,
so
we
desire
with
all
our
hartes
,
(
if
it
bee
so
good
in
his
eyes
who
is
onely
wise
,
onely
mercifull
,
and
onely
holie
)
that
thei
maie
haue
their
part
of
that
Manna
,
that
Tree
of
life
and
newe
wine
of
a
heauenly
grape
,
reioysyng
the
harte
of
God
and
man
,
together
with
vs
(
as
the
Lord
speaketh
in
the
Gospell
,
)
eating
and
drinkyng
at
the
heauenly
table
,
and
that
we
maie
altogether
raigne
with
Christ
in
his
kyngdome
for
euer
.
As
for
the
benefites
of
this
life
,
I
would
to
God
their
offences
hindered
theim
not
,
to
enioye
theim
aswell
as
wee
.
If
the
Lorde
haue
giuen
vs
a
good
lande
,
as
he
hath
in
deede
,
&
plentiful
of
all
good
commodities
of
this
life
,
we
wish
thei
were
partakers
of
them
all
together
with
vs
.
We
take
no
pleasure
in
their
banishment
abroad
,
our
country
is
their
countrie
,
our
peace
is
their
peace
,
our
libertie
theirs
.
We
can
wel
afforde
then
and
that
with
ioy
roome
emongest
vs
,
yea
,
prefermentes
and
places
of
any
good
and
honorable
seruice
in
the
churche
or
commonwealth
,
accordyng
to
their
worthinesse
and
abilitie
to
deale
in
them
.
Therefore
,
as
Iuda
somtimes
exhorted
Israel
,
so
we
exhort
them
retourne
ye
children
of
Israell
,
Fight
not
against
the
Lorde
God
of
your
Fathers
,
for
you
can
not
prospere
.
When
the
Prodigall
sonne
had
wasted
his
fathers
goods
,
with
harlots
in
a
straunge
countrey
,
&
beyng
in
pouertie
and
neede
,
longed
after
his
fathers
house
again
,
he
aduised
to
returne
,
to
humble
himself
to
his
father
:
and
saie
,
father
I
haue
sinned
against
heauen
&
against
thee
,
&
am
no
more
worthy
to
be
called
thy
sonne
,
make
me
but
as
one
of
thy
hired
seruants
:
and
his
father
receiued
hym
with
a
greate
feast
at
his
own
table
,
with
noise
of
Musick
and
with
all
ioye
.
So
wee
assure
our selues
vpon
the
merciful
nature
of
our
souerain
Ladie
,
whom
God
hath
made
to
be
a
mother
in
Israel
,
that
thei
should
be
graciously
&
louyngly
receiued
,
if
thei
would
know
their
owne
miserie
and
did
lothe
their
spirituall
Fornications
with
the
whore
of
Babilon
,
vpon
whom
thei
spend
&
wast
what
giftes
so
euer
God
hath
bestowed
vpon
them
.
Let
them
be
ashamed
of
their
féeding
of
the
draffe
of
mens
inuentions
,
who
may
feede
with
their
brethren
at
home
of
the
woorde
of
God
,
as
of
the
finest
of
the
Wheate
:
let
them
at
the
last
begin
to
long
after
the
Lordes
house
and
Table
againe
,
which
thei
haue
so
despised
.
Let
them
come
&
fall
doune
before
her
excellent
Maiestie
,
and
say
:
We
haue
sinned
against
God
,
and
against
your
highnesse
,
and
are
not
worthie
to
be
accounted
as
subiectes
,
make
vs
but
as
seruauntes
in
the
lande
.
Then
no
doubt
but
her
gracious
hart
will
melt
ouer
them
,
and
her
highnesse
will
receiue
them
againe
with
ioy
.
And
wheras
thei
lay
al
the
blame
vpon
vs
,
whiche
are
their
brethren
,
(
if
thei
so
returne
)
we
wil
be
so
farr
from
enuiyng
it
,
that
with
the
Aungelles
of
God
we
wil
moste
willyngly
and
chearfully
reioyce
at
their
conuersion
,
returning
home
again
to
God
our
heauenly
father
:
when
he
whiche
was
loste
shall
bee
founde
,
and
the
sonne
which
was
ded
shal
be
restored
to
life
again
Loe
the
malice
,
that
we
whom
thei
call
their
aduersaries
,
and
saie
,
to
bee
alwaies
at
the
Magistrates
elbowes
,
to
stirre
them
vp
against
them
,
doe
beare
vnto
them
,
God
beyng
witnesse
to
our
consciences
,
that
wee
wishe
all
this
good
vnto
them
.
But
to
conclude
,
if
thei
shal
continue
their
wilfull
obstinate
course
to
subuerte
the
Gospell
of
God
,
and
all
the
professors
of
it
,
as
much
as
maie
lie
in
them
,
euen
to
the
Nobilitie
and
to
Princes
,
to
Kinges
and
Queenes
,
without
respecte
of
any
:
If
thei
will
needes
bestowe
their
wittes
,
their
riches
,
their
fauour
with
men
,
to
aduaunce
their
execrable
Idolatrie
and
false
worshippe
:
If
there
be
no
remedie
,
but
thei
will
haue
their
part
in
the
sinnes
of
the
Whore
of
Babilon
,
in
her
Idolatrie
,
and
in
the
bloud
of
the
sainctes
which
she
hath
shed
,
as
if
it
had
been
but
water
,
in
all
the
partes
of
the
worlde
:
then
are
thei
to
knowe
,
that
the
Lorde
will
confounde
all
their
deuises
against
his
truthe
,
and
his
seruauntes
that
sincerely
and
zealously
professe
it
:
and
make
so
many
of
them
as
will
needes
haue
their
portion
in
the
sinnes
of
Babilon
,
to
be
also
partakers
of
her
plagues
.
Let
them
assure
them selues
,
as
S.
Ihon
hath
Prophesied
in
his
Reuelation
,
the
Babilon
shall
fal
and
rise
vp
no
more
,
there
shal
bee
no
more
light
seen
in
her
,
the
voyce
of
ioye
shal
bee
no
more
heard
in
her
.
The
Aples
whiche
her
soule
lusted
after
,
shal
be
taken
from
her
:
all
her
fatt
thinges
,
and
al
her
pompous
thinges
shal
be
taken
awaie
,
and
found
no
more
in
her
.
And
because
the
cupp
of
inchantmentes
,
wherwith
she
hath
poisoned
the
worlde
,
and
made
dronke
the
dwellers
of
it
,
and
inchanted
the
kynges
of
the
yearth
withall
is
in
her
hande
,
and
beause
the
bloud
of
the
Prophetes
and
Saintes
of
God
is
vppon
her
:
therefore
shal
her
bloud
bee
shed
againe
.
The
Beast
with
his
false
Prophett
,
whiche
wrought
wonders
before
hym
shall
bee
cast
into
the
lake
of
fire
,
and
the
rest
shall
bee
slaine
with
the
sworde
whiche
commeth
out
of
the
Lordes
mouthe
,
and
all
the
foules
shall
bee
filled
full
with
their
flesh
.
Then
shal
they
whiche
haue
washed
their
garmentes
in
the
bloud
of
the
Lambe
,
haue
all
teares
wiped
from
their
eyes
,
and
be
receiued
to
euerlastyng
glorie
.
So
Idolatrie
and
all
the
wicked
maintainers
of
it
shall
perish
,
and
the
word
of
God
with
the
true
professours
of
it
shall
remaine
for
euer
.
Then
shal
be
fulfilled
that
whiche
is
written
:
the
grasse
withereth
and
the
flower
fadeth
awaie
,
but
the
worde
of
the
Lorde
abideth
for
euer
,
whiche
worde
is
this
that
is
Preached
vnto
you
.
FINIS
.