Est
Deus
uerax
,
omnis
homo
mendax
.
AS
allmighty
god
is
the
auctor
of
al
truth
,
yea
euen
the
truth
it selfe
,
as
Christe
,
in
these
wordes
doth
testify
:
I
am
the
waye
,
the
truth
,
&
the
life
:
so
all
lyinge
,
&
falshod
cometh
from
the
deuyll
:
as
Christ
sayth
in
Iohn
:
the
deuyll
is
a
lyer
,
&
the
father
of
the
same
.
Wherby
it
is
not
hard
to
knowe
,
of
what
spirit
ye
be
:
whych
begyn
your
boke
with
so
many
vnshamefaced
lyes
,
and
goo
forward
with
falsehod
:
&
both
in
rehersyng
of
other
mens
doynges
,
&
sayinges
,
and
also
in
matters
of
religion
:
do
willingly
,
and
aduisedly
,
treade
doune
the
truth
:
mainteyning
the
doctryne
of
the
deuyll
(
I
meane
heresy
,
&
false
doctrine
)
with
lies
,
falshod
,
and
somtime
with
subtil
Sophistry
:
which
I
reken
the
deuill
at
certain
times
powreth
into
you
,
to
defende
hys
doctryne
wyth
all
,
for
al
the
learned
men
that
haue
disputed
with
you
in
your
opinions
,
whit
whom
I
haue
spoken
,
iudge
you
to
be
so
iklender
a
clerk
:
that
they
think
that
ye
neuer
lerned
nether
sophistry
,
nor
logike
nether
anye
good
scyence
in
all
your
life
,
sauinge
only
musyke
:
wherin
yf
I
be
so
cunning
,
as
the
comon
report
maketh
you
:
it
had
ben
better
for
you
to
haue
songe
your
part
agaynste
me
in
tune
:
them
to
haue
to
vnlearnedly
,
and
lyingly
written
against
me
,
out
of
ordre
,
and
oute
of
tune
,
from
the
truth
.
first
,
as
hereafter
foloweth
,
thus
do
ye
begyn
.
☞
Master
Turner
intendynge
to
proue
that
infantes
maye
well
and
oughte
to
be
baptysed
in
theyr
infancye
,
by
the
worde
of
God
,
began
fyrste
,
as
I
am
enformed
,
to
commend
vnto
hys
audience
the
custom
of
colleges
,
and
scoles
in
Oxforth
,
and
cambrydge
,
and
suche
other
:
where
it
is
ordeyned
,
that
suche
as
shall
be
admytted
to
the
feloweshyppe
of
suche
houses
,
shall
heare
the
statutes
where
vnto
they
shal
be
bounde
.iiij.
tymes
in
the
yeare
,
that
they
may
knowe
theyr
charge
therby
,
and
kepe
it
:
Whiche
custome
is
in
dede
a
resonable
and
landable
custom
,
but
not
in
all
poyntes
agreable
to
his
purpose
.
For
there
they
receyue
no
infantes
to
the
felowshyppe
of
theyr
houses
:
but
such
as
are
growen
to
vnderstanding
,
and
do
ernestly
sewe
to
be
receiued
:
and
being
receiued
,
haue
theyr
year
of
probation
,
to
se
whyther
they
can
alow
,
and
lyke
the
company
wyth
all
theyr
statutes
and
condytyons
,
and
the
companye
them
or
not
,
or
euer
they
be
admytted
.
¶
In
the
fyrst
sentence
of
your
boke
,
ye
teach
the
readers
of
it
▪
(
to
make
them
like
you
)
a
loudly
:
that
is
to
wyt
:
that
I
dyd
alledge
the
custome
of
the
reding
of
the
statutes
of
colleges
,
iiij
.
tymes
in
the
yeare
,
to
the
felowes
of
the
colleges
:
to
proue
,
that
chyldren
in
their
infancy
both
ought
,
and
myght
well
be
baptysed
.
which
is
playne
false
.
For
al
though
I
intended
in
the
end
of
my
sermond
to
proue
,
that
infantes
myght
wel
be
baptised
in
their
infancy
:
yit
in
the
beginning
of
my
sermond
,
I
cited
and
alledged
not
the
maner
of
reding
of
statutes
in
colleges
,
to
proue
that
infantes
shuld
be
baptised
:
but
to
teache
my
hearers
,
that
were
present
in
the
church
:
that
I
thought
it
as
necessarye
for
Christen
men
,
to
haue
their
baptyme
to
be
oft
opened
,
and
declared
vnto
them
:
wherein
is
conteyned
in
a
small
roume
,
the
hole
summe
of
a
Christen
mannes
profession
:
as
it
was
necessarye
for
scolers
to
haue
theyr
statutes
red
.iiij.
tymes
in
the
yeare
.
For
I
had
bene
worse
then
mad
,
to
haue
sayd
,
that
the
declaration
of
baptyme
had
bene
necessary
for
chyldren
,
whiche
can
vnderstande
neuer
a
worde
of
the
declaration
.
But
let
the
wordes
of
my
sermond
be
iudge
in
thys
matter
.
My
wordes
a
lytle
after
the
prayers
were
these
.
☞
And
because
baptysme
is
the
summe
of
all
the
hole
Christian
profession
,
wherin
we
promysed
to
beleue
in
Christ
,
and
obey
hys
commaundementes
:
it
shall
be
fyttest
for
me
to
entreat
therof
.
I
thynke
it
well
done
,
and
do
much
prayse
,
and
alow
the
custom
vsed
in
vniuersytes
,
in
euerye
colledge
or
house
.iiij
,
tymes
in
a
yeare
to
haue
the
statutes
lawes
,
and
ordinaunces
of
theyr
houses
,
openly
red
vnto
them
:
wherby
cometh
great
profyt
vnto
.ij.
kyndes
of
scolars
,
for
in
euery
colledge
or
house
of
learnynge
,
there
be
comonly
.iij.
sortes
of
scolars
:
one
perfyt
,
and
well
learned
:
the
seconde
vnperfyt
,
yet
desyrous
and
labouryng
to
attayne
to
the
perfection
:
that
thyrde
is
vtterly
vnlearned
,
and
yet
neuer
intendeth
to
come
vnto
any
learnynge
:
To
the
ij
.
fyrste
sortes
of
these
scolars
,
is
the
readyng
of
the
lawes
,
and
statutes
of
their
house
verye
profytable
:
to
the
perfyt
,
that
by
the
often
hearynge
of
them
,
they
maye
be
by
no
processe
or
lenght
of
tyme
,
forgotten
,
and
slyppe
oute
of
theyr
mynde
:
To
the
vnperfyt
,
yet
desyrrus
,
and
lackyng
tyme
to
come
to
perfectyon
,
it
is
very
profytable
,
that
the
customable
hearynge
of
the
statutes
and
lawes
of
theyr
house
redd
before
them
,
maye
bete
into
theyr
heades
,
and
make
them
the
better
to
knowe
what
ordynances
be
apointed
for
them
,
wherby
they
maye
attayne
to
a
perfectyon
.
And
so
are
there
thre
kyndes
of
chrysten
men
.
&c.
and
a
lytle
after
I
sayde
these
wordes
:
As
to
the
fyrste
sortes
of
scolers
,
the
rehersall
yf
theyr
statutes
is
verye
profytable
:
so
to
the
.ij.
fyrste
sorte
of
Chrystyans
,
the
often
readyng
and
repetyng
of
the
summe
and
abrigement
of
Gods
commandementes
is
very
necessary
.
for
as
the
statutes
in
colledges
do
shew
vnto
scholars
,
what
was
their
founders
wyll
,
that
they
shulde
kepe
:
and
wherunto
they
be
bound
by
the
lawes
of
theyr
house
:
so
ought
we
to
haue
an
abrigement
or
summe
of
the
commaundementes
of
God
,
to
teach
vs
what
is
our
duety
,
and
what
we
haue
bounde
our selues
to
kepe
.
When
as
these
be
my
wordes
:
&
of
them
no
other
sentence
can
be
gathered
:
but
the
I
thought
,
it
was
as
necessary
,
that
baptysme
(
which
conteyneth
in
it
the
hole
profession
of
a
Christen
man
:
&
declared
,
teacheth
hym
what
is
his
duty
,
and
what
God
requyreth
of
him
)
shuld
be
often
tymes
rehersed
,
&
opened
:
as
the
statutes
of
colleges
,
shulde
be
red
vnto
the
scolars
,
to
put
them
in
remembrance
,
what
they
are
bound
to
,
and
what
their
founder
requireth
of
them
:
how
frowardly
,
and
falselye
doo
ye
wryte
my
wordes
:
and
fein
,
that
I
brynge
them
in
,
for
to
proue
that
chyldern
myghte
,
and
oughte
to
be
baptysed
?
or
if
ye
wyll
not
haue
it
done
of
malyce
,
and
frowardnes
:
I
muste
nedes
impute
it
to
wonderfull
great
ignoraunce
,
and
want
both
of
wyte
and
learnynge
.
●or
what
learned
man
,
replying
agaynste
hys
aduersary
,
whyche
had
holden
.iij.
conclusyons
,
and
made
thre
resons
in
ordre
one
after
an
other
,
to
confyrme
hys
conclusyons
with
all
:
wold
aunswer
fyrst
to
the
last
conclusyon
:
and
say
,
that
hys
aduersaryes
reason
defending
the
fyrste
conclusyon
,
maketh
not
in
all
poyntes
for
the
laste
conclusyon
?
In
thys
your
doynge
ye
folowe
verye
nere
a
certayn
vnlearned
limiter
of
Cambrydge
.
Thys
freer
was
longe
and
manye
a
daye
a
lymyter
,
and
a
beggynge
thefe
:
whyche
vnder
the
pretence
of
long
prayer
had
deuoured
the
house
of
manye
a
poore
wydowe
:
and
whyles
he
dyd
that
,
he
learned
nothynge
but
knauery
.
thys
freer
beynge
olde
,
by
the
reason
of
hys
age
,
thoughte
shortlye
to
be
pryor
of
the
place
:
and
if
he
were
bacheler
of
dyuynytye
,
he
shuld
the
soner
come
by
his
purpose
.
he
gat
hys
grace
wyth
muche
labour
,
and
many
promises
,
to
be
bacheler
of
dyuynytye
:
but
he
muste
answer
fyrst
in
a
dysputation
,
in
the
dyuynytye
schole
.
But
the
freer
perceyuynge
hym selfe
vnmeete
for
that
matter
,
came
vnto
the
doctor
that
shuld
dispute
wyth
hym
:
and
desyred
hym
,
to
be
good
vnto
hym
:
and
to
lett
him
haue
his
arguments
in
writynge
,
and
clerklye
solutyons
wrytten
in
ordre
for
euery
argument
:
promising
to
content
him
for
his
labor
,
the
doctor
dyd
so
.
but
when
the
doctor
propounded
the
fyrst
argument
in
order
,
in
the
beginning
of
the
disputation
had
in
the
scoles
:
the
vnlerned
,
and
forgetfull
fryar
,
applyed
the
last
solution
to
the
fyrst
argument
.
But
the
doctor
spake
merely
vnto
the
freer
in
these
wordes
:
Domine
,
adhuc
non
sumus
ibi
,
Syr
we
are
not
yet
there
.
And
so
must
I
saye
vnto
you
,
answering
me
lyke
the
vnlearned
frear
.
Syr
we
are
not
so
farre
as
yet
.
answer
fyrst
to
my
first
questyons
,
&
to
the
reasons
made
to
defend
them
:
&
when
ye
haue
confuted
them
,
go
in
hand
with
them
,
that
folow
in
order
.
But
let
vs
go
forwarde
,
and
answer
to
the
rest
of
the
lies
.
Ye
say
,
that
I
began
my
sermon
with
the
rehersing
of
the
custome
of
colleges
,
as
yeare
informed
:
pretendinge
,
the
ye
had
not
had
not
had
the
copye
of
my
sermone
before
you
:
for
this
intent
(
as
it
doeth
playnly
apeare
)
that
ye
might
make
a
place
for
mo
lyes
,
whiche
ye
purposed
to
bryng
in
by
the
window
:
that
is
,
if
any
man
shuld
accuse
you
for
rehersyng
any
thynge
hereafter
,
lyingly
&
falsly
:
that
ye
might
say
,
I
was
so
informed
:
as
thoughe
ye
had
learned
the
matter
only
by
hear
say
,
&
not
by
any
writyng
.
But
the
truth
is
,
that
ye
wrote
not
one
word
against
me
,
vntill
that
ye
had
my
hole
sermone
written
in
youre
handes
.
Therfore
,
yf
by
your
information
ye
meane
any
thyng
,
sauyng
that
ye
were
informed
by
my
written
sermone
:
ye
swarue
far
from
the
truth
.
the
lye
wherunto
ye
made
a
place
,
in
youre
feined
information
,
is
conteyned
in
these
wordes
.
☞
He
began
first
as
I
am
informed
to
commend
vnto
hys
audience
,
the
custome
of
colledges
,
and
scoles
in
Oxforth
,
&
Cambrydge
,
and
such
other
:
where
is
ordeined
,
that
such
as
shall
be
admitted
to
felowshyp
of
such
houses
,
shall
heare
the
statutes
:
whervnto
they
shall
be
bound
.iiij.
tymes
in
the
yeare
,
that
they
maye
knowe
their
charge
therby
,
and
kepe
it
.
¶
If
this
be
not
a
shameful
lye
,
where
ye
say
that
I
spake
of
scolers
,
that
were
yet
to
be
admitted
:
I
report
me
vnto
my
hole
auditory
:
and
to
all
them
that
haue
red
,
and
shall
rede
my
sermond
,
faythfully
gathered
of
me
by
Thomas
Norton
.
But
because
euery
man
perchaunce
,
can
not
come
by
my
sermond
,
I
will
repete
a
fewe
wordes
of
it
:
which
shall
proue
ye
gyltie
of
the
lye
,
that
I
layde
vnto
youre
charge
.
My
words
were
these
.
☞
As
the
statutes
in
colledges
do
shewe
vnto
scolars
,
what
is
their
founders
wyl
,
that
they
shuld
kepe
,
and
wherunto
they
be
bounde
(
lo
here
I
saye
whereunto
they
be
bounde
,
and
not
wherunto
they
shal
be
bounde
)
by
the
lawes
of
theyr
house
:
so
ought
we
to
haue
an
abrygement
,
or
summe
of
the
commaundementes
of
God
,
to
teach
vs
,
what
is
our
duety
(
I
say
not
what
shal
be
our
duty
)
and
what
we
haue
bounde
oure selues
to
kepe
.
¶
Marke
here
,
how
that
I
say
:
what
we
haue
bound
our selues
to
kepe
,
and
not
what
we
shall
bynde
our selues
to
kepe
.
Then
when
as
my
example
of
the
readyng
of
the
statutes
of
coileges
,
foure
tymes
in
the
yeare
,
agreeth
in
all
poyntes
wyth
my
purpose
,
that
I
applyed
it
to
:
ye
do
me
open
wronge
,
to
scourge
me
for
your
fayned
and
false
forged
wordes
:
sayinge
that
my
example
doth
not
agree
in
al
poyntes
with
my
purpose
,
because
it
agreeth
not
with
your
wordes
:
whiche
ye
bryng
in
after
such
a
maner
,
as
they
were
myne
Now
seyng
that
thys
playnsonge
is
yours
,
the
descant
that
ye
make
vnto
it
,
belongeth
nothing
vnto
me
,
but
se
that
ye
singe
in
tune
,
they
ye
offende
not
the
eares
of
as
cunning
artificers
,
as
you
be
.
¶
After
these
lyes
,
with
which
ye
might
haue
ben
content
,
yf
ye
had
not
ben
vnsatiable
with
suche
:
ye
go
fast
forwarde
to
bryng
in
mo
,
sayenge
:
☞
That
such
a
lyke
costome
was
once
in
our
moost
holye
relygyon
,
as
was
in
colleges
and
in
orders
of
relygyon
,
wher
as
none
were
admitted
,
before
they
had
a
year
of
probation
.
Wher
vnto
ye
put
this
that
they
that
cam
to
be
baptised
,
demaunded
,
and
desyred
to
be
receiued
to
the
felow
ship
of
the
christians
after
dewe
proofe
of
vnfayned
repentaunce
,
&
thereby
were
called
competentes
.
Yonge
men
,
and
wymen
requyrynge
baptysme
:
and
then
were
taught
the
principles
of
the
christian
faith
and
were
fyrst
called
Catecumeni
.
And
after
those
principles
learned
,
were
vpon
certayne
solemne
dayes
,
at
two
tymes
of
the
year
approued
,
therfore
baptysed
:
which
was
vpon
easter
euen
,
and
wit
sonday
euen
:
promysyng
for
them selues
th
obseruaunce
of
Gods
law
,
with
the
renouncyng
of
the
deuell
and
the
worlde
in
theyr
owne
person
without
Godfather
or
godmother
,
seuen
score
yeares
longe
:
tyll
Iginius
byshop
of
Rome
ordened
to
baptyse
an
infante
,
a
godfather
and
godmother
aunswerynge
for
hym
.
Where
as
ye
say
that
the
lyke
maner
was
in
out
most
holy
religion
,
as
the
scolers
and
religious
men
had
:
that
none
shuld
be
admitted
,
vntil
they
had
ben
proued
a
yeare
,
and
first
called
competentes
,
and
then
cathecumeni
.
I
maruayl
what
religion
ye
meane
of
:
whether
ye
meane
of
the
popes
religion
,
or
christes
religion
,
or
of
the
Catabaptistes
relygion
:
whiche
is
your
religion
in
dede
.
Yf
ye
mean
of
the
catabaptistes
relygyon
,
or
the
popes
:
it
may
be
so
:
but
thys
wote
I
well
,
that
it
was
no
custome
in
Christes
most
holy
relygyon
.
for
then
shuld
we
haue
sene
som
mentyon
of
it
,
ether
in
the
actes
of
the
Apostels
,
or
in
the
epistels
,
or
gospels
.
But
there
is
no
mentyon
of
any
suche
lyke
custome
.
Therfore
ther
hath
ben
no
such
custome
in
Christes
moste
holy
religyon
:
except
there
be
a
most
holy
relygyon
of
Christe
,
wherof
is
no
mentyon
at
all
,
nether
in
Christes
gospell
,
nether
in
any
part
of
the
hole
newe
testamente
.
Christe
neuer
tyed
vnto
any
time
the
receauinge
of
baptyme
nether
dyd
the
Apostles
orden
that
at
Easter
euen
,
and
Wytson
euen
,
baptisme
shoulde
be
receyued
:
Nay
:
the
custom
of
Christes
primatiue
church
,
and
hys
Apostels
,
is
contrary
vnto
the
custome
vsed
in
your
moste
holy
religion
.
For
I
reade
in
the
second
chapter
of
the
actes
of
the
Apostles
,
that
ther
was
.iiij.
M
men
baptised
on
the
same
daye
,
that
thei
hard
Peters
sermon
:
&
that
without
any
delay
.
The
wordes
of
the
scripture
are
these
.
When
they
had
heard
Peters
wordes
,
they
were
prycked
in
their
herte
,
and
sayde
vnto
Peter
,
&
the
other
Apostles
:
what
shall
we
do
,
ye
men
whyche
are
our
brethren
?
Peter
sayde
vnto
them
:
repent
you
of
your
sinnes
:
and
let
euery
one
of
you
be
Baptised
in
the
name
of
Iesus
Christ
,
to
the
forgeuenes
of
sinnes
:
and
ye
shal
receiue
the
gifte
of
the
holy
goste
,
to
you
,
and
to
youre
chylder
:
and
to
all
them
that
are
afar
of
,
whome
soeuer
our
Lorde
GOD
shal
call
.
And
with
many
other
wordes
he
witnessed
,
&
exhorted
sayng
,
kepe
your selues
from
this
frowarde
nacion
.
Therefore
they
that
gladly
receiued
the
worde
wer
baptised
,
&
ther
came
to
the
churche
that
same
day
about
.iij
thousand
soules
.
How
say
you
?
fynde
ye
any
mention
of
these
wordes
competentes
,
of
Cathechumeni
,
of
differinge
baptime
vnto
easter
euen
,
and
Witsoneuen
,
or
of
any
yere
of
probation
?
After
that
Philip
in
the
.iiij.
of
the
actes
of
the
apostles
,
had
with
in
the
space
of
few
houres
diligently
instructed
the
gelded
man
.
Thesame
said
vnto
Philip
,
whom
he
saw
the
water
:
beholde
here
is
water
,
what
let
is
there
but
that
I
may
be
baptised
?
What
wold
ye
haue
done
if
that
ye
had
bene
in
Philips
place
?
it
dothe
appere
by
your
writynge
,
that
ye
wolde
haue
aunswered
,
syr
it
is
the
custom
in
our
moste
holy
religion
,
to
baptise
only
vpon
Easter
euen
,
&
witsonday
euen
:
and
suche
as
haue
bene
competentes
,
cathecumem
,
and
haue
bene
longe
tyme
approued
:
and
that
haue
geuen
a
sufficient
profe
of
true
repentaunce
:
But
howsoeuer
ye
wolde
haue
aunswered
,
Phylyp
aunswered
,
and
dyd
thus
:
If
thou
beleuest
with
al
thy
hart
,
thou
mayest
be
baptysed
,
and
the
Enuch
aunswered
,
I
beleue
that
Iesus
Christ
is
the
sone
of
God
,
and
he
commaunded
to
holde
still
the
wagen
:
and
thei
went
both
downe
into
the
water
,
Philip
,
and
the
Enuch
:
&
Philip
baptised
hym
.
Did
Philip
require
of
this
man
,
a
yere
of
probation
:
that
he
shuld
be
catechumes
,
and
competentes
,
a
greate
whyle
before
he
shulde
be
baptised
?
No
forfoth
.
For
he
Baptised
hym
streyght
waie
,
wythout
any
delay
at
all
.
Peter
in
the
.x.
of
the
Actes
,
after
that
his
heres
hadde
receiued
the
holy
goost
,
sayde
these
wordes
:
can
there
any
man
let
,
but
that
these
may
be
baptised
,
whiche
haue
receyued
the
holy
goste
as
wel
as
we
?
what
wold
ye
haue
answered
vnto
S.
Peter
if
ye
had
ben
ther
?
It
is
likely
:
that
ye
wold
haue
answered
,
lack
of
faith
&
age
in
al
them
,
that
are
vnder
the
age
of
.xiiij.
yeres
and
the
vse
of
Christes
primatiue
churche
,
is
to
baptyse
none
with
so
sclender
a
trial
of
vnfained
repentaunce
:
nother
is
it
the
custome
in
our
moost
holy
religion
,
that
any
that
haue
not
ben
longe
tyme
tryed
,
and
haue
not
ben
competentes
and
Cathechumeni
,
shuld
be
baptised
:
and
the
time
serueth
not
,
for
it
is
nother
Easter
euen
,
nor
Witsonday
euen
.
Wel
I
can
not
suerelie
tel
what
ye
wold
haue
answered
,
but
Peter
dyd
commaunde
them
al
to
be
Baptised
in
the
name
of
the
Lorde
,
thei
were
baptised
with
out
any
further
delay
or
triall
.
Ananias
in
the
.ix.
Chapiter
of
the
actes
,
came
vnto
Paule
layinge
his
handes
vpon
his
head
,
and
seide
thus
.
Brother
Saul
,
the
Lorde
whome
thou
sawest
in
the
way
,
wherin
thou
came
,
hath
sent
me
:
that
thou
shuld
receiue
thy
sight
againe
,
and
be
filled
with
the
holy
goste
,
&
forthwyth
there
fell
from
hys
eyes
,
as
they
had
bene
scales
:
and
he
saw
again
and
rose
,
&
was
baptised
.
Howe
many
wekes
was
Paule
a
competentes
,
and
how
longe
was
he
cathechumenus
:
Can
ye
proue
that
Ananias
did
differ
his
baptime
vntil
Easter
,
or
witsonday
?
In
the
.xvi
of
the
actes
,
Lidia
was
baptised
with
out
any
delay
.
The
dysciples
,
that
were
at
Ephesus
,
and
had
ben
only
baptised
of
Iohn
,
with
out
any
prolongynge
of
tyme
,
were
baptised
out
of
hand
.
It
is
also
wryten
of
Paul
,
in
the
.xxij.
of
the
Actes
of
the
Apostels
:
that
Ananias
sayd
vnto
Paule
,
as
sone
as
he
hadde
receyued
his
sight
:
why
taryest
thou
?
ryse
vp
,
and
be
baptised
.
It
appeareth
plainly
,
if
you
had
been
in
Pauls
stede
:
that
ye
wold
haue
thus
holyly
,
and
wysely
haue
answered
Ananias
:
what
hast
?
It
hath
bene
a
custome
long
in
our
moste
holy
religion
,
that
no
man
shall
be
baptised
,
except
he
haue
ben
competens
,
and
Cathechumenus
:
and
haue
shewed
some
suer
tryall
of
hys
vnfayned
repentaunce
,
yet
for
all
the
custom
in
your
most
holy
religion
,
Paul
was
streight
way
baptised
.
Now
seynge
that
I
haue
brought
furth
.vij.
sundrye
places
,
and
examples
:
to
proue
that
the
custom
in
Christes
holy
Relygyon
in
the
primatiue
churche
,
was
contrarye
vnto
the
custome
,
that
ye
sayde
was
in
youre
mooste
holy
relygyon
seuen
score
yeres
:
How
shameles
a
lyer
ye
be
,
ye
are
sufficiently
declared
:
yf
that
ye
meane
by
your
moste
holy
religion
,
Christes
religion
.
By
the
same
places
is
your
supersticious
admitting
of
men
to
baptim
,
&
your
diabolic
al
delaies
,
that
Christes
people
haue
ben
longe
tryed
,
&
ben
competentes
&
Cathechumeni
,
vtterly
confunded
.
Wher
as
ye
say
that
your
custum
endured
.vij
score
yeares
,
it
is
not
true
,
for
though
Hyginus
(
whom
ye
cal
very
vnlearnedly
Iginius
)
had
ordened
the
baptisinge
of
children
(
whiche
I
will
not
graunte
you
)
yet
had
not
youre
scrupulous
custom
of
dilaying
of
baptime
endured
seuen
score
yeares
,
for
ye
must
take
out
the
tyme
,
that
goeth
betwen
Christis
byrth
:
and
the
tyme
that
Paule
dyd
preache
:
in
which
time
wer
about
.xlix.
yeares
after
Christes
natiuitie
at
the
leste
,
for
Christ
was
aboute
,
xxxiiij
.
yeares
old
,
when
he
suffered
.
Th
apostels
preached
after
Christes
passion
a
greate
while
,
before
Paule
was
conuerted
:
whiche
beynge
but
yonge
,
kept
the
clothes
of
them
that
flew
Steuen
:
and
then
a
good
while
after
was
Paule
called
.
Let
me
se
,
where
youre
dilayinge
custom
can
be
found
in
Christes
tyme
:
whose
actes
and
doctrine
the
foure
Euangelistes
haue
fully
described
and
committed
vnto
writinge
:
and
I
haue
proued
that
the
custom
of
the
primatiue
church
,
is
clene
contrary
vnto
your
custom
,
this
is
also
approued
to
be
true
,
Higinus
was
bishop
in
Rome
.
An
.c.xxxix.
yeres
by
the
abrigement
of
Chronicles
:
and
by
Panthalion
in
hys
Chronographia
,
In
.
C.xi.
and
by
Eusebius
,
he
entred
in
to
hys
office
,
An.
C.xlii.
Then
had
ye
missed
of
reckening
,
al
though
Higinus
had
ordened
the
baptisyng
of
childer
.
But
it
is
a
false
lye
:
that
Higinus
was
he
,
that
ordened
first
the
baptising
of
childer
.
If
that
ye
can
clere
your selfe
,
I
wil
recant
,
and
cry
you
mercy
.
Wher
is
your
sufficient
,
and
auncient
author
,
that
writeth
that
Higinus
ordened
the
baptim
of
childer
first
?
I
haue
read
many
hystories
,
and
cronicles
:
to
se
whyther
Higinus
ordened
the
baptisyng
of
children
,
or
no
:
but
as
yet
I
can
not
fynde
it
.
Panthalion
,
which
called
his
booke
Chronographia
,
writeth
thus
.
Higinus
a
Grecian
borne
,
was
in
the
year
of
oure
Lorde
.
C.xli.
and
he
ordened
the
chrysme
,
and
godfathers
to
baptyme
.
The
boke
called
epitome
hystoriarum
,
reporteth
thus
of
Hyginus
.
Hyginus
a
grecian
ordened
chrisme
,
and
godfathers
,
to
the
baptym
of
christen
men
:
and
the
boke
appoynteth
to
him
the
year
of
oure
Lorde
.
C.xxix
.
Carhanza
the
gatherer
of
the
abrygement
of
the
councells
,
and
decreees
,
hath
these
wordes
of
Hyginus
.
Hyginus
the
eyght
pope
,
put
vnto
Baptym
,
and
confirmation
,
a
godfather
and
a
godmother
.
Marke
that
all
these
three
testimonies
witnes
not
,
that
Hyginvs
dyd
ordene
the
Baptyme
of
infantes
:
but
that
he
ordened
to
Baptyme
,
or
put
vnto
Baptym
Godfathers
,
and
Godmothers
.
I
aske
you
,
to
what
baptim
dyd
Hyginus
orden
or
put
to
godfathers
,
and
godmothers
?
ye
wil
not
say
:
that
de
ordened
godfathers
,
and
godmothers
to
old-men
:
for
that
wer
nothynge
for
your
purpose
.
If
ye
say
:
that
he
ordened
them
,
and
put
them
to
the
baptyme
of
spechelesse
chyider
:
then
was
the
baptysinge
of
chylder
,
before
Hyginussis
time
Then
do
ye
wronge
to
saye
,
that
Hyginus
that
pope
ordened
the
chrystenynge
of
specheles
chylder
:
who
only
added
and
put
to
the
Baptising
of
childer
,
chrisme
,
and
godfather
,
and
godmother
.
Now
wyl
I
com
vnto
the
wytnesses
of
twoo
great
clerkes
,
the
former
,
who
is
called
Volaterrane
,
sayeth
.
Hyginus
instituit
,
ut
Baptismo
seu
confirmationi
unus
saltem
quem
compatrem
uocant
,
interesset
.
Hyginus
ordened
that
one
at
the
lest
,
that
they
cal
godfather
,
shude
be
presented
at
the
baptime
.
The
latter
is
named
Platina
,
who
wrote
a
propre
boke
,
of
the
byshop
of
Rome
.
His
words
of
Higinus
are
these
.
Voluit
item
unum
saltem
patrimum
,
unam
ue
matrimam
Baptismo
inter
esse
.
Sic
enim
eos
appellant
qui
infantes
tenent
,
dum
baptizantur
.
He
ordened
or
woulde
also
,
that
at
the
lest
,
one
godfather
or
godmother
,
should
be
presente
at
baptyme
.
For
so
do
they
call
them
,
whiche
holde
specheles
chylder
,
whyles
they
are
baptised
.
It
is
a
greate
wonder
,
that
Hyginus
shulde
haue
ordened
the
baptim
of
infates
:
and
none
of
al
these
learned
men
wolde
make
mention
of
that
matter
,
as
they
haue
done
clerely
of
other
matters
.
Doutles
they
haue
made
no
mention
at
al
,
in
the
declaringe
of
the
deedes
of
Hyginus
,
that
he
ordened
baptyme
.
Then
must
I
presse
you
with
youre
owne
mannet
of
arguynge
,
whyche
is
thys
.
¶
We
rede
not
that
Christ
,
nothet
the
Apostles
ordened
the
baptyme
of
chylder
.
Ergo
,
nother
Christe
ordened
,
nother
the
Apostles
ordened
the
baptym
of
childer
.
If
thys
be
a
suer
argumente
,
then
this
that
I
wyl
make
of
the
same
fashion
must
also
be
suer
.
We
rede
not
in
their
bookes
that
wrote
the
actes
of
Hyginus
:
that
Higinus
ordened
baptym
:
therefore
Hyginus
ordened
not
Baptym
.
But
perchaunce
ye
wyl
reason
thus
:
he
ordened
godfathers
,
and
godmothers
to
the
baptyme
of
chylder
.
This
argumente
wanteth
strength
for
the
hole
church
,
or
the
farer
and
mother
maye
present
and
offer
vp
an
infante
vnto
Christe
:
and
requyre
streyght
way
of
th
elders
of
the
churche
the
Sacrament
of
baptyme
,
thoughe
the
chrysme
wer
in
his
belly
that
ordened
it
,
and
the
godfathers
were
neuer
ordened
.
Wherfore
ye
wer
to
bold
(
nay
to
vnshamefaced
)
to
say
,
that
pope
Hyginus
ordened
the
baptyme
of
infantes
:
because
all
men
shuld
hate
it
,
that
hate
the
pope
.
¶
Ye
allege
in
the
ende
of
your
booke
,
Erasmus
,
amonge
a
great
sorte
of
heretikes
,
which
wrote
agaynst
the
baptim
of
infants
:
and
ye
alleged
Erasmus
,
that
chylder
was
not
baptised
in
the
Apostels
time
;
and
it
is
true
,
that
Erasmus
sayde
:
that
baptime
of
chyldren
was
not
receiued
in
the
apostels
tyme
.
for
hys
wordes
are
these
.
Nec
ea
quaestio
tum
mouebatur
,
quum
nondum
esset
receptum
pueros
baptizari
.
Then
wyl
ye
say
peraduenture
:
here
is
one
learned
mans
opinion
agaynst
you
,
that
the
baptime
of
childer
was
taken
vp
after
the
apostels
tymes
.
I
aunswer
you
that
S.
Cyprian
,
whiche
lyued
and
florysshed
,
within
.cc.lvij.
of
Christes
byrth
:
and
Saynt
Austen
,
which
liued
but
.
CCCC
.
xlij
.
after
Christes
natiuite
,
affirmed
both
,
that
the
baptisyng
of
chylder
came
vnto
vs
from
the
apostels
handes
:
and
Erasmus
sayeth
that
the
baptime
of
childer
was
nod
receiued
in
the
Apostels
times
.
Whether
is
it
more
mete
to
beleue
?
Cypryan
,
and
Austen
whiche
were
so
nere
the
Apostles
tyme
:
or
Erasmus
,
whiche
lyued
and
dyed
in
oure
dayes
?
What
wyll
ye
answere
?
Aunswer
what
ye
wyll
,
I
wyll
make
Erasmus
by
hys
owne
sentence
and
reason
pronounce
,
that
Austen
and
Cyprian
are
rather
to
be
beleued
in
suche
lyke
matter
,
then
he
is
.
Erasmus
beyng
sumthing
offended
with
Chrysostome
,
whyche
denyed
Paule
had
a
wyfe
,
wrote
these
wordes
.
Chrysostomus
fatetur
fuisse
,
qui
putarent
hic
Paulum
appellare
suam
uxorem
:
sed
dissentit
:
nec
causam
reddit
,
cur
dissentiat
.
Sed
utris
potius
aequum
est
accedere
Clementi
,
&
Ignatio
,
quorum
ille
Petri
comes
fuit
,
hic
Marci
Euangelistae
discipulus
:
&
Chrysostomo
,
qui
tanto
interuallo
semotus
fuit
a
temporibus
apostolorum
.
Chrysostome
graunteth
:
that
there
were
some
,
that
thought
that
Paule
in
thys
place
,
spake
spake
vnto
hys
wyfe
:
but
he
thynketh
otherwyse
,
&
yet
sheweth
no
cause
why
.
But
whether
of
thes
is
it
meter
,
that
we
shuld
beleue
,
Clement
,
and
Ignatyus
,
of
the
whych
,
the
one
was
Peters
companyon
,
and
the
other
the
dyscyple
of
Marke
the
Euangelist
:
or
Chrysostome
,
whyche
was
so
longe
a
tyme
from
the
tyme
of
the
Apostles
?
Thys
may
be
gathered
of
these
wordes
:
he
is
more
worthy
credence
in
bearyng
of
wytnes
,
that
is
nerer
the
dede
,
when
it
is
done
:
or
nerer
the
tyme
,
when
it
was
done
.
Whervpon
I
conclude
thus
.
Austen
,
Cypriane
,
and
Orygen
,
were
nerer
the
apostles
tymes
,
then
Erasmus
was
,
therfore
Austen
,
and
Cypryane
,
are
more
to
he
beleued
,
whyche
wrote
,
that
baptyme
came
from
the
Apostles
:
then
Erasmus
,
whych
sayd
,
that
baptysyng
of
chyldren
was
not
receyued
in
the
Apostles
tymes
.
Here
are
ye
dysapoynted
of
one
of
your
postes
,
that
ye
lened
to
in
your
opynyon
,
that
the
baptyme
of
chyldren
was
not
receyued
in
the
Apostles
tymes
.
But
leste
ye
shoulde
thynke
,
that
Austen
,
and
Cyprian
,
were
not
of
that
mynde
,
wherof
I
report
them
to
be
:
I
wyll
rehearse
yow
Saynt
Austens
wordes
in
the
fourth
boke
against
the
Donatistes
of
the
baptising
of
chyldren
,
in
the
fourth
chapter
.
Et
si
quisquam
in
hacre
autoritatem
diuinam
quaerat
:
quanquam
quod
uniuersa
tenet
ecclesia
,
nec
conciliis
institutum
,
sed
semper
retentum
est
:
non
nisi
autoritate
apostolica
traditum
rectissime
creditur
.
That
is
,
If
any
man
loke
for
the
autorite
of
God
in
this
matter
.
Howbeit
,
that
which
the
hole
churche
holdeth
,
and
is
not
ordened
of
any
counsell
,
but
is
alwayes
holden
styll
:
it
is
mooste
ryghtlye
beleued
,
that
it
was
geuen
oute
and
ordened
by
the
Apostles
.
The
same
Austen
in
a
sermonde
of
the
baptysme
of
infantyng
agaynst
the
Pelagyaus
,
sayth
these
wordes
:
Cypriane
beyng
axed
,
whether
an
infant
myghte
be
baptysed
,
before
the
viij
.
daye
:
because
in
the
olde
lawe
,
the
childe
myght
not
be
cyrcumcysed
,
but
on
the
eyghte
day
:
Saint
Cyprian
said
:
that
no
man
shulde
be
hyndred
from
grace
,
and
that
the
spirytual
cyrcumcysyon
oughte
not
to
be
hyndred
by
carnall
cyrcumcysyon
.
Cypriane
wryteth
also
in
the
viij
.
epistel
of
the
thyrd
booke
,
these
wordes
,
concernyng
the
baptyme
of
infantes
.
Porro
autem
si
etiam
grauissimis
delictoribus
,
&
in
deum
multum
ante
peccatibus
,
cum
postea
crediderunt
,
remissio
peccatorum
datur
:
&
ae
baptismo
,
atque
gratia
nemo
prohibetur
:
quanto
magis
prohiberi
non
debet
infans
,
qui
recens
natus
,
peccauit
:
nisi
quòd
secundum
Adam
car
naliter
natus
,
contagium
mortis
antiqua
prima
natiuitate
contraxit
?
Furthermore
,
but
yf
that
forgeuenes
of
synnes
,
be
geuen
vnto
the
greatest
synners
,
and
to
them
,
that
dyd
greately
offend
before
,
after
that
they
dyd
beleue
:
and
no
man
is
forbydden
from
baptyme
&
grace
:
How
much
more
ought
not
a
spechles
chylde
to
be
forbydden
,
whych
beyng
lately
borne
,
hath
commytted
no
offence
:
but
that
it
beyng
borne
carnally
after
Adam
hath
caught
the
infeccyon
of
the
olde
death
,
by
hys
fyrst
byrthe
?
This
is
the
mynde
of
Cypryane
,
concernyng
baptysyng
of
chylder
,
and
of
originall
synne
.
And
the
same
doctor
writeth
in
an
other
place
.
Nos
iure
damnamus
omnia
,
quae
Christus
non
docuit
.
We
condemne
by
good
ryght
all
thynges
,
whych
Christe
hath
not
taught
.
But
Cypryane
alowed
the
baptyme
of
chyldern
,
therfore
he
reckened
,
that
the
baptysyng
of
chyldren
was
taught
of
Christ
.
That
Origen
is
of
that
iudgement
,
that
the
baptyme
of
chylder
came
from
the
Apostels
,
hys
wordes
vpon
the
epystle
to
the
Romanes
,
and
vpon
Iohan
,
do
clearly
testyfy
:
as
hereafter
I
shall
proue
,
when
I
shall
come
to
the
place
,
where
as
ye
alledge
Orygen
your
owne
selfe
.
Now
seyng
that
these
noble
learned
men
,
whych
were
so
nere
hand
the
tymes
of
the
Apostles
,
holde
in
theyr
workes
with
the
baptyme
of
infantes
,
and
saye
that
it
came
vnto
vs
from
the
Apostles
:
what
wyse
man
wyll
rather
beleue
yow
,
beynge
so
longe
after
the
Apostles
tymes
,
then
them
,
whych
were
so
long
ago
,
and
so
nere
the
tymes
of
the
Apostels
?
Ye
haue
therefore
long
and
besely
babled
in
vain
,
holding
without
any
autorytye
,
and
agaynst
learnyng
,
and
authoritye
,
that
the
Pope
ordened
fyrst
the
baptyme
of
infantes
.
And
so
ye
haue
won
nothyng
,
sauyng
that
ye
haue
founde
and
made
a
rodde
for
your
owne
tayle
.
I
meane
that
I
haue
gotten
and
gathered
of
your
assertyon
and
opynyon
,
a
good
coniectural
argument
,
that
the
baptyme
of
infantes
came
from
th
apostles
tymes
.
For
ye
shewed
me
fyrste
,
that
Hyginus
ordened
the
baptyme
of
infantes
:
which
Hyginus
(
as
I
shall
declare
hereafter
)
was
but
.xxxviij.
yeares
from
some
of
th
apostles
.
For
Volaterane
wryteth
in
hys
boke
,
called
Anthropologia
:
that
Saint
Ihon
the
Euangelyst
lyued
vnto
the
.lxviii.
yeare
after
the
passion
of
Christ
,
hys
wordes
are
these
.
Ioannes
longa
senectute
confectus
,
68.
anno
post
Christi
supplicium
extinctus
est
.
And
Christ
was
.xxxiiij.
yeares
olde
,
when
he
suffred
,
therefore
Iohan
beyng
alyue
.lxviij.
after
hys
passyon
,
was
alyue
in
the
102.
yeare
after
Christes
byrth
.
And
Hyginus
was
140.
yeares
after
Christes
byrth
.
therfore
Higinus
,
and
some
of
the
apostles
,
namely
saint
Iohn
the
Euangelist
,
were
no
more
one
from
another
,
then
xxxviij
.
yeares
.
Whereby
,
thorow
youre
helpe
.
I
haue
now
proued
,
that
the
baptisynge
of
yonge
chyldren
was
vsed
wythin
.xxxviij.
yeares
of
some
of
the
Apostles
tymes
.
I
haue
also
proued
by
good
auctorytye
,
that
Hyginus
dyd
not
orden
the
baptysynge
of
chyldren
:
and
that
he
onlye
put
and
added
to
the
baptyme
of
chyldren
,
chrisme
,
&
godfather
,
&
godmother
,
wherfore
the
baptysyng
of
chyldren
beyng
before
Higinusses
tymes
:
and
seynge
he
seynge
he
was
with
in
.xxxviij.
yeres
of
some
of
the
Apostelles
tymes
:
it
is
a
probable
,
and
very
lykelye
thynge
:
that
the
baptysyng
of
childer
came
vnto
vs
,
euen
from
the
apostels
:
who
were
but
a
very
shorte
tyme
before
.
Ye
are
disapoynted
of
your
purpose
,
whych
thought
to
haue
brought
the
baptysynge
of
spechles
chylder
,
into
a
great
contempt
,
&
an
vtter
despysyng
:
because
it
had
ben
,
as
ye
thought
,
of
the
Popes
ordenyng
,
&
makyng
:
yf
ye
had
not
been
proued
an
arrant
lier
.
but
ye
are
proued
a
lyer
,
wher
ye
sayd
,
that
Hygynus
ordened
the
baptim
of
infants
,
and
an
argument
of
antiquite
is
gathered
of
the
longe
contynuaunce
of
childers
baptyme
,
and
of
the
long
approbatyon
of
the
same
,
thorow
oute
all
hole
Christes
churche
:
which
is
more
worthy
to
be
admitted
,
then
your
supersticious
opinion
,
whose
author
was
that
perilous
heritike
Pelagius
:
whom
in
th
ende
of
your
boke
,
ye
bryng
in
right
honorably
for
a
wytnes
,
to
mayntayne
your
dyuelishe
opinion
.
But
although
Hyginus
had
ordened
first
,
that
childer
shuld
be
baptised
,
yet
shulde
not
their
baptyme
haue
bene
Popyshe
,
for
in
the
tyme
of
Hyginius
,
the
byshops
of
Rome
,
had
not
yet
vsurped
any
supremacie
ouer
other
Byshops
:
muche
lesse
ouer
Kynges
,
and
Emperours
.
Neyther
hadde
the
byshops
of
Rome
brought
in
the
dyuelyshe
doctryne
,
wherefore
theyr
doctrine
was
hated
and
called
popyshe
and
dyuelyshe
.
In
the
tyme
of
Hyginus
euery
byshop
was
called
Papa
,
as
euery
prest
in
hygh
Almony
is
called
pfaff
:
and
in
low
Germany
pape
,
euen
vnto
thys
day
.
Wherefore
the
doynge
of
Hyginus
,
shuld
haue
no
more
ben
called
popysh
,
then
the
ordynaunce
of
any
other
byshopp
,
that
dwelt
out
of
Rome
,
ether
in
Asia
,
or
Aphrica
.
How
be
it
,
thankes
be
vnto
God
,
I
haue
had
wytnes
ynough
,
to
proue
that
the
baptyme
of
yong
chyldren
was
not
ordened
of
Higinus
:
and
lo
,
can
the
baptyme
of
chyldren
,
in
no
wyse
be
called
popysh
,
as
we
call
suche
as
yow
Popysh
:
whych
,
at
the
last
ester
,
right
Popishly
knelyng
,
toke
the
sacrament
,
geuyng
occasyon
vnto
all
men
to
thynke
,
that
ye
were
a
sterke
ydolater
,
and
beleued
,
that
bread
was
turned
into
a
God
.
For
your
doyng
was
the
ordinaunce
of
a
lofty
,
and
a
right
Antichristian
byshop
of
Rome
:
whiche
vsurped
power
,
both
ouer
all
byshops
,
and
also
ouer
al
Kynges
and
Emperours
.
Although
I
haue
,
with
the
rehersal
of
.vii.
places
of
scripture
,
sufficiently
reproued
your
folyshe
,
and
monkish
maner
,
in
dilaying
of
baptime
:
your
tyrannical
tying
it
vp
vnto
certayne
tymes
:
and
that
your
Cathechumeni
,
with
their
yeares
of
probation
,
are
contrary
to
the
vse
of
Christes
primatiue
church
,
yet
for
to
proue
that
youre
dylaying
of
baptime
:
whereupon
ye
wolde
grounde
your
erroure
,
that
childer
ought
not
to
be
baptised
,
is
agaynst
the
scripture
,
and
only
the
ordinaunce
of
men
:
I
wyll
shew
,
what
men
,
and
what
councels
,
haue
ordened
all
your
delayes
:
that
al
men
may
perceiue
easely
:
that
ye
buylde
not
vpon
Christ
,
but
vpon
Popes
men
,
and
councels
.
Who
wolde
haue
thought
before
this
,
that
catabaptistry
wolde
haue
leaned
vpon
any
suche
foundacions
?
Ye
hadde
wont
to
rattel
,
and
crake
nothing
but
scripture
,
scripture
but
now
,
for
lacke
of
scriptur
,
ye
make
these
councels
,
and
lawes
of
man
,
your
foundacion
.
It
is
wryten
in
the
Laodicen
councel
,
in
the
.xlv.
Chapter
of
them
that
come
to
be
baptised
aboute
the
mydweke
.
Non
oportet
,
post
duas
hebdomadas
quadrage
simae
,
quenquam
ad
baptismum
suscipi
.
After
twoo
weakes
of
lente
,
muste
none
bee
receyued
vnto
baptyme
:
In
the
same
counsell
,
it
is
wrytten
,
of
the
rendrynge
of
the
belief
of
them
that
shal
be
baptised
in
the
.xxv.
Chapiter
.
They
that
shall
bee
baptysed
,
must
learne
the
Crede
:
and
vpon
the
thursdaye
of
the
laste
weke
,
to
ad
or
present
them
to
the
Byshop
or
elder
.
The
Latin
wordes
are
these
.
Baptizandos
oportet
fidei
symbolum
discere
:
&
quinta
feria
ultimae
septimanae
,
uel
Episcopo
uel
presbytero
addere
.
This
counsel
was
holden
in
the
tyme
of
Liberius
the
Bishop
of
Rome
,
about
the
yere
of
our
lord
.
CCC
ixiiij
.
In
the
Gerunden
cuncell
,
in
the
third
statute
,
it
was
ordened
,
Vt
cathechumeni
baptizentur
,
die
uel
uigilia
Paschae
&
Pentecostes
:
caeteris
solemnitatibus
tantum
infirmi
,
that
is
:
that
the
disciples
,
or
learners
,
called
Cathechumeni
,
shuld
be
baptised
,
on
easter
day
,
or
easter
euen
or
witsonday
,
or
witson
euen
:
Vpon
other
solemne
dayes
,
let
only
them
that
are
sycke
be
baptised
This
counsel
was
holden
in
the
tyme
of
Hormisda
,
Byshop
of
Rome
,
in
the
yere
of
our
Lord
D.xiij
.
Siritius
byshop
of
Rome
:
whiche
lyued
in
the
yere
of
our
Lord
.
CCC.lxxxix
.
ordened
in
hys
seconde
decree
,
that
baptim
shulde
not
be
ministred
,
but
at
Easter
and
Witsondaye
.
The
latin
is
this
,
Statuit
Siritius
,
preterquam
in
Pascha
,
&
Pentecoste
baptismus
non
celebretur
.
This
was
also
ordened
in
the
fourth
councell
of
Cartage
:
that
they
,
that
were
to
bee
baptised
,
shulde
shew
theyr
name
,
and
absteyne
a
longe
tyme
from
wine
,
and
fleshe
:
that
they
shulde
haue
handes
layd
vpon
theyr
heades
:
and
be
oft
examined
:
and
then
receyue
baptime
.
The
latin
is
thus
in
the
.lxxxv
chapter
of
the
foresayd
counsel
Baptizandi
nomen
suum
dent
,
&
diu
sub
abstinentia
uini
&
carninm
,
ac
manus
impositione
,
crebra
examinatione
baptismum
precipiant
.
Here
is
the
foundacion
:
where
vpon
ye
buylde
your
delaying
denyall
,
ye
rather
the
blaspheming
of
the
baptim
of
infantes
.
Vpon
these
counsels
,
and
mens
decrees
,
are
buylded
your
vnchristened
Cathechumeni
your
deuelisshe
delaying
of
baptime
:
your
tyinge
vp
of
it
to
certayne
tymes
,
as
to
Easter
,
and
Wytsondaye
.
Here
is
grounded
the
custome
of
dylayinge
,
and
dryuynge
of
,
of
baptime
:
whiche
ye
very
lyinglye
,
lyke
a
man
past
al
shame
,
sayde
,
was
in
oure
moste
holy
religion
vsed
,
seuen
score
yeres
:
when
as
al
these
autours
and
councellers
,
whyche
ordened
these
dylays
,
were
many
yeres
after
the
time
of
Hyginius
who
was
aboute
seuen
score
yeres
after
Christes
natiuite
.
How
vnshamefacedly
then
haue
ye
assygned
that
custome
of
dylayinge
of
baptime
,
vnto
the
tyme
,
that
went
betwene
Christes
natiuite
and
Hyginus
:
seynge
that
these
dylayes
was
ordened
.
CC.
yeres
and
more
,
after
Christes
byrth
?
Why
do
ye
refuse
to
fight
with
me
,
with
suche
weapons
,
as
I
brought
into
the
fielde
?
I
brought
in
the
sworde
of
Goddes
worde
,
to
defende
the
baptyme
of
childer
withall
:
for
I
defended
it
only
with
the
worde
of
GOD
.
But
ye
now
,
wryting
agaynst
me
,
fyght
agaynst
the
baptime
of
chylder
,
wyth
no
scripture
:
but
wyth
customes
,
wyth
decrees
,
councels
,
ordynaunces
of
men
,
the
autoritie
of
the
Donatistes
,
Anabaptistes
,
and
Pelagians
,
all
open
heretikes
,
and
worthelye
condemned
of
Christes
hole
churche
.
As
for
these
wepons
,
I
fet
not
one
strawby
:
for
all
these
can
not
preuayle
agaynst
the
worde
of
GOD
.
Thynke
you
,
that
when
I
haue
defended
my
doctryne
with
scripture
,
that
your
vnsauery
reasons
,
grounded
vpon
councels
,
and
men
,
can
confute
my
reasons
,
grounded
vpon
the
holy
scripture
?
Whosoeuer
goeth
aboute
to
confute
scripture
with
councels
and
mens
decrees
,
and
hys
owne
argumentes
:
preferreth
counsels
,
and
decrees
before
GOD
,
and
his
worde
,
and
reckeneth
hym selfe
better
then
GOD
.
In
my
sermon
at
Thystelworth
,
I
resoned
thus
strongly
armed
with
the
authoritie
of
saint
Peter
,
in
the
.x.
of
the
Actes
of
the
Apostels
.
There
is
nothynge
that
can
hynder
them
to
be
baptised
,
which
haue
the
holy
goste
chylder
haue
receyued
the
holy
goste
as
wel
as
olde
men
:
therfore
there
is
nothynge
to
hynder
them
,
but
they
may
be
baptised
,
as
wel
as
olde
folke
:
ye
,
to
confute
that
chylder
shulde
be
baptised
,
brynge
in
agaynste
my
alleged
scripture
,
the
longe
custom
in
your
moste
holy
church
,
councels
and
decrees
of
Preestes
and
byshops
:
wherefore
ye
prefer
them
before
GOD
and
hys
open
scrypture
:
and
reeken
mannes
custome
stronger
,
then
Goddes
worde
,
and
man
stronger
then
GOD
,
for
that
doth
euery
man
reeken
stronger
,
whyche
can
ouercome
another
.
Then
ye
confutynge
my
alledged
scrypture
,
mans
doctryne
,
haue
a
very
euyll
opinion
agaynst
GOD
,
and
his
worde
,
much
lyke
vnto
the
papistes
whych
destitute
of
scripture
,
fought
after
thys
maner
ar
ye
do
now
.
Whereas
ye
holde
that
.
Where
men
and
wemen
of
perfyt
age
are
baptised
,
all
the
three
sortes
of
scolares
take
profite
of
the
openynge
,
and
declaryng
of
baptyme
:
but
when
as
childer
are
baptysed
,
none
of
them
all
,
for
ye
saye
,
when
men
and
wemen
are
baptised
,
all
receyue
admonishement
:
by
which
the
good
amend
and
theyr
lyues
,
and
are
saued
:
the
other
knowynge
,
that
they
stonde
bounde
styll
to
amende
or
to
be
condemned
.
Ye
aunswere
me
very
fryarly
,
lewdlye
,
vnlearnedly
,
and
lyingly
.
First
it
is
playnly
against
al
scripture
,
and
reason
that
he
that
lyueth
noughtely
,
and
neuer
intendeth
to
amend
hys
lyfe
,
after
that
he
is
baptysed
(
for
of
suche
spake
I
)
shall
bee
anye
thynge
the
better
by
the
seynge
of
the
baptyme
of
men
and
wemen
:
namely
,
the
case
put
before
,
that
the
thyrde
sorte
,
nether
was
christian
in
lyuynge
,
nether
intended
to
lyue
any
christian
lyfe
.
Can
the
syghte
of
a
Sacrament
alone
,
be
it
neuer
so
well
minystred
,
profite
hym
that
neuer
intendeth
to
profit
?
Wyll
the
worke
of
seynge
baptyme
wrought
make
hym
that
intendeth
no
Godlynes
be
godlye
?
Is
not
thys
to
saye
,
that
wheate
sowen
vpon
a
stone
shal
ryue
the
stoone
,
and
make
it
brynge
furthe
fruyte
,
whether
it
wyl
or
no
,
agaynste
the
nature
of
the
stone
?
So
that
ye
saye
wyttely
,
and
wyselye
that
it
profiteth
al
the
three
sortes
:
the
is
,
them
of
the
perfitest
sorte
,
them
that
are
vnperfit
,
and
desire
perfection
:
and
them
that
nother
are
perfyt
,
nor
yet
intende
to
come
to
any
perfection
.
Of
the
lyke
foolyshnes
is
your
saying
:
that
where
as
chyldern
ar
baptysed
,
no
man
taketh
profyt
:
wherof
?
of
the
chyldes
baptyme
,
or
of
the
openyng
and
declarynge
of
our
baptime
,
which
are
baptysed
alredy
?
If
that
ye
mene
,
that
in
that
congregation
,
where
as
children
are
baptised
,
the
declarynge
of
the
mystery
,
and
secretes
of
oure
baptyme
profyteth
nothynge
vnto
such
men
,
as
the
scripture
calleth
lytel
ones
,
that
is
lowlye
in
sprete
,
and
haue
the
conditions
of
yonge
chylder
:
ye
holde
playnly
against
this
open
text
of
scripture
.
Declaratio
sermonum
tuorum
illuminat
,
&
intellectum
dat
paruulis
.
The
declaration
of
thy
wordes
lyghteneth
,
and
giueth
understanding
to
the
lytle
ones
,
whervpon
we
may
gather
that
those
,
that
are
not
lytel
ones
,
but
stubborne
withstanders
,
can
haue
no
profyt
by
the
declaration
of
Gods
word
,
much
lesse
by
the
seynge
of
men
and
wymen
baptysed
.
If
ye
mene
that
where
as
chylder
are
baptysed
,
that
nother
the
chylde
hathe
any
profyt
by
the
baptym
and
offeryng
vp
of
it
vnto
Christ
:
nother
they
that
offer
it
vp
,
nother
they
that
see
the
baptime
ministred
,
take
any
profyt
therby
:
ye
speke
agaynst
the
scripture
.
For
the
chylder
get
Christes
blyssynge
:
yf
he
loue
chylder
yet
,
as
wel
as
he
had
wont
to
do
:
and
the
offerers
&
bryngers
of
childer
vnto
christ
,
in
doyng
of
a
good
dede
,
profyt
,
for
he
that
helpeth
a
man
to
receyue
a
good
turne
,
in
helpyng
,
doth
profit
in
godlynes
:
and
namely
they
that
pray
to
the
lord
,
eyther
for
the
bodely
or
gostly
health
of
theyr
neyghbour
?
Did
not
both
the
bringers
of
the
children
vnto
Christ
,
and
the
chylder
profyt
also
before
Christes
passion
?
Is
he
wexed
vngentler
after
his
passion
,
then
he
was
before
?
The
chyrche
at
the
baptisinge
of
chylder
,
prayeth
vnto
God
for
the
childe
,
that
it
maye
haue
forgiuenisse
of
synnes
,
and
receyue
the
holy
goste
,
wyl
God
breke
his
promysse
,
that
he
made
vnto
his
churche
,
Quicquid
peticritis
patrem
in
nomine
meo
,
dabit
uobis
.
What
soeuer
ye
shal
are
my
father
in
my
name
,
he
wyll
geue
it
.
The
father
and
mother
,
with
the
hole
chyrche
,
prayeth
for
the
yonge
chylde
,
at
the
baptisyng
of
it
:
other
they
profyt
,
or
God
is
false
:
but
he
is
true
,
therefore
ye
ar
a
lyer
,
whiche
saye
,
that
where
as
chylder
are
baptised
,
that
nother
the
chylde
,
nor
any
that
,
ar
there
at
the
baptim
,
and
offer
the
chyld
vnto
Christe
,
with
theyr
prayers
,
profyt
any
thynge
at
al.
What
more
profyt
shal
the
seers
of
the
baptym
of
men
and
wemen
,
take
thereby
then
the
seers
of
the
baptime
of
chyldern
?
Seyng
that
all
that
is
doone
to
olde
folke
,
is
also
doone
vnto
chylder
:
&
the
word
of
GOD
as
well
al
red
,
and
preched
at
childers
baptim
,
as
at
old
folkes
baptime
:
they
that
are
at
the
baptisyng
of
chylder
,
profyt
as
muche
,
as
they
that
are
at
olde
folkes
baptym
.
Where
as
the
sygnes
and
Sacramentes
are
al
one
:
&
the
worde
of
GOD
is
alyke
preached
:
there
cometh
vnto
the
herers
,
and
seers
lyke
profyt
:
except
GOD
be
a
regarder
of
persons
,
and
be
better
vnto
olde
men
,
then
vnto
chyldern
:
whyles
he
graunteth
profyt
,
and
grace
to
the
seers
of
olde
folkes
baptyme
:
and
none
at
all
to
the
seers
of
childers
baptyme
:
but
God
regardeth
no
persons
,
therfore
ther
is
lyke
profyt
,
in
seing
of
other
of
both
.
Of
lyke
thyngs
ought
to
be
lyke
iugement
,
then
when
as
baptym
is
all
one
in
signification
wyth
cyrcumcysion
:
and
they
that
see
chylder
cyrcumcised
,
haue
as
muche
profyt
by
the
seing
therof
,
as
of
the
seing
of
old
folke
circumcised
:
so
the
seers
of
the
baptyme
of
chylder
haue
as
muche
profyt
thereby
,
as
the
seers
of
the
baptyme
of
olde
folke
.
In
the
beginning
of
your
boke
,
ye
saide
that
I
rehersed
the
.iiij.
tymes
redyng
of
statutes
in
colledges
,
to
proue
that
yoing
specheles
childer
might
and
ought
to
be
baptysed
:
whiche
sayinge
,
howe
false
&
lying
it
was
,
I
haue
sufficientlye
proued
.
And
nowe
lyke
a
deuyll
,
that
for
hys
purpose
turnethe
hym selfe
into
all
colours
and
figures
:
here
ye
say
,
that
I
applie
the
costom
of
readyng
of
the
scolars
statutes
,
that
infantes
shuld
haue
the
declaration
of
baptym
preached
vnto
them
.
These
are
your
wordes
.
☞
Therfore
to
rede
the
statutes
to
infantes
is
of
no
exemple
nor
value
,
but
to
them
that
be
growen
it
is
an
occasion
to
get
scolers
.
¶
Couche
,
of
thy
conscyence
(
yf
thou
haste
any
at
all
)
tell
me
whether
thou
knoweste
in
thy
conscience
,
or
no
:
that
I
rehersed
,
and
applied
the
reading
of
scolares
statutes
:
vnto
the
baptysyng
of
yong
chyldern
:
or
that
specheles
chylder
shoulde
haue
baptyme
opened
vnto
them
by
preachynge
:
or
els
that
I
brought
that
custome
furth
in
very
deede
:
to
shew
them
,
that
were
my
hearers
(
amonge
the
which
was
not
one
specheles
childe
)
that
it
were
as
necessary
for
them
,
to
haue
theyr
baptime
opened
,
and
declared
by
preachyng
:
as
it
was
necessarye
for
scolars
,
to
haue
theyr
statutes
at
certayn
tymes
to
be
redde
among
them
?
If
thou
knouwest
not
this
in
thy
conscience
:
ether
the
deuyll
hath
blynded
the
wyth
malice
,
or
thou
art
so
vnlearned
,
and
folysh
:
that
thou
art
more
worthy
to
haue
a
muk
forke
in
thy
hande
,
then
a
pen
to
wryte
agaynst
any
man
:
seyng
the
matter
is
so
clearly
set
out
,
without
any
rydles
,
or
parables
.
If
thou
doest
know
in
thy
conscience
:
that
I
rehersed
this
example
,
nether
to
proue
the
baptyme
of
chylder
wyth
all
,
nether
that
chyldren
shulde
haue
baptyme
declared
vnto
them
:
and
that
onlye
they
,
that
can
vnderstand
,
and
the
openynge
of
baptyme
,
shoulde
haue
it
declared
to
theym
:
what
deuyll
art
thou
possessed
withal
which
to
defende
thy
folysh
opinyon
,
writest
vtterly
agaynst
thy
conscience
?
But
thys
minisheth
my
meruelynge
,
that
I
cal
now
to
remembraunce
:
whiche
chaunced
vnto
me
at
Anwarpe
.
I
reasoned
with
one
of
your
secte
,
at
Anwarpe
:
who
was
learned
in
the
Latyn
tongue
,
a
doctor
of
phisicke
,
and
a
greate
Alchimiste
,
when
as
we
wete
both
chafed
,
and
heted
with
the
long
disputation
:
he
defending
heresye
,
and
I
confutynge
thesame
:
at
lenght
,
I
toke
hym
with
a
shamfull
lye
,
and
with
suche
a
contradiction
in
his
tale
:
that
he
coulde
not
deny
,
but
that
it
was
so
.
But
howe
dyd
he
excuse
hym selfe
?
verelye
thus
.
It
is
wryten
,
sayeth
he
,
in
the
xviij
.
of
the
Apocalyps
:
that
we
shuld
handle
the
,
and
such
as
thou
art
,
the
whors
chylder
of
Babylon
,
with
lyes
,
contradictions
,
and
all
other
suche
lyke
,
for
the
reuengynge
of
the
lyes
,
that
ye
haue
made
vnto
vs
in
tymes
past
,
the
wordes
of
Ihon
,
sayeth
he
,
are
these
.
Reddidit
illi
,
sicut
&
ipsa
reddidit
uobis
,
&
duplicate
ei
duplicia
secundum
opera
eius
.
That
is
,
Rendre
,
or
gyue
agayne
vnto
hyr
,
as
she
hath
rendred
to
you
:
and
duble
the
duble
vnto
hyr
,
accordynge
vnto
hyr
workes
.
And
when
I
alledged
the
scripture
vnto
him
,
that
the
lying
mought
kylled
the
soule
:
he
answered
,
that
it
was
true
in
such
,
as
me
that
had
no
fayth
:
but
that
it
was
not
so
in
hym
,
that
had
the
true
fayth
,
and
was
of
the
true
religion
:
alledging
this
place
of
scripture
for
hym
.
Si
quid
lethale
biberint
,
non
nocebit
eis
.
yf
they
drynke
any
dedly
poyson
,
it
shall
not
hurte
them
,
and
expoundyng
it
thus
:
there
can
no
lyinge
,
nether
any
other
sin
,
whiche
is
poyson
,
vnto
your
soules
,
hurt
vs
,
which
beleue
as
we
bo.
Terfore
seyng
that
ye
call
me
,
and
al
other
,
that
defend
the
baptym
of
chylder
,
papistes
,
that
is
the
chylder
of
the
hoore
of
Babylon
:
and
separate
your selfe
both
in
the
supper
of
our
Lorde
,
and
also
in
baptyme
,
and
in
the
vnderstandyng
of
original
sin
,
from
vs
:
and
make
your selfe
of
an
other
religion
:
it
is
no
meruel
,
that
ye
handle
me
euen
so
here
in
England
,
as
your
brother
catabaptist
handled
me
in
Anwerp
.
And
whete
as
men
haue
such
conscience
,
that
they
care
not
what
they
do
,
so
that
it
be
done
secretly
vnto
any
man
of
another
religion
:
whether
it
be
yeoperdous
for
me
,
and
expediente
for
the
rulers
of
this
realm
,
to
haue
such
nere
hand
or
no
them
:
I
reporte
me
vnto
all
wyse
,
&
godly
men
.
Much
vayne
bablynge
,
and
vnprofitable
communication
,
as
vnworthy
any
aunswere
,
do
I
pasouer
:
and
come
vnto
the
place
,
where
as
ye
say
:
that
baptym
is
to
my
infantes
(
for
so
do
ye
call
them
)
and
vnbeleuers
,
a
vayn
&
bare
sygne
,
vnfruitfull
and
vnprofitable
:
except
I
wyll
gyue
,
and
assygne
vertue
vnto
the
worke
wrought
.
Where
as
ye
make
all
infantes
myne
,
because
I
take
in
hand
tho
defende
theyr
baptym
:
I
may
a
great
dele
be
lesse
ashamed
of
my
poore
,
and
innocente
infantes
,
then
ye
maye
be
,
to
defende
the
doctryne
of
your
sedytions
,
and
mourderynge
Anabaptistes
:
which
destroyed
the
noble
citie
of
Munster
,
in
Wesphali
:
and
rose
vp
agaynst
the
Magistrates
,
in
Amsterdam
:
and
wan
Swol
,
not
far
from
Dauenter
:
and
were
about
to
haue
destroyed
Gronynge
,
in
West
Freselande
.
Let
the
innocentes
be
myne
styll
,
and
let
the
factious
catabaptistes
be
yours
.
Let
se
,
who
shal
be
more
ashamed
in
the
great
daye
of
them
,
that
they
defende
.
But
seynge
ye
wyll
nedes
make
the
infantes
myne
,
I
wyll
defende
them
as
well
as
I
can
:
for
as
much
as
euery
man
is
bounde
to
defende
it
,
that
is
hys
.
My
infantes
are
not
vtterly
withoute
all
faythe
,
as
ye
meane
,
callynge
them
vnbeleuers
.
This
wyll
I
proue
by
your
owne
maner
of
alledginge
the
scripture
,
in
the
middes
of
your
boke
agaynste
me
.
What
soeuer
is
not
of
fayth
,
is
synne
,
nothynge
that
the
infant
doth
,
or
thinketh
:
wheter
it
sukketh
milke
,
or
drynketh
bere
,
or
ale
,
or
choweth
flesh
,
as
ye
holde
,
is
of
fayth
,
for
fayth
is
of
heatynge
,
and
heatynge
commethe
by
that
worde
of
GOD
,
then
they
the
heare
not
the
worde
of
GOD
,
as
chylder
do
not
,
can
do
nothyng
,
of
fayth
,
wherfore
by
your
own
alledging
of
the
scripture
,
the
childe
doth
nothynge
:
but
it
synneth
in
doynge
,
what
so
euer
it
dooth
,
for
lacke
of
fayth
.
But
that
they
sin
not
in
all
thyng
,
and
that
they
ar
not
without
all
fayth
,
I
proue
it
thus
.
They
please
GOD
:
therefore
they
at
not
without
al
fayth
,
for
Paule
sayeth
:
without
fayth
it
is
impossible
tho
please
GOD
.
That
spechelesse
chylder
,
haue
pleased
GOD
:
Iacob
,
Hieremy
the
Prophete
,
and
Iohan
the
Baptist
are
wytnesses
.
So
ar
also
the
chylder
,
that
Christ
toke
in
his
armes
,
wytnesses
of
the
loue
,
that
Christ
bare
vnto
chylder
.
Marke
wytnesseth
,
that
Christe
toke
the
chylder
in
to
his
armes
,
and
blyssed
them
.
If
that
he
blyssed
them
,
they
pleased
hym
,
If
they
pleased
hym
,
they
were
not
without
faith
,
ye
do
therfore
the
poore
innocentes
great
wronge
,
in
callyng
them
vnbeleuers
.
At
the
chylder
vnbeleeuing
?
Ye
say
,
yea
,
then
haue
they
that
vnbeleeuinge
,
and
want
of
faythe
:
ether
of
their
first
creation
,
or
by
Adans
fall
.
yf
that
they
haue
it
by
their
fyrst
creation
:
it
is
not
true
,
that
God
sayd
,
that
all
thyng
whych
he
had
made
,
was
verye
good
.
Is
an
vnbeleuyng
man
verye
good
?
Is
that
good
,
whych
can
not
please
God
?
If
that
chyldren
be
vnbeleuyng
by
Adams
fall
,
then
haue
we
found
agayne
orygynall
synne
,
which
ye
with
your
mayster
Pellagius
do
vtterly
deny
.
Ye
saye
that
they
are
vnbeleuyng
,
and
wythout
faith
:
but
how
proue
ye
that
?
If
ye
say
:
I
se
no
workes
yet
in
children
:
therfor
,
they
haue
no
faith
:
I
axe
yow
,
whether
ye
are
a
beleuer
,
or
vnbeleuer
,
when
ye
are
a
slepe
,
and
at
al
tymes
,
when
ye
do
no
good
workes
?
yf
ye
do
beleue
,
when
ye
are
a
slepe
,
and
at
other
tymes
,
when
ye
do
no
good
workes
:
so
maye
chyldren
haue
faith
,
although
they
be
not
yet
come
vnto
the
tyme
of
declaryng
of
fayth
by
theyr
workes
.
Is
there
any
man
so
folish
,
or
so
cruel
,
that
wyll
call
a
yong
gryfte
of
the
fyrste
yeres
gryftynge
fruytles
,
and
barrō
:
when
as
it
can
not
for
lacke
of
tyme
&
age
,
brynge
as
yet
furth
anye
fruyte
?
If
that
we
can
not
call
a
tree
vnfruytefull
,
vntyll
the
tyme
come
of
bryngynge
furth
of
fruyte
:
so
ought
ye
not
to
call
a
chylde
vnbeleuyng
,
&
faithles
:
vntyll
he
come
vnto
the
time
of
declaryng
his
fayth
.
I
axe
you
.
Estne
puer
animal
rationale
,
an
non
?
Whether
is
a
chylde
a
reasonable
liuing
thyng
,
or
no
?
If
ye
graunt
,
that
he
is
an
vnreasonable
creature
:
then
ye
make
a
chylde
,
a
brute
beaste
,
yf
that
a
child
be
a
reasonable
creature
,
&
yet
can
not
for
lacke
of
time
and
age
,
vse
reason
:
so
maye
a
chylde
haue
fayth
,
and
be
called
faythfull
:
though
for
lacke
of
tyme
and
age
,
it
can
shewe
as
yet
no
good
workes
:
whych
are
the
tokens
,
and
fruytes
of
fayth
.
If
ye
reason
that
they
know
not
,
that
they
haue
fayth
,
therefore
they
haue
no
fayth
:
I
reason
wyth
you
agayn
chylder
know
not
,
that
they
are
redemed
wyth
Christes
bloude
:
shall
we
saye
therfore
,
that
chyldren
are
not
redemed
with
Christes
bloud
?
Chyldren
know
not
,
that
the
promys
of
saluatyon
belongeth
vnto
them
:
shall
we
say
therefore
that
the
promys
of
saluatyon
perteyneth
not
vnto
chyldren
?
Is
not
the
heyre
of
landes
heyre
,
before
he
knowe
,
that
he
is
heyre
?
So
maye
a
chylde
haue
fayth
,
and
yet
for
lacke
of
age
knowe
not
,
that
it
hath
it
.
Because
ye
alledge
the
scrypture
hereafter
,
generallye
,
and
delyuer
it
from
all
cyrcumstances
:
ye
must
suffer
me
to
reason
wyth
you
after
the
same
maner
,
at
this
time
.
Answer
me
to
this
argument
.
Children
are
not
already
condemned
:
therfore
they
do
beleue
.
for
the
scripture
sayth
,
he
that
beleueth
not
,
is
condemned
alredy
.
Therfore
ye
must
ether
graunt
,
that
chylder
do
beleue
,
or
elles
,
that
they
are
already
condemned
.
Chylder
also
haue
the
holy
ghost
.
Is
the
holy
ghost
wythout
fayth
?
They
haue
all
thynges
,
that
Christ
hath
:
for
they
are
Christes
.
&
he
that
spared
not
hys
only
sonne
,
as
Paule
sayth
,
but
delyuered
hym
vp
for
vs
,
(
and
for
chylder
as
well
,
as
for
old
men
)
it
is
impossyble
,
but
that
he
gaue
all
thyng
vnto
chylder
wyth
Christ
.
how
can
chyldren
be
faythlesse
,
whych
haue
all
,
that
Christ
hath
?
Was
Christ
without
fayth
?
Now
,
whether
your
(
I
say
)
or
my
argumentes
are
worthy
more
credence
,
let
them
that
are
faithful
men
,
iudge
indifferently
.
But
what
yf
I
graunted
you
,
that
chyldren
had
no
fayth
:
yet
it
dyd
not
folow
,
that
the
infantes
shuld
haue
no
fruyte
of
theyr
baptyme
.
For
our
infantes
are
in
as
good
a
case
,
as
the
infantes
of
the
Iewes
were
in
the
same
age
,
that
oure
infantes
are
of
.
But
though
they
hadde
bene
wythout
fayth
,
yet
had
they
receyued
theyr
cyrcumcysyon
wyth
fruit
and
profyte
,
euen
so
thoughe
oure
chyldren
were
wythoute
fayth
,
they
shulde
receyue
their
baptyme
with
as
great
fruyte
,
as
the
Hebrues
chylder
receyued
theyr
circumcisyon
.
for
that
is
baptim
vnto
vs
,
that
was
cyrcumcision
vnto
the
Iewes
.
Our
baptyme
,
and
the
cyrcumcysyon
are
all
one
spirytually
,
and
in
signyfycatyon
,
and
onely
do
differ
in
the
elementes
.
Al
they
that
were
receyued
into
the
cōnaunt
,
made
to
the
fathers
of
the
olde
testament
,
were
cyrcumcysed
,
and
therby
were
receyued
into
the
felowship
of
the
common
promys
:
so
all
they
that
are
receiued
into
the
couenante
made
to
vs
of
the
new
testament
,
are
by
baptyme
receiued
into
oure
church
&
feloship
:
and
haue
it
among
vs
as
a
seale
of
Goddes
promys
vnto
vs
,
as
the
Iewes
had
cyrcumcysyon
as
a
sygne
of
theyr
couenaunt
among
them
.
Cyrcumcysyon
requireth
a
cyrcumcysed
hart
,
and
a
new
lyfe
:
&
that
all
they
that
are
cyrcumcysed
,
shuld
mortifye
all
carnall
affectyons
,
noughty
lustes
,
and
fleshlye
desyres
.
Therfore
the
prophetes
laying
to
the
Iewes
charges
,
that
they
aunswered
not
vnto
theyr
profession
,
call
them
vncyrcumcysed
in
the
harte
.
Therfore
doth
the
lord
speake
thus
of
the
Iewes
.
Leuit.
26.
I
shall
bryng
them
into
their
enemies
land
:
that
then
at
the
length
,
theyr
vncyrcumcysed
hart
may
submitte
it selfe
,
and
humble
it
.
Hieremy
wryteth
thus
vnto
the
Iewes
.
Be
ye
circumcised
vnto
the
Lorde
:
and
take
awaye
the
vncyrcumcisyon
of
your
hart
.
And
almlghty
God
in
Moses
spake
after
the
same
maner
.
Deut.
10.
Circumcyse
and
cut
away
the
skynne
,
or
vncyrcūcision
of
your
harte
:
and
harden
youre
necke
no
more
.
In
all
these
places
is
mortifycatyon
requyred
of
the
cyrcumcysed
:
as
Paule
in
the
syxte
to
the
Romanes
requireth
mortifycation
,
where
he
sayth
.
Do
ye
not
know
,
that
all
we
that
are
baptysed
into
Christ
Iesu
,
ar
baptysed
into
hys
death
?
Therfore
we
are
buryed
wyth
hym
thorow
baptime
into
hys
death
:
that
as
Christe
was
raysed
vp
from
the
ded
,
by
the
glory
of
the
father
,
we
shuld
walke
in
newenes
of
lyfe
.
Then
as
circumcisyon
layd
vpon
the
spechles
chyldern
of
the
Iewes
is
a
professyon
of
mortificatyon
,
and
profiteth
the
chyldern
:
not
for
the
worke
wrought
,
but
for
the
commaundementes
sake
,
and
promyse
of
God
:
So
is
the
sacrament
of
baptyme
layd
vpon
our
yonge
chyldren
,
a
professyon
of
mortifycatyon
,
and
profyteth
them
not
thorowe
the
wrought
worcke
it selfe
,
but
thorow
the
promysse
of
GOD
and
hys
worde
:
and
the
promysse
that
he
made
to
hys
holy
churche
:
and
the
prayers
made
by
the
churche
.
ye
say
that
.
☞
When
as
men
and
wymen
are
baptysed
,
all
men
take
admonyshment
,
by
whych
the
good
amend
their
lyues
and
are
saued
.
¶
When
as
men
,
and
wymen
are
baptysed
,
I
axe
you
:
whether
they
that
are
baptysed
are
saued
thorowe
the
promys
of
God
made
vnto
them
,
or
thorow
theyr
worthynes
of
receyuynge
of
baptym
:
or
by
the
worke
wrought
in
hearyng
or
seyng
of
the
admouyshement
,
that
commeth
of
baptysynge
of
men
,
and
wymen
:
If
ye
saye
:
that
your
men
,
and
wymen
haue
remissyon
of
synnes
by
receyuing
of
baptyme
at
such
an
age
:
then
do
not
they
receyue
forgyuenesse
of
synnes
,
and
the
herytage
by
the
promys
,
but
thorow
a
worke
wrought
so
worthely
in
such
an
age
.
If
they
haue
the
herytage
,
and
forgyuenesse
of
synnes
by
the
promys
:
then
chylder
hauyng
the
promys
as
well
,
as
men
,
&
wymen
,
maye
haue
remissyon
of
synne
,
when
as
they
are
baptysed
,
as
well
as
olde
folke
.
For
GOD
hath
no
respecte
of
persones
,
&
regardeth
not
one
age
more
then
an
other
.
Do
not
ye
gyue
vertue
to
the
worke
wrought
.
when
ye
say
that
men
are
saued
by
the
admonyshment
,
of
seyng
men
&
wymen
baptysed
?
Wher
dyd
God
promyse
that
the
seers
of
men
and
wymens
baptyme
,
should
be
saued
therby
?
Where
did
God
orden
,
that
the
only
seyng
of
baptim
should
cause
men
amend
their
liuyng
,
and
therby
be
saued
?
yf
God
made
no
suche
promys
:
why
do
you
gyue
vertue
of
saluation
,
vnto
the
worke
wroughte
:
whych
God
neuer
ordened
any
saluatyon
to
come
by
?
Who
is
now
the
iusticyari
?
Who
is
he
now
,
that
geueth
not
only
vertue
,
but
also
the
vertue
of
amendment
of
lyfe
,
and
saluation
,
to
the
work
wrought
of
an
onloker
,
&
onli
a
sear
of
baptim
?
What
deserueth
an
old
man
,
by
hys
cyrcumcysion
in
hys
age
,
more
then
a
chyld
deserueth
by
his
circumcision
receiued
in
the
viij
.
daye
after
hys
natiuite
?
If
neither
of
both
deserueth
more
then
another
:
the
olde
man
deserueth
by
hys
baptisyng
in
his
age
no
more
then
a
chylde
deserueth
by
his
baptime
receiued
in
his
infancy
.
Furthermore
:
when
as
the
promisse
of
saluation
perteyneth
as
wel
vnto
childeren
,
as
to
men
,
and
wemen
:
it
must
nedes
folowe
,
that
the
sygne
of
the
promys
belongeth
as
well
vnto
childer
,
as
to
olde
folke
.
But
baptime
is
the
sygne
,
or
sacrament
of
the
promisse
,
that
GOD
made
to
vs
of
the
newe
Testament
:
therefore
baptyme
belongeth
as
wel
vnto
chylderen
,
as
vnto
olde
folke
.
If
that
ye
denye
,
that
the
promysse
of
saluation
perteyneth
as
well
vnto
chylder
,
as
to
olde
folke
(
as
ye
dydde
ones
in
my
chamber
,
reasonynge
wyth
me
)
I
wyll
proue
it
thus
:
saluation
belongeth
as
well
vnto
chylder
,
as
to
men
,
and
wemen
:
and
no
man
commeth
vnto
the
herytage
of
saluacion
,
but
thorow
the
promys
:
as
Paule
witnesseth
.
Gala.
ij
.
Si
ex
lege
est
hereditas
,
non
iam
expromissione
.
Atqui
Abrahae
per
promissionem
donauit
deus
.
If
that
the
heritage
,
that
is
the
kyngdome
of
heauen
commeth
thorow
the
lawe
,
then
it
commeth
not
of
the
promys
.
But
GOD
gaue
it
vnto
Abraham
by
the
promys
.
And
so
all
other
bothe
Abrahams
posterytye
,
and
they
that
are
of
the
Heathen
receyue
the
heritage
,
as
Abraham
dyd
.
Then
when
as
the
herytage
commeth
by
the
promys
:
none
can
haue
the
heretage
,
that
hathe
not
the
promys
:
but
the
specheles
childer
haue
the
heretage
,
therefore
they
haue
also
the
promys
of
the
heretage
.
If
that
chylder
haue
the
promys
,
and
the
couenant
,
and
the
thynge
promysed
by
the
couenaunt
:
why
maye
not
they
haue
the
sygne
,
or
seale
of
the
couenant
as
well
as
the
infantes
of
the
Iewes
hadde
the
sygne
and
seale
of
theyr
couenant
:
Is
the
Baptyme
of
water
greater
,
then
the
thynge
whyche
is
sygnifyed
by
the
Baptyme
:
is
the
garland
of
Iuy
better
,
then
the
Wine
,
whyche
is
signifyed
by
the
garlande
?
When
as
children
receiue
the
holy
goste
the
heretage
of
the
kingdom
of
heauen
,
forgeuenes
of
origenal
sinne
by
Christes
blode
,
and
are
made
membres
of
Christes
body
:
why
may
they
not
receyue
the
Sacrament
of
baptim
,
whiche
is
an
holy
sygne
and
seale
of
these
thynges
?
maye
we
not
receiue
the
lesse
,
when
we
haue
receiued
the
greater
?
yf
that
ye
deny
the
kingdome
of
heauen
,
and
the
heretage
therof
to
perteine
vnto
childer
(
as
for
to
confirme
your
opinion
ye
wold
not
stik
to
do
)
for
ye
deny
as
greate
a'thynge
as
that
:
I
wyll
proue
that
the
heretage
doth
perteyne
unto
them
.
Iacob
,
Hieremi
,
and
Iohan
the
Baptist
,
beynge
chylder
hadde
the
heretage
of
the
kyngdome
of
heauen
:
and
the
chylder
both
of
the
Iewes
and
also
of
the
chylder
of
the
Christianes
haue
the
promys
of
the
heretage
,
as
these
places
folowynge
do
testyfie
.
I
wyll
make
stronge
my
cumnant
,
betwene
me
and
the
,
and
thy
sede
after
the
,
in
their
generacions
,
in
a
continuall
comnant
:
that
is
to
wyt
,
that
I
wyll
be
a
GOD
vnto
the
and
to
thy
sede
after
the.
And
agayne
in
the
.xxij.
of
Genesis
.
In
thy
sede
shall
all
the
nacions
of
the
earth
be
blissed
.
In
the
.xliiij.
of
Esaye
is
thys
prymis
.
I
wyll
poure
oute
my
Spirite
vpon
thy
sede
,
and
my
blessyng
vpon
thy
buddes
.
And
Peter
in
the
second
of
the
Actes
speketh
of
a
playn
promis
in
these
wordes
The
promys
was
made
vnto
you
,
and
to
youre
chylder
,
and
to
all
that
are
far
of
,
whome
soeuer
the
Lorde
oure
GOD
shall
call
.
Lo
,
here
is
playne
mention
made
,
of
the
promys
made
vnto
chylder
.
Then
when
as
GOD
perfourmeth
all
that
he
promyseth
:
and
he
promysed
saluation
vnto
childer
,
it
foloweth
,
that
they
haue
the
heretage
that
GOD
promysed
them
,
then
doth
the
heretage
and
kyngdome
of
GOD
perteyne
vnto
them
.
Why
do
you
so
vncharitably
wyth
hold
the
sygne
and
seale
of
saluation
from
chylderen
,
to
whome
the
heretage
belongeth
?
Who
gaue
you
any
such
authoritie
,
ye
proude
and
presumptuous
tyrannes
:
as
to
make
wardes
of
the
chylder
of
GOD
,
and
to
wyth hold
from
them
the
sygne
and
seale
of
theyr
fathers
heretage
.
Now
where
is
all
your
scripture
:
whyche
ye
boost
that
ye
defende
youre
errour
wythall
?
aunswere
vnto
these
scriptures
,
and
confute
them
,
yf
ye
can
.
Where
as
ye
saye
afterwarde
,
that
nother
the
sygne
of
Chrystes
Supper
,
nother
the
raynbowe
sygnyfyeth
anye
thynge
to
chylder
:
ye
are
farre
oute
of
the
waye
.
The
breakynge
of
the
breade
in
the
supper
,
and
deliuerynge
of
it
vnto
the
congregation
be
tokeneth
:
that
Christes
body
was
broken
for
all
them
that
shal
be
saued
:
and
that
the
vertue
of
his
passion
shulde
be
delt
to
all
them
that
are
elect
,
and
chosen
to
be
saued
.
Then
when
as
childer
are
elect
and
chosen
to
be
saued
,
is
the
misterye
of
Christes
supper
,
no
signe
of
saluation
vnto
childer
.
Doth
not
the
rayne
bow
signifie
to
al
the
worlde
,
that
the
world
shal
no
more
be
drowned
wyth
water
.
Doth
not
that
promis
,
that
the
worlde
shuld
be
no
more
destroyed
wyth
water
,
perteyne
vnto
chylder
?
If
that
the
promys
perteyne
vnto
childeren
:
how
happeneth
,
that
the
signe
of
the
promys
signifieth
nothyng
vnto
them
?
It
must
nedes
signify
vnto
yong
childer
,
as
well
as
to
olde
men
,
that
they
shall
not
be
drowned
wyth
an
vniuersall
sloude
,
as
the
worlde
was
ones
destroyed
.
So
dothe
the
baptysynge
of
chylderen
sygnifie
,
as
well
vnto
chylder
:
that
Christ
dyed
for
them
,
and
rose
for
them
,
as
it
sygnifyeth
the
same
to
olde
menne
.
For
all
althoughe
they
see
not
the
sygne
and
knowe
not
of
the
sygne
:
yet
maye
they
haue
it
as
surely
,
as
thei
haue
the
thing
sygnyfyed
by
the
sygne
.
Almyghtie
GOD
made
a
couenaunt
and
promysse
,
not
onely
vnto
menne
,
but
also
vnto
byrdes
and
bestes
:
that
they
shuld
not
be
drowned
with
the
vniuersall
fould
.
Genesis
.ix.
Beholde
(
sayth
the
Lorde
)
I
make
my
couenaunt
wyth
you
and
wyth
yoursede
after
you
,
and
wyth
euery
lyuynge
soule
that
is
wyth
you
,
as
well
foul
,
as
cattell
and
beestes
.
Thys
shall
be
the
sygne
,
whyche
I
geue
betwene
you
and
me
and
euery
lyuynge
soule
whyche
is
wyth
you
.
I
haue
set
my
bowe
in
the
cloude
:
and
it
shall
be
a
sygne
a
sygne
of
the
couenaunt
betwene
me
and
the
yearthe
.
So
,
that
when
I
bryng
cloudes
vpon
the
yearth
the
bowe
shall
appeare
in
the
cloudes
:
and
then
wyll
I
thynk
vpon
the
comnant
betwene
me
and
you
,
and
all
lyuyng
creatures
.
Fyrste
I
gather
of
thys
place
that
the
comnant
of
GOD
is
profytable
,
not
onely
vnto
them
that
haue
the
vse
of
reason
,
but
also
vnto
byrdes
and
vnreasonable
bestes
,
although
they
knowe
,
nothynge
at
all
of
the
promys
.
I
gather
also
,
that
the
sygnes
of
Goddes
comnaunte
,
are
sygnes
vnto
byrdes
and
beestes
:
and
not
onely
sygnes
,
but
profytable
sygnes
vnto
them
:
althoughe
they
neuer
see
them
,
nor
vnderstande
theim
.
Whereupon
I
gather
that
the
holy
sygne
of
Baptyme
,
is
not
onely
a
signe
vnto
childer
of
remission
of
synnes
,
and
of
Goddes
fauor
toward
them
,
but
also
a
fruitful
&
profitable
signe
.
For
how
can
the
sygne
of
the
raynbow
be
more
profytable
vnto
vnresonable
beastes
,
and
byrdes
,
then
the
Sacramte
of
baptyme
is
profytable
vnto
yong
chylder
?
seyng
that
GOD
promysed
as
well
saluation
to
chylder
,
from
hell
,
death
,
and
damnation
,
and
made
baptyme
the
sygne
thereof
,
as
he
promysed
vnto
beastes
and
byrdes
safegarde
from
general
drowning
,
and
made
the
raynbow
the
token
sygne
or
seal
of
the
same
.
Here
is
your
sayinge
,
that
the
raynebowe
is
noo
sygne
vnto
chyldern
,
proued
playne
false
,
and
contrarye
vnto
the
open
text
of
Goddes
holy
word
.
Where
is
the
great
clerke
that
,
sayde
,
that
I
should
not
haue
Winchester
in
hande
,
when
I
had
hym
in
hande
?
as
thoughe
he
had
passed
Wynchester
so
far
in
wyt
and
learnyng
,
that
ther
were
no
comparison
to
be
made
betwene
them
.
Here
myght
ye
be
ashamed
,
yf
ye
hadde
anyon
shame
at
all
.
Here
myght
your
disciples
be
ashamed
of
suche
an
vnlearned
and
dotynge
scolemaster
.
Is
the
seale
of
a
childes
landes
no
seale
vnto
hym
:
because
he
hath
no
knowlege
of
the
seale
,
and
knoweth
nothynge
therof
?
What
soeuer
ye
aunswer
,
the
seale
is
euen
a
seale
vnto
chylder
:
and
when
they
come
to
age
,
they
clayme
theyr
lands
therby
.
Euen
so
is
baptyme
a
seal
of
remission
of
synnes
vnto
chyldern
,
although
they
know
it
not
.
And
when
they
cum
to
age
,
it
shal
be
an
assurance
vnto
them
,
to
clayme
the
promiss
of
God
by
:
ye
haue
been
therfore
to
bolde
to
bable
of
these
matters
:
where
in
ye
haue
very
lyttelle
skill
,
And
pronounce
as
boldelye
,
as
though
ye
were
syttynge
vpon
Apolloes
trestell
.
Let
youre
I
sayes
,
haue
autorite
amonge
your
bewitched
scholars
,
as
much
as
ye
wyll
:
but
they
shal
haue
none
with
me
,
excepte
ye
can
proue
your
saying
true
by
the
scripture
.
Ye
axe
me
,
why
is
baptym
not
differred
,
as
wel
as
the
supper
of
the
Lorde
?
A
man
might
answer
you
,
that
they
wer
lyke
to
be
lurched
at
your
gluttenous
supper
,
yf
that
they
were
with
you
:
for
ye
wolde
haue
at
the
supper
of
the
gluttenous
catabaptistes
(
whiche
ye
call
the
supper
of
oure
Lord
)
befe
,
mutton
,
vele
,
capons
and
such
harde
meates
,
as
the
pore
sucking
childer
can
not
eat
:
and
therfore
it
were
no
wisdom
that
thei
shuld
suppe
with
you
,
vntyl
theyr
teeth
wer
growen
.
If
that
I
had
bylded
my
opynion
vpon
doctores
,
and
stories
,
as
ye
do
yours
.
I
coulde
haue
broughte
manye
places
both
oute
of
the
doctours
,
and
stories
:
which
proue
that
it
was
the
custome
a
.
M.CC.
yeres
ago
,
to
gyue
the
Sacramente
of
CHRISTES
body
and
blud
,
only
in
bred
and
wyne
,
vnto
the
yong
chylder
streyght
waye
after
baptyme
.
But
because
I
ground
my
opinion
only
vpon
scripture
,
I
wyll
aunswere
you
by
scripture
.
The
supper
of
the
Lorde
requireth
a
doer
,
and
it
is
an
actiue
Sacramente
,
For
Christ
sayeth
.
Accipite
,
edite
,
bibite
,
facite
in
mei
recordationem
.
Take
ye
,
eate
ye
,
drinke
ye
,
and
do
ye
thys
in
the
remembrance
of
me
.
Then
when
as
the
chylder
can
not
receyue
the
Sacrament
,
and
can
not
eat
,
drynk
,
nor
do
that
in
the
supper
that
God
requireth
,
that
is
to
eat
,
&
drink
in
the
remembraunce
of
hym
:
it
is
mete
that
chylder
be
dyfferred
from
the
supper
vntyl
they
may
,
and
can
eat
and
drynk
and
receyue
the
supper
,
as
Christ
ordened
it
to
be
receyued
.
And
because
baptim
is
a
passiue
Sacrament
,
&
no
man
can
baptise
hym self
,
but
is
baptise
do●
an
other
:
&
childer
may
be
as
wel
dipped
in
to
the
water
in
the
name
of
Christ
(
which
is
the
outward
baptym
and
as
myche
as
one
man
can
gyue
an
other
)
euen
as
olde
folke
:
and
when
as
they
haue
the
promisse
of
saluation
,
as
well
as
old
folk
,
&
can
receyue
the
signe
of
the
same
as
wel
:
there
is
no
cause
why
that
the
baptyme
of
chylder
shulde
be
differed
.
CHRIST
dyd
not
baptyse
hymself
,
but
Iohan
the
baptist
baptised
hym
.
In
the
second
of
the
actes
and
the
.x.
where
as
manye
were
baptised
,
no
man
baptysed
hym self
:
nother
do
we
rede
in
any
place
of
the
new
Testament
:
that
any
man
baptised
hym self
,
then
when
as
baptym
is
gyuen
by
other
:
and
the
supper
of
the
Lorde
is
taken
of
a
man
by
hym self
:
it
foloeth
not
that
baptym
ought
to
be
differred
so
longe
,
as
the
supper
ought
to
be
differed
,
Wee
reade
in
the
actes
of
he
Apostels
,
that
all
they
that
came
into
the
felowshyppe
of
Christes
churche
,
entred
in
by
baptym
,
and
dyd
not
communicate
streighte
waye
after
they
were
baptised
.
Allthough
I
grant
with
in
a
shorte
tyme
after
,
they
receyued
the
supper
of
the
Lorde
,
as
many
as
were
able
to
receuer
it
.
Then
when
as
chylder
perteyne
vnto
christes
churche
,
it
is
mete
that
they
entre
in
by
the
same
dore
,
that
olde
folke
enter
in
by
:
then
oughte
they
not
to
be
holden
out
from
the
churche
,
vntyll
they
may
allso
receiue
CHRISTES
supper
.
Baptym
is
the
putting
on
of
CHRIST
,
as
Paule
sayeth
.
Quotquot
baptizati
estis
,
Christum
induistis
.
As
many
of
you
as
ar
baptised
,
haue
CHRIST
put
vpon
you
,
Is
it
conuentent
that
the
pore
infantes
shal
be
naked
,
and
want
CHRIST
vnput
vpon
them
,
vntyll
that
they
come
to
the
.xiiij.
yeare
of
theyr
age
?
Howe
shall
they
come
worthylye
to
Christes
supper
,
and
haue
not
CHRIST
for
they
garment
?
Therefore
they
must
fyrst
put
on
Christe
by
baptyme
,
and
then
afterward
at
conuenient
tyme
,
receyue
the
Lordes
supper
,
I
shewed
that
water
presupposed
vnclenes
in
all
that
ar
baptysed
:
and
I
set
the
sygne
of
the
water
,
as
an
argumente
agaynst
them
of
your
sect
,
which
deny
originall
syn
.
But
ye
saye
,
that
I
haue
proued
nether
of
both
,
vnlesse
I
proue
that
Christ
ordeded
that
chylder
shulde
be
baptised
.
To
proue
that
the
water
in
baptyme
,
signifyeth
the
impurite
of
them
that
are
baptysed
.
Ananias
sayde
vnde
Peter
,
Exurge
,
&
baptizare
,
&
ablue
peccata
tua
.
Ryse
vp
and
be
baptysed
and
washe
away
thy
synnes
,
saynt
Paul
calleth
baptym
the
bathe
of
regeneration
and
the
bath
of
water
,
wherby
the
churche
is
made
clene
.
In
all
thes
places
ye
hear
mention
of
wasshynge
and
water
,
and
of
scouryng
by
the
water
,
wherfore
that
water
of
baptysme
signifyeth
that
they
that
are
baptysed
,
haue
nede
of
washynge
,
and
are
vnclene
,
yf
they
be
chyldern
,
and
haue
committed
no
actuall
syn
,
then
it
folowethe
,
that
they
are
defyled
with
originall
syn
yf
they
be
commede
vnto
perfyt
age
,
that
then
they
ar
spotted
both
with
originall
and
actual
synne
.
The
former
part
is
proued
.
The
other
parte
I
proue
thus
.
Baptym
signifieth
in
all
them
that
are
baptysed
,
that
they
are
vnclene
,
and
haue
originall
syn
,
but
chyldern
are
baptised
,
therfore
the
water
signified
in
theyr
baptym
,
that
they
are
gyltye
of
original
syn
,
seyng
that
they
haue
commytted
no
actuall
as
yet
.
If
ye
saye
that
chyldern
are
vnworthlly
baptysed
,
therfore
the
water
of
theyr
Baptyme
,
condemneth
them
not
of
originall
synne
,
and
wanteth
the
sygnyfication
,
I
answer
that
the
vnworthynes
of
the
receyuynge
of
the
Sacramente
,
hyndereth
not
the
sygnification
of
it
,
allthought
it
be
both
vnprofytable
,
and
also
damnable
to
the
receauer
,
of
vnworthelye
.
When
as
a
noughtye
mane
receyueth
the
Sacramente
of
CHRISTES
bodye
vnworthelye
,
doth
the
brekinge
of
the
bread
leue
of
sygnifying
that
CHRISTES
body
was
broken
for
that
synfull
and
vnworthy
receyuer
?
Therfore
baptym
in
all
that
ar
baptysed
,
betokeneth
that
they
are
gyltyl
of
originall
syn
at
the
leaste
.
Where
as
ye
saye
,
that
for
lack
of
scripture
I
am
faine
to
flye
vnto
rryginall
syn
to
proue
the
baptym
of
chyldern
:
I
praye
you
what
scripture
haue
ye
broughte
,
sence
the
beginninge
of
your
boke
,
to
proue
the
contrary
?
Whether
I
haue
broughte
any
scripture
for
the
probation
of
my
opynion
,
or
no
I
reporte
me
vnto
the
readers
of
my
sermon
,
and
of
thys
booke
also
.
Where
as
the
commaundement
is
generall
,
and
perteyneth
vnto
an
hole
speciall
kynd
it
perteyneth
to
euery
one
,
conteyned
vnder
the
speciall
kynde
,
althoughe
the
particular
be
not
expressedly
named
as
in
thys
example
,
if
that
all
men
be
resonable
lyuynge
creatures
,
then
chylder
are
also
resonable
creatures
:
because
they
are
conteyned
vnder
the
name
of
a
man
,
thoughe
they
are
not
expressed
by
name
in
the
generall
.
Or
els
yf
that
were
not
true
,
howe
shoulde
ye
proue
,
that
wemen
,
shoulde
be
saued
:
that
wyues
,
wydowes
,
and
maydens
shoulde
receyue
the
Lordes
supper
and
be
baptysed
:
seynge
that
the
apostels
haue
no
expressed
commaundement
of
GOD
,
neyther
the
women
shulde
be
baptysed
nother
be
receyued
vnto
the
supper
of
the
Lorde
.
Wherfore
excepte
ye
wil
exclude
and
shyt
out
wemen
from
the
supper
of
the
Lorde
,
and
from
baptim
,
because
there
is
no
expressed
word
to
commaunde
them
to
be
baptised
,
and
to
receyue
Christus
supper
:
ye
can
not
shyt
out
ceylder
from
baptime
.
For
chylder
are
as
well
conteyned
vnder
thys
worde
nations
:
as
wemen
bee
,
in
thys
generall
precepte
,
teache
all
nations
,
and
baptyse
them
into
the
name
of
the
father
and
the
sonne
,
and
the
holy
ghoste
.
If
that
ye
aunswere
,
that
preachyng
and
Baptysynge
be
tyed
together
,
and
they
oughte
alwayes
to
bee
doone
together
.
I
reade
that
Chryste
sayde
vnto
hys
Apostels
.
Mar.
xvi
.
preache
ye
the
Gospel
vnto
euery
creature
.
If
thys
worde
creature
do
signifie
here
man
:
then
are
the
Apostels
(
when
as
baptime
is
vnseperably
ioyned
with
preachynge
)
bounde
to
baptise
all
that
they
preache
to
:
and
they
are
bounde
to
preache
to
all
men
,
therefore
by
youre
reason
they
are
bounde
to
baptise
all
men
.
Chylder
are
men
,
therefore
the
Apostels
are
bound
to
baptise
chylder
and
to
preache
vnto
chylder
.
If
that
ye
saye
that
preache
the
Gospell
,
vnto
all
menne
,
is
to
be
thus
vnderstande
:
preache
the
Gospel
vnto
all
men
that
can
receyue
the
preachyng
:
then
is
the
lyke
generall
precept
,
baptise
all
men
so
to
be
vnderstande
:
that
they
are
to
be
baptised
,
whyche
can
receyue
baptime
.
But
the
childer
of
the
Christians
canne
as
well
receiue
the
ouer
baptime
whiche
is
the
dippyng
into
the
water
in
the
name
of
Christe
.
as
the
infantes
of
the
Iewes
could
receyue
the
sacrament
of
circumcision
:
Then
are
childer
as
well
to
be
baptised
,
as
olde
folke
are
to
be
preached
vnto
,
and
to
be
baptised
.
Ar
we
now
so
destitute
of
scripture
,
to
proue
that
infantes
maye
be
baptysed
,
that
we
are
fayne
to
fly
for
helpe
to
original
sinne
?
When
as
I
proue
by
that
,
that
chylder
haue
originall
synne
,
that
they
hadde
nede
of
the
bath
of
water
and
regeneration
:
do
I
flye
from
scrypture
?
is
the
matter
of
origynall
synne
no
part
of
scripture
?
you
do
holde
that
there
is
none
at
all
,
and
therefore
that
the
childer
nede
not
,
nother
ought
to
be
baptysed
,
vntyll
they
be
.xiiij.
yeare
olde
:
before
whiche
tyme
,
they
haue
done
many
actuall
synnes
,
whyche
hadde
nede
to
be
wasshed
awaye
,
wyth
the
bath
of
baptime
.
Therefore
it
is
no
meruell
that
ye
exclude
originall
synne
from
scripture
,
as
a
thing
whiche
can
not
be
found
in
scripture
.
In
youre
nexte
question
,
ye
make
as
wise
a
reason
,
agaynst
me
:
as
ye
dyd
in
the
begynnynge
of
youre
booke
,
dyuerse
times
.
This
is
my
reason
,
that
ye
go
aboute
to
confute
and
ouerthrowe
.
As
for
the
vse
of
water
is
,
to
clenge
and
scoure
thynges
that
are
vncleane
,
and
sygnifyeth
where
it
is
brought
that
there
is
some
thynge
,
whyche
nedeth
to
be
made
clene
,
so
in
oure
baptyme
the
water
doth
signifye
vnto
vs
,
that
there
is
some
vnclennes
and
fylthynes
in
our
nature
,
that
had
nede
to
be
washed
.
For
thys
cause
I
may
sett
the
water
in
our
baptym
for
an
argument
agaynst
them
,
that
say
that
men
as
soone
as
they
be
borne
,
haue
no
originall
synne
.
But
let
vs
se
your
argument
agaynst
thys
my
saying
.
☞
Is
that
a
suffycyent
cause
to
proue
orygynall
synn
to
be
in
infantes
,
because
ye
offer
them
water
?
¶
I
aunswer
,
the
baptim
of
infantes
being
lawfull
,
&
godly
,
as
I
do
presuppose
it
:
then
the
water
of
baptim
(
which
vnfaithfullye
ye
cal
onli
water
,
leuing
out
of
baptim
)
must
nedes
signifi
vnto
childer
that
they
are
vnclene
.
But
when
as
they
haue
committed
no
actuall
synne
,
and
are
yet
synnes
:
it
foloweth
,
that
they
haue
origynall
synne
:
excepte
there
be
mo
synnes
,
then
actuall
,
and
originall
.
But
nowe
let
vs
heare
youre
hole
argument
,
wherewith
ye
intende
to
boxe
me
.
Is
that
a
sufficient
cause
,
to
proue
originall
synne
to
be
in
infantes
because
ye
offer
them
water
?
Then
is
it
as
sufficient
to
proue
that
the
Turkes
and
Iewes
,
wyth
al
the
rest
of
the
people
of
the
worlde
haue
it
not
,
nor
are
infected
therewyth
because
ye
offer
it
not
vnto
them
.
I
aunswere
vnto
thys
argument
,
by
shewyng
the
like
:
how
stronge
,
and
myghtye
thys
of
yours
is
.
Preachyng
of
Gods
worde
presupposeth
,
that
ther
,
where
it
is
preached
,
men
are
infected
with
originall
and
actual
synne
.
but
ye
offer
no
preaching
of
Gods
word
,
vnto
the
Iewes
,
Turkes
,
and
vnto
the
rest
of
the
infydeles
in
the
world
:
therfore
ye
recken
,
that
nether
Turke
,
nor
Iew
,
nether
any
other
infydele
hath
,
ether
originall
,
or
actuall
synne
.
If
that
ye
thynke
,
that
all
the
aboue
rehersed
infideles
haue
both
originall
,
and
actuall
synne
.
for
all
that
ye
offer
them
no
preachynge
:
so
I
thynke
,
that
the
forsayd
infydeles
haue
orygynall
synne
,
not
withstandyng
,
that
I
offer
them
no
water
.
In
your
next
reason
,
ye
presuppose
it
,
that
I
dyd
neuer
beleue
,
sence
I
hadde
anye
knowledge
in
the
scripture
:
that
is
,
that
the
water
of
baptyme
taketh
awaye
the
vnclennes
of
the
soule
:
but
well
wot
I
,
that
the
holy
ghoste
worketh
onelye
that
worke
,
and
no
creature
in
the
worlde
,
I
knowe
,
that
Christes
hole
baptyme
,
that
is
,
both
the
outwarde
,
and
the
inner
together
,
purgeth
both
bodye
,
and
soule
.
And
I
do
fynd
in
dyuerse
places
of
the
newe
Testament
:
that
it
hath
pleased
GOD
,
to
graunt
forgyuenesse
of
synnes
,
by
the
inwarde
baptyme
,
when
the
outward
baptyme
was
ministred
,
that
the
thyng
signyfyed
shulde
agree
wyth
the
outwarde
signe
,
and
sygnyfycatyon
.
Peter
sayd
in
the
second
chap.
of
the
actes
.
Let
euery
one
of
you
be
baptysed
in
the
name
of
Iesu
Christe
,
to
the
forgyuenes
of
synne
:
and
ye
shall
receyue
the
gyft
of
the
holy
ghost
.
Peter
also
sayeth
.
Acto
.
x.
What
lette
is
there
,
that
these
be
not
baptysed
in
water
,
whyche
haue
receyued
the
holy
ghoste
,
as
well
as
we
?
And
Luke
telleth
,
that
the
meany
of
Cornelius
receyued
the
holy
ghoste
,
and
were
contynentie
baptysed
with
water
.
Ananias
also
,
in
the
.ix.
of
the
actes
,
sayeth
vnto
Paule
.
Brother
Saule
,
the
lorde
,
whom
thou
sawest
,
in
the
way
,
hath
sente
me
:
that
thou
shouldest
receyue
thy
syght
agayne
,
and
be
fylled
wyth
the
holy
ghoste
,
and
immediatelye
,
there
fell
from
hys
eyes
,
as
they
had
bene
scales
:
and
he
receyued
hys
syghte
,
and
rose
,
&
was
baptysed
,
ye
se
now
,
how
that
God
ioyneth
in
hys
word
the
two
baptymes
together
:
so
that
the
outwarde
baptyme
is
not
a
vayne
signe
,
and
to
be
dispysed
:
as
ye
seme
to
do
:
where
as
ye
axe
:
how
can
water
he
le
the
woundes
of
the
soul
.
But
leaste
ye
saye
,
that
I
alledge
your
mynde
falsely
,
I
wyll
rehearse
your
wordes
,
as
ye
wrote
them
.
☞
But
nowe
I
saye
,
that
all
the
worlde
hath
synned
,
and
is
defyled
in
Adam
.
Howe
nowe
,
wyll
water
scoure
awaye
the
fylthe
of
thps
corruptyon
?
No.
It
is
a
wounde
,
receiued
in
the
soule
,
and
is
washed
away
,
but
wyth
the
only
fayth
in
the
bloude
of
Christ
.
¶
Ye
say
here
,
that
all
the
world
hath
synned
,
and
is
defyled
in
Adam
.
and
yf
ye
meane
no
subtylte
,
and
vnderstande
by
the
worlde
,
both
the
electe
and
the
other
lykewyse
:
ye
graunte
openly
orygynalle
synne
,
whych
in
other
places
ye
haue
denied
,
and
do
denye
:
as
hereafter
we
shall
proue
,
both
by
your
saying
and
doynge
.
If
that
all
the
world
hath
synned
in
Adam
:
them
haue
also
yonge
chyldren
synned
in
the
same
.
and
ye
saye
,
that
the
corruption
of
Adam
can
not
be
scoured
awaye
wyth
anye
thynge
,
sauyng
only
wyth
the
fayth
in
the
bloud
of
Christe
.
Ye
saye
also
,
that
no
chylde
hath
fayth
:
and
therfore
call
all
infantes
,
vnbeleuers
.
It
foloweth
of
youre
sayenge
:
that
ye
are
of
that
opynyon
,
that
all
the
chyldren
which
dyed
,
sence
the
begynnynge
of
the
worlde
,
vnto
thys
daye
,
dyed
vnpurged
from
the
fylth
of
the
soule
,
and
wythout
forgyuenes
of
origynall
synne
.
Whose
rewarde
,
seynge
that
it
is
the
death
of
the
soule
,
and
euerlastynge
dampnatyon
:
herevpon
it
maye
be
gathered
,
that
ye
are
of
thys
opynyon
,
that
all
chylderen
are
in
the
state
of
dānatyon
:
and
that
,
yf
they
dye
,
they
are
all
dampned
.
For
thys
argument
maye
be
clearelye
,
and
truely
gathered
of
youre
owne
sayinge
.
¶
None
shall
be
scoured
from
the
corruption
of
orygynall
synne
,
but
suche
as
haue
fayth
in
the
bloude
of
Christe
.
But
all
chylderne
wante
fayth
in
the
bloude
of
Christe
:
as
ye
teache
both
openlye
,
and
pryuelye
.
Therfore
by
you
,
no
chylderne
are
scoured
from
the
corruption
of
orygynall
synne
.
¶
Wherevpon
it
foloweth
:
yf
these
sayinges
of
Paule
be
true
:
Euyll
was
broughte
by
lynage
into
all
men
,
by
the
trespasse
of
one
man
,
vnto
condemnatyon
:
The
rewarde
of
synne
,
is
death
:
By
Adam
all
men
do
dye
,
and
by
one
manne
,
synne
entred
into
the
worlde
,
and
thorough
synne
,
death
,
as
farre
furth
as
we
haue
all
synned
:
that
all
chyldern
(
whych
as
ye
holde
,
are
vnbeleuers
,
and
therefore
can
not
be
purged
for
lacke
of
fayth
in
Christes
bloude
)
muste
nedes
be
damned
.
Whych
opinion
,
howe
wycked
it
is
,
and
howe
contrarye
vnto
the
holye
scrypture
:
lette
the
chyrch
of
CHRIST
gyue
sentence
.
Haue
ye
not
taught
holsome
lessons
in
youre
boke
,
wherof
suche
a
damnable
conclusyon
foloweth
?
Are
ye
not
worthye
to
be
dubbed
a
doctour
of
heresye
?
If
ye
be
not
I
can
not
tell
,
who
is
.
Wher
as
ye
say
:
that
water
can
not
scoure
the
soule
.
because
orygynall
syn
is
a
wounde
receyued
of
the
soule
:
ye
seme
to
mene
,
that
the
bodye
shall
not
be
damned
for
orygynall
synne
,
as
a
thing
that
neuer
receyued
it
.
Is
it
not
agaynst
iustyce
,
that
they
shoulde
be
condemned
together
,
whych
were
not
conioyned
in
the
dede
doynge
,
that
deserued
damnation
?
¶
Ye
holde
in
youre
nexte
sentence
a
maruelous
opynyon
:
whyche
is
thys
.
It
is
to
be
vnderstande
,
that
thoughe
synne
be
common
to
all
,
yet
baptyme
is
not
common
to
all
.
Whych
sentence
semeth
not
to
be
true
.
For
to
whomsoeuer
preaching
is
common
,
to
the
same
is
also
baptyme
common
.
For
preachyng
,
and
baptysyng
are
ioyned
,
and
commaunded
together
,
in
these
wordes
.
Euntes
docete
omnes
gentes
,
baptizantes
eas
.
Go
,
and
teache
all
natyons
,
baptysyng
them
.
Then
is
baptyme
,
as
common
as
preaching
is
:
hut
preachyng
is
common
to
all
▪
therfore
is
also
baptyme
common
to
all
:
though
all
wyll
not
receyue
it
.
For
a
man
hauinge
seuerall
grounde
ynough
of
hys
owne
,
oft
tymes
putteth
no
cattell
into
the
comon
:
allthough
hys
parte
is
as
common
vnto
hym
,
as
vnto
anye
other
man
.
Are
the
feldes
no
more
common
vnto
a
man
,
after
that
he
enioyeth
no
longer
the
profyte
of
the
common
feldes
?
Answer
me
wyth
scrypture
,
as
I
do
confute
yow
wyth
scrypture
:
and
let
your
arrogant
,
I
says
,
(
whyche
ye
haue
wythin
thre
leues
of
the
begynnyng
of
your
booke
in
the
stede
of
scrypture
boldly
brought
in
thre
tymes
)
goo
,
shake
theyr
eares
.
For
thoughe
ye
haue
inchaunted
your
wretched
scholars
,
so
that
they
beleue
,
that
it
is
the
gospel
,
whatsoeuer
ye
say
:
yet
are
ye
in
no
such
autoryte
,
maister
doctor
with
me
,
that
I
wyll
beleue
your
,
I
say
:
when
as
ye
bryng
neuer
one
text
of
scrypture
,
to
bylde
your
I
say
,
vpon
.
Well
I
deny
the
doctor
,
saye
what
he
wyll
:
and
set
these
textes
of
the
scripture
agaynst
hym
:
Paule
wryteth
vnto
the
Romanes
thus
.
As
by
the
trespas
of
one
man
,
euel
was
brought
by
lynage
into
all
men
to
condemnation
:
so
by
the
rightuousnes
of
one
,
good
came
vnto
all
men
,
to
the
iustifycation
of
lyfe
?
Then
is
iustifycation
as
comon
,
as
condemnation
:
And
baptym
is
as
common
as
iustifycatyon
is
:
then
is
baptyme
common
vnto
as
many
as
sinne
is
common
to
.
Saynt
Ihon
sayeth
,
that
Christ
obteyned
mercye
for
our
synnes
.
and
not
only
for
our
synnes
,
but
for
the
synnes
of
the
hole
worlde
.
Lo
here
is
mercy
and
remyssyon
of
synnes
,
as
generall
,
and
as
common
,
as
synne
is
.
And
baptyme
is
common
to
all
,
to
whome
remissyon
of
synne
is
common
:
for
baptym
:
is
the
seale
of
forgyuenes
of
synnes
:
and
so
he
that
maketh
the
one
common
,
maketh
also
the
other
common
.
youre
meruelous
sentence
therefore
,
will
not
stand
with
scripture
.
Of
lyke
folyshnes
is
youre
conclusyon
,
that
foloweth
:
that
is
,
that
baptyme
is
to
be
offered
to
all
men
:
yet
is
it
not
to
be
gyuen
to
all
men
,
nor
to
be
taken
of
all
men
.
Whosoeuer
offereth
anye
thynge
to
anye
creature
,
and
intendeth
not
to
gyue
the
same
,
mocketh
the
creature
:
as
when
the
Popishe
priest
,
sayeth
vnto
hys
parishoners
,
Accipite
,
&
comedite
,
take
ye
,
and
eate
ye
:
and
gyueth
them
nothyng
,
but
eateth
all
hym selfe
:
mocketh
hys
parishoners
.
And
ye
captaynes
of
catabaptistrye
,
offer
baptyme
vnto
all
chyldren
,
and
intend
not
to
gyue
it
vnto
them
.
Therfore
ye
mocke
all
chylderne
:
lyke
as
boyes
mock
yong
byrdes
,
and
yong
choughes
:
whyles
ye
offer
vnto
them
baptyme
,
whych
ye
neuer
intende
to
gyue
them
.
¶
For
the
confutacyon
of
the
laste
parte
of
your
sayinge
:
that
is
,
that
baptyme
is
not
to
be
taken
of
all
men
:
I
aske
you
,
whether
mortification
,
and
regeneracyon
ought
to
be
taken
of
all
men
,
or
no
?
If
that
mortificatyon
,
and
regeneratyon
ought
to
be
receyued
of
all
men
:
and
true
baptym
is
true
mortifycation
and
perfyt
regeneracyon
:
then
ought
all
men
to
receyue
baptym
.
That
baptim
is
mortyfycacyon
,
and
regeneracion
:
Paule
beareth
witnes
to
the
Romanes
in
the
sixt
Chapter
:
and
vnto
Titus
,
the
thyrd
chapter
:
and
in
other
places
,
whych
I
might
here
reherse
,
if
I
thought
not
these
sufficient
.
And
so
is
your
sayng
false
,
that
all
men
ought
not
to
the
baptysed
.
But
what
if
all
men
ought
not
to
be
baptised
?
What
hindereth
that
baptisyng
of
yong
children
?
What
if
many
wicked
persones
be
not
worthy
,
to
receiue
the
seal
of
saluacion
:
I
mean
the
outward
baptime
:
because
thei
wilfulli
,
&
willingly
refuse
mortification
,
&
withstand
the
word
of
God
:
shal
their
vnworthines
make
the
innocent
childer
,
whom
Christ
hath
wasshed
with
his
bloud
,
vnmet
&
vnworthy
,
to
receiue
the
sacrament
of
saluation
,
&
regeneration
,
&
the
seal
of
the
promis
which
god
made
vnto
them
?
Then
this
sayng
of
yours
,
that
al
men
ought
not
to
receiue
baptim
,
proueth
nothing
that
chylder
ought
not
to
be
baptized
.
here
may
al
men
se
:
that
your
ground
that
ye
wold
make
,
is
but
sande
,
&
falleth
,
when
it
is
but
lightly
touched
,
&
that
the
worke
,
that
ye
wold
bylde
vpon
your
fundacion
can
fynd
no
fast
ground
,
to
rest
vpon
.
Wherfore
ye
ar
not
lyke
to
prosper
in
your
purpose
.
baptim
,
say
ye
,
is
onli
dew
to
the
elect
churche
,
chosen
in
Christe
Iesus
,
before
al
worldes
:
What
maketh
this
agaynst
the
christening
of
yong
childer
?
I
thank
yow
for
ye
help
me
with
argumentes
,
agaynste
your
false
doctrine
.
For
if
baptim
be
only
dew
vnto
the
elect
churche
,
chosen
in
Christ
Iesus
before
al
worldes
:
then
is
baptim
dew
vnto
al
the
membres
,
&
sparkes
of
the
same
churche
:
but
chylder
ar
membres
,
&
a
part
of
the
elect
churche
.
Therfore
baptim
is
dew
vnto
them
.
What
nede
vs
now
to
dispute
any
longer
in
this
matter
,
seyng
that
by
your
own
sayeng
,
baptim
is
dew
vnto
childer
,
as
the
membres
of
Christes
elect
churche
,
chosen
befor
the
worldes
?
Is
baptim
only
dew
to
the
elect
and
chosen
?
if
that
be
so
:
your
brether
anabaptistes
of
munster
did
wrong
,
when
they
baptysed
so
many
deuilishe
and
reprobat
persones
of
your
sect
:
that
they
by
theyr
myght
and
strenght
,
put
down
all
lawfull
magistrates
,
and
rulers
there
,
and
set
vp
a
Kyng
among
them selues
:
which
had
.xvi.
wyues
,
were
these
murderers
and
dispisers
of
goddis
ministers
,
of
the
elect
chyrche
?
was
thys
kyng
ryghtly
regenerate
,
and
a
mortifyer
of
hys
membres
vpon
earth
,
which
had
so
many
wymen
,
to
exercyse
hys
fleshly
lust
vpon
?
were
not
your
rebaptysing
brethern
,
which
were
slayen
in
Amsterdam
,
when
they
thought
to
haue
murdered
the
magistrates
and
gouernores
of
the
cyti
reprobate
and
of
a
falsly
pretended
,
and
fayned
repentaunce
?
And
yet
ye
saye
:
that
baptyme
ought
only
to
be
geuen
vnto
suche
,
as
vnfeynedly
wyll
amend
theyr
lyues
,
whereby
ye
make
a
conclusion
,
that
chylder
ought
not
to
be
baptysed
:
because
ye
cannot
perceyue
,
whether
chylder
entend
vnfaynedly
to
amend
theyr
lyues
,
or
no
:
&
know
not
by
theyr
lyuyng
,
whether
they
be
chosen
,
or
vnchosen
.
Thys
is
one
of
the
chefe
argumentes
,
wher
wyth
ye
go
about
to
ouer
throw
the
baptysyng
of
chylder
:
whiche
is
after
suche
a
maner
formed
:
that
it
taketh
as
wel
away
the
baptim
of
old
folk
as
of
chylder
,
for
if
that
ye
wyll
baptyse
none
but
suche
as
,
ye
know
whether
they
be
elected
,
and
vnfaynedly
repent
or
no
:
ye
shal
as
well
holde
al
olde
folk
from
baptym
as
yong
chylder
,
for
no
man
can
know
the
harte
,
nether
of
olde
man
,
nor
childe
,
sauyng
only
God
,
as
it
is
wryten
ij
.
Pararipo
.
vi
.
Tu
solus
nosti
cor
filiorum
hominum
.
Thou
knowest
onli
the
harte
of
the
sonnes
of
men
then
may
all
they
that
ar
baptysed
feyn
and
counterfet
repentance
&
amendement
of
lyfe
before
the
elders
which
baptise
,
and
intend
nothyng
less
as
Symon
Magus
and
Iudas
Dyd
in
the
Apostelles
tymes
,
&
in
our
tymes
suche
swarmes
of
Anabaptistes
of
your
sect
,
whiche
were
baptised
after
the
.xiiij.
yeare
of
ther
age
,
and
afterwarde
committed
hordom
robry
and
shamefull
murder
in
the
aboue
rehersed
cities
:
and
yit
was
noman
able
,
sauing
only
god
,
to
iuge
whether
they
were
chosen
or
vnchosen
:
whether
they
intended
to
amend
theyr
lyuyng
or
no
,
at
the
tyme
of
theyr
Baptime
.
Ye
say
that
infantes
ought
not
to
be
baptised
because
we
can
not
tel
whether
they
be
of
the
elect
chyrche
or
no
,
and
whether
they
ar
fully
amynded
to
amend
theyr
lyuing
or
no.
Take
yow
.iiij.
men
of
.xl.
yeares
of
age
to
baptise
,
&
let
me
take
.iiij.
infantes
of
.iiij.
dayes
olde
:
tell
me
how
that
ye
know
that
your
iiij
.
men
of
.xl.
yeares
,
ar
more
elect
and
chosen
then
I
know
that
the
.iiij.
children
ar
elect
&
chosen
:
seing
that
the
scripture
is
playn
,
that
no
man
can
tel
,
what
an
other
man
intendeth
or
what
is
in
hys
harte
.
Then
when
as
acordyng
vnto
the
sayng
of
S.
Paul
.i.
Corint
.
ij
.
No
man
knoweth
the
thynges
whyche
perteyn
vnto
man
sauyng
the
spirit
of
man
whych
is
in
hym
:
no
man
can
tel
whether
an
oldeman
be
more
electe
then
a
chylde
,
then
if
olde
men
ought
to
be
baptised
,
not
with
standyng
that
noman
knoweth
whether
they
be
worthy
loue
or
hatred
,
and
be
chosen
or
vnchosen
,
it
shal
not
hyndre
but
that
chyldern
may
be
as
wel
baptised
as
olde
folke
,
ye
say
in
your
next
assertion
that
,
Remission
of
sin
is
offered
to
all
:
but
al
receyue
it
not
.
¶
I
wyll
now
try
your
spirit
whether
it
is
stedfast
or
vnstedfast
and
wauering
or
no
,
ye
sayd
a
litle
before
that
.
Baptym
is
offered
euen
to
as
many
,
as
wyll
vnfayneoly
amend
theyr
lyues
:
euen
as
is
remission
of
synnes
.
¶
In
which
place
ye
make
baptym
and
remission
of
synnes
all
alyke
comon
:
but
remission
of
sinnes
is
comon
to
all
men
,
both
to
&
olde
meton
chylder
:
and
that
I
proue
by
your
owne
sayng
,
whych
is
that
remission
of
syn
is
offered
to
all
.
For
it
that
is
offered
to
all
,
is
comon
to
all
:
therfore
by
your
own
sayng
it
foloweth
that
baptime
is
comon
to
all
.
And
if
it
be
comon
to
all
,
then
is
it
comon
vnto
chyldren
.
How
doth
now
youre
spirit
agre
with
it self
,
that
sayd
a
litle
before
:
that
baptim
was
not
comon
to
al
:
&
now
saith
it
the
contrary
wherupon
it
foloweth
necessarily
,
that
baptim
is
comon
to
al.
How
do
these
saynges
of
yours
agree
together
:
remission
of
finnes
is
offered
only
vnto
them
that
wyll
vnfaynedly
amende
theyr
lyues
,
as
baptim
is
offered
:
and
remission
of
synnes
is
offered
to
all
,
but
all
receyue
it
not
.
In
the
one
place
ye
offer
remission
of
synne
only
vnto
them
theat
baptim
is
to
be
offered
to
,
that
is
to
them
that
wil
repent
:
and
in
the
other
vnto
all
,
Is
not
here
a
prety
argument
?
thys
is
the
spirit
whiche
ye
receiued
in
the
wood
,
wher
as
ye
tolde
me
that
ye
learned
without
any
doctor
your
diuinite
.
I
gather
also
of
this
your
sayng
,
where
ye
saie
,
that
remission
of
syn
is
offered
to
all
,
that
remission
of
sin
is
also
offred
vnto
childer
:
and
to
whom
soeuer
remissyon
of
syn
perteineth
,
baptime
also
perteyneth
,
as
it
may
be
plainly
gathered
of
youre
own
wordes
aboue
rehersed
:
but
remission
of
syn
is
comon
to
all
:
therfore
is
also
baytym
comon
vnto
al
:
why
shulde
not
he
haue
the
signe
which
hath
the
thing
.
Now
is
your
saing
that
baptim
is
not
comon
vnto
al
,
onis
confuted
againe
.
This
do
I
aske
you
because
ye
say
that
remission
of
syn
is
offered
vnto
al
:
whether
remission
of
synne
is
offered
vnto
any
,
sauyng
vnto
them
that
beleue
:
and
whether
beleese
cummeth
only
of
the
hearing
of
goddes
worde
or
no.
If
that
forgyuenes
of
syns
only
be
to
be
offered
to
them
that
haue
faith
,
and
saith
be
only
offered
vnto
them
that
heare
the
word
:
how
haue
the
Turkes
and
the
other
infideles
remission
of
synnes
offered
vnto
them
,
when
as
they
want
the
word
of
God
wher
of
cummeth
fayth
,
whiche
only
as
ye
graunt
,
the
promys
of
remission
of
synnes
?
Then
muste
ye
shew
in
your
aunswere
,
how
that
remission
of
synnes
is
offered
to
the
faythles
and
vnbeleuynge
Turkes
,
whych
wane
the
instrument
whereby
fayth
is
offred
and
ingendred
.
This
do
I
only
wryte
to
put
you
to
youre
proue
:
ye
are
so
full
of
youre
generall
conclusyones
,
if
that
the
church
sanctified
in
the
word
of
Christ
by
faith
only
receiue
remission
of
sinnes
(
as
ye
write
here
in
thys
place
)
&
if
it
be
trew
that
ye
did
hold
before
that
childer
are
faythles
&
vnbeleuing
:
it
foloweth
that
chylder
receiue
no
remission
of
synnes
,
by
your
saing
:
is
not
this
to
condemne
all
childer
,
or
els
to
say
,
that
childer
haue
no
originall
syn
?
whether
this
be
holsum
doctrine
or
no
,
let
Christes
church
be
iuge
.
As
for
your
argument
that
ye
bring
next
here
after
I
deny
the
antecedent
,
if
ye
meane
of
such
faith
as
can
declare
it self
by
good
workes
:
for
the
childer
obtein
remission
of
synnes
by
the
blood
of
Christ
:
althouge
they
haue
no
such
faith
as
you
do
require
in
them
:
your
argument
is
thys
.
Thys
I
say
(
wher
is
now
Hec
dicit
dominus
)
)
the
remission
of
synnes
is
offered
to
all
:
but
all
receyue
it
not
the
:
churche
sanctisyed
by
faith
in
the
blood
of
Christ
only
receiueth
it
:
and
vnto
them
only
baptime
belongeth
:
therefore
none
ought
to
receiue
it
but
such
as
haue
not
only
heard
the
good
promises
of
God
:
but
haue
also
thereby
receyued
a
syngular
consolation
in
their
hartes
through
remission
of
synne
whiche
they
by
fayth
haue
receyued
:
For
yf
any
receiue
baptim
without
theis
persuasion
,
it
profiteth
hym
nothyng
.
I
haue
proued
suffyciently
before
that
the
Iewes
circumcision
was
thesame
,
&
of
thesame
effect
&
strength
with
them
:
that
baptime
is
to
vs
.
But
the
childer
of
the
Iewes
hauynge
,
no
more
fayth
then
oure
children
,
and
being
no
more
sanctified
by
faith
in
the
blood
of
Christ
then
ours
be
,
and
haue
receyued
no
more
consolation
of
Goddes
promisses
then
our
children
haue
done
:
obteyned
forgyuenes
of
synnes
and
haue
taken
wyth
fruite
the
sygne
and
seale
of
the
same
,
I
mean
their
circumcision
.
Wherevpon
I
gather
yf
:
that
the
Iewes
childer
,
were
wythout
faith
,
and
were
only
sanctified
by
the
promis
and
mercy
of
god
,
and
not
by
theyr
own
faith
or
any
thing
of
their
owndoing
and
wer
not
withstanding
law
fully
receiued
in
to
the
felouship
of
the
faithful
church
by
circumcision
,
and
obteined
forgiuenes
of
sinnes
:
then
when
as
God
regardeth
nomore
a
Iew
then
a
gentil
,
and
hath
promised
as
wel
to
be
a
god
to
the
childer
of
the
beleuyng
Gentils
,
as
of
the
beleuyng
Iewes
:
the
childer
of
the
faythful
Christians
receiue
remission
of
synnes
by
the
promis
and
mercy
of
god
,
before
the
vse
and
exercise
of
faith
,
and
are
as
lawfully
receyued
by
baptim
in
to
the
felowship
and
the
chuche
of
the
saithful
christians
,
and
to
the
partaking
of
forgyuenes
of
synnes
,
as
the
Iewes
chylder
were
receiued
in
to
the
Iewes
churche
,
and
were
made
parteners
by
circumcision
of
the
promys
and
forgiuenes
of
synnes
.
Now
must
ye
ether
deny
that
god
is
so
good
vnto
the
chrystyans
childer
as
he
was
vnto
the
Iewes
childer
,
or
els
that
our
childer
haue
remission
of
sinnes
,
&
ar
as
lawfully
baptised
,
as
the
iewes
childer
were
circumcised
:
not
withstanding
that
our
childer
be
not
as
yet
for
lack
of
age
,
cummen
to
the
vse
and
exercyse
of
faith
.
Ye
hold
&
repete
in
thys
your
reason
an
opinion
&
a
false
heresy
against
the
open
scriptur
.
That
Sacramentes
do
not
profit
them
whiche
heare
not
the
promys
,
and
knowe
not
what
it
meaneth
.
For
the
confutacion
of
thys
I
aske
you
whether
the
Iewes
childer
,
which
nether
heard
the
promis
made
vnto
Abraham
,
nether
receiued
any
consolation
by
it
,
shuld
haue
ben
saued
from
hell
and
damnation
if
thei
had
departed
two
daies
after
their
circumcision
,
or
they
shuld
haue
not
ben
damned
:
&
if
that
any
of
them
had
died
vpon
the
.x.
daye
with
out
circumcision
:
whether
thei
shuld
haue
ben
damned
or
saued
?
If
ye
answer
with
the
scriptur
that
not
withstanding
that
they
knewe
not
the
promis
nether
heard
any
time
of
it
,
that
(
God
which
said
,
I
wil
be
thy
god
&
the
god
of
thy
sede
after
the
)
was
for
his
promisses
sake
a
God
,
that
is
a
sauioure
vnto
them
that
had
the
sacrament
of
circumcision
,
&
was
a
iuge
vnto
them
that
died
vncircumcised
,
as
to
the
breakers
of
his
couenant
,
and
therfore
to
be
cast
out
and
rooted
furth
from
theyr
people
:
then
haue
ye
writen
agaynst
scripture
,
where
ye
holde
that
none
can
haue
any
profit
of
sacramentes
,
excepte
they
vnderstande
them
,
heare
them
and
haue
consolation
therby
.
I
nede
not
here
reherse
the
story
of
the
raynbow
,
which
ye
cal
your self
a
sacrament
,
wher
by
I
proued
that
euen
the
byrdes
and
vnreasonable
beastes
had
profyt
all
though
they
neuer
heard
the
promiss
,
nor
knew
that
it
was
a
Sacrament
:
for
I
haue
intreated
of
that
mater
largely
here
before
.
your
argument
,
I
trust
,
now
is
confuted
&
all
the
false
doctrine
that
ye
intended
to
byld
vpon
the
same
.
now
wyl
I
let
the
reder
se
your
next
argument
,
and
answer
to
it
as
well
as
I
can
.
Christe
had
his
disciples
to
preach
the
confortable
tydynges
to
euery
creature
of
mankynde
:
but
he
neuer
had
baptise
other
then
such
as
at
theyr
preachiryg
wold
beleue
.
¶
Christ
sayde
vnto
his
disciples
preache
the
gospel
to
euery
creature
,
but
he
sayde
not
preache
the
gospell
to
euery
creature
of
mankynde
,
as
ye
do
say
sin
doyng
where
of
ye
committ
I
dolatry
,
or
at
the
leste
a
graet
offence
agaynst
GOD
,
after
your
own
iugement
your
argument
:
childer
ought
not
to
be
baptised
because
Christ
neuer
commanded
in
the
scripture
expressedly
them
to
be
baptised
:
and
so
because
Christ
sayd
not
expressedly
preache
the
gospell
to
euery
creature
of
mankynde
but
sayd
as
saynt
marke
writeth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
preache
the
gospel
vnto
euery
creature
,
ye
do
wrong
to
say
which
is
not
expressed
in
the
scripture
in
the
stede
of
euery
creature
of
mankynde
.
If
that
ye
aunswer
to
be
vnderstand
,
euery
creature
of
mankynde
,
&
take
vnto
yow
autorite
to
vnderstande
the
scripture
as
ye
thynk
best
:
why
may
not
I
in
this
text
.
Euntes
,
docete
omnes
gentes
baptizantes
eas
.
Vnder
the
name
of
al
nationes
vnderstand
yong
specheles
childer
,
as
ye
vnder
the
name
of
euery
creature
vnderstande
euery
creature
of
man
kynde
,
seing
that
a
childe
may
as
wel
be
vnderstanded
,
vnder
the
name
of
nationes
,
as
man
kynde
may
be
vnderstanded
vnder
the
name
of
al
creatures
?
If
that
Christe
bad
hys
disciples
preache
the
gospell
vnto
euery
creature
of
mankynde
,
what
kynde
are
yong
chylder
the
creatures
of
?
of
horse
,
bulles
,
or
hogges
,
or
of
mankynd
,
yf
they
be
creatures
of
mankynde
:
then
must
they
haue
the
worde
preached
vnto
them
by
your
interpretation
:
is
not
thys
interpretation
a
prety
one
that
it
had
also
nede
of
an
other
interpretation
?
Myght
ye
not
as
well
haue
sayd
to
all
kyndes
of
men
of
euery
nation
that
can
vnderstand
prechyng
?
Because
ye
shal
not
thynk
that
your
argument
is
sure
&
strong
where
ye
reson
that
Christ
bad
not
hys
Apostelles
by
expressed
wordes
baptise
chyldern
:
ther
for
they
ought
not
to
baptyse
chylder
:
I
make
such
lyke
negatiue
argumentes
of
scripture
:
whych
if
they
be
not
sure
but
false
and
folishe
:
then
seyng
that
of
lyke
thynges
lyke
iugement
is
to
begyuen
,
your
negatiue
arargument
is
both
vnsuer
false
and
foolishe
.
Christe
neuer
commanded
yow
,
to
were
a
ryng
on
your
finger
,
and
be
cause
it
shuld
not
be
smothered
vnder
your
gloue
,
to
make
a
wyndow
to
let
the
ayre
cum
in
to
it
,
I
dare
not
say
that
it
myght
be
seene
,
nether
commande
he
yow
to
syng
in
his
church
any
pypyng
Christe
neuer
commaunded
prycksong
or
any
besy
discant
:
therfore
ye
offend
to
be
a
curious
musician
.
GOD
bad
his
disciples
neuer
expressedly
in
hys
scripture
preach
that
wymen
shulde
cum
to
te
communion
:
therfore
ought
no
woman
cum
to
the
communion
.
GOD
neuer
in
his
worde
expressedly
commaunded
his
Apostelles
to
suffer
suche
tal
men
as
you
bee
to
lyue
syngle
:
therfore
your
curate
doth
wrong
to
suffer
yow
to
lyue
syngle
.
Christe
neuer
commaunded
any
Christen
men
to
differ
the
baptym
of
theyr
chyldren
vnto
the
.xiiij.
yere
of
theyr
age
you
do
therfore
wrong
to
differ
the
baptisyng
of
chyldren
vnto
the
xiiij
.
yere
of
their
age
.
If
these
be
not
good
argumentes
made
euen
after
the
same
maner
of
yours
,
that
is
negatiue
:
then
is
yours
,
a
noughty
argument
to
say
,
Christe
neuer
bad
Baptyse
infantes
expressedly
:
therefore
chylderen
ought
not
the
baptysed
.
If
they
be
good
argumentes
:
then
all
the
conclusiones
that
I
gather
,
are
true
,
and
so
ar
ye
a
fals
man
and
a
perillons
heretike
.
When
as
ye
say
that
,
By
baptym
alone
is
no
saluation
but
by
baptyme
and
preachyng
:
I
aske
you
,
whether
ye
meane
hole
baptyme
,
that
is
bothe
the
inwarde
,
and
the
outwarde
baptym
togyter
or
the
outwarde
baptyme
a
loue
.
If
ye
meane
of
the
inwarde
baptym
and
outwarde
bothe
conioyned
together
:
ye
hold
an
open
heresi
agaynst
the
scripture
,
for
thus
wrytethe
the
Apostell
of
CHRIST
saynt
Pet.
j.
Pet.
iij.
few
sowles
that
is
to
wit
,
eyght
,
were
saued
in
the
arke
throw
the
water
:
to
the
figure
where
of
,
baptyme
at
this
tyme
answering
,
doth
now
lykewyse
saue
vs
.
Paul
also
the
elect
vessel
of
GOD
,
gyueth
vnto
the
right
&
holy
baptym
clengyng
,
and
the
hole
man
,
and
also
saluation
,
Ephes.
v.
husbandes
loue
your
wyues
as
Christe
hathe
loued
hys
churche
and
gaue
hym self
for
it
,
that
he
myght
hallow
,
and
clenge
it
by
the
bath
of
water
thorow
the
word
,
and
Tit.
iij.
But
after
that
the
goodnes
and
loue
of
GOD
oure
sauioure
towarde
vs
appered
,
not
of
the
workes
that
ar
in
the
righteousnes
which
we
did
,
but
accordynge
vnto
hys
mercy
saued
vs
,
throwe
the
bath
of
the
new
byrthe
,
and
the
renewyng
of
the
sprite
.
Paule
also
graunteth
that
baptime
is
of
suche
effect
,
that
the
receyuyng
of
it
,
is
the
receyuing
and
puttynge
on
of
Christ
:
is
not
Christ
saluation
?
and
doth
not
baptim
bring
Christ
?
Paules
wordes
ar
these
.
As
many
of
you
as
are
baptised
,
haue
put
Christ
vpon
you
Then
when
as
Peter
doth
expressedly
gyueth
saluation
vnto
baptim
,
and
Paule
like
wise
,
your
erroure
is
open
and
seene
of
all
that
haue
any
eyes
to
se
withal
.
The
perfit
baptim
hath
Christ
,
it
hath
the
holy
gooste
likewise
:
for
thei
that
ar
rightly
baptised
haue
the
holy
goste
and
Christ
put
vpon
them
.
Is
not
this
baptim
able
to
saue
alone
:
wherin
is
Christ
with
his
holy
spirit
?
if
ye
meane
by
this
word
baptim
,
only
the
outward
baptime
:
I
graunte
you
that
by
it
commeth
no
saluation
alone
,
ye
moreouer
that
,
it
is
no
parte
of
saluation
:
but
that
it
is
onely
a
signe
&
a
certification
of
our
saluation
.
But
then
ye
shall
in
to
right
popistry
,
for
ye
fall
that
of
preachyng
,
and
baptyme
meaning
of
outward
baptime
commeth
saluation
:
preachyng
is
a
worke
of
man
,
in
opening
of
goddes
word
,
and
the
outward
baptim
is
an
outward
worke
,
then
if
these
twoo
together
bring
saluation
:
then
workes
bryng
saluation
.
How
far
are
ye
syr
,
now
from
popistry
whych
call
other
men
papistes
farther
from
papistry
then
ye
are
nere
vnto
the
verite
?
Christ
sayeth
Mar.
xvi
He
that
beleueth
and
is
baptised
shall
be
saued
:
but
he
sayeth
not
he
that
heareth
the
worde
of
god
&
hath
only
the
outward
baptime
layed
vpon
hym
,
shall
be
saued
:
ye
haue
be
like
authorite
of
youre
woode
spirite
to
make
new
textes
of
scripture
,
and
to
bylde
thereupon
what
ye
lyst
.
Other
haue
ye
none
.
If
preaching
&
baptim
be
the
meanes
to
saue
and
damne
the
hole
worlde
by
?
how
proue
you
that
baptime
is
ordened
to
damne
men
wythall
?
let
vs
heare
one
word
of
scripture
of
you
to
proue
this
strange
opinion
withal
.
But
least
any
man
shuld
thinke
that
I
reherse
that
ye
neuer
wrote
I
will
write
your
awn
wordes
By
baptime
alone
is
no
saluation
,
but
by
preachyng
baptim
,
&
certaine
it
is
,
that
God
is
able
to
saue
hys
chosen
Churche
wythout
thes
meanes
:
But
thys
is
hys
ordynary
waye
,
to
saue
and
damne
the
whole
worlde
,
by
namely
by
offerynge
remyssion
of
synnes
and
baptime
to
all
the
worlde
,
that
thereby
the
beleuers
maye
be
absolued
from
all
conscience
of
synne
,
and
the
disobedient
and
vnbeleuers
bounde
styll
other
to
amende
or
to
be
damned
for
he
that
beleueth
not
is
all
redy
damned
.
The
offeryng
of
remission
of
sinnes
and
of
baptim
is
,
not
the
law
,
whose
office
is
to
condemne
,
but
it
is
the
glad
tidinges
whiche
we
cal
the
Gospel
:
ye
are
so
vnlearned
and
so
foolyshe
in
your
reasonyng
,
that
ye
are
vtterly
vnworthy
to
be
reasoned
wythall
,
so
that
it
hath
repented
me
ofte
sence
,
that
I
began
to
write
:
that
I
troubled
my selfe
wyth
such
a
bungler
.
But
leste
your
bablyng
&
boosting
,
shuld
bringe
any
simple
people
out
of
the
way
,
I
wyl
not
disdayne
to
open
your
folishnes
,
&
to
bewray
your
abhominable
heresies
.
Saint
Paul
vnto
the
Romanes
iij.
sayeth
:
by
the
law
cummeth
the
knowlege
of
syn
.
In
the
.iiij
Capter
he
sayeth
that
the
law
worketh
wrathe
,
and
in
the
seuenth
chapter
.
I
haue
not
knowen
sinne
but
throw
the
law
,
so
that
it
is
the
office
of
the
law
to
shew
syn
and
to
condemne
the
worlde
,
wherfore
ye
do
against
al
scriptur
to
translate
&
remoue
the
office
of
the
lawe
vnto
the
moste
comfortable
offeringe
of
remission
of
syn
,
and
to
the
most
sure
seale
and
signe
of
our
saluation
,
baptim
:
is
the
ende
or
office
of
offering
of
remission
of
sinne
is
to
saue
&
make
blessed
,
for
thei
are
blessed
sayde
Dauid
whose
sinnes
ar
forgiuen
.
What
is
the
Gospel
or
glad
tidinges
,
els
but
the
offering
of
remission
of
synnes
?
Did
not
Christ
commaun
-
hys
disciples
to
preache
repentaunce
and
that
the
kingdom
of
heauen
was
at
hande
?
dyd
not
the
angel
bring
in
the
tydinges
of
peace
?
was
not
remission
of
synne
offered
where
peace
was
offered
?
What
other
thyng
did
the
Apostels
els
then
offer
remission
of
synne
vnto
theyr
auditores
?
Christe
commaunded
them
to
preache
the
Gospell
,
and
thys
Gospel
or
gald
tydinges
,
was
remission
of
synnes
.
How
can
then
the
offerynge
of
the
Gospell
whyche
was
ordened
to
saue
the
worlde
,
bee
a
meane
to
damne
the
worlde
?
How
can
baptime
whyche
was
ordened
to
bee
an
instrument
of
salmation
:
be
an
instrument
of
damnation
?
The
offeryng
of
remission
of
synnes
is
the
offerynge
of
an
holsum
medecine
:
Baptime
is
,
as
it
were
a
confortatiue
,
vsed
to
bee
gyuen
vnto
the
syk
after
purgations
.
Who
is
he
,
that
hath
the
comon
wyt
,
that
wyll
saye
,
yf
a
foolyshe
syke
man
refuse
an
holsum
medicine
,
with
a
confortatiue
:
and
he
die
for
lacke
of
medicine
:
that
the
offerynge
of
the
medicine
,
wyth
the
confortatiue
was
the
meanes
,
whereby
thys
man
came
vnto
hys
deathe
?
Yet
doo
ye
thys
:
whyle
ye
make
the
offerynge
of
remyssyon
of
synnes
,
to
bee
the
meanes
,
whereby
GOD
dampneth
and
saueth
all
the
worlde
by
.
If
faith
do
iustifie
(
as
oft
times
ye
graunt
wyth
open
mouthe
)
then
doth
infidelite
condemne
:
and
it
is
the
meane
,
where
by
the
worlde
is
condemned
,
as
Christ
witnesseth
:
he
that
beleueth
not
is
condemned
already
Lo
here
is
condemnation
assigned
vnto
vnbeleue
:
and
nother
to
the
offerynge
of
remission
of
sinne
,
nother
of
baptime
.
Then
may
it
easely
be
spyed
how
,
vnlearnedly
ye
alleged
thys
text
:
he
that
beleueth
not
,
is
condemned
already
:
to
proue
that
the
offerynge
of
remyssyon
of
synnes
and
baptime
,
is
meanes
bothe
vnto
saluation
and
condemnation
:
namely
when
as
Christe
,
immediatly
before
shewed
the
meanes
of
saluation
in
these
wordes
.
He
that
wyll
beleue
and
be
baptised
,
shall
be
saued
.
What
wood
spret
taught
you
this
folish
philosophy
:
that
one
cause
shuld
bring
lurth
two
diuerse
and
contrary
effectes
,
as
ar
saluation
&
condemnation
?
It
is
a
great
maruell
,
to
se
such
great
arrogantie
as
ye
haue
,
to
be
ioyned
wyth
so
lytle
knowlege
.
But
so
are
thei
al
,
that
are
blasted
with
the
Anabaptistical
sprit
,
as
you
be
.
If
that
I
could
haue
made
no
other
shyft
,
when
ye
argued
with
me
that
al
Turkes
and
Iewes
were
withoute
origynall
synne
:
because
they
had
no
water
offered
vnto
them
:
I
might
here
by
youre
helpe
in
this
place
haue
answered
thus
:
ye
say
that
remission
of
syn
and
baptim
is
offered
vnto
all
:
then
when
as
baptim
is
not
without
water
:
water
is
offred
vnto
al
,
them
by
your
own
graunt
,
all
haue
originall
synne
:
whyche
ye
denied
stoutly
before
:
because
sum
wanted
the
offeryng
of
water
.
To
that
ye
say
the
Gospel
hath
no
powre
vpon
infantes
,
and
muche
lesse
sacramentes
,
&
that
therfore
nother
preachyng
nor
administration
of
sacramentes
ar
dew
to
infantes
,
by
the
word
of
god
:
I
meruel
what
ye
mean
by
hauyng
power
.
If
ye
meane
by
hauynge
power
ouer
,
to
belonge
and
to
be
profitable
:
your
sayng
is
twise
false
:
for
both
,
the
word
of
God
belongeth
vnto
infantes
:
presently
,
by
the
reason
of
the
promys
whyche
is
made
vnto
them
in
the
worde
,
and
it
is
dew
vnto
them
against
thei
come
to
age
,
as
a
chylder
landes
are
dewe
vnto
him
,
thoughe
he
can
not
inioye
them
afore
he
come
to
age
:
that
the
administration
of
Sacramentes
ar
dew
vnto
chyldren
:
the
Sacrament
of
circumcisyon
,
and
the
rayn
bow
are
witnesses
agaynst
you
,
and
proue
yow
ar
a
fals
&
a
shameles
lyer
:
therfore
who
wyll
beleue
yow
hereafter
?
no
man
,
but
such
as
haue
delyte
in
lyes
and
abominable
heresies
.
Youre
conclusion
,
agreeth
as
well
with
your
antecedent
,
as
thys
argument
doth
:
folowe
a
staff
standeth
in
the
corner
:
ergo
a
man
rinneth
:
and
it
is
of
such
a
fasshon
made
,
that
I
dowt
whether
it
be
more
folyshe
vnlearned
,
or
more
malicious
:
for
it
presupposeth
,
that
I
brought
in
to
proue
that
childer
had
originall
synne
a
brushe
:
when
as
made
mention
of
a
brush
,
not
to
proue
that
chyldren
had
origynall
synne
,
but
for
a
similitude
,
after
this
maner
.
Euen
as
,
when
one
bryngeth
a
man
a
brushe
that
is
commed
home
from
hys
iorney
,
it
is
a
signe
that
his
clothes
ar
dusty
so
,
when
as
water
is
offered
vnto
them
that
ar
baptised
,
it
is
a
token
,
that
they
had
nede
of
scouryng
and
clengyng
and
ar
vncleue
.
Nether
dyd
I
holde
,
that
water
dyd
scoure
the
sowle
:
but
I
shewed
,
that
the
water
betokened
,
that
the
sowl
of
them
,
that
were
baptised
,
had
nede
of
scowryng
.
Then
let
all
christian
,
and
learned
men
iuge
,
how
learned
and
charitable
is
this
your
conclusion
.
So
that
your
brushe
proueth
the
contagion
of
infantes
,
as
ruyche
as
your
water
:
and
helpeth
alyke
to
scoure
the
same
.
¶
After
this
your
vnlearned
and
malitious
conclusion
,
ye
begin
a
new
mater
,
&
feyn
a
sayng
of
your
own
braine
,
as
thoughe
I
had
sproken
it
,
and
them
ye
scourge
me
for
your
foolishe
,
dawishe
and
vnlearned
lyinge
:
for
after
these
my
wordes
.
Well
it
is
good
to
remede
a
diseas
in
the
beghinnyng
,
and
to
stay
hys
course
:
lest
at
lenght
it
grow
ford
far
,
that
it
be
past
remedie
or
help
.
It
is
spoken
lyke
a
Phisition
:
and
that
maketh
yow
,
to
lay
a
playster
of
colde
water
to
the
synn
of
infantes
,
so
tymely
:
But
suerly
out
of
dew
tyme
,
and
other
to
parly
or
to
late
,
for
they
ar
wors
afterwarde
.
¶
Is
not
thys
a
prety
fashion
of
confutyng
:
for
lack
of
scripture
,
reason
and
learning
,
to
feyn
,
lye
and
scof
,
after
thys
manerye
ar
,
lyke
to
wyn
but
a
few
scolares
,
that
ar
honest
men
,
after
this
maner
.
All
myghty
God
,
in
the
olde
Testament
,
knowinge
that
the
infantes
of
his
people
wer
sike
in
original
syn
,
gaue
them
the
medicine
of
remissyon
of
synnes
:
commanded
that
they
shulde
haue
circumcision
layde
vpon
them
,
as
a
seale
,
and
token
of
goddis
promised
and
fauour
vnto
them
.
That
all
myghty
GOD
promised
the
chylderen
of
the
Iewes
remission
of
sinnes
,
these
wordes
do
testifi
Genes.
xvij
.
I
wyll
streynge
then
my
cumnant
betwene
me
,
and
the
,
and
betwene
they
sede
after
the
,
in
theyr
generationes
,
with
an
euerlastyng
cōnant
:
that
I
may
be
a
GOD
vnto
the
,
and
to
thy
sede
.
Then
to
bee
a
God
is
to
be
a
sauiour
:
but
he
sayde
he
wolde
be
a
GOD
vnto
the
chyldren
of
the
Iewes
:
therfore
he
promysed
that
he
wold
be
a
sauiour
vnto
them
.
So
that
the
promyss
of
saluation
belongeth
as
well
vnto
the
chyldren
,
as
it
perteyneth
vnto
theyr
fathers
.
It
is
expressedly
declared
in
the
same
chapter
,
that
the
loue
of
GOD
was
so
great
vnto
chylderen
,
that
he
not
only
graunted
vnto
chylderen
saluation
:
but
also
the
seale
and
sygne
of
saluation
the
Sacracrament
of
circumcision
:
as
these
wordes
bear
witnes
.
Thys
is
my
comnant
whych
ye
shall
kepe
,
betwene
yow
and
me
,
and
also
betwen
thy
sede
after
the
:
let
euery
male
be
circumcysed
among
yow
.
But
ye
shal
circuncyse
the
fleshe
of
your
forskynne
whiche
shall
be
the
sygne
of
the
couenant
betwene
yow
and
me
,
and
they
ought
to
be
circuncysed
:
that
my
couenant
myght
be
in
your
fleshe
.
If
GOD
be
true
(
as
he
can
not
befals
)
there
the
yong
chylderen
obteyned
it
,
That
GOD
promised
:
and
that
was
remissyone
of
synnes
,
whych
was
the
promised
blissyng
,
and
that
GOD
commandeth
the
sygne
and
seale
of
remission
of
synne
to
be
layd
vpon
chyldern
,
this
is
also
certayn
.
Then
when
ay
all
myghty
GOD
the
archephisiccon
,
and
heler
of
both
body
and
soule
began
,
so
tymely
and
erly
to
heale
yong
chyldern
:
no
godly
man
wyll
mock
Christes
ministres
,
while
they
lay
vpon
the
infantes
of
the
christianes
the
sygne
of
saluation
,
of
remission
of
sinnes
,
after
that
almyghty
God
hath
heled
them
from
originall
syn
as
well
as
he
heled
the
childer
of
the
Israelites
.
If
that
ye
deny
that
the
childer
of
the
Israelites
were
healed
,
ye
must
deny
that
God
promysed
to
be
a
God
,
vnto
them
.
If
they
were
healed
,
them
ar
our
children
also
healed
by
thesame
physician
,
as
erly
and
tymely
as
the
Iewes
chyldren
were
healed
,
seyng
God
loueth
the
Christianes
chyldren
as
well
as
he
dyd
the
Iewes
chyldren
,
and
hys
promis
of
helth
and
saluacion
was
as
well
made
vnto
our
children
,
as
to
the
Iewes
chylder
.
All
chylder
ar
infected
with
originall
synne
,
whiche
if
it
were
not
taken
away
,
should
turne
them
to
damnacion
:
then
to
offer
vp
chylder
vnto
Christ
,
that
they
may
receyue
at
the
contemplacion
of
the
prayers
of
the
church
,
and
for
the
promis
that
God
made
vnto
them
,
remission
of
theyr
originall
vnclenenes
,
is
that
to
tymely
don
when
as
they
ar
conceyued
in
wykkednes
and
borne
in
synne
?
But
I
know
your
meanyng
well
.
ye
ar
of
that
mynde
that
ye
thynke
that
chylder
haue
no
synne
,
and
that
therfore
ye
reken
that
they
nether
nede
goddis
physik
,
nor
any
seale
of
hys
promis
,
whiche
mygh●
comfort
them
when
they
cum
to
age
.
And
for
thys
cause
it
is
lyke
that
ye
wyll
haue
none
baptized
vntyll
they
be
of
fourtene
yeares
of
age
,
that
then
your
brether
poysoned
,
wyth
many
a
damnable
synne
,
might
be
heled
by
baptyme
and
by
preachyng
as
thoughe
before
that
tyme
,
that
they
neded
no
Physik
of
GOD
our
principall
Phisician
.
Chylder
of
one
daye
haue
nede
of
the
Physician
Christe
or
no
:
If
they
nede
none
of
Christe
,
he
dyed
not
for
them
.
If
they
nede
Christe
the
Physiciane
,
when
as
they
be
but
one
daye
olde
:
It
is
not
to
erly
nor
to
tymely
to
cary
the
chylder
by
the
prayers
of
the
churche
vnto
Chryste
,
that
he
may
hele
them
.
And
when
as
the
offerers
vp
of
the
chylder
,
trustyng
vnto
the
promys
of
GOD
,
that
the
chylder
haue
granted
vnto
them
remission
of
theyr
originall
synne
,
do
lay
vpon
them
the
sacrament
of
baptim
,
do
they
any
otherwise
vnto
their
childer
than
the
Iewes
sumtyme
the
people
of
God
,
did
vnto
theyr
chylder
after
the
commaundement
of
God
:
Then
we
nede
not
greatly
care
for
your
vnlearned
,
and
hethenish
mocking
of
Christes
holy
sacrament
,
callyng
it
in
mockage
a
playster
of
colde
water
.
Who
dyd
orden
this
cold
water
?
dyd
not
Christ
orden
it
?
If
ye
be
a
christian
and
not
a
Lucian
,
why
do
ye
mok
it
?
shall
that
excuse
you
when
ye
shall
saye
that
I
grant
that
it
is
Christis
plaster
,
but
that
it
is
to
tymely
layde
to
?
ought
Christis
sacrament
to
be
mocked
&
lawghed
to
scorn
,
because
a
foole
layeth
it
to
,
out
of
tyme
?
Take
hede
what
ye
do
,
for
Iuliane
the
apostata
,
as
proud
a
mocker
as
you
be
,
payed
derely
for
hys
mockyng
when
he
cast
his
blode
in
to
the
ayer
,
and
sayde
vnto
Christ
uicisti
Galilaee
thou
hast
won
thow
man
of
Galile
.
If
that
an
Hethen
man
should
haue
sayd
vnto
a
priest
of
mosis
law
when
he
circuncised
a
chylde
:
what
nede
ye
syr
surgean
,
to
cut
thys
chyld
before
he
be
sik
.
I
befoole
such
surgeanes
,
as
leue
the
chylder
worse
then
they
found
them
:
thynke
ye
that
GOD
would
not
punishe
this
prophane
mocker
?
ye
suerly
:
then
thynk
you
to
scape
fre
,
whiche
would
:
be
rekened
a
christen
man
,
and
yit
mok
baptim
the
ordinaunce
of
Christe
?
I
think
no.
And
where
as
ye
say
that
the
chylder
ar
worse
,
after
their
baptim
then
euer
they
were
before
:
it
appereth
that
ye
mene
that
the
sacrament
of
baptim
is
an
euel
thyng
.
for
if
ye
ment
that
it
were
not
euell
,
why
shulde
ye
say
that
chylder
baptized
ar
worse
after
theyr
baptim
then
they
were
before
?
After
thys
your
Poeticall
feyning
ye
bring
in
a
clerkly
conclusion
whiche
ye
bylde
vpon
your
own
communication
,
&
therwith
a
reson
as
wytty
,
and
wise
as
the
former
was
,
and
as
wel
it
agreeth
with
it
that
goeth
before
.
giue
eare
vnto
this
new
orator
For
I
heare
of
a
poke
that
is
now
begynnyng
to
spryng
vp
,
not
of
a
romysh
pok
,
but
of
an
other
deuelysh
pok
,
as
euell
as
it
.
Medice
cura
te
ipsum
.
The
deuelysh
pok
whiche
is
syn
is
not
healed
but
thorow
faythe
.
Now
syr
I
pray
yow
tell
me
by
your
rhetorik
&
logike
how
foloweth
this
saing
with
it
that
goeth
before
?
for
me
think
it
foloweth
not
.
It
is
spoken
lyke
a
phisicion
&
that
maketh
yow
to
ley
a
plaster
of
colde
water
to
the
synne
of
the
infantes
so
tymely
,
but
suerly
out
of
dew
tyme
,
and
other
to
yearly
or
to
late
,
for
they
ar
worse
afterward
then
euer
th●y
were
before
.
For
I
heare
of
of
a
pok
that
is
now
begynnyng
to
spryng
vp
.
&ce.
This
gear
is
scarse
clerkly
couched
together
,
and
yit
ye
wil
be
rekened
a
great
clerke
.
But
I
wyll
pas
ouer
your
art
whiche
I
can
not
fynde
in
yow
,
and
I
wyll
try
your
sentences
,
whether
they
be
any
better
then
your
compositiones
ar
or
no.
ye
say
that
ye
heare
of
a
pok
,
that
is
now
beginning
to
spring
vp
,
&
ye
say
immediatly
afterward
that
the
poke
ye
meane
of
is
sin
.
That
is
in
beginning
to
spring
,
that
was
neuer
before
:
them
if
●yn
be
now
beginning
to
spring
,
as
your
wordes
suppose
it
to
do
,
it
is
lyke
that
ye
ar
of
that
opinion
that
before
this
time
there
was
neuer
any
syn
.
If
this
do
not
folow
of
your
sayeng
:
I
am
far
deceyued
&
appele
vnto
the
iudgement
of
all
men
which
haue
but
the
common
sence
,
whether
this
foloweth
of
your
saing
or
no
Where
as
ye
say
,
medice
curate
ipsum
,
that
is
to
say
Phisician
heale
thy selfe
,
ye
reken
ye
haue
don
a
clerkly
worck
in
speakyng
so
mych
latin
vnenglisshed
,
and
in
applying
of
a
prouerbe
so
properly
.
But
how
litle
it
perteyneth
vnto
thys
present
purpose
euery
wise
man
may
easely
perceyue
.
As
for
me
although
I
am
a
Physician
,
called
to
hele
mennis
bodies
,
whiche
thyng
by
the
help
of
my
Lorde
God
,
I
haue
oft
do●…
,
I
neuer
presumed
to
be
an
heler
of
mannis
soul
with
my
phisik
but
with
Chrstis
phisik
.
&
although
it
pleaseth
sumtimes
almighty
god
to
hele
diuerse
dedly
siknes
in
mens
soules
by
me
&
suche
like
and
to
call
them
vnto
fayth
,
to
true
repentance
,
and
so
consequently
to
the
health
of
the
soule
,
yit
do
we
not
take
our selues
to
be
Physicianes
&
healers
of
the
soules
,
but
onely
the
chefe
physicians
seruantes
,
&
only
giuyners
vnto
the
sik
soules
suche
medicines
as
our
master
hath
commaunded
vs
,
not
beyng
so
bolde
as
to
deuyse
any
Physik
at
all
of
our
own
braynes
.
Then
to
say
vnto
me
,
Physician
heale
thy selfe
is
as
much
to
say
as
thou
which
art
a
phisicion
of
the
body
,
go
and
playe
Goddis
parte
and
hele
thy
own
sowle
.
Thys
is
the
counsell
,
not
of
the
spirite
of
God
:
but
of
the
wood
sprete
,
who
taught
yow
yowr
diuinite
.
If
that
ye
had
bene
well
aduised
,
ye
wolde
not
haue
made
your self
a
companion
with
the
murdering
scribes
,
&
pharises
,
in
vsing
their
churlish
cheke
against
one
of
Christis
membres
:
whiche
they
threw
out
agaynst
Christe
him self
.
But
what
win
you
by
your
chek
?
haue
ye
proued
any
thing
therby
?
nothing
at
al
sauing
that
men
may
know
that
ye
ar
wel
sene
in
doggishe
eloquence
.
Ye
haue
,
sence
the
beginning
of
your
book
vnto
this
place
,
said
more
than
iij
times
,
that
faith
alone
taketh
awai
sinnes
in
whiche
places
ye
haue
erred
shamefully
,
if
ye
mean
by
only
fayth
the
only
work
of
beleuing
.
For
if
that
ye
giue
iustification
vnto
that
work
,
of
beleuing
not
meaning
the
when
ye
say
faith
iustifieth
the
mercy
of
god
promised
vnto
vs
,
by
Christis
blood
iustifieth
vs
,
&
haue
a
respect
only
vnto
the
dede
of
beleuing
:
ye
ar
a
iusticiari
with
the
pope
,
&
the
old
pharises
:
whose
prouerbes
ye
gladly
exercise
.
If
that
ye
mean
by
this
sentence
:
faith
iustifieth
:
that
fayth
taketh
hold
of
the
mercy
of
God
,
whych
is
granted
vnto
vs
by
Christes
blood
:
then
dothe
the
mercy
of
God
iustifi
,
&
take
syn
away
:
&
fayth
doth
nothyngellis
but
taketh
hold
of
the
promised
,
&
offered
mercy
.
Then
,
when
as
the
mercy
of
God
is
as
well
promised
vnto
chylderen
as
to
old
folk
:
childer
mai
be
aswel
be
saued
thereby
,
as
old
folk
:
&
haue
theyr
vnclenenes
as
well
taken
away
by
it
,
as
old
folk
haue
theyr
offences
taken
away
by
it
,
allthoughe
they
be
not
as
yit
cūmed
vnto
the
vse
of
faythe
.
I
bryng
for
an
example
the
infantes
of
the
Iewes
,
whose
naturall
vnclenenes
other
God
,
thorow
his
mercy
,
took
away
befor
they
cam
vnto
the
vse
of
fayth
:
or
elles
they
were
all
damned
,
for
they
were
both
gotten
and
born
in
original
syn
.
Then
your
general
proposicion
is
not
trew
,
without
a
trew
understanding
&
nothing
against
me
,
nother
serueth
it
for
your
purpose
with
a
trew
understanding
:
for
ye
bring
it
into
proue
,
that
chylder
haue
no
syn
:
&
thus
wold
ye
haue
resoned
,
and
ye
had
had
learnynge
to
your
mynde
.
Where
as
there
is
no
faith
,
there
is
no
remission
of
synnes
:
but
no
chylde
hath
faythe
:
therfore
no
chyld
hath
remission
of
synnes
.
If
that
chylder
had
synnes
,
they
shuld
haue
had
remission
of
them
by
faythe
:
but
when
as
they
haue
no
faythe
:
then
haue
they
nether
synne
,
nor
remission
of
synne
,
I
haue
twise
al
redy
answered
vnto
this
your
argument
before
:
wherefore
I
shall
not
nede
at
thys
tyme
to
confite
it
any
more
.
Where
as
ye
thynk
,
that
I
am
not
healed
from
synne
my self
because
I
wold
haue
yong
chyldren
baptised
:
I
can
not
let
yow
to
thynk
of
me
,
what
ye
list
:
but
if
ye
iuge
falsly
,
there
is
a
iuge
wil
ponishe
yow
for
your
fals
iugement
.
And
to
say
that
I
am
not
heled
from
the
romisshe
pok
,
is
suche
a
lyke
wepon
as
.ij.
wyues
scoldyng
vpon
.ij.
dong
hylles
te
vse
to
feygh
whyh
,
one
agaynst
an
other
.
The
on
sayeth
thow
art
a
drab
:
the
other
asketh
,
why
she
is
a
drab
:
the
former
answereth
,
for
thow
art
a
drab
,
shewyng
no
cause
why
that
hyr
neybor
shuld
be
a
drab
,
Euen
so
ye
haue
sayd
sence
the
begynnyng
of
your
bok
diuers
tymes
,
that
the
baptym
of
chylder
is
a
popish
ordinance
,
&
here
ye
saye
that
the
romishe
pok
is
to
baptise
infantes
:
but
ye
haue
not
as
yit
shewed
one
worde
,
to
proue
that
,
the
baptyme
of
chylderen
was
popishe
:
except
that
your
oft
rehersall
of
it
be
a
sufficient
profe
,
to
proue
it
with
all
,
thynk
you
:
because
ye
haue
with
your
importune
bablyng
bewiched
certayn
vnlnearned
simple
men
,
that
thei
beleue
to
be
true
what
soeuer
ye
say
ons
vnto
them
:
that
your
thryse
sayng
of
a
lye
shall
purches
credence
,
because
ye
do
so
oft
repete
the
same
:
Can
it
that
is
by
nature
false
,
by
oft
rehersyng
,
be
cum
true
:
what
other
profe
haue
ye
hither
to
brought
that
the
baptym
of
chylder
is
popishe
,
sayng
only
your
own
oft
rehersal
of
it
:
whych
hath
as
mych
autoryte
with
me
,
and
all
that
cleue
to
the
wryten
worde
of
GOD
,
as
the
gospell
of
Munster
hathe
.
Hytherto
haue
ye
bene
about
to
confute
my
opinion
,
that
yong
chyldren
may
be
baptysed
:
but
ye
haue
brought
in
for
you
nothynge
,
sauyng
one
text
of
scripture
,
and
that
negatiue
:
Which
I
truste
,
I
haue
so
taken
from
you
,
that
it
dyd
not
serue
your
purpose
.
Now
doth
my
opynion
abyde
styll
vnmoued
:
and
vnreproued
:
and
yit
haue
ye
donn
that
ye
can
:
ye
may
se
what
it
awayleth
your
wood
sprete
to
fyght
agaynst
the
scripture
.
Then
ye
,
beyng
wery
in
wadyng
in
this
mater
,
with
small
honestie
begyn
a
newe
mater
:
that
is
,
that
chylderen
haue
no
originall
synne
:
and
in
the
fyrst
sayeng
,
ye
ar
as
clere
agaynste
your self
afterwarde
,
as
here
is
to
colde
,
&
lyght
vnto
darknes
:
for
thus
do
ye
begyn
.
But
your
deuelishe
pok
is
thys
to
cleare
infantes
from
synn
whiche
ye
call
originall
.
¶
If
thys
he
a
deuelishe
pok
:
then
haue
ye
the
deuelles
pok
for
ye
go
ernestly
about
to
proue
,
that
chyldern
haue
no
originall
synne
.
And
as
for
me
it
is
as
manifeste
as
the
clere
daye
lyght
,
that
I
do
not
clere
chylder
from
originall
synn
:
for
that
is
one
of
the
maters
that
I
go
moste
earnestly
about
in
my
sermon
,
to
proue
that
chylder
haue
originall
synn
:
not
wichstandyng
,
that
I
do
grant
,
that
all
myghty
GOD
purgeth
and
scoureth
them
from
it
in
theyr
infancie
,
by
his
mercy
,
according
vnto
his
promyse
,
which
he
made
vnto
them
.
By
this
contradiction
,
with
it
that
foloweth
here
after
,
ye
may
bether
learne
this
great
clerk
is
wit
,
and
the
agrement
of
his
spirite
with
it self
.
Then
after
this
monstrous
contradiction
,
ye
brust
into
a
sterklye
,
which
is
conteyned
in
these
wordes
folowyng
.
¶
This
is
the
pok
ye
take
in
hande
to
cure
,
ether
with
water
or
fyer
.
I
neuer
went
about
to
take
original
syn
away
by
water
:
but
I
went
about
to
proue
,
that
chylder
had
original
sinne
,
and
that
Christe
taketh
the
same
synne
from
chylder
,
by
his
promysed
mercy
:
and
that
therfore
the
sacrament
of
baptim
shuld
be
offered
vnto
them
,
as
a
sygne
,
and
seale
of
saluation
,
whiche
they
haue
receyued
by
the
merites
of
Christis
passion
.
It
is
therfore
both
maliciously
,
&
lyingly
sayd
of
yow
,
that
I
take
in
hande
to
cure
originall
syn
with
water
.
And
of
lyke
truthe
is
it
that
ye
wryte
in
the
margen
,
that
I
go
about
to
cure
yow
with
fyre
.
For
if
I
wolde
haue
gon
about
that
:
I
knew
and
know
meanes
enow
to
bryng
that
to
pas
.
For
as
muche
as
ye
ar
an
open
felon
against
the
kyngis
lawes
,
and
haue
committed
suche
felony
,
as
ye
ar
excepted
out
of
the
pardon
,
where
of
theues
and
robbers
ar
partakers
.
Almyghty
GOD
amende
yow
,
and
bryng
yow
in
to
the
hygh
way
agayn
,
and
saue
yow
from
it
,
that
ye
haue
iustly
deserued
.
The
first
argument
that
ye
make
to
proue
,
that
chylder
haue
no
originall
synne
,
is
this
.
¶
If
Christe
had
counted
infantes
so
defiled
with
Adames
sinne
,
as
ye
do
:
he
wold
neuer
haue
sent
his
Apostelles
&
vs
vnto
childer
to
be
defyled
of
them
.
But
now
he
sendeth
vs
thyther
for
clennes
,
to
becum
suche
as
they
ar
,
if
we
wold
entre
into
the
kyngdom
of
God
:
wasshed
to
the
vnwasshed
,
Christened
to
the
vnchristened
,
beleuers
to
vnbeleuers
.
Not
to
becum
pocky
or
leprose
,
but
that
we
shuld
be
ful
of
innocencie
&
simplicite
.
For
it
is
writen
:
except
ye
conuert
&
becum
as
these
infantes
ye
shall
not
entre
in
to
the
kyngdom
of
heuenes
.
I
am
glad
that
ye
ar
now
content
,
to
allege
scripture
for
your
purpose
.
Hetherto
ye
haue
foughten
agaynst
me
only
with
,
I
say
,
and
certayn
scoldynges
,
&
vnreasonable
resones
which
ye
feyned
of
your
own
brayne
.
But
now
let
vs
se
how
ryghtly
ye
haue
alleged
the
Scripture
and
whether
,
it
that
ye
intende
,
doth
folow
of
the
place
alleged
or
no.
Christ
seyng
the
disputacion
of
the
hartes
of
his
disciples
among
them selues
,
who
shuld
be
greatest
among
them
,
as
Matthew
and
Luke
do
testify
:
set
a
chyld
amongest
them
and
seyde
:
except
that
ye
be
turned
,
and
be
made
lyke
vnto
litle
chylder
,
ye
shall
neuer
entre
in
to
the
kyngdom
of
heuen
.
Christe
byddeth
hys
disciples
here
to
learne
of
chylder
humilite
,
and
to
flye
ambition
,
where
with
he
saw
them
entangled
.
Christe
byddeth
not
vs
learne
al
vertues
of
childer
,
but
onely
hmmilite
,
and
fliyng
of
ambition
.
Now
I
pray
yow
how
folowe
these
argumentes
chylder
ar
not
desierous
of
honor
:
ergo
they
haue
no
original
synne
,
Christ
sendeth
vs
to
learne
humilite
of
childer
:
ergo
thei
are
not
defyled
with
the
synne
of
Adame
.
If
these
be
good
argumentes
,
them
ar
also
they
that
folow
good
argumentes
.
Peter
was
no
thiefe
:
ergo
Peter
was
no
fyghter
.
Mary
magdaleyn
was
no
murderer
:
therfore
she
was
no
vnclene
woman
of
her
body
.
If
these
argumentes
do
not
folow
:
them
doth
not
thys
your
argument
folow
.
childer
ar
not
proud
&
desirous
of
honor
:
therefore
they
ar
not
defyled
with
originall
synne
.
&
because
your
argument
semeth
to
lene
vpon
this
pyller
:
Christe
sendeth
his
Apostelles
and
vs
to
learne
of
none
that
is
defyled
,
with
any
synne
:
I
wyll
examin
it
,
&
(
I
trust
)
ouerthrow
it
with
open
examples
of
the
scripture
.
Christe
in
the
is
of
Luke
exhorteth
vs
to
folow
the
wykked
stewarde
,
and
bryngeth
hym
for
an
example
to
be
folowed
in
wysdome
.
Was
thys
wykked
stewarde
with
out
originall
synne
,
and
vndefyled
by
Adame
,
because
Christ
sendeth
vs
vnto
hym
,
to
learne
wisdome
in
one
point
?
Christ
sendeth
vs
also
vnto
serpentes
to
learne
wisdome
:
be
ye
wyse
sayeth
he
,
as
serpentes
,
and
symple
as
doues
.
Haue
serpentes
no
poyson
,
because
Christe
sendeth
vs
vnto
them
,
to
learne
wisdome
?
Paule
exhorteth
them
that
he
writeth
vnto
,
to
folow
him
:
was
Paule
without
syn
,
because
he
exhorted
hys
Disciples
to
folow
hym
?
No.
for
he
graunteth
in
diuerse
places
in
the
Epistel
to
the
Romanes
both
generally
&
particularely
,
that
he
is
a
synner
:
and
yet
not
withstandynge
he
exhorteth
his
disciples
to
folow
hym
sayng
:
be
you
the
folowers
of
me
,
as
I
folow
Christ
.
So
maye
we
folowe
childer
as
they
folowe
Christe
in
humilite
and
lowlines
,
and
yet
their
humilite
doth
not
,
proue
they
are
cleare
from
original
●ynne
.
What
if
I
graunted
you
,
that
the
childer
,
that
Christ
set
furth
for
vs
to
folowe
,
where
at
that
tyme
clere
from
origynall
synne
,
as
I
recken
they
wer
in
dede
(
for
it
is
lyke
they
were
chylder
of
the
Iewes
,
and
hadde
the
promys
,
and
hadde
receyued
the
seale
of
the
promys
:
cyrcumcisyon
,
and
therefore
was
cleared
from
theyr
originall
synne
that
it
shulde
not
bee
imputed
vnto
them
)
shall
it
folowe
,
that
they
had
no
original
synne
before
?
No.
For
God
purgeth
chylder
as
well
as
men
from
originall
syn
.
Therfore
thys
text
of
scripture
,
whiche
ye
haue
alleged
out
of
Mathew
,
proueth
nothyng
,
that
childer
ar
fre
from
originall
synne
and
so
,
where
as
ye
thought
that
by
the
strengthe
of
your
inuincible
argument
,
it
shuld
haue
bene
easy
to
haue
aunswered
to
my
argumentes
made
,
to
proue
that
chylder
were
borne
in
originall
synne
,
your
wepon
taken
from
yow
,
it
is
as
harde
to
solute
my
argumentes
as
it
was
before
.
Diuerse
other
absurdites
&
inconueniences
folow
vpon
your
foolish
assertion
,
&
sayeng
namely
this
.
Christe
,
say
ye
,
the
prynce
of
physiciones
,
sendeth
,
his
chefe
surgeones
and
physiciones
to
be
cum
suche
as
the
babes
wer
,
but
ye
say
a
litle
after
that
the
childer
were
vnwasshed
,
vnchristened
,
vnleuers
.
Then
sent
Christe
hys
apostels
,
by
your
sayng
,
to
yong
chylder
,
to
learne
of
them
to
be
vnwashed
,
vnchristened
&
to
be
faythles
.
Ye
set
in
your
margen
,
ouer
agaynst
thys
your
argument
,
with
many
other
wordes
uirgines
enim
sunt
.
&
dealbauerunt
uestimenta
sua
in
sanguine
agui
.
For
they
are
pure
virgines
and
they
haue
made
whyte
their
garmentes
in
the
blood
of
the
lambe
.
If
that
this
text
perteyn
vnto
chylder
,
as
yow
do
allege
it
,
ye
haue
brought
me
.ij.
serpentines
to
shoote
against
yow
.
with
the
first
I
wil
ouerthrow
your
opinion
,
that
chylder
ar
not
borne
in
originall
synne
:
and
wyth
the
secund
your
false
lye
,
where
as
ye
sayd
that
chylder
were
vnwasshed
.
If
that
chylder
had
their
garmentes
made
whyte
,
then
was
their
garmentes
once
not
white
:
then
if
whitnes
betokeneth
clennes
,
&
other
colores
vnclennes
:
it
foloweth
that
they
were
once
vnclene
,
for
all
that
they
wer
afterward
come
vnto
such
whitnes
&
clenenes
,
by
the
blood
of
the
lambe
.
If
that
thei
made
white
their
clothes
in
the
blood
of
the
lambe
,
then
wer
they
wel
wasshed
.
Who
can
be
better
wasshed
then
thei
be
,
that
are
wasshed
with
Christes
blood
?
then
are
the
childer
wasshed
,
and
ye
sklander
them
of
vnclennes
,
&
yf
thei
be
wasshed
,
then
were
they
before
vnclene
:
but
they
had
no
other
vnclennes
sauyng
original
syn
:
thefore
by
this
text
of
scriptur
childer
haue
had
original
sin
&
by
the
blood
of
the
lambe
are
scoured
&
purged
from
thesame
.