NOTE
OF
〈…〉
poinctes
of
doctryne
,
as
are
〈…〉
T.
C.
in
his
replye
and
quoted
,
as
they
are
to
be
founde
,
&c.
1
He
sayethe
that
certeine
of
the
thinges
whiche
we
stande
vpon
are
suche
as
if
euery
heart
of
our
heade
were
a
lyfe
,
we
ought
to
aforde
them
for
the
defence
of
them
:
whereby
he
woulde
insi●uate
that
this
Churche
of
Englande
dothe
mainteine
some
damnable
doctrine
Pag.
44.
1
The
first
daungerous
poincte
is
gathered
by
insinuation
:
but
direct
and
plaine
dealinge
doubtethe
of
no
suche
daunger
.
Suerly
if
there
be
any
trueth
on
T
C.
syde
be
it
in
neuer
so
smal
a
matter
,
yet
beinge
the
trueth
of
God
,
and
in
Gods
matters
it
ought
not
to
seme
a
tryfle
in
mans
eyes
.
There
is
great
diuersitie
of
matters
vttered
in
the
woorde
of
God
,
in
degrees
of
weyghtines
,
but
the
holy
Ghost
instructeth
vs
of
no
tryfles
No
man
that
considereth
the
maiestie
of
God
,
doubteth
what
he
ought
to
suffer
,
rather
then
to
breake
the
●●st
of
the
commandements
:
our
Sauiour
sayeth
,
that
no
iote
nor
title
of
Gods
lawe
,
shall
passe
,
vntill
all
be
fullfilled
,
and
whosoeuer
breaketh
one
of
the
lest
of
the
commaundementes
,
and
teacheth
men
so
to
doe
,
shal
be
called
left
in
the
Kingdome
of
heauen
.
Then
lett
euery
indifferent
man
iudge
,
whether
we
ought
to
aforde
ten
thousand
lyues
,
rather
then
to
be
excluded
out
of
the
Kingdome
of
heauen
.
But
God
will
not
deale
so
hardly
with
vs
for
so
small
matters
,
true
nor
yet
for
breach
of
the
greatest
commaundementes
.
But
the
assertion
is
of
the
iustice
of
God
&
the
duety
of
man
,
not
of
man●
frayelty
and
God●
mercye
.
As
for
the
damnable
doctryne
supposed
,
althoughe
it
be
no
parte
of
the
assertion
but
an
vncharitable
collection
,
yet
the
Churche
of
England
is
no●
to
be
charged
therwith
For
in
as
muche
as
bothe
the
parties
that
holde
thes
controuersies
are
members
of
the
Churche
and
a
great
manye
others
●lso
which
take
no
parte
in
these
disputations
:
the
doctrine
of
the
Churche
is
that
which
is
trueth
in
those
questions
,
whether
the
same
be
helde
by
T.
C.
and
those
that
be
of
his
iudgment
,
or
by
Io.
Whitgifte
,
and
all
that
be
of
his
mynde
.
For
yf
T.
C
and
as
many
a●
take
his
parte
be
deceiued
,
the
Churche
of
England
maye
not
be
sayd
to
be
deceiued
No
more
yf
Io
Whytgift
,
&
his
syde
be
in
a
wronge
opinion
,
maye
the
Churche
of
England
beare
the
blame
of
their
error
.
To
conclude
,
a
damnable
do●●ryne
maye
by
sayd
in
two
sences
,
first
generally
any
〈◊〉
〈…〉
is
damnable
,
because
it
deserueth
〈…〉
synne
is
of
yt
self
damnable
,
then
specially
suche
fals
doctryne
as
is
blasphemous
,
and
holdeth
contrarye
to
the
foundation
of
our
saluation
and
so
all
reasonable
men
mean
,
when
they
speake
of
damnable
doctrine
,
but
so
doth
not
T
C.
chardge
his
aduersary
much
lesse
the
Church
of
England
.
2
He
sayeth
,
that
if
the
Churche
be
considered
in
the
whole
and
generall
gouernement
and
outward
pollicie
of
yt
,
yt
maye
be
pure
and
vnspotted
:
whiche
smelleth
of
an
Anabaptisticall
fancye
pag
50.
2
The
seconde
daungerous
poyncte
is
affyrmed
by
M
D
to
smell
of
Anabaptistry
▪
Suerly
they
that
haue
ther
senes
exercised
to
discerne
good
from
euill
as
well
as
he
and
haue
better
cause
to
knowe
the
stynke
of
Anabaptistry
then
he
,
because
they
haue
been
nearer
to
the
dounghill
of
them
,
then
euer
he
was
,
can
perceiue
no
such
sauor
in
the
assertion
.
For
first
he
affirmeth
yt
not
absolutely
,
but
for
any
thinge
he
knowethe
,
whiche
wordes
shoulde
haue
been
added
in
this
accusation
,
yf
yt
had
been
framed
with
indifferencye
.
Secondly
he
addeth
yf
men
would
labour
to
purge
yt
of
the
abuses
,
whiche
ought
to
be
according
to
the
worde
of
God
,
nowe
what
letteth
the
puritie
?
But
ether
the
worde
of
God
teacheth
not
howe
to
purge
the
Churche
perfectlie
,
or
ells
that
men
can
not
followe
the
rules
prescribed
by
the
woorde
of
God
throughlie
.
Yf
you
grante
imperfection
in
the
worde
,
all
men
knowe
whereof
that
smellethe
,
yf
ther
wante
ability
in
men
,
then
the
rules
were
not
rightly
framed
for
man
:
yt
will
be
aunswered
,
that
the
lyke
is
obiected
of
the
lawe
by
the
Pelagians
and
Papists
:
yf
no
man
can
kepe
the
lawe
then
the
lawe
was
geuen
in
vayne
:
but
this
obiection
is
soone
auoyded
For
the
lawe
and
these
rules
are
not
ryghtly
compared
,
because
they
differ
in
the
ende
for
whiche
they
were
,
giuen
.
The
lawe
was
not
geuen
that
men
shoulde
fullfill
yt
but
to
shewe
them
ther
synne
.
These
rules
were
giuen
because
God
woulde
haue
his
Churche
in
the
outward
pollicye
to
be
well
gouerned
.
But
M
D
will
haue
an
example
of
this
purytie
:
what
thinketh
he
of
the
Churches
planted
by
the
Apostells
so
longe
as
they
contynewed
in
such
order
,
as
the
Apostells
established
in
them
,
were
they
not
pure
and
vnspotted
as
touchinge
the
generall
gouernement
and
outward
pollycie
of
them
?
were
the
Apostells
also
ignoraunt
or
vnable
,
or
vnwillinge
,
to
bringe
this
thinge
to
passe
?
as
for
the
spottes
in
the
Churche
of
the
Corinthians
and
Galathians
〈…〉
were
not
lefte
by
th'
Apostell
,
when
he
〈…〉
but
cast
in
by
fals
Apostells
that
came
after
〈…〉
they
were
th●
f●ultes
of
the
men
not
the
imperfection
of
the
orders
,
whiche
if
they
hadde
been
ryghtly
obserued
he
neded
not
to
haue
written
to
the
one
for
excommunication
of
the
adulterer
,
nor
to
the
other
for
confutinge
of
ther
heresye
:
wherefore
by
thes
examples
maye
be
inferred
that
althoughe
the
order
of
gouernement
and
outward
pollycie
be
neuer
so
pure
and
perfecte
,
yet
yf
men
be
negligent
to
obserue
yt
,
greate
enormities
maye
growe
in
the
Churche
,
But
that
there
can
be
no
perfecte
order
for
the
right
gouernement
of
Christe
his
Churche
requireth
some
other
facultye
then
Logike
,
to
frame
a
good
argument
of
thes
examples
Finally
men
muse
why
this
opinion
shoulde
be
compted
so
daungerous
in
T.
C
whiche
is
so
stoutly
defended
by
the
accuser
him self
in
bothe
his
bookes
.
For
yf
ther
can
be
no
Churche
pure
and
vnspotted
in
the
whole
gouernement
and
outwarde
pollycie
,
why
dothe
he
so
boldly
defende
the
Churche
of
England
,
as
he
pretendethe
in
her
gouernement
and
outwarde
pollicie
,
that
he
will
acknowledge
no
spo●te
nor
blemishe
thereof
,
but
ether
he
defendethe
yt
as
bewtyfull
,
or
ells
remouethe
yt
as
beinge
in
the
men
and
not
in
the
order
of
gouernement
?
3
He
affyrmeth
,
that
many
thinges
are
bothe
commaunded
and
forbidden
,
of
whiche
there
is
no
expresse
mention
in
the
worde
,
whiche
are
as
necessarie
to
be
followed
or
auoyded
,
as
th●s
whereof
expresse
mention
is
made
whiche
soundethe
to
the
confirmation
of
the
very
foundation
of
all
papistrie
.
pag
77.
3
The
third
daungerous
poyncte
of
doctryne
in
M.
Whytgifte
eares
soundethe
to
the
confyrmation
of
Poperye
▪
but
this
his
Censure
in
other
mens
iudgement
soundethe
more
malicyously
then
godly
or
learnedlye
:
for
yt
is
well
knowen
howe
farre
T
C
is
fledde
from
all
Papistrie
.
And
his
meaninge
in
those
wordes
is
euident
to
any
man
that
is
disposed
to
vnderstande
him
.
That
many
thinges
are
commaunded
and
forbidden
in
the
worde
of
God
by
generall
preceptes
,
whiche
are
not
expressed
particularly
in
there
speciall
names
and
kindes
.
Why
shoulde
this
be
noted
in
the
margent
for
a
Papisticall
assertion
?
but
afterwarde
it
is
term●d
most
ciuily
an
vnaduised
assertion
because
M
Whytgyfte
counteth
(
expressed
)
as
yt
pleaseth
him
,
which
he
maye
well
doe
wh●n
he
interpreteth
his
owne
wordes
,
but
who
made
him
a
dictator
to
determine
the
sence
of
other
mens
wordes
.
Euery
man
is
best
interpreter
of
his
owne
wordes
▪
〈…〉
fallw
,
hen
a
man
is
accused
for
speakinge
〈…〉
he
shall
not
be
admitted
to
expounde
his
〈…〉
,
yet
by
lawe
his
aduersary
shall
not
be
his
expounder
,
but
vir
bonus
a
good
and
indifferent
man
.
Yf
lawyers
be
sumwhat
captious
they
are
to
be
born
withall
when
doctors
of
diuinitie
permitt
vnto
them selues
suche
lybertie
of
wranglinge
▪
4
He
holdethe
,
that
the
doctrine
of
free
will
is
not
repugnaun●
to
saluation
:
and
yet
is
yt
a
doctryne
cleane
contrary
to
f●●e
〈◊〉
by
Christe
.
pag
82.
4
In
the
thre
former
Censures
thoughe
vncharitably
yet
in
this
behalf
he
hathe
dealt
more
vprightlye
,
in
that
he
hath
sett
downe
neere
the
very
woordes
of
T.
C
but
in
the
fourth
Censure
he
hath
sett
downe
nether
his
woordes
nor
his
meaninge
for
his
woordes
be
these
And
yf
you
meane
by
matters
of
faythe
and
necessary
to
saluation
those
without
the
whiche
a
〈◊〉
can
not
be
saued
then
the
doctryne
that
teacheth
there
is
no
free
will
or
prayer
for
the
deade
is
not
within
your
compasse
.
For
I
doubt
not
but
diuers
of
the
fathers
of
the
greeke
Churche
,
whiche
were
great
patrons
of
free
will
are
saued
holdi●ge
the
foundation
of
the
faythe
whiche
is
Christe
.
T
C
dothe
not
holde
that
the
doctryne
of
free
will
is
not
repugnant
to
saluation
,
but
only
obiecteth
against
that
,
whiche
he
supposeth
to
be
M.
D
meaninge
by
matters
of
faythe
and
necessary
to
saluation
,
for
he
him self
so
meanethe
by
matters
of
faythe
and
necessary
to
saluation
as
he
countethe
the
doctryne
that
teacheth
there
is
no
free
will
or
prayer
for
the
deade
to
be
within
the
compasse
but
yet
he
is
perswaded
(
you
will
saye
)
that
many
patrons
of
fre
will
are
saued
.
M
D
is
of
the
same
mynde
neuerthelesse
he
saythe
,
that
he
that
dyeth
in
the
opinion
of
free
will
holdeth
not
the
foundation
,
by
whiche
woordes
yt
semethe
he
hath
had
no
great
conferens
with
the
free
will
men
of
our
tyme
,
and
that
he
imagineth
that
those
fathers
of
the
greeke
Church
dyed
not
in
the
opinion
of
free
will
.
But
who
is
able
to
affyrme
that
?
I
doubt
not
but
they
repented
before
they
dyed
and
desyred
pardon
of
all
there
errours
and
ignoraunces
,
as
of
all
there
secret
and
vnknowen
synnes
:
but
yet
it
is
most
like
they
dyed
in
this
opinion
that
they
thought
free
will
to
be
no
errour
.
A
Christian
man
must
desire
forgiuens
of
those
synnes
which
he
hathe
committed
not
knowinge
they
were
synnes
and
lykewyse
of
those
errors
whiche
he
holdethe
not
knowing
them
to
be
errors
,
wherefore
they
dyed
not
without
repentaunce
althoughe
they
dyd
not
reuoke
that
particuler
errour
.
5
He
sayeth
,
that
all
the
commaundements
of
〈…〉
Apostells
,
are
needfull
for
our
saluation
:
whiche
is
a
〈◊〉
error
pag
103.
5
The
fyfte
poincte
is
defyned
to
be
a
notorious
error
and
in
pag
103.
it
is
quoted
for
a
grosse
error
,
and
in
the
text
T
C
is
sayd
grosslye
to
haue
erred
in
affyrminge
that
all
the
commaundements
of
God
and
the
Apostells
are
needfull
for
our
saluation
,
with
good
store
of
the
like
Rethorike
,
but
what
need
all
this
insultations
▪
I
woulde
require
of
M.
D
not
a
charitable
as
of
a
Christian
,
but
a
reasonable
interpretation
as
of
a
man
,
to
thes
wordes
of
T.
C.
All
the
commau●dements
of
God
and
the
Apostels
are
needfull
for
our
saluation
For
what
man
(
except
he
were
blynded
with
malyce
)
woulde
not
vnderstande
this
sayinge
of
suche
commaundements
as
God
and
the
Apostells
in
Gods
name
haue
giuen
to
vs
,
and
then
what
absurditie
is
in
the
sayinge
?
For
suche
commaundements
as
were
giuen
to
others
are
they
no
commaundements
to
vs
?
6
He
vtterly
denyeth
,
that
any
Magistrate
can
saue
the
lyfe
of
blasphemers
,
contemptuous
and
●●uberne
idolaters
,
murtherers
,
adulterers
,
incestuous
persons
,
and
suche
like
whiche
God
by
his
iudiciall
lawe
hathe
commaunded
to
be
put
to
deathe
:
whereby
he
byndeth
the
ciuill
Magistrate
to
the
obseruinge
of
the
iudiciall
lawe
of
Moses
,
and
condemneth
this
state
and
gouernment
(
now
vsed
in
this
realme
of
England
)
of
manifest
impietie
.
pag.
120.
6
The
syxte
poyncte
is
accused
of
two
heynous
cryme●●
the
one
of
bringinge
in
of
Iudaisme
,
the
other
of
condemning
this
state
of
manyfest
impietie
.
but
in
my
iudgement
without
iuste
cause
.
For
T.
C.
requireth
not
the
obseruation
of
that
lawe
,
but
the
substaunce
and
equitie
thereof
as
the
marrowe
,
whiche
is
nothinge
else
but
true
iustice
.
Is
Gods
iustice
eternall
,
nowe
become
Iudaisme
?
be
not
blasphemers
,
incestuous
persons
,
murderers
,
traytors
,
&c.
as
worthye
of
deathe
nowe
as
they
were
in
tymes
past
?
Suerly
my
thinke
yf
M.
Whytgiftes
diuinitie
be
not
able
to
rule
his
iudgment
in
these
cases
,
yet
humanitie
yt
self
and
the
light
of
nature
shyninge
vnto
all
nations
sholde
instruct
him
,
that
the
horrible
crymes
are
woorthye
of
deathe
by
the
iustice
of
God
.
And
if
it
be
the
iustice
of
God
,
how
is
it
lawfull
for
man
to
alter
yt
?
But
let
vs
consyder
M.
D.
reasons
.
First
all
the●
lawes
of
this
lande
that
be
contrarie
no
the
iudicialls
of
Moses
,
as
he
sayeth
(
but
he
sholde
saye
to
the
iustice
of
God
for
he
muste
not
mocke
men
with
the
ambiguous
and
odious
terme
of
the
iudiciall
lawe
of
Moses
)
must
be
abrogated
.
Suerly
they
that
are
studious
of
the
lawes
,
confesse
as
you
〈…〉
muste
be
consonant
to
the
iustice
of
God
▪
〈…〉
poyncte
they
be
not
,
that
they
ought
to
be
re●ormed
.
And
euery
Parliament
,
payns
is
taken
to
brynge
them
as
neare
therto
as
can
be
obteyned
.
Muche
rather
a
diuine
shoulde
require
that
all
lawes
be
squared
accordinge
to
the
iustice
of
God
.
The
seconde
reason
:
the
Prince
muste
be
abridged
of
the
prerogatiue
of
perdoninge
.
The
question
in
myn
opinion
,
is
not
whether
a
Prince
maye
forbeare
the
execution
of
a
sentence
vpon
good
respectes
,
but
whether
he
maye
make
a
lawe
contrarye
to
Gods
eternall
iustice
.
The
thirde
reason
:
punishments
of
deathe
for
fellonye
muste
be
mitigated
,
&c.
Suerlye
suche
maye
be
the
circunstaunces
that
in
some
cases
in
conscience
they
ought
to
be
mitigated
,
and
in
some
cases
they
maye
be
increased
.
when
Dauid
pronounced
sentence
of
deathe
,
accordinge
to
the
case
that
was
put
vnto
hym
by
Nathan
the
prophete
2.
Sam.
12.
he
increased
the
punishment
of
fellonye
,
yet
he
decreed
not
contrarye
to
the
iustice
of
God
.
The
reste
that
followeth
of
lawyers
castynge
awaye
ther
bookes
,
and
priests
becomminge
iudges
,
I
take
to
be
but
Iestinge
,
vnsemely
for
so
serious
matters
:
as
for
the
auctorities
he
alleageth
out
of
Musculus
,
Hemingius
,
Caluine
,
&c.
reade
them
who
will
with
any
indifferencye
,
and
he
shall
fynde
nothinge
in
them
contrarye
to
the
assertion
of
T.
C
but
rather
agreable
to
the
same
:
wherefore
in
my
symple
iudgment
,
this
doctryne
tendeth
not
to
the
ouerthrowe
of
states
of
Commonwealthe
,
&c.
But
rather
this
assertion
of
M
D
printed
in
great
letters
(
"
That
the
iudiciall
lawe
is
leste
to
the
discrescion
of
the
magistrate
to
adde
to
yt
or
to
take
from
yt
,
or
to
alter
and
chaunge
yt
as
yt
shal
be
thought
moste
fytt
,
&c.
"
)
tendethe
to
the
settinge
vp
of
all
tyrannie
and
confusion
,
and
to
the
ouerthrowe
of
all
well
ordered
common
wealthes
.
For
yf
ther
be
no
certayne
rule
of
iustice
in
that
lawe
,
whiche
is
immutable
(
as
there
be
infinite
circunstaunces
mutable
)
it
is
in
the
discrescion
of
the
magistrate
be
he
wyse
or
vnwyse
,
godly
or
wicked
as
yt
shal
be
thought
fytt
by
hym
(
for
who
muste
be
iudge
of
the
fyttnes
but
he
to
whose
discrescion
yt
is
lefte
?
)
to
decree
all
thinges
at
his
pleasure
,
then
maye
he
punysh
a
trespas
of
three
halfpence
damage
by
treble
tormentes
of
deathe
,
and
assesse
a
parricide
at
three
halfpence
fyne
:
he
may
punyshe
an
incestuous
person
with
a
fyllip
and
persecute
a
fyllyp
giuen
with
fyer
and
faggott
.
He
maye
chastice
an
horrible
blasphemer
with
a
checke
and
for
a
woorde
of
small
reproche
put
a
man
to
deathe
.
I
knowe
M.
D.
abhorreth
thes
absurdities
,
but
when
he
is
so
harde
an
interpreter
of
other
mens
wordes
you
maye
see
what
maye
be
collected
of
his
owne
.
7
He
affyrmeth
,
that
in
the
Churches
of
Christ
〈…〉
dr●n●kards
,
nor
whoremongers
,
at
the
least
,
whiche
〈…〉
whiche
assertion
sendeth
to
Anabaptisme
.
pag.
176.
7
The
seuenth
assertion
is
sayde
to
tende
to
Anabaptisme
,
whiche
affyrmeth
that
in
the
Churches
of
Christ
,
ther
be
no
dronkards
,
nor
whormongers
at
the
least
which
are
knowen
.
Truely
yf
T.
C
had
added
no
reasons
of
this
assertion
,
yet
me
thynketh
an
indifferent
reader
wolde
haue
vnderstande
his
meaninge
to
be
of
suche
Churches
where
discipline
is
exercised
.
But
when
he
ioyneth
the
reasons
,
namelye
,
that
suche
offenders
are
there
restored
by
repentaunce
,
or
cast
out
by
excommunication
,
and
so
are
to
be
accompted
ether
as
no
offenders
,
or
as
no
members
of
the
Churche
:
I
can
not
see
what
occasion
is
lefte
to
a
Sophister
to
cauill
▪
and
therefore
I
meruayle
that
M.
D.
Whytgifte
hathe
no
more
regard
of
charitic
then
vpon
euery
vayne
surmise
to
accuse
his
brother
of
Anabaptistrye
.
8
He
sayeth
,
that
whatsoeuer
aparell
the
Magistrate
commaundeth
the
Mynister
to
weare
,
the
commaundement
can
not
be
without
some
iniurye
doen
to
the
Mynister
:
whiche
is
to
debarre
the
Magistrates
from
appointinge
any
kinde
of
aparell
to
Ministers
.
pag.
265.
8
The
eighte
poyncte
is
chardged
thoughe
not
in
woordes
,
yet
in
dede
with
suspition
of
Anabaptistrie
:
for
yf
it
abridge
,
the
lawfull
aucthoritie
of
the
Magistrate
,
it
fauoreth
the
Secte
.
But
in
myne
opinion
yt
derogateth
nothinge
from
the
lawfull
auctoritie
of
the
Magistrates
.
For
(
as
I
conceaue
)
he
meaneth
not
,
that
it
is
vnlawfull
for
Magistrates
to
appoyncte
distinction
of
apparell
,
to
all
degrees
of
men
for
ciuill
respectes
:
but
that
the
Magistrate
oughte
not
to
thinke
so
euill
of
the
elders
of
Gods
Churche
)
whiche
are
woorthye
of
that
office
and
so
of
doble
honor
)
as
that
they
can
not
order
them selues
in
sober
and
decent
apparrell
,
excepte
they
be
instructed
and
enforced
therto
by
lawe
.
As
for
example
euen
of
those
Iustices
of
bothe
the
benches
whom
M
D.
obiecteth
,
beinge
approued
for
ther
wysdome
and
grauitie
,
before
they
be
admitted
to
that
office
,
yf
they
were
forbidden
to
weare
whyte
fethers
in
ther
cappes
,
or
to
sytt
in
shorte
Ierkens
or
to
vse
barrell
bretches
,
and
commaunded
to
vse
sadd
collors
and
sober
fashions
in
all
there
apparell
,
thinke
you
they
woulde
not
be
sorye
,
that
they
shoulde
be
so
yll
thought
of
that
theye
colde
not
consyder
these
thinges
without
commaundement
.
And
I
am
perswaded
〈◊〉
D.
Whytgifte
hym self
,
if
he
were
in
●●nest
,
by
any
that
hath
auctoritie
specially
forbidden
to
were
doble
ruff●s
,
or
yellowe
hose
,
drawne
out
with
blewe
and
commaunded
to
weare
his
garmentes
of
such
collour
and
makinge
as
becommeth
a
man
of
his
callinge
:
he
woulde
,
thinke
a
pece
of-wronge
were
offered
hym
▪
in
that
he
were
no
better
thought
of
,
but
that
he
needed
suche
kinde
of
commaundement
to
kepe
hym
in
order
But
you
will
saye
,
that
all
mynisters
be
not
of
suche
wysdome
and
discrescion
that
they
can
order
them selues
without
commaundement
.
I
aunswer
that
T.
C.
speaketh
not
of
suche
as
are
,
but
suche
as
ought
to
be
,
and
of
the
reuerent
opinion
that
the
magistrate
,
as
well
as
others
,
ought
to
haue
bothe
of
the
office
of
the
mynistery
,
and
of
the
mynisters
them selues
.
9
He
sayeth
,
that
those
mynisteries
without
the
▪
whiche
the
Churche
is
fully
buylded
,
and
brought
to
perfection
and
compleate
vnitie
,
are
not
to
be
reteined
in
the
Churche
:
whiche
is
a
verye
daungerous
assertion
,
and
maye
giue
occasion
to
diuers
errors
pag.
307.
9
The
nynthe
is
compted
a
daungerous
assertion
,
giuinge
.
occasion
of
diuers
heresies
,
and
in
the
pag
307.
it
is
sayd
to
tende
to
the
shuttinge
out
of
the
Ciuill
magistrate
,
and
to
be
the
verye
argument
of
the
Anabaptistes
againste
Christian
magistrates
.
But
yf
it
were
sufficient
to
accuse
,
who
shoulde
be
innocent
?
especially
if
M.
Whytgiftes
Censure
were
a
sentence
,
T.C.
were
in
a
wofull
case
But
,
if
you
will
credite
me
,
when
I
examine
the
wordes
of
T
C.
as
stronglye
as
I
can
against
hym
,
this
ac●●sation
seemeth
to
me
to
haue
lesse
collor
then
anye
of
the
former
.
For
what
can
be
collected
of
th●se
wordes
.
(
Those
mynisteryes
without
the
whiche
the
Churche
is
fully
buyld●d
,
and
broughte
to
perfection
and
compleate
v●itie
are
not
to
be
reteined
in
the
Churche
.
)
but
that
all
superfluous
and
needles
mynisteries
are
to
be
remoued
?
Howe
doth
this
assertion
exclude
the
Ciuill
magistrate
?
except
you
will
make
hym
an
Archbyshop
or
Archdeacon
,
or
sume
such
Ecclesiasticall
mynister
,
It
will
be
sayde
that
the
Ciuill
magistrate
hathe
auctoritie
in
causes
Ecclesiasticall
.
It
is
true
,
but
that
maketh
not
hym
an
Ecclesiasticall
mynister
,
or
his
office
a
mynisterie
Ecclesiasticall
.
yf
T.
C
had
sayd
these
offices
without
the
whiche
,
&c.
ther
might
perhaps
haue
been
lefte
some
collor
of
quarrellinge
,
yet
he
might
reasonablye
haue
been
vnderstand
to
meane
of
suche
offices
as
in
his
whole
discourse
he
speaketh
of
,
that
is
Ecclesiasticall
,
but
when
he
sayeth
mynisteries
,
by
whiche
worde
men
do
comonlye
without
any
furder
addition
,
vnderstand
mynisteries
of
the
Churche
,
I
can
not
see
what
accusation
M
D
can
haue
agaynst
hym
.
As
for
the
differens
he
putteth
of
bringinge
the
Churche
to
perfection
and
preseruing
yt
therein
,
is
needles
in
this
place
,
for
T
,
C
speaketh
not
onelye
of
layinge
the
foundation
of
the
Churche
,
but
of
bringynge
it
to
perfection
and
compleate
vnitie
in
Christe
the
heade
,
whiche
of
force
importeth
continuance
to
the
ende
.
10
He
holdeth
that
it
were
more
safe
for
vs
,
to
conforme
oure
indifferent
ceremonies
to
the
Turkes
whiche
are
farre
of
,
then
to
the
Papiste
whiche
are
so
neare
:
whiche
can
not
be
so
,
for
the
Turkes
vtterly
denye
Christe
,
and
be
voyde
of
all
Christian
ceremonies
.
pag
475.
10
The
tenthe
assertion
is
not
chardged
with
any
daungerous
doctryne
but
only
sayde
that
yt
can
not
be
so
,
and
therefore
it
shoulde
haue
been
placed
amonge
the
vntruthes
rather
then
the
daungerous
poynctes
of
doctryne
:
but
perhapes
he
wolde
insinuate
that
T.
C.
fauoreth
the
religion
of
the
Turkes
,
rather
then
of
the
Papistes
.
Truely
I
thinke
he
fauoreth
them
bothe
alyke
and
yet
in
some
poynctes
ther
is
lesse
hurte
in
the
one
then
in
the
other
.
I
had
rather
abhorre
all
images
with
the
Turkes
,
then
committ
idolatrie
with
the
Papistes
,
and
yet
I
lyke
nether
of
bothe
.
Suche
comparatiue
sayinges
do
not
imploy
a
simple
allowinge
of
ether
of
the
thinges
compared
,
as
when
they
comonlye
saye
:
I
had
rather
be
combred
with
an
ague
then
with
a
curste
wyfe
,
they
meane
to
cherishe
nother
the
one
nor
the
other
,
yf
they
maye
chuse
.
So
I
am
perswaded
that
T.
C.
wysheth
nether
Turkysh
ceremonies
nor
Popishe
,
and
yet
ther
were
lesse
hurte
in
Turkishe
ceremonies
,
then
in
Popishe
.
to
be
vsed
of
vs
,
because
of
greater
offence
growinge
in
the
vse
of
one
,
whiche
is
neare
and
knowen
,
then
in
vse
of
the
other
that
is
farre
of
and
vnknowen
.
M
D
noteth
in
the
margent
that
Gentills
and
Papistes
are
not
lyke
in
all
respectes
:
nether
two
kyndes
of
mylke
,
nor
two
eggs
are
lyke
in
all
respectes
.
yt
sufficeth
in
simillitudes
if
they
be
lyke
in
those
things
in
whiche
they
are
compared
.
But
from
Gentils
and
Turkes
we
differ
wholy
in
matter
and
substaunce
of
relligion
,
from
the
Papistes
we
differ
not
wholy
in
matter
and
substaunce
.
Truely
if
Antichrist
differ
wholy
from
Christ
in
matter
and
substaunce
Antichristian
religion
differeth
wholy
from
Christian
religion
in
matter
and
substaunce
.
And
I
truste
M.
Whytgifte
will
not
saye
otherwyse
but
that
the
Pope
is
Antichriste
,
and
Popishe
religion
is
Antichristian
,
But
yet
you
maye
saye
we
confesse
the
twelue
〈◊〉
of
faythe
,
and
all
the
holye
Scripture
to
be
true
whiche
the
Papistes
holde
also
,
therefore
we
differe
〈◊〉
wholy
from
them
.
So
dothe
the
dyuels
aswell
as
the
Papistes
in
an
historicall
beleefe
,
and
yet
they
are
bothe
voyde
of
true
faythe
.
Therefore
as
we
differ
wholy
in
matter
and
substaunce
of
oure
Religion
from
the
dyuells
,
so
doe
we
from
the
Papistes
.
And
in
my
symple
iudgemente
,
there
is
more
daunger
in
this
assertion
of
M.
D.
we
differ
not
wholy
in
matter
and
substaunce
of
Religion
from
the
Papistes
(
then
this
of
T
C.
)
yt
were
more
safe
to
conforme
oure
ceremonies
to
the
Turkes
then
to
the
Papistes
.
Finally
,
T
C.
sayeth
,
that
as
farre
as
maye
be
,
the
Religion
of
God
should
differ
from
the
Papistes
in
forme
and
fashion
,
not
that
we
maye
not
haue
any
thinge
comon
with
them
:
ot
lyke
to
them
whiche
M
D.
vrgeth
so
earnestly
and
yet
proueth
so
slenderlye
.
11
He
affyrmeth
,
that
not
only
the
dignitie
,
but
also
the
beinge
of
the
sacramente
of
Baptisme
dependeth
vpon
this
,
whether
he
be
à
Mynister
or
no
,
that
dothe
mynister
yt
:
whiche
yf
it
be
true
,
then
be
there
nombers
not
baptised
,
that
are
supposed
to
be
baptised
,
and
it
muste
of
necessitie
followe
,
that
they
ought
to
be
rebaptized
whiche
is
playne
Anabaptisme
.
pag
518.
11
Concerninge
the
eleuenth
assertion
whiche
is
heynously
accused
of
Anabaptistrie
as
I
do
not
playnlye
vnderstand
howe
it
is
ment
by
T
C
so
do
I
not
see
howe
it
is
substauncially
confuted
by
M.
Whytgifte
for
whereas
he
alleadgeth
some
auctorities
to
proue
that
baptisme
mynistred
by
Popishe
priestes
is
good
and
sufficient
,
the
same
is
also
graunted
by
T.
C.
who
compteth
them
for
mynisters
,
thoughe
they
be
not
good
and
lawfull
mynisters
,
but
vsurpers
and
intruders
:
the
lyke
maye
be
sayde
of
suche
as
without
ordinarie
callinge
counterfayte
them selues
to
be
mynisters
,
and
so
deceaue
the
Churche
.
In
these
the
secret
consent
of
the
Churche
receyuinge
them
for
mynisters
vntill
there
wicked
vsurpation
be
espied
maye
be
sufficient
to
auctoryse
,
there
mynisterie
,
towards
others
,
althoughe
they
haue
no
grounde
of
there
callinge
in
them selues
.
Nowe
,
it
is
another
question
,
whether
a
woman
,
or
a
laye
man
whiche
professeth
hym self
to
be
no
mynister
,
yf
he
presume
to
baptize
doe
mynister
the
Sacrament
,
or
in
deede
abuse
the
Sacrament
.
In
this
I
will
determine
nothinge
my self
,
but
onely
I
will
let
you
see
by
certeyne
reasons
that
the
matter
is
not
so
cleare
as
M.
D.
woulde
seme
to
make
it
First
it
is
manifest
that
T.
C
woulde
haue
no
rebaptization
:
because
he
c●●pteth
the
baptisme
of
women
to
be
vtterlie
no
baptisme
:
and
therfore
the
first
beinge
none
at
all
the
next
is
no
rebaptisme
.
Secondly
I
am
throughly
resolued
that
nether
any
laye
man
or
any
woman
oughte
to
take
vpon
them
to
baptize
.
For
there
is
no
suche
necessitie
of
the
outward
element
that
the
institut●on
of
Christe
shoulde
be
broken
for
yt
.
But
yf
a
woman
haue
presumed
to
breake
the
ordinaunce
of
God
,
whether
she
haue
mynistred
the
holye
Sacrament
is
all
the
doubte
.
I
woulde
aske
of
M.
Whytgifte
(
if
I
were
acquainted
with
hym
)
yf
a
woman
presume
to
mynister
the
Communion
whether
she
giue
the
bodye
and
bloude
of
Christe
or
no
,
yf
he
saye
no.
I
woulde
knowe
why
she
shoulde
rather
giue
the
one
Sacrament
then
the
other
,
for
I
suppose
he
reiecteth
the
Popishe
opinion
of
the
necessytie
of
Baptisme
,
and
yet
I
maye
doubt
,
because
of
the
auctorities
whiche
he
alleadgeth
out
of
Tertulliane
,
Ambrose
,
Ierome
,
Augustine
and
Zwinglius
where
he
was
not
best
aduised
.
Moreouer
,
because
he
affirmeth
that
the
onely
essentiall
forme
of
Baptisme
is
to
baptise
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holye
Ghost
.
I
woulde
haue
enquired
also
whether
yf
the
element
be
chaunged
as
well
as
the
mynister
yet
the
Baptisme
is
allowable
:
as
there
is
great
question
amonge
the
Papistes
,
yf
Baptisme
be
mynistred
with
wyne
,
mylke
,
brothe
,
and
other
more
vile
liquor
whether
yt
be
sufficient
:
but
that
he
seemeth
to
allowe
the
Baptisme
of
sande
in
the
fabulus
storye
,
so
water
were
afterwarde
sprinkled
on
and
then
aryseth
another
dunsicall
question
:
yf
those
wo●des
with
are
the
forme
of
Baptisme
be
pronounced
a
twelumoneth
before
water
be
powred
on
whether
this
be
a
good
Baptisme
or
no
?
howbeyt
in
that
example
of
hym
that
was
baptised
with
sande
,
a
man
would
thinke
the
byshope
of
Alexandria
might
aswell
haue
dispensed
with
the
lacke
of
water
,
as
he
did
with
the
lacke
of
a
mynister
,
or
rather
he
might
haue
added
a
mynister
as
he
added
water
.
For
I
see
no
reason
why
one
maye
not
be
baptised
as
well
without
water
as
without
a
mynister
.
Furdermore
for
any
thinge
that
I
can
perceaue
the
iudgement
of
D.
W.
semeth
to
be
repugnaunt
to
the
booke
of
common
prayer
,
where
it
prescribeth
the
order
of
Baptisme
for
them
that
are
baptised
in
priuate
houses
,
In
whiche
the
minister
is
willed
to
examine
them
that
bringe
any
childe
to
the
Churche
whiche
is
baptised
at
home
of
these
syx
interrogatories
.
1.
By
whom
the
childe
was
baptised
?
2.
Who
was
present
when
the
childe
was
baptised
?
3.
Whether
they
called
vpon
God
for
grace
and
succor
in
that
necessitie
?
4.
With
what
thinge
or
what
matte●
they
did
baptise
the
childe
?
5.
Whith
what
wordes
the
childe
●as
baptised
?
6.
Whether
they
thinke
the
childe
to
be
●●wfully
and
perfectelye
baptised
?
By
whiche
the
iudgment
of
the
booke
very
godlye
and
soundlye
appeareth
to
require
syxe
thinges
vnto
lawfull
and
perfecte
baptisme
.
First
,
one
that
hathe
auctoritie
to
baptise
,
for
els
the
question
were
in
vayne
,
yf
all
men
and
women
might
lawfully
baptise
,
secondlye
wytnesses
or
a
congregation
,
which
baptism
ought
to
be
ministred
,
thirdly
,
inuocation
of
Gods
name
,
whiche
as
it
dothe
consecrate
all
holye
actions
so
yt
ought
not
to
be
seuered
from
the
admin●stration
of
the
Sacrament●
:
fourthly
,
the
element
of
water
accordinge
to
the
institution
of
Christe
,
and
not
sande
,
milke
,
or
suche
lyke
baggadge
.
Fyftlye
,
the
wordes
of
Christes
institution
that
baptisme
be
mynistred
in
the
name
of
the
holye
Trinitie
.
Lastely
fayth
in
them
that
haue
mynistred
the
Sacrament
,
that
they
maye
be
assured
they
haue
done
all
thinges
required
by
the
worde
of
God
,
for
what
so
euer
is
not
of
fayth
is
synne
.
And
if
the
mynister
shall
proue
by
the
aunswers
of
suche
as
brought
the
childe
,
that
all
thynges
were
doone
as
they
ought
to
be
,
then
shall
he
not
baptise
the
childe
againe
,
but
receiue
hym
as
one
of
the
flocke
of
Christ
,
But
yf
they
make
an
vncertayne
aunswere
to
those
questions
and
saye
they
can
not
tell
what
they
thought
,
did
,
or
sayde
,
in
that
feare
,
&c.
He
is
appoincted
to
baptise
hym
in
this
forme
,
yf
thou
be
not
baptised
alreadye
then
I
baptise
the
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holye
Ghoste
:
you
see
by
the
iudgement
of
the
booke
,
that
the
outward
ceremonye
not
vsed
as
it
ought
to
be
,
or
not
certaynlye
knowen
,
whether
it
hathe
been
rightly
vsed
,
maye
be
repeated
againe
,
and
yet
no
rebaptisation
commytted
,
nor
Anabaptistrie
allowed
.
As
for
example
,
yf
aunswere
were
made
to
the
fourthe
question
,
that
the
childe
was
baptised
with
sande
or
with
ashes
,
mylke
,
wyne
,
or
with
any
thing
but
water
,
yf
I
were
mynister
I
woulde
no
more
doubte
to
baptise
the
childe
by
the
worde
of
God
,
and
the
direction
of
the
booke
,
then
any
that
hathe
had
no
ceremonie
of
Baptisme
vsed
towards
hym
.
And
yf
aunswere
were
made
to
M.
D.
in
the
fyfte
question
,
that
the
childe
was
baptised
into
the
name
of
God
and
our
ladye
,
I
suppose
he
woulde
not
thinke
yt
to
be
rightly
baptised
,
but
woulde
baptise
it
hym self
into
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holye
Ghoste
.
And
if
vnto
the
last
question
it
were
aunswered
by
them
that
tooke
vpon
them
to
baptise
,
that
they
coulde
not
tell
whether
the
childe
so
baptised
by
them
were
lawfully
and
perfectly
baptised
.
I
thinke
he
woulde
baptise
it
hym self
,
at
least
wyse
in
the
conditionall
forme
before
rehearsed
.
By
this
you
maye
see
that
the
matter
is
not
so
playne
againste
T.C.
as
M.
D.
woulde
seme
to
make
it
by
the
iudgement
of
the
booke
,
whiche
requireth
mo●●
thinges
to
the
beinge
of
the
Sacrament
then
M.D.
do●he
,
〈◊〉
prescribeth
a
conditionall
forme
of
Baptisme
,
for
those
of
●hose
baptisme
it
maye
be
doubted
for
want
or
ill
vsing
of
any
of
those
thinges
before
shewed
.
12
He
sayeth
,
that
with
what
lawfullnes
men
maye
offer
them selues
to
the
prayers
and
hearinge
of
the
worde
of
God
,
they
maye
also
offer
them selues
to
the
Lordes
supper
:
whiche
is
a
palpable
error
.
pag.
532.
and
pag.
604.
he
affyrmeth
directlye
to
the
contrarie
.
12
The
twelueth
is
calleth
a
palpable
error
but
yf
I
maye
saye
as
I
thinke
the
Censure
is
a
palpable
cauill
for
T.
C.
hath
thes
very
wordes
●her
●he
speakethe
of
this
matter
able
inoughe
to
expresse
his
meaninge
(
I
speake
of
those
whiche
are
of
the
Churche
and
of
discrescion
to
examine
them selues
.
)
M.D
woulde
make
hym
contrary
to
hym self
,
because
he
sayeth
in
another
place
that
Papistes
and
excommunicate
persons
must
be
compelled
by
the
Magistrate
to
heare
sermons
,
and
yet
not
admitted
to
the
communion
so
that
by
his
censure
these
be
two
assertions
directlye
contrarye
on
to
the
other
.
Suche
as
be
of
the
Churche
maye
as
well
offer
themselues
to
the
communion
as
to
the
prayers
and
hearinge
of
the
worde
,
and
this
:
they
that
be
not
of
the
Churche
,
muste
be
compelled
to
heare
but
not
permitted
to
receiue
.
Secondlye
he
makethe
instan●
of
suche
as
be
weake
in
fayth
.
corrupt
in
iudgement
,
ignoraunt
in
the
right
vse
of
the
Sacrament
,
not
knowinge
howe
to
examine
them selues
:
but
T.
C.
excludeth
all
those
that
be
in
any
suche
respecte
vnmeete
to
examine
them selues
.
I
am
sorye
I
haue
troubled
you
with
so
manye
wordes
in
so
playne
a
matter
.
13
He
denyethe
,
that
the
Churche
or
any
man
,
maye
restrayne
the
people
from
bodely
labor
,
in
any
of
the
syxe
dayes
:
whiche
i●
to
drawe
from
the
Magistrate
his
lawfull
a●ctoritie
,
and
to
giue
carnall
libertie
to
the
people
.
pag
541.
13
The
thirtenth
assertion
is
condemned
of
Anabaptisme
in
abriging
the
Magistrat●
lawfull
auctoritie
and
of
libertinisme
in
geuinge
the
people
to
muche
carnall
libertie
.
But
good
Lorde
howe
vniustlye
?
Hathe
the
Magistrate
lawfull
auctoritie
to
commaunde
the
people
to
be
ydle
whiche
God
expreslye
forbyddeth
,
or
can
any
man
ordeyne
a
religious
reste
suche
as
God
ordeyned
one
the
Sabbat
in
the
Lawe
?
For
it
muste
be
ether
ydlenes
or
a
Sabbat
that
thes
Magistrate
shoulde
institute
.
For
if
the
Magistrate
or
the
Churche
will
commaunde
men
to
〈◊〉
from
there
〈◊〉
labors
that
they
maye
be
imployed
in
publik
affayres
,
or
giuen
to
holye
exercises
.
T.
C.
will
not
gaynsay
it
,
as
not
many
tymes
before
this
assertion
he
affyrmeth
playnelye
.
Nowe
towchinge
the
carnall
libertie
that
this
assertion
geuithe
▪
●s
M
D.
sayeth
)
I
promise
you
I
can
not
imagine
what
shoulde
be
mente
thereby
for
I
colde
neuer
conceaue
that
plowinge
,
cartinge
and
other
laboringe
of
men
in
ther
vocations
,
whereof
T.
C.
speaketh
,
shoulde
be
compted
carnall
libertie
.
14
He
sayeth
,
that
the
lyfe
of
the
Sacrament
dependethe
of
the
preachinge
of
the
worde
:
whiche
if
it
be
true
,
then
is
the
sacrament
of
Baptisme
not
to
be
mynistred
to
infantes
,
because
they
can
not
heare
the
worde
preached
,
and
in
dede
this
is
the
gr●●●de
of
Anabaptisme
.
pag.
566.
14
The
fourtenth
assertion
is
myghtely
pressed
with
the
accusation
of
Anabaptistrye
partlye
because
the
metaphor
of
lyfe
is
vrged
so
vehemently
by
M
D
and
partlye
because
the
speache
of
T
C.
in
this
place
is
sumwhat
vnproper
or
els
perhaps
corrupted
in
the
pryntinge
.
But
first
it
is
nether
charitable
no
reasonable
to
expounde
a
metaphore
too
stronglye
agaynste
hym
that
vsed
it
,
as
yf
a
man
should
saye
my
lyfe
is
in
your
hands
,
it
were
harde
to
conclude
agaynst
hym
,
ergo
it
is
not
in
your
bodye
,
and
so
you
are
deade
and
then
you
muste
be
buryed
,
&c.
Lykewise
wher
T
C
sayeth
the
lyfe
of
the
Sacraments
dependeth
of
the
preachinge
of
Gods
worde
,
it
is
an
harde
conclusion
of
M.
D
ergo
the
Sacraments
ministred
without
a
sermone
are
deade
,
and
beinge
ministred
to
infants
whiche
can
not
vnderstande
the
sermon
is
not
effectuall
But
where
he
sayeth
that
the
lyfe
of
the
Sacramentes
dependeth
of
the
preachinge
of
the
worde
of
God
.
I
suppose
he
meanethe
of
the
worde
of
God
preached
and
declared
,
and
peraduenture
so
his
wordes
were
but
altered
by
the
prynter
.
For
M
D
assertion
of
the
lyfe
of
the
Sacramentes
,
yf
it
be
not
charitablye
expounded
is
as
foule
an
error
as
he
would
seme
to
chardge
T.
C
withall
,
and
woulde
brede
as
great
absurdities
For
he
sayethe
"
that
the
lyfe
of
the
Sacramentes
dependethe
vpon
Gods
promysses
expressed
in
his
worde
,
and
n●ther
vpon
preachinge
nor
readinge
.
"
For
yf
the
lyfe
of
the
Sacramentes
dependethe
vpon
Gods
promisses
,
expressed
in
his
word
:
although
the
same
be
neuer
read
nor
preached
and
declared
the
Popishe
masse
maye
be
counted
the
Lordes
supper
althoughe
the
Lorde●
deathe
be
not
therin
preached
and
declared
,
nor
yet
reade
to
the
edifeynge
of
the
people
.
Agayne
yf
the
lyfe
of
the
Sacraments
dependethe
altogether
vpon
Gods
promysses
expressed
i●
his
worde
,
and
nothinge
at
all
of
preachinge
or
declaring●
of
the
same
,
they
maye
be
mynistred
to
infidells
,
for
there
can
be
no
fayeth
where
there
is
no
preachinge
of
Gods
worde
.
They
giue
lyfe
ex
opere
operato
,
of
the
worke
wrought
as
the
Papists
saye
to
all
that
receaue
them
,
whether
they
be
worthye
or
vnworthye
,
within
the
couenaunte
or
without
it
.
But
I
knowe
M
D.
will
aunswer
that
he
dothe
not
exclude
preachinge
.
The
lyke
maye
be
sayd
of
T.
C.
that
he
dothe
not
exclude
the
promysses
of
Godes
worde
,
but
ioyneth
preachinge
to
them
althoughe
he
dothe
not
of
necessitie
require
preachinge
immediatlye
before
euery
action
of
there
administration
,
but
that
of
necessytie
the
worde
of
God
must
not
only
be
reade
,
but
also
preached
and
declared
vnto
the
people
amongest
whom
the
Sacraments
are
mynistred
,
or
els
they
maye
be
ministred
amonge
the
Turkes
and
Iewes
So
that
yf
the
assertion
of
T.
C.
●e
weyghed
with
indifferencie
it
tendeth
no
more
to
Anababaptistrie
,
then
the
assertion
of
Iho●
Whytgifte
to
Papistrie
.
15
He
doubteth
,
whether
he
maye
call
hym
mynister
or
no
,
that
can
not
preache
,
whiche
beinge
〈◊〉
with
his
former
〈◊〉
,
that
the
mynister
is
if
the
beinge
of
the
Sacramente
,
it
will
fall
out
,
that
he
counteth
all
those
not
baptised
whiche
haue
bee●
baptised
by
any
other
than
by
preachers
.
pag.
568.
and
6●●
.
15
The
fyften
Censure
is
a
mea●e
cauill
,
taken
vp
by
●●●kinge
a
phrase
of
speakinge
contrarie
to
the
speaker
.
Although
it
semeth
that
ether
M.D.
or
his
printer
●athe
lefte
out
some
wordes
pag.
568
,
whiche
T.
C
is
chardged
to
vse
by
the
Censure
in
the
table
.
For
in
the
pag.
568.
he
is
made
to
speake
th●s
,
That
there
shoulde
be
in
steade
of
a
preachinge
mynister
(
yf
I
maye
so
call
hym
)
and
in
steade
of
preachinge
readinge
,
&c
as
thoughe
he
doubted
whether
a
preachinge
mynister
were
a
mynister
whiche
is
cleane
contrarie
to
that
he
is
burdened
withall
in
the
Censure
:
But
lett
it
be
as
the
Censure
reporteth
that
his
wordes
are
of
a
mynister
that
can
not
preache
,
dothe
he
doubte
whether
he
be
in
any
respecte
a
mynister
?
because
he
sayeth
(
yf
I
maye
so
call
hym
)
In
deede
this
manner
of
speakinge
declareth
that
he
iudgethe
hym
that
can
not
preache
a
man
vnworthy
to
be
a
mynistre
,
but
he
dothe
not
denye
hym
altogether
Or
〈◊〉
what
saye
we
to
these
speaches
?
Nero
a
most
cruell
man
▪
yf
I
maye
call
hym
a
man
,
whiche
is
so
farre
from
all
humanitie
?
Dyd
he
tha●
so
spake
,
doubte
whether
Nero
was
a
man
in
nature
?
Iosephus
sayethe
of
Christe
in
those
dayes
there
was
a
man
called
Iesus
(
yf
I
maye
call
hym
a
man
)
dothe
Iosephus
doubte
whether
he
were
a
naturall
〈◊〉
One
sayethe
to
his
seruaunte
,
thou
wycked
seruaunt
(
yf
I
maye
so
call
thee
whiche
behauest
thy selfe
more
lyke
a
master
then
a
seruaunte
dothe
he
doubte
whether
he
be
his
seruaunte
or
no
?
A
man
speakethe
to
his
wyfe
thou
arte
a
disobedient
wyfe
,
yf
I
maye
call
the
a
wyfe
,
whiche
carest
so
lytle
for
they
husbande
.
Doth
this
man
doubte
whether
the
woman
were
his
wyfe
?
you
see
what
a
childish
cauill
this
is
,
to
grounde
so
great
a
slaunder
of
Anabaptistrie
vpon
it
.
The
lyke
fonde
quarellinge
he
vsethe
pag
583.
wher
T.
C.
hathe
these
wordes
▪
What
reason
is
there
that
it
shoulde
be
graunted
to
one
that
can
not
preache
(
beinge
as
they
call
hym
a
mynister
(
to
mynister
bothe
the
Sacramentes
when
as
the
same
〈◊〉
not
permitted
to
a
Deacon
(
as
they
call
hym
)
whiche
is
able
to
preache
.
M.
W.
noteth
in
the
margent
why
?
do
you
account
hym
no
mynister
?
this
geare
woulde
be
marked
.
In
deede
it
woulde
be
marked
or
ells
M.
D.
woulde
〈◊〉
awaye
all
with
cauillinge
and
slaunderinge
.
For
who
seethe
not
althoughe
he
haue
but
one
eye
that
T.
C.
speaketh
of
the
vnproper
vsinge
of
these
termes
Mynister
and
Deacon
▪
whiche
signifye
all
one
and
yet
are
commonly
vsed
for
diuers
offices
,
and
that
whiche
is
proper
to
the
one
as
he
sayeth
made
common
to
the
other
:
not
denying
,
but
affyrming
hym
to
be
a
mynister
where
he
sayeth
,
beinge
a
mynister
(
as
they
call
hym
)
for
these
wordes
onelye
(
as
they
call
hym
)
shoulde
be
enclosed
with
the
parenthesis
,
as
in
the
next
member
of
the
sentence
,
where
he
speaketh
of
the
Deacon
(
as
they
call
hym
)
where
the
phrase
is
all
one
.
6
He
semeth
to
be
of
this
iudgement
,
that
onely
those
whiche
be
of
the
famelye
of
God
ought
to
be
baptised
:
whiche
is
a
daungerous
error
,
for
not
all
that
be
baptised
are
of
the
famelye
of
God
.
pag
621.
16.
The
syxtene
assertion
is
counted
a
daungerous
error
,
and
affyrmed
in
M.
D.
opinion
to
sauor
very
stronglye
of
heresye
,
but
what
heresy
he
sheweth
not
.
T
C
sayeth
that
baptisme
is
an
entrye
into
the
house
of
God
▪
whereby
only
the
famely
of
God
muste
enter
,
and
those
he
countethe
to
be
of
the
famely
of
God
,
whiche
be
cleane
,
holy
,
and
within
the
couenant
M.D.
replyethe
,
that
no
man
can
tell
who
be
electe
and
who
reprobate
:
therefore
lett
hym
baptize
,
the
children
of
Turkes
and
Iewes
,
yea
the
Turkes
and
Iewes
them selues
,
without
conuersion
vnto
the
fayeth
,
because
no
man
knoweth
whether
they
be
electe
or
reprobate
.
But
it
semeth
he
forgettethe
what
S.
Paule
wryteth
1.
Cor
7.
For
there
he
teacheth
vs
to
knowe
who
be
cleane
and
who
vncleane
,
who
holy
and
who
vnholy
,
who
within
the
couenaunt
and
who
without
it
,
and
wher
he
sayeth
that
all
that
be
baptised
are
not
of
the
famelye
of
God
,
he
is
contrary
to
hym self
in
other
places
,
where
he
countethe
all
them
that
are
baptised
to
be
Christians
pag
518.
and
ells
where
:
and
yf
they
be
Christians
they
be
of
the
famely
of
God
,
yet
all
that
are
baptised
with
externall
baptisme
be
not
the
electe
of
God
,
but
onely
suche
as
are
baptised
with
the
holye
Ghost
yet
all
that
are
baptised
maye
be
counted
of
the
famelye
of
God
,
which
is
the
Churche
so
longe
as
they
nether
departe
from
it
nor
are
iustlye
caste
out
of
yt
.
17
He
secludeth
the
children
of
excommunicate
persons
,
and
of
professed
Papistes
from
the
sacrament
of
Baptisme
,
vntill
they
be
able
to
make
a
confession
of
there
fayth
:
whiche
smelleth
very
strongly
of
Anabaptisme
,
and
it
is
a
manifest
error
pag.
622.
17
The
seuententh
assertion
is
chardged
to
smell
very
stronglye
of
Anabaptistrye
,
and
to
be
a
manifeste
error
.
Surely
yf
it
be
an
error
it
is
not
so
manifeste
as
M.
W.
affyrmeth
,
but
whether
yt
be
an
error
or
no
it
is
farre
inoughe
from
the
sauor
of
Anabaptistry
,
excepte
it
be
in
suche
a
mans
nose
that
hathe
raked
so
longe
in
the
puddle
of
Anabaptistrye
to
espye
yf
he
coulde
fynde
his
brother
drowned
in
it
,
that
his
heade
is
so
stuffed
with
the
stinke
of
it
,
that
he
imagineth
all
thinges
where
he
commeth
to
sauour
of
it
,
For
allthough
T.
C.
affyrme
that
the
children
of
heretykes
and
other
excommunicate
persons
ought
not
to
be
receiued
to
baptisme
before
there
parents
repente
yet
yf
they
be
receued
,
he
denyeth
not
there
baptisme
nether
would
he
haue
them
rebaptised
,
yf
they
imbrace
the
Christiane
religion
which
there
parentes
reiected
.
yf
a
man
affyrme
that
matrymonie
ought
not
to
be
solempnised
without
the
consent
of
parentes
,
he
doth
not
deny
the
matrimonie
which
is
already
solempnised
or
giue
the
partis
leaue
to
marry
others
or
will
them
to
be
maryed
agayne
.
m.
D.
houldeth
that
baptisme
ought
not
to
be
ministred
without
a
surples
yet
he
woulde
be
lothe
to
be
counted
an
Anabaptiste
as
to
denye
that
the
baptisme
mynistred
without
a
surples
is
lawefull
,
and
to
saye
that
therefore
yt
muste
be
mynistred
agayne
.
Now
concerninge
the
error
whiche
is
made
so
manyfeste
and
affyrmed
to
be
voyde
of
all
Scripture
,
reason
,
and
auctoritie
▪
suerlye
yf
it
haue
not
Scripture
(
as
yf
it
be
an
error
it
〈◊〉
not
)
yet
it
hathe
greate
apparence
of
Scripture
,
and
suche
as
might
moue
as
greate
a
clearke
as
D.
Whytgifte
〈◊〉
.
For
Math
18.
Christ
willeth
that
an
excommunicate
person●
should
be
as
an
heathen
or
publicane
,
wher
vpon
by
reason
a
man
will
inferre
.
But
the
childe
of
an
heathen
man
〈◊〉
not
to
be
receiued
to
baptisme
,
therefore
nether
the
childe
,
of
an
excommunicate
man
shoulde
be
admitted
But
the
iudgement
of
Beza
is
contrarye
,
I
graunt
,
but
yet
his
reasons
are
not
so
cleare
that
they
can
satisfye
euerye
simple
man
whiche
buyldeth
vpon
these
words
of
our
Sauiour
Christe
math.
18.
yf
he
refuse
to
heare
the
Churche
lett
hym
be
to
thee
as
an
heathen
and
publicane
.
Notwithstandinge
I
hope
that
for
asmuche
as
T.
C.
is
nowe
at
Geneua
with
M
Beza
(
as
I
heare
)
of
whom
he
is
iudged
to
be
one
of
the
best
learned
in
Europe
,
that
by
godly
conferens
had
betwene
them
ether
T.
C.
shall
be
willynge
to
acknowledge
his
error
in
this
matter
,
or
yf
he
be
able
to
defende
it
by
the
worde
of
God
M
Beza
hym self
will
reuoke
his
iudgement
.
18
He
sayeth
that
princes
must
remember
to
subiect
them selues
vnto
the
Churche
,
to
submit
theire
Scepters
,
to
throwe
downe
there
crownes
,
before
the
Churche
,
and
to
lycke
the
duste
of
the
feete
of
the
Churche
:
And
by
the
Churche
he
meaneth
the
presbyterye
and
eldershyp
:
so
that
he
woulde
haue
Princes
in
as
great
bondage
to
his
seniors
,
as
euer
they
were
to
the
Pope
.
pag.
645.
18
In
the
eightenth
assertion
T.
C.
is
greuously
chardged
as
thoughe
he
woulde
sett
vp
a
newe
Popedome
,
because
he
sayeth
with
the
prophet
Esaye
cap.
49.
that
Princes
muste
worship
the
Churche
with
there
●aces
to
the
earthe
,
and
lycke
the
duste
of
her
feete
.
I
meruayle
what
he
maye
speake
without
daunger
of
heresye
M
D.
beinge
his
iudge
yf
he
maye
not
speake
the
wordes
of
the
Scripture
.
But
M.
D.
improueth
not
the
sayinge
,
for
then
the
deuill
were
on
hym
but
his
meaninge
,
for
by
the
Churche
(
sayethe
he
)
he
meanethe
the
Presbyterie
or
Eldership
.
But
who
made
hym
so
preuye
of
his
meaninge
?
forsoothe
the
pag.
140.
by
the
wordes
of
Christ
,
Dic
Ecllesiae
,
tell
the
Churche
,
he
meaneth
the
Eldership
,
therefore
alwayes
wheresoeuer
he
speaketh
of
the
Churche
he
meanethe
the
Eldershippe
:
a
proper
conclusion
.
So
thoughe
he
speake
neuer
so
well
yf
M.
D.
maye
interprete
his
meaninge
he
can
not
escape
suspicion
of
heresye
.
Howbeit
in
this
place
as
I
coulde
neuer
haue
imagined
any
suche
meaninge
,
so
it
is
euident
to
all
men
that
he
hathe
no
suche
meaninge
for
his
wordes
,
his
reason
,
the
auctoritie
of
the
Prophete
whom
he
cyteth
do
all
testifye
that
he
meanethe
the
Churche
in
the
moste
common
and
vsuall
sence
,
and
as
it
is
the
bodye
of
Christe
in
whose
respecte
beinge
hir
heade
she
oughte
to
haue
all
this
honor
that
is
spoken
of
.
But
m.
D.
will
haue
a
Prince
in
no
respecte
subiecte
to
the
seniors
,
nor
yet
to
〈…〉
calleth
in
scorne
,
whose
name
and
office
is
yet
auctorized
by
God
.
And
whether
he
woulde
haue
hym
exempt
from
discipline
I
doe
not
playnlye
see
,
but
as
farre
as
I
can
perceiue
he
woulde
.
And
then
he
condemneth
Ambrose
fo●
excommunicatinge
the
Emperor
Theodosius
for
the
murder
committed
in
Thessalonica
,
and
manye
other
godly
fathers
whiche
dyd
exercise
discipline
vpon
Christian
princes
.
And
verely
the
reasons
that
he
vseth
maye
serue
to
set
a
Prince
aboue
the
doctrine
,
Sacramentes
,
discipline
and
all
.
But
he
is
altogether
deceiued
for
the
subiection
that
is
required
of
Princes
is
spirituall
and
not
carnall
▪
vnto
God
and
not
to
men
,
derogatinge
nothing
from
there
princelye
maiestie
,
nor
from
the●e
auctoritie
,
no
not
from
that
auctoritie
whiche
they
haue
ouer
persons
Ecclesiasticall
,
and
in
causes
Ecclesiasticall
.
Yf
a
Prince
submitt
hym selfe
to
the
doctrine
of
his
Pastor
▪
to
learne
that
he
knoweth
not
,
to
reforme
that
wherein
he
is
iustlye
reproued
,
to
receyue
the
Sacraments
of
his
hande
,
to
be
blessed
of
hym
,
to
haue
his
synnes
forgiuen
by
hym
(
I
speake
but
as
Christe
speaketh
)
he
is
not
made
as
M.
D
sayeth
a
seruaunt
no
master
,
a
subiect
no
Prince
,
vnder
gouernement
no
gouernor
in
matters
perteyninge
to
the
Churche
:
but
remaynethe
still
a
master
of
men
thoughe
a
seruant
of
God
,
a
prince
of
people
yet
a
subiect
to
the
Kinge
of
Kinges
,
a
gouernor
in
matters
pertaininge
to
the
Churche
thoughe
vnder
the
gouernement
of
Christe
.
Right
so
,
yf
he
submitt
hym selfe
to
the
discipline
of
the
Churche
,
whiche
is
no
auctoritie
of
men
,
but
as
S.
Paule
callethe
it
1.
Cor
5.
the
power
of
our
Lorde
Iesus
Christe
,
he
abaseth
not
hym selfe
otherwyse
then
he
ought
to
doe
.
For
those
textes
.
Quicquid
ligaueritis
&
quicquid
ligaueris
,
matth
16.
and
18.
whatsoeuer
you
shall
bynde
and
whatsoeuer
thou
shalt
bynde
,
whose
synnes
soeuer
you
reteyne
Iohn
20.
Yf
any
that
is
called
a
brother
1.
Cor.
5
be
so
generall
,
that
in
myne
opinion
they
make
Princes
as
well
as
poore
men
subiect
to
the
discipline
of
the
Churche
,
whiche
is
no
earthly
,
ciuill
,
or
humane
auctoritie
,
but
the
power
of
our
Lorde
Iesus
Christ
for
the
saluation
of
there
soules
1.
Cor
5
As
for
the
auctorytie
of
master
Galter
and
other
Heluetians
is
of
smal
waight
in
this
case
for
they
do
not
onely
exempte
princes
but
all
other
men
from
discipline
of
excommunication
,
whose
grosse
error
seing
it
is
contrarye
to
our
state
which
alloweth
discipline
Ecclesiasticall
though
not
suche
as
T
C
requirethe
I
meruayle
what
master
D.
meaneth
to
publishe
for
good
auctoritie
.
12
He
sayeth
,
pag
646
that
the
gouernement
of
the
Common
wealthe
muste
be
framed
accordinge
to
the
gouernement
of
the
Churche
,
euen
as
the
hanging
to
the
house
:
and
he
affyrmeth
that
the
gouernement
of
the
Churche
is
Aristocraticall
or
populare
:
whiche
is
a
daungerous
errour
,
and
springeth
of
this
that
he
doth
not
distinguyshe
betwixt
the
essentiall
poyntes
of
the
gouernement
of
the
Churche
,
and
the
accidentall
poyntes
of
the
same
:
for
the
essentiall
poyntes
of
Ecclesiasticall
gouernement●
maye
well
agree
with
any
lawfull
state
of
common
wealthe
,
and
ciuill
kinde
of
gouer●ement
:
as
the
gospell
maye
be
truelye
preach●d
in
them
all
,
the
Sacrame●tes
ryghtly
mynistred
,
discipline
duelye
executed
and
suche
lyke
:
but
the
accidentall
poyntes
of
gouernement
(
as
the
manner
of
electinge
mynisters
,
the
kinde
of
discipline
,
accidentall
ceremonies
,
and
other
suche
lyke
rytes
and
circu●staunces
)
maye
be
varied
accordinge
to
tyme
,
place
,
and
persons
,
and
are
so
to
be
framed
,
as
they
maye
best
agree
with
the
state
and
gouernement
of
euery
common
wealth
The
ignoraunce
of
this
distinction
hath
●ast
T
C
into
a
great
and
perillous
error
19
The
nynetenth
assertion
is
so
violently
drawen
into
an
odious
calumniation
that
I
am
lothe
to
leese
any
tyme
in
aunsweringe
,
but
only
to
satisfie
your
request
T.
C.
sayeth
that
the
common
wealth
muste
be
made
to
agree
with
the
Churche
,
and
the
gouernement
thereof
with
her
gouernement
whiche
is
all
one
as
yf
he
had
sayde
the
common
wealthe
muste
be
made
to
agree
with
the
worde
of
God
▪
and
the
gouernement
thereof
accordinge
to
the
doctrine
of
the
same
:
wherefore
yf
there
be
any
thinge
in
,
the
common
wealthe
that
agreeth
not
with
the
worde
of
God
,
the
same
muste
be
reformed
accordinge
to
the
worde
of
God
,
is
not
this
a
perilous
doctrine
?
In
deede
it
hath
alwayes
been
accepted
so
by
Epicureans
and
Atheistes
but
I
neuer
hearde
a
diuine
mislyke
it
before
:
but
I
herde
a
frende
of
myne
once
saye
that
malice
is
a
most
subtill
sophister
.
As
for
the
cauill
of
M
D
howe
vayne
it
is
experience
it selfe
dothe
proue
,
for
euen
that
gouernement
of
the
Church
which
T.
C
requireth
maye
stande
with
any
of
the
thre
good
states
of
a
common
wealthe
,
whether
it
be
Monarchye
,
Aristocratye
,
or
Democratye
The
realme
of
Scottland
is
●
Monarchye
,
and
ther
is
established
this
gouernement
of
the
Churche
,
the
lyke
also
is
intended
by
the
Palsgraue
whiche
is
a
Monarche
in
his
territorye
,
the
cytties
of
Sauoye
be
partlye
Aristocraticall
and
partlye
Democraticall
in
whiche
this
gouernement
of
the
Churche
hath
longe
tyme
been
practised
:
wherefore
it
is
nether
so
straunge
nor
so
daungerous
a
thinge
as
M
▪
W.
woulde
seme
to
make
it
▪
As
for
the
Censure
of
ignoraunce
that
he
so
proudlye
obiecteth
to
hym
,
were
more
then
needed
althoughe
yt
came
from
a
farr
better
learned
man
the
M.
D.
sheweth
hym selfe
to
be
.
20
He
bothe
ioyneth
with
the
Papistes
,
in
takinge
from
the
Ciuill
magistrates
auctoritie
in
Ecclesiasticall
matters
,
and
also
in
confyrminge
that
error
by
their
argumentes
,
and
none
other●
pag
694.
20
The
twentith
is
belyke
no
assertion
of
T
C.
for
then
he
woulde
haue
sett
downe
his
wordes
but
one
of
M.
D.
collections
,
whiche
because
we
haue
tryed
them
so
charitable
before
there
is
no
greate
cause
why
we
shoulde
nowe
be
muche
moued
at
them
:
sauinge
that
my
thinke
M.
W.
should
not
obiecte
to
T
C.
the
confirminge
of
his
opinion
by
the
argumentes
of
the
Papistes
But
to
the
purpose
T.
C
is
accused
to
take
from
the
ciuill
Magistrate
auctoritie
in
Ecclesiasticall
matters
.
Yt
is
well
that
he
leaueth
hym
auctoritie
ouer
Ecclesiasticall
persons
.
But
what
auctoritie
or
in
what
matters
dothe
he
take
from
the
ciuill
Magistrate
?
Hathe
the
ciuill
Magistrate
auctoritie
to
preache
,
to
mynister
the
Sacramentes
to
excommunicate
?
I
am
suer
he
will
saye
no.
What
is
lefte
then
,
but
to
prouide
that
these
thinges
maye
be
donne
to
the
glorye
of
God
.
I
am
suer
that
T
C.
will
not
denye
this
auctoritie
.
But
howe
shall
he
prouide
?
by
lawes
,
decrees
,
constitutions
How
shall
these
lawes
,
decrees
constitutions
be
directed
?
by
the
worde
of
God
.
Of
whom
shall
the
ciuill
Magistrate
be
instructed
in
the
worde
of
God
,
what
and
whereof
it
is
expedient
that
Ecclesiasticall
lawes
,
shoulde
be
made
?
by
his
godlye
and
learned
Clergye
:
except
in
these
matters
he
be
wyser
and
better
learned
then
all
his
Cleargye
in
whiche
case
he
maye
and
ought
to
ordeyne
whatsoeuer
is
agreable
to
the
worde
of
God
for
the
benefyte
of
his
Churche
not
onlye
without
,
but
euen
against
the
consent
of
the
state
Ecclesiasticall
.
All
this
T.
C.
yeldeth
vnto
and
of
there
by
any
thinge
ells
that
M.
D.
can
proue
to
be
the
lawfull
auctoritie
of
the
ciuill
Magistrate
in
causes
Ecclesiasticall
I
doubte
not
but
it
shal
be
lykewise
graunted
In
the
meane
tyme
lett
M.
W.
geue
to
the
ciuill
Magistrate
what
he
will
T
C.
for
any
thinge
that
I
can
perceiue
by
his
wrytinge
will
take
nothing
from
hym
,
that
is
due
to
hym
by
the
worde
of
God
.
21
He
affyrmeth
,
that
the
readinge
of
the
Scryptures
without
the
preaching
,
can
not
deliuer
so
muche
as
one
poore
shepe
from
destruction
,
&c.
●herein
he
is
also
contrary
to
hym self
.
pag.
784.
21
In
the
laste
place
it
is
noted
for
a
daungerous
poynte
of
doctryne
tha●
T.
C.
affyrmeth
that
bare
readinge
of
the
Scriptures
without
preachinge
can
not
deliuer
one
poore
shepe
of
destruction
.
You
muste
vnderstande
that
he
speaketh
not
of
attentiue
readinge
,
weyinge
,
and
conferringe
,
of
the
Scriptures
ioyned
,
with
humble
and
hartye
prayer
,
but
of
readinge
suche
as
is
vsed
in
the
Churche
seruice
,
and
yet
he
excepteth
the
extraordinarye
workinge
of
God
.
The
best
confutinge
of
this
error
hadde
been
for
M.
D.
to
haue
brought
in
some
instance
of
some
on
Papiste
conuerted
to
the
Gospell
by
onlye
readinge
in
the
Churche
,
or
of
anye
wycked
man
become
a
godlye
man
that
hath
hadde
none
other
instruction
,
but
as
he
hathe
hearde
the
Psalmes
and
chapters
reade
in
the
seruice
at
Churche
,
whiche
yf
he
can
doe
I
will
not
defend
T.C.
error
in
this
poynte
.
But
whereas
he
makith
hym
contrarye
to
hym selfe
he
dothe
hym
wronge
For
in
the
place
whiche
he
quoteth
158.
T.
C.
preferreth
readinge
of
Scriptures
in
the
Churche
before
readinge
of
homelyes
.
And
that
whiche
he
sayeth
of
the
playnnes
and
easynes
of
vnderstandinge
of
Gods
worde
is
auctorized
by
the
Prophete
:
whiche
is
spoken
of
the
nature
of
Gods
worde
(
as
I
take
it
)
and
not
of
the
aptnes
of
mens
,
vnderstandinge
whiche
is
grosse
and
blinde
.
The
sonne
is
not
lyghte
to
a
blynde
man
,
no
more
is
the
worde
of
God
playne
to
the
naturall
man
For
my
parte
I
see
no
contraryetie
in
these
matters
.
A
NOTE
OF
CERTAYNE
VNtrueths
,
and
falsefyed
auctorities
conteyned
in
the
Replie
of
T.C.
and
are
to
be
founde
out
to
his
booke
accordinge
to
the
quotation
.
NExt
followethe
a
note
of
vntruthes
and
falsefied
auctorities
,
&c.
whereof
some
be
ouersightes
and
humane
slippes
which
in
a
brother
shoulde
not
so
egerlye
be
persecuted
,
some
be
doubtfull
and
disputable
matters
and
therefore
not
to
be
so
rashlye
condemned
:
the
moste
parte
are
cauills
and
wrestinges
suche
as
hathe
been
detected
before
.
But
yf
they
were
all
suche
as
M.
D.
woulde
haue
,
yet
his
cause
is
not
ouerthrowne
by
them
therefore
no
greate
victorye
obteyned
of
them
.
This
nombringe
of
vntruthes
in
the
B.
of
Sarum
.
parlye
for
the
synceritie
of
his
Censures
,
partlye
for
the
noueltye
of
the
matter
,
and
partlye
for
the
odiousnes
of
his
aduersaryes
cause
was
worthely
well
thought
of
,
but
I
can
not
tell
howe
it
commethe
to
passe
that
in
M.
W.
it
semethe
stale
,
preiudiciall
,
and
inuidious
.
The
examininge
of
these
notes
requireth
the
iudgement
of
one
,
that
hath
diligently
redde
ouer
the
Doctors
,
or
at
the
leaste
hathe
a
good
librarie
of
them
by
hym
,
whereof
I
haue
nether
:
wherefore
you
might
do
well
to
require
the
same
of
some
other
your
frendes
that
are
diuines
who
can
better
satisfye
you
.
But
because
you
haue
so
importunatlye
required
my
simple
iudgement
,
I
will
do
the
beste
I
can
to
shewe
you
my
opinion
.
1
He
sayeth
,
that
it
appeareth
in
the
eighte
chapter
of
the
booke
of
Nehemias
,
that
the
feaste
of
Tabernacles
,
whiche
was
commaunded
of
the
Lorde
to
be
celebrated
euerye
yeare
,
was
not
celebrated
from
the
dayes
of
Iosua
the
sonne
of
Nun
,
vntill
the
retourn
of
their
captiuitie
:
whiche
is
a
manifest
vntruthe
as
it
is
euident
1.
Esdras
3.
.
and
it
is
also
againste
the
opinion
of
all
the
interpreters
.
pag
8.
1
Yf
the
residue
of
his
Censures
be
lyke
the
fyrste
by
whiche
as
by
a
gate
he
letteth
vs
into
the
reste
,
there
is
more
truthe
in
T.
C
vntruthes
then
in
M.
W.
iudgement
of
vn●truthes
T.
C.
sayethe
that
the
feaste
of
Tahernacles
〈◊〉
not
kepte
from
the
dayes
of
Iosua
the
sonne
of
Nun
,
vntill
the
retourne
of
the
people
from
there
captiuitie
.
M
D.
sayeth
it
is
a
manifeste
vntruthe
,
as
it
is
euident
1.
Esdr.
3.
truelye
yf
he
haue
no
better
euidence
to
vpholde
his
cause
then
to
alleadg
that
whiche
was
donne
after
the
retourne
to
proue
that
it
was
donne
before
ther
retourn●
▪
his
cause
will
sone
fall
to
the
grounde
.
In
deede
it
is
recorded
1.
Esdr.
3.
that
the
feaste
of
Tabernacles
was
celebrated
,
but
all
men
will
confesse
that
it
was
after
there
retourne
and
not
before
Then
see
the
boldnes
and
bytternes
of
this
man
,
and
accordinge
to
this
welcome
,
looke
for
good
entertaynement
at
this
table
of
vntruthes
of
his
furnishinge
.
Yet
he
sayethe
it
is
against
the
opinion
of
all
the
interpretors
:
suppose
you
that
he
hathe
reade
all
the
interpreters
?
for
my
parte
I
thinke
not
for
I
heare
saye
that
he
is
vtterly
ignoraunt
bothe
of
the
Greke
and
Ebrue
tounges
thoughe
he
make
some
showe
of
bothe
in
his
booke
.
And
it
is
not
to
be
thought
but
some
learned
Grecians
haue
commented
vpon
these
bookes
of
Esdras
and
Nehemias
,
and
I
thinke
you
remember
what
our
frende
M.
N
sayed
of
a
certayne
Rabbine
that
is
an
Ebrue
interpretor
called
Rabbi
salamon
Iarhii
,
who
thinketh
it
possible
that
nether
in
the
dayes
of
Dauid
,
nor
in
the
dayes
of
Kinge
Salamon
,
that
feaste
was
celebrated
vntill
the
dayes
of
Esdras
:
but
yf
the
place
be
to
be
vnderstaunde
as
M
D
with
all
his
interpreters
expounde
it
,
yet
the
wordes
sounde
otherwyse
vntill
the
contrarye
be
shewed
.
for
it
maye
be
that
Esdras
and
Nehemias
speake
bothe
of
one
tyme
and
the
other
exposition
seruethe
T.
C.
purpose
euen
as
well
.
For
in
that
place
the
former
ages
are
reproued
yf
for
not
omittinge
yet
for
not
so
solemplye
kepinge
,
that
feaste
as
they
shoulde
haue
downe
by
the
Lawe
.
2
Iosias
is
alleadged
for
Ezechias
.
pag.
10.
2
This
might
be
the
faulte
of
hym
that
coppyed
out
thee
fyrst
wrytinge
,
or
the
faulte
of
the
prynter
,
or
yf
it
were
the
faulte
of
T.
C.
it
is
confessed
by
M
D
to
be
a
lyght
ouersight
,
and
suche
as
he
hym selfe
hathe
triped
in
once
or
twyse
.
3
This
worde
(
especially
)
is
added
to
the
texte
1.
Cor
10.
pag.
86.
3
Yt
is
a
great
faulte
to
adde
any
thinge
to
the
Scriptures
.
But
he
that
giueth
the
true
meaninge
in
other
wordes
dothe
nether
adde
to
the
Scriptures
nor
chaunge
them
.
His
words
〈◊〉
these
.
"
That
they
offende
not
anye
,
especiallie
the
Churche
of
god
.
"
S.
Paule
sayeth
.
Be
suche
as
giue
no
offence
nether
to
the
Iewes
,
nor
to
the
grecians
,
nor
to
the
Churche
of
God
Now
whether
those
that
are
weake
in
the
Churche
of
God
are
especially
to
be
consydered
rather
then
Iewes
or
Gentills
whiche
are
out
of
the
Churche
,
is
all
the
question
.
M.
D.
sayeth
they
that
are
out
of
the
Churche
are
especiallye
to
be
regarded
.
But
he
onelye
sayeth
it
without
other
reason
or
auctorytie
.
For
reason
of
the
contrarye
syde
this
maye
be
sayde
:
that
as
charytie
is
the
chiefe
rule
in
auoydinge
offences
and
charytie
regardeth
especially
those
that
are
of
the
how
shoulde
of
faythe
,
so
we
muste
haue
especiall
care
not
to
offende
them
.
The
Apostle
also
speaketh
moste
of
them
teachinge
to
auoyde
offences
calling
them
thy
brother
,
thy
weake
brother
,
those
for
whom
Christ
dyed
,
&c
Rom
14
1.
Cor
8.
4
He
opposeth
Ignatius
and
Tertullian
,
to
Ambrose
and
Augustine
,
as
thoughe
Ambrose
and
Augustine
shoulde
thinke
it
to
be
lawefull
to
faste
on
the
Lords
daye
,
and
the
other
two
should
wrytte
the
contrarie
:
whereas
Ambrose
and
Augustine
fullye
agree
with
Ignatius
and
Tertullian
in
that
matter
pag
99.
4
The
wordes
of
T.
C.
be
these
.
I
will
not
enter
nowe
to
discusse
whether
it
were
well
donne
to
faste
in
al
places
accordinge
to
the
custome
of
the
place
you
oppose
Ambrose
and
Augustine
.
I
coulde
oppose
Ignatius
and
Tertullian
,
whereof
the
one
sayeth
that
it
is
nefas
a
detestable
thinge
to
faste
vpon
the
Lordes
daye
,
the
other
that
it
is
to
kill
the
Lorde
,
and
this
is
the
inconuenience
that
commeth
of
suche
vnlearned
kinde
of
reasoninge
Sainte
Ambrose
sayethe
so
,
and
therfore
it
is
true
.
In
the
99
pag
this
is
noted
to
be
an
vntruthe
procedinge
of
ignoraunce
,
but
in
deede
this
a
false
and
a
proude
Censure
proceding
of
malyce
and
arrogance
,
as
thoughe
T.
C
coulde
not
tell
what
difference
is
betwene
the
Sabbat
and
the
Lordes
daye
I
shoulde
haue
reade
these
wordes
an
hundreth
tymes
,
and
neuer
vnderstoode
that
he
opposeth
Ignatius
and
Tertullian
to
Ambrose
and
Augustine
,
but
to
M.
D.
Whytgifte
,
and
his
kinde
of
reasoninge
as
M.
Whytgifte
opposeth
Ambrose
and
Augustine
to
his
aduersarye
.
For
yf
the
auctoryties
of
Ambrose
and
Augustine
be
irrefragable
for
fastinge
one
satterdaye
,
then
the
auctoryties
of
Ignatius
and
Tertullian
are
the
lyke
touchinge
fastinge
one
Sondaye
:
which
notwithstanding
are
meare
absurdities
But
as
it
is
not
so
haynouse
an
offence
to
faste
on
Sondaye
,
because
Ignatius
and
Tertullian
saye
so
:
So
no
more
is
the
rule
of
fastinge
one
satterdaye
true
because
Ambrose
and
Augustine
saye
so
.
5
He
mangleth
sainte
Augustines
words
bothe
before
,
behinde
and
in
the
middest
pag
107.
5
This
is
a
friuolous
quarellinge
for
T.
C.
pretendeth
not
to
recyte
the
wordes
of
Augustine
,
nor
to
translate
them
into
Englysh
,
but
onlye
to
giue
the
somme
of
his
meaninge
.
whiche
he
dothe
sufficientlye
to
showe
that
M.
D.
hathe
no
greate
grounde
in
that
epistell
ad
Ianuarium
,
&c.
6
Pag
144
he
falsefyeth
the
woords
of
saint
Paule
1.
Tim
3.
and
vntruelye
translateth
them
.
6
Yt
is
no
smale
offence
to
falsefye
the
worde
of
God
,
and
therefore
M.
W.
shoulde
be
well
aduised
before
he
accuse
his
brother
of
so
horrible
a
crime
.
God
forbyd
that
euery
one
whiche
erreth
in
translation
,
shoulde
be
a
falsefyer
of
Godes
worde
muche
lesse
he
that
giueth
suche
a
translation
as
the
originall
worde
will
beare
,
whiche
I
thinke
T.
C.
dothe
in
this
place
:
his
wordes
are
pag.
144.
And
beinge
tryed
lett
them
execute
there
functions
,
as
longe
as
theye
remaine
blameles
.
Firste
he
translateth
not
worde
for
worde
,
for
then
he
woulde
haue
sayd
,
and
lett
them
be
tryed
fyrste
,
and
then
lett
them
minister
beinge
blamelesse
.
So
that
it
maye
well
be
,
that
he
mente
onlye
to
gather
an
argument
of
the
Apostles
wordes
,
who
yf
he
will
not
haue
Deacons
admitted
to
minister
before
they
be
tryed
,
and
in
try
all
founde
blameles
,
no
more
woulde
he
haue
them
permitted
to
remayne
in
that
office
yf
they
do
not
contynewe
blameles
.
What
falsefyinge
is
here
ether
of
the
wordes
or
of
the
meaninge
of
the
Apostle
.
But
yf
he
ment
to
translate
those
wordes
'
anegclytoi'
ontes
so
longe
as
they
remaine
blameles
:
Theye
are
better
Grecians
then
M.
D.
is
compted
to
be
that
thinke
it
maye
stand
bothe
with
signification
of
the
worde
,
and
with
the
circunstaunce
of
the
place
,
for
S.
Paule
dothe
not
only
speake
of
election
of
Deacons
:
but
also
of
suche
qualities
as
shoulde
contynewe
in
them
after
they
be
chosen
.
Therefore
yf
it
be
an
errour
(
whiche
wil
be
harde
for
M.
D.
to
proue
)
it
is
no
errour
in
matter
,
but
in
translation
and
no
falsification
:
except
M.
D.
wil
be
compted
a
falsefier
for
reading
out
of
the
12.
of
the
Apocalypse
verse
11
and
expoundinge
it
also
accordinge
to
his
readinge
"
by
the
worde
of
his
testimonie
,
"
wher
he
shoulde
haue
sayde
by
the
worde
of
ther
testimonye
Yt
is
lyke
he
dyd
reade
it
out
of
Erasmus
translation
,
whiche
is
,
propter
sermonem
testimonii
sui
,
whiche
yf
a
man
marke
not
the
reciprocation
of
sui
,
maye
deceaue
hym
,
beinge
not
a
verye
cunninge
Grammarian
.
This
was
vttered
within
these
two
or
thre
yeres
in
a
sermon
at
Paules
crosse
,
and
noted
by
manye
learned
man
,
whiche
had
there
greake
Testaments
,
whereof
one
syttinge
by
me
sayd
,
that
before
that
tyme
he
thought
M
W
had
been
a
verye
good
Grecian
▪
but
nowe
he
perceyued
the
contrarye
that
he
coulde
not
so
muche
as
reade
his
texte
in
Greeke
,
whiche
yf
he
had
doen
he
coulde
not
haue
been
deceyued
.
And
yet
in
my
conscience
as
I
am
suer
he
dyd
erre
in
translatinge
,
so
woulde
I
not
iudge
hym
to
be
a
falsefier
of
Gods
worde
,
because
I
thinke
he
erred
of
symplicitie
and
not
of
malice
.
7
He
sayeth
that
Israelites
when
they
worshipped
the
Calfe
sayd
,
that
they
woulde
kepe
holly
daye
to
the
Lorde
Iehoua
:
which
is
not
true
.
pag.
151.
7
I
praye
God
nether
T.
C
nor
Io.
Whytgifte
neuer
erre
more
then
T.
C
hathe
erred
in
this
poynte
,
for
then
I
trust
they
shoulde
neuer
be
deceiued
but
what
is
the
error
?
Aaron
sayde
so
but
not
the
people
,
but
Aaron
was
then
the
heade
of
the
people
,
and
they
all
consented
to
kepe
holye
daye
the
next
morowe
accordinge
to
his
proclamation
,
therefore
the
people
sayde
so
,
as
well
as
Aaron
But
M
W.
obiectethe
:
the
people
sayde
these
by
thy
Gods
o
Israell
,
whiche
brought
thee
out
of
lanee
of
Egypt
They
sayde
so
in
deede
,
but
they
sayde
not
so
to
controll
Aarons
proclamation
,
and
so
to
denye
that
they
woulde
kepe
holye
daye
to
Iehoua
.
But
contrarye
wyse
euen
those
there
wordes
declare
that
they
purposed
not
to
chaunge
there
God
,
but
to
worshipe
the
same
God
whiche
brought
them
out
of
Egypte
in
that
visible
forme
of
a
calfe
.
And
because
M.
D.
thinketh
there
is
no
wrytter
that
so
dothe
take
it
let
hym
reade
Caluine
bothe
in
his
Institution
lib.
1.
cap.
11
,
sectione
8.
and
in
his
Harmonye
vpon
Exod.
32.
7
He
citeth
a
place
out
of
Iustinians
Code
,
whiche
can
not
as
yet
be
founde
there
,
nether
dothe
he
faythfully
reporte
,
but
subtilly
suppresse
the
wordes
whiche
explane
the
matter
,
as
they
be
sett
downe
by
Illyricus
of
whom
he
borrowed
them
.
pag
184.
8
Seinge
he
dothe
acknowledge
that
he
hathe
the
place
of
Illyricus
collections
it
is
no
faulte
in
hym
,
yf
it
be
wronge
quoted
,
as
for
the
surmyse
of
suppressinge
somme
of
the
wordes
is
without
grownde
,
for
he
alleadgeth
that
constitution
onlye
for
this
ende
,
to
shewe
that
the
consent
of
the
Churche
in
the
election
of
there
mynister
maye
stande
with
the
tyme
of
a
Christian
magistrate
,
because
Iustinian
a
Christiane
Emperour
,
decreed
,
that
so
often
as
a
mynisters
place
was
voyde
,
the
inhabiters
of
the
Cyttye
shoulde
chuse
three
,
&c.
This
is
nether
vntruthe
,
nor
falsification
in
alledginge
auctoritye
,
to
leaue
out
that
,
whiche
perteyneth
nothinge
to
the
purpose
for
whiche
th'
auctoritye
is
cited
.
9
He
sayeth
that
Platina
wrytteth
,
that
L●dowicke
the
second●
commaundeth
the
Romaines
to
chose
there
owne
Byshope
:
whiche
is
not
true
,
for
he
only
commended
them
for
so
doinge
,
he
dyd
not
commaund
them
.
pag.
186.
9
Commaundinge
and
commendinge
differ
but
in
one
letter
,
and
therefore
this
might
be
the
faulte
of
the
wrytter
or
prynter
:
or
yf
it
were
lapsus
memoriae
forgetfulnes
of
the
auctor
,
yet
the
matter
for
whiche
it
is
alleadged
is
true
,
he
commendeth
them
for
chusinge
a
good
Byshope
,
non
expectato
aliorum
voto
,
&c.
not
lokinge
for
others
mens
voyces
,
whiche
beinge
straungers
colde
not
so
well
tell
what
was
donne
,
or
to
be
donne
in
the
common
weale
were
they
where
straungers
,
and
that
it
apertaineth
to
the
citizens
(
all
whiche
M
D
slyely
passeth
one
)
rhet
will
I
not
s●ye
that
ye
is
a
falsefyer
for
carpinge
at
that
whiche
is
not
materiall
,
and
suppressinge
that
matter
whiche
is
principally
to
be
regarded
for
that
whiche
is
in
question
.
10
He
sayeth
,
that
these
which
wryte
the
Centuries
suspecte
the
councell
of
Lacdicea
,
which
forbiddeth
the
election
of
mynisters
to
be
committed
to
the
people
,
and
doubte
whether
it
be
a
bastarde
or
not
which
is
vntrue
,
for
the
Authors
of
the
Centuryes
make
no
suche
doubte
.
pag
188.
10
The
matter
is
not
worth
the
wagginge
of
a
strawe
whether
they
doubte
yf
this
canon
were
a
bastarde
▪
or
ells
decreed
against
the
truethe
,
and
those
wordes
of
thers
,
which
M.
D
alleadgeth
concerning
this
Canon
,
Mirum
qua
veritare
,
it
is
maruayle
by
what
truethe
,
for
any
thinge
that
I
see
,
maye
be
taken
,
that
ether
they
thinke
the
Canon
connterfeyted
,
or
ells
they
erred
that
made
it
.
The
one
sence
is
as
good
for
T
C.
as
the
other
.
11
He
sayeth
,
that
Ierome
willeth
that
the
people
should
haue
power
and
a●ct●●iti
to
chose
Clerkes
and
ministers
,
which
is
not
so
,
for
Ierom
willeth
no
suche
thinge
.
pag.
203.
11
Here
is
nether
falsification
,
nor
vntruthe
for
Ierome
wordes
are
not
alleadged
by
T
C.
therefore
not
falsefyed
,
and
where
he
sayethe
that
Ierome
willeth
:
he
meaneth
,
that
Ierome
alloweth
the
people
there
righte
in
election
.
As
those
wordes
do
shewe
,
whiche
M
D.
alleadgeth
,
out
of
Ierome
Cum
ad
perfectam
●●atem
veneris
,
si
tamen
vita
comes
〈◊〉
,
&
te
vel
populus
vel
Pontifex
ciuitaris
in
clerum
elegerit
,
agito
quae
cleri
sunt
:
when
thou
shal●
come
to
parfect
age
,
but
so
that
good
lyfe
be
a
companion●
and
that
ether
the
people
or
the
byshope
of
the
cytie
,
chuse
thee
into
the
clergie
,
do
those
thinges
that
belonge
to
a
clerke
By
these
wordes
it
aperithe
,
that
he
woulde
not
haue
Rusticus
intrude
hym
se●fe
,
without
lawfull
election
,
and
that
he
compted
that
a
lawfull
election
,
whiche
is
made
by
the
people
,
and
confyrmed
by
the
byshope
:
but
whereas
M.
D.
shoulde
make
it
indifferent
,
whether
he
were
chosen
by
the
byshope
alone
,
or
by
the
people
,
because
Ierome
sayth
,
ether
the
people
or
the
byshope
,
it
is
without
collour
of
reason
For
he
maye
no
more
gather
by
those
wordes
,
that
the
byshope
might
chuse
without
the
people
,
then
that
the
people
might
chuse
without
the
byshope
.
But
the
cause
of
that
distinction
is
,
that
in
that
age
,
somtime
the
people
woulde
chuse
a
minister
,
whom
they
thought
meere
and
afterward
bringe
hym
to
the
byshop
to
be
admitted
by
hym
,
as
appeareth
in
the
worke
of
Chrysostom
De
sacerdotio
,
of
the
chusinge
of
Basill
when
Ihon
Chrysostom
hym self
gaue
hym
the
s●ypp
Sometymes
the
byshop
woulde
espye
a
meere
man
hym self
,
&
require
the
consent
of
the
people
to
chuse
as
it
appearethe
by
Augustine
in
the
election
of
Eradius
to
be
his
successor
.
Wherefore
this
Censure
,
as
manye
other
might
well
inoughe
haue
been
spared
.
12
He
alleadgeth
Musculus
his
wordes
in
steade
of
Ieromes●
and
that
whiche
onlye
Musculus
sayeth
in
his
common
places
,
〈◊〉
ascribeth
to
Ierome
in
his
Epist
to
Nepotian
e●d
.
12
Here
be
the
words
of
Musculus
alledged
for
the
words
of
Ierome
,
whiche
was
in
dede
an
ouersght
,
but
it
maye
be
excused
by
the
lacke
of
bookes
.
Yf
M
D.
had
charged
hym
with
greate
negligence
,
it
had
been
suffycient
,
but
when
he
vpbraydeth
hym
with
grosse
ignorance
,
it
is
more
then
nedeth
excepte
he
accompteth
it
grosse
ignorans
in
T.C.
because
he
can
not
saye
all
Ieromes
workes
without
booke
.
But
touchinge
the
substaunce
of
the
matter
,
th'
exchaunge
of
Musculus
for
Ierome
is
no
greate
losse
,
for
Musculus
is
as
well
learned
,
and
of
sounder
iudgement
them
euer
Ierome
was
.
13
He
sayeth
that
Nazian.
(
〈…〉
oration
that
he
wryteth
at
the
deathe
of
his
father
)
confuteth
these
reasons
,
that
seme
to
〈◊〉
der
the
election
of
Mynisters
by
the
Churche
,
and
yet
is
there
no
suche
thinge
to
be
founde
in
that
oration
.
pag
205.
13
M
D.
hym selfe
confesseth
pag
206
as
muche
as
T.C.
requireth
to
be
proued
by
this
oration
,
that
is
,
that
the
people
in
that
tyme
had
interest
in
the
election
of
mynisters
.
No
man
(
sayeth
he
denyeth
)
but
that
the
people
at
this
tyme
had
interest
in
the
election
of
the
mynister
in
diuers
Churches
.
Therefore
the
conclusion
of
T.
C.
is
voyde
of
vntruthe
or
falsification
.
These
were
learned
fathers
,
and
yet
thought
not
that
the
election
of
the
Pastor
or
Byshop
perteyned
to
one
man
alone
,
but
that
the
Churche
had
also
her
interest
.
Therefore
you
see
all
the
learned
fathers
are
not
of
that
mynde
you
say
they
are
.
14
He
referreth
the
reader
to
the
6.3.7
.
booke
of
Eusebius
,
for
examples
of
elections
of
the
people
and
clergie
confyrmed
by
the
Christian
Magistrate
,
namelye
in
the
byshope
of
Constantinople
:
and
yet
there
is
●o
suche
examples
,
in
these
bookes
,
nether
any
mention
of
any
byshope
of
Constantinople
.
pag.
207.
14
For
the
election
of
the
Clergie
and
people
mentioned
in
these
two
bookes
of
Eusebius
lib.
6
cap
10.
&
lib.
7.
cap.
30.
Whiche
M.
W
hym selfe
hath
founde
out
,
althoughe
he
pycke
manye
quarrells
vnto
them
,
yet
for
asmuch
as
he
g●aunteth
in
the
ende
,
that
the
people
in
that
tyme
dyd
gaue
there
consent
in
the
electinge
of
there
Byshope
,
it
shal
be
needles
to
saye
any
more
of
it
.
But
herein
he
tryumpheth
excedinglye
that
there
was
no
suche
election
confyrmed
by
the
Christian
magistrate
,
namelye
in
the
Byshope
of
Constantinople
In
this
Assertion
are
three
thinges
to
be
consydered
:
one
of
substaunce
,
and
two
of
circunstaunce
.
Of
substaunce
this
:
whether
an
example
maye
be
founde
,
of
the
whole
Churches
election
of
a
Byshope
confyrmed
by
the
magistrate
?
Of
circunstaunce
these
two
:
one
whether
he
were
a
Christiane
magistrate
,
another
whether
it
were
the
byshope
of
Constantinople
.
And
as
concerninge
the
fyrste
whiche
is
the
matter
of
substaunce
:
in
the
7.
booke
of
Eusebius
cap
24
there
is
to
be
sene
an
example
of
the
election
of
one
Domius
whiche
was
chosen
by
the
whole
Churche
,
and
confyrmed
by
the
Emperour
Aurelianus
.
Now
for
the
circumstaunce
there
is
some
error
to
be
confessed
,
but
suche
as
semethe
moste
probable
to
procede
of
the
prynter
,
rather
then
of
the
Aucthor
For
Aurelianus
althoughe
at
that
tyme
he
fauored
the
Christians
,
and
as
Eusebius
sayeth
decreed
moste
hollyly
in
that
requeste
that
was
made
to
hym
touchinge
the
Byshopes
howse
,
yet
can
not
properlye
be
called
a
Christian
magistrate
,
and
that
T
C
knoweth
very
well
,
affyrming
that
Constantine
was
the
fyrst
christiane
Emperour
excepte
Phillip
.
Wherfore
this
worde
Christiane
semethe
to
be
added
by
the
prynter
,
to
fyll
vp
his
lyne
at
the
latter
ende
of
a
page
.
The
other
is
misnaminge
of
Constantinople
for
Antioche
,
and
this
is
lyke
to
be
the
mysreadinge
of
the
prynter
,
yf
the
copye
were
hastelye
wrytten
in
a
ronninge
hande
,
because
Antino
with
is
a
parte
of
this
worde
Constantinople
,
hathe
some
resemblans
with
Antioche
:
some
letters
before
and
behinde
beinge
blotted
and
put
out
.
But
whereas
M.
d.
iesteth
so
vnsa●earlye
,
of
the
buyldinge
of
Constantinople
,
Anno
335.
and
the
byshope
of
Constantinoples
confyrmation
fourtye
yeres
before
Constantinople
w●s
:
notinge
in
the
margent
,
a
grosse
ouersighte
of
T.C.
peraduenture
it
bewrayeth
as
grosse
ignoraunce
of
Io.
W.
for
Constantinople
was
not
fyrst
buylded
by
Constantine
anno
335
but
bewtifyed
and
enlarged
beinge
before
a
verye
auncyente
and
noble
cyttie
called
Byzantium
,
and
had
byshops
as
Nicephorus
wytnessethe
euer
synce
the
Apostles
tyme
,
lib
8.
cap.
6.
amonge
whom
was
one
Dometius
,
brother
of
the
emperour
Probus
.
Who
succeded
Aurelianus
,
whiche
Dometius
hadde
two
sonnes
that
succeded
hym
in
the
byshopryck
.
Fyrst
Probus
,
and
then
Metrophanes
,
whiche
was
byshope
,
when
Constantine
began
his
great
buyldinge
at
Constantinople
Wherefore
it
maye
be
that
T.
C
hathe
reade
some
wheare
,
of
the
electinge
and
confyrminge
of
these
byshopes
,
that
were
so
neare
of
Kynne
to
the
Emperours
.
〈◊〉
hereof
I
can
not
pronounce
.
15
He
fathereth
a
manifest
vntruthe
vpon
Eusebius
lib.
6.
touchinge
Origens
admission
into
the
mynisterie
.
pag.
209.
15
He
speaketh
neuer
a
worde
of
Origens
admission
into
the
mynisterie
,
as
M.
d.
vnderstandeth
the
worde
mynister
,
to
be
the
same
whom
he
calleth
prieste
,
and
whiche
of
the
common
people
be
called
priestes
and
mynisters
.
But
he
sayethe
that
Origene
Was
admitted
not
of
one
byshope
,
but
af
manye
byshopes
to
teache
,
whiche
were
reproued
by
Demetrius
byshope
of
Alexandria
,
because
they
had
admitted
hym
without
the
election
of
the
presbyterie
of
the
Churche
.
countinge
hym
but
a
laye
man
,
whiche
was
not
so
elected
,
althoughe
he
were
admitted
by
many
byshopes
.
Therefore
all
that
M.
d.
bringeth
in
to
proue
that
Origene
was
afterwardes
made
a
mynister
,
&c.
is
to
no
purpose
for
T.C.
sayethe
not
,
that
he
was
admitted
a
mynister
at
this
tyme
,
but
a
teacher
,
and
yet
counted
a
laye
man
by
Demetrius
,
because
he
lacked
the
election
of
the
presbyterie
.
For
yf
he
had
been
lawfully
chosen
to
be
but
a
reader
,
he
coulde
not
in
that
tyme
,
haue
been
iustlye
compted
a
laye
man
,
muche
lesse
yf
he
had
been
lawfully
chosen
to
be
a
teacher
,
and
instructer
of
the
Churche
.
Wherefore
it
appeareth
that
Demetrius
called
hym
a
laye
man
,
because
he
demed
hym
not
to
be
lawfully
elected
And
the
Byshops
them selues
defend
not
there
election
,
but
shewe
,
that
laye
men
beinge
learned
,
haue
been
requyred
of
sondry
byshopes
to
teache
the
people
in
presence
of
the
byshop
Wherein
they
aunswere
de
facto
out
not
de
iure
,
that
is
they
shewe
what
hathe
been
doen
,
but
not
what
ought
to
be
doen.
Neuertheles
the
chiefe
matter
that
stycketh
in
M.
W.
stomacke
is
,
howe
it
maye
be
proued
,
that
Demetrius
comp●ed
hym
a
laye
man
,
that
was
admitted
without
the
election
of
the
presbyterie
.
For
he
askethe
whether
there
be
any
thinge
soundinge
that
waye
.
But
yf
he
had
read
Eusebius
in
Greeke
,
for
that
which
he
hath
turned
(
when
as
yet
he
was
not
ordeyned
mynister
)
he
might
haue
giuen
it
an
other
sownde
and
translated
it
:
when
as
yet
he
had
not
obteyned
the
election
of
the
presbyterie
,
for
the
wordes
are
th●se
,
Kai
toi
tes
tou
presbuteriou
xeirotoneias
.
Oud●po
te●uxekota
,
auton
▪
and
where
is
then
this
manifest
vntrueth
fathered
vpon
Eusebius
touchinge
Origens
admission
into
the
mynisterie
?
But
it
semeth
that
M.
D
is
better
acquainted
with
the
sounde
of
Lattin
then
of
Greeke
for
he
discusseth
not
any
translation
so
it
will
serue
his
tourne
.
16
He
leaneth
●ut
the
words
of
the
councell
of
Chalcedon
,
that
open
the
meaninge
of
the
councell
.
pag
222.
16
Those
wordes
that
he
leaueth
out
open
no
matter
against
hym
.
The
wordes
craftelye
lefte
out
as
M.
D.
sayeth
be
,
he
Marturio
,
he
Monasterio
whiche
signifye
,
or
in
some
Churche
buylded
in
the
memory
,
of
a
martyr
,
or
in
a
monasterie
.
For
(
sauinge
M.
W.
auctoritie
)
these
were
pastorall
charges
aswell
as
the
other
,
for
monasteries
in
that
tyme
,
thoughe
they
were
exempt
places
from
other
congregations
,
yet
dyd
they
conteyne
a
multitude
of
men
,
and
therefore
were
a
congregation
,
whiche
had
nede
of
a
pastor
.
And
Martyria
whether
they
were
Paryshe
Churches
,
or
colledges
,
or
hospitalles
,
they
had
also
some
people
pertayninge
to
them
,
and
were
comp●ed
seuerall
congregations
.
Wherefore
these
wordes
do
rather
confyrme
then
impugne
the
sayinge
of
T.
C
as
you
shall
better
perceaue
by
the
whole
Cannon
.
The
Councell
decreeth
,
(
That
none
be
louslye
or
absolutlye
ordeined
Elder
or
Deacon
,
or
in
any
Ecclesiasticall
degree
,
except
he
that
is
to
be
ordained
,
be
pronounced
speciallie
or
properlie
,
in
a
congregation
of
some
cittie
or
towne
,
or
in
a
martyrie
,
or
in
a
monasterie
.
And
as
for
suche
as
are
ordained
absolutelie
,
the
holye
Synode
hath
decre●d
,
that
suche
imposition
of
handes
be
compted
voyde
,
and
that
they
maye
mynister
in
no
place
,
to
the
shame
of
hym
that
ordained
them
.
)
I
blame
not
M
D.
wytte
thoughe
by
cau●llinge
at
woordes
,
he
woulde
drawe
men
from
consyderinge
the
matter
of
this
Cannon
.
But
I
maruayle
what
he
mean●th
to
seeke
the
vnderstandinge
thereof
,
out
of
the
rapsodies
of
Graciane
the
Popes
proctor
,
whiche
groundeth
his
exposition
vpon
a
false
translation
of
komeis
for
possessioni●
,
whiche
M.
D.
translated
truelye
hym self
,
pag
i
of
a
towne
or
village
.
17
He
againe
ascribeth
Musculus
his
words
to
Ierome
.
pag.
●adem
.
17
And
yet
Ierome
in
the
same
Epistle
,
complayneth
that
there
is
no
regarde
of
the
election
of
mynisters
.
The
auctoritie
of
Musculus
is
as
good
as
of
Ierome
,
but
that
he
is
not
so
auncient
.
18
He
denyeth
that
Chrysostome
maketh
a
distinction
betwixt
Byshops
and
Elders
,
when
as
his
words
be
playne
.
pag.
226.
18
M.
W.
in
his
former
booke
,
alleadgeth
Oecumenius
expoundinge
the
presbyteri
that
S
Paule
speaketh
of
1
Tim
4.
to
be
suche
Elders
,
as
were
also
called
byshopes
,
and
affyrmeth
that
Chrysostome
sayeth
so
in
lyke
manner
.
T.
C.
aunswereth
,
that
by
Elders
,
he
meaneth
Byshopes
,
not
to
seuer
those
that
had
the
gouernement
of
the
Churche
together
with
the
pastor
,
but
to
make
a
difference
betwene
Elders
by
age
,
and
Elders
by
offyce
.
M.
D.
for
Oecumenius
hath
nothinge
to
replye
,
and
therefore
hauing
sayde
or
semed
to
saye
that
Chrysostomes
woordes
,
quotinge
no
place
of
his
woorkes
,
were
all
one
with
Oecumenius
his
woordes
.
T.
C.
might
well
thinke
that
in
aunsweringe
Oecumenivs
he
had
aunswered
Chrysostome
.
But
nowe
he
bringeth
other
words
of
Chrysostome
,
sayinge
that
Elders
dyd
not
ordaine
the
byshope
,
whiche
in
my
mynde
muste
be
vnderstaunde
with
some
distinction
,
or
ells
they
be
contrarye
to
the
woordes
of
S
▪
Paule
,
who
affyrmeth
that
Timo●hye
receiued
imposition
of
handes
by
the
Presbyterie
or
Eldershipe
,
which
woorde
as
the
learned
in
the
Greeke
tounge
doe
testifye
,
is
vsed
Luke
22.
and
Act
22.
for
the
companye
of
Elders
,
that
had
gouernement
of
the
people
.
19
He
dothe
vntruely
and
corruptly
alledge
Theodore●●
.
pag.
268.
19
T.
C.
sayeth
,
(
that
the
place
cited
by
master
Bullinger
maketh
mention
of
a
goulden
cope
,
and
that
vsed
by
byshopes
of
Hierusalem
,
and
soulde
by
Cyrill
a
good
byshope
,
wherby
he
declared
suffycientlie
,
his
mislikinge
of
suche
garnmentes
in
the
ministerie
of
the
Sacramentes
.
)
m.
doctor
affyrmeth
,
that
Theodorete
compteth
it
but
a
fable
,
that
Cyrill
shoulde
make
any
suche
sale
.
But
what
yf
he
dreame
of
a
fable
,
wher
none
is
talked
of
yf
Theodorete
be
well
vnderstande
?
But
be
it
that
he
compteth
it
a
fable
,
yet
he
maketh
mention
of
sellinge
a
cope
,
and
therfore
no
falsification
And
maste●
doctor
confesseth
,
that
some
wryters
(
and
namethe
Sozomenus
)
affyrme
that
he
soulde
it
▪
but
he
declareth
that
it
was
not
for
any
disalowinge
of
the
vesture
,
but
for
necessitie
of
the
poore
in
tyme
of
famyne
.
But
where
dothe
Sozomenus
declare
that
it
was
not
for
any
disalowinge
of
the
vesture
?
Lett
master
Whytgifte
take
hede
that
he
falsefyeth
not
Sozomenus
,
otherwyse
then
he
can
proue
that
T.
C
falsefyeth
Theodoretus
.
For
althoughe
Cyrill
bestowed
the
pryce
on
the
poore
,
yet
he
shewed
by
the
sale
,
that
he
thought
it
not
necessarie
,
and
that
is
a
suffycient
myslykinge
,
to
iustefye
the
woordes
of
T.C.
20
He
sayeth
pag.
280.
that
the
two
treatise●
called
the
Admonition
were
wrytten
by
diners
persons
,
the
one
not
knowinge
the
others
doinges
:
the
contrarie
whereof
is
manyfestly
declared
.
20
It
semeth
that
T.C.
was
not
pryuie
to
there
wrytinge
,
and
therefore
speaketh
as
farre
as
he
knewe
,
and
the
matter
is
not
worthe
a
Ryshe
whether
the
one
knewe
of
the
others
doinges
or
no.
21
He
citeth
Nicephorus
coruptlie
.
pag.
326.
21
Nicephorus
was
a
Greeke
wryter
,
and
therefore
yf
master
Whytgifte
,
had
alleadged
his
wordes
in
Greeke
,
he
shoulde
better
haue
shewed
the
corruption
he
speaketh
of
.
But
yf
it
were
an
ouersyght
of
T.
C.
to
make
Nicephorus
saye
,
that
Victor
in
glorye
passed
all
the
byshopes
before
hym
,
where
as
he
shoulde
haue
sayde
,
that
Victor
in
glorye
went
before
all
the
byshopes
of
his
tyme
,
yet
it
is
all
one
to
his
purpose
For
it
is
vntrue
that
Nicephorus
sayeth
,
because
other
byshopes
were
euen
as
gloryous
as
Victor
byshope
of
Rome
,
and
in
true
glorye
manye
wente
before
hym
.
22
He
falsefyeth
a
place
in
the
fyrst
of
Iohn
,
by
a
false
interpretation
,
to
make
it
serue
his
turne
.
pag
302.
22
Yt
woulde
make
a
man
to
quake
,
to
heare
suche
terrible
accusations
of
falsefyinge
the
wordes
,
or
meaninge
of
the
holy
Ghoste
,
yf
he
were
not
a●quainted
with
the
wayght
of
master
Whytgiftes
censures
I
haue
reade
Caluine
,
Musculus
and
other
,
vpon
that
place
of
Iohn
,
and
they
expounde
it
euen
as
T.
C.
dothe
,
and
especially
Caluine
whiche
alloweth
this
to
be
a
good
reasone
of
the
Pharesies
:
yf
thou
be
nether
Christe
,
nor
Elyas
,
nor
a
Prophet
,
why
doest
thou
baptise
.
For
yf
he
had
been
none
of
these
,
he
might
not
haue
instituted
a
newe
ceremonie
in
the
Churche
.
But
they
were
deceiued
in
this
,
that
they
knewe
not
Iohn
to
b●
Elias
promised
by
Malachy
,
though
he
were
not
that
Elias
whom
they
dre●med
of
As
for
m●ster
doctors
coniecture
that
thei
mente
the
Prophet
promised
deut
18.
lyke
to
moses
is
frivolus
▪
for
there
Moses
forbyddeth
the
people
to
aske
councell
of
wytches
and
con●ure●s
,
because
God
woulde
from
tyme
to
tyme
rayse
vp
a
Prophet
amonge
them
:
whiche
shoulde
be
inspired
of
God
as
Moses
was
,
of
whom
they
shoulde
be
instructed
in
all
thinges
that
were
meete
for
them
to
knowe
.
As
for
the
place
math
11.
were
Christe
affyrmeth
,
that
Iohn
was
a
Prophet
is
aunswered
by
Caluine
,
and
Musculus
.
For
Iohn
sayeth
he
was
no
Prophet
,
to
tell
of
thinges
to
come
.
Christ
sayeth
he
was
more
then
a
Prophet
,
because
he
was
sent
of
God
,
to
shewe
that
Messias
was
present
.
23
He
sayeth
that
the
Centuryes
alledge
a
place
of
Ambrose
,
out
of
his
booke
De
dignitate
sacerdotali
,
to
proue
that
the
office
of
an
Archbyshope
was
nor
then
come
into
the
Churche
:
whiche
is
vntrue
,
for
the
Centuries
alledge
no
suche
place
●ut
of
Ambrose
for
any
suche
purpose
.
pag
337.
23
Because
the
place
in
the
Centuryes
is
not
quoted
by
T.
C.
I
can
saye
lyttle
to
it
,
but
that
I
thinke
he
is
not
so
impudent
,
as
master
doctor
woulde
make
hym
,
to
alledge
that
whiche
is
no
where
wrytten
For
it
is
lyke
inoughe
that
the
Centuryators
,
althoughe
they
shewe
in
the
fourth
Centurye
,
that
there
were
Archbyshopes
in
S.
Ambrose
his
tyme
,
and
shewe
also
howe
muche
they
dyffered
from
the
Archbyshopes
that
followed
in
the
Popishe
tymes
:
yet
in
some
other
place
,
they
might
alleadge
the
auctoritie
of
Ambrose
out
of
his
booke
de
dignitate
sacerdotali
,
to
proue
that
in
his
tyme
the
degree
of
an
Archbyshope
,
was
not
distinct
from
the
degree
of
a
Byshope
in
dignitie
,
but
onlye
for
order
sake
,
because
he
there
deuideth
the
Clergye
into
no
more
degrees
,
then
these
three
,
Byshopes
,
Elders
,
and
Deacons
.
24
He
sayeth
,
that
Ierome
and
Augustine
speaketh
of
Archdeacons
in
those
places
,
where
they
only
speake
of
Deacons
pag
346.
24
Vndoubtedlie
Ierome
speaketh
of
an
Archdeacon
in
the
place
quoted
by
T.
C
that
is
in
his
Epistle
to
●uagrius
.
Wher
fyrst
he
fyndeth
greate
faulte
that
any
Deacon
should
be
preferred
befor
the
Elders
or
Priests
,
which
by
the
Scriptures
he
proueth
to
be
equale
to
the
Byshopes
,
and
afterward
sheweth
howe
the
Byshope
came
to
be
preferred
,
namlye
by
consent
of
the
reste
of
the
Elders
,
for
auoydinge
contention
,
as
yf
the
Armye
chuse
a
Capitayne
,
or
the
Deacons
chuse
one
amonge
them selues
whom
they
knowe
to
be
a
diligent
man
,
and
call
hym
Archdeacon
.
So
that
by
Ieroms
iudgment
the
Archdeacon
was
preferred
aboue
the
Deacons
,
but
not
thereby
pre●erred
before
Elders
.
So
the
falsifycation
of
Ierome
is
not
to
be
aduouched
.
The
lyke
maye
be
sayde
of
Augustine
for
seinge
the
Archdeacon
in
those
tymes
,
was
but
the
cheife
Deacon
,
and
so
but
a
Deacon
,
whatsoeuer
was
spoken
against
the
presumptions
of
the
inferior
deacons
ouer
the
Elders
maye
be
also
sayde
of
the
Archdeacons
or
cheife
deacons
.
I
thinke
master
Whytgifte
(
howsoeuer
he
woulde
seme
to
walke
vnder
a
cloude
in
this
matter
)
yet
he
will
not
saye
for
shame
that
the
Archdeacons
in
sainte
Ieroms
and
sainte
Augustines
dayes
,
had
auctoritie
ouer
the
Elders
and
mynisters
as
they
haue
nowe
,
whiche
is
the
thinge
in
question
,
and
whiche
T.C.
denyeth
.
25
The
words
of
Socrates
are
falsefyed
pag
350.
25
The
wordes
of
Socrates
be
not
falsefyed
for
they
be
not
alledged
nor
translated
,
but
his
meaninge
is
faythfully
and
truely
rendered
,
(
that
the
Byshops
of
Rome
and
Alexandria
,
leauinge
the
sacred
function
were
degenerated
into
a
seculer
rule
or
dominion
,
)
which
master
doctor
translateth
:
that
they
were
passed
the
limites
of
priesthode
to
an
outward
dominion
.
What
difference
is
here
in
the
sene
.
If
T.
C.
take
●pon
hym
to
translate
out
of
Greeke
into
Latine
or
Englyshe
,
by
all
lykelyhod
he
well
do
it
as
well
as
master
doctor
can
doe
.
It
is
happy
,
he
can
not
saye
but
that
the
sence
is
all
one
thoughe
the
wordes
be
not
the
same
.
And
yet
there
is
no
great
difference
betwene
passing
and
degeneratinge
,
the
limites
of
priesthode
and
the
holy
●unction
,
seculer
dominion
and
outward
dominion
.
26
He
vntruely
reporteth
the
words
of
Cypriane
.
pag
257.
26
He
reporteth
no
wordes
of
Cypriane
,
but
onlye
affyrmeth
a
truthe
out
of
Cypriane
,
that
,
90
byshopes
of
one
prouince
condemned
Priuatus
an
hereticke
.
master
doctor
quareleth
at
the
name
of
prouince
wherbye
T.
C.
meaneth
that
t●ac●
of
the
countrye
whiche
was
neare
about
the
Cittie
,
where
these
byshops
dyd
meete
.
For
yf
the
diocesses
had
been
so
large
,
as
commonlie
the
diocesses
of
byshopes
are
nowe
,
so
manye
coulde
not
so
often
meete
in
councell
,
as
it
is
manifest
in
deede
,
by
that
epistle
of
Cyprian
▪
with
master
doctor
citeth
lib
1.
Epist
3.
and
manye
other
:
that
40.39.66
.
byshopes
mette
in
councell
,
commonly
euerye
yeare
,
and
peraduenture
more
then
one
in
the
yeare
,
whiche
coulde
not
be
,
yf
they
had
dwelled
so
farre
a
sounder
as
byshopes
do
nowe
.
As
for
that
he
alledgeth
out
of
Masseus
of
the
patriarche
of
Antioche
,
to
proue
the
lardgnes
of
one
prouince
is
to
little
purpose
,
for
there
were
but
fower
Patriarches
in
the
worlde
,
vnder
the
byshope
of
Rome
,
as
appeareth
in
the
councell
of
Laterane
,
therefore
euery
one
of
them
muste
haue
a
great
manye
prouinces
vnder
hym
.
Besids
that
he
expresseth
not
,
what
tyme
ther
wer
so
manye
byshops
subiect
▪
to
hym
,
sauing
that
he
semeth
to
saye
,
that
they
are
nowe
and
T
C.
speaketh
of
Cyprians
tymes
,
thirten
hundreth
yeare
agoe
.
27
He
falsefye●h
the
meaninge
of
Tertullian
,
alludinge
that
to
ceremonies
,
that
Tertullian
meanethe
of
faythe
,
and
of
saluation
.
pag.
370.
27
I
neuer
knewe
a
man
of
suche
learninge
,
so
farre
to
ouershoote
hym self
,
as
master
Whytgifte
dothe
in
this
place
.
For
he
alledgeth
a
woorke
of
Tertulliane
to
proue
that
his
rule
as
to
be
vnderstande
onlye
of
matters
of
faythe
,
and
not
of
ceremonies
or
matters
of
discipline
,
where
he
speaketh
onlye
and
manifestlye
of
a
ceremonie
,
and
a
matter
of
discipline
,
namelye
the
coueringe
of
Virgins
in
the
congregation
,
accordinge
to
the
doctrine
of
sainte
Paule
.
For
whereas
the
contrarie
custome
was
crept
into
the
Churche
of
Carthage
,
that
Virgins
came
barre
headded
into
the
congregation
,
and
had
longe
continued
,
he
declareth
,
that
Christ
and
the
truthe
is
moste
auncient
,
and
before
all
customes
,
and
therefore
that
to
be
followed
,
whiche
was
fyrste
,
in
this
matter
.
And
whereas
master
doctor
woulde
gather
a
difference
out
of
Tertulliane
,
of
matter
of
fayth
and
matter
of
discipline
.
he
is
muche
deceiued
For
Tertulliane
wrytinge
of
them
,
that
helde
one
true
sayth
whiche
is
immutable
,
and
erred
in
this
matter
of
discipline
,
sheweth
that
althoughe
they
retayned
the
rules
of
fayth
vnchaungeable
,
yet
discipline
also
▪
yf
it
were
corrupted
by
euill
custome
,
muste
be
reformed
accordinge
to
the
worde
of
God
.
And
this
is
the
true
meaning
of
his
words
,
which
are
alledged
by
master
Wgytgifte
(
this
lawe
of
fayth
remaining
,
other
things
of
discipline
and
conuersation
admitt
newnes
of
correction
,
the
grace
of
God
woorkinge
and
goinge
forwarde
euen
to
the
ende
.
)
He
sayeth
not
,
that
they
maye
be
chaunged
newely
euery
daye
,
but
t●at
they
maye
be
newely
corrected
,
yf
they
be
growen
into
abuse
,
and
reformed
accordinge
to
the
Scriptures
Now
lett
master
doctor
take
h●de
,
that
he
falsefyeth
not
the
meaninge
of
Tertullian
,
whiche
interpreteth
his
meaninge
cleane
contrarie
to
the
scope
of
his
whole
booke
.
28
He
kepeth
backe
the
woords
of
Theodoret
that
explane
his
meaninge
.
pag
412.
28
The
wordes
here
spoken
of
in
the
Censure
,
are
afterward
in
the
probation
pag
413.
sayed
to
be
one
woorde
Tavten
This
Well
put
Tavten
to
that
whiche
T.
C.
sayeth
,
and
what
is
the
matter
mended
?
Theodoret
sayeth
that
Chrysostom
had
the
same
care
of
the
churche
of
Thracia
Asya
and
Pontus
,
that
he
had
of
the
churche
of
Constantinople
,
erge
he
had
the
same
rule
and
auctoritie
.
What
lodgike
is
this
?
But
Theodoret
sayeth
in
plaine
woordes
,
(
he
gouerned
the
Churches
in
Pontus
,
with
those
lawes
.
)
M.
D
confesseth
the
Greeke
to
be
katekosmei
tois
nomois
,
that
is
,
he
garnished
or
bewtefyed
with
lawes
But
dothe
he
falsefye
Theodoret
because
he
leaueth
out
Tavtois
there
?
Suerlye
there
is
asmuche
subtiltie
in
leauinge
out
the
other
,
and
greater
preiudice
,
in
translatinge
katekosmei
,
he
gouerned
,
then
in
●matting
Tavtois
these
Yet
you
will
saye
,
yt
can
not
be
auoyded
,
but
that
he
had
auctoritye
in
that
Churche
,
whiche
he
garnished
with
lawes
.
I
will
not
discusse
what
auctoritie
he
had
,
but
I
thinke
this
garnishinge
with
lawes
▪
maye
be
expounded
by
that
promeitheian
,
or
prospection
,
whiche
he
speaketh
of
before
,
and
that
the
one
dothe
open
the
other
.
That
is
,
that
he
procured
throughe
that
credit
whiche
he
had
with
the
Emperour
,
that
suche
Ecclesiasticall
lawes
shoulde
be
established
in
other
Churches
,
as
he
sawe
to
be
profytable
in
his
owne
,
hauinge
a
speciall
chardge
of
his
owne
flock
,
and
a
generall
care
of
all
Churches
.
29
An
vntruthe
concerninge
Ire●aeus
,
aucu●he●●
out
of
the
fyfth
booke
of
Eusebius
cap
3
a●d
4
pag.
●adem
.
29
The
vntruthe
supposed
,
is
that
T.C.
affyrmeth
,
that
Irenaeus
was
sent
of
the
frenche
Churches
into
Phrygia
.
M
D.
sayth
he
was
sente
onlye
to
Rome
,
and
not
into
Phrygia
.
But
it
is
straunge
to
see
,
that
such
a
diligent
reader
of
Auncient
wryters
,
as
master
Whytgifte
woulde
be
thought
to
be
,
by
carpinge
of
others
,
shoulde
so
muche
forget
hym self
.
For
euen
in
the
place
of
Eusebius
quoted
by
T
C.
it
is
manifest
,
that
the
longe
Epistle
,
wrytten
by
the
Churches
of
Vienna
and
Lions
,
was
sente
not
onlye
to
Eleutherius
the
byshope
of
Rome
,
but
principally
to
the
churches
of
Asya
and
Phrygia
,
and
a
speciall
cause
alledged
,
because
that
Montanus
dyd
then
spred
his
heresye
.
Nowe
seing
master
doctor
confesseth
,
that
Irenaeus
carryed
the
letter
to
Rome
,
what
should
leade
hym
to
thinke
,
that
he
carryed
it
not
furder
into
Asya
and
Phrygia
?
30
He
peruerteth
the
woordes
of
the
Greeke
scholiaste
.
pag.
413.
30
M
doctor
shoulde
better
haue
reproued
this
peruertinge
,
yf
he
had
alledged
the
woordes
of
the
Greeke
scholiast
in
greeke
.
But
lett
the
woordes
be
as
he
translateth
,
●●gulas
ciuitates
suum
habere
pactorem
,
that
euery
cittie
should
haue
hir
owne
pastor
,
then
followeth
it
of
necessitie
(
whiche
T
C.
sayeth
)
that
euery
pastor
should
haue
his
owne
citty
for
his
chardge
.
What
peruertinge
is
this
Euery
wyfe
muste
haue
hir
owne
husbande
,
therefore
euery
husbande
muste
haue
his
owne
wyfe
.
For
yf
it
be
once
graunted
▪
that
euery
flocke
muste
haue
ther
owne
pastor
,
it
muste
needes
followe
,
that
euery
pastor
muste
haue
his
owne
flocke
.
For
there
maye
be
a
flocke
without
a
shepherd
,
but
ther
can
be
no
shepherd
without
a
flocke
.
31
He
auouched
aea
vntruthe
of
Theodoret.
pag.
415.
31
T
C.
sayeth
,
(
that
the
emperours
Theodosius
and
Valentinianus
wrytt
vnto
Dioscorus
byshope
of
Alexandria
,
that
they
had
commaunded
Theodoret
byshope
of
Cyrus
,
that
he
should
kepe
hym selfe
vnto
his
owne
Churche
onlye
:
wherebye
it
appeareth
,
that
he
medled
in
more
Churches
then
was
meete
he
should
.
)
Master
Whytgifte
sayeth
,
this
is
an
vntruthe
,
and
a
foule
ouersight
,
and
that
he
hath
delt
very
corruptly
in
this
matter
.
For
the
Emperours
meaninge
was
nothinge
ells
,
but
that
Theodoret
shoud
kepe
hym selfe
at
home
,
and
not
come
to
the
Synode
,
excepte
the
whole
Synode
woulde
admitt
hym
You
shall
heare
the
very
wordes
of
the
Epistle
,
whereby
you
maye
iudge
what
there
meaninge
was
,
and
what
corruption
is
vsed
by
T.
C.
in
this
matter
.
(
Sacerdotalem
enim
conuentum
,
non
nisi
quis
ma●●
propria
conscientia
sauciatus
eu●●at
.
Theodoretum
san●
Episcopum
Cyri
ciuitatis
,
quem
pridem
●ussimus
suae
soli
vacare
Ecclesiae
,
sancimus
non
prius
ad
sanctam
Synodum
conuenire
,
nisi
vniuerso
sancto
placuerit
conuenienti
concilio
,
&
ipsum
concurrere
&
pariter
interesse
.
)
For
none
wil
auoyde
the
assemblie
of
Priestes
,
except
he
be
wounded
with
his
owne
euill
conscience
.
In
deede
Theodoret
the
byshope
of
the
citty
Cyrus
,
whome
before
this
tyme
we
haue
commaunded
to
attend
vpon
his
owne
Churche
onlye
,
we
decree
that
he
come
not
to
the
holy
Synode
,
except
it
shall
please
all
the
whole
holy
councell
,
that
is
assembled
,
that
he
shall
be
compted
one
of
them
,
and
be
present
with
them
.
Here
you
see
that
Theodoret
is
not
only
forbydden
to
come
to
the
councell
at
suche
tyme
as
it
was
sommoned
,
but
also
commaunded
to
attend
wpon
his
owne
Churche
onlye
before
that
tyme
▪
whereby
a
reasonable
man
maye
gather
reasonably
,
that
he
medled
with
more
Churches
the●
his
owne
,
before
he
was
commaunded
there
contrarie
.
32
He
vttereth
a
verye
vncharitable
vntruthe
,
of
the
worthy
man
M.
Iewell
byshope
of
Sarisburye
.
pag.
422.
32
If
that
which
T.C.
teacheth
be
the
doctrine
of
the
Gospell
,
as
he
is
perswaded
,
then
the
B.
was
to
blame
,
to
call
it
wantonnes
.
And
when
M.
Whytgifte
hath
proued
that
it
is
not
the
doctrin
of
the
Gospell
he
maye
compt
it
wantonnes
also
.
But
vntill
this
controuersye
be
decided
,
the
matter
of
vntruthe
is
in
suspence
.
33
He
sayeth
,
that
in
the
councell
of
Antioche
,
it
appeareth
that
the
byshope
of
the
Metropolitane
seate
called
Synodes
,
and
propounded
the
matters
,
whiche
were
to
be
handled
,
and
that
it
was
his
office
to
see
,
that
the
byshopes
kepte
them selues
within
there
owne
Diocesse
:
and
he
quoteth
the
9.
Canon
where
no
suche
thinge
is
to
be
founde
.
pag
435.
33
It
is
true
that
T.
C.
sayeth
of
the
councell
of
Antioche
▪
and
appeareth
in
diuers
Canons
,
althoughe
the
quotation
be
vntrue
,
which
is
lyke
to
be
sett
out
of
place
,
by
the
printer
,
because
that
sone
after
it
should
come
in
,
wher
it
is
sayd
▪
that
the
34
Canon
falsly
called
of
the
Apostells
,
is
borrowed
of
the
councell
of
Antioche
,
whiche
is
in
deede
the
9
Canon
.
As
for
this
that
T.
C.
sayeth
the
Metropolitane
dyd
call
Synodes
appeareth
in
the
14
,
Canon
,
and
dyd
see
that
byshopes
should
kepe
them
within
there
owne
diocesse
in
the
13.
Canon
.
The
same
maye
be
gathered
also
by
other
Canons
of
that
councell
,
and
master
doctor
confesseth
that
these
thinges
pertaine
to
the
Metropolitane
office
,
therefore
it
is
a
poore
spyte
,
that
he
vttereth
against
the
quotations
in
the
margent
.
34
He
h●the
add●th
and
detracteth
from
the
34.
Canon
attributed
to
the
Apostells
.
pag
439.
34
The
wordes
of
the
Canon
be
not
recited
,
and
I
can
not
perceiue
any
addinge
or
detractinge
from
the
meaninge
.
The
wordes
of
the
Canon
be
,
(
The
byshopes
of
euery
nation
ought
to
know
who
is
chiefe
amonge
them
:
whom
lett
them
esteme
as
there
heade
,
and
do
nothinge
without
his
knowledge
,
beside
those
thinges
only
,
that
pertaine
to
euery
mans
owne
Parishe
.
And
the
townes
that
are
vnder
it
nether
lett
hym
do
anye
thinge
in
ther
Parishes
,
without
the
knowledge
of
them
all
.
)
Of
this
Canon
.
T.
C.
gathereth
,
that
the
Metropolitane
in
auncyent
tyme
,
might
doe
nothinge
in
other
byshopes
Parishes
without
the
consent
of
all
the
byshopes
of
his
prouince
,
and
that
euery
byshope
might
doe
that
whiche
appertaineth
to
his
owne
parishe
,
without
the
Metropolitane
,
and
he
nothinge
to
doe
with
hym
in
it
.
These
laste
wordes
(
And
he
nothinge
to
do
with
hym
in
it
,
)
are
sayd
to
be
added
to
the
Canon
.
The
detraction
is
layde
to
be
of
these
wordes
,
(
And
the
places
subiect
to
it
,
)
so
that
where
as
T.
C.
sayd
that
euery
byshope
might
do
that
whiche
appertained
to
his
owne
parishe
,
he
should
haue
added
,
(
and
the
places
subiect
to
it
.
)
I
muste
confesse
,
I
can
not
vnderstand
suche
insensible
collections
.
Iudge
you
whether
the
meaninge
be
chaunged
or
no.
35
The
17.
Canon
of
the
councell
of
Antioche
is
vntruely
alledged
.
pag
440.
35
A
greate
vntruthe
.
The
printer
in
the
margent
hath
sett
Canon
17.
where
he
shoulde
haue
sett
Canon
14.
But
master
Whytgifte
sayth
there
is
no
mention
of
equalitie
in
voyces
,
but
only
of
disagreinge
in
iudgement
amonge
the
byshopes
in
that
14.
Canon
But
yet
that
equalitie
of
voyces
,
muste
be
intended
,
in
case
where
a
byshope
standeth
to
be
iudged
,
For
yf
the
greater
parte
dyd
ether
absolue
hym
or
condempne
hym
,
there
were
no
neede
to
call
byshopes
out
of
an
other
prouince
to
iudge
hym
.
36
He
should
saye
an
Epistle
of
pope
Zacharye
to
Boniface
,
and
he
sayeth
an
Epistle
of
Zacharye
to
pope
Boniface
,
In
th●
which
Epistle
he
sayth
that
this
cause
s●il
.
least
they
should
waxe
vyle
throughe
the
multitude
,
it
alledged
why
there
should
not
be
a
byshope
in
euery
village
or
little
citty
,
which
is
vntrue
:
for
ther
is
no
suche
cause
alleadged
there
.
pag
443.
36
Here
againe
T.
C.
muste
abye
for
the
printers
faulte
,
which
master
doctor
might
haue
seene
in
the
margent
,
when
it
is
called
an
Epistle
o●
pope
Zacharye
to
Boniface
,
and
yet
there
is
an
erratura
in
the
margent
,
for
●
it
quoteth
To.
3.
in
stead
of
To.
2.
O
matters
worthye
of
master
doctor
Whytgiftes
Censure
.
But
now
is
the
epistle
falsefyed
,
the
wordes
whereof
be
as
(
master
doctor
sayth
)
For
you
muste
remember
what
we
are
commaunded
by
the
olde
Canons
to
obserue
,
that
we
ought
not
to
ordaine
byshopes
in
villages
and
small
cities
,
least
the
name
of
a
byshope
should
waxe
vile
T.
C.
reporteth
that
it
is
wrytten
in
that
Epistle
,
(
that
it
hath
been
oftentymes
decreed
,
that
there
should
not
be
a
byshope
appoynted
in
euery
village
or
little
citty
,
least
they
should
waxe
vile
throughe
the
multitude
,
whereby
it
bothe
appeareth
,
that
there
was
wont
to
be
a
byshope
in
euery
parishe
,
and
vpon
how
corrupt
and
euill
consideration
one
byshope
was
sett
ouer
a
whole
diocesse
)
First
master
doctor
accuseth
hym
(
as
he
dothe
often
)
for
falsly
alledging
the
woordes
,
when
he
doth
not
pretend
to
reherse
the
wordes
but
the
meaninge
.
Secondly
he
asketh
how
he
gathereth
that
there
was
wonte
to
be
a
byshope
placed
in
euery
parishe
?
belyke
of
this
,
that
the
Canons
whereof
the
Pope
speaketh
,
were
made
to
forbyd
that
whiche
was
wonte
to
be
doun
,
and
not
that
whiche
neuer
came
in
any
mans
heade
to
doe
:
and
further
because
it
was
not
one
Canon
,
that
so
decreed
but
manye
But
who
falsefyeth
the
Popes
Epistle
?
When
master
doctor
translateth
Menunerimus
you
muste
remember
,
&
in
sacris
Canonibus
by
the
oulde
Canons
.
It
is
a
good
h●rse
that
neuer
stombled
.
And
somtyme
Homer
hym selfe
taketh
●
nappe
.
Suerly
these
translations
are
as
f●rre
from
the
words
of
the
Epistle
as
the
reporte
of
T.
C
:
leste
they
should
waxe
vile
throughe
the
multitude
:
from
these
woordes
of
the
Epistle
,
leste
the
name
of
a
byshope
shoulde
waxe
vile
.
But
multitude
is
not
named
,
true
,
but
yet
multitude
is
employed
,
for
yf
euery
village
or
little
cittie
had
a
byshope
,
there
should
be
a
great
multitude
more
then
are
,
and
multitude
also
maketh
thinges
contemned
.
37
He
alledgeth
the
fyfth
Canon
concilii
Tyronns
.
for
that
that
can
not
be
found
in
it
.
pag.
446.
37
Howsoeuer
the
quotation
in
the
margent
be
vntrue
▪
master
doctor
can
not
denye
,
but
that
Councells
haue
decreed
against
the
immoderate
feastinge
of
byshopes
,
which
is
the
matter
of
the
text
,
and
therefore
this
faulte
is
scarse
woorth
the
fynding
.
Master
doctor
hym selfe
hath
alledged
a
woorke
of
Basills
suche
as
neuer
none
was
,
&c.
38
He
sayth
▪
that
another
Councell
(
quotinge
the
councell
of
Affrike
)
decreed
that
the
Christians
,
shoulde
not
celebrate
feastes
on
the
byrth
dayes
of
Martyrs
,
because
it
was
the
maner
of
the
heathen
:
whiche
is
a
ma●●fest
vntrueth
,
for
there
is
no
suche
decree
in
that
Councell
.
479.
38
There
is
a
decre
whiche
master
doctor
hym selfe
reporteth
pag
479.
(
This
is
also
to
be
desired
(
of
the
Emperours
)
that
suche
feastes
as
contrary
to
the
commaundement
of
God
are
kepte
in
many
places
,
whiche
haue
been
drawen
from
the
error
of
the
Gentills
(
so
that
now
Christians
are
compelled
by
the
Paganns
,
to
celebrate
them
,
whereby
another
persecution
in
the
tyme
of
Christiane
Emperours
semeth
couertly
to
be
raysed
)
might
be
by
there
commaundement
forbidden
,
&c
especially
seinge
they
ate
not
afrayd
to
committ
such
things
in
some
citties
▪
euen
vpon
the
byrthe
dayes
of
blessed
Martyrs
,
and
in
the
holy
place
.
)
Now
who
but
master
Whytgifte
woulde
saye
,
that
Christians
are
not
forbydden
by
this
Canon
to
celebrate
feastes
one
the
byrth
dayes
of
Martyrs
,
after
the
maner
of
the
heathen
.
He
will
saye
the
Pagans
are
forbydden
.
True
,
but
not
onlye
the
Pagans
.
He
will
say
all
tymes
they
are
forbydden
.
True
,
but
especially
on
the
byrth
dayes
of
Martyrs
.
He
will
adde
,
that
for
other
causes
they
are
forbydden
,
and
not
only
because
the
heathen
vsed
them
▪
I
graunte
,
but
yet
for
that
cause
also
,
because
they
were
drawen
from
the
error
of
the
Gentills
.
So
that
here
is
no
vntruth
▪
aduouched
by
T.
C.
for
he
sayth
not
,
that
only
the
Christians
,
were
forbydden
to
holde
those
feastes
only
on
▪
byrth
dayes
of
Martyrs
,
and
only
because
it
was
the
manner
of
the
heathen
,
but
his
wordes
are
as
they
are
reported
in
the
Censure
.
(
That
Christians
should
not
celebrate
feastes
one
the
byrth
dayes
of
Martyrs
,
because
it
was
the
manner
of
the
heathen
.
39
He
sayth
,
That
Tertullian
woulde
not
haue
the
Christian●
to
syt
after
they
had
prayed
,
because
the
idolaters
dyd
so
:
and
he
quoteth
his
booke
De
anima
.
where
there
is
no
suche
thinge
wrytten
.
pag.
●adem
.
39
The
place
is
confessed
by
master
Whytgifte
to
be
in
the
booke
of
Tertullian
de
Oratione
,
and
therefore
it
muste
nedes
be
the
error
of
the
copyer
or
prynter
.
But
whereas
M.
doctor
pag.
480.
will
not
seme
to
acknowledge
that
cause
,
whiche
T
C
doth
alledge
,
you
shall
vnderstande
,
that
the
wordes
of
Tertullian
be
these
(
Potro
cum
perinde
faciant
nationes
adotatis
sigillaribus
suis
residendo
,
vel
propterea
in
nobis
reprehendi
meretur
quod
●pud
idola
celebratur
.
)
But
whereas
the
Gentils
do
euen
the
same
in
syttinge
downe
after
they
haue
worshipped
there
puppetts
euen
therefore
this
custome
deserueth
to
be
reprehended
in
vs
because
it
is
vsed
before
the
idolls
.
40
He
fathereth
an
vntrueth
of
Augustine
touchinge
baptizinge
by
women
,
or
in
priuate
howses
.
pag
522.
40
He
fathereth
no
vntruthe
vpon
Augustine
.
Only
he
sayeth
that
Augustine
doth
not
allowe
ether
of
baptisme
in
priuate
howses
or
by
women
,
but
when
there
was
daunger
the
women
hasted
to
carry
the
children
to
the
Churche
which
it
is
lyke
they
would
not
haue
doen
if
women
might
haue
baptized
,
and
in
priuate
howses
.
Now
commeth
master
Whytgifte
and
asketh
where
sainte
Augustine
doth
disallowe
it
?
But
yf
he
will
proue
T.
C.
a
falsefyer
,
he
muste
shewe
where
Augustine
doth
allowe
it
T.
C.
doth
not
say
that
Augustine
doth
dissallow
it
,
but
that
he
doth
not
allowe
of
it
.
41
He
alleageth
M
Beza
in
his
annotations
,
for
that
whiche
can
not
be
founde
in
them
.
pag
584.
41
Though
master
Whytgifte
nor
none
of
his
searcher●
can
fynde
it
yet
I
am
perswaded
,
that
it
is
not
forged
by
T.
C.
there
be
diuerse
editions
of
that
woorke
perhaps
master
doctor
hath
not
throughly
sought
them
all
,
and
the
place
it
not
materiall
,
for
this
is
Beza
his
iudgment
that
a
Deacon●
should
nether
preache
nor
baptize
,
but
only
prouide
for
the
poore
.
42
He
sayeth
▪
that
yf
we
will
take
the
nature
of
the
Sacrament
so
straightlye
〈◊〉
Augucti●e
d●th
,
and
that
there
be
no
Sacramentes
,
but
when
as
to
the
element
there
commeth
the
word●
them
circuncision
can
be
●o
Sacrament
,
whiche
is
a
grosse
vntruth
for
in
circuncision
ther
is
both
the
worde
,
&
the
element
pag
618
42
Master
doctor
sayth
the
foreskinn
is
the
element
,
it
maye
be
aunswered
that
is
vnaptly
compared
,
with
water
●reade
and
wyne
,
for
they
are
gyuen
,
and
the
foreskynn
is
taken
awaye
.
But
it
is
nether
to
nor
fro
,
for
the
worde
of
God
added
to
an
externall
signe
,
whether
it
be
an
element
or
no
,
maketh
a
Sacrament
,
except
Augustine
by
an
element
in
that
place
vnderstand
an
outward
sygne
.
43
He
sayth
that
the
Eldership
was
moste
florishinge
in
Constantines
tyme
but
he
noteth
no
place
,
where
we
maye
fynde
his
sayinge
to
be
true
.
pag
651.
43
He
noteth
no
place
where
his
sayinge
maye
be
founde
true
therefore
this
is
the
thre
,
and
fourteth
vntruthe
or
falsyfication
:
a
sounde
argument
and
meete
for
a
doctor
to
vse
.
44
He
is
greatly
deceyued
about
the
excommunicatinge
of
Apollina●ie
,
and
sheweth
manifest
tokens
that
ether
he
hath
not
hym self
read
the
storye
,
or
that
he
hath
read
it
very
negligentlye
as
it
is
playnly
declared
in
the
defence
.
pag
669.
44
He
is
no
more
deceiued
then
master
Whytgifte
in
the
same
place
mistakinge
Theodoretus
for
Theodotus
.
For
althoughe
he
mistake
the
circunstaunce
of
tyme
concerning
the
excommunication
of
Apollinaris
yet
those
phrases
whiche
he
alleageth
out
of
that
chapter
serue
to
proue
that
althoughe
the
byshope
alone
dyd
pronounce
the
sentence
of
excommunication
yet
it
was
not
decreed
against
any
man
by
one
byshopes
only
auctoritie
as
is
moste
manifeste
to
them
that
knowe
the
hystorie
of
that
tyme
,
althoughe
it
be
often
sayd
that
suche
a
byshope
dyd
excommunicate
,
which
is
none
otherwyse
to
be
vnderstande
,
then
these
sayinges
the
Emperoure
or
the
Prince
hath
made
a
lawe
,
whiche
n●uertheles
is
made
by
the
Senate
or
Parliament
,
of
which
the
Emperour
or
Prince
is
chiefe
.
45
He
falsefyeth
Ambrose
,
pag.
670.
45
If
T.
C
haue
not
rightlye
collected
out
of
Ambrose
▪
that
which
maketh
for
his
purpose
yet
he
can
not
be
iustlye
accused
to
haue
falsefyed
Ambrose
,
there
is
great
difference
betwen
a
falsyfication
and
a
wronge
collection
.
But
letting
master
Whytgifte
haue
his
vncharitable
termes
,
I
see
not
but
that
T
C
doth
gather
as
probably
out
of
Ambrose
,
that
he
dyd
not
alone
of
his
o●ne
auctorytie
excommunicate
the
Emperour
Theodosius
and
more
probably
too
,
then
mast●r
Whytgifte
dothe
affirme
that
he
dyd
it
alone
,
because
all
the
prayse
is
geuen
to
hym
by
Theodoret
and
So●omene
.
For
yf
a
Synode
were
gathered
about
that
matter
,
as
T.
C
sheweth
out
of
Ambrose
,
it
is
not
lyke
that
it
was
onlye
to
lament
and
take
the
matter
in
euell
parte
(
as
master
doctor
sayth
)
but
rather
to
consult
hereof
,
and
by
whom
discipline
shold
be
exercised
towarde
the
Emperour
to
bring
hym
to
repentaunce
,
and
to
take
away
the
offence
and
the
same
maye
be
gathered
also
out
of
those
wordes
of
Ambrose
,
for
any
thinge
that
master
Whytgifte
proueth
to
the
contrarye
.
(
Non
erat
facti
tui
absolutio
in
Ambrosii
Communione
)
The
absolution
of
thy
fact
was
not
in
the
communicatinge
with
Ambrose
.
Moreouer
the
practise
of
that
tyme
,
fauoreth
the
collection
of
T.
C
for
at
that
tyme
and
longe
after
,
excommunications
were
decreed
by
Synodes
.
46
He
alleadgeth
a
place
of
Tertullian
very
deceiptfullye
.
pag
673.
46
After
Tertullian
hath
shewed
the
maner
of
the
Congregations
in
prayer
and
preachinge
he
commeth
thirdly
to
declare
what
is
there
discipline
in
these
words
.
In
the
same
congregation
are
vsed
exhortations
,
reprehensions
,
and
the
diuine
Censure
.
For
iudgement
is
executed
with
great
waighte
,
as
amonge
them
that
are
suer
they
be
in
the
syght
of
God
And
it
is
the
greatest
conclusyon
of
the
last
iudgement
that
shal
be
,
yf
a
man
haue
so
offended
that
he
is
banished
from
the
communication
of
prayer
,
and
of
the
assemblies
,
and
of
all
holy
affayres
.
Approued
seniors
doe
gouern
(
this
action
)
which
haue
obteined
this
honor
not
by
monye
but
by
good
report
.
T.
C.
sayth
,
(
If
there
be
any
that
hath
committed
such
a
faulte
that
he
is
to
be
put
awaye
from
the
partakinge
of
the
prayers
of
the
Churche
,
and
from
all
holye
matters
.
There
do
beare
rule
,
or
be
presydents
certaine
of
the
moste
approued
Auncients
or
Elders
whiche
haue
obteined
this
honor
not
by
monye
,
but
by
good
reporte
.
)
What
deceyte
is
here
?
Forsoothe
Tertullian
maketh
a
full
poynte
of
these
wordes
(
all
holy
affaires
)
&
beginning
a
new
sentence
,
sayth
(
approued
seniors
,
&c.
)
T
C.
hath
ioyned
these
into
one
sentence
O
craftye
conue●●nce
,
it
is
pitty
that
he
lyueth
.
But
shall
I
be
playne
with
you
?
yf
euer
any
man
dyd
goe
aboute
to
peruerte
a
wryters
meaninge
,
master
Whytgifte
dothe
so
here
.
When
he
sayth
th●●
it
can
not
be
gathered
of
these
wordes
that
these
seniors
dyd
excommunicate
.
I
had
as
leise
he
tould
me
the
so●ne
doth
not
shyne
when
it
is
noone
tyde
.
But
what
nede-furder
proffe
when
he
hym selfe
geueth
it
ouer
afterward
,
and
sayth
he
will
not
denye
,
but
that
they
had
to
doe
in
excommunication
.
Then
why
doth
he
quarell
before
,
and
chardg
T.C.
with
vntruthe
for
saying
that
which
he
hym selfe
will
not
denye
.
47
He
sayeth
,
that
Augustine
in
his
bookes
De
bapt.
contra
Donatistas
,
sheweth
that
yf
the
moste
of
the
people
be
infected
with
the
faul●e
with
is
to
be
punished
,
that
〈◊〉
no
excommunication
ought
to
be
attempted
,
for
because
a
suffycient
nomber
of
voyces
will
not
be
obteined
for
the
excommunication
▪
whe●as
these
wordes
.
For
because
a
suffycient
nomber
of
voyces
,
&c.
are
not
to
be
founde
in
these
bookes
of
Augustine
.
pag.
675.
47
Master
doctor
is
allwayes
harpinge
vpon
the
wordes
when
T
C.
standeth
only
vpon
the
matter
,
and
reporteth
not
the
wordes
.
For
althoughe
be
can
not
fynde
those
wordes
yet
he
hath
not
shewed
the
contrary
out
of
those
bookes
,
but
that
sainte
Augustine
is
of
that
iudgement
which
.
T
C.
reporteth
hym
to
be
.
48
He
maketh
a●
vntrue
reporte
of
the
10.
Canon
of
the
councell
of
Antioche
.
pag.
682.
48
This
is
a
verye
false
Censure
concerninge
the
10.
Canon
of
the
councell
of
Antioche
as
euery
man
that
readeth
that
Canon
will
confesse
,
and
master
doctor
hym selfe
also
yf
it
please
hym
to
reade
it
ouer
once
againe
.
But
pag
682
is
shewed
that
he
dyd
mistake
the
13.
Canon
of
the
Ancyrane
councell
for
the
13
Canon
of
the
councell
of
Neocesariense
,
whiche
error
he
might
easely
fall
into
,
because
it
is
both
one
nomber
of
the
Canon
,
and
both
the
counceles
were
helde
neare
about
one
tyme
,
and
no
greater
error
then
master
doctor
falleth
into
euen
in
the
same
place
whyle
he
accuseth
hym
to
haue
erred
in
reporting
the
councell
of
Antioche
where
he
should
haue
sayd
the
Ancyrane
councell
.
49
He
alleadgeth
that
for
making
Ecclesiasticall
lawes
and
ceremonies
,
whiche
is
〈◊〉
of
buyldinge
and
repayringe
of
Churches
▪
●ut
of
Eusebius
lib.
2.
De
vita
Constantini
.
Epist.
ad
Eusebium
.
pag
●98
.
49
T
C.
alleadgeth
other
auctoryties
then
that
of
Eusebius
as
Sozomene
and
the
councells
for
prooffe
of
that
he
wry●teth
,
and
therefore
master
doctor
doth
hym
wronge
〈◊〉
presse
hym
with
that
only
place
.
And
yet
perhapes
the
Greeke
wordes
maye
be
taken
otherwyse
then
they
〈◊〉
commonly
translated
.
But
whether
they
maye
or
no
,
there
be
wordes
playne
inough●
▪
to
shewe
that
Churches
were
then
gouerned
by
byshopes
,
Elders
,
and
Deacons
,
whiche
beinge
a
parte
of
T.C.
assertion
peraduenture
is
as
much
as
he
would
haue
proued
out
of
that
Epistle
,
and
the
rest
to
be
confyrmed
by
the
other
auctoryties
afterward
cyted
Therefore
I
can
perceyue
no
suche
grosse
ouersyght
as
is
supposed
.
50
He
affyrmeth
that
this
practise
continewed
still
in
the
Churchs
of
God
,
scil.
that
nothinge
was
brought
into
the
Churche
to
be
reade
,
besides
the
wordes
of
God
,
whereas
the
contrarie
is
manifestly
proued
of
the
same
tyme
,
whereof
he
meaneth
.
pag.
718.
50
He
affyrmeth
that
this
practise
continewed
from
the
Apostles
tyme
vntill
the
tyme
of
Iustinus
Martyr
,
as
it
appeareth
by
his
apollogie
,
where
Iustinus
purposynge
to
make
open
to
the
Emperour
,
whatsoeuer
was
donne
in
the
congregation
of
the
Christians
(
for
so
muche
as
they
were
shamefully
slaundered
concerninge
there
assemblyes
)
declareth
,
that
they
dyd
reade
the
monumente
of
the
Prophets
and
Apostells
,
whereby
T.
C.
gathereth
that
they
dyd
reade
nothinge
ells
whiche
is
not
an
argument
ab
autoritate
negatiue
,
yf
you
consyder
the
purpose
of
Iustinus
to
purge
the
Christians
which
he
dyd
not
sufficiently
,
yf
there
were
any
thinge
ells
sayd
or
donn
amonge
them
,
then
that
he
vttereth
.
As
for
that
which
master
doctor
alleadgeth
out
of
Eusebius
of
Dionysius
wryting
to
So●er
,
was
after
the
tyme
of
Iustinus
Martyr
,
and
therefore
no
reproffe
of
T.
C.
affyrmation
.
For
Iustinus
was
in
the
dayes
of
Antoninus
pius
and
Soter
was
byshope
of
Rome
▪
in
the
tyme
of
Lucius
Commodus
the
sonne
of
Marcus
Aurelius
whiche
raigned
eightene
yeares
after
Antoninus
.
51
He
sayth
that
saint
Iohn
in
the
Apocalyps
reprehending
the
mynisters
of
di●res
Churchs
,
dyd
not
put
to
his
name
vnto
his
booke
,
which
is
a
manifest
vntruthe
,
for
he
addeth
his
name
both
in
the
beginning
and
in
the
ende
;
thrise
in
the
first
chapter
and
once
in
the
laste
.
pag.
806.
51
T.C.
I
trow
is
not
ignoraunt
of
that
,
therefore
I
think●e
he
meaneth
not
of
his
name
Iohn
,
but
of
his
addition
or
surname
whereby
it
might
be
knowen
which
Iohn
it
was
,
for
●her
were
diuers
at
that
tyme
,
and
learned
men
do
not
a●ree
which
Iohn
it
was
.
As
for
the
resydewe
of
vntruethes
and
falsyficatio●
that
are
not
nombered
you
maye
well
thinke
they
be
suche
as
these
.
In
which
I
haue
satisfyed
your
request
to
shewe
you
●yne
opinion
and
symple
iudgement
,
leauinge
the
cause
in
controuersye
betwene
them
as
I
founde
it
.
I
pray
God
it
maye
be
ended
to
his
glorye
There
be
godly
men
and
learned
on
both
sydes
I
wyshe
.
they
might
all
agree
in
the
truthe
:
in
the
meane
tyme
I
woulde
haue
malice
and
vnsyncere
dealinge
hated
on
both
partes
.