A
Defence
of
the
Olde
,
and
True
profession
of
Christianitie
,
against
the
new
,
and
counterfaite
secte
of
Iesuites
,
or
fellowship
of
Iesus
:
Written
in
Latine
by
P.
Boquine
a
Frenchman
,
borne
in
Borges
,
&
Professor
of
Diuinitie
,
in
the
Vniuersitie
of
Heidelberge
:
Translated
into
Englishe
by
T.
G.
Whereby
maye
bee
perceiued
,
howe
falslye
the
Iesuites
vsurpe
the
name
of
Iesus
,
and
how
farre
off
they
are
,
from
the
thing
signified
thereby
,
and
what
their
profession
,
and
purpose
is
in
truth
:
otherwise
then
they
beare
the
worlde
in
hande
.
¶
VBIQVE
FLORESCIT
.
LONDON
Imprinted
by
Iohn
Wolf
,
and
Henry
Kirkham
,
and
are
to
be
solde
at
the
little
North
dore
of
Paules
at
the
signe
of
the
Blacke
Boy
.
To
the
Right
Honourable
,
his
verie
good
Lorde
,
the
L.
Fraunces
Russell
,
Earle
of
Bedforde
,
Knight
of
the
most
Noble
order
of
the
Garter
,
and
one
of
her
Maiesties
most
Honourable
priuie
Councell
,
T.
G.
wisheth
encrease
of
grace
,
true
zeale
,
and
knowledge
,
together
with
all
spirituall
giftes
in
Iesus
Christ
.
AS
our
Sauiour
Christ
(
Right
Honorable
)
hath
buylded
his
Church
,
which
he
hath
so
1.
Cor.
3.
11.
Eph.
2.
20.
Math.
16.
18.
dearely
bought
,
and
purchased
,
vpon
him selfe
the
onely
sure
rocke
,
and
foundation
thereof
,
then
the
which
(
as
th
Apostle
sayth
)
no
other
can
be
layde
:
So
on
the
other
side
,
hath
Satan
alwayes
sought
nothing
more
,
then
to
vndermine
,
shake
,
and
(
if
it
were
possible
)
to
ouerthrow
the
same
.
For
he
well
perceiueth
,
that
so
long
as
this
spirituall
house
,
&
glorious
buylding
standeth
firmly
,
and
surely
grounded
,
and
founded
vpon
Christ
the
euerlasting
trueth
,
the
way
,
and
the
Io.
14.
6.
life
,
contayned
in
the
doctrine
of
the
Prophets
,
and
Apostles
:
(
whiche
they
not
onely
haue
deliuered
to
the
Church
by
liuely
voyce
:
but
as
the
faithfull
Notaries
,
and
Secretaries
of
the
holy
Ghost
,
haue
also
registred
,
and
committed
Rom.
15.
4.
to
writing
in
the
sacred
Scriptures
,
for
the
continuall
comfort
,
and
instruction
thereof
:
)
it
remayneth
vnremoueable
,
and
inuincible
agaynst
hell
gates
,
and
all
the
formes
,
and
tempests
raysed
agaynst
it
,
by
him
,
and
all
his
Math.
7.
24.
25.
Io.
8.
44.
instruments
.
Wherefore
he
layeth
all
his
batterie
,
and
bendeth
all
his
forces
agaynst
this
foundation
,
labouring
by
falsehood
,
and
lyes
,
whereof
he
is
the
father
,
to
corrupt
,
depraue
,
alter
,
obscure
,
and
deface
the
Gospell
of
Christ
,
and
the
worde
of
life
:
and
thereby
to
subuert
,
and
ouerturne
,
or
at
the
least
,
to
weaken
,
and
shake
the
fayth
of
the
faithfull
,
resting
wholle
therevpon
.
This
hath
bene
euer
from
the
beginning
his
practise
,
and
is
at
this
lay
,
and
shal
be
vntill
his
kingdome
be
vttterly
remoued
,
and
taken
away
.
Wherefore
he
is
fitly
named
Io.
8.
44.
by
Christ
,
a
lyer
,
and
a
murtherer
from
the
beginning
.
For
as
by
lyes
he
laboreth
eyther
to
extinguish
,
and
abolish
,
eyther
to
discredite
,
and
peruert
the
trueth
of
the
worde
:
So
doth
he
therby
intende
,
and
purpose
the
murdering
,
and
destruction
of
mankinde
both
body
,
and
soule
.
For
the
which
cause
our
Sauiour
Christ
,
as
a
moste
wise
,
and
prouident
,
and
therwithall
louing
,
and
carefull
head
,
and
gouernour
of
his
people
:
foreseeing
the
daungerous
,
and
malicious
attempt
of
his
,
and
their
aduersaries
,
giueth
warning
thereof
vnto
them
before
hande
,
that
they
might
not
be
founde
vnprouided
,
and
vnfurnished
,
when
they
should
be
assaulted
,
and
so
by
securitie
,
and
carelesnes
,
loose
the
field
,
and
the
victorie
.
Therefore
as
Deut.
13.
well
Moses
,
and
the
Prophets
,
before
the
comming
of
Christ
,
inspired
with
his
spirite
,
as
also
at
his
comming
in
flesh
,
he
him selfe
,
and
his
Apostles
do
giue
vs
a
watchworde
,
and
often
admonishe
vs
to
auoyde
,
and
take
heede
of
false
Prophets
,
false
Apostles
,
and
false
teachers
,
Math.
7.
15.
though
they
worke
signes
,
and
myracles
,
and
come
in
sheepes
clothing
,
that
is
,
make
neuer
so
great
a
shewe
of
the
true
Prophets
of
God
in
outward
apparance
:
yea
though
they
(
following
the
steppes
of
their
father
Satan
,
who
transformeth
him selfe
,
the
sooner
to
2.
Cor.
11.
14.
15.
deceiue
,
into
an
angell
of
light
,
)
turne
them selues
into
the
Apostles
of
Christ
.
Herehence
is
it
,
that
the
Apostle
▪
Paule
chargeth
the
Galathians
Gal.
1.
8.
9.
not
to
beleeue
an
Angell
comming
from
heauen
,
but
rather
to
holde
him
accursed
,
if
he
should
teach
vnto
them
any
other
doctrine
,
then
that
which
at
his
mouth
they
had
recevued
.
In
which
words
he
implieth
a
high
,
and
a
waightie
reason
,
to
wit
,
that
the
trueth
of
the
glorious
Gospell
of
Christ
is
such
,
and
so
great
,
that
not
onely
no
humayne
authoritie
,
and
waye
of
perswasion
whatsoeuer
,
should
moue
vs
to
forsake
the
same
:
but
that
no
angelicall
,
or
heauenly
messenger
whatsoeuer
shoulde
perswade
vs
to
the
contrarie
thereof
.
To
the
same
purpose
Iohn
willeth
the
faithfull
no●
to
1.
Io.
4.
1.
beleeue
euery
spirite
,
but
to
trye
the
spirites
whether
they
be
of
God
,
because
many
false
Prophets
are
entred
into
the
world
.
But
albeit
this
warning
,
and
ca●eat
agaynst
false
Prophets
be
in
diuers
places
giuen
vnto
vs
:
yet
then
especially
doth
our
Sauiour
Christ
,
and
his
Apostles
labour
to
stirre
vp
the
godly
to
a
more
continuall
,
and
earnest
watchfulnes
,
and
warynes
,
when
they
foretell
of
the
state
of
the
later
dayes
,
wherein
we
liue
:
by
howe
muche
they
foresawe
those
times
should
be
more
perilous
,
then
any
other
,
in
the
which
Satan
,
perceiuing
Apo.
12.
12.
his
time
,
and
kingdome
to
be
short
,
should
rage
most
violently
,
and
vse
most
extreme
tyrannie
,
and
put
in
vre
most
straunge
,
and
vnwonted
practises
to
driue
them
from
the
onely
foundation
Christe
.
Take
heede
Math.
24.
4.
5.
11.
23.
24.
25.
26.
Mar.
13.
21.
Luke
.
17.
23.
(
sayth
our
Sauiour
,
speaking
of
these
later
times
)
that
no
man
deceiue
you
,
for
many
shall
come
in
my
name
,
saying
,
I
am
Christ
,
and
shall
deceiue
many
,
and
there
shall
arise
false
Cristes
,
and
false
Prophets
,
and
shall
shew
great
signes
,
and
wonders
,
so
that
(
if
it
were
possible
)
they
should
deceiue
the
very
elect
,
beholde
I
haue
tolde
you
before
.
Paule
the
Apostle
likewise
sayth
,
that
in
the
later
tymes
,
1.
Tim.
4.
1.
2.
3.
2.
Tim.
3.
1.
2.
3.
4.
5.
which
he
therfore
calleth
perilous
,
men
should
depart
from
the
fayth
,
and
should
giue
heede
vnto
spirites
of
error
,
and
doctrines
of
diuels
,
which
should
speake
lyes
through
hypocrisie
,
and
haue
their
consciences
burned
with
a
hote
yron
:
that
moreouer
some
should
haue
a
shewe
of
godlines
,
but
should
denie
the
power
thereof
,
from
which
he
willeth
vs
to
turne
awaye
:
that
as
Iames
,
and
Iambres
resisted
Moses
,
so
should
these
resist
the
truth
,
being
men
of
corrupt
mindes
,
and
reprobate
concerning
the
fayth
.
Peter
also
,
&
Iude
,
declare
that
there
2.
Pet.
2.
1.
2.
3.
●nd
.
4.
18.
should
be
false
teachers
,
which
should
priuily
bring
in
damnable
heresies
,
euen
denying
the
Lord
that
had
bought
them
,
and
that
many
should
folow
their
destructions
,
by
whom
the
waye
of
trueth
should
be
euill
spoken
of
,
and
should
turne
the
grace
of
God
into
wantonnes
,
and
deny
God
the
onely
Lordae
,
and
our
Lorde
Iesus
Christ
.
But
that
is
chiefly
to
be
2.
Thes.
2.
3.
4.
8.
9.
10.
11.
considered
,
and
marked
,
which
the
Apostle
Paule
writeth
of
Antichrist
,
and
his
comming
.
For
before
the
later
day
,
he
sheweth
that
there
should
come
an
Apostacie
,
and
departing
from
Antichrist
.
the
faith
,
and
that
the
man
of
sinne
should
be
disclosed
,
euen
the
sonne
of
perdition
,
which
is
an
aduersary
,
and
exalteth
him selfe
agaynst
all
that
is
called
God
,
and
is
worshipped
:
so
that
he
shall
sit
as
God
,
in
the
temple
of
God
,
shewing
him selfe
that
he
is
God
,
that
euen
in
his
time
the
mysterie
of
iniquitie
began
to
be
wrought
,
that
his
comming
should
be
with
the
effectual
working
of
Satan
,
with
al
power
and
signes
,
and
lying
wonders
:
and
in
all
deceaueablenes
of
vnrighteousnes
among
them
that
perishe
,
because
they
receiued
not
the
truth
,
that
they
might
be
saued
:
and
that
therfore
God
should
sende
them
strong
illusions
,
that
they
might
beleue
lyes
,
that
all
might
be
damned
,
which
beleeued
not
the
trueth
,
but
had
pleasure
in
vnrighteousnes
.
In
these
The
liuely
description
of
the
kingdome
of
Antichrist
.
words
the
Apostle
doth
most
fully
,
and
liuely
set
foorth
the
whole
kingdome
of
Antichrist
,
to
wit
,
that
he
should
bring
with
him
a
departing
from
the
fayth
,
as
the
word
doth
sounde
,
that
he
should
be
openly
discouered
to
the
world
to
be
the
man
of
sinne
,
full
of
all
abhominall
and
haynous
attempts
agaynst
the
maiestie
of
God
,
that
he
should
be
the
childe
of
perdition
,
working
his
owne
and
others
destruction
:
that
he
should
not
onely
directly
set
and
oppose
him selfe
,
but
also
exalt
and
lift
vp
him selfe
agaynst
God
:
that
he
should
sitte
with
authoritie
in
the
Church
of
God
,
and
aduaunce
him selfe
as
God
:
he
declareth
further
,
that
euen
from
the
time
of
the
Apostles
,
Satan
hath
priuily
sought
to
laye
the
foundation
of
this
his
Antichristian
kingdome
:
and
the
meanes
to
bring
the
same
to
passe
,
he
also
describeth
,
to
wit
,
that
it
was
done
by
the
effectuall
and
mightie
working
of
Satan
,
with
all
power
,
and
lying
signes
,
wonders
,
and
myracles
,
and
all
subtiltie
,
craft
,
and
deceite
.
Finally
he
sheweth
who
they
are
that
shall
be
seduced
,
and
deceiued
thereby
,
namely
,
they
that
are
castawaies
,
and
ordeined
to
destruction
:
and
he
addeth
therewithall
a
reason
thereof
:
the
contempt
of
the
trueth
,
whereby
they
might
be
saued
:
and
that
this
shall
be
the
iust
iudgement
of
God
,
to
giue
them
therefore
ouer
to
the
strong
illusion
of
seducing
,
and
erroneous
spirites
,
to
their
vtter
confusion
,
&
destruction
.
These
things
(
Right
Honorable
)
beeing
considered
,
and
layde
together
,
and
compared
both
with
the
former
,
and
the
present
state
of
the
Church
of
Christ
on
the
one
side
,
and
the
pernitious
practises
of
Satan
in
both
:
we
shall
easily
perceiue
that
in
the
later
,
he
hath
farre
passed
the
former
:
and
that
in
both
,
he
hath
euer
striuen
agaynst
Christ
the
foundation
of
his
Church
:
and
the
very
effectes
do
declare
the
same
,
if
we
looke
but
a
litle
therevnto
.
For
immediatly
at
the
first
publishing
of
the
Gospell
,
1.
Cor.
1.
23.
he
brought
to
passe
,
that
Christ
became
a
stumbling
blocke
,
and
a
rocke
of
offence
vnto
the
Iewes
,
as
he
is
also
at
this
day
:
and
to
Iewes
.
the
Greekes
and
Gentiles
foolishnes
,
as
likewise
Gentiles
.
in
their
ofspring
,
the
Cerinthians
,
Marcionites
,
Maniches
.
Arrians
,
Nestorians
,
Eurichians
,
Heretikes
.
and
such
like
heretikes
oppugning
his
diuine
and
humaine
nature
:
and
at
last
in
the
Turkes
we
see
it
euidently
come
to
passe
.
All
which
waying
the
doctrine
of
Christ
crucified
,
with
the
balances
,
and
waightes
of
humayne
reason
,
the
course
of
nature
,
Philosophie
,
and
mans
wisedome
,
haue
accounted
it
but
mere
folly
and
playne
vanitie
.
Neuertheles
these
Antichrist
and
his
doctrine
.
being
open
,
and
professed
enemies
,
and
caste
out
of
the
body
and
bowels
of
the
Churche
,
haue
not
bin
so
hurtfull
and
daungerous
,
as
Concil.
Florent
.
dist
22.
22.
Sacrosancta
.
Antichrist
,
priuily
lurking
(
as
it
were
)
in
the
very
bosome
,
and
sitting
in
the
middest
therof
:
pretending
him selfe
not
onely
to
be
a
true
Christian
,
but
also
to
be
the
head
of
the
Concil.
Triden
.
1.
decret.
Sess.
4.
Lind.
li.
1.
ca.
4.
Church
of
Christ
,
the
Vicar
of
Christ
,
the
successor
of
the
Apostles
,
and
his
Romish
religion
and
doctrine
onely
,
to
be
the
Christian
Catholike
,
and
Apostolike
,
though
it
be
neuer
so
expresly
,
and
directly
to
the
contrary
:
and
by
his
Traditions
,
Canons
,
Councels
,
and
determinations
,
chalenging
vnto
him selfe
Bonifac.
8.
Extra
.
vnam
sanctam
.
authoritie
vppon
the
consciences
of
men
,
in
making
them
equall
,
and
of
like
force
with
the
written
word
of
God
,
and
exacting
obedience
therevnto
,
vpon
payne
of
condemnation
.
Trid.
Concil.
sess.
7.
ca.
1.
Cath.
Rom.
To
be
short
,
erecting
a
blasphemous
sacrifice
of
the
Masse
expiatorie
,
and
satisfactorie
for
the
quicke
and
the
dead
,
agaynst
the
onely
most
sufficient
and
perfect
sacrifice
of
Christ
,
robbing
him
at
once
of
his
kingly
,
Priestly
,
and
Propheticall
dignitie
and
office
:
and
so
consequently
spoyling
him
of
his
soueraigne
titles
,
and
names
,
Iesus
and
Christ
,
and
therewithall
his
Church
of
the
benefite
,
cause
,
and
ende
of
his
comming
in
fleshe
.
By
this
Romishe
Antichrist
,
and
his
members
,
Satan
hath
more
mightily
preuayled
agaynst
the
Antichrist
a
more
deadly
enemy
to
Christ
and
his
kingdome
,
then
all
other
.
Church
of
Christ
,
and
shaken
the
foundation
thereof
,
more
daungerously
,
subtilly
,
secretly
,
and
continually
,
then
euer
he
did
before
.
For
although
he
hath
not
in
flat
wordes
with
the
Iewes
,
Turks
,
Arrians
,
and
such
like
heretikes
,
denied
the
Godhead
of
Christ
,
or
his
manhood
:
yet
in
effect
hath
he
done
the
same
,
in
depriuing
him
of
his
office
,
as
I
haue
sayde
,
and
the
end
and
scope
of
his
comming
,
which
is
,
to
be
the
onely
Christ
,
the
annoynted
,
and
holy
one
of
God
.
Therefore
Iohn
describing
1.
Io.
2.
18.
22.
23
Antichrist
,
sayth
,
he
shall
denie
Iesus
to
be
that
Christ
,
and
that
therein
he
should
deny
the
father
,
and
the
sonne
,
because
whosoeuer
denieth
the
sonne
,
the
same
hath
not
the
father
.
And
agayne
,
Euery
spirite
that
confesseth
not
Iesus
Christ
to
haue
come
in
the
flesh
,
is
not
of
1.
Io.
4.
2.
3.
God
,
and
this
is
the
spirite
of
Antichrist
,
of
whom
ye
haue
heard
,
howe
that
he
shoulde
come
,
and
now
already
he
is
in
the
world
.
But
to
omit
the
monstrous
▪
and
manifolde
The
means
vsed
by
Antichrist
to
set
vp
his
kingdome
.
errors
,
drawen
from
the
sinkes
and
puddles
of
all
heretikes
,
wherwith
this
confuse
,
and
huge
Babell
of
this
Antichristian
kingdome
haue
bin
buylded
vp
:
the
meanes
,
and
instruments
wherby
the
same
haue
bine
brought
to
passe
,
are
rather
at
this
time
shortly
to
be
noted
and
marked
,
as
seruing
most
vnto
my
purpose
.
The
Apostle
Paule
,
as
I
haue
touched
before
,
sheweth
,
2.
Thes.
2.
that
Satan
should
to
the
accomplishing
therof
,
vse
all
power
,
falshood
,
deceit
,
&
strange
illusions
.
And
the
same
doth
the
spirit
of
God
Apo.
17.
1.
2.
3.
4
set
foorth
in
the
Reuelation
,
by
the
image
of
a
whore
gorgeously
arayed
with
purple
,
and
searlet
,
&
attyred
with
golde
,
precious
stones
,
and
pearles
:
hauing
a
cuppe
of
golde
in
her
hande
,
full
of
the
abhominations
,
and
filthines
of
her
fornication
,
wherewith
she
maketh
drunken
the
kings
and
inhabitauntes
of
the
earth
.
Hereby
the
spirite
of
God
paynteth
out
the
hypocriticall
,
and
goodly
outwarde
shew
,
which
as
well
Antichrist
,
and
his
ministers
,
as
his
doctrine
should
make
vnto
the
world
,
therby
to
seduce
,
and
deceiue
the
same
.
This
although
it
may
be
perceiued
to
be
most
true
from
time
to
time
,
in
the
hypocriticall
swarmes
of
Popish
Abbots
,
Monkes
,
Fryers
,
and
suche
other
religious
orders
,
as
likewise
in
the
scholmen
,
and
Canonistes
,
the
spirituall
enchauntments
,
and
bewitchings
of
whose
gloses
,
distinctions
,
definitions
,
and
conclusions
,
haue
as
strong
illusions
beguiled
the
world
,
and
not
onely
the
simple
sort
,
but
the
very
wysest
them selues
,
and
most
learned
:
yet
especially
the
same
is
to
be
seene
at
this
daye
,
in
the
new
,
and
lately
inuented
Secte
of
the
Iesuites
which
the
Romishe
Antichrist
hath
set
foorth
as
the
laste
proppe
,
and
staye
of
his
totering
,
and
ruinous
kingdome
.
For
he
perceiuing
,
(
that
as
the
Apostle
Paule
hath
foreshewed
,
)
Christ
hath
begonne
2.
Thes.
2.
8.
to
consume
it
with
the
breath
of
his
mouth
,
and
abolishe
it
with
the
brightnes
of
his
comming
,
that
is
,
the
preaching
of
his
glorious
Gospell
:
and
seeing
moreouer
the
world
to
growe
to
a
disliking
,
and
contempt
of
the
ignoraunce
,
sluggishnes
,
and
lewdnes
of
their
other
orders
taken
from
men
,
as
Dominicke
,
Benedict
,
Fraunces
,
and
suche
like
:
hath
sent
abroade
into
Christendome
this
newe
Secte
,
hypocritically
adorned
with
the
name
of
Iesus
,
&
furnished
with
more
shew
of
learning
,
holines
,
&
godlines
,
them
their
other
Popish
fraterternities
:
to
the
entent
that
Iesus
Christ
may
Mat.
26.
49.
be
the
sooner
betrayed
,
while
these
holy
Iesuites
giue
him
a
Iudas
salutation
,
and
kisse
.
The
Iesuits
giue
Iesus
a
Iudas
salutation
and
kisse
.
And
because
he
standeth
in
good
hope
that
these
be
the
men
,
by
whom
he
shall
recouer
agayne
,
that
so
large
a
circuit
of
ground
,
which
hee
hath
loste
,
and
Christe
by
his
Gospell
hath
gotten
in
Germany
,
Fraunce
,
Englande
,
Scotlande
,
Denmarke
,
Swethlande
,
and
other
countries
in
Christendome
:
he
maketh
great
account
of
them
,
and
chiefly
fauoureth
,
cherisheth
,
The
Iesuites
the
Popes
chiefe
hope
.
encourageth
,
and
aduaunceth
them
:
bestowing
vpon
them
to
the
mayntenaunce
,
and
increase
of
their
nurceries
and
Seminarie
houses
,
great
Abbasies
,
lands
,
liuings
,
&
sumptuous
buyldings
,
in
Italy
,
Fraunce
,
and
some
partes
of
Germany
.
Furthermore
,
he
vseth
this
speciall
policie
,
to
cause
them
by
al
meanes
Our
Vniuersities
of
Oxforde
and
Cambrige
haue
had
to
muche
experience
thereof
.
priuily
to
allure
,
and
entice
the
youth
of
the
Vniuersities
,
and
countries
,
where
the
Gospell
is
preached
,
to
depart
from
the
places
where
they
are
,
vnto
these
their
Seminary
houses
,
to
the
ende
,
that
being
there
for
a
time
nouseled
,
and
trayned
vp
,
vntill
they
be
hardened
in
hypocrisie
,
obstinacie
,
and
malice
agaynst
the
trueth
,
and
poysoned
with
the
pestilent
errors
of
the
Romish
Antichrist
:
they
may
be
sent
out
as
newe
false
Apostles
into
their
owne
countries
,
or
els
thither
,
where
it
is
thought
they
may
do
most
harme
.
Whenn
they
folow
their
forefaithers
the
Scribes
,
and
Pharises
,
the
like
hypocrites
,
who
(
as
Christ
sayth
)
compassed
Mat.
23.
15.
the
sea
and
land
,
to
make
one
proselite
,
or
of
their
profession
:
and
when
he
is
made
,
make
him
two
folde
more
the
childe
of
hell
,
then
they
them selues
:
And
therfore
that
heauy
woe
which
Christ
pronounced
agaynst
the
Pharisees
,
must
needes
,
if
they
repent
not
,
light
vpon
these
Iesuites
,
whose
wicked
example
,
as
in
diuers
other
things
,
so
in
this
they
doe
embrace
.
The
consideration
of
these
spirituall
practises
of
Satan
in
this
newe
supplye
of
false
Prophets
of
Antichrist
,
wherewith
he
oppugneth
our
fayth
,
besides
the
outwarde
forces
,
and
worldly
policies
and
enterprises
,
which
he
ioyneth
therewithall
:
as
also
the
pestilent
seedes
of
Arrianisme
,
Anabaptisme
,
Libertinisme
,
the
Familie
of
Loue
,
Epicurisme
,
and
Atheisme
,
which
he
hath
euery
where
sowen
,
(
I
feare
me
,
Math.
13.
24.
while
the
Shepheards
of
Israell
were
a
sleepe
:
)
ought
to
awaken
al
the
professors
of
the
Gospell
,
and
to
make
vs
to
looke
about
vs
,
and
to
stande
continually
(
as
it
were
)
vpon
watch
and
ward
,
especially
those
whom
the
Lorde
hath
appoynted
to
be
watchmen
,
&
ouerseers
of
his
people
.
Nowe
the
waye
to
withstande
these
The
waye
to
auoyde
Satans
&
his
ministers
temptations
&
assaltes
.
strong
temptations
of
Satan
,
and
his
ministers
,
is
to
sticke
faste
vnto
Christ
the
foundation
of
our
fayth
,
deliuered
vnto
vs
by
the
Gospell
of
trueth
:
and
(
as
he
giueth
vs
warning
)
as
good
Eagles
to
flee
to
the
carkase
,
and
therevpon
to
Mat.
24.
13.
28.
rest
and
perseuere
vnto
the
ende
:
stopping
our
eares
at
the
voyce
of
all
false
prophets
,
and
lying
spirites
,
which
goe
about
to
withdrawe
vs
Io.
10.
from
the
same
,
and
acknowledging
onely
,
as
the
good
sheepe
of
Christ
,
his
voyce
beeing
our
true
and
onely
head
shepheard
,
speaking
vnto
vs
in
his
holy
worde
.
And
to
the
intente
our
countreymen
,
which
as
yet
are
not
so
wel
acquaynted
with
the
name
,
profession
,
doctrine
,
and
purposes
of
these
Iesuites
,
(
and
therefore
are
the
sooner
to
be
deceiued
thereby
)
may
be
the
better
armed
,
and
prouided
agaynst
them
:
I
haue
thought
good
to
translate
this
little
Treatise
into
our
mother
tong
,
written
in
Latine
by
a
learned
,
and
godly
man
,
beeing
publike
professor
of
Diuinitie
in
the
Vniuersitie
of
Heidelberge
,
who
as
wel
for
that
he
remayned
in
that
place
,
neare
vnto
the
whiche
they
haue
buylded
some
of
their
●eastes
:
as
also
for
that
he
had
diligently
read
some
of
their
bookes
,
had
good
cause
to
knowe
them
.
The
methode
,
and
order
which
he
vseth
,
and
the
matter
therein
conteined
,
I
trust
is
such
as
can
not
mislike
the
godly
:
and
I
had
rather
the
same
should
be
gathered
by
the
reading
therof
,
then
by
my
report
.
Only
this
I
will
say
,
that
I
thinke
it
to
be
very
necessarie
,
and
profitable
for
this
present
time
,
and
occasion
:
wherein
we
are
newly
and
freshly
assaulted
by
these
Antichristian
Champions
,
albeit
with
the
olde
and
rousty
weapons
,
somewhat
scowred
and
burnished
:
but
of
the
same
edge
and
force
that
the
other
were
of
.
They
maye
be
perhaps
terrible
to
those
,
which
only
looke
vpon
the
brightnes
thereof
,
but
not
to
them
which
haue
more
regard
to
the
sharpnes
,
&
strength
of
the
same
,
as
in
the
late
combate
with
them
by
triall
it
was
founde
.
As
for
the
causes
which
haue
moued
me
to
dedicate
this
small
labour
vnto
your
Honour
,
they
are
two
.
The
one
,
because
the
Author
making
his
choyse
,
hath
offered
the
same
vnto
a
most
godly
Earle
:
and
therefore
hath
moued
me
to
tender
the
same
,
to
a
personage
of
no
lesse
honor
and
godlynes
:
that
it
may
come
into
the
hands
of
men
,
with
the
better
acceptation
,
and
liking
.
Secondly
,
for
the
priuate
duetie
,
and
thankfulnes
,
which
I
owe
vnto
your
Honor
,
in
respect
of
that
courtesie
,
and
good
will
your
Honour
hath
extended
as
vnto
all
other
,
of
my
calling
,
so
also
vnto
me
.
And
because
I
was
not
able
to
do
that
which
other
haue
done
of
their
owne
abilitie
in
this
matter
,
I
haue
(
rather
then
I
would
doe
nothing
)
borowed
of
an
other
to
supplye
my
want
.
Howsoeuer
it
be
,
my
good
will
hath
not
wanted
.
This
onely
is
my
desire
,
at
the
Lords
hands
,
that
,
as
I
hope
,
your
Honour
will
not
refuse
this
so
simple
a
duetie
of
my
parte
:
so
the
fruite
and
benefite
thereof
may
come
vnto
many
.
The
Lorde
encrease
his
singuler
giftes
,
and
blessings
in
your
Honour
,
to
his
glory
.
From
London
the
thirde
of
Nouember
.
1581.
Your
Honours
in
the
Lorde
most
humble
to
commaund
T.
G.
To
the
Honourable
,
and
noble
Earle
Lewys
a
Seyn
,
Earle
in
Witgenstein
,
and
Lorde
in
Homburge
,
chiefe
Gouernour
of
the
Palsgraue
his
Court
,
Peter
Boquine
sendeth
greeting
in
the
Lord
.
I
Am
persuaded
with
some
of
my
friendes
often
exhortations
(
noble
Earle
)
to
suffer
to
bee
published
,
suche
thinges
as
I
haue
thought
vpon
,
touching
the
newe
order
of
Monks
,
which
Italy
an
other
Affricke
in
this
kinde
,
hath
lately
brought
into
Christendome
.
For
sithens
I
hard
both
of
the
title
wherewith
this
newe
army
of
Satan
bewtifieth
it selfe
,
as
also
the
suttletie
with
which
it
insinuateth
it selfe
to
the
worlde
:
many
thoughtes
entred
into
my
minde
,
as
well
of
the
continuall
hatred
of
this
enemy
against
Christ
:
as
of
his
craft
,
and
power
in
assaulting
the
Church
.
For
The
consideration
of
Satans
continuall
hatred
,
and
craft
against
the
as
he
sheweth
a
singular
wylines
in
his
deuises
:
So
in
the
execution
,
and
performance
thereof
,
hee
declareth
a
maruellous
power
,
wherewith
he
is
endued
:
the
Church
profitable
to
the
godly
.
earnest
meditation
,
and
consideration
whereof
,
I
thinke
to
be
a
great
helpe
,
and
furtherance
vnto
godlines
.
Wherefore
I
suffered
my selfe
the
rather
to
bee
persuaded
,
to
communicate
to
the
gentle
readers
(
for
others
I
make
no
account
of
,
)
such
things
as
came
into
my
minde
.
And
whereas
I
see
the
custome
of
dedicating
,
and
inscribing
vnto
some
man
newe
workes
,
to
haue
bene
receiued
of
all
men
:
and
the
same
to
be
both
ancient
,
and
not
vngodly
,
it
may
be
perceiued
by
the
onlie
example
of
our
Euangelist
Luke
:
who
Luk.
1.
4.
Act.
1.
3.
doubted
not
to
dedicate
his
historie
of
the
Gospell
,
and
the
Actes
of
the
Apostles
,
to
a
man
which
in
deed
loued
God
,
&
godlines
:
I
thought
good
to
follow
him
.
Now
while
I
considered
,
vnto
whom
I
shoulde
offer
this
my
labour
,
who
might
bee
not
so
much
a
Patron
,
as
an
indifferent
iudge
thereof
:
you
especially
(
noble
Earle
)
for
your
singular
godlines
,
learning
,
and
curtesie
,
ioyned
with
great
wisedome
came
vnto
my
minde
.
For
I
knowe
your
iudgement
to
be
such
,
and
so
sound
:
that
those
which
professe
them selues
to
loue
,
and
fauour
the
trueth
,
and
godlines
:
may
safely
,
and
worthilie
rest
in
him
.
Therefore
I
trust
,
you
will
accept
the
same
,
according
to
your
curtesie
,
with
the
like
minde
,
I
present
it
vnto
you
:
that
is
to
say
sincere
,
and
well
meaning
.
And
so
you
shall
haue
me
now
alreadie
sundry
wayes
indebted
vnto
you
for
your
singular
gentlenes
,
hereafter
most
beholding
vnto
you
.
At
Heidelberge
the
Calendes
of
Ianuarie
.
Anno.
1576.
Your
Honours
most
duetifull
,
P.
Boquine
.
TO
THE
GENTLE
REAder
,
P.
B.
wisheth
health
in
the
Lorde
.
THey
that
earnestly
consider
the
state
,
&
condition
of
the
Churche
of
Christe
while
it
is
a
straunger
in
this
world
,
&
doe
diligently
marke
the
course
,
and
proceeding
thereof
:
doe
easily
perceiue
,
howe
truely
,
and
aptly
it
is
commonly
compared
to
a
ship
The
Church
of
Christ
like
a
ship
in
the
sea
.
tossed
with
diuers
windes
in
the
midst
of
the
troublesome
sea
,
and
shaken
with
many
tempestes
following
one
the
other
:
&
how
rightly
also
it
is
called
of
some
the
militant
,
or
warfaring
Church
.
For
it
is
,
as
it
were
an
army
which
is
alwayes
in
the
field
,
and
is
alwayes
besieged
of
the
enemy
:
and
is
often
The
Church
of
Christ
euer
assaulted
by
satan
.
times
assaulted
,
and
continually
set
vpon
with
newe
policies
,
and
attemptes
.
For
it
neuer
enioyeth
sure
peace
,
no
not
so
muche
as
safe
truce
:
but
if
there
seeme
to
bee
any
,
the
same
is
full
of
treachery
.
For
that
perpetuall
enemye
of
Christ
,
is
neuer
quiet
,
is
neuer
weary
,
doth
alwayes
enuy
his
dignitie
,
glorie
,
and
power
:
and
hee
neuer
ceaseth
to
lye
in
waite
for
the
life
,
and
saluation
of
the
godly
,
and
is
neuer
satisfied
with
their
blood
.
And
although
he
may
seeme
sometime
to
abate
,
and
slake
a
litle
of
the
fiercenes
of
his
endeuour
,
yet
hee
still
remaineth
one
,
nothing
ceasing
his
hatred
,
and
desire
to
worke
mischiefe
.
Therefore
he
raiseth
vp
euer
new
souldiors
against
the
host
of
Christe
,
and
sendeth
them
forth
furnished
with
new
weapons
,
Satan
raiseth
enemies
out
of
the
Church
,
against
the
Church
.
&
deceits
.
And
that
which
is
more
to
be
maruelled
at
,
this
enemy
and
wonderfull
practiser
,
euen
from
the
beginning
hath
craftily
sought
out
of
the
verie
bosome
,
and
as
it
were
the
verie
bowels
of
the
Church
,
those
by
whome
hee
might
vnder
the
pretence
of
truth
,
and
godlines
,
trouble
,
shake
,
and
labour
to
ouerthrow
the
kingdom
of
Christ
,
to
wit
,
his
church
.
Which
thing
they
that
are
readers
of
antiquitie
,
and
skilfull
in
the
Church
histories
,
doe
well
knowe
.
Yea
,
and
our
age
is
full
of
plaine
,
testimonies
,
and
examples
thereof
:
insomuch
that
there
is
nothing
to
bee
wished
,
but
that
we
diligently
consider
of
these
thinges
.
Neither
Christ
for
good
cause
exhorteth
vs
to
watchfulnes
,
especially
the
shephcards
of
the
flocke
.
ought
any
man
to
maruel
that
our
best
guide
Christ
,
doeth
so
often
and
so
earnestlye
exhorte
his
vnto
continuall
watchfulnes
:
especially
those
,
whose
duetie
it
is
to
watch
,
and
to
haue
charge
ouer
the
saluation
of
the
people
.
Vnto
the
which
care
euen
their
Captaines
continuall
presence
,
and
defence
ought
to
edge
them
,
and
to
sturre
them
vp
.
For
as
he
is
neuer
absent
,
so
he
neuer
either
sleepeth
,
or
ceaseth
,
beeing
much
more
readier
,
and
abler
to
giue
saluation
promised
vnto
those
that
beleeue
in
him
:
then
the
enemy
is
to
bereaue
them
of
the
same
.
Wherefore
if
any
thing
be
wanting
in
this
behalfe
to
them
that
fight
vnder
his
banner
,
the
fault
is
altogether
in
them selues
:
neither
haue
they
to
blame
any
thing
,
but
their
owne
either
perfidiousnes
,
either
slouthfulnes
.
Verely
it
were
a
shamefull
thing
,
and
worthie
grieuous
punishment
in
this
case
,
to
bee
ouercome
,
or
yeld
to
the
enemy
.
For
what
can
bee
more
blame
woorthie
,
then
that
there
should
bee
more
endeuour
,
diligence
,
&
paines
taken
in
mainteining
of
falshood
,
then
in
defending
the
trueth
,
in
establishing
vngodlines
,
them
in
vpholding
of
godlines
:
in
procuring
an
others
destruction
,
then
in
preseruing
our
owne
saluation
?
Many
examples
we
haue
old
,
and
newe
of
the
diligence
,
and
faithfulnes
,
that
as
well
all
Christians
,
as
chiefly
they
that
susteine
the
persons
of
teachers
,
ought
in
this
behalfe
to
render
vnto
Christ
.
That
some
are
ignorant
of
the
old
,
I
easily
doe
beleeue
:
but
that
any
almost
should
not
knowe
the
newe
,
I
can
not
bee
persuaded
.
The
attempts
of
the
ministers
of
satan
,
and
Antichrist
to
put
out
the
light
of
the
Gospell
lately
by
●●e
goodnes
of
God
restored
.
For
as
yet
they
are
well
neare
before
euery
mans
eyes
.
For
who
knoweth
not
at
what
time
within
this
fewe
yeres
the
light
of
the
gospell
,
by
the
exceeding
goodnes
o●
God
,
was
restored
vnto
the
world
:
so
soone
as
it
began
to
appeare
,
&
to
cast
foorth
some
small
beames
,
that
therewithall
came
foorth
certaine
Ministers
of
Satan
,
and
Antichrist
:
who
as
Owles
,
and
Battes
accustomed
to
darknes
,
laboured
by
all
meanes
,
&
force
they
could
,
to
let
it
,
that
it
shoulde
not
spread
foorth
his
beames
,
and
to
put
cleane
out
the
shining
sparkles
thereof
?
But
on
the
other
side
many
The
great
zeale
and
godly
trauels
of
the
true
Ministers
of
Christ
in
the
defence
therof
against
them
.
notable
men
,
for
godlines
,
and
learning
,
kindled
with
the
zeale
of
the
glorie
of
Christ
,
forced
with
the
loue
of
the
trueth
,
and
moued
with
the
desire
of
their
owne
,
and
other
mens
saluation
:
withstoode
stoutly
,
and
constantly
their
wicked
attemptes
:
and
so
brake
with
strength
,
and
courage
their
weapons
bent
against
them
:
that
mawgre
the
enemies
,
though
neuer
so
many
,
mightie
,
and
eger
:
that
heauenly
light
issued
out
,
and
spread
foorth
his
beames
both
farre
and
wide
,
as
it
is
at
this
day
to
be
seene
.
Wherefore
the
faithfull
seruantes
of
Christ
,
following
the
zeale
,
and
industrie
of
the
olde
Iewes
,
which
the
historie
of
Nehemiah
doth
set
Neb.
4.
vers.
17.
out
to
all
posteritie
to
be
folowed
:
did
so
represle
with
the
one
hande
the
violence
of
them
that
set
them selues
against
them
,
that
with
the
other
they
ceased
not
to
build
the
Temple
:
to
wit
,
to
gather
a
church
vnto
Christ
.
And
God
our
best
father
did
so
assist
,
fauour
,
and
blesle
their
continuall
labours
,
and
inuincible
constancie
:
that
the
enemy
might
seeme
to
haue
thought
that
his
kingdome
had
bene
ouerthrowne
.
Wherefore
as
it
commeth
The
Iesuites
a
new
supply
of
satan
to
recouer
his
decaied
kingdome
.
to
passe
in
sodaine
chaunces
,
and
extreame
dangers
:
hee
hath
sodenly
prouided
a
newe
supply
of
aide
,
whiche
hee
hath
secretely
brought
into
the
chiefest
tower
of
his
kingdome
.
For
it
was
so
shaken
,
and
battered
,
that
he
perceiued
it
neare
ouerthrowne
.
But
while
we
which
haue
succeeded
into
the
places
and
seats
of
those
holy
men
,
doe
pitifully
striue
together
,
Certaine
spurnes
,
and
byters
amongst
vs
raising
vp
new
brawls
,
&
troubles
,
)
by
the
policie
,
watchfulnes
,
and
industry
of
this
newe
aide
:
the
enemy
hath
so
restored
The
course
of
the
Gospell
hindered
by
dissentions
raysed
by
some
professours
thereof
.
within
these
fewe
yeares
that
same
his
tower
:
that
it
may
appeare
,
that
the
whole
crue
of
Antichrist
stande
in
great
hope
,
shortly
to
recouer
their
former
authoritie
,
dignitie
,
and
power
.
And
I
persuade
my selfe
,
that
not
only
the
authours
,
fauourers
,
and
Patrons
of
this
so
great
euill
:
but
all
that
giue
occasion
thereunto
,
by
what
colour
,
or
pretence
so
euer
they
doe
it
,
shall
at
length
bee
punished
of
God
the
most
iust
iudge
,
&
most
vehement
defendour
,
and
mainteiner
of
the
kingdome
of
his
Sonne
.
And
forasmuch
The
hinderers
of
the
Gospell
shall
not
escape
the
iudgement
of
God
.
as
I
am
also
persuaded
,
that
he
will
take
an
account
,
of
all
those
vnto
whom
he
hath
committed
his
talentes
bee
they
neuer
so
small
:
I
thought
my selfe
not
to
be
free
from
either
faulte
,
or
punishment
:
if
I
should
through
feare
,
or
idlenes
refuse
to
bestowe
that
,
which
I
know
,
is
committed
vnto
me
,
though
it
bee
neuer
so
simple
:
The
cause
mo●ing
the
Authour
to
write
.
to
put
away
the
shame
ioyned
with
manifest
destruction
of
the
Church
:
which
I
perceiue
to
be
laide
vpon
Christ
,
by
this
vpstart
host
of
Satan
.
For
seeing
these
galants
stand
before
our
doores
,
and
builde
vꝑ
fortresses
,
aduauncing
their
Capitaines
engines
into
our
Schooles
and
Churches
neare
about
vs
:
if
wee
shoulde
any
longer
forbeare
,
might
we
not
worthily
be
thought
willingly
,
and
wittingly
to
betray
the
cause
of
Christ
,
and
his
church
:
and
to
withholde
in
vnrighteousnes
the
trueth
of
God
,
which
wee
heare
,
and
see
to
bee
by
these
men
turned
into
falshood
?
But
as
concerning
the
first
ofspring
,
to
wit
,
the
true
father
of
this
deuillishe
broode
,
which
haue
●ayned
vnto
them selues
,
and
vsurped
no
lesse
arrogantly
,
then
strangely
a
name
from
Iesu
:
and
in
what
place
,
and
time
,
it
first
sprang
vp
,
although
it
be
lately
begotten
:
yet
I
perceiue
diuers
reportes
to
be
made
:
neuertheles
I
thought
not
good
to
trauell
in
the
searching
out
,
and
examining
thereof
.
It
is
well
knowne
,
to
be
an
inuention
of
man
.
And
if
I
must
at
once
speake
my
minde
hereof
,
I
will
doe
it
in
fewe
words
.
If
the
iudgement
of
that
great
Basile
be
true
,
that
parentes
are
knowen
by
the
likenes
appearing
in
their
children
:
&
if
by
duetie
,
and
obediéce
vnto
their
parentes
,
true
,
and
naturall
children
are
wont
to
bee
knowne
from
bastardes
:
this
newe
impe
can
haue
no
other
true
parentes
,
then
the
Romishe
Antichrist
,
and
whore
of
Babylon
.
For
that
is
most
plainly
prooued
both
by
the
resemblaunce
which
is
betweene
them
,
and
the
good
will
,
that
the
one
beareth
the
other
.
My
The
Authours
purpose
in
this
booke
.
purpose
is
at
this
time
,
to
withdrawe
the
visor
from
this
monster
counterfaited
both
by
the
name
,
which
it
proudly
chalengeth
vnto
itselfe
:
as
by
the
thing
,
which
that
goodly
title
beareth
the
worlde
in
hand
.
I
will
only
touch
the
doctrine
whiche
these
newe
maisters
mainteine
,
so
farre
foorth
as
my
purpose
suffereth
me
▪
or
els
craueth
of
me
▪
I
vndertake
not
at
this
time
,
purposely
to
refuse
it
:
knowing
that
it
is
all
one
with
the
Popishe
doctrine
,
which
nowe
alreadie
is
sufficiently
confuted
.
Some
also
of
our
men
hath
euen
namely
examined
the
same
neither
slenderly
,
nor
vnluckely
.
I
promise
such
modestie
as
the
matter
can
beare
.
To
reproue
errours
,
and
to
rebuke
vices
,
the
loue
of
trueth
,
and
vertue
enforceth
:
as
for
the
desire
to
cauill
,
much
more
to
slander
,
who
so
loueth
godlines
,
doeth
hate
,
detest
,
and
abhorre
it
,
I
will
deale
faithfully
.
I
likewise
craue
of
the
readers
,
that
they
bring
with
them
to
the
reading
hereof
,
aloue
and
zeale
of
the
trueth
,
ioyned
with
godlines
,
and
desire
of
their
owne
saluation
.
P.
B.
A
DEFENCE
OF
THE
old
and
true
Christianitie
,
agaynst
the
new
,
and
counterfaite
secte
of
the
●esuites
,
or
felowship
of
Iesu
.
CAP.
I.
That
they
do
greatlye
offende
,
that
take
vppon
them
names
,
in
matters
of
religion
,
whiche
are
not
agreeable
vnto
them
.
THe
Holy
Scripturs
do
plainelye
teache
▪
and
experience
it self
euidently
proue
,
that
men
sinne
aswell
in
word
,
and
talke
,
as
in
déede
,
and
fact
.
Wherfore
they
that
are
of
a
sound
iudgement
,
will
easely
confesse
,
that
as
manye
as
haue
any
care
,
and
loue
of
religion
,
oughte
to
The
Godly
ought
to
haue
as
great
regard
of
wordes
as
thinges
.
haue
as
great
regard
of
woordes
,
as
thinges
.
The
same
also
perswadeth
the
affinitie
,
and
coniunction
,
whiche
is
betweene
woordes
and
the
thinges
whiche
they
signifie
(
for
it
is
certayne
that
the
vse
of
wordes
standeth
in
the
signification
thereof
)
being
so
greate
,
Arist.
in
lib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
in
speech
,
in
the
stead
of
thinges
,
as
he
sayth
,
we
vse
the
names
therof
,
and
for
that
cause
,
those
wordes
in
the
iudgemente
of
the
wise
,
are
counted
best
,
and
fittest
which
expresse
things
,
so
as
they
may
be
most
plainelye
vnderstoode
,
and
doe
represente
them
to
the
hearers
mind
,
euen
as
a
glasse
doth
lay
before
the
eyes
of
the
beholder
the
shape
of
the
countenance
,
which
is
before
it
.
Hereof
it
may
easely
be
perceiued
that
it
is
the
parte
of
a
well
meaninge
,
and
godlye
minde
,
to
auoyde
earnestlye
,
not
onely
filthie
,
and
corrupt
speeche
:
but
also
doubtfull
,
darke
,
Eph.
4.
vers.
24
fond
and
such
as
breedeth
offence
,
yea
and
further
that
bringeth
not
grace
vnto
the
hearers
,
and
ed●fieth
not
,
as
the
Apostle
sayth
.
For
whereas
no
parte
of
our
life
oughte
to
be
voyde
of
religion
,
but
our
mind
,
our
hand
,
and
tounge
,
shoulde
be
agreeable
thereunto
:
who
so
hath
a
religious
mind
,
will
make
choyse
as
well
of
wordes
,
as
of
Colos.
●
.
vers
6.
thinges
:
and
he
will
endeuour
in
good
words
seasoned
with
salt
(
that
I
may
againe
speake
with
the
Apostle
)
and
plaine
,
to
vtter
that
whiche
hee
doth
well
,
and
rightly
conceiue
,
and
to
bee
shorte
,
because
his
minde
so
affected
,
thinketh
it
a
shamefull
thinge
,
as
to
erre
and
to
be
deceaued
,
so
to
deceiue
The
Godlie
ought
to
vse
the
wordes
of
the
scripture
to
expresse
thinges
belonginge
to
religion
.
any
man
:
he
will
chiefly
take
héede
,
that
whatsoeuer
belongeth
to
religion
,
be
set
foorth
of
him
with
godly
and
religious
wordes
,
whereunto
I
hold
it
a
most
ready
,
and
sure
way
,
to
vse
the
tounge
of
the
holy
Ghoste
,
for
so
it
liketh
some
to
speake
)
that
is
:
to
vse
the
words
,
which
the
Prophetes
,
and
Apostles
the
instrumentes
of
the
holy
Ghost
haue
vsed
.
For
who
can
doubt
,
but
that
thys
heauenlye
master
,
that
hath
reuealed
these
heauenvly
misteries
vnto
them
,
hath
therewithall
deliuered
wordes
,
méete
to
open
such
great
misteries
,
and
suche
as
are
most
fitte
for
the
capacitie
of
men
,
the
hearers
thereof
?
Saint
Augustine
therefore
most
wisely
,
in
my
iudgement
,
hath
August
.
lib.
10.
de
ci●●
dei
.
cap.
2●
thus
written
of
this
matter
in
his
10
▪
tooke
of
the
citie
of
God
,
the
23.
chap.
The
Philosophers
(
sayth
hee
)
vse
,
The
Philosophers
ou●●
.
wordes
at
will
,
and
in
thinges
not
much
libertie
in
speech
,
and
wordes
reproued
by
Augustine
.
hard
to
be
vnderstoode
,
they
feare
not
to
offende
the
eares
of
the
godly
.
But
we
must
speake
orderlye
,
leaste
the
libertie
of
our
wordes
,
breede
in
vs
an
ill
opinion
concerninge
thinges
which
are
thereby
signified
.
By
the
iudgemente
of
this
learned
,
and
holy
man
,
we
vnderstande
,
that
it
becommeth
not
the
godly
to
speake
as
they
luste
,
and
carnally
to
conceaue
of
matters
of
religion
:
but
that
religiously
,
and
reuerently
they
vse
a
certaine
manner
of
wordes
.
Before
Saint
Augustine
his
time
,
wee
reade
that
Ieremy
a
good
Irenaeus
.
writer
did
woorthely
reproue
in
the
The
same
also
reproued
in
the
Valentinian
heretickes
.
Valentinian
heretickes
the
libertie
of
such
kinde
of
woordes
.
For
the
holy
Ghost
would
haue
vs
so
framed
,
that
we
should
neyther
thinke
,
neither
say
any
thinge
but
by
his
direction
.
The
history
of
the
holye
Scriptures
setteth
foorth
vnto
vs
many
examples
,
of
a
mind
so
framed
,
and
ordered
vnto
godlines
:
that
it
will
take
in
hand
all
thinges
religiously
,
but
that
cometh
néerest
to
my
purpose
,
which
Moyses
writeth
in
many
places
,
of
the
holye
endeueur
the
godlye
had
,
in
geuinge
names
vnto
men
euen
from
the
beginning
There
it
is
to
be
séene
,
by
the
reasons
which
are
ioyned
almost
to
euery
name
,
that
they
attempted
nethinge
,
no
not
in
that
matter
,
whiche
may
séeme
to
be
of
no
great
waighte
,
vpon
fleshly
affection
:
but
that
they
did
al
things
,
hauing
the
feare
of
God
to
guide
them
,
and
his
holy
Spirite
to
teache
them
:
which
thinge
I
woulde
haue
well
marked
,
leaste
any
man
Gen.
17.
vers.
5.
32.
vers.
28.
Iohn
.
1.
42.
shoulde
lightlye
estéeme
thereof
,
and
thinke
it
nothing
materiall
vnto
godlines
.
Yea
,
and
the
selfe
same
wryter
,
as
do
also
other
,
witnesseth
,
that
God
himselfe
,
hath
either
geuen
,
or
chaunged
the
names
of
some
,
whome
he
had
made
choyse
of
,
for
greate
matters
.
And
the
same
to
haue
béene
done
also
of
Christe
,
the
historye
of
the
Gospell
doth
diligentlye
and
that
not
without
cause
rehearse
.
Uerely
he
that
is
touched
with
the
feare
of
God
,
will
neuer
suffer
himselfe
to
be
perswaded
,
that
those
thynges
,
are
eyther
nothynge
worth
,
or
triflinge
whiche
are
so
earnestlye
repeated
by
the
holye
writers
.
Neyther
let
any
man
saye
,
that
thys
was
onely
done
in
some
fewe
men
.
For
we
reade
the
same
to
haue
bene
The
names
of
offices
and
functions
in
the
church
geuen
by
God
,
&
why
.
vsed
,
in
all
orders
,
and
degrées
of
men
,
which
God
by
his
wise
counsaile
hath
chosen
,
and
appoynted
:
both
to
teach
,
and
to
rule
others
,
and
to
establishe
comely
and
orderly
gouernemente
in
his
churche
:
then
which
nothinge
can
be
imagined
either
more
profitable
,
or
more
honest
:
and
herehence
is
it
that
he
woulde
haue
some
both
to
bée
,
and
to
bée
called
Apostels
(
to
speaks
nothinge
of
the
manner
of
the
olde
people
,
)
Eph.
4.
ver.
1●
.
some
Euangelistes
,
some
Prophetes
,
Bishops
,
Pastors
,
Doctors
,
Elders
,
and
Deacons
:
Which
titles
,
it
is
wel
knowne
,
to
be
neither
idlely
,
neither
rashly
either
deuised
,
or
geuen
.
For
they
that
sée
not
the
reason
of
their
offices
,
and
functions
to
be
conceiued
therein
,
are
woorthy
to
sée
nothinge
.
For
they
to
whome
those
offices
are
committed
,
are
plainely
admonished
,
what
theyr
duetye
is
,
or
what
they
owe
vnto
other
:
and
what
other
should
looke
for
at
their
handes
,
&
what
accompt
they
oughte
to
make
of
them
.
That
all
these
things
are
comprehended
in
one
worde
,
it
is
cleare
:
so
that
whosoeuer
knoweth
what
these
wordes
meaneth
,
doth
also
easelye
vnderstande
the
same
.
Neither
shall
it
be
amisse
in
my
iudgement
,
to
knowe
in
these
titles
some
steppes
of
Gods
wisedome
,
suche
as
appeare
in
the
visible
signes
of
the
Sacraments
:
which
to
haue
bene
most
wisely
chosen
out
,
and
ordeyned
:
all
that
are
of
sound
iudgement
do
confes
.
For
they
know
which
are
rightly
instructed
in
these
misteries
,
that
God
by
these
signes
,
as
it
were
visible
wordes
(
as
Augustin
.
Sainte
Augustine
is
wonte
to
call
them
)
doth
speake
vnto
those
that
haue
their
eyes
to
sée
,
and
by
these
meanes
doth
teache
them
that
are
willinge
to
be
taughte
.
Like
as
then
these
sacramentall
signes
hath
euerye
one
their
significations
apte
,
and
agréeable
to
the
institution
of
God
:
so
by
these
titles
,
they
that
are
chosen
,
and
placed
in
those
functions
,
are
put
in
mind
of
their
dueties
.
Wherefore
euen
as
in
the
sacraments
,
they
that
vnderstand
not
what
the
signes
meane
,
doe
receaue
them
to
their
destruction
,
as
prophaners
thereof
:
so
they
that
vsurpe
the
titles
of
these
orders
and
adorne
themselues
therewithall
,
and
yet
performe
not
the
things
signifyed
thereby
:
doubtles
they
shall
be
iustly
punished
in
their
due
time
of
God
the
reuenger
of
so
greate
wickednesse
,
as
vniust
vsurpers
of
holy
thinges
.
And
let
thess
iolly
fellowes
tell
me
(
I
pray
you
)
which
no
lesse
fondlye
,
or
rather
unpudently
,
then
boldly
,
do
faine
and
take
to
themselues
names
at
theyr
pleasure
:
if
any
man
in
a
well
ordered
common
wealth
,
should
take
vpon
him
,
any
name
belonginge
to
the
chéefe
Magistrate
,
as
of
a
kinge
,
or
such
like
,
or
should
vse
the
title
appertayning
to
any
other
dignitie
:
should
not
he
(
vnlesse
hee
were
holden
of
all
men
for
a
foole
,
)
be
sayd
to
haue
vsurped
the
magistracie
,
and
bée
proclaymed
giltie
of
high
treason
?
Now
if
in
ciuile
dealinge
,
man
doth
thus
offend
,
and
therefore
cannot
escape
vnpunished
,
may
the
same
bée
done
lawfully
in
the
church
of
Christe
?
Surely
religion
is
defaced
as
much
also
in
the
very
names
and
wordes
.
And
to
adde
this
by
the
waye
,
those
that
haue
bene
estéemed
wysest
amonge
the
profane
Plato
in
Crat●
.
&
alibi
.
Philosophers
,
haue
written
,
that
it
is
not
for
euery
man
to
geue
names
vnto
things
:
and
that
he
hath
bene
holden
for
most
wise
,
that
first
inuented
names
,
and
applyed
them
vnto
things
:
whose
opinion
is
manifestly
warranted
in
that
Moyses
in
Gen.
2.
Gen.
2.
vers
〈◊〉
.
cap.
the
19.
verse
sheweth
that
Adam
being
made
vnto
the
image
of
God
,
appointed
names
by
the
commaundement
of
God
for
euery
liuing
thing
.
Yea
and
there
are
some
that
write
,
that
it
skilleth
much
and
is
very
behoufefull
for
the
common
wealth
,
what
name
euerie
one
man
be
called
by
:
who
so
list
to
way
these
things
which
I
would
briefly
point
at
,
not
stande
vpon
:
wil
resolue
,
I
trust
,
that
it
is
not
the
part
of
a
godly
,
or
wise
man
,
to
faine
at
his
luste
,
and
openly
to
vse
either
the
name
,
or
the
surname
,
which
agréeth
not
vnto
anye
thinge
.
CAP.
II.
That
the
name
of
Iesus
,
and
tytle
of
Christ
,
were
geuen
by
the
commaundement
of
the
Father
,
vnto
the
Sonne
of
God
manifefled
in
fleshe
.
AS
Christ
did
not
take
vpon
him
as
witnesseth
the
Author
of
the
Epistle
vnto
the
Hebrues
Ca.
5.
the
Hebr
5.
vers.
5
office
of
a
Byshoppe
:
so
it
is
manifest
by
the
history
of
the
Gospell
,
that
he
tooke
not
vpon
himselfe
,
neithere
the
name
of
Iesus
,
neither
the
title
of
Iesus
.
Christ
:
but
that
he
was
honored
therwith
,
by
the
decree
and
expresse
commaundement
of
his
euerlasting
Father
.
As
for
the
name
of
Iesu
,
both
Mathew
,
and
Luke
are
euident
witnesses
,
Matth.
1.
vers.
21
Luc.
1.
vers.
31.
that
it
was
geuen
him
by
the
Angeles
appointment
:
and
least
it
might
séeme
vnto
any
man
,
either
a
thinge
comminge
by
chaunce
:
either
not
of
purpose
in
flat
words
,
a
most
iust
cause
was
therewithall
ioyned
by
the
heauenly
messenger
.
He
shall
saue
(
saith
he
)
his
people
from
their
sinnes
that
is
to
saye
:
the
thinge
it selfe
shall
answere
this
name
,
least
any
man
should
thinke
it
to
be
a
vaine
imagination
.
I
wil
not
at
this
time
dispute
eyther
of
the
originall
or
etimologie
of
the
name
.
Is
there
in
the
reason
which
Ioshu●
.
1.
the
Angell
vttereth
,
any
thinge
either
doubtful
,
either
darke
?
And
why
may
it
not
be
well
said
,
that
the
successor
of
Moyses
,
captaine
of
the
people
of
Israell
,
to
wit
,
that
brought
them
into
Palestine
,
bare
aswell
in
name
,
as
in
office
the
paterne
of
this
true
Sauioure
?
And
what
letteth
it
,
but
that
we
may
both
thinke
,
and
speake
the
same
of
that
highe
Prieste
the
sonne
of
Iosedeck
?
for
Eusebius
writeth
,
that
this
name
was
well
Iehosuah
.
Zach.
3.
vers.
1.
knowne
vnto
the
auncient
Fathers
.
What
neede
many
words
?
The
euerlasting
decrée
of
the
Father
reuealed
by
the
heauenly
messenger
to
his
mother
Mary
,
and
to
Ioseph
reputed
,
by
Luc.
1.
vers.
3●
.
2.
vers.
21.
the
counsel
of
God
,
his
Father
:
by
whome
Luke
witnesseth
,
and
that
by
name
,
that
the
same
was
fulfilled
,
as
likewise
,
that
of
Iohn
the
forerunner
of
Christ
,
may
satisfie
the
godly
.
Now
that
the
thing
ment
by
that
name
,
is
so
peculiar
vnto
the
sonne
of
God
,
that
not
so
much
as
the
least
parte
thereof
,
can
without
greeuous
sacriledge
,
be
turned
ouer
vnto
any
other
:
hereaster
I
hope
it
shal
most
clerely
be
declard
.
As
for
the
title
Christ
,
the
writinges
Christ
.
of
the
Prophetes
,
and
Apostles
doth
with
one
consent
witnesse
,
that
it
hath
bene
geuen
vnto
him
by
the
same
authoritie
,
For
whatsoeuer
hath
bene
,
by
the
one
foreshewed
,
and
promised
of
the
Messiah
:
the
other
sheweth
euery
where
,
after
his
comming
to
haue
bene
performed
.
But
to
what
purpose
shoulde
I
rehearse
these
thinges
beinge
so
wel
knowne
.
I
will
onely
speake
a
fewe
words
,
which
semeth
to
me
,
to
serue
to
the
fuller
openinge
of
my
purpose
.
First
that
the
name
I
of
Iesus
,
is
the
proper
name
of
the
Iesus
the
proper
name
of
the
sonne
of
God
,
Christ
the
name
of
his
office
.
Sonne
of
God
,
manifested
in
the
fleshe
:
as
the
name
Iohn
is
the
proper
name
of
the
forerunner
.
For
in
Luke
it
is
certaine
,
that
both
these
names
were
geuen
vnto
them
both
,
by
the
commaundement
of
God
,
and
warninge
of
the
Angell
.
But
the
worde
Christ
,
is
a
title
of
dignitie
,
noting
his
office
,
geuen
as
the
wordes
Prophet
,
Forerunner
,
Baptist
,
signifieth
the
office
laid
by
God
vpon
Iohn
:
which
thing
as
not
vnworthie
the
marking
,
is
of
learned
and
godly
Fathers
often
Tertull.
od●ersus
Praxeaus
.
tunes
noted
.
Tertullian
,
to
passe
ouer
other
,
writeth
against
Praxaes
,
that
the
worde
Christ
,
is
rather
a
terme
of
office
,
then
a
name
,
and
doth
signifie
a
thing
which
is
accidentall
vnto
the
name
.
Secondly
we
must
vnderstand
also
that
this
title
,
before
the
comming
of
the
sonne
of
God
in
fleshe
,
was
without
controuersie
geuen
vnto
diuers
other
:
in
as
much
as
they
bare
the
figure
of
him
,
in
some
part
of
his
office
.
By
the
same
reason
Moyses
,
The
title
Christ
geuen
vnto
the
old
kinges
and
Prophetes
as
figures
of
Christ
.
Aaron
,
Dauid
the
prophets
were
in
olde
time
called
Christs
,
but
he
for
an
especiall
cause
was
with
this
title
honoured
of
his
Father
,
as
the
head
,
Psal.
105.
ver.
15
fountaine
,
and
scope
of
all
other
.
As
touching
the
name
of
Iesu
,
some
learned
men
doubt
,
and
hold
not
only
the
thing
signified
by
the
name
to
be
proper
altogether
to
this
only
Sonne
of
God
by
nature
,
but
also
the
verie
name
it selfe
.
And
albeit
this
controuersie
may
seme
to
be
of
no
greate
waight
:
yet
it
serueth
to
encrease
their
wickednesse
,
which
euen
sine
the
opening
of
this
mistery
,
and
the
most
cleare
reuealing
of
the
Fathers
counsaile
:
are
not
affraid
to
take
this
name
vnto
them selues
as
chieke
mates
with
the
Sonne
of
God
.
Thirdly
it
3
is
more
to
be
noted
,
that
the
vnbelieuing
Iewes
did
moue
no
question
against
Christ
touchinge
the
name
of
Iesus
,
yea
rather
they
yéeld
it
willingly
vnto
him
as
apeareth
by
the
storye
of
the
Gospell
namely
after
Iohn
.
But
as
for
the
tytle
of
Christ
,
so
farre
of
was
it
,
that
they
yeelded
it
vnto
him
:
that
they
excommunicated
from
theire
Sinagoges
,
all
that
gaue
the
same
vnto
him
:
whereof
there
is
a
plaine
decrée
of
theirs
in
the
9.
Cap.
after
Iohn
.
Herehence
also
was
it
,
Iohn
.
6.
ver.
42.
that
they
complained
vnto
Pilate
of
Iohn
.
9.
Cap.
ver.
22.
the
tytle
fastned
to
the
crosse
of
Christ
and
that
they
besoughte
him
that
he
would
not
entitle
him
Kinge
of
the
Iewes
:
wherein
,
as
also
when
they
denyed
that
they
had
any
Kinge
besides
Cesar
,
they
plainlye
signified
,
that
they
withdrue
that
title
from
Christ
,
as
Iohn
flatly
sheweth
in
the
Iohn
.
19.
ver.
22
19.
Cap.
And
Luke
acts
78.
doth
in
this
respect
praise
Appollo
the
Iewe
well
trained
in
the
writtinges
of
the
Prophetes
:
that
he
confounded
the
Iewes
,
declaringe
by
the
scriptures
Act.
18.
ver.
28.
that
Iesus
is
Christ
.
Therfore
Peter
and
Martha
in
the
confessions
which
they
made
by
the
direction
of
the
holy
Ghost
did
flatlye
professe
him
to
be
Christ
the
sonne
of
God
:
from
the
Mat.
16.
ver.
16.
which
no
not
sathan
him selfe
disagréed
,
yf
we
consider
the
words
which
are
in
Luke
cap.
4.
vers
42.
Therfore
Iohn
.
11.
ver.
27.
Lu.
4.
cap.
ver.
41.
Iohn
.
1.
cap.
2.
ver.
22.
Iohn
1.
Epistle
cap.
2.
ver.
22.
pronounceth
him
to
be
Antechrist
which
denieth
Iesus
to
be
Christ
.
All
which
things
while
I
attentiuely
do
considee
and
do
laye
together
:
those
that
at
this
daye
challeng
to
themselues
the
tytle
of
Iesuites
and
delighte
them
The
Iesuites
do
seeme
to
come
nearer
to
Iudaisme
and
Antichristianisme
,
then
verie
Sathan
him selfe
.
selues
with
that
name
,
seeme
to
haue
more
affinity
with
Iudaisme
,
and
Antichristianisme
,
then
Sathan
himselfe
.
CAP.
III.
That
the
Beleuers
in
Christ
by
the
direction
of
the
holy
Ghost
were
named
Christians
euen
from
the
beginning
of
the
gathering
together
of
the
Church
.
IT
is
apparant
by
their
writinges
,
that
the
Apostles
did
sette
foorthe
with
diuers
titles
those
that
beléeued
in
Christ
,
by
preaching
of
the
Gospel
:
&
ioyned
themselues
vnto
his
flocke
,
that
is
to
saye
,
his
Church
.
For
it
is
thereby
cleare
,
that
they
called
them
somtimes
brethren
,
as
the
children
of
The
beleuers
in
Christ
,
called
at
the
beginninge
by
diuers
names
one
heauenvly
father
:
so
intime
Saints
,
as
much
to
saye
,
as
seuered
,
purged
,
and
consecrated
vnto
God
by
the
holy
Ghost
,
where
with
euen
openly
some
were
then
endued
▪
also
that
they
were
called
in
the
beginning
Disciples
,
as
tramed
vp
in
the
●●h●●●
of
Christe
and
taughte
by
the
holy
Ghost
:
it
may
be
perce●●●●
by
●●●er●
plates
of
has
story
of
the
actes
of
the
Apostles
.
And
Act.
6.
ver.
1.
&
2.
9.
ver.
ver.
1.
therby
likewise
it
is
well
knowne
that
at
last
they
were
first
called
Christians
at
Antioche
:
no
doubte
because
they
fréely
professed
after
the
example
of
Peter
,
and
Martha
,
that
Iesus
was
Cap.
11.
ver.
26
Cap.
17.
ver.
18
Act.
24.
5
Christ
the
sonne
of
God
.
Albeit
,
it
may
same
that
the
same
came
to
passe
after
the
Philosophers
guise
,
whome
it
is
cleare
,
yea
by
the
historie
of
the
actes
of
the
Apostles
to
haue
bene
deuided
into
sundrie
Sectes
,
which
tooke
,
and
kept
theire
names
,
of
theire
Authors
and
the
pickthanke
Tertullus
doth
odiouslye
name
the
profession
of
the
Gospell
,
the
heresie
of
the
Nazareans
:
yet
are
we
not
to
doubte
,
but
that
name
came
from
the
holy
Ghost
,
the
teacher
and
guyde
of
the
Church
.
For
from
the
tune
that
it
comminge
forth
out
of
the
borders
of
Iewry
,
and
being
spredds
,
far
and
wide
amongst
diuers
nations
,
began
to
encrease
:
it
is
euidently
knowne
that
the
company
that
professed
the
name
of
Christ
The
faithfull
called
Christians
by
the
instincte
of
the
holy
Ghost
.
were
commonly
called
by
this
name
,
aswell
by
an
other
place
of
the
same
story
,
in
the
which
is
shewed
that
King
Agrippa
somwhat
moued
with
the
vehemencie
of
Pauls
speach
:
answered
him
,
thou
doest
almost
perswade
me
to
be
a
Christian
:
as
also
by
the
words
of
Peter
1.
Epist.
Cap.
4
wherewith
he
exhorteth
the
godly
to
suffer
afflictions
paciently
.
Let
not
any
of
you
(
saith
he
)
b●
pumshed
〈◊〉
murtherer
,
or
a
thiefe
,
or
an
euil
doer
,
or
as
a
busie
body
in
other
mens
matters
,
but
if
any
man
suffer
as
a
Christian
,
The
name
of
a
Christian
hated
and
persecuted
of
the
wicked
at
the
first
.
let
him
not
be
ashamed
,
but
rather
let
him
glorifie
God
in
this
behalfe
.
This
place
of
Peter
doth
verie
plainlye
declare
that
▪
this
title
was
now
commonly
both
knowne
,
and
vsually
receiued
to
signifie
the
which
embraced
and
openl●●
professed
the
doctrine
of
the
Gospell
and
therewith
all
that
it
was
hated
as
wicked
or
rather
condemned
:
and
that
it
did
draw
with
it
all
kinde
of
afflictions
,
as
the
East
,
Northeast
winde
doth
cloudes
according
to
the
Pr●●erbe
.
For
the
Apostle
compareth
〈…〉
th
most
greeuous
,
and
det●stable
sinnes
,
as
are
●●uther
,
theaft
,
wickednes●
yea
&
afterward
that
it
became
most
hatefull
it
maye
be
perceiued
;
by
the
most
ancient
,
Athenagoras
.
Iustine
.
Tertullian
.
Eusebius
.
and
best
writers
Athenagōr
as
;
Iustine
the
Martire
,
Tertullian
Eusevius
,
and
such
〈◊〉
▪
For
so
at
that
10
tyme
did
prophane
men
deteste
that
name
,
and
shutting
theire
eyes
(
as
saith
Tertullian
)
did
so
wilfully
rushe
and
ramble
to
the
hatred
of
it
,
that
the
only
profession
thereof
was
accompted
worthy
death
:
and
the
deniall
thereof
a
matter
for
the
which
a
man
was
acquited
and
discharged
▪
as
if
the
name
conteined
in
it
a
fault
,
and
that
therwith
eyther
it
was
taken
on
,
or
put
of
▪
Such
was
the
blind
outrage
of
the
wicked
,
whom
sathan
the
God
of
this
world
had
bereaued
of
the
eyes
of
their
vnderstanding
:
which
suffred
them
not
to
see
the
most
cleere
light
,
Athenagoras
.
Iustine
.
&
to
consider
what
Athenagor
as
did
alledge
as
a
most
iust
defence
:
to
wit
,
that
names
were
not
worthye
of
hatred
,
but
that
wickednes
did
deserue
punishmente
,
and
that
which
Iustine
wryteth
:
neither
prayse
,
neither
punishment
to
be
gotten
by
a
name
.
And
I
woulde
to
God
this
our
age
did
bring
forth
,
or
behold
no
examples
of
such
horrible
blindnes
&
madnesse
.
Thus
then
at
those
times
wherein
the
doctrine
of
the
gospel
did
most
florish
,
godlesse
men
did
think
of
the
naine
of
a
stian
.
But
the
godly
thought
farre
otherwise
Th●
name
of
a
Christian
most
comfortable
&
glorious
to
the
godly
.
therof
.
Unto
whom
nothing
was
either
more
acceptable
,
either
more
pleasant
,
either
more
honorable
then
this
name
:
for
they
acknowledged
it
to
be
inuented
,
and
geuen
vnto
them
by
God
him selfe
:
partly
to
discerne
,
as
in
deede
,
so
i●
name
,
the
new
people
,
that
is
,
the
church
gathered
of
the
Gentiles
:
from
the
old
,
that
is
,
the
Iewish
Sinagog●es
.
Partly
also
to
store
vp
,
&
nourish
faith
in
Christ
,
by
renuing
eftesoones
by
that
title
,
the
remembraunce
of
the
benefites
receaued
by
him
.
For
euery
one
ought
to
thinke
with
him self
,
that
he
is
therfore
called
a
christian
,
because
he
is
ingraffed
into
Christ
,
as
a
bough
into
the
body
of
the
tree
,
or
as
a
member
vnto
the
body
,
and
so
to
be
made
partaker
of
the
sappe
,
and
life
thereof
:
or
to
be
indued
with
the
spirite
of
Christ
,
and
withal
to
be
admitted
into
the
felowship
The
cause
why
the
godly
are
named
Christians
.
of
his
benefites
.
For
there
is
no
other
word
which
doth
effectually
expresse
that
most
straite
coniunction
which
is
set
foorth
by
the
goodly
allegorie
of
mariage
:
and
by
the
which
we
are
sayd
to
be
,
and
to
beleeue
that
Ephe.
5.
29.
30.
32
we
are
flesh
of
his
flesh
,
and
bone
of
his
bones
.
Doth
there
not
as
soone
as
we
heare
this
sweete
name
,
that
which
Peter
and
Iohn
haue
recorded
1.
Pet.
2.
5
Apoc.
1.
6
Psal.
133.
2
come
to
our
minde
,
that
we
are
made
kinges
and
Priestes
,
or
that
wee
are
made
a
kingly
priesthode
to
offer
vp
spirituall
sacrifices
?
What
shal
I
say
?
this
word
is
as
it
were
,
a
certain
mysterie
to
all
that
are
but
meanlye
informed
in
the
Apostles
doctrine
,
vnto
whose
eares
it
soundeth
that
,
which
,
that
holy
anoynting
whereof
mention
is
made
out
of
the
olde
Testament
Psal.
133.
did
in
times
past
set
before
the
eyes
of
the
godly
.
For
God
,
who
is
both
good
and
true
,
doth
neuer
deceaue
them
that
put
their
truste
in
him
,
hee
would
haue
his
moste
deare
Sonne
honoured
with
the
tytle
of
Christ
,
and
the
same
not
emptye
or
vaine
:
but
such
as
the
thinge
it selfe
should
agree
with
all
,
for
he
anoynted
him
with
the
oyle
of
gladnes
,
as
witnesseth
the
prophet
Dauid
,
aboue
his
felowes
.
Therfore
he
anointed
them
with
the
same
oyle
,
to
witte
,
the
holye
Ghost
:
although
beneath
him
,
being
the
chiefe
,
&
the
first
be
gotten
.
Wherefore
as
many
as
clea●e
vnto
him
with
a
true
faith
,
doe
perceiue
that
it
is
no
bare
and
vaine
name
:
but
persuade
them selues
,
that
they
are
admitted
as
well
into
the
felowship
,
yea
,
&
the
possession
of
the
thing
▪
that
is
,
the
giftes
of
the
holy
Ghost
,
as
of
the
name
.
Uerely
The
title
of
a
christian
no
vayne
,
but
a
most
effectuall
title
.
Psal.
105.
ver.
15
Hierome
.
Esay
.
cap.
65
ver.
15.
it
is
a
title
both
honourable
and
profitable
,
as
they
know
and
perceue
which
are
not
ignorant
of
the
diuine
misteries
.
I
pray
you
how
not
onely
honorable
,
but
also
profitable
&
comfortable
,
is
that
speech
of
God
,
touche
not
my
anoynted
?
Doth
not
God
euidently
declare
that
they
are
deare
vnto
him
,
and
that
he
is
carefull
for
them
,
whom
he
doth
vouchsafe
of
,
and
honour
with
this
name
?
Truely
Hierom
thinketh
it
to
be
that
name
,
wherby
God
promiseth
by
Esay
,
Cap.
65.
that
he
will
call
his
seruantes
,
that
is
,
the
faithfull
,
that
in
the
steade
of
those
diuine
titles
,
Iacob
,
Iudah
,
Israel
,
Ephraim
,
Ioseph
,
they
should
be
called
of
Christ
,
the
christi●
people
.
How
much
so
euer
then
this
title
hath
bin
,
either
contemned
,
or
hated
of
profane
men
,
yet
hath
it
worthely
on
the
other
side
,
bene
had
in
great
honour
of
the
The
godly
preferre
the
title
of
a
Christian
,
before
al
worldly
title●
.
Hier
▪
ad
Furiam
.
godly
,
and
preferred
before
all
other
wordlye
titles
,
be
they
neuer
so
glittering
and
glorious
.
Hierome
writing
to
Furia
,
and
making
mention
of
her
father
,
doubteth
not
to
adde
,
that
he
did
more
honoure
him
in
that
respect
,
that
be
was
a
christian
,
then
that
he
had
bene
a
Consul
,
Christians
ought
in
deede
to
be
such
as
they
are
in
title
.
or
Senator
of
Rome
.
Neuertheles
,
wee
must
remember
that
this
is
then
true
,
when
we
are
in
deede
the
same
that
we
are
called
.
And
as
they
are
very
fonde
(
to
say
no
more
)
which
entitle
them selues
most
Christian
,
&
will
so
be
called
:
notwithstanding
they
haue
in
them
no
godlinesse
aunswearable
to
the
name
:
so
they
are
farre
deceyued
,
which
eyther
are
ashamed
,
or
weary
of
this
name
:
if
they
beleue
that
they
are
partakers
of
the
thinge
signified
.
CAP.
IIII.
That
all
they
are
ignorant
of
Christ
,
&
departe
from
him
,
which
chalenge
vnto
themselues
any
other
title
in
Religion
,
then
the
Christian
.
PAule
in
the
very
beginning
of
the
1.
Cor.
1.
vers
.
12.
Schismes
and
Sectes
in
the
Church
of
the
Corinthians
in
Paules
●ime
,
which
he
sharply
reproueth
.
first
Epistle
which
he
wrote
vnto
the
Corinthians
,
complayneth
verye
gree●ously
,
&
sharply
inueieth
against
them
which
straight
vpon
his
departure
from
the
church
,
had
sowen
certaine
seedes
of
discention
and
scismes
:
while
some
addicted
themselues
to
other
techers
,
and
professed
themselues
to
be
their
scholers
,
whom
they
esteemed
aboue
others
,
and
whom
they
chieflye
loued
,
and
folowed
:
in
so
much
that
they
tooke
vpon
them
their
names
,
&
blased
them
out
with
the
full
of
the
mouth
,
as
the
prouerbe
goeth
.
Out
of
Profitable
doctrine
may
be
gathered
out
of
this
reprehension
of
Paule
.
which
so
sharp
and
earnest
complaint
of
the
Apostle
,
a
man
may
gather
and
learne
diuers
and
profitable
thinges
.
First
,
we
sée
Sathan
the
sworne
enemie
of
Christ
&
his
church
,
to
be
most
busily
bent
,
so
soone
as
any
companye
is
gathered
together
vnder
the
name
&
banner
of
Christ
,
to
trouble
,
deuide
,
sunder
and
scatter
it
.
Verely
it
is
most
Satan
readie
to
set
vp
his
Synagogue
where
Christ
hath
his
Church
.
fitly
&
most
truely
said
,
as
sone
as
this
enemie
perceyueth
that
there
is
any
church
set
vp
in
his
name
,
that
he
byldeth
neare
thereunto
a
chappel
to
him selfe
,
to
worke
the
ouerthrow
thereof
.
Secondly
,
we
learne
how
tender
a
thing
the
vnitie
and
consente
of
the
church
in
Christ
is
,
and
how
easilye
it
is
shaken
and
dissolued
,
if
once
any
chinke
be
made
:
and
this
enemie
get
in
by
neuer
so
litle
a
creuice
,
he
sodenly
breaketh
the
whole
lincking
together
thereof
.
Those
therfore
,
which
wish
The
vnitie
of
the
Church
easily
broken
.
well
vnto
the
church
,
and
the
safegard
thereof
,
ought
chiefly
to
take
care
that
they
kéepe
the
band
of
vnitie
,
and
to
maintaine
it
vnbroken
:
which
ought
The
vnitie
of
the
Church
ought
carefully
to
be
preserued
.
to
be
the
common
endeuour
of
al
men
as
of
them
that
are
caryed
in
one
ship
that
there
be
no
entrance
for
the
water
thereinto
.
Lastly
,
to
passe
ouer
many
other
thinges
which
this
plentifull
and
godly
place
of
the
Apostle
doth
offer
.
It
is
euidently
perceaued
by
the
reasons
which
he
bringeth
,
and
vttereth
with
great
vehemencie
:
that
they
which
cleaue
not
wholy
vnto
Christ
,
&
depend
They
that
stick
not
wholy
to
Christ
,
deuide
him
and
deceue
themselues
.
not
altogether
of
him
,
but
are
caryed
with
affection
els
where
,
and
doe
glorie
as
the
Apostle
him selfe
saith
in
men
,
doe
deuide
him
and
breake
their
promise
made
vnto
him
:
and
moreouer
doe
cut
of
themselues
from
him
,
and
therewithall
he
cleerely
sheweth
,
euen
by
the
things
which
he
chargeth
them
with
,
to
their
shame
,
for
attempting
thereof
:
that
they
knew
nether
fully
,
neither
rightly
,
Christ
crucified
,
notwithstanding
they
were
baptised
in
his
name
.
But
in
stead
of
very
Christ
,
to
speake
plainly
,
that
they
had
deuised
vnto
themselues
a
certain
shadow
,
and
a
very
image
or
idole
of
him
.
Which
thing
not
onely
to
haue
happened
vnto
them
,
hee
shall
easelye
perceiue
,
who
so
hardly
wayeth
those
beginninges
,
with
the
proceedinges
,
euen
vntill
our
time
,
and
shall
compare
with
a
iudgement
voyde
of
all
preiudice
,
the
first
and
latter
together
,
those
thinges
that
the
Apostle
did
before
hand
write
of
in
bot
▪
his
Epistles
vnto
Timethie
,
touching
the
latter
times
,
doth
most
plainly
witnes
,
that
the
Apostle
did
euen
then
forsee
what
The
Apostle
foresaw
what
Sathan
went
about
by
these
his
first
attempts
to
bring
to
pas
at
last
to
the
ruine
of
the
church
.
the
aduersary
of
Christ
did
goe
about
in
that
his
first
onset
:
he
saw
that
hee
layd
the
foundation
of
a
mighty
buylding
,
to
the
ouerthrow
of
the
church
of
Christ
:
he
marked
how
he
was
,
as
it
were
,
great
with
monstruous
&
strange
birthes
,
which
at
length
he
woulde
bringe
forth
to
the
destruction
of
many
.
Herehence
commeth
that
his
zeal
,
and
so
great
earnestnes
of
spéech
against
them
that
did
further
&
helpe
forwarde
with
their
endeuoures
,
this
naughtie
buylder
.
And
I
pray
you
,
what
a
huge
heape
of
Sodismes
,
and
by
goings
did
follow
those
small
beginninges
?
And
I
pray
you
how
great
an
increase
did
springe
vp
of
that
litle
seede
?
To
compare
these
thing●s
together
,
is
not
only
to
match
smal
thinges
with
greate
,
but
also
the
least
with
the
greatest
,
to
be
short
,
it
is
to
match
a
flye
with
an
Elephant
.
But
to
the
intent
all
men
Sathans
suttle
beginnings
,
and
proceedings
in
vnderminig
the
church
of
Christ
.
may
somwhat
better
iudge
of
the
matter
,
let
vs
a
while
consider
the
sleight
and
cunning
of
this
deceiuer
Sathan
.
Let
vs
beholde
,
as
it
were
through
a
window
,
what
hath
bene
his
beginninges
,
and
his
procéedinges
,
when
he
purposed
to
weaue
this
long
web
,
to
wit
,
when
he
once
determined
with
him selfe
either
to
ouerthrow
or
shake
the
kingdome
of
Christ
,
which
against
his
will
he
saw
continually
to
encrease
:
he
woulde
craftely
begin
with
small
beginninges
,
that
hys
craft
might
not
easily
be
espyed
.
Moreouer
,
he
woue
his
web
suttlely
,
Satan
began
with
small
beginnings
to
hide
his
intent
.
Satan
made
his
way
vnder
the
pretence
of
rare
holines
and
godlines
.
vnder
the
colour
and
shew
of
godlines
.
For
this
deceauer
knew
that
religion
could
not
be
more
sharplye
assaulted
,
then
vnder
the
visor
of
religion
.
He
knew
that
the
desire
of
honest
solitarines
,
hatred
of
the
world
,
or
(
as
Iohn
descrybeth
it
)
of
the
things
that
are
in
the
world
,
made
a
goodly
shew
in
mennes
eyes
:
that
secrete
places
gaue
great
oportunitie
to
the
reading
and
meditation
of
holy
Scripture
,
to
continuall
prayers
,
and
the
endeuour
of
all
kinde
of
good
works
.
All
which
things
seme
to
geue
a
taste
as
it
were
of
the
heauenly
and
euerlastinge
life
.
With
this
pretence
of
religion
departing
into
solitarines
,
men
began
to
The
simplicitie
and
puritie
of
the
Gospell
forsaken
.
departe
from
the
simplicitie
,
and
therwithall
the
puritie
of
christian
religion
.
The
way
was
forsaken
which
Christ
and
his
Apostles
by
worde
and
déede
set
forth
.
And
the
eyes
of
many
being
bewitched
with
these
sleightes
of
Sathan
,
and
their
mindes
being
mooued
with
noueltie
,
(
such
is
mans
vanitie
and
curiositie
)
they
suffred
themselues
wholy
to
be
ouertaken
,
and
possessed
of
the
enemie
of
true
godlines
.
For
after
he
had
once
made
his
way
,
vnder
this
goodly
cloake
,
to
change
,
and
innouate
thinges
,
he
so
procéeded
in
The
proceedings
of
Satan
in
corrupting
the
Gospel
more
and
more
.
changing
,
innouating
,
and
adding
to
,
that
at
last
he
lefte
nothing
of
the
olde
trade
,
and
made
all
thinges
new
:
the
thing
it selfe
sheweth
how
true
that
common
saying
is
,
A
little
error
at
the
beginning
,
proueth
to
be
greate
in
the
end
.
Because
these
beginnings
were
not
stopped
,
and
such
remedy
was
not
applyed
as
Paul
vsed
in
the
church
of
Corinth
:
this
pestilent
disease
ouerran
welnere
the
whole
church
of
Christ
For
the
enemy
so
by
litle
&
litle
brought
in
,
and
set
out
to
lyking
,
his
darcknes
,
that
is
to
say
,
his
deuyses
:
that
not
only
he
darckned
,
but
also
welneare
extinguished
the
light
of
the
doctrine
of
the
gospel
:
certainly
nothing
remained
sound
,
nothing
not
corrupted
with
his
additions
.
As
touching
Christian
ceremonies
which
the
Sonne
of
God
would
haue
to
be
verie
fewe
in
number
,
but
in
signification
,
(
as
Augustine
well
wryteth
)
most
effectuall
:
Good
God
who
The
Church
of
Christ
loaden
with
Iewish
and
Heathenish
ceremonies
.
is
able
to
declare
with
howe
manye
,
and
what
supplies
hath
this
deceauer
loden
and
ouerwhelmed
them
?
Most
euident
truely
it
is
,
and
can
not
be
denied
,
but
those
that
are
obstinately
lewde
,
that
they
haue
bin
so
as
it
were
by
litle
and
litle
encreased
,
and
heaped
vp
,
some
being
partly
borowed
of
the
Iewes
,
by
fond
imitation
:
and
partly
receiued
of
prophane
Gentiles
,
insomuch
that
the
state
of
the
olde
Iewes
in
this
behalfe
is
more
tollerable
then
of
the
newe
Christians
.
And
the
true
Christian
religion
became
rather
Heathenish
then
Christian
.
worship
which
Christ
with
his
owne
mouth
had
taught
,
and
the
Apostles
both
by
voice
deliuered
vnto
the
church
,
and
lefte
in
writing
to
the
postoritie
,
(
these
two
partes
as
I
haue
saide
being
corrupted
)
did
so
wholye
deraye
:
that
it
seemed
rather
to
be
called
Heathenish
then
Christian
.
At
length
christianitie
thus
being
vtterly
ouerthrowen
,
men
sel
so
to
lothe
the
very
name
,
so
that
many
began
to
bée
ashamed
,
and
weary
thereof
,
and
other
titles
were
sought
out
from
the
names
of
men
,
being
partly
vngodly
,
partly
obscure
,
and
to
say
nothing
bitterly
,
foolishe
.
Therfore
this
marueilous
practiser
The
name
of
a
Christian
loathed
,
and
the
names
of
men
receiued
.
Sathan
hath
by
his
subtleties
brought
to
passe
that
Christ
should
be
banished
out
of
his
owne
kingdome
:
should
be
a
stranger
in
his
own
house
:
and
shoulde
be
withdrawen
and
quite
taken
away
from
their
eyes
,
eares
,
and
mindes
whiche
pretended
themselues
to
fight
vnder
his
banner
.
For
Christ
by
these
practises
made
a
stranger
in
his
owne
kingdom
.
they
that
were
baptized
in
the
name
of
Christ
:
&
had
made
promise
vnto
him
,
woulde
neuer
either
take
vnto
themselues
,
either
suffer
themselues
to
be
called
by
the
names
either
of
Angels
,
or
men
,
or
any
other
thing
were
it
of
neuer
so
great
value
:
if
they
had
truly
knowne
him
to
whom
they
had
addicted
themselues
:
and
if
they
had
rightly
vnderstood
what
he
required
of
them
,
and
had
couenanted
with
them
:
or
what
they
had
promised
vnto
him
.
For
it
coulde
not
haue
come
to
passe
,
that
they
shoulde
haue
ioyned
themselues
vnto
any
other
,
vnlesse
first
they
had
departed
from
him
.
Uerely
this
may
thereby
be
plainly
perceiued
,
which
is
writter
of
some
auncient
writers
:
that
the
Emperour
Tyberius
Tertul.
in
Apo.
August
.
de
ci●●t
.
dei
.
did
in
time
past
,
referre
to
the
iudgement
of
the
Senate
,
whether
Christ
were
to
be
placed
amongst
the
nomber
of
their
Gods
:
vnto
whome
the
Senate
woulde
not
consent
,
for
that
cause
,
that
Christ
woulde
be
honoured
alone
.
For
the
Senate
easily
perceiued
that
they
were
to
let
goe
all
their
other
Gods
,
whom
they
had
receiued
,
if
they
shoulde
receiue
him
.
Which
reason
if
the
Romishe
church
The
Heathenish
Romaines
may
teach
the
Romish
Church
to
worship
Christ
alone
.
had
diligently
wayed
,
it
woulde
neuer
haue
entertained
suche
a
company
of
Mediators
,
as
it
doeth
nowe
.
For
it
would
lightly
perceiue
,
that
it
coulde
not
holde
Christ
together
with
them
.
For
christian
religion
acknowledgeth
and
worshippeth
as
one
God
,
so
one
Mediator
,
and
doth
adorne
or
honour
with
the
onely
christian
name
all
those
that
worship
him
.
CAP.
v.
That
this
newe
Sect
by
the
verie
name
drawne
from
Iesus
doeth
shewe
it selfe
giltie
of
noueltie
,
Schisme
,
and
Sacriledge
.
DIuers
thinges
haue
heretofore
of
some
bene
written
touching
the
originall
,
the
reason
,
and
sundry
allusions
of
the
name
Iesuite
,
whiche
I
néede
not
to
repeate
.
What
I
thinke
I
will
vtter
simply
,
and
without
cauils
.
For
to
iest
,
much
lesse
to
cauil
,
it
liketh
me
not
in
so
earnest
a
matter
.
I
will
easily
graunt
vnto
the
deuisers
thereof
,
that
they
haue
deriued
it
,
from
the
name
of
Iesus
after
the
same
maner
,
by
which
sometimes
they
that
canie
of
Israel
were
called
Israelites
:
and
at
this
day
they
are
called
Ioanites
,
and
Iacobites
whiche
will
be
called
,
and
thought
to
be
followers
of
Iohn
and
Iames.
For
the
knot
we
nowe
seeke
,
lyeth
not
in
that
thing
.
For
we
are
in
hande
nowe
not
with
the
propertie
of
the
worde
,
but
with
the
truth
and
godlines
of
the
Iesuites
profession
.
First
as
I
doe
like
very
well
that
these
newe
fellowes
(
that
I
may
not
The
Iesuites
wherein
to
be
liked
in
taking
their
names
of
Iesus
,
&
wherin
not
.
defraude
them
of
their
praise
)
by
this
name
fained
of
themselues
,
doe
plainly
signifie
that
they
doe
reprooue
,
and
condemne
the
authours
of
former
Sectes
which
gaue
them
names
,
taken
from
mens
names
(
by
whiche
thing
it
is
manifest
that
they
spread
abroad
no
small
séedes
of
S●ismes
and
superstitions
,
and
doe
call
them
backe
to
Iesus
Christ
as
the
onely
fountain
and
head
(
from
whome
those
names
do
testifie
that
they
haue
fallen
away
,
and
haue
digged
to
themselues
pittes
that
can
holde
no
water
,
)
so
I
cannot
but
much
mislike
,
yea
and
sharply
reprooue
their
rashnesse
and
boldnesse
,
that
forsaking
the
common
title
of
all
christians
,
nowe
alreadie
heretofore
receiued
,
whose
authour
,
to
haue
bene
the
holy
Ghost
,
&
which
to
haue
bene
alwayes
had
in
reuerence
with
our
godly
forefathers
,
it
hath
bene
alreadie
declared
:
they
dare
fame
,
and
vpon
their
owne
heades
,
take
vnto
themselues
an
other
,
hitherto
vnheard
of
,
and
nothing
agréeing
with
them
,
and
which
is
ioyned
with
no
small
reproch
of
Christ
the
Sauiour
of
all
the
faithfull
.
Euerie
man
knoweth
that
the
name
of
Iesuites
is
newe
.
Now
that
Noueltie
in
religion
to
be
auoided
.
noueltie
as
in
all
other
things
,
so
especially
in
the
cause
of
religion
,
is
greatly
to
be
auoided
,
all
the
godly
and
learned
doe
well
warne
vs
,
which
thing
the
Apostles
,
by
their
example
haue
approoued
.
For
when
the
doctrine
of
the
Gospell
was
at
the
first
slaundered
by
the
enemies
,
with
the
name
of
Noueltie
,
we
plainly
perceiue
by
their
writings
:
that
they
,
especially
Paule
did
diligentlyendeuour
to
shake
of
this
slaunder
.
And
in
suche
why
shoulde
newe
names
be
deuised
,
but
to
signifie
newe
thinges
?
it
is
not
misliked
of
the
learned
,
that
newe
names
,
be
deuised
for
newe
thinges
.
For
that
doeth
Hierome
in
the
first
Epistle
to
the
Galathians
,
Hier.
in
1.
Cap.
ad
Gala●us
.
maintaine
against
certaine
froward
,
and
deintie
men
,
but
he
then
thinketh
it
lawfull
to
be
done
,
when
either
profite
,
either
necessitie
doeth
exhort
or
rather
force
them
thereunto
.
But
where
as
these
of
this
fellowship
,
When
it
is
lawfull
to
inuent
newe
names
to
newe
things
.
will
séeme
for
that
purpose
,
to
haue
flockt
together
,
and
to
haue
come
forth
into
the
worlde
,
that
they
might
restore
the
auncient
godlines
:
what
eyther
profite
could
leade
,
or
necessitie
force
them
to
deuise
this
name
?
First
1
of
all
by
that
newe
name
they
promise
an
other
thing
then
they
perfourme
,
and
so
it
commeth
to
passe
that
they
themselues
are
contrarie
to
themselues
.
Secondly
,
howe
agreeth
this
newe
2
name
with
the
auncient
doctrine
,
and
religion
?
Truely
no
more
then
a
péece
Math.
9.
vers.
16
of
newe
or
rawe
,
and
vndressed
cloth
,
with
an
olde
garment
,
as
Christ
saith
.
For
what
is
this
newe
title
but
a
certaine
marke
engrauen
in
then
forehead
,
which
warneth
all
men
,
and
clearely
pronounceth
,
that
there
is
nothing
els
but
that
which
is
newe
,
and
lately
deuised
to
be
looked
for
of
these
vpstartes
or
newe
fellowes
.
Paule
1.
Tim.
Cap.
6.
vers
.
20.
not
without
cause
warneth
his
scholler
Tymothie
whom
hée
entirely
loued
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
his
naturall
sonne
,
the
1.
Epistle
,
Cap.
6.
verse
20.
That
he
would
abhorre
newe
tearmes
,
although
I
knowe
other
doe
reade
vaine
tanglinges
of
wordes
.
For
it
skilleth
litle
,
which
way
we
reade
:
séeing
there
is
verie
great
affinitie
betwéene
the
things
signified
,
and
the
wordes
.
Verely
new
thinges
are
often
also
vaine
.
Luke
noteth
in
the
Athenians
.
Actes
17.
The
Acts
17.
vers.
21
desire
of
noueltie
and
vanitie
to
bee
thinges
that
goe
alwayes
together
.
And
surely
it
was
verie
wise
counsell
that
he
gaue
,
who
when
his
friend
said
vnto
him
,
he
had
some
newe
thing
,
answered
,
I
had
rather
haue
some
profitable
and
auaileable
thing
.
Furthermore
this
late
sect
vndertaketh
either
to
set
forth
,
the
doctrine
and
religion
of
the
Prophetes
,
and
Apostles
:
either
some
other
contrarie
thervnto
.
If
it
professe
that
it
bringeth
the
same
,
what
fondnesse
is
it
,
to
make
that
thing
suspicious
,
and
odious
,
with
a
new
name
,
which
as
it
is
most
true
,
so
is
it
most
ancient
?
But
if
it
bringeth
a
contrarie
,
there
is
no
cause
why
it
should
be
offended
with
vs
,
if
we
bid
it
to
be
gone
with
his
forgeries
,
and
pronounce
it
to
be
accursed
:
séeing
the
Apostle
of
Christ
,
Gal.
the
first
willeth
Gal.
1.
vers.
28.
vs
to
doe
the
same
,
yea
against
an
Angell
of
heauen
.
For
as
Christ
is
sayde
to
haue
made
newe
all
things
,
and
the
world
it selfe
with
his
first
comming
:
so
before
his
returne
againe
,
the
doctrine
of
the
Apostles
promiseth
,
or
willeth
vs
to
looke
for
no
newe
change
in
this
respect
.
Let
vs
also
sée
,
whether
The
Iesuires
newe
name
a
marke
of
Schysme
.
this
newly
deuised
name
,
doe
not
manifestly
marke
in
the
forhead
with
the
print
of
Schisme
this
newe
sect
?
For
God
who
is
moste
desirous
of
peace
,
concord
and
vnitie
,
hath
endeuoured
to
commend
the
same
by
all
maner
of
meanes
vnto
his
Church
:
as
the
place
of
Paule
to
the
Ephesians
,
4.
Chapter
Ephes.
4.
vers.
3.
45.
doeth
most
plainly
teach
.
For
those
whom
he
had
chosen
before
the
foundations
of
the
world
,
in
his
most
deare
Sonne
,
he
would
gather
together
at
his
appointed
time
béeing
scattered
through
the
whole
worlde
,
and
assemble
them
vnto
him
,
his
first
begotten
Sonne
,
as
the
Captaine
,
and
shepheard
of
all
:
and
couple
them
as
members
of
one
bodie
vnto
their
head
.
Hée
commaunded
nothing
so
diligently
as
vnitie
,
which
he
hath
established
with
a
fellowship
of
all
thinges
amongest
them
,
whiche
appertaine
vnto
godlinesse
:
as
with
the
word
,
faith
,
the
Sacramentes
,
the
spirite
,
and
such
lyke
:
in
the
which
,
as
the
Apostle
witnesseth
,
there
is
no
difference
betwéene
the
Iewe
,
and
the
Gréeke
,
the
wise
and
the
ignorant
,
the
maister
and
the
seruant
,
man
and
woman
,
but
all
are
one
,
that
is
one
Christ
.
And
who
so
seeth
not
herehense
,
that
it
came
to
passe
by
the
wil
and
counsell
of
this
father
:
that
all
were
called
by
the
onely
name
of
Christians
,
euen
from
the
beginning
of
this
assembling
together
by
the
preaching
of
the
Gospell
?
Therefore
it
is
plaine
,
that
this
name
is
as
it
were
a
certaine
othe
,
and
band
of
that
vnitie
:
which
he
vtterly
breaketh
,
and
looseth
,
that
taketh
to
him selfe
any
other
,
vnder
whatsoeuer
pretence
hée
doeth
it
:
which
thing
also
the
place
before
cited
out
of
the
first
Epistle
and
1.
Cor.
1.
verse
.
12.
13.
first
Chapter
to
the
Corinthians
,
manifestly
teacheth
.
Moreouer
in
this
common
name
,
besides
the
pledge
of
brotherhode
,
and
admonishing
vs
of
naturall
loue
,
it
appeareth
that
there
is
also
contained
a
profession
in
religion
:
to
deuise
therfore
any
other
without
necessitie
,
is
it
not
a
certaine
kinde
of
denyall
,
and
forsaking
?
There
is
extant
in
Gratians
decrées
11.
Cause
.
and
3.
Quest.
Gra.
d●o
.
can
.
11.
Quest.
3.
ex
August
.
in
Io.
tract
.
1
a
sentence
taken
out
of
Augustine
vpon
Iohn
the
1.
treatise
,
which
sheweth
that
he
that
denyeth
himselfe
to
bee
a
Christian
,
is
conuicted
to
haue
denyed
Christ
.
What
shall
I
say
,
that
those
of
this
felowship
will
séeme
for
that
cause
to
haue
bin
assembled
,
that
they
might
gather
,
and
ioyne
together
others
,
and
to
separate
themselues
.
If
this
be
their
purpose
,
as
they
beare
in
hand
,
why
doe
they
not
first
in
themselues
shew
a
token
of
vnitie
,
and
not
hauing
neyther
author
nor
cause
,
by
euill
and
hurtfull
example
,
further
diuision
and
breaking
asunder
.
Why
doe
they
by
deuiding
,
ouerthrow
that
which
hath
beene
ordeyned
by
the
authoritie
of
our
master
Christ
,
and
is
confirmed
by
the
consent
and
example
of
all
the
godly
antiquitie
?
I
remember
The
Sorbonists
ridiculous
articles
.
when
as
our
masters
the
Sorbonistes
were
once
very
careful
and
circumspect
on
euery
side
to
prouide
,
not
for
the
common
good
of
Christendome
,
but
for
their
own
bellie
and
authority
:
did
publish
articles
(
for
so
these
Prophets
forsooth
did
call
those
oracles
,
to
witte
,
their
determinations
&
decrees
set
forth
against
them
whom
they
call
Lutheranes
)
In
one
of
the
which
,
the
last
sauing
one
to
my
remembrance
,
it
was
flatly
forbidden
,
that
any
man
in
teaching
should
vtter
Christ
seuerally
from
Iesus
.
Which
decrée
were
it
neuer
so
foolish
,
was
vrged
so
straitly
,
that
I
being
accused
by
four
Franciscan
The
Authors
danger
for
naming
Christ
without
Iesus
.
Fryers
,
and
hauing
the
bishop
of
Claremount
the
chiefe
Patrone
of
the
Iesuites
,
plaintiffe
againste
mee
,
was
constrayned
with
danger
of
my
life
,
to
answere
at
the
bar
,
before
Peter
Lizet
,
that
worthy
presidente
forsooth
,
a
litle
before
hee
was
made
of
President
,
Abbot
.
Neuertheles
we
sée
Peter
and
Martha
in
their
confessions
,
and
Paule
euery
where
in
his
Epistles
,
to
haue
offended
against
that
article
▪
without
any
controlement
.
I
marnel
therfore
that
these
worthy
watchmen
,
doe
not
rather
bende
their
lightnings
against
these
of
this
felowship
:
which
contrarie
to
the
oracle
and
decree
of
the
holy
Ghost
,
and
the
auncyent
custome
of
the
church
,
call
themselues
Iesuites
,
rather
then
Christians
.
Why
the
Iesuites
and
Sorbonistes
doe
shun
the
name
of
Christ
.
But
perhaps
betweene
these
two
orders
of
these
good
men
,
there
is
this
agréement
,
that
they
being
niece
,
and
deyntie
,
doe
shun
the
crosse
of
Christ
:
which
we
perceaue
to
haue
beene
in
times
past
,
ioyned
with
the
profession
of
the
christian
name
:
But
wee
reade
not
any
where
that
I
know
,
that
the
name
of
Iesus
carryed
with
it
anye
such
thing
.
Lastly
,
the
deuisers
and
vsurpers
of
this
new
name
,
cannot
auoyd
the
offence
The
Iesuites
sacriledge
and
prophanation
of
the
name
of
Iesus
.
of
sacriledge
,
and
prophanation
of
the
name
of
Iesu
.
For
it
hath
bene
declared
,
that
the
same
was
geuen
by
the
commandement
of
the
heauenlye
Father
,
to
the
sonne
of
God
,
manyfested
in
flesh
,
as
proper
vnto
him
only
,
and
noting
a
very
great
misterye
belonging
vnto
his
person
.
With
what
Obiection
.
boldnes
then
,
with
what
forhead
,
yea
,
with
what
conscience
do
〈…〉
they
chalenge
it
vnto
them
,
and
vnseale
that
which
God
hath
sealed
vp
,
make
common
that
which
is
proper
,
&
defile
that
which
is
holy
?
But
peraduenture
they
will
say
,
that
they
haue
deuysed
and
taken
that
name
,
to
signifie
and
to
professe
by
the
name
,
that
they
are
worshippers
of
Iesu
:
that
is
,
to
beleeue
in
him
,
to
trust
in
him
,
and
to
seeke
for
all
their
saluation
of
him
.
I
answere
,
Answere
.
what
,
not
only
curiositie
and
vanitie
,
but
also
what
wrong
is
it
for
a
few
to
challenge
to
themselues
that
which
is
common
to
all
the
godly
,
and
is
conteyned
vnder
the
name
of
a
Christian
,
and
is
intimated
by
the
reuelation
of
the
heauenly
Spirite
:
and
for
the
cause
vpon
priuate
authoritie
,
to
inuent
and
chuse
to
themselues
a
new
title
:
should
not
this
in
prophane
thinges
be
accounted
theafte
?
why
then
in
holye
thinges
should
it
not
be
counted
sacriledge
?
If
this
new
order
pretende
any
priuiledge
or
prerogatiue
,
let
it
The
Iesuites
haue
no
priuiledge
aboue
other
Christians
,
to
take
vpon
them
the
name
of
Iesus
bring
forth
a
true
and
very
Apostolike
charter
:
that
is
,
brought
not
from
the
courte
of
Rome
,
but
from
the
court
of
heauen
:
and
let
it
delyuer
it
to
be
examined
and
scanned
of
al
that
hath
to
do
therewith
,
as
euery
one
hath
.
Now
if
it
please
them
to
take
this
their
new
title
not
passiuely
,
but
actiuely
,
that
is
,
to
speake
plaine
,
not
for
such
as
are
saued
,
but
are
Sauioures
,
as
which
professe
What
the
Iesuites
doe
meane
by
their
name
.
that
they
bring
helpe
to
those
that
otherwise
being
in
heauy
,
and
as
it
were
in
desperate
case
,
are
like
to
pearish
,
as
we
reade
,
that
God
in
times
past
,
raysed
vp
,
and
sent
sauioures
,
or
deliuerers
to
his
people
of
Israel
,
oppressed
Iudg
,
3.
15
with
their
enemies
,
they
goe
,
as
the
prouerbe
hath
,
from
the
lymehouse
,
into
the
colehouse
:
that
is
,
from
Whether
the
Iesuites
be
Sauiours
or
no.
one
ill
defence
to
another
.
Neuerthelesse
,
the
lately
inuented
description
of
this
name
,
and
which
of
some
is
set
before
their
wrytinges
,
to
qualifie
the
hardnesse
and
absurditie
thereof
,
as
far
as
I
coniecture
:
to
wit
,
the
societie
of
Iesus
séemeth
to
come
neare
to
this
interpretation
:
as
though
Iesus
had
lately
chosen
them
to
be
his
colleagues
,
How
the
Iesuites
be
felowes
of
Iesus
.
and
fellow
companions
,
to
help
wretched
men
.
I
demaunde
againe
of
them
a
sure
testimony
,
and
authenticall
instrumente
or
wrytinge
of
this
their
choyce
,
otherwise
it
will
be
obiected
vnto
them
,
and
that
not
without
cause
,
that
they
haue
taken
this
honor
to
themselues
,
which
the
Apostle
heb.
Heb.
5.
5.
5.
denyeth
to
haue
bene
done
of
Christ
himselfe
.
Now
the
holy
scripture
witnesseth
,
that
this
is
the
parte
of
theeues
,
robbers
and
woolues
.
Again
,
it
is
no
single
▪
Iohn
.
10.
8.
A
manifolde
impietie
to
be
felow
therein
with
Christ
,
wherein
he
will
haue
no
felow
.
but
manifolde
wickednesse
,
for
a
man
to
professe
himself
a
felow
of
Iesus
in
that
poynte
,
which
the
doctrine
of
the
Apostles
,
doe
witnes
to
be
so
his
owne
,
that
hee
will
suffer
no
felowe
therein
to
be
ioyned
with
him
:
for
he
alone
bringeth
and
geueth
saluation
.
As
many
as
haue
it
,
muste
néedes
haue
receaued
it
at
his
handes
:
and
he
that
receaueth
it
from
him
,
receaueth
it
for
him selfe
,
not
for
another
.
In
this
behalf
he
accepteth
no
vicars
,
or
none
in
steade
of
other
,
much
lesse
desireth
them
.
For
faith
,
the
only
fitte
and
meete
instrument
to
obtaine
saluation
,
reacheth
vnto
him
alone
,
and
The
founders
of
popish
sectes
iniurious
to
Christ
the
only
foundation
.
1.
Cor.
3.
11
therefore
I
sayd
,
that
the
former
sectes
were
worthely
condemned
of
this
latter
secte
,
in
that
respecte
,
that
they
turned
ouer
vnto
their
fathers
,
or
founders
,
The
founders
of
popish
sectes
iniurious
to
Christ
the
only
foundation
.
1.
Cor.
3.
11
that
which
the
heauenly
father
would
haue
to
belong
only
to
Christ
.
But
if
this
new
faction
thinketh
as
I
haue
now
sayd
,
it
sinneth
more
gréeuously
then
all
the
other
:
which
geueth
that
to
euery
member
of
their
faction
,
which
they
ascribe
only
vnto
their
founders
,
for
so
they
call
their
fathers
,
which
know
not
the
onely
and
common
foundation
.
Notwithstanding
,
least
I
should
séeme
to
consider
other
mennes
words
either
too
hardly
either
maliciously
,
I
will
folow
the
interpretation
,
which
is
both
most
gentlest
,
and
also
draweth
with
it
fewer
inconueniences
:
to
wit
,
that
they
professe
this
only
,
that
they
haue
felowshippe
with
Iesus
,
to
the
intent
they
may
obteyne
saluation
of
him
,
which
the
holy
Scripture
promiseth
to
all
that
beléeue
in
him
.
Whether
they
say
this
truely
or
●al●●y
,
and
worthely
hope
for
it
,
i●
cannot
more
certainly
be
knowen
,
then
by
the
matter
it
false
.
Let
vs
therefore
now
entreate
therof
,
and
examine
the
same
as
it
deserueth
.
CAP.
VI.
That
without
the
felowship
of
Iesu
,
there
remayneth
no
hope
of
saluation
.
I
Truste
that
they
with
whome
I
deale
,
wil
not
deny
,
but
that
a
man
must
otherwise
reason
against
them
,
which
openly
professe
themselues
to
be
enemies
of
the
name
of
Christ
,
and
christian
Religion
:
then
with
them
which
will
séeme
to
be
called
,
not
only
mainteyners
and
defenders
,
but
also
restorers
and
delyuerers
thereof
,
therfore
I
will
be
content
at
this
time
with
the
only
example
of
Paule
,
in
steade
of
many
argumentes
,
to
prooue
the
matter
.
For
it
is
most
plainly
perceyued
Act.
13.
14
15.
17.
18
by
the
Actes
of
the
Apostles
,
that
this
most
skilfull
disputer
,
did
otherwise
handle
the
cause
of
Christ
with
the
Iewes
,
then
the
Gentiles
.
I
therefore
following
the
steps
of
this
excellent
Doctor
,
as
well
as
I
can
,
will
reason
against
these
reformers
of
christian
doctrine
,
and
vpholders
(
forsooth
)
of
true
Religion
,
out
of
these
onelye
principles
,
&
poyntes
of
this
doctrine
,
which
are
common
to
both
partes
,
and
granted
,
and
receiued
of
all
men
.
First
I
doubt
not
,
but
the
Authours
,
and
Patrones
of
this
new
sellowship
,
hold
for
a
true
and
vndoubted
ground
,
that
which
in
the
second
chapiter
hath
bene
rehearsed
out
of
the
Euangelists
Mathew
,
and
Luke
,
touching
the
name
of
Iesus
,
and
the
reason
thereof
giuen
by
the
Angell
.
It
remaineth
therefore
,
that
I
shewe
the
thing
both
conteined
in
the
name
,
and
vttered
in
the
reason
layde
downe
,
not
only
to
agrée
with
the
name
,
but
also
,
to
belong
onely
to
this
person
,
no
lesse
then
the
name
it selfe
.
Peter
being
fill
of
the
holie
Ghost
,
as
Luke
the
fourth
of
the
Acts
Acts.
4.
verse
10.
12.
writeth
,
was
a
most
faithfull
witnes
,
and
best
expounder
of
those
wordes
:
when
being
demaunded
of
the
counsell
of
the
high
Bishops
of
the
Iewes
,
a
reason
of
the
myracle
wrought
,
and
the
benefite
bestowed
vpon
the
lame
man
:
did
no
lesse
plainly
declare
,
then
constantly
confesse
,
that
it
was
all
done
by
the
name
of
Iesu
:
whom
they
had
crucified
,
but
God
had
raised
from
the
dead
:
adding
with
all
▪
that
saluation
is
so
offered
and
geuen
through
this
man
:
that
he
denyeth
the
same
,
may
be
giuen
by
any
man
vnder
heauen
.
What
could
be
sayd
more
pithely
and
expresly
.
The
vniuersall
negatiue
cutteth
of
all
occasion
of
cauilling
,
or
quarrelling
,
ioyned
twise
to
that
so
waightie
an
affirmation
.
The
selfe
same
doth
Paule
almoste
Rom.
5.
17.
18.
19
1.
Cor.
15.
21.
22
euerye
where
in
his
Epistles
make
good
:
and
doth
also
in
some
places
set
foorth
with
a
very
proper
contrarietie
of
a
twofolde
Adam
or
man
.
Hee
setteth
these
fathers
one
against
another
,
as
two
contrary
fountaines
,
which
beget
two
contrary
ofsprings
:
to
wit
,
him
whom
he
nameth
olde
&
earthlye
,
those
that
are
infected
and
altogether
Adam
&
Christ
compared
together
as
two
contraries
,
with
their
effectes
.
defiled
with
sinne
,
and
therfore
are
in
danger
of
the
wrath
of
God
,
and
euerlasting
death
:
The
other
,
which
on
the
contrarie
side
he
calleth
new
,
and
heauenly
,
those
that
be
garnished
with
righteousnesse
,
and
foreappoynted
to
euerlastinge
and
happy
life
.
For
as
children
doe
ech
of
them
retaine
the
nature
and
propertie
of
their
parents
,
so
whatsoeuer
belongeth
to
the
fathers
,
commeth
at
length
also
to
the
children
,
for
as
destruction
,
and
euerlasting
death
is
the
iust
rewarde
of
sin
:
so
saluation
,
and
a
blessed
life
,
is
by
the
goodnes
of
God
,
annesed
vnto
righteousnes
.
Rom.
6.
23
Wherefore
,
euen
as
whosoeuer
is
borne
of
that
first
man
,
for
as
much
as
he
bringeth
with
him
originall
sinne
,
cannot
auoyde
the
punishment
of
euerlasting
damnation
:
wher
by
it
commeth
to
passe
,
that
as
one
well
saith
,
euery
man
is
first
condemned
before
he
be
borne
:
so
,
for
as
much
as
none
,
but
those
that
beinge
elected
,
adopted
,
and
borne
a
new
of
the
heauenly
father
:
are
iustified
,
or
made
righteous
in
the
latter
man
,
to
witte
,
Christ
.
It
is
meete
also
that
those
only
be
made
partakers
of
euerlastinge
Iohn
.
5.
3
saluation
,
which
thing
Christ
himselfe
most
clearely
witnesseth
.
As
,
saith
he
,
the
Father
hath
life
in
himselfe
,
so
likewise
hath
he
geuen
to
the
Sonne
,
to
haue
life
in
him selfe
:
and
for
that
ende
,
as
in
another
place
hee
addeth
,
that
he
that
beléeueth
in
him
,
shoulde
not
pearish
,
but
haue
euerlasting
life
.
Wherunto
agree
those
things
,
which
Mathew
and
Luke
doe
write
,
that
he
saide
of
his
comming
into
this
world
.
The
sonne
of
man
(
saith
he
)
came
to
Mat.
18.
11
Luke
.
19.
10
séek
,
and
to
saue
that
which
was
lost
.
Therefore
without
▪
him
there
is
nothing
Without
Christ
there
is
no
life
,
nor
saluation
.
els
but
death
and
destruction
,
and
in
him
alone
is
life
and
saluation
,
and
into
him
must
all
those
be
ingraffed
,
which
will
receaue
life
of
him
,
and
they
must
put
on
him
,
as
many
as
desire
to
haue
their
filthines
couered
and
wiped
away
:
which
thing
is
moste
plainly
shewed
of
Iohn
also
the
first
Epistle
,
and
fist
chapter
.
This
is
the
testimonie
of
God
,
that
he
hath
geuen
1.
Ioh.
5.
11.
12.
vs
life
euerlasting
,
and
this
life
is
in
his
sonne
.
He
that
hath
the
sonne
hath
life
,
he
that
hath
not
the
sonne
,
hath
not
life
.
Christ
also
himselfe
hath
so
depainted
Iohn
.
15.
1.
2.
3.
4.
5.
6.
and
expressed
it
,
in
that
proper
allegorie
of
the
vine
and
the
braunch
,
that
euerye
man
may
easelye
perceyue
it
.
And
hetherunto
doth
plainlye
belong
,
that
the
Apostles
call
him
in
some
places
,
the
sauiour
of
the
world
.
Now
this
title
in
Gréeke
,
as
it
very
well
agreeth
with
the
Hebrue
name
name
,
whereof
I
haue
spoken
before
,
so
is
it
so
great
(
if
we
beléeue
Cicero
,
a
fitte
witnesse
herein
)
that
it
cannot
be
vttered
and
expressed
with
one
latine
worde
.
For
it
noteth
him
that
bringeth
health
,
or
saluation
.
Neither
forceth
it
that
this
title
is
geuen
somtime
to
the
father
,
and
is
also
yeelded
vnto
men
,
as
to
the
Iudges
of
the
old
people
,
Rom.
11.
14.
1.
Tim.
4.
16
and
the
ministers
of
Gods
word
.
Rom.
11.
and
1.
Tim.
4.
For
that
which
draweth
nothing
eyther
from
the
office
or
honour
of
Christ
,
but
rather
streyneth
that
which
hath
beene
sayde
hereof
.
For
it
is
manyfest
,
that
the
Father
,
as
the
chiefest
fountayne
of
saluation
,
from
whom
all
saluation
floweth
vnto
the
Sonne
,
and
is
as
it
were
committed
vnto
him
,
of
verye
How
men
are
called
sauiours
in
the
Sctiptu●es
.
good
right
is
called
a
Sauiour
.
But
as
touching
men
,
this
honour
is
for
no
other
cause
geuen
vnto
them
,
then
for
that
they
are
chosen
and
appoynted
by
our
Sauiour
Christ
,
that
he
might
distribute
and
poure
abroade
vpon
others
,
by
them
as
his
in
strumentes
,
that
power
of
sauing
which
he
hath
of
his
own
,
and
resting
in
himself
,
which
thing
the
author
of
the
Epistle
to
the
Heb.
2
Chap.
séemeth
vnto
me
verye
Heb.
2.
10
fitly
to
haue
noted
and
layd
downe
in
naming
him
the
Prince
of
our
saluation
.
Now
that
which
this
wryter
vsing
a
manner
of
spéech
which
the
Hebrues
are
acquainted
with
,
doth
signifie
as
it
were
with
one
word
.
We
reade
that
Peter
Act.
5
ver.
31.
did
part
Act.
5.
31
in
two
,
when
he
had
mainteyned
this
cause
before
the
high
Priestes
of
the
Iewes
.
Him
hath
God
lifte
vp
with
his
right
hand
,
to
be
a
Prince
and
Sauiour
,
and
so
foorth
.
By
these
most
sure
groundes
(
for
to
alleadge
any
more
it
is
néedelesse
)
I
thinke
that
doth
sufficiently
appear
,
which
I
purposed
to
declare
:
that
without
the
felowship
of
Christ
,
there
remayneth
no
hope
of
saluation
vnto
any
man
.
Wherby
it
is
euidently
proued
,
that
they
are
vtterly
deceiued
,
and
erre
very
farre
,
which
séeke
elswhere
,
or
otherwise
,
saluation
.
Wherefore
I
neyther
must
,
neyther
will
reprooue
this
new
order
of
Friers
,
if
they
speak
in
earnest
,
and
beléeue
that
they
see●e
saluation
in
Iesu
,
and
bee
willinge
to
draw
it
thence
,
as
from
a
continuall
welspring
:
but
I
accounte
it
a
very
vnreasonable
thing
,
for
a
man
to
goe
about
to
drawe
all
that
to
himselfe
alone
,
and
to
challenge
it
as
his
owne
,
which
is
common
with
him
to
al
men
,
of
what
state
and
condition
soeuer
they
be
:
and
therewithall
,
that
they
are
fowly
deceyued
,
if
they
thinke
it
cannot
be
had
without
that
kinde
of
life
,
which
they
haue
newly
deuysed
vnto
them selues
.
Lastly
,
I
take
them
to
be
very
far
deceyued
in
this
,
that
they
take
another
No
other
way
to
obtayne
saluation
,
then
that
which
Christ
hath
deliuered
.
way
to
obteyne
saluation
of
Iesus
,
then
he
himselfe
hath
layd
downe
and
declared
.
CAP.
VII
.
That
to
the
intent
true
felowship
be
had
with
Iesus
,
the
way
that
he
hath
declared
is
to
be
followed
.
IT
is
the
part
of
a
trustye
and
wise
Phisition
,
not
only
to
shew
the
sick
person
a
fitte
and
wholesome
medicine
,
but
also
diligently
to
delyuer
the
maner
,
and
how
to
receaue
the
same
:
especially
if
he
perceiue
he
hath
to
doe
with
one
that
is
vnskilfull
,
and
ignorant
of
Phisicke
.
For
as
it
is
an
easie
matter
herein
to
misse
,
so
it
is
well
knowen
,
to
be
very
dangerous
,
and
dayly
experience
prooueth
the
same
.
Therfore
the
holy
Ghost
to
the
intent
he
might
performe
the
parte
of
a
true
teacher
,
and
most
faithfull
Phisition
vnto
the
elect
,
and
sufficiently
prouide
for
their
saluation
:
vnderstandinge
well
how
great
,
not
only
the
vanitie
▪
but
also
the
blindnes
of
mannes
mind
is
,
especially
in
seking
,
and
prouiding
for
their
own
saluation
,
thought
it
not
sufficient
to
set
foorth
and
poynte
out
,
a
true
,
sure
,
and
necessarye
medicine
:
but
also
thought
good
to
declare
plainly
and
largely
how
the
same
is
to
be
vsed
.
Wherfore
it
behoueth
al
those
that
are
in
déede
desirous
of
their
own
saluation
,
to
resolue
with
themselues
that
not
only
the
remedy
against
sin
,
Christ
the
only
way
to
God
,
all
other
are
by-wayes
.
which
the
heauenly
Father
doth
offer
in
Christ
,
is
to
be
unbraced
of
them
:
●●t
that
therewithall
they
must
in
euery
poynt
folow
the
way
to
receyue
the
same
which
he
hath
layde
downe
.
For
they
are
very
much
deceiued
,
and
altogether
erre
,
which
imagine
other
wayes
and
meanes
,
or
being
deuysed
of
others
,
séeme
they
neuer
so
plausible
and
playne
,
accepte
of
the
same
.
Certainlye
they
tyre
themselues
in
vayne
,
which
runne
out
of
the
way
,
and
as
he
sayd
,
it
is
better
to
haste
in
the
way
,
then
to
runne
space
out
of
Augustine
.
the
way
:
for
it
is
so
farre
of
,
that
they
should
euer
come
vnto
the
true
ende
,
that
in
steade
of
saluation
,
they
procure
to
themselues
grieuous
destruction
.
The
holie
Ghost
doeth
most
plainly
No
man
commeth
to
Christ
of
himselfe
,
but
called
by
God
,
and
moued
by
his
Spirite
.
teach
,
and
that
not
in
one
place
,
that
the
father
is
knowne
of
no
man
,
and
that
no
man
commeth
vnto
him
,
but
by
the
teaching
,
and
leading
of
the
sonne
:
who
not
without
cause
calleth
him selfe
as
the
life
,
and
trueth
,
so
the
way
also
thereunto
.
For
so
the
same
spirit
teacheth
,
that
no
mar
comineth
,
or
is
receiued
into
the
fellowship
,
or
communion
of
the
sonne
,
but
by
the
motion
,
and
leading
of
the
Father
.
Mat.
11.
27
God
is
faithfull
(
saieth
Paule
to
the
Corinthians
)
by
whom
you
are
called
Io.
1.
verse
.
4.
into
the
fellowship
of
his
sonne
Iesus
Christ
our
Lorde
.
Herehence
it
appeareth
,
Io.
14.
vers.
6.
that
there
is
no
comming
to
this
fellowship
for
any
man
,
but
by
the
Fathers
calling
.
And
it
is
not
1.
Cor.
1.
verse
9.
méete
that
any
should
be
called
,
but
hée
that
heareth
his
voice
,
and
foloweth
it
:
that
is
to
say
,
that
heareth
him
speaking
,
and
obeyeth
his
counsell
,
and
goeth
after
him
,
being
guided
,
as
it
were
,
by
his
hand
.
Which
thing
Iohn
1.
Io.
1.
vers.
1.
2.
3.
doeth
plainly
shewe
,
in
the
beginning
of
his
Epistle
,
teaching
that
he
declareth
to
the
Church
,
that
which
he
had
séene
,
and
heard
,
that
they
might
haue
fellowship
not
onely
amonge
themselues
,
but
also
with
the
Father
and
with
his
Sonne
Iesus
Christ
.
The
God
salleth
vs
by
the
voice
of
the
Gospell
,
vnto
Christ
,
and
by
no
other
way
.
voyce
therefore
of
the
Gospell
is
the
way
,
whereby
we
haue
enterance
vnto
this
holie
and
healthfull
fellowship
.
By
it
the
Father
calleth
those
,
whom
he
hath
giuen
vnto
his
Sonne
,
before
the
foundation
of
the
world
was
laid
:
and
bringeth
,
and
assembleth
them
vnto
their
shepheard
.
And
that
voyce
of
the
Father
soundinge
▪
clearely
from
heauen
,
conteineth
the
effect
of
the
heauenly
voice
:
This
is
my
welbeloued
Sonne
,
in
whom
I
am
well
pleased
,
heare
him
.
By
these
fewe
wordes
,
but
Mat.
17.
5.
verie
significant
,
hee
noteth
both
the
end
,
and
sheweth
the
way
.
For
the
end
or
scope
,
vnto
the
which
wée
must
leauell
,
as
it
were
,
with
both
eyes
,
ought
to
be
that
deare
Sonne
vnto
his
Father
,
in
whom
onely
he
is
so
appeased
:
that
he
is
offended
,
with
all
those
,
whom
he
doth
not
reconcile
vnto
him
.
The
way
whereby
we
must
goe
,
is
euen
his
voice
,
and
word
whereunto
we
must
altogether
giue
eare
.
Therefore
Christ
the
guide
,
the
waie
and
end
,
of
our
saluation
.
this
Sonne
alone
,
and
no
other
,
is
both
the
way
,
the
end
and
the
Guyde
.
For
so
those
demonstratiue
spéeches
are
to
be
taken
,
that
we
vnderstande
him
to
be
seuered
from
all
others
,
and
all
others
to
be
excluded
from
that
office
,
and
honour
.
Whosoeuer
endeuoureth
by
any
other
way
to
come
to
the
end
,
hée
looseth
his
labour
.
For
all
the
sharpnes
of
mans
wit
is
so
dull
in
this
point
as
a
bruite
beast
.
Whatsoeuer
men
either
thinke
,
or
determine
of
this
matter
,
are
errours
,
and
wanderinges
from
the
way
,
not
paths
,
not
furtherances
,
but
hinderances
thereto
.
Haue
not
this
bene
plainly
enough
set
foorth
in
times
past
by
the
Prophetes
,
whiles
they
so
often
oppose
the
wayes
of
men
,
to
the
wayes
of
God
,
as
cleane
contrarie
one
to
the
other
?
For
this
time
,
one
place
of
Esay
the
55.
Chapter
,
verse
8.
shall
suffice
.
He
bringeth
in
God
,
speaking
to
Israel
in
these
Esa.
55.
Cap.
verse
8.
wordes
.
My
thoughts
are
not
as
your
thoughtes
,
neither
my
wayes
,
as
your
wayes
.
For
by
howe
much
the
heauens
are
higher
then
the
earth
:
by
so
much
are
my
wayes
higher
than
yours
,
and
my
thoughts
,
then
your
thonghts
.
What
could
be
more
plainly
spoken
?
And
do
we
yet
doubt
whether
the
sonne
shineth
at
noone
day
?
To
what
end
doeth
Dauid
so
often
,
so
earnestly
,
so
flatly
desire
of
God
,
that
he
would
teach
him
,
and
shewe
him
his
wayes
,
and
paths
?
If
we
beléeue
him
,
whom
we
knowe
to
haue
bene
moste
plentifully
lightened
by
the
holie
Ghost
,
to
haue
spoken
this
in
good
earnest
,
and
to
haue
desired
it
,
from
the
bottome
of
his
heart
,
what
shall
we
thinke
that
we
ought
to
doe
?
Shall
we
thinke
that
we
are
wiser
then
he
?
Doe
we
sée
further
then
he
did
?
Yea
,
and
to
what
end
,
had
we
néed
of
a
heauenly
teacher
,
and
guide
,
if
hée
might
haue
bene
founde
in
the
earth
?
It
is
notable
that
Augustine
in
his
August
.
li.
1.
de
consens
.
Euangelist
.
Cap.
15.
first
booke
of
the
consent
of
the
Euangelists
,
18
Chapter
gathereth
,
out
of
that
godly
saying
of
Socrates
,
(
wherof
he
maketh
mention
also
in
an
other
place
)
reproouing
the
Romans
,
which
therefore
refused
to
worship
the
God
of
the
Hebrewes
,
and
Christ
,
because
he
would
be
worshipped
alone
.
It
is
(
saith
he
)
the
opinion
of
Socrates
,
that
euery
God
ought
to
be
worshipped
,
as
he
hath
commaunded
him selfe
to
bée
worshipped
.
Wherefore
these
men
(
to
wit
the
Romanes
,
)
were
forced
of
necessitie
,
not
to
worship
the
God
of
the
Hebrewes
:
because
if
they
would
worship
him
any
other
way
the●
hee
him selfe
had
saide
hee
woulde
be
worshipped
,
they
shoulde
not
verely
worship
him
,
but
that
whiche
they
themselues
had
deuised
.
A
〈◊〉
▪
truely
▪
worthie
to
bee
moste
déepely
▪
rooted
in
Torrensis
the
Iesuites
fond
opposing
the
our
mindes
,
whiche
if
Torre●sis
the
Iesuite
had
well
weyed
:
he
would
neuer
confession
of
August
.
against
the
confession
of
Augusta
.
so
much
as
haue
thought
of
setting
of
Augustines
confession
,
against
the
confession
of
Augusta
.
Neither
is
it
Libr.
eiusdem
.
Cap.
10.
lesse
worthie
the
noting
,
and
bearing
away
,
neyther
lesse
repugnant
also
to
these
mens
imaginations
,
which
the
same
Authour
writeth
the
10.
Cap.
of
the
same
booke
,
against
those
,
whiche
said
,
that
Christ
wrote
certaine
bookes
to
Peter
,
and
Paule
.
Which
errour
he
supposeth
that
they
tooke
therhense
,
because
they
saw
them
in
many
places
painted
together
.
Therefore
afterward
he
saith
:
So
haue
they
deserued
wholy
to
erre
,
which
haue
sought
for
Christ
,
and
his
Apostles
,
not
in
the
holy
bookes
of
the
scripture
,
but
in
painted
walles
.
Neither
is
it
any
maruell
if
fayners
be
deceiued
of
Painters
.
We
heare
the
iudgement
of
this
most
learned
,
and
Augustines
iudgement
is
to
finde
out
,
and
learne
Christ
in
the
scriptures
only
.
godly
man
,
concerning
the
way
to
séeke
out
,
and
learne
Christ
,
and
godlines
.
Forsooth
not
by
the
imaginations
,
and
fansies
of
men
,
but
the
holie
bookes
of
the
scripture
,
that
is
,
the
doctrine
deliuered
vs
from
God
:
whiche
only
well
knoweth
,
howe
he
will
bée
,
and
ought
to
be
serued
.
Euery
way
sought
elswhere
,
ought
▪
not
only
to
be
suspected
of
vs
,
but
also
vtterly
abhorred
,
and
auoyded
.
Neither
are
we
to
looke
to
come
any
other
way
vnto
the
fellowship
of
Iesu
,
but
by
that
,
which
he
hath
declared
.
And
in
déede
it
were
No
other
way
to
be
ioyned
to
Christ
,
than
that
which
he
him selfe
hath
deli●●●ed
.
a
thing
void
of
all
reason
,
for
any
man
,
either
to
enter
into
an
other
mans
friendship
:
either
to
be
admitted
to
his
fellowship
,
and
league
:
but
by
those
couenantes
,
lawes
,
and
conditions
,
which
he
shoulde
set
downe
,
and
appoint
,
that
should
receiue
an
other
into
his
friendship
,
or
felowship
,
&
league
.
And
is
it
not
without
all
reason
,
that
he
which
receiueth
a
benefite
,
shoulde
tye
the
giuer
thereof
to
couenants
,
and
conditions
of
his
owne
making
?
To
the
intent
therefore
all
men
may
the
easier
sée
,
and
vnderstand
,
vpon
what
cause
,
and
condition
,
a
man
must
,
and
ought
to
haue
fellowship
with
Iesu
Christ
▪
I
wil
laye
foorth
to
the
viewe
,
the
maner
thereof
,
fetched
from
the
publicke
tables
of
the
ho●e
Ghost
,
that
is
to
say
▪
the
writinges
of
the
Prophetes
,
&
Apostles
,
deuided
into
their
partes
,
in
that
order
,
whiche
,
as
I
iudge
,
is
fit
,
and
agréeable
with
the
nature
of
those
thinges
intreated
of
.
Against
the
which
,
in
like
maner
,
I
will
set
the
way
,
which
these
of
this
newe
fellowship
haue
begunne
to
take
,
and
doe
yet
followe
,
that
it
may
more
euidently
appeare
:
both
that
they
themselues
,
and
all
those
that
will
followe
these
blinde
guides
,
doe
wander
verie
much
,
and
to
be
greatly
deceiued
.
CAP.
VIII
.
That
the
first
steppe
necessarie
to
haue
felowship
with
Iesu
,
is
true
faith
in
him
.
THat
the
doctrine
of
the
fellowship
The
doctrine
of
the
fellowship
with
Iesu
the
chiefe
scope
of
the
scriptures
.
with
Iesu
,
or
communion
of
man
with
Christ
the
Sonne
of
God
,
stretcheth
verie
farre
,
and
conteineth
within
his
compasse
,
the
doctrine
of
the
Prophetes
,
and
Apostles
,
as
the
which
is
the
chiefest
argument
,
and
principall
scope
thereof
:
they
doe
easily
perceiue
,
that
knowe
,
what
is
the
cause
of
mans
saluation
:
and
well
vnderstand
whervnto
all
partes
of
holy
Scripture
doe
belong
,
and
ought
to
be
referred
.
For
nothinge
is
delyuered
in
the
same
,
which
doth
not
tende
heereunto
,
to
bring
man
to
God
the
onely
fountain
and
author
of
his
happines
,
and
saluation
.
But
I
purpose
not
at
this
time
to
handle
euery
parte
of
this
so
large
a
matter
:
but
those
only
,
which
properly
appertaine
vnto
man
himselfe
:
that
is
,
I
entend
to
shewe
,
by
what
meanes
Iesus
receiueth
man
into
his
fellowship
,
or
to
speake
yet
more
plainly
,
what
I
meane
my
purpose
is
at
this
present
,
to
declare
,
by
what
markes
and
testimonies
wee
may
,
and
ought
to
knowe
,
that
either
we
our selues
,
or
other
doe
belonge
to
the
fellowship
of
Christ
.
Paule
of
all
others
,
séemeth
vnto
me
to
haue
opened
most
largely
,
and
exactly
,
this
mysterie
of
the
fellowship
,
or
knitting
together
the
members
with
the
head
.
For
he
maketh
mention
therof
almost
euerie
where
,
but
in
the
Epistle
to
the
Ephesians
,
he
prosecuteth
▪
namely
all
Ephe.
the
partes
,
and
causes
thereof
,
and
vnfoldeth
them
euery
one
;
touching
in
most
flat
wordes
,
the
beginning
,
proceeding
,
and
end
thereof
.
Who
as
he
plateth
the
last
end
thereof
,
in
the
participation
,
or
fellowship
of
the
kingdome
of
Christ
in
heauen
:
So
he
putteth
the
first
beginning
in
the
good
pleasure
,
and
purpose
of
the
heauenly
Father
,
from
the
which
springeth
our
election
before
the
foundations
of
the
worlde
were
laide
▪
But
letting
passe
at
this
time
,
those
two
extreames
,
to
wit
,
the
beginning
,
and
the
end
:
I
wil
only
entreate
of
the
meanes
,
and
proceeding
:
which
the
●●me
Author
Rom.
Rom.
8.
8.
Chapter
doeth
comprehend
,
as
it
is
apparant
,
vnder
the
names
of
vocation
,
and
iustification
.
Nowe
●ayth
goeth
Faith
foloweth
vocation
,
and
goeth
before
iustification
.
Faith
the
first
steppe
to
come
to
Christ
.
betweene
our
vocation
,
and
our
iustification
:
which
as
i●
followeth
the
one
,
so
〈…〉
it
needes
goe
before
the
other
.
Therefore
both
this
place
,
and
〈…〉
s
other
doe
teach
vs
,
to
hold
faith
,
to
be
as
the
first
step
of
the
comming
of
the
godly
vnto
Christ
▪
And
especially
Christ
him selfe
sheweth
it
,
whom
●he
historie
of
the
Gospell
declareth
▪
to
haue
alwayes
first
required
●ayth
,
of
〈…〉
he
had
to
do
with
all
.
But
〈…〉
●se
〈…〉
be
a●
〈…〉
t
infinite
testimonies
therof
.
I
will
〈◊〉
use
out
a
〈◊〉
,
and
chiefly
out
of
the
Gospell
after
〈◊〉
Iohn
,
which
is
verieful●
thereof
.
I
●●
Io.
1.
Cap.
only
alledge
those
place
●
that
séeme
〈◊〉
one
most
cleare
:
and
to
beginne
with
the
first
Chapter
,
there
it
is
flatly
vttered
,
that
all
those
that
beléeue
〈◊〉
Christ
,
are
en●●●ded
,
and
honoured
with
this
p
〈…〉
,
and
pr●hen●●●
nence
,
that
ther
should
be
the
Sonnes
of
God
.
Unto
whom
:
Paule
agreeth
Gal.
3.
verse
26
▪
Yeare
are
all
,
●●●eth
had
Gala.
3.
26.
the
Sonnes
of
God
by
fayth
in
Christ
Iesu
:
the
pledge
,
and
zeals
of
which
adoption
,
he
straightway
addeth
,
to
be
the
Sacrament
of
baptisme
,
as
wherby
the
faythfull
doe
put
on
Christ
:
that
is
,
are
ioyned
to
him
:
yea
,
&
that
which
is
more
,
are
coupled
with
him
▪
as
in
an
other
place
he
writeth
,
And
so
are
1.
Cor.
6.
made
bone
of
his
bone
,
and
flesh
of
his
flesh
.
For
so
it
pleased
him
to
describe
Ephes.
6.
that
most
straight
,
and
neare
fellowship
.
For
the
which
cause
Christ
also
;
as
it
is
in
Iohn
the
third
chapter
:
After
that
he
had
reasoned
with
Nicodemus
Io.
3.
Cap.
the
Pharize
about
the
seconde
,
or
heauenly
byrth
,
hee
thereunto
ioyneth
a
●
goodly
Sermon
of
the
force
,
and
verie
great
effectes
of
fayth
.
In
the
4.
and
5.
chap.
There
are
many
,
&
plaine
testimonies
to
this
purpose
,
but
I
passe
them
ouer
,
hastening
to
the
sixte
chapter
.
Wherein
this
matter
is
so
handled
,
so
fully
set
foorth
,
and
so
plainly
opened
,
that
I
maruell
,
that
there
should
be
any
yet
in
the
church
,
that
should
doubt
thereof
,
much
lesse
striue
about
it
.
But
vnto
Owles
,
or
night
Crowes
,
euen
the
noone
light
is
darke
:
&
there
will
euer
be
some
,
that
esteeme
●●hornes
better
then
corne
,
according
to
the
prouerbe
.
Christ
in
this
6.
chapter
Io.
6.
doeth
not
only
manifestly
shewe
,
that
the
way
to
haue
fellowship
with
him
,
consisteth
in
fayth
,
and
teacheth
the
same
to
be
most
necessary
:
but
also
instructeth
,
and
sch●leth
fayth
:
that
is
to
say
,
declareth
what
it
ought
to
bee
,
holds
it
ought
to
embrace
him
,
or
after
what
maner
it
ought
to
apprehende
him
:
or
els
,
what
way
it
ought
to
take
,
to
knowe
him
.
It
is
euident
that
there
are
in
Christ
〈…〉
natures
,
wherof
,
one
is
fetched
from
our
nature
,
or
as
the
Apostle
speaketh
Taken
,
and
therefore
altogether
like
ours
,
except
sinne
.
And
euen
as
he
him selfe
,
hath
thereby
We
must
come
by
the
fellowship
of
the
humaine
nature
of
Christ
,
to
the
fellowship
of
diuine
.
ioyned
him selfe
to
vs
,
so
by
the
same
must
we
come
vnto
him
,
to
the
intent
,
we
may
come
into
the
fellowship
of
the
other
nature
:
to
wit
,
the
diuine
,
which
is
natural
vnto
him
.
Of
the
which
thing
Augustine
diligently
August
.
de
ciuita
.
Dei
,
lib.
9.
Ca.
15.
intreating
in
the
9.
Booke
,
&
15
▪
chap
▪
of
the
citie
of
God
,
at
length
addeth
this
:
Being
made
partaker
of
our
humanitie
,
he
made
a
readie
way
for
vs
to
be
partakers
of
his
diuinitie
▪
L●k●
as
therefore
we
are
ioyned
to
the
Father
by
the
Sonne
:
so
also
we
are
vnited
vnto
the
Sonne
,
by
that
nature
▪
which
he
hath
receiued
of
vs
:
insomuch
that
i●
is
,
as
it
were
a
certaine
hande
,
or
as
▪
I
haue
els
where
written
▪
a
solder
●a●tening
together
things
,
that
otherwise
are
most
farre
asunder
,
and
●●●e●s
.
Nowe
as
whosoeuer
hath
fellowship
with
the
Sonne
,
must
needes
also
haue
fellowship
with
the
Father
,
otherwise
the
Sonne
shoulde
hee
di●●ded
from
the
Father
:
So
whosoeuer
is
receiued
into
the
fellowship
of
the
flesh
of
Christ
,
(
for
by
this
worde
,
in
this
place
,
as
els
where
,
by
the
name
of
the
Body
,
he
comprehendeth
his
humaine
nature
,
)
must
also
haue
fellowship
with
the
diuine
nature
:
vnles
we
will
part
those
two
natures
,
ioyned
together
with
a
most
sure
band
.
It
remaineth
therefore
that
we
know
,
how
we
haue
fellowship
with
the
humaine
nature
,
or
flesh
of
Christ
.
That
doeth
he
him selfe
plainly
declare
.
First
hee
signifieth
the
same
,
by
the
name
of
Bread
,
taking
occasion
of
the
myracle
Bread
.
wrought
before
,
and
mention
béeing
made
of
Manna
by
the
Iewes
,
at
last
after
further
reasoning
,
hee
calleth
it
his
Flesh
,
and
saith
it
is
true
meate
.
Moreouer
,
to
open
more
fully
this
mystery
,
he
maketh
mention
of
his
Blood
,
fitly
ioyning
blood
vnto
flesh
,
as
Blood
.
we
sée
them
ioyned
in
liuing
men
:
the
separation
whereof
bringeth
death
,
whereof
also
by
the
way
hee
speaketh
,
when
he
saide
,
that
it
should
be
giuen
for
the
life
of
the
word
,
the
life
;
I
say
,
not
the
death
.
For
he
dyed
,
that
hee
might
destroy
death
,
not
to
bring
it
vnto
any
:
but
to
restore
life
whiche
was
lost
,
vnto
all
them
,
which
should
haue
fellowship
with
his
flesh
.
And
h●
hath
shewed
by
diuers
wordes
the
way
to
obteine
this
fellowship
.
First
he
hath
vrged
the
word
Shall
Eate
,
applying
Shall
eate
.
it
to
the
Metaphore
of
Breade
,
and
to
the
word
,
Flesh
,
which
he
also
calleth
true
meate
.
For
they
are
communicated
,
and
receiued
by
eating
He
likewise
hath
vsed
the
word
,
Shall
▪
Shall
drinke
.
drinke
,
respecting
the
Wine
,
which
〈◊〉
saith
to
be
true
drinke
.
He
hath
fur●
ther
mentioned
the
word
,
Hath
come
▪
Hath
come
.
which
he
doeth
els
where
vse
.
Lastly
▪
he
hath
added
the
word
,
Beleueth
▪
by
Beleeueth
.
which
,
as
being
proper
,
and
single
▪
he
expoundeth
,
that
whiche
in
those
former
figuratuie
spéeches
,
laye
hid
.
And
so
he
hath
plainly
declared
,
that
the
way
to
come
by
this
diuine
felowship
,
is
fayth
,
whereby
onely
wee
eate
and
drinke
him
,
and
come
vnto
him
.
For
as
he
is
the
way
,
and
the
doore
for
vs
to
come
to
the
Father
:
so
wee
come
vnto
him
by
fayth
,
wee
are
ioyned
to
him
,
and
he
to
vs
:
so
that
hee
●●●●eth
in
vs
,
and
we
in
him
▪
that
is
,
dwelleth
in
our
heartes
,
as
the
Apostle
saith
to
the
Ephesians
the
3.
chapter
.
The
Fphes
.
3.
Cap.
sumine
then
of
all
,
is
this
:
that
Christ
ioyneth
vs
vnto
his
felowship
by
faith
,
and
by
no
other
mean
,
or
way
,
Wherfore
As
the
beleeuers
in
Christ
,
cannot
but
haue
fellowship
with
him
,
so
the
vnbeleeuers
cannot
haue
any
at
all
.
as
it
can
not
be
,
that
he
,
which
beléeueth
in
Christ
,
shoulde
not
haue
fellowship
with
him
,
and
through
him
,
which
the
Father
,
(
as
he
must
needes
be
lightened
with
his
light
,
that
beholdeth
the
Sonne
:
)
So
whosoeuer
beléeueth
not
in
him
,
it
is
as
impossible
,
that
hee
shoulde
haue
any
fellowship
with
him
:
as
it
is
,
that
a
blinde
man
〈…〉
i
de
sée
the
light
of
the
Sonne
.
Whereof
it
followeth
no
lesse
certainly
,
The
Iesuites
which
teach
that
they
may
,
teach
deuilish
doctrine
.
then
clearly
,
that
all
that
graunt
any
fellowship
with
the
flesh
,
and
bodie
〈◊〉
Christ
vnto
vnbeleeuers
:
doe
vtterly
shake
the
groundes
or
foundations
of
christian
doctrine
,
and
doe
not
onely
weaken
,
but
also
cleane
rent
a
〈…〉
the
harmony
,
and
agreement
thereof
.
Neither
doeth
this
opinion
se●●●●
to
be
called
rather
deuilish
,
then
h
〈…〉
,
or
to
proceede
from
a
man
:
for
that
only
cause
,
that
it
hath
broken
the
rule
of
fayth
,
and
truth
,
which
our
godly
fathers
haue
so
named
〈…〉
but
also
for
the
maner
,
by
which
it
is
w●nt
to
be
defended
of
th●se
men
.
For
it
is
The
deuilish
defence
of
this
doctrine
by
the
Iesuites
,
and
Papists
.
not
auouched
▪
and
maint●ined
with
the
weapons
of
Diuines
,
but
of
tyrantes
:
that
is
,
not
by
the
estimonies
of
the
scripture
,
or
sure
reasons
drawen
therehense
:
but
by
cauilles
,
reproches
,
slanders
,
banishmenis
,
proscriptions
,
fire
,
and
sword
.
These
are
●he
Io.
8.
weapons
not
of
trueth
,
and
godlines
,
but
of
falshood
,
and
wickednes
,
the
father
,
and
mainteiner
whereof
is
hée
,
which
was
a
murtherer
from
the
beginning
:
whom
they
followe
,
which●
are
his
:
abusing
the
colour
of
trueth
,
and
religion
,
to
ouerthrowe
the
●ame
,
that
they
may
the
better
prouide
for
their
owne
gaine
,
which
is
the
onely
thing
that
they
séeke
.
But
the
scripture
,
left
vs
by
the
Apostles
,
acknowledgeth
no
other
followship
with
Iesu
,
then
that
which
is
●y
▪
faith●
:
neither
doth
the
ancient
church
▪
to
wit
,
the
Apostolike
;
an●
Catholike
,
or
vniuersall
.
Now
this
,
that
these
man
The
Papists
by
their
transubstantiation
,
dreame
of
the
haue
deuised
,
they
dream
to
be
〈…〉
with
the
mouth
,
which
are
y●
Author●
of
transubstantiation
,
&
haue
brought
in
receiuing
of
Christ
with
their
mouth
.
to
the
church
,
not
of
Christ
but
of
Rome
together
both
their
transubstantiation
and
their
felowship
with
Christ
,
imagined
of
themselues
:
the
latter
wherof
receaued
,
as
it
were
by
handes
from
them
,
they
which
haue
inuented
transubstantiation
do
with
tooth
and
naile
defend
,
as
agréeable
with
their
new
imagination
,
&
vphold
it
egerlye
with
the
same
weapons
that
they
doe
.
But
they
whose
mindes
are
voide
of
preindice
,
doe
easily
perceiue
that
a
man
being
vpon
the
earth
,
can
neither
folow
Christ
with
his
bodely
féete
,
neither
touch
him
with
his
hands
,
neither
see
him
with
his
eyes
,
neyther
heare
him
with
his
eares
:
So
as
no
man
can
either
eate
,
or
taste
him
with
his
mouth
,
téeth
,
tongue
,
or
rooffe
.
All
Christ
not
to
be
receaued
by
any
outward
and
carnall
way
,
but
by
faith
only
.
these
thinges
as
they
are
done
onely
with
the
hart
and
minde
,
so
it
is
to
be
confessed
,
that
it
can
be
done
by
fayth
only
.
Therfore
he
erreth
greatly
,
that
trusteth
that
hee
can
haue
any
felowshippe
with
Christ
by
outward
apparell
or
gesture
,
or
any
bodely
actions
.
Now
let
vs
see
whether
these
new
felowes
of
Ie●●
,
haue
taken
a
righte
way
,
or
no.
CAP.
IX
.
That
this
new
,
and
vpstart
felowshippe
of
Iesu
,
haue
no
true
faith
.
THere
is
no
man
,
but
doth
acknowledge
that
the
minde
and
The
hart
of
a
man
,
the
proper
seate
of
faith
.
the
harte
of
a
man
,
is
the
proper
and
peculiar
zeale
of
faith
,
and
his
true
dwelling
place
:
and
that
thereof
it
followeth
,
that
it
belongeth
to
God
only
▪
to
iudge
and
geue
sentence
properly
,
and
truely
thereof
:
which
thing
I
confesse
,
notwithstanding
the
holy
Scriptures
doe
euery
where
witnes
,
that
one
man
may
,
yea
and
ought
to
iudge
of
another
mans
faith
,
as
of
all
vngodlynes
,
and
that
neither
vncertainlye
,
neither
vainly
.
This
ought
to
be
taken
for
an
vndoubted
truth
,
that
the
faith
of
Christ
,
or
christ
〈…〉
h
,
i●
that
which
is
in
Christ
:
that
is
,
which
Faith
aymeth
to
Christ
,
as
the
true
and
principall
marke
in
the
scripture
.
aymeth
vnto
him
as
the
〈…〉
marke
,
and
layeth
holde
vpon
him
as
the
true
obiects
.
For
albeit
true
faith
doeth
embrace
the
whole
Scripture
,
both
of
the
Prophets
,
and
Apostles
,
as
the
voyce
of
God
,
containing
verelye
the
most
certaine
will
of
God
:
yet
for
as
much
as
all
partes
thereof
tende
vnto
Christ
,
faith
also
it selfe
hath
respecte
chiefly
vnto
him
.
And
that
faith
only
What
true
faith
is
,
is
to
be
accounted
for
true
,
which
truly
knoweth
and
apprehendeth
him
:
that
is
,
in
such
sorte
as
he
is
in
deede
:
euen
such
as
the
heauenly
father
hath
set
him
out
,
and
offered
him
in
that
scripture
,
which
is
(
as
it
were
)
a
most
brighte
glasse
,
liuelye
representinge
Christ
,
and
in
him
,
God
.
For
the
wit
Mans
wit
cannot
comprehend
Christ
.
of
man
(
be
it
neuer
so
sharpe
by
nature
)
cannot
conceaue
the
true
,
and
liuelie
Image
of
Christ
,
and
how
can
it
,
seeing
the
thinges
which
are
vttered
of
him
vnto
vs
,
in
the
Apostles
doctrine
,
are
vnto
flesh
and
mannes
reason
,
not
only
Paradores
;
but
also
foolishnes
,
that
is
,
such
as
he
confesseth
and
taketh
to
be
extreame
folly
?
Neither
was
it
without
cause
,
that
Christ
,
after
that
Peter
had
in
flatte
Mat.
16.
1●
wordes
pronounced
him
to
be
Christ
,
the
Sonne
of
the
liuing
God
,
which
came
into
this
world
:
by
and
by
made
answere
:
Flesh
and
blood
hath
not
reuealed
this
vnto
thée
▪
but
my
Father
which
is
in
heauen
.
Yea
,
and
Paule
most
cléerely
teacheth
,
that
faith
is
Rom.
10.
17.
18
conceaued
,
and
bred
by
hearinge
▪
and
that
of
the
worde
of
God
▪
The
which
therfore
a
litle
before
these
wordes
,
he
calleth
the
words
of
faith
.
For
as
that
heauenlye
worde
is
not
perceyued
of
man
but
by
faith
,
so
there
is
no
faith
,
but
that
which
groweth
in
the
minde
,
out
of
the
same
word
,
through
the
heauenly
The
word
and
faith
vnseparable
.
Spirite
.
For
which
cause
it
is
w●●●e
to
bee
set
foorthe
with
diuers
names
or
titles
taken
from
those
things
which
(
receaued
by
faith
)
it
bringeth
to
passe
:
for
it
is
named
the
worde
of
grace
,
of
euerlasting
life
,
and
saluation
.
And
Christ
acknowledgeth
for
his
true
disciples
,
those
only
which
abide
and
continue
in
his
word
▪
Hereunto
I
suppose
our
●●●●rs
,
which
were
(
truely
)
godly
,
and
Apostolike
Iohn
.
1.
31.
The
word
the
rule
of
our
faith
men
,
had
an
eye
,
when
they
named
the
chiefest
points
of
doctrin●●●●tayned
in
the
wrytinges
of
the
Prophets
and
Apostles
,
the
Rule
of
our
▪
faith
,
and
the
bookes
in
which
is
conteyned
,
the
Canonicall
bookes
.
For
as
by
these
wordes
they
meant
that
all
The
Canonical
Scriptures
only
sufficient
for
faith
to
rest
vpon
.
things
contained
in
those
bookes
were
true
,
certaine
,
and
sure
:
so
nothinge
without
or
besides
those
bookes
,
were
eyther
to
be
sought
for
or
followed
,
but
that
faith
ought
to
holde
himselfe
content
within
those
bowndes
and
lysts
,
Damasc
in
Pr●oem
.
Lib.
As
Damascene
(
a
wryter
nothing
suspected
of
our
very
aduersaries
)
no
les
fitly
then
truely
wryteth
in
the
Preface
of
his
bookes
.
Christian
faith
,
then
is
that
which
acknowledgeth
,
loueth
,
and
imbraceth
Christian
faith
what
it
is
.
Christ
,
in
such
sort
as
the
holy
Scripture
expresseth
him
,
and
as
Paule
by
his
liuely
preaching
paynted
him
out
,
and
cru●yfied
him
before
the
Galathians
eyes
:
and
passeth
by
with
closed
eyes
and
eares
,
as
the
vaine
counterfette
of
Christ
,
whatsoeuer
are
spoken
and
vttered
without
those
bookes
▪
Therefore
I
suppose
it
lawfull
for
me
to
iudge
of
the
faith
of
this
new
felowship
out
of
their
own
doctrine
,
or
rather
The
Iesuites
faith
to
be
iudged
by
their
Doctrine
.
I
am
so
commaunded
to
doe
of
God
.
What
that
doctrine
is
,
how
shoulde
I
more
certainly
know
,
then
by
their
wrytinges
published
abroad
,
in
the
which
they
gaue
their
censure
of
other
mennes
doctrine
,
and
maintayn
The
Iesuites
doctrine
.
and
defende
their
owne
?
Now
they
doe
most
euidently
shew
,
that
there
cannot
be
in
that
schoole
,
so
much
as
a
sparck●
of
true
faith
in
Christ
.
A
man
may
meete
with
●om●
thinges
well
sayd
in
these
wrytinges
,
to
confesse
the
trueth
,
as
certaine
〈…〉
owers
cast
abroads
amongst
much
filth
,
and
as
small
péeces
of
golde
amongst
a
great
heape
of
dongue
.
It
séemeth
that
those
thinges
happened
,
eyther
whiles
the
wryters
tooke
no
héede
(
as
it
commeth
〈…〉
me
to
pas
)
either
that
they
were
wr
〈…〉
from
them
by
force
of
the
truth
:
eyther
that
the
some
chaunced
vnto
them
that
did
to
Balaam
,
and
Cay
〈…〉
her
(
to
be
short
)
that
they
would
follow
Sathan
▪
the
true
father
of
ly
〈…〉
whose
●●eights
and
〈…〉
s
especially
is
accompted
●●e
,
that
●●ld
and
the●
hee
speaketh
the
trueth
,
but
for
that
purpose
,
that
he
might
c●●●pe
into
mens
bosomes
,
and
afterwarde
spread
his
lyes
more
boldly
,
and
perswade
the
sooner
.
To
thinke
with
my selfe
that
this
latter
should
be
true
,
that
maketh
me
,
that
The
Iesuites
pretence
of
the
truth
,
the
sooner
to
deceiue
in
their
Cathechisme
of
Austria
.
I
see
in
the
verye
beginninge
of
theire
Cate●his●●
of
Austria
,
a
definition
of
a
christian
to
be
placed
,
which
pretendeth
great
puritie
of
doctrine
.
For
it
pronounceth
him
to
be
a
Christian
,
which
contenteth
himselfe
with
the
doctrine
of
Christ
,
and
condemneth
,
and
refuseth
the
contrary
vnto
the
same
.
It
layeth
down
afterward
a
description
of
faith
,
which
carryeth
with
it
great
shew
of
true
godlynes
:
and
shutteth
it
vp
with
a
goodly
defence
of
Chrysostome
,
Faith
is
the
lighte
of
the
soule
,
the
doore
of
life
,
the
foundation
of
euerlasting
life
.
Hee
that
readeth
these
words
in
the
very
entrance
being
well
affected
to
godlynesse
,
and
trueth
,
doth
he
not
goe
on
,
ful
of
hope
,
and
very
desirous
not
only
to
reade
,
but
also
to
know
,
and
learne
all
that
followeth
?
But
he
that
is
indued
with
iudgement
,
and
armed
with
the
Spirite
of
discretion
▪
will
by
and
by
finde
out
▪
the
deceite
,
and
steppe
back
,
for
neyther
those
thinges
that
are
in
the
middest
,
neither
the
later
,
doe
agrée
with
the
first
:
but
the
matter
it selfe
sheweth
,
that
they
are
most
dangerous
poysons
,
couered
with
hony
.
A
man
might
call
them
those
whoorish
intisementes
which
Salomon
the
5.
and
7.
of
the
Prouerb
.
5.
7
Prouerbes
doth
liuely
paynt
out
:
and
wherewith
some
wil
haue
the
practyses
that
heretickes
deuise
to
s●are
and
allure
the
mindes
of
the
simple
,
to
bee
set
out
.
What
I
pray
you
is
there
in
the
partes
folowing
of
that
booke
which
they
entitle
The
Sumine
of
Christian
The
titles
of
the
Iesuites
bookes
,
and
the
doctrine
therin
conteyned
,
contrary
.
Doctrine
,
like
vnto
that
front
?
yea
rather
▪
what
is
there
not
unlike
▪
what
not
corrupted
and
peruerted
?
what
not
contrary
to
the
puritie
of
the
Doctrine
of
the
Apostles
?
And
that
I
may
not
to
●●ch
a
number
of
other
,
I
laye
foorth
one
poynt
,
of
the
meanes
or
wayes
to
purge
and
clen●e
men
from
their
sinnes
,
the
103.
leafe
.
Wh.
〈…〉
The
Iesuites
make
6.
wayes
and
more
to
purge
sinnes
,
not
so
much
as
naming
Christ
or
faith
in
him
.
they
rec●ei●
by
fire
wayes
&
says
that
there
are
also
more
▪
(
as
superstitious
ignorance
is
alwayes
fruitfull
,
)
yet
there
is
no
mention
at
all
made
either●
of
the
blood
of
Christ
,
or
faith
in
him
:
Un
to
the
which
only
remission
or
forgiuenes
of
sinnes
is
to
be
imputed
.
Is
this
to
be
achristian
,
&
to
content
themselues
with
the
doctrine
of
Christ
?
Thus
falshode
is
wont
te
be
contrary
to
it self
,
&
to
ouerthrowe
it selfe
.
But
let
vs
come
to
other
points
,
what
this
whole
felowship
thinketh
nerally
of
that
scripture
,
it
is
manifestly
known
by
their
censure
of
Coleyn
,
by
certain
propositions
,
&
Censura
Colomensis
.
other
their
publike
wrytinges
.
If
we
beleue
these
holye
teachers
the
sacred
Scriptures
are
darck
,
doubtfull
,
wauering
,
easie
to
be
turned
on
which
side
a
man
liste
,
maymed
and
vnperfecte
.
What
account
the
Iesuites
make
of
the
Scripture
.
This
if
they
think
as
they
write
,
which
christian
charitie
willeth
vs
to
iudge
what
faith
haue
these
holy
Doctors
?
Verely
it
is
a
great
deale
more
certaine
and
true
,
that
faith
taketh
her
light
from
the
Scripture
,
then
that
the
What
the
Iesuites
faith
is
.
moone
doth
from
the
sun
.
Therefore
theire
faith
muste
néedes
be
darcke
,
doubtfull
,
wauering
,
changeable
,
and
vnperfect
.
For
faith
must
holde
,
follow
,
and
resemble
the
nature
of
the
Scripture
,
as
the
childe
doth
of
his
father
,
the
ryuer
of
his
fountaine
or
hed
,
and
the
bough
of
his
roote
.
And
what
place
I
pray
you
with
these
men
,
hath
the
Apostles
perswation
and
assurance
of
faith
?
Furthermore
it
is
manifest
what
Paul
and
Iames
doe
speak
of
a
doutfull
Rom.
14.
22
Iac●b
.
16
and
staggering
faith
.
Euen
as
faith
ought
to
stay
it selfe
vpon
true
and
sure
grounds
:
so
a
christian
teacher
ought
to
be
perswaded
,
that
he
speaketh
and
teacheth
the
thinges
that
are
sure
and
true
.
I
say
nothing
now
of
the
Sophisters
implicity
,
or
folden
vp
and
vnformed
faith
:
which
dreames
(
as
al
others
)
there
is
no
doubt
,
but
these
masters
doe
allow
.
This
only
I
desire
The
Iesuites
faith
wauering
and
doutfull
.
to
heare
and
learne
of
them
,
whether
they
doe
not
also
doubt
whether
they
themselues
,
as
well
as
others
,
be
worthy
of
loue
or
hatred
?
I
do
not
beléeue
that
they
stand
in
doubte
,
whether
the
sonne
of
God
be
deare
to
his
Father
.
For
that
heauenly
voyce
taketh
away
all
scruple
of
doubt
,
which
testifieth
that
the
Father
so
loueth
the
Sonne
,
and
so
doth
imbrace
him
,
that
Mat.
17
▪
Luke
.
4
he
is
wholy
well
pleased
in
him
.
Now
if
they
thinke
and
perswade
themselues
in
déede
,
that
they
are
the
companions
of
Iesu
,
how
can
they
doubte
,
but
they
are
also
beloued
of
him
?
can
he
choose
but
loue
the
members
,
vnto
whom
the
head
is
most
deare
?
can
he
set
light
by
the
flock
,
that
maketh
account
of
the
shephearde
?
should
he
not
loue
those
whom
hee
hath
chosen
before
the
foundations
of
the
world
were
layde
,
being
called
,
iustified
,
and
sanctified
?
Ephe.
1.
Rom.
8
he
that
doubteth
of
this
thing
,
will
any
man
beleeue
he
beleeueth
in
Christ
?
Againe
,
who
can
say
that
they
haue
faith
in
Christ
,
which
know
not
The
faith
of
the
godly
certaine
and
stable
.
Christ
?
certainly
the
true
faith
of
Christ
doth
receiue
and
keepe
Christ
,
as
a
glasse
doth
the
face
which
is
before
it
,
and
a
ringe
,
and
a
pretious
stone
,
inclosed
within
it
.
And
as
Ambrose
witnesseth
,
euen
as
the
armes
of
olde
Simeon
Ausbrosan
Luc.
Cap.
2
did
embrace
Christ
.
Paul
also
affirmeth
,
that
Christ
dwelleth
in
the
hartes
of
the
godly
by
faith
.
But
the
doctrine
which
these
men
profes
,
doth
most
clearely
shew
that
in
their
harts
as
in
their
Temples
,
there
is
nothing
but
a
shadow
and
vaine
counterfette
of
Christ
.
For
that
which
the
write
of
remission
of
sinnes
,
and
iustification
,
(
that
is
)
of
the
chiefest
point
of
christian
religion
,
of
mans
abilitie
,
of
merites
and
good
workes
:
doth
so
spoyle
and
robbe
Christ
of
those
giftes
,
with
which
The
Iesuites
robbe
Christ
of
his
office
of
redemption
.
his
father
hath
honoured
him
:
doth
so
likewise
rentin
péeces
his
office
.
Finally
so
make
fruitles
and
of
no
effecte
,
his
sacrifice
,
and
merite
thereof
,
that
I
sée
we
haue
nothing
lefte
to
say
,
but
that
of
the
Apostle
,
Christ
hath
dyed
in
Galat.
3.
vayne
.
Truely
they
that
thinke
the
same
that
these
men
wryte
,
cannot
haue
Christ
but
without
his
office
and
without
his
benefites
.
Lastly
,
to
knitte
vp
all
at
once
,
they
The
Iesuites
pretence
of
reformation
,
and
their
doinges
contrary
.
that
will
séeme
to
be
raysed
vp
,
&
sente
of
God
,
for
that
purpose
,
that
they
might
lifte
vp
those
thinges
which
were
fallen
downe
in
the
church
,
restore
againe
things
corrupted
,
amend
thinges
amisse
:
doe
not
only
deceiue
the
expectation
of
all
good
and
godlye
men
,
but
also
doe
marre
agayne
the
things
that
began
to
be
amended
,
and
to
heape
errors
vpon
errors
,
yea
,
and
by
all
shifts
and
drifts
,
labor
to
make
the
diseases
incurable
,
wherunto
medicines
were
prouided
with
greate
hope
of
recoueringe
of
health
.
They
The
Iesuites
more
impudent
in
the
defence
of
popish
errorr
,
then
other
papists
,
and
the
pope
himselfe
.
that
before
these
men
,
tooke
vpon
them
the
defence
of
popish
errors
,
were
stayed
with
some
shame
,
that
they
durste
not
stubbornly
maintain
the
grossest
,
and
such
as
were
flatly
contrarie
to
the
Doctrine
of
Christ
:
and
they
confessed
willinglye
,
that
many
thinges
creapte
into
the
church
whilest
the
shepheardes
were
a
sléepe
,
which
needed
reformation
:
as
plainlye
witnesseth
certaine
orations
openlye
made
and
pronounced
,
in
the
Counsell
of
Orat
▪
in
Concil.
Trident.
〈◊〉
.
Trent
,
both
in
the
Popes
own
name
and
other
catholike
Princes
:
which
being
also
put
in
Printe
,
remayne
at
this
day
in
mennes
handes
.
But
there
is
nothing
so
grosse
,
so
rotten
,
so
filthy
,
so
fonde
and
wicked
in
the
popish
puddle
and
sinck
,
which
sauoureth
not
well
vnto
those
purgers
and
reformers
.
They
allow
,
vphold
,
and
defende
all
thinges
,
be
they
neuer
so
foolish
and
vnreasonable
.
This
can
the
reading
of
the
bookes
set
foorth
by
them
,
most
certainly
declare
.
Neuertheles
,
I
will
alledge
one
example
,
to
perswade
them
of
the
truth
herof
,
which
either
haue
not
so
much
leisure
to
take
that
paynes
,
or
are
not
disposed
to
lose
time
in
turning
ouer
these
filthines
.
It
is
wel
knowen
almost
vnto
al
men
,
that
Ariacletus
the
bishop
of
Rome
,
Pope
Anacletus
impudent
and
ridiculous
forcing
of
the
scripture
to
prooue
his
supremacie
.
being
bewitched
with
the
opinion
of
his
soueraintie
,
or
as
they
call
it
,
popish
supremacy
,
when
hee
perceyued
that
it
stoode
vpon
weake
foundations
,
toke
vpon
him
to
make
Christ
the
founder
and
author
thereof
,
which
to
bring
to
passe
,
hee
would
vse
a
metamorphosis
or
transformation
,
not
vnlike
that
wherby
he
turneth
bred
into
the
body
of
Christ
.
For
of
a
stoane
he
thought
to
make
flesh
,
that
is
,
did
translate
Cephas
.
Iohn
.
1.
42
the
hebrue
word
Cephas
,
a
head
.
He
was
laughed
to
scorne
of
all
those
that
take
no
delight
in
such
foolery
,
and
are
not
so
light
of
credite
that
they
would
receaue
euery
thing
without
examination
and
tryall
.
When
Antonius
Contius
the
polisher
of
the
popish
canons
,
and
one
of
the
chiefest
flatterers
of
the
Romish
Antichrist
,
lighted
vpon
the
22.
Distinction
,
and
met
with
the
Distinct.
22.
place
of
the
Epistle
of
Anacletus
,
he
feared
,
being
otherwise
a
bolde
and
shamelesse
man
,
(
as
Runnagates
are
Contius
the
Popes
flatterers
shifte
to
helpe
Pope
Anacletus
.
wonte
to
be
)
to
allowe
of
that
interpretation
,
(
which
to
be
vnsauery
,
his
very
conscience
forced
him
to
confes
)
but
cunningly
indeauored
to
slippe
away
from
the
place
where
hee
coulde
take
no
holde
.
First
he
confessed
that
that
Etymologe
was
laught
at
by
some
,
then
by
and
by
he
secretelye
reprooueth
it
,
bringing
the
true
interpretation
out
of
Hierom.
But
on
the
other
side
,
fearing
least
he
should
offend
his
gods
,
as
some
are
wonte
to
say
,
that
is
,
purchase
no
thankes
of
them
,
whose
good
will
and
fauor
he
endeuoureth
by
all
meanes
to
procure
,
immediately
he
doth
after
a
sorte
,
excuse
Anacletus
,
and
almost
discharge
hym
,
bringing
foorth
an
example
of
like
errour
in
Optatus
the
Affricane
a
man
otherwise
both
godly
and
learned
.
Within
these
bowndes
did
this
most
earneste
mayntener
of
Popish
errors
,
hold
himselfe
.
But
Turrianus
Turrianus
.
a
great
man
amongest
the
companies
of
Iesus
,
and
a
follower
,
or
rather
a
flatteer
of
cardinall
Hosius
,
did
not
stick
to
leape
ouer
the
barres
&
listes
.
He
excuseth
not
Anacletus
after
a
The
Iesuites
impudent
defe●ce
of
Anacletus
.
sorte
,
and
indifferently
:
but
doth
plainly
commende
and
defende
him
as
a
skilfull
and
diligent
man
:
as
a
follower
of
the
Prophets
and
Apostles
,
and
the
learned
auncientes
.
So
much
preuayleth
with
these
men
the
smoke
of
the
Popes
courte
,
and
his
fatte
morsels
,
The
Iesuites
in
flattering
the
Pope
,
shake
of
all
feare
of
God
,
and
shame
of
the
world
.
that
they
doe
quickly
shake
of
out
of
their
conscience
all
the
feare
of
God
,
and
driue
from
their
face
all
shame
and
blushing
,
while
they
turne
black
into
white
.
Whosoeuer
therfore
doe
thinke
that
in
these
new
companions
of
Iesu
,
(
who
as
they
are
themselues
seduced
so
endeuour
what
they
can
to
peruert
others
)
there
remayneth
any
sparcle
or
●rum
of
true
faith
:
it
must
needes
be
,
either
that
they
are
not
acquaynted
with
their
disposition
and
manners
:
either
that
they
are
them selues
scarce
sounde
in
faith
.
CAP.
X.
That
the
second
steppe
to
keepe
fellowship
with
Iesu
,
is
a
life
worthie
the
name
of
Christ
.
THat
Christ
is
after
two
maner
of
wayes
in
the
holie
scriptures
described
,
Christ
in
the
scriptures
deliuered
vnto
vs
after
two
sortes
.
and
set
foorth
vnto
all
the
godly
,
we
doe
reade
it
well
noted
,
and
for
good
cause
written
,
by
many
godly
,
and
learned
expounders
of
the
same
.
For
they
teach
first
,
that
he
is
the
Authour
and
giuer
of
remission
of
sinnes
,
1
righteousnes
,
life
,
&
saluation
to
those
that
beléeue
in
him
.
And
they
witnesse
Christ
only
●
Sauiour
.
the
same
,
to
be
so
proper
,
and
peculiar
vnto
him
,
that
no
péece
,
or
part
thereof
may
be
turned
ouer
vnto
any
other
,
without
great
wrong
,
and
manifest
sacriledge
against
him
.
Secondly
,
they
2
describe
him
,
as
a
moste
singular
example
,
and
paterne
of
a
godly
,
and
holie
life
,
ordered
,
and
framed
vnto
the
most
straight
,
or
exact
rule
of
the
lawe
of
God
:
which
as
by
his
wordes
hée
taught
,
and
prescribed
:
so
did
he
by
his
déedes
expresse
,
and
laye
foorth
,
to
bee
followed
of
all
those
,
that
desire
as
wel
to
bee
,
as
to
bee
called
his
schollers
:
whereof
there
is
a
plaine
testimonye
the
13.
Chap.
of
Iohn
.
For
this
heauenly
Io.
13.
maister
was
nothing
like
those
,
whom
Paule
setteth
foorth
,
the
seconde
of
Timothie
,
3.
chapter
.
Which
cary
2.
Tim.
3.
a
shewe
of
godlines
,
but
deny
the
power
thereof
:
of
which
sort
were
they
also
,
whom
he
doeth
liuely
paint
out
.
Rom.
2.
chap.
He
hath
therefore
both
Rom.
2.
deliuered
in
word
,
and
expressed
in
his
deedes
a
true
forme
of
godlines
:
that
all
that
couet
to
haue
any
place
in
his
schoole
,
&
houshold
,
might
vnderstande
,
that
it
is
required
of
them
,
as
well
to
professe
the
same
with
their
mouth
,
as
to
perfourme
it
in
worke
.
For
this
being
True
loue
a
sure
marke
of
the
Discipler
of
Christ
.
comprised
vnder
the
name
of
loue
,
he
haue
said
to
be
the
proper
marke
of
his
profession
,
and
schooling
,
whereby
his
true
Disciples
are
discerned
from
counterfaite
.
Io.
13.
chapter
.
As
likewise
Io.
13.
he
hath
willed
,
that
Wolues
,
and
false
Prophetes
should
be
knowne
by
their
fruites
.
Math.
7
,
vers.
16.
To
be
Math.
7.
16.
short
,
it
is
euident
,
that
Christ
,
would
haue
our
obedience
,
ioyned
with
our
fayth
in
him
,
which
is
the
head
,
and
summe
of
all
the
seruice
,
whiche
hée
would
haue
done
vnto
him
.
Yea
,
and
Faith
must
be
ioyned
with
obedience
.
the
Apostle
in
some
places
sheweth
,
that
fayth
it selfe
,
is
comprised
vnder
the
name
of
obedience
.
Moreouer
,
he
witnesseth
,
that
God
Tis.
1.
is
denied
,
as
well
in
déedes
,
as
words
:
Euen
as
he
teacheth
the
doctrine
to
be
commended
with
the
example
of
holy
life
.
The
Apostles
therefore
being
the
best
expounders
of
the
minde
,
&
words
1.
Thes.
4.
of
Christ
:
Like
as
they
doe
alwayes
teach
,
that
we
should
beléeue
and
trust
in
him
,
the
Authour
of
our
righteousnes
and
saluation
:
So
they
doe
euery
where
admonish
,
and
exhort
vs
,
to
follow
him
the
Schoolemaister
,
and
singular
example
of
holie
life
.
For
hee
hath
not
,
as
Paule
saith
,
called
his
vnto
vncleanes
,
and
loosenesse
of
life
,
but
vnto
holines
.
Neither
was
he
made
only
vnto
the
faithfull
(
as
he
writeth
to
the
Corinthians
,
)
their
wisedome
,
1.
Cor.
1.
30.
and
righteousnes
,
but
also
their
sanctification
,
and
redemption
.
For
as
by
his
wisedome
▪
and
righteousnes
,
hee
driueth
away
the
naturall
darkenesse
of
mans
minde
,
and
doeth
kindle
in
them
the
light
of
the
true
knowledge
of
him selfe
,
and
his
father
:
and
forgiuing
of
our
sinnes
doeth
endue
,
and
adorne
vs
with
his
righteousnes
,
wherwith
we
beeing
couered
do
please
the
Father
:
So
he
doeth
giue
vs
his
holie
Spirit
,
which
doth
renue
our
mindes
,
that
they
may
haue
holie
desires
,
and
pure
affections
,
whiche
at
last
may
bring
foorth
holy
workes
.
And
touching
the
effectes
of
the
holy
Ghost
,
in
the
faithfull
,
and
endeuour
of
holy
life
,
it
is
euerie
where
entreated
Rom.
6.
7.
8.
Ca.
in
the
Epistles
of
the
Apostles
,
but
chiefly
,
in
the
Epistle
to
the
Romans
the
6.
7.
8.
Chapters
,
the
same
is
handeled
diligently
,
and
largely
.
And
the
very
same
also
doth
Iames
,
and
Iohn
in
their
Epistles
of
purpose
teach
.
The
desire
therefore
,
and
indeuour
of
a
holie
and
new
life
oughte
so
to
bee
coupled
The
endeuour
of
holy
life
can
not
be
separated
from
true
faith
.
with
true
fayth
in
Christ
,
that
it
is
a
harder
matter
,
or
as
impossible
,
to
plucke
one
of
them
from
another
,
as
it
is
to
separate
light
from
the
Sunne
,
and
heate
from
the
fire
.
For
Christ
,
as
the
same
Apostle
witnesseth
,
gaue
him selfe
for
vs
,
that
he
might
deliuer
vs
from
all
iniquities
,
and
purge
vs
to
Ti.
2.
14.
be
a
peculiar
people
,
vnto
him selfe
,
zealous
of
good
workes
.
And
verely
,
if
the
Philosophers
doe
discourse
of
maners
,
and
deliuer
preceptes
,
not
so
much
to
make
men
skilfull
,
as
good
:
howe
vnséemely
a
thing
were
it
,
that
Christian
Philosophie
should
goe
no
The
true
beleeuers
doe
feele
Christ
working
in
them
by
his
holie
Spirite
.
further
,
then
to
infourme
mens
minds
with
the
knowledge
of
godlines
,
making
no
account
of
leadinge
a
godlye
,
and
holie
life
?
Whosoeuer
hath
faith
,
hee
must
féele
in
him selfe
Christ
,
so
working
by
his
holie
Spirite
,
that
hee
truely
say
that
which
the
Apostle
doth
,
Gala.
2.
I
liue
,
yet
not
I
any
more
,
but
Christ
liueth
in
me
.
For
as
the
bodie
hauing
a
soule
,
doeth
receiue
,
and
feele
his
force
,
and
actions
:
So
hee
that
is
ingraffed
into
Christ
,
and
is
made
his
member
,
can
not
but
bee
partaker
of
Why
the
company
of
the
godly
are
called
the
communion
of
Saintes
.
his
Spirite
,
life
,
and
holines
.
For
the
which
cause
,
the
Apostolike
,
and
Catholike
fayth
,
calleth
the
bodie
,
or
fellowship
of
the
church
,
the
communion
of
Saintes
:
plainly
declaring
,
those
only
to
appertaine
vnto
that
fellowship
,
which
doe
minde
an
holie
life
,
and
doe
bende
and
endeuour
them selues
hereunto
:
that
they
become
suche
as
Paule
exhorteth
the
Thessalonians
to
1.
Thes.
5.
23.
be
:
that
is
,
wholy
sanctified
,
sound
in
Spirite
,
and
such
as
are
kept
blamelesse
in
bodie
and
soule
,
vnto
the
comming
of
our
Lord
Iesus
Christ
.
They
that
are
otherwise
minded
,
and
doe
otherwise
leade
their
life
,
and
neuertheles
say
they
be
of
the
fellowship
of
Iesu
:
doe
varie
from
them selues
,
and
their
life
doth
manifestly
reproue
their
tongue
of
a
lye
.
CAP.
XI
.
That
there
appeareth
not
in
this
newe
fellowship
of
Iesu
,
any
endeuour
of
holie
life
.
I
Doubt
not
but
the
title
,
or
drifte
of
this
chapter
,
will
seeme
vnto
many
at
the
first
sight
,
not
only
strange
,
but
also
vnreasonable
,
and
no
lesse
,
then
if
I
shoulde
goe
about
to
proue
,
heauie
things
to
go
vpward
,
and
light
things
downward
.
For
where
as
I
say
,
that
The
Iesuites
no
such
men
as
they
beare
the
world
in
hand
.
I
doe
not
finde
in
this
vpstart
kinde
of
monkes
,
integritie
of
life
,
and
endeuour
of
holines
:
I
shall
séeme
vnto
a
great
many
,
to
doe
no
otherwise
,
then
if
I
should
say
that
I
finde
no
light
in
the
Sun
or
whitenes
in
Snowe
.
So
verely
is
the
outwarde
visor
,
or
shewe
wont
to
dasell
their
eyes
,
which
gaste
thereupon
,
and
doe
not
withdrawing
the
same
,
looke
into
the
matter
more
narowly
.
Of
these
therefore
I
request
,
that
they
would
suspende
their
iudgement
a
while
:
and
remoue
all
preiudices
out
of
their
mindes
,
and
to
iudge
of
the
matter
,
hearing
attentiuely
the
reasons
,
which
I
shall
bring
.
First
of
The
Iesuites
in
their
dealing
against
the
professours
of
the
Gospel
in
the
point
of
Iustification
,
malicious
and
slaunderous
.
all
,
I
say
that
I
do
worthily
find
wanting
in
these
brethren
,
plaine
dealing
,
and
good
meaning
,
namely
,
in
those
thinges
that
they
write
against
vs
:
as
which
in
the
most
waightie
controuersie
of
iustification
,
cease
not
wrongfully
to
burthen
vs
,
or
rather
the
truth
it selfe
,
to
the
intent
to
make
it
not
only
suspected
,
but
also
hated
of
all
men
:
with
that
hainous
,
and
rancke
slaunder
,
of
naked
,
or
bare
fayth
,
and
voide
of
good
workes
.
And
yet
these
men
cannot
but
know
what
our
mind
and
iudgement
is
,
which
haue
by
flattery●
declared
,
and
set
downe
in
wrytinge
,
a
thousand
times
by
our
men
.
They
doe
easilie
perceiue
that
we
doe
allow
that
faith
,
and
doe
attribute
vnto
it
only
What
iustifiing
faith
the
professours
of
the
gospel
teach
.
that
effecte
of
iustifying
,
which
the
Apostle
doth
define
to
be
effectuall
by
loue
,
and
fruitfull
by
good
works
,
and
so
,
that
we
doe
not
separate
the
good
Gal.
5.
6.
〈…〉
.
12.
33.
fruites
from
the
good
tree
,
although
in
that
effecte
,
it
be
discerned
from
them
.
When
one
reasoneth
of
the
sun
,
fire
,
and
a
man
,
doth
not
he
reason
of
the
sunne
that
shineth
,
fire
that
heateth
,
and
a
man
that
liueth
,
albeit
in
flatte
wordes
it
be
not
added
:
neuertheles
,
euery
man
doth
distinguish
them
one
from
another
by
their
effectes
.
Therfore
Lyes
and
slaunders
the
notes
of
the
enemies
of
truth
and
godlynes
.
let
these
masters
cease
to
slaunder
vs
,
if
they
will
perswade
vs
,
that
they
are
louers
of
the
truth
,
and
desirous
of
holynes
,
for
to
cauill
,
much
more
to
lie
and
slaunder
is
the
part
of
the
enemies
of
godlynesse
and
trueth
.
But
letting
this
passe
,
let
vs
come
to
the
examination
of
the
rest
of
their
life
.
I
will
not
here
charge
them
all
by
rehearsing
those
thinges
,
which
I
haue
oft
times
heard
and
vnderstoode
to
be
almost
in
euery
mans
mouth
,
before
their
eyes
,
and
in
their
handes
:
that
certaine
gréeuous
offences
haue
bene
lately
committed
of
some
,
which
are
of
this
order
of
companions
.
They
would
perhaps
make
answere
,
that
the
wickednes
of
some
ought
not
to
be
preiudiciall
to
the
whole
felowwippe
,
euen
as
no
wise
man
doth
condemne
the
Apostleship
,
for
the
falshode
&
treason
of
Iudas
.
Moreouer
,
I
am
not
so
curious
,
and
desirous
to
prie
into
other
mennes
liues
,
that
I
should
desire
to
touche
those
thinges
that
are
done
within
priuate
walles
.
I
leaue
such
things
,
first
,
1.
Cor.
4.
vnto
God
,
who
will
once
make
manifest
things
that
are
hid
in
darcknes
,
as
the
Apostle
witnesseth
,
nexte
,
vnto
time
,
the
mother
of
truth
,
as
they
vse
to
say
:
lastly
,
vnto
them
that
are
in
those
cloysters
or
dennes
,
and
abide
willingly
amongest
them
:
which
if
they
would
,
happely
also
might
bring
to
light
those
thinges
,
that
as
they
are
soule
to
commit
,
so
should
be
shamefull
to
speake
and
to
heare
:
I
will
onlye
make
mention
of
those
thinges
,
which
the
very
Sun
doth
behold
,
and
are
in
euery
mannes
eyes
.
First
,
that
the
hatred
of
the
worlde
is
ioyned
with
the
true
loue
of
godlynes
,
Iac
4.
ver.
3.
The
loue
of
the
world
,
&
the
loue
of
god
lines
can
not
agree
.
it
is
as
certaine
,
as
that
the
Sun
doth
shine
at
high
noone
.
For
God
and
the
world
are
of
such
contrary
desires
one
to
the
other
,
that
Iames
doubteth
not
to
say
,
that
the
friendshippe
of
the
world
is
enimity
with
God
,
and
that
whosoeuer
desireth
the
friendship
of
the
world
,
is
made
an
enemie
vnto
God
.
Whosoeuer
therfore
is
not
an
aduersary
vnto
the
world
,
and
hath
not
bidden
battel
vnto
it
,
and
doth
not
declare
the
same
,
rather
in
deede
,
then
in
word
,
is
not
to
be
counted
the
friend
,
much
les
the
felow
of
God
.
For
Christ
also
hath
sufficiently
shewed
,
that
no
man
can
be
addicted
to
them
both
,
and
Math.
6.
2.
Timoth.
4.
ver.
10.
loue
them
both
.
Paule
allegeth
no
other
reason
,
why
Demas
forsooke
him
,
but
that
hee
had
imbraced
this
present
world
.
Furthermore
,
Iohn
in
his
first
Epistle
,
and
second
chapter
,
hath
liuelye
paynted
out
the
nature
of
the
world
,
and
what
his
lustes
are
,
wherein
also
he
confirmeth
the
former
sentence
of
Iames.
Whatsoeuer
(
saith
he
)
is
in
the
world
▪
the
luste
of
the
flesh
,
the
luste
of
the
eyes
,
and
the
pride
of
life
,
is
not
of
the
father
.
Now
it
is
to
bee
The
lusts
of
the
world
do
raine
cheefly
in
the
Poopes
,
and
his
prelates
courts
.
considered
,
amongest
whom
these
affections
doe
raigne
,
and
these
markes
appeare
.
If
there
be
any
that
dare
denye
,
that
they
are
chiefly
to
be
séene
in
the
courtes
of
the
Bishops
of
Rome
,
of
Cardinals
,
and
of
Bishoppes
:
I
will
not
doubt
to
affirme
,
that
hee
is
touched
with
no
féeling
of
conscience
,
and
with
no
shame
.
For
who
,
vnlesse
he
be
marueylously
shameles
,
wil
deny
,
that
their
palaces
,
or
houses
more
stately
then
kinges
,
are
schooles
of
all
kinde
of
pleasures
?
Who
knoweth
not
,
that
they
,
and
their
reteyners
,
doe
liue
in
excessiue
ryot
,
and
do
fare
most
delycately
and
dayntely
?
Truely
that
Pontificalis
cana
.
olde
prouerbe
,
a
Prelates
feast
,
did
neuer
so
well
agree
vnto
any
,
as
vnto
these
men
.
I
speake
nothing
of
the
monstrous
outrages
,
which
are
done
in
secreate
:
those
that
are
openly
done
,
do
suffice
and
giue
euident
testimony
thereof
.
If
it
hath
bene
heretofore
truly
,
and
worthily
saide
,
let
him
depart
from
the
courte
,
that
mindeth
to
bée
godly
,
howe
much
more
truely
,
and
rightly
,
I
pray
you
,
may
it
be
saide
of
these
men
:
whosoeuer
desireth
to
haue
fellowship
with
Christ
,
and
friendship
with
God
:
Let
him
beware
,
flée
,
and
abhorre
these
companies
,
and
fellowships
?
For
he
that
goeth
about
to
ioyne
the
one
of
these
with
the
other
:
he
thinketh
,
and
doeth
as
wisely
,
as
if
he
should
endeuour
to
make
fire
,
and
water
agrée
together
.
If
these
newe
The
Iesuites
in
hauntinge
the
popes
&
prelats
courtes
&
kitchinges
,
shewe
what
hatred
they
beare
to
the
worlde
.
fellowes
are
so
desirous
of
the
Apostolicall
temperance
,
continence
,
and
abstinence
,
as
they
professe
them selues
in
their
apparell
,
iesture
,
wordes
,
and
writinges
:
howe
commeth
it
to
passe
,
that
they
couet
so
much
,
to
nestle
themselues
so
neare
the
Popes
kitchins
?
It
is
maruel
that
they
auoid
not
smoke
,
which
is
,
noysome
to
students
of
learning
,
&
the
sauor
of
rosted
meat
,
which
is
wont
to
be
vnpleasaunt
vnto
those
which
are
fasting
.
They
that
in
déede
hate
wickednesse
,
doe
diligently
remoue
,
from
them
all
those
thinges
,
whiche
entise
men
therunto
,
and
doe
diligently
cut
of
all
occasions
thereof
.
Yea
,
theire
eares
can
scarce
abide
their
names
.
And
many
not
without
cause
The
verse
occasions
of
eviles
,
to
be
auoyded
of
the
godly
.
doe
thinke
,
that
this
cause
especially
brought
foorth
,
the
olde
solitarie
lyfe
.
For
those
goings
aside
from
the
multitude
,
and
company
of
men
,
do
séeme
to
haue
tended
to
that
purpose
,
as
the
monumentes
of
antiquitie
touching
the
same
,
do
plainly
declare
.
But
these
vpstart
fellowes
,
of
whom
it
is
reported
▪
that
they
meane
to
raise
vp
the
godlye
antiquitie
,
beinge
as
it
were
The
Iesuites
for
sake
not
the
worlde
but
imbrace
it
and
run
into
the
middest
of
it
.
buried
,
take
a
cleane
contrary
way
from
it
.
To
the
intent
they
might
flée
from
the
worlde
,
they
séeke
the
verie
marowe
,
and
fatte
of
the
worlde
,
to
the
intent
they
might
auoyde
filthinesse
,
they
cast
them selues
into
the
gutter
.
Turrianus
wryteth
,
that
he
was
,
Turrianus
the
Iesuits
vaine
and
ridiculous
bragge
of
his
forsakinge
die
world
.
before
he
tooke
vpon
him
the
profession
of
the
secte
of
the
Iesuites
,
in
the
world
,
and
so
he
would
conclude
,
that
he
is
now
out
of
the
worlde
:
following
(
I
thinke
)
them
;
which
cast
themselues
into
hote
burninge
coales
,
least
they
should
be
burnte
:
or
which
for
feare
of
rayne
,
least
they
should
be
wet
,
doe
dreanch
themselues
in
a
ryuer
.
Furthermore
,
they
that
are
desirous
of
godlynes
from
the
hart
,
&
indeuour
to
goe
before
others
,
and
prouoke
them
by
their
example
to
vertue
,
doe
euen
auoyde
all
occasions
which
might
cause
men
to
suspect
the
contrarye
of
them
.
The
Iesuites
frequentinge
the
kitchinge
geue
men
occasion
to
suspecte
that
they
loue
belly
chere
and
not
temperance
.
Now
who
would
not
beleue
,
much
more
suspecte
,
that
those
which
follow
the
sauour
of
the
kitchen
,
be
rather
geuen
vnto
voluptuousnes
,
then
to
temperance
:
and
albeit
they
fayne
themselues
to
be
abstinent
,
yet
that
they
do
liue
ryoteously
?
For
it
is
not
said
for
nought
,
if
thou
dwell
by
a
lame
man
,
thou
shalt
learne
to
be
lame
.
But
these
Obiection
.
men
wil
say
,
that
their
purpose
,
and
end
is
,
to
cure
the
diseases
of
the
church
,
and
that
they
doe
follow
cunning
and
wise
Phisitions
,
which
doe
verie
well
thinke
,
that
it
ought
to
be
the
chiefest
endeuour
,
to
take
away
the
causes
of
the
diseases
:
&
for
as
much
as
they
perceiue
the
Bishops
of
Rome
,
and
Prelates
to
be
the
fountaines
of
all
those
euils
wherewith
the
church
is
greatly
pressed
,
and
well
neare
oppressed
,
(
as
all
men
likewise
doe
confesse
,
)
that
therefore
they
haue
most
iust
cause
to
beginne
amongest
them
their
cure
.
Answere
.
These
thinges
are
well
saide
,
but
their
déeds
must
answere
their
sayings
.
Verely
How
the
Iesuits
play
the
Phisitions
in
curing
the
diseases
of
the
sicke
popishe
church
.
they
are
but
vaine
bragges
,
whether
they
holde
their
peace
,
or
say
any
thing
to
the
contrarie
.
For
it
is
no
wise
mans
part
,
as
one
well
saieth
,
to
beléeue
more
those
thinges
which
thou
hearest
,
then
which
thou
seest
.
Neyther
are
there
more
sure
testimonies
of
our
intentes
,
and
willes
,
then
the
effectes
thereof
.
Therefore
we
do
then
especially
beléeue
,
and
confesse
that
the
causes
of
diseases
are
cured
,
when
wée
sée
the
diseases
to
be
assuaged
,
and
diminished
.
But
now
,
what
signes
,
and
tokens
of
this
assuaging
of
the
diseases
doe
there
appeare
vnto
vs
,
or
what
can
these
newe
Phisitions
shewe
vs
?
whom
haue
they
of
so
many
naughtie
and
leaude
persons
,
brought
vnto
a
better
trade
,
or
a
sounder
minde
?
Errours
and
naughtines
amongst
them
are
not
only
not
diminished
,
but
more
,
and
more
increased
.
In
some
of
these
gouernours
of
their
church
,
superstition
together
with
ignorance
of
heuenly
doctrine
groweth
daily
more
stronger
:
in
other
some
,
the
contempt
of
true
religion
waxeth
greater
,
in
most
part
either
Atheisme
,
or
Epicurisme
doe
openly
raigne
.
Their
maners
are
verie
corrupte
,
all
discipline
,
yea
,
that
which
the
Popes
themselues
haue
inuented
,
and
deuised
,
is
quite
decayed
.
And
what
shoulde
I
bring
any
witnesses
hereof
,
séeing
the
thing
it selfe
soundeth
it
out
?
Who
knoweth
not
●se
.
4.
ver.
1.
2.
that
,
that
moste
gréeuous
complainte
which
is
in
the
Prophet
,
Ose
the
4.
Chapter
,
was
neuer
more
iustly
eyther
spoken
,
or
heard
of
,
then
at
this
daye
:
to
witte
,
There
is
no
trueth
,
no
mercy
,
and
no
knowledge
of
God
in
the
lande
,
by
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
they
breake
out
,
and
blood
toucheth
blood
:
for
these
thinges
are
done
without
controlement
,
and
these
wounds
are
séene
,
both
euerie
where
,
and
especially
amongst
them
,
about
whom
these
newe
Surgions
are
alwayes
present
,
and
conuersant
.
But
Obiection
.
againe
me
thinkes
I
heare
them
say
,
that
in
déede
they
doe
apply
remedies
,
neuertheles
they
finde
by
experience
the
force
of
the
diseases
to
be
so
great
,
that
no
remedies
can
preuayle
with
them
,
and
that
they
are
without
all
fault
,
séeing
they
doe
their
duetie
truely
.
But
I
would
faine
heare
,
what
Answer
.
they
call
their
duetie
.
Where
is
first
,
to
vse
the
Apostles
worde
,
soundnesse
2.
Time
.
ver.
1.
2.
3.
and
wholsomenes
of
doctrine
?
Againe
where
is
that
fréedome
,
continuance
,
franknesse
of
spéech
,
and
holy
boldnes
,
which
the
same
Apostle
commandeth
,
in
teaching
,
exhorting
,
reprouing
in
season
,
and
without
season
:
where
is
the
feruencie
of
Spirite
,
and
zeale
of
the
house
of
God
?
Briefly
,
where
are
the
fire
,
and
burning
yrons
agaynst
dangerous
diseases
,
and
such
that
can
not
bee
cured
with
lighter
remedies
?
And
if
they
are
not
able
to
cut
them
of
by
excommunication
from
their
churches
,
by
reason
of
the
great
power
they
haue
,
why
do
not
they
cut
themselues
of
from
them
:
that
is
,
why
doe
they
not
forsake
them
,
as
Phisitions
doe
those
sicke
folkes
which
are
wilful
,
and
past
all
hope
?
So
Paule
séemeth
to
haue
excommunicated
the
Iewes
,
whiles
forsaking
them
,
he
turned
him selfe
vnto
the
Gentiles
,
as
the
Lorde
commanded
him
.
If
a
man
may
iudge
Act.
13.
ver.
46
by
the
effectes
,
(
which
is
a
readie
rule
in
this
kinde
of
matter
)
these
gadding
,
or
rouing
Marchants
haue
some
other
purposes
in
their
mindes
,
and
do
followe
some
other
respectes
.
It
is
not
the
desire
,
and
hope
to
cure
euils
,
not
the
loue
of
trueth
and
godlines
,
not
the
endeuour
of
holy
life
,
which
draweth
them
to
the
porches
&
precinctes
of
Prelates
:
but
the
same
desire
that
allureth
Dogges
,
and
Rauens
to
seeke
carcayses
and
carraine
.
For
the
thing
The
true
cause
of
the
Iesuites
frequenting
the
palaces
of
popishe
prelates
.
it selfe
witnesseth
,
that
the
wickednes
,
ryot
,
and
sluggishnes
of
the
Popes
,
are
not
amended
,
and
diminished
by
the
endeuour
of
these
teachers
:
but
rather
nourished
,
&
established
by
their
flatterings
.
So
farre
of
is
it
,
that
they
doe
bridle
the
olde
riot
,
and
madnesse
,
that
they
incite
them
,
being
of
them
selues
forward
enough
,
thereunto
.
For
they
haue
brought
to
passe
by
theyr
counsels
,
and
incouraginges
,
that
in
stéede
of
an
whorish
,
they
haue
put
on
an
yron
forhead
.
What
should
I
say
?
we
finde
by
experience
that
the
former
tyrannie
is
so
increased
,
and
confirmed
,
that
it
may
séeme
that
these
new
counsellours
were
heard
,
and
accepted
of
the
Popes
,
euen
as
the
historie
of
the
olde
Testament
declareth
,
that
Roboam
sometime
accepted
the
counsell
1.
Reg.
12.
of
young
men
.
And
as
Ezechiel
in
Eze.
34.
the
34.
Chapter
doeth
set
out
in
the
person
of
the
Iewish
shepheardes
,
the
slouthfulnes
,
ryot
,
and
tyrannye
of
these
of
our
time
:
So
in
the
13.
Chapter
,
vnder
the
discription
of
false
Prophets
,
teaching
the
people
the
counsels
The
Iesuits
purposes
bewrayed
by
their
doings
.
of
their
owne
heartes
,
hee
séemeth
to
haue
painted
out
in
their
colours
these
newe
Foxes
.
All
things
truely
do
verie
well
agrée
together
.
But
what
néed
many
wordes
?
the
endles
hatred
they
beare
,
and
warre
they
bid
,
and
vndertake
against
all
those
,
whiche
can
not
winke
at
,
and
away
with
the
Popes
disorder
,
and
dissolutenes
,
and
doe
labour
to
shake
of
his
wicked
yoke
,
doth
most
plainly
argue
,
and
declare
,
what
minde
and
purpose
these
men
are
of
.
And
whether
they
doe
allowe
,
or
disalowe
their
disposition
,
maners
,
and
kinde
of
life
,
hereby
it
may
certainly
be
determined
.
Paule
the
first
to
the
Romanes
,
Ro
1.
Not
onely
the
doors
,
but
also
the
allowers
and
incoragers
of
wickednes
,
giltie
before
God
.
doth
end
a
recitall
,
or
bedroll
of
moste
gréeuous
,
&
hamous
sinnes
,
with
this
conclusion
:
They
doe
not
only
the
same
them selues
,
(
speaking
of
the
Gentiles
)
but
also
like
,
and
allowe
of
them
that
doe
the
same
.
In
which
wordes
he
sheweth
manifestly
,
that
they
that
further
,
&
fauour
sinnes
,
whether
it
be
by
allowing
,
or
flattering
,
or
mainteining
them
which
commit
the
same
,
do
sinne
more
grieuously
,
and
are
more
wicked
,
and
worthie
a
greater
punishment
.
Salomon
also
the
17.
of
the
Prouerbes
witnesseth
,
Prou.
17.
ver.
15
that
he
that
acquitteth
or
iustifieth
the
wicked
,
&
condemneth
the
iust
,
are
both
an
abomination
vnto
the
Lord
.
Now
that
these
men
doe
commit
both
these
offences
,
the
hatred
they
vse
against
those
,
that
teach
,
that
both
such
vngodlines
,
and
also
naughtines
is
not
to
be
borne
with
,
doe
euidently
declare
.
Who
,
I
pray
you
,
would
not
thinke
,
that
those
shepheardes
,
which
kéepe
of
,
and
beate
away
dogges
,
when
they
barke
againste
Wolues
,
doe
conspire
with
the
Wolues
against
the
flockes
:
and
that
they
are
more
dangerous
,
and
therefore
more
to
bee
auoyded
of
the
flocke
then
the
Wolues
them selues
.
To
conclude
,
there
must
bee
eyther
some
secreat
vertue
,
such
as
they
say
is
in
the
loodestone
,
to
draw
yron
to
it
:
eyther
some
very
greate
likenes
of
dispositions
,
maners
,
and
counsailes
,
which
hath
so
sodenlye
,
so
quicklye
,
so
straightly
lincked
these
Iesuites
vnto
The
Iesuites
&
popish
prelate●
conspire
both
against
Christ
.
the
Romish
Bishoppes
and
prelattes
.
And
for
as
much
as
we
are
not
certain
of
any
secret
vertue
,
but
are
most
sure
hereof
,
by
the
consent
of
all
wise
men
,
and
experience
of
all
times
,
that
,
that
prouerbe
is
true
,
likelyhood
is
the
mother
of
friendshippe
:
what
other
thinge
may
be
gathered
,
and
concluded
,
then
that
there
is
verie
greate
likenes
betwene
them
,
and
conspiracye
in
assalting
the
kingdome
of
Christ
,
although
there
be
in
outwarde
shewe
neuer
so
greate
an
vnlikelyhood
?
for
it
is
aswel
knowne
,
and
as
certaine
,
as
snowe
is
white
that
they
helpe
one
the
other
in
bringing
to
passe
this
matter
.
wherefore
these
newe
companions
haue
taken
to
themselues
a
name
from
Iesu
,
with
the
like
right
,
and
no
better
tytle
,
then
the
Bishoppe
of
Rome
the
open
How
truely
the
Iesuites
take
theire
name
of
Iesus
.
enimy
of
Christ
,
doth
call
himselfe
vicare
:
and
the
prelates
do
boste
them selues
to
be
the
successors
of
the
Apostles
,
from
whom
they
do
vtterly
disagree
.
CAP.
XII
.
That
the
third
steppe
,
Whereby
the
felowshippe
with
Iesu
is
confirmed
,
is
the
bearinge
of
his
Crosse
.
AL
wise
men
do
confesse
that
likenes
,
and
equalitie
are
most
sure
bandes
of
felowshippes
,
which
thing
also
dayly
experience
doth
teach
,
and
confirme
.
For
mens
myndes
are
by
no
other
meanes
so
much
wonne
and
knit
together
:
and
friendshippe
,
and
concord
,
the
foundations
of
felowships
by
no
other
meanes
are
so
much
gotten
,
and
preserued
,
vnlikenes
verelye
Likenes
&
equalitie
the
cause
of
fri
〈…〉
dship
&
concord
,
as
the
contrarie
of
hatred
&
discord
.
and
inequalitie
do
quickly
breed
complaintes
and
braules
,
which
are
the
distruction
of
societies
,
and
the
occasions
of
discordes
,
and
seditions
:
and
contrariwise
equalitie
is
the
nourisher
of
peace
and
concorde
.
The
most
wise
God
therfore
when
he
would
haue
his
Churches
,
to
wit
,
Christs
,
and
all
the
elects
felowship
to
be
most
nere
,
and
sure
:
he
also
would
,
that
there
should
be
in
the
same
both
a
verie
great
likenes
,
and
equalitie
,
sauing
that
there
should
be
a
certaine
diuersitie
,
and
difference
,
which
we
se
likewise
to
be
necessary
to
make
,
&
kepe
societie
.
As
in
the
bodie
of
similitude
.
man
there
is
diuersitie
of
members
,
so
in
a
common
wealth
,
and
a
familie
there
is
a
difference
of
offices
,
and
degrees
,
which
doth
so
appertaine
vnto
good
order
,
that
thereunto
it
is
altogether
necessarie
▪
but
in
all
other
things
there
ought
to
be
verie
great
equalitie
,
and
likenes
.
Moreouer
5.
Paul
the
8.
Rom.
8.
ver.
24.
Ro.
ver.
24.
entreating
of
afflictions
of
the
godly
,
maketh
plaine
mention
of
the
likenes
which
God
would
haue
,
and
hath
ordayned
should
be
,
in
the
church
betwen
the
head
,
and
the
members
.
The
members
of
Christ
must
be
made
like
to
him
their
head
.
Those
saith
he
,
whome
he
hath
knowne
before
,
he
hath
predestinate
,
that
they
may
be
made
like
to
the
image
of
his
Sonne
,
that
he
might
be
the
first
borne
amonge
many
brethren
.
The
Apostle
sheweth
that
it
is
the
purpose
of
the
Father
,
that
the
first
born
sonne
,
to
weete
,
Christ
,
should
be
the
mirror
or
samplar
,
whereunto
all
men
should
conforme
themselues
,
so
that
euerye
man
should
resemble
,
&
expresse
him
.
The
Author
of
the
epistle
to
the
Ebr.
Hebr.
2.
the
2.
chap.
describeth
the
beginninge
of
this
conformitie
,
and
likenesse
,
teachinge
that
the
Sonne
of
God
,
beinge
true
God
,
was
made
partaker
of
flesh
,
and
bloud
:
because
the
children
,
whom
God
had
geuen
vnto
him
,
to
witte
,
the
electe
,
were
made
partakers
thereof
:
that
through
one
,
all
mighte
bee
made
brethren
,
vnto
whome
he
was
made
in
all
thinges
like
,
sinne
onely
except
And
the
Apostle
Paule
the
3.
to
the
Philippians
●
bil
.
3.
ver.
21
ver.
27.
toucheth
the
end
,
and
full
conformitie
,
foreshewing
,
and
promising
that
it
should
come
to
passe
,
that
Christ
returning
from
heauen
,
should
chaunge
our
vile
bodies
,
and
make
them
like
to
his
glorious
body
.
What
the
waye
is
,
to
be
made
like
vnto
Christ
Therfore
he
was
made
like
vnto
vs
,
that
he
might
make
vs
like
vnto
him selfe
,
according
to
that
power
(
as
the
Apostle
sayth
)
whereby
he
is
able
to
subdue
al
things
vnto
him selfe
.
Now
after
what
maner
,
and
how
he
is
willing
,
and
wont
to
bring
this
to
passe
,
he
hath
expressed
and
declared
in
him selfe
,
to
wit
,
his
flesh
and
bloud
,
which
he
hath
taken
of
vs
.
The
author
of
the
Epistle
to
the
Heb.
the
2.
cha.
vers.
10.
Heb.
2.
ver.
10.
sheweth
,
that
it
became
the
Prince
of
the
saluation
of
the
elect
,
to
be
consecrated
or
made
perfect
through
afflictions
.
And
Christ
him selfe
declared
vnto
his
disciples
béeing
heauy
for
his
crosse
,
and
death
,
that
he
must
so
suffer
,
and
dye
,
that
he
might
enter
into
his
glory
.
Wherfore
he
made
the
flesh
Luk.
24.
ver.
25.
that
he
tooke
vpon
him
,
to
become
like
the
elect
,
to
wit
,
his
brethren
:
fit
,
and
méete
for
the
euerlasting
glory
,
and
heauenly
dwelling
,
by
the
crosse
and
afflictions
.
But
if
this
were
the
state
of
him
which
is
the
first
begotten
,
who
is
the
head
,
the
captaine
,
yea
the
king
The
crosse
the
way
to
be
like
vnto
Christ
.
and
author
of
euerlasting
saluation
,
and
life
:
what
shall
we
thinke
that
their
state
ought
to
be
,
which
are
called
,
adopted
,
and
engraffed
,
to
the
entent
they
may
be
partakers
of
saluation
?
And
Christ
did
playnly
signifie
the
same
,
what
time
he
gathered
,
and
chose
his
disciples
into
his
family
,
company
,
and
schole
:
and
they
themselues
as
best
witnesses
therof
,
do
in
diuers
places
report
and
testifie
,
that
he
ioyned
and
bound
them
to
himselfe
:
making
in
playne
and
flat
words
,
as
it
were
,
a
couenaunt
with
them
,
and
adding
expresly
a
condition
that
they
should
beare
his
crosse
.
Afterwards
Math.
16.
Mar.
8.
Luc.
9.
when
they
were
conuersant
with
him
,
he
often
times
forewarned
them
of
things
to
come
,
&
of
such
miseries
and
afflictions
,
which
they
were
to
haue
at
the
hands
of
those
,
especially
which
were
houshold
felows
with
them
,
after
Christ
exhorteth
his
,
to
the
patient
bearing
of
the
crosse
.
his
departure
from
them
:
vnto
the
patient
bearing
wherof
,
he
exhorted
them
,
and
encouraged
and
strengthened
them
with
diuers
reasons
,
but
chiefly
with
such
as
were
drawen
from
his
owne
person
,
as
most
waightie
,
and
such
wherewith
they
ought
principally
to
be
moued
.
For
in
this
respect
also
,
he
setteth
foorth
him selfe
for
an
example
,
and
would
be
so
taken
,
of
all
that
are
his
,
whereof
Peter
flatly
doth
admonish
vs
.
If
(
saith
he
)
when
1.
Pet.
2.
ver.
19.
&
21.
ye
doe
well
,
neuertheles
ye
suffer
wrong
,
this
is
acceptable
to
God
.
For
herevnto
are
ye
called
:
because
Christ
also
hath
suffered
for
you
,
leauing
you
an
ensample
,
that
you
should
followe
his
steppes
.
Then
he
willeth
them
to
Cap.
4.
13.
reioyce
which
suffer
for
the
truth
,
and
righteousnes
,
as
the
partakers
and
fellowes
of
the
sufferings
of
Christ
:
which
shall
also
be
fellowes
and
partakers
of
his
glory
.
Of
the
which
sequele
,
and
hope
,
Paule
,
discourseth
at
Rom.
8.
ver.
17.
large
the
8.
to
the
Romanes
.
For
after
that
he
had
spoken
much
of
sanctification
,
or
leading
of
a
holy
lyfe
,
by
the
guiding
of
the
spirite
of
God
,
according
to
the
rule
deliuered
vnto
vs
from
God
:
(
which
endeuour
I
shewed
before
to
be
necessarily
ioyned
with
iustification
which
is
by
fayth
)
going
about
to
declare
,
and
with
most
strong
argumentes
to
proue
,
howe
all
the
They
that
looke
to
be
partakers
of
euerlasting
blessednes
in
the
life
to
come
with
Christ
,
must
beare
the
crosse
with
him
in
this
life
.
children
of
God
,
ought
to
come
to
the
possession
of
the
enherita●ce
,
to
wit
,
blessednes
with
Christ
:
he
beginneth
the
matter
with
this
sentence
:
If
so
be
we
suffer
with
him
,
that
we
maye
also
be
glorified
with
him
:
teaching
both
vpon
what
condition
we
are
receiued
into
the
fellowship
of
Christe
:
and
also
what
way
we
ought
to
take
to
come
to
the
ende
thereof
,
to
wit
,
euerlasting
glory
,
or
saluation
.
Which
thing
also
shortly
,
but
swéetely
he
teacheth
the
2.
to
Timothy
,
2.
chapter
,
verse
11.
If
we
dye
with
him
,
we
shal
2.
Timoth.
2.
v.
11.
also
liue
with
him
:
if
we
suffer
with
him
,
we
shall
reigne
with
him
.
These
are
the
lawes
of
this
felowship
,
that
all
things
should
be
common
:
that
there
should
be
a
likenes
,
and
equall
state
in
labors
,
&
in
rewards
.
Wherefore
Paul
oftentimes
,
as
it
appeareth
,
hath
pronounced
this
law
generally
:
All
(
sayth
he
,
the
2.
to
Timothy
the
3.
2.
Tim.
3.
ver.
12.
chapter
,
that
will
liue
godly
in
Christ
Iesu
,
must
suffer
persecution
:
and
in
certayne
Churches
he
repeated
this
,
that
they
must
enter
into
the
kingdome
of
God
by
many
tribulations
.
Acts.
14.
For
the
crosse
is
so
ioyned
Act.
14.
ver.
22.
with
the
profession
of
the
crosse
,
that
it
can
not
be
separated
from
it
.
As
for
The
crosse
can
not
be
separated
from
Christian
profession
.
the
sundry
vse
of
the
crosse
,
and
why
he
would
haue
his
to
be
afflicted
:
yea
rather
why
he
him selfe
doth
oftentimes
afflict
them
,
at
this
present
here
is
no
place
to
speake
therof
.
By
these
places
,
which
I
haue
nowe
alleaged
,
and
diuers
other
,
which
I
do
willingly
passe
ouer
,
it
is
playnly
proued
,
that
none
belongeth
vnto
Christ
,
which
is
not
partaker
of
his
crosse
:
for
as
much
as
that
is
the
mark
,
as
it
were
,
of
the
children
of
God
,
wherewith
the
most
dearest
of
all
was
chiefly
marked
,
and
honored
.
Yea
the
author
of
Heb.
12.
ver.
8.
the
Epistle
to
the
Hebrues
sticketh
not
to
call
them
bastards
,
and
no
true
children
,
which
are
not
partakers
of
discipline
,
and
chastisement
.
As
therefore
;
to
conclude
this
part
,
they
that
are
geuen
of
his
father
vnto
Christ
,
béeing
first
ingraffed
to
him
by
fayth
,
haue
fellowship
with
him
:
and
are
made
partakers
of
all
gifts
,
and
goodnes
,
which
otherwise
are
proper
to
him
onely
:
and
then
by
the
endeuour
of
a
holy
life
,
doe
continue
this
felowship
,
and
kéepe
the
right
of
the
sonnes
of
God
:
so
by
the
bearing
of
the
crosse
,
they
doe
both
testifie
vnto
all
men
,
and
perswade
their
own
minds
more
and
more
:
yea
and
doe
seale
vp
in
their
consciences
,
that
they
are
the
members
of
Christ
,
and
doe
belong
to
that
fellowship
,
whereof
he
is
the
head
:
and
thereby
doe
conceiue
most
assured
hope
,
that
they
shall
be
heyres
of
the
kingdome
of
God
with
Christ
,
whom
with
great
ioye
of
mind
they
looke
for
.
CAP.
XIII
.
That
in
the
newe
felowship
of
the
Iesuits
,
there
appeareth
no
signe
of
the
crosse
of
Christ
.
I
Doubte
not
but
that
these
men
,
whom
I
impugne
,
will
saye
,
that
they
ackowledge
,
like
,
and
embrace
as
most
true
,
whatsoeuer
nowe
hath
bene
sayd
,
touching
the
bearing
of
the
crosse
of
Christ
:
but
that
it
is
so
farre
of
,
that
they
make
agaynst
them
,
that
they
make
most
for
them
.
So
in
most
points
of
doctrine
we
agrée
in
words
,
but
we
disagrée
very
much
in
vnderstanding
,
and
sense
.
Wherefore
we
must
haue
a
touche
stone
,
which
may
discerne
the
true
sense
from
the
false
.
The
doctrine
therefore
of
the
crosse
of
Christ
,
is
to
be
discussed
in
a
few
more
words
:
and
this
crosse
is
to
be
seuered
from
all
other
.
And
they
are
to
be
discerned
the
one
from
the
other
chiefly
by
their
causes
.
For
that
saying
of
Cyprian
that
notable
writer
,
is
no
Cyprian
.
lesse
true
,
then
common
:
The
cause
,
The
crosse
of
Christ
is
to
be
discerned
from
all
other
by
the
cause
.
Augustine
.
and
not
the
punishment
,
maketh
a
Martyr
.
Whiche
also
was
vsed
after
of
moste
godly
writers
,
namely
of
Augustine
agaynst
the
Donatistes
,
which
did
falsly
chalenge
vnto
them selues
the
name
,
and
prayse
of
the
Martyrs
of
Christ
,
vnto
whome
also
Augustine
doth
very
well
obiect
,
that
Christ
did
not
simply
pronounce
them
blessed
which
suffer
persecution
,
but
therwithall
did
adde
,
for
me
,
for
righteousnes
,
and
the
truthes
sake
,
and
so
foorth
.
Moreouer
Peter
also
doth
most
clearely
disseuer
them
in
his
first
Epistle
1.
Pet.
2.
ver.
19.
&
4.
Ca.
ver.
15.
the
seconde
Chapter
,
verse
19.
and
the
4.
Chapter
,
verse
15.
not
only
bringing
in
the
true
cause
,
to
wit
,
the
profession
of
the
name
of
Christ
,
but
also
forbidding
the
contrarie
,
and
remouing
it
away
by
an
opposition
:
what
praise
is
it
,
if
when
yee
be
buffeted
for
your
faultes
,
ye
suffer
it
paciently
?
whereunto
likewise
that
seemeth
to
pertaine
,
which
Paule
the
first
to
the
Corinthians
the
13.
Chapter
1.
Cor.
13.
writeth
of
him
,
who
being
voyde
of
charitie
,
doeth
deliuer
ouer
his
bodie
to
be
burned
.
But
here
chiefly
standeth
the
doubt
,
that
our
aduersaries
doe
chalendge
to
them selues
,
the
place
,
and
part
of
Augustine
:
and
ascribe
vnto
vs
the
part
of
the
Donatistes
,
and
such
like
.
Neuertheles
they
that
see
not
,
howe
farre
the
doctrine
,
and
religion
of
Augustine
doeth
differ
from
the
doctrine
,
and
religion
of
these
vpstartes
:
and
which
can
not
iudge
Where
the
true
crosse
of
Christ
is
to
be
found
.
howe
vnlike
our
cause
is
to
the
Donatists
:
it
is
maruell
if
they
knowe
howe
,
and
are
able
to
discerne
a
coale
from
snow
.
Wheresoeuer
the
name
of
Christ
is
,
there
is
the
crosse
of
Christ
,
and
where
Christ
is
rightly
knowne
,
or
rather
acknowledged
,
there
it
is
to
beléeued
that
the
name
of
Christ
is
.
But
it
is
euident
,
that
these
men
doe
The
Iesuites
haue
not
true
Christ
,
but
an
Idoll
of
him
.
not
know
Christ
,
and
that
they
haue
,
and
doe
worship
a
painted
,
and
phantasticall
Idoll
,
in
the
steade
of
the
liuing
,
and
true
Christ
.
Then
they
only
can
be
afflicted
for
righteousnes
Puritie
of
doctrine
a
signe
of
the
trueth
.
sake
,
which
follow
true
righteousnes
,
which
thing
they
only
doe
,
which
hold
the
trueth
,
and
followe
it
as
a
light
going
before
them
.
And
who
they
be
which
haue
the
trueth
on
their
side
,
the
puritie
of
doctrine
declareth
:
which
as
it
is
,
the
soule
of
the
church
,
as
it
were
,
so
is
it
a
light
to
discerne
,
and
finde
out
darknesse
:
the
Rule
which
teacheth
vs
to
trye
straight
thinges
from
crooked
:
the
touchstone
also
,
which
seuereth
true
things
from
counterfait
.
Furthermore
,
what
doctrine
this
newe
faction
doeth
professe
,
and
followe
,
and
contrarily
,
what
we
doe
,
partly
it
hath
bene
shewed
before
:
and
partly
a
litle
after
shal
be
shewed
,
for
it
is
not
vnknowne
.
For
they
differ
as
much
as
mens
inuentions
do
from
Gods
decrées
,
that
is
,
as
much
as
darknesse
differeth
from
light
.
Thus
much
touching
the
discerning
the
causes
of
affliction
.
Nowe
let
vs
entreate
of
the
diuers
,
and
sundry
kindes
of
the
crosse
of
Christ
,
least
we
should
wrongfully
exclude
any
man
from
the
same
,
by
the
fleshly
vnderstanding
of
man
.
Cyprian
a
true
Doctour
,
and
Pastor
Cyprian
.
of
the
church
,
and
a
most
faithfull
,
and
constant
Martyr
of
Christ
,
hath
lefte
behinde
him
to
the
posteritie
,
a
learned
and
godly
booke
of
two
sortes
of
martyrdome
,
the
reading
whereof
,
I
iudge
most
profitable
for
all
men
.
Out
of
it
I
will
gather
some
flowers
,
but
chaunging
the
order
which
he
kepte
.
For
in
the
first
place
.
I
thinke
beste
,
that
we
consider
of
that
kinde
of
Martyrdome
,
which
he
calleth
secrete
,
and
is
common
to
all
times
.
For
it
belongeth
also
vnto
all
persons
,
which
Two
sortes
of
martirdome
,
inward
and
outward
.
do
come
vnto
that
age
,
in
which
iudge
ment
is
ripe
,
and
the
discretion
,
or
discerning
of
good
,
&
euill
,
is
gotten
.
Neyther
can
there
bee
any
place
for
that
kinde
of
martyrdome
,
which
we
may
call
outward
,
and
manifest
,
neyther
is
The
inwarde
martyrdome
must
go
before
the
outward
.
it
for
all
either
persons
,
either
times
,
vnles
that
,
first
goe
before
.
Neroes
,
Diocletians
,
Decians
,
or
Maximians
doe
not
alwayes
rage
,
as
he
saith
,
neuertheles
the
Deuill
neuer
ceaseth
to
trouble
them
,
that
are
the
professed
souldiours
of
Christ
.
They
are
neuer
without
an
enemy
,
which
do
loue
Christ
,
godlines
,
and
righteousnes
.
For
euen
the
most
holiest
,
doe
carrye
with
them
,
whether
soeuer
they
goe
,
a
familiar
enemy
.
We
must
alwayes
fight
that
battell
,
which
Paule
liuely
Rom.
6.
ca.
7.
cap.
8.
cap.
Gal.
5.
painteth
out
,
the
6.
7.
and
8.
Chapters
to
the
Rom.
The
warre
is
continuall
,
whereof
he
speaketh
the
5.
Chapter
to
the
Galathians
,
in
the
which
the
godly
oftentimes
receiue
woundes
,
&
sometimes
also
doe
take
the
foyle
:
So
that
they
doe
that
,
which
they
woulde
not
.
Moreouer
whither
so
euer
they
comme
,
that
are
desirous
to
defend
and
set
foorth
the
trueth
,
they
light
vpon
The
inwarde
martyrdome
&
conflicte
in
the
godly
continuall
.
the
worlde
,
which
can
not
hearken
therunto
without
repining
,
and
grudging
.
Whosoeuer
is
not
willing
to
forsake
it
,
and
to
depart
from
it
,
(
as
all
those
ought
to
be
willing
,
which
will
haue
any
felowship
with
Christ
,
)
he
must
alwayes
vndertake
the
combat
with
it
,
he
must
alwayes
looke
for
,
and
beare
the
hatred
,
reproches
,
and
assaultes
thereof
.
By
these
exercises
2.
Tim.
3.
verse
.
4.
they
are
easily
knowne
,
who
are
,
(
to
vse
the
Apostles
wordes
)
louers
of
God
,
rather
then
of
pleasures
.
Nowe
of
which
part
,
these
new
confederates
are
:
the
tentes
,
which
they
follow
do
manifestly
bewray
.
Besides
the
enemies
which
consist
of
flesh
,
and
blood
,
they
that
haue
felowship
with
Christ
,
are
alwayes
besieged
with
the
powers
of
darkenesse
,
the
rulers
of
this
worlde
,
and
spirituall
wickednesses
,
whiche
doe
alwayes
lye
in
waite
for
them
:
with
these
enemies
all
the
children
of
God
doe
continually
wrastle
,
and
striue
.
All
that
are
of
this
number
and
band
,
doe
prepare
,
sense
,
and
defende
them selues
with
the
weapons
,
and
armour
which
the
Apostle
noteth
out
,
and
describeth
the
6.
to
the
Ephesians
.
Ephes.
6.
The
godly
neuer
want
their
spirituall
combats
with
Satan
.
Hereby
,
as
by
sure
marks
,
they
that
fight
vnder
the
banner
of
Christ
in
this
fielde
,
are
knowne
.
They
that
drawe
vnto
themselues
a
crosse
,
or
deuise
What
is
the
true
crosse
of
Christ
,
and
what
not
.
vnto
them selues
armour
of
their
owne
making
,
haue
no
cause
at
all
to
say
,
that
they
beare
the
crosse
of
Christ
.
For
that
only
is
to
be
saide
to
be
his
,
which
he
layeth
vpon
our
shoulders
:
and
whiche
they
shall
neuer
wante
:
which
make
account
to
liue
godly
.
For
the
only
sight
of
the
wicked
life
of
the
vngodly
,
doeth
oftentimes
bring
vnto
the
godly
a
hard
,
and
bitter
crosse
:
as
it
befell
sometime
to
Noe
,
and
Lot
,
as
Peter
witnesseth
the
2.
Epistle
and
2.
Pet.
2.
2.
Chapter
.
Briefly
the
life
of
a
godly
Christian
,
is
a
continuall
combat
in
this
our
exile
,
or
banishment
,
as
Iob
Iob.
truely
witnesseth
,
who
was
greatly
,
and
long
practized
in
this
warfare
.
Neyther
doth
Christ
grant
vnto
those
that
are
his
souldiours
,
any
release
,
or
time
of
ease
,
and
giuing
ouer
:
but
so
Dum
spirant
,
non
modo
sperare
,
sed
etiam
suspirare
eos
vult
.
long
as
they
breath
,
he
woulde
haue
them
not
only
to
hope
,
but
also
to
sigh
,
and
grone
.
Therefore
then
at
length
shall
they
haue
fully
ended
the
fight
,
The
godly
must
alwayes
in
this
life
beare
the
crosse
of
Christ
.
when
they
haue
likewise
ended
their
liues
.
It
is
wel
said
also
,
that
the
life
of
godly
men
is
a
continual
repentance
:
whiche
if
it
be
true
,
neuer
lacketh
a
crosse
of
Christ
.
Now
whereas
these
newe
felowes
The
life
of
the
godly
a
continual
repentance
.
do
not
know
,
what
true
repentance
and
turning
to
God
is
,
(
as
it
is
playn
by
their
owne
writings
)
neither
vnderstande
by
what
meanes
the
mortification
,
The
Iesuites
ignorant
of
true
rapentance
and
mortification
.
and
burial
of
the
olde
man
,
and
quickening
of
the
new
is
brought
to
passe
,
they
haue
no
cause
why
they
should
saye
they
beare
the
crosse
of
Christ
:
and
chalenge
to
them selues
a
place
in
his
felowship
.
Besides
this
kinde
of
Martyrdome
,
The
outward
martyrdome
what
.
which
partemeth
to
all
the
godly
,
and
is
chiefly
wrought
inwardly
in
the
theatre
of
the
minde
onely
:
there
is
an
other
,
which
belongeth
neither
vnto
all
times
,
neither
all
beleeuers
,
but
to
them
alone
which
endure
torments
euen
vnto
the
death
for
the
profession
of
the
name
of
Iesu
Christ
:
and
haue
as
it
were
sealed
vp
with
their
bloud
amongst
vnbeleeuers
,
the
Indenture
of
the
Gospell
,
as
Cyprian
speaketh
:
Cyprian
.
whose
captayne
is
the
finisher
and
accomplisher
Instrumentum
Euangelicum
.
of
our
fayth
Christ
,
as
the
author
of
the
Epistle
to
the
Hebrues
Heb.
12.
ver.
2.
the
12.
chap.
vers.
2.
doth
very
notably
set
him
foorth
,
to
be
followed
of
all
the
godly
.
And
they
onely
follow
him
,
whom
there
vnto
he
chooseth
,
and
calleth
,
that
is
,
whom
he
vouchsafeth
of
that
honour
.
For
to
suffer
reproches
in
this
behalfe
,
the
Apostles
by
their
example
haue
taught
,
Acts
5.
ver.
41.
Act.
5.
ver.
41.
to
be
reckoned
a
matter
of
great
honour
,
and
gayne
.
The
same
also
haue
This
martyrdome
for
Christ
glorious
.
they
taughte
in
wordes
,
especiallye
Paul
,
whose
life
apeareth
to
haue
bin
a
continuall
Martyrdome
.
For
he
so
Paules
life
such
a
continuall
martyrdome
.
caryed
about
both
in
his
mind
Christ
crucified
,
and
so
set
him
foorth
,
and
paynted
him
out
with
his
talke
,
and
so
expressed
him
in
his
life
:
that
he
also
caried
about
him
in
his
fleshe
,
his
Fryer
Frauncis
fained
to
haue
woundes
as
Christ
,
by
the
Franciscan
Fryers
.
markes
,
not
paynted
,
or
fayned
,
as
the
Franciscan
Fryers
Idoll
,
but
printed
in
all
partes
of
his
body
:
as
the
which
mused
vpon
,
and
practised
this
onely
thing
,
since
Iesus
chose
him
to
be
of
his
felowship
:
that
he
might
fulfill
the
rest
of
the
afflictions
of
Christ
in
his
fleshe
,
for
his
body
sake
,
whiche
Colos.
1.
ver.
24.
is
the
Church
.
It
is
not
,
in
sooth
,
the
part
of
a
godly
,
&
wise
man
,
to
drawe
vnto
him
rashly
the
hatred
of
the
world
,
or
without
iuste
occasion
to
enter
into
daunger
vnder
the
pretence
of
trueth
,
or
religion
:
but
to
reiect
&
refuse
it
,
béeing
offered
of
God
,
it
is
the
parte
of
a
faynt
harted
and
faythles
man
.
Wherefore
although
it
be
not
necessary
that
al
men
should
witnesse
their
profession
of
the
Gospell
,
by
outward
suffering
and
torments
,
muche
lesse
seale
it
vp
with
the
sheadding
of
their
bloud
:
neuerthelesse
The
godly
ought
euer
to
be
willing
to
suffer
this
martyrdome
,
when
iust
occasion
is
offered
.
all
those
that
will
be
accomted
of
the
heauenly
father
,
and
Iesu
Christ
,
for
sonnes
,
and
brethren
,
and
not
be
throwen
into
vtter
darknes
,
and
euerlasting
fyre
with
faith
breakers
,
and
hypocrites
,
ought
at
least
to
seale
the
same
,
with
the
preparation
of
their
minds
thereunto
,
as
some
speake
:
that
is
,
ought
so
to
haue
their
mindes
bent
,
or
setled
,
that
they
be
ready
not
onely
to
enter
into
daungers
,
but
also
suffer
death
,
if
the
glory
of
Christ
,
the
saluation
of
the
Church
,
and
cause
of
the
trueth
doth
require
the
same
.
Whether
these
newe
companions
of
Iesu
,
cary
such
mindes
or
no
,
it
is
not
harde
to
iudge
,
by
these
The
Iesuites
haue
not
this
willingnes
to
suffer
this
martyrdome
for
Christ
.
thinges
that
they
haue
hithervnto
done
,
and
yet
doe
.
For
they
that
are
always
present
with
the
sworne
enimies
of
Christ
,
and
doe
take
secrete
counsell
with
them
,
doe
encourage
tyrants
,
are
to
tormentors
as
it
were
bellowes
to
kindle
flaming
fyres
,
against
the
sonnes
of
God
,
the
brethren
,
and
members
of
Iesu
Christ
:
finally
which
apply
all
their
intentes
,
and
purposes
to
that
ende
,
that
they
maye
crucifie
the
true
professors
of
Christ
,
howe
can
they
haue
minds
prepared
,
and
ready
to
beare
the
crosse
?
CAP.
XIIII
.
That
the
Iesuites
haue
a
great
resemblaunce
,
and
likenes
with
these
heretikes
which
are
called
Nazarites
,
the
enimies
of
the
crosse
of
Christ
.
IT
is
euidently
knowen
by
the
historie
of
the
Actes
of
the
Apostles
,
that
assoone
as
the
light
of
the
Gospel
began
to
spread
abrode
his
beames
,
Satan
raysed
vp
agaynst
it
diuers
kindes
of
enimies
:
which
althoughe
they
were
very
vnlike
one
the
other
amongst
them selues
,
yet
they
did
all
conspire
together
in
this
,
that
they
hated
Christian
religion
,
and
laboured
by
all
their
deuises
,
and
endeuours
,
eyther
wholly
to
let
,
eyther
to
hinder
the
course
of
the
G
〈…〉
ll.
Amongst
the
Iewes
there
were
especially
the
High
Priests
,
the
Pharisees
and
the
whole
scomme
of
the
Priesthode
.
There
were
also
amongst
the
people
very
many
,
which
were
oftentimes
stirred
vp
by
those
bellowes
.
Amongst
the
Gentiles
there
were
diuers
kindes
and
states
,
as
those
times
did
require
,
of
the
which
perhaps
somewhat
shal
be
spoken
at
an
other
time
.
Now
I
will
speake
of
a
certayne
kind
,
which
that
perpetuall
enimie
of
Christ
,
and
hys
Church
had
set
foorth
by
a
speciall
deuise
,
and
instructed
with
a
peculiar
subtiltie
.
It
was
a
kinde
of
men
both
very
craftie
and
very
pestilent
:
the
The
Nazareans
described
,
and
their
practises
,
agaynst
Paule
.
which
as
it
did
the
more
secretly
vndermine
the
Church
,
so
did
it
hurt
it
more
daungerously
.
First
it
crept
in
subtilly
to
the
duetie
of
teaching
:
for
it
insinuated
it selfe
,
as
it
appeareth
,
vnder
the
colour
of
spreading
abroad
the
Gospell
.
And
for
as
muche
as
the
name
of
Paule
was
very
famous
,
for
his
marueilous
dexteritie
in
preaching
the
Gospell
,
and
his
happy
successe
in
publishing
thereof
,
(
whiche
thing
also
gote
him
the
hatred
of
very
many
)
these
hypocrites
thought
best
chiefly
to
set
them selues
agaynst
him
:
thinking
that
to
be
very
profitable
for
their
purposes
,
and
deuises
.
For
they
thought
that
to
be
the
readyest
waye
for
them
to
come
to
glory
,
and
gayne
,
which
they
onely
regarded
,
and
whervnto
they
turned
all
their
doctrine
.
Therfore
taking
vpon
them
the
person
The
Nazareans
tooke
vppon
them
to
be
Apostles
.
of
Apostles
,
they
sought
by
all
kinde
of
lyes
&
trecheries
,
to
remoue
Paule
from
his
place
,
and
to
thrust
him
from
his
seate
:
that
is
,
to
take
away
all
authoritie
from
him
,
and
they
troubled
him
wonderfully
with
diuers
slaunders
.
Nowe
as
they
had
taken
vpon
them
to
vexe
,
and
to
backbite
him
aboue
others
:
so
he
dealing
with
a
good
conscience
in
this
his
vocation
,
did
set
him selfe
stoutly
,
and
constantly
agaynst
these
ministers
Paules
constancie
and
boldnes
in
the
defence
of
the
Gospel
agaynst
them
.
not
of
Christ
,
but
of
Satan
:
well
perceiuing
what
this
enimie
by
them
did
goe
about
to
bring
to
passe
.
As
therefore
he
well
vnderstoode
the
craftinesse
of
these
deceiuers
,
so
he
moste
clearely
discouered
them
vnto
all
congregations
,
paynting
them
out
,
as
it
is
sayd
,
in
their
owne
colers
,
and
that
not
in
worde
onely
,
but
also
by
writing
,
that
the
memory
therof
might
remayne
with
the
posteritie
,
to
their
great
profite
.
For
the
Church
hath
in
Paule
in
these
paynteth
out
al
false
teachers
to
the
posteritie
for
euer
.
that
description
of
the
Apostle
a
liuely
picture
of
all
false
teachers
,
and
heretikes
:
whiche
if
all
that
professe
the
name
of
Christ
,
did
marke
,
and
note
,
it
would
be
farre
better
with
a
great
number
,
and
the
Church
of
Christe
should
féele
lesse
hurt
.
Verely
in
that
picture
of
the
Apostle
,
these
new
kind
of
deceiuers
of
whom
we
now
speake
,
séemeth
vnto
me
most
of
all
to
be
expressed
.
For
there
is
suche
a
likenes
betwéene
them
bothe
,
that
the
one
may
worthily
séeme
to
be
,
and
to
be
called
▪
not
onely
the
image
,
and
liuely
portrature
,
but
the
fathers
also
of
the
other
.
Onely
this
vnlikenes
I
doe
The
Iesuites
worse
then
the
Nazareans
.
note
to
be
betweene
them
,
that
the
children
doe
many
wayes
passe
their
fathers
in
wickednesse
,
and
craftines
.
But
that
ought
neither
to
séeme
to
be
a
newe
thing
,
neither
to
be
marueyled
Satans
later
deuises
worse
than
his
former
.
at
.
For
Satan
the
common
father
of
them
both
,
by
long
vse
,
and
experience
of
many
things
,
doth
euery
daye
ware
worser
,
and
craftt●r
then
him selfe
.
Wherefore
it
is
no
maruel
if
his
second
deuises
be
more
wylier
(
as
the
Prouerbe
goeth
)
and
the
last
egge
of
this
crowe
be
more
hurtfull
then
the
first
.
Herein
they
doe
agree
well
first
,
that
as
that
enemie
of
Christ
,
so
soone
as
the
Gospell
began
to
be
published
amongst
the
Gentiles
,
brought
them
in
subtelly
vnder
the
pretence
of
the
lawe
,
and
religion
of
Moses
:
So
immediatly
when
the
light
of
the
gospel
began
to
shine
again
,
&
to
be
restored
,
craftily
he
stirred
vp
,
&
not
onely
conueighed
into
the
Church
,
but
also
by
,
and
by
aduaunced
these
,
béeing
couered
with
the
title
of
Iesus
,
and
decked
with
the
shewe
of
godlynes
,
and
furnished
with
many
practises
to
deceiue
.
And
to
the
entent
that
euery
man
may
the
sooner
vnderstand
,
what
great
likenes
and
agréement
there
is
betwéene
bothe
the
sortes
,
I
haue
thought
good
to
laye
before
all
mens
eyes
a
comparison
of
them
.
The
false
Apostles
whiche
Hierom
&
other
doe
call
Nazares
,
or
Nazareans
,
as
touching
their
doctrine
,
were
-
Enemies
of
the
crosse
of
Christ
.
Phil.
the
3.
ca.
Teachers
of
an
other
gospel
,
than
that
which
was
deliuered
of
Paul
,
and
corrupters
of
the
same
.
Gal.
1.
-
Teachers
of
other
doctrines
,
1.
Time
.
1.
ver.
3.
disobedient
,
vaine
talkers
,
or
talkers
of
vanitie
,
and
deceiuers
of
minds
.
Tit.
1.
ver.
10.
-
Such
as
gaue
heede
to
fables
,
and
the
commandements
of
men
,
that
turne
away
from
the
truth
.
Tit.
1.
ver.
14.
-
Authors
of
fables
,
and
genealogies
which
are
endles
,
whiche
breede
questions
,
rather
then
godly
edifying
which
is
by
faith
.
1.
Tim.
1.
vers.
4.
-
Disturbers
of
the
congregations
.
Acts.
15.
vers.
1.
Gal.
5.
vers.
10.
-
Authors
of
dissentions
and
offences
.
Rom.
16.
vers.
17.
-
Authors
of
prophane
,
and
vayne
bablings
,
&
oppositions
of
sciences
falsely
so
called
.
1.
Tim.
6.
vers.
20.
The
summe
,
or
effect
is
,
that
the
〈…〉
e
Apostles
doctrine
is
contrarie
to
the
doctrine
of
Christ
,
that
is
,
the
Apostolicall
:
that
it
is
fabulous
,
vaine
,
vnprofitable
,
bréeding
dissentions
,
and
offences
,
or
(
as
these
Romishe
Censors
are
wont
to
speake
)
Schismaticall
and
offensiue
.
In
the
maner
of
deliuering
their
doctrine
,
they
wer
wont
-
To
transforme
themselues
into
the
Apostles
of
Christ
.
2.
Co.
11.
-
To
make
a
shew
of
god
lines
,
but
to
denie
the
power
therof
.
2.
Tim.
3
vers.
5.
-
To
make
a
fayre
shewe
in
the
flesh
.
Gal.
6.
ve.
12
To
boast
in
the
fleshe
,
Philip.
3
▪
-
To
deceiue
the
hearts
of
the
simple
,
with
faire
and
smooth
speaches
,
and
flatterings
.
Rom.
16.
vers.
18.
-
To
bark
like
dogges
at
godlye
,
and
notable
men
.
Philip.
3.
&
1.
cap.
-
To
set
to
sale
,
and
to
handle
deceitfully
the
word
of
God
.
2.
Cor.
2.
vers.
7.
&
4.
vers.
2.
as
deceitful
workmen
2.
Cor.
11
▪
vers.
13.
and
euill
workmen
.
Phi.
3.
vers.
2.
The
summe
,
or
effect
is
,
that
they
were
counterfait
hypocrits
,
that
they
did
nothing
singlely
,
or
playnly
,
that
they
vsed
speache
framed
to
deceiue
,
that
they
corrupted
craftilye
those
things
that
were
whole
and
round
.
The
end
&
scope
of
their
purposes
and
doings
,
was
-
To
serue
their
own
bellye
,
and
not
Christ
,
&
to
honor
their
belly
for
their
God
.
Rom.
16
ver.
18.
Philip.
3.
ver.
18.
-
To
seeke
their
owne
,
&
not
those
things
that
are
Christs
.
Phi.
2.
v.
21
-
To
teache
things
that
they
ought
not
,
for
filthy
lucre
sake
.
Tit.
1.
ver.
11.
and
to
subdue
whole
houses
.
-
To
beare
rule
imperiously
,
and
to
play
the
tyrants
in
the
Church
,
with
the
reproche
therof
.
2.
Cor.
11.
ve.
20.
-
To
bring
other
into
bondage
.
Gal.
2.
vers.
4.
-
To
flee
persecution
for
the
crosse
of
Christ
:
&
to
glory
in
other
mens
fleshe
.
Gal.
6.
ver.
12.
&
.
13.
The
summe
,
and
effect
is
,
that
they
referred
all
thinges
to
their
owne
gaynes
,
to
wit
,
their
owne
ambition
,
and
couetousnes
,
two
plagues
or
pestilences
of
the
Church
▪
and
the
welsprings
of
all
euill
:
that
they
were
inflamed
with
the
desire
to
beare
rule
,
that
they
were
in
respect
of
them selues
lofte
and
gentle
,
that
they
were
cruell
and
fierce
to
others
.
Those
things
that
Paul
hath
written
,
not
so
muche
agaynst
his
owne
enemies
,
as
the
enemies
of
Christe
,
The
image
of
true
teachers
set
foorth
in
Paule
,
of
false
teachers
in
the
Nazareans
.
and
hath
in
his
Epistles
h●●e
,
and
there
insearted
:
I
thoughte
good
to
referre
vnto
these
heades
,
placed
in
this
order
,
that
they
might
the
more
easily
both
be
séene
with
the
eyes
,
and
conceiued
with
the
minde
▪
And
as
both
in
these
me●s
persons
,
&
doctrine
there
is
set
foorth
vnto
vs
an
image
of
all
false
teachers
,
and
●ure
markes
of
corrupt
doctrine
:
〈…〉
in
Paule
,
and
his
doctrine
,
we
haue
a
true
,
and
liuely
picture
bothe
of
the
true
ministers
of
Christ
,
and
also
sincere
,
and
pure
doctrine
:
for
they
must
bothe
be
ioyned
together
,
if
we
will
iudge
aright
.
Neither
is
any
mans
doctrine
so
muche
to
be
wayghed
,
and
estéemed
by
his
tong
and
talke
,
as
by
his
life
,
&
déeds
.
For
of
such
deceiuers
writeth
Paule
,
Tit.
1.
They
professe
them selues
to
Tit.
1.
ver.
16.
knowe
God
,
but
denie
him
in
their
déedes
.
It
is
also
well
written
of
Cyprian
,
Cyprian
.
that
the
testimonie
of
the
life
Mens
doctrine
to
be
iudged
by
their
life
,
not
by
their
tong
.
is
more
effectuall
,
then
of
the
tong
:
and
that
workes
hath
their
tong
,
and
their
eloquence
,
yea
when
the
tong
kéepeth
silence
.
For
as
there
can
not
be
a
holy
life
,
which
is
not
ordered
according
to
the
rule
of
holy
doctrine
:
so
it
commonly
commeth
to
passe
,
that
he
which
leadeth
a
life
not
agreable
vnto
this
rule
:
is
willing
,
and
endeuoreth
to
breake
,
and
corrupt
(
if
he
were
able
)
the
very
rule
of
good
liuing
:
as
euery
naughtie
man
desireth
that
good
lawes
might
be
banished
,
and
destroyed
,
although
he
prayse
them
sometime
in
his
talke
.
Briefly
,
the
record
of
the
life
doth
not
The
tong
doth
sooner
deceiue
,
then
the
life
.
so
muche
deceiue
,
as
of
the
tong
:
the
whiche
the
sentence
of
Christ
dothe
confirme
,
willing
vs
to
trye
out
false
Mat.
7.
ver.
15.
prophets
,
and
wolues
couered
with
Math.
7.
ver.
15.
shéepes
clothing
,
by
their
fruits
.
For
albeit
they
counterfayt
neuer
so
much
,
and
often
times
also
deceiue
wise
men
:
yet
at
length
their
woluish
nature
doth
bewray
it selfe
.
But
chiefly
The
ende
and
scope
of
mens
doctrine
,
a
sure
token
thereof
.
a
sure
iudgement
may
be
had
,
by
the
scope
and
marke
vnto
the
which
euery
man
driueth
,
and
wherevnto
he
referreth
al
his
counsayles
,
&
endeuors
:
as
Paule
doth
playnly
signifie
in
certayne
1.
Tim.
1.
&
6.
2.
Tim.
2.
places
,
noting
this
especially
in
false
teachers
,
renegates
,
&
deceiuers
:
that
they
erred
from
the
marke
,
and
turned
aside
els
where
.
Uerely
it
is
chiefly
the
care
of
true
teachers
,
to
apply
all
their
thoughts
,
and
doings
to
the
doctrines
deliuered
vnto
them
by
God
:
as
the
which
regardeth
nothing
more
,
&
counteth
nothing
better
,
The
end
of
the
true
teachers
doctrin
,
to
seke
the
wil
of
God
:
of
the
false
,
to
seeke
their
own
lustes
.
then
to
submit
their
wils
to
Gods
will
,
and
to
be
obedient
therevnto
.
But
it
is
a
common
thing
with
false-teachers
,
to
turne
the
heauenly
doctrine
to
the
marke
,
which
they
haue
set
before
them selues
:
to
the
intent
they
may
force
it
to
serue
their
owne
purposes
,
commodities
,
yea
and
their
owne
lustes
.
The
same
doth
Paule
writing
to
the
Corinthians
the
firste
Epistle
,
and
14
,
chapter
,
sharpely
reprehendé
,
1.
Cor.
14.
speaking
of
them
which
abused
the
gifts
of
tongs
:
the
whiche
place
of
the
Apostle
,
Chrysostome
Chrysost.
ho.
35.
that
godly
Bishop
,
and
good
interpreter
of
Paule
expounding
,
sayth
:
Mark
howe
here
agayne
he
squareth
the
stone
to
the
squier
,
seeking
euerye
where
the
edification
of
the
Church
.
So
that
the
Apostle
doth
teache
both
in
this
place
,
and
els
where
,
that
all
things
are
to
be
referred
to
the
edification
of
the
Church
.
Which
marke
,
who
so
will
regard
,
shall
not
easilye
erre
,
but
he
that
hath
any
other
respect
,
must
néedes
misse
often
times
.
Nowe
let
vs
consider
,
vnto
whiche
sort
these
newe
Apostles
do
belong
,
and
vnto
whom
they
are
more
like
,
eyther
Paule
,
or
those
disguised
Apostles
.
What
the
doctrine
of
Paule
was
,
his
Epistles
doe
witnesse
:
but
what
his
aduersaries
was
,
it
maye
certaynely
bee
knowen
,
partely
by
Luke
,
Acts
15.
chapter
:
partely
by
Paule
him selfe
,
namely
out
of
the
Epistle
to
the
Galathians
:
and
partly
by
Hierom
,
especially
out
of
his
commentaries
vpon
Ezechiel
,
16.
chap.
and
certayne
other
olde
writers
.
The
effect
is
,
they
went
about
to
couple
the
keeping
of
the
olde
lawe
(
these
are
Hieromes
owne
wordes
)
with
the
grace
of
the
Gospell
,
and
to
ioyne
Moses
vnto
Christ
.
But
howe
small
The
Iesuits
not
like
Paule
,
but
the
Nazareans
,
in
their
doctrin
.
a
matter
is
this
,
I
pray
you
,
if
it
bee
compared
with
the
riff raffe
of
the
Iesuites
doctrine
,
in
the
which
there
is
scarce
a
leafe
,
wherein
there
is
not
read
some
,
much
more
gréeuouser
reproche
against
Christ
,
then
that
was
?
If
for
that
doctrine
the
Apostle
doubted
not
,
and
that
with
indignation
,
to
call
them
the
enemies
of
the
crosse
of
Christ
,
which
inuerted
the
gospell
,
which
he
hauing
receiued
of
Christ
,
had
preached
:
are
not
these
to
be
taken
The
Iesuits
deface
God
,
and
his
glory
,
in
sanctifying
,
and
deifying
men
.
for
the
very
sworne
enemies
of
Christe
,
and
his
Gospell
,
of
all
those
that
haue
professed
Christe
,
that
loue
him
,
and
are
carefull
for
his
glorye
?
For
what
Christ
,
I
pray
you
,
shoulde
we
haue
,
if
we
harlten
to
these
newe
masters
,
and
folowe
them
?
For
almost
all
the
ornamentes
whiche
the
father
hath
bestowed
vpon
him
,
are
pluckt
from
him
:
and
turned
ouer
,
not
vnto
Moses
the
rare
Prophet
of
God
:
but
vnto
infinite
obscure
,
and
vnknowen
,
eyther
Saintes
,
as
these
men
tearme
them
,
eyther
false
gods
,
which
haue
b●●
sanctified
,
or
deified
by
filthy
,
and
lowde
men
.
His
grace
The
Iesuits
deface
Christes
grace
,
by
mans
merites
and
workes
.
procured
by
his
death
,
sacrifice
,
and
merite
,
is
not
onely
obscured
,
but
also
extinguished
,
&
buried
by
these
mens
doctrine
,
of
the
merites
of
man
,
and
workes
whiche
were
not
good
,
but
partly
superstitious
,
and
partly
wicked
.
For
what
,
I
pray
you
,
doth
that
huge
heape
of
euils
,
that
shoppe
of
wickednes
,
and
nurse
of
mischiefes
,
The
Masse
iniurious
to
the
grace
of
Christ
.
the
Masse
leaue
vnto
it
?
Againe
what
soeuer
these
men
teache
of
the
fyre
of
Purgatory
,
prayer
to
the
dead
,
worshipping
of
images
,
pardons
,
the
Popes
supremacie
,
the
authoritie
of
the
church
,
and
such
other
like
matters
:
what
els
are
they
but
mens
dreames
,
and
deuises
more
vayner
then
old
wiues
tales
?
Is
it
not
meere
vayne
babling
the
greatest
parte
,
of
those
things
,
which
vnder
the
title
of
the
traditions
of
the
Apostles
,
are
deliuered
as
the
Oracles
of
God
,
vnto
Christian
people
,
and
are
thrust
vpon
them
both
to
be
beléeued
,
and
obserued
?
What
néede
I
to
speake
of
many
ceremonies
?
For
it
is
certayne
,
Iewish
,
&
heathenish
ceremonies
broght
into
the
Church
of
Christ
,
by
the
Papists
,
and
Iesuites
doctrine
.
that
almost
all
the
Iewishe
ceremonies
,
except
circumcision
,
which
these
aduersaries
of
Paule
,
or
rather
of
Christ
,
and
the
truth
,
did
chiefly
vrge
:
are
raysed
vp
,
and
brought
againe
into
the
church
of
Christ
,
many
thinges
also
therewithall
mingled
out
of
the
superstition
,
and
vngodlynes
of
the
Heathen
.
And
when
at
length
men
began
to
beléeue
that
religion
consisted
in
them
onely
,
their
heape
with
continuall
additions
grewe
so
great
,
that
it
was
altogether
intollerable
,
&
began
with
the
hugenes
therof
to
fall
to
the
ground
.
Neuertheles
as
if
those
things
which
were
inuented
,
&
brought
in
by
the
predecessors
,
were
not
sufficient
:
these
newe
workemen
doe
labour
to
adde
to
the
former
,
suche
as
they
haue
lately
coyned
in
their
owne
shoppe
.
Is
not
this
to
teache
other
doctrines
,
and
to
bring
in
darknes
at
the
noone
light
,
yea
,
and
to
call
againe
bondage
,
libertie
being
once
obtained
?
Moreouer
,
that
vnlearned
,
brabling
,
hurtfull
,
yea
pernitious
questions
are
ioyned
with
the
Iesuites
doctrine
,
it
is
thereby
well
knowen
:
that
they
embrace
all
the
consuse
heape
of
the
Popish
diuinity
:
nor
do
signify
in
any
place
,
that
I
know
,
that
they
mislike
the
thorny
or
subtil
trifles
of
the
scholemen
.
Whereby
it
euidently
followeth
,
The
Iesuits
doctrine
more
c●●rupt
then
the
Nazareans
.
that
these
newe
false
apostles
,
as
touching
the
nature
of
their
doctrine
,
do
not
differ
from
the
olde
:
sauing
that
these
mens
doctrine
is
more
erroneous
,
&
corrupt
then
theirs
,
and
further
off
also
from
the
simplicitie
,
and
puritie
of
the
Gospell
.
As
touching
The
Iesuits
in
the
ambitious
maner
of
their
teaching
like
the
Nazareans
.
the
maner
of
insinuating
them selues
,
and
créeping
into
mens
bosomes
,
and
rushing
vnto
the
tower
of
doctrine
:
that
is
,
the
pulpit
,
or
the
chayre
:
there
is
to
be
seene
very
great
likenes
betweene
them
both
.
They
were
Iewes
by
birth
,
by
profession
Christians
,
but
in
very
deede
,
of
that
sorte
of
men
,
which
of
some
are
called
neuters
,
that
is
,
which
imbraced
earnestly
neither
religion
:
abusing
notwithstanding
craftily
both
vnto
their
gaynes
.
What
course
these
new
hypocrits
haue
taken
,
and
by
what
practise
they
haue
mounted
,
&
are
come
vnto
this
degree
,
and
place
,
whiche
nowe
they
haue
,
it
is
not
vnknowne
vnto
many
which
are
yet
aliue
.
Hauing
atti●ed
them selues
cunningly
with
a
visor
of
godlines
,
they
came
abroade
when
the
times
were
miserable
,
and
lamentable
:
that
is
,
when
all
things
in
religion
were
out
of
order
,
The
Iesuites
counterfait
holines
,
and
hypocrisie
,
to
win
credite
at
the
first
.
and
tumbled
vpside
downe
.
The
maner
of
their
countenance
,
of
their
voyce
,
of
their
gesture
,
and
the
behauiour
of
their
whole
body
,
was
so
squared
and
framed
to
the
time
,
and
all
occasions
:
that
many
began
to
hope
,
that
all
thinges
that
were
decayed
,
and
corrupted
,
should
shortly
be
restored
,
and
repayred
by
the
faithfulnes
,
paynes
,
and
diligence
of
these
newe
teachers
.
And
herein
stoode
not
the
least
parte
of
Satans
subteltie
,
that
they
did
dissemble
finely
,
that
they
and
the
Monkes
did
not
ioyne
hands
together
,
whose
slouthfulnes
,
and
rioteousnes
had
nowe
already
brought
them
into
hatred
,
and
contempt
with
all
men
.
They
signified
plainly
,
that
they
had
no
dealing
,
nor
conference
with
the
Priests
,
whom
they
knew
to
be
infamous
with
all
men
,
for
their
notorious
ignorance
,
&
filthines
of
life
.
But
now
it
is
knowen
in
very
déed
,
that
they
intend
this
one
thing
,
to
enriche
them selues
with
their
spoyles
,
and
decke
them selues
with
their
feathers
,
and
place
them selues
in
their
seates
,
and
roomes
.
Which
purpose
of
theirs
whiles
I
consider
,
that
came
into
my
mind
,
which
Iosephus
in
the
Ioseph●ll
.
A●●
.
Iuda
.
11.
ca.
8.
11.
booke
of
the
Antiquities
of
the
Iewes
,
the
8.
chapter
mentioneth
,
touching
the
sleight
of
the
Samaritans
.
The
Samaritanes
,
saith
he
,
in
the
distresses
,
and
afflictions
of
the
Iewes
,
denie
themselues
to
be
their
kinsmen
,
saying
them
the
trueth
:
but
when
they
sée
them
to
haue
good
successe
,
by
and
by
they
thrust
them selues
into
their
felowship
.
Hereby
it
sufficiently
appeareth
,
that
it
is
no
newe
,
but
an
olde
policie
commonly
vsed
of
the
corrupters
of
the
true
worship
of
God
:
The
Iesuites
do
vse
the
policie
of
all
false
worshippers
of
God
.
to
wit
,
to
be
touched
in
deede
with
no
religion
,
neuertheles
to
fayne
,
and
professe
,
as
occasion
serueth
,
any
religion
:
and
to
bende
,
and
turne
their
minds
thither
,
where
any
hope
of
lucre
,
and
gayne
doth
appeare
.
Doth
not
these
disguised
Apostles
,
euen
as
The
Iesuites
pleasers
of
men
.
those
ancient
,
béeing
vayne
glorious
,
and
pleasers
of
men
,
chiefly
endeuor
to
make
a
fayre
shewe
in
the
fieshe
?
for
what
els
are
they
,
then
the
parasites
of
wicked
Popes
,
ignoraunt
princes
,
and
the
superstitious
vulgar
people
?
Is
not
this
a
common
endeuour
,
and
practise
with
these
men
,
to
make
suche
as
they
smel
to
be
little
fauored
of
them
,
for
their
free
&
franke
profession
of
the
trueth
,
and
godlynes
,
more
odious
vnto
them
by
inuenting
of
slaunders
agaynst
them
?
Agaynst
The
Iesuites
slaunderers
,
and
backbiters
of
godly
and
learned
men
.
godly
and
learned
men
,
eyther
which
are
absent
,
or
which
are
dead
,
whose
sight
they
can
not
abide
,
and
whose
voyce
they
can
not
beare
:
they
practise
their
doggishe
eloquence
,
as
the
prouerbe
is
,
and
they
gnawe
them
,
euen
béeing
dead
,
with
their
spitefull
teeth
.
Hierome
amongst
other
things
,
Hicrome
.
writeth
of
those
whom
he
calleth
(
as
I
haue
sayd
)
Nazareans
,
thus
:
a
testimonie
which
in
his
right
place
agreeth
with
one
sence
,
or
meaning
,
they
labour
to
make
to
serue
to
an
other
.
The
which
not
onely
agreeth
with
the
words
of
Paule
,
but
doeth
also
in
a
manner
expound
them
,
especially
that
which
was
spoken
of
before
out
of
the
2.
to
the
Corint.
2
that
they
vsed
to
set
to
sale
,
and
to
corrupt
the
worde
of
God
.
In
this
poynt
,
these
newe
hucksters
The
Iesuites
chop
&
change
and
corrupt
the
worde
of
God
,
to
get
the
fauor
of
men
.
doe
diligently
followe
them
,
when
eyther
they
speake
of
the
scriptures
to
please
the
Popes
:
eyther
tickle
the
eares
of
Princes
,
whom
they
haue
bewitched
with
their
inchauntments
,
eyther
labor
to
stirre
vp
,
and
inflame
the
rage
of
the
furious
vulgare
people
agaynst
vs
,
whom
they
knowe
as
well
as
those
that
inhabite
those
regions
of
the
earth
,
wherein
Antipodes
.
they
goe
directly
foote
to
foote
contrary
vnto
vs
.
Certaynly
they
doe
then
declare
how
truely
they
call
the
Scripture
a
nose
of
waxe
.
For
they
turne
,
or
rather
wrest
it
,
whither
it
pleaseth
them
.
The
words
of
the
Scripture
sounde
with
them
what
they
liste
,
and
therein
they
see
,
what
their
affection
leadeth
them
vnto
,
and
what
they
like
,
is
a
matter
of
religion
,
and
holines
.
But
they
are
greatly
deceiued
,
if
they
iudge
vs
by
their
owne
disposition
.
We
haue
learned
out
of
Paul
,
to
handle
the
holy
oracles
more
religiously
.
Verily
we
acknowledge
the
minde
of
the
holy
ghost
to
be
contayned
in
the
words
,
wherevnto
we
are
wont
to
submit
our
iudgement
,
will
,
and
affections
.
It
remayneth
,
that
we
looke
vppon
The
ende
of
the
Iesuits
doctrine
the
scope
and
ende
of
their
doctrine
.
Wherevnto
the
vile
and
slauishe
flattery
,
and
cruell
backbiting
of
these
newe
masters
doth
tende
:
their
lyfe
and
doings
,
as
effects
therof
do
plainly
declare
.
For
we
finde
dayly
by
experience
that
very
manye
purposes
are
not
knowen
but
by
the
euentes
.
It
is
reported
,
that
a
certayne
Fryer
A
Franciscane
Fryers
hypocrisie
to
climbe
to
the
Popedome
.
of
the
order
of
the
Franciscans
,
which
bredde
vp
hither
vnto
many
cruell
wolues
,
and
suttle
foxes
:
came
vnto
the
Popedome
by
a
wonderfull
practise
.
At
the
time
of
his
meales
,
he
causeth
his
table
to
be
couered
with
a
fishers
nette
:
which
fact
of
his
,
diuers
did
take
to
be
a
signe
of
rare
holmes
.
But
what
came
to
passe
?
When
this
notable
hypocrite
had
gotten
the
pray
he
hunted
after
,
that
is
,
was
mounted
to
that
lofty
seate
:
then
at
the
length
he
ceased
to
couer
his
boorde
with
that
mysticall
nette
,
and
it
was
vnderstoode
what
minde
,
and
purpose
that
Foxe
had
.
So
if
there
be
anye
man
,
which
eyther
knoweth
not
,
eyther
doubteth
,
to
what
ende
the
title
of
the
Iesuites
,
being
no
lesse
holy
in
shewe
,
then
straunge
,
haue
bin
inuented
,
and
vsurped
of
these
confederates
:
and
why
they
haue
taken
vppon
them
this
color
,
or
rather
visor
of
godlines
,
and
learning
:
let
him
consider
what
hath
bin
brought
to
passe
,
within
these
few
yeres
,
by
these
masking
religious
men
,
and
where
vnto
they
are
come
within
so
short
a
space
,
from
very
obscure
,
and
sclender
beginnings
:
and
he
shal
easily
perceiue
,
if
he
haue
but
a
sparke
of
iudgement
,
whether
they
haue
sought
their
own
▪
The
Iesuits
sodayne
aspiring
to
high
roomes
,
&
great
liuings
,
shew
what
their
ende
is
.
or
the
things
that
are
Christes
:
whether
the
worship
of
God
,
or
the
care
of
their
owne
bellies
,
hath
ledde
them
to
put
vpon
them
this
person
,
&
hath
brought
them
into
this
state
.
Hath
ambition
,
and
the
desire
of
their
own
glory
,
or
of
Christs
,
aduaunced
them
from
the
lowest
seates
,
to
the
highest
chayres
?
Hath
the
desire
of
the
saluation
of
the
Church
,
and
pitie
of
the
ru●e
,
and
calamitie
therof
,
or
the
regarde
of
their
priuate
commodities
drawne
them
out
of
the
dust
,
and
as
the
prophet
speaketh
out
of
the
dunghill
,
into
so
stately
houses
,
and
palaces
of
prelates
,
whervnto
are
ioyned
liuings
,
and
wealth
of
equall
rate
,
and
valewe
?
Let
the
olde
,
and
true
The
Iesuites
f●rre
vnlike
the
Apostles
of
Christ
.
Apostles
be
a
little
compared
with
these
new
,
what
thing
is
there
,
wherin
they
may
be
sayde
to
be
like
,
or
rather
not
vnlike
?
Let
also
the
auncient
Monkes
be
compared
with
these
vpstartes
,
who
would
beleeue
that
this
issue
sprang
of
those
fathers
?
but
if
you
list
to
compare
them
with
the
Monkes
of
the
middle
age
,
and
those
of
later
times
,
although
they
doe
all
The
Iesuites
farre
more
forward
in
aduancing
themselues
then
the
old
tolerable
,
&
later
intolerable
monkes
.
take
their
beginning
from
that
onely
father
of
lyes
:
yet
they
in
comparison
of
these
may
seeme
to
be
b●outhfull
,
doltishe
,
and
wretched
.
For
the
thing
it selfe
witnesseth
,
that
te●se
men
haue
within
very
fewe
yeares
founde
out
,
and
gathered
togeather
more
ritches
,
and
rise
also
higher
,
then
they
coulde
in
many
ages
.
Verily
the
later
hath
farre
ouergone
the
former
:
and
that
is
fallen
out
,
which
oftentimes
we
see
to
come
to
passe
amongest
trauellers
,
that
they
that
tooke
their
iorney
laste
,
do
leaue
them
a
great
waye
behinde
them
,
whiche
went
on
their
way
first
.
So
muche
in
the
compassing
of
matters
,
can
diligence
,
speede
,
and
industrie
do
,
wherwith
Satan
their
common
father
,
hath
furnished
them
aboue
al
other
.
And
in
this
thing
we
may
perceiue
that
which
diuers
times
commeth
to
passe
amongst
The
Iesuits
the
Popes
their
fathers
dearlings
,
in
respect
of
the
monkes
their
brethren
.
men
:
that
the
yongest
of
many
children
are
better
beloued
of
the
fathers
,
then
the
other
.
For
the
rest
doe
seeme
in
comparison
of
them
,
to
be
cast
of
,
because
they
are
not
regarded
,
these
onely
are
their
dearelings
,
these
are
enriched
,
and
aduaunced
to
honours
,
and
dignities
.
To
be
shorte
,
a
man
would
say
,
that
these
were
the
lawfull
,
and
true
children
of
the
Romishe
sea
,
and
that
the
other
were
now
bastards
.
Furthermore
,
whether
these
doe
follow
also
filthy
lucre
,
The
Iesuites
couetous
.
the
inheritaunces
whiche
they
haue
gotten
vnder
the
pretence
of
godlines
,
defeating
the
lawfull
heires
,
doe
sufficiently
testifie
.
These
good
felowes
of
Iesu
(
of
Iesu
,
I
say
,
which
openly
professed
him selfe
to
be
poorer
then
foxes
,
&
byrds
,
)
Mat.
8.
ver.
20.
doe
refuse
giftes
yea
beeing
offered
:
but
doe
most
greedily
accept
of
great
houses
,
and
riches
.
Whether
likewise
The
Iesuites
ambitious
,
and
seeke
a
tyrannie
ouer
the
Church
.
these
holy
men
be
kindled
with
the
desire
of
bearing
rule
,
and
do
couet
a
tyrannie
ioyned
with
the
contumely
of
the
Churche
:
those
can
be
fitte
witnesses
,
amongst
whom
they
haue
gotten
,
and
doe
yet
hold
courts
(
as
they
call
them
)
of
inquisition
of
mens
fayth
.
Verely
they
laye
vppon
The
Iesuites
holde
cruell
courts
of
inquisition
.
the
necks
of
the
godly
,
and
force
them
to
beare
the
crosse
of
Christ
,
(
whiche
they
are
more
afrayde
to
touche
,
then
Mat.
27.
ver.
32.
were
sometime
the
souldiours
of
the
Romanes
)
more
cruelly
,
then
they
did
lay
it
vpon
the
shoulders
of
Symon
of
Cyrene
.
By
these
,
and
other
things
,
which
it
were
to
long
to
touche
seuerally
,
they
that
are
not
altogether
blinde
,
do
easily
perceiue
,
howe
great
a
likenes
there
is
in
all
poyntes
,
betwéene
these
counterfayt
fellowes
of
Iesu
,
and
the
olde
aduersaries
of
Paule
.
And
for
as
muche
as
they
can
not
denie
,
that
this
Apostle
was
the
most
true
felow
of
Iesu
Christe
:
all
that
are
well
in
their
wittes
may
iudge
,
whether
we
ought
not
to
call
these
men
more
rightly
Anti
Iesuses
,
&
Antichristes
,
the
Iesuites
true
titles
.
Anti
Iesuses
,
and
Antichrists
,
then
Iesuites
,
and
Christians
,
of
whiche
name
they
seeme
to
be
ashamed
.
CAP.
XV.
That
the
auncient
title
of
Christians
is
to
be
kept
together
with
the
auncient
godlynes
.
WE
heare
the
dayly
complaints
of
many
for
dissentions
in
religion
,
which
almoste
are
infinite
▪
vttering
that
old
saying
,
that
they
sée
in
deede
whom
they
may
shunne
&
flee
,
Against
comp〈…〉
t
of
dissent
〈…〉
in
the
C
〈…〉
e.
but
that
they
see
not
whom
to
folow
:
and
for
this
cause
we
not
only
heare
▪
but
also
with
great
gréef
sée
most
part
of
men
to
cast
away
all
thought
of
religion
,
much
more
the
care
therof
.
As
I
confesse
that
complaynt
of
the
number
,
and
diuersitie
of
dissentions
to
be
most
true
,
which
thing
also
greueth
me
very
much
:
so
wheras
they
deny
they
sée
whom
to
follow
,
it
is
most
certayne
,
that
it
connteth
not
of
the
true
desire
of
religion
,
but
of
the
hatred
,
wearisomnes
,
&
lothsomnes
therof
.
For
if
they
were
earnestly
touched
with
the
loue
therof
,
they
would
quickly
see
whom
they
are
to
folow
.
Verely
these
complaining
,
&
ouerde●nty
felows
séeme
vnto
Similitude
.
me
to
do
no
otherwise
,
then
if
many
should
striue
together
,
a
great
many
Dissentions
no
iust
cause
,
why
men
doe
not
come
to
the
trueth
.
torches
beeing
lighted
at
noone
day
,
which
of
them
were
to
be
taken
,
&
followed
for
the
brightest
:
one
offended
with
that
striuing
,
and
multitude
of
lightes
:
should
hide
him selfe
in
a
dark
hole
,
and
should
sh〈…〉
e
all
light
.
As
though
he
might
not
rather
,
and
also
ought
not
to
looke
vppon
the
●unne
,
and
folowe
his
light
,
making
no
account
of
all
the
other
lights
.
God
calleth
vs
with
a
lowde
voyce
vnto
him selfe
,
why
then
doth
the
horesy
clamors
of
men
hinder
vs
?
He
hath
opened
an
enteraunce
vnto
vs
by
his
sonne
,
as
a
moste
right
and
straight
waye
,
and
sure
gate
vnto
him selfe
,
why
dothe
the
bypathes
deuised
by
men
trouble
vs
?
His
voyce
is
cleare
,
if
so
be
we
giue
eare
,
and
be
willing
to
be
taught
:
the
waye
also
is
playne
,
and
darke
,
or
harde
to
finde
out
vnto
no
man
,
but
vnto
them
which
refuse
to
open
their
eyes
.
All
men
cry
out
,
that
they
loue
the
truth
,
and
bost
that
they
seeke
it
:
but
this
speeche
is
in
many
mens
mouthes
very
rise
,
yet
their
mindes
muse
vppon
other
thoughtes
,
and
intende
other
purposes
:
Io●
.
19.
and
are
moued
with
no
more
A
great
cause
of
dissentions
,
that
men
are
not
desirous
to
speak
the
truth
in
Gods
worde
,
where
it
is
to
be
found
.
loue
of
knowing
the
truth
,
then
was
Pilate
,
when
he
heard
Christ
speake
of
the
truth
.
And
this
is
not
the
least
cause
of
dissentions
,
as
I
truste
I
shall
at
some
time
,
or
other
make
euident
.
If
we
loue
,
and
seeke
the
truth
,
why
do
we
more
regarde
and
harken
vnto
men
,
then
God
?
Whye
haue
wee
not
rather
recourse
vnto
the
very
fountayne
it selfe
,
then
stick
so
muche
vnto
the
riuers
?
Why
are
we
rather
tyed
vnto
things
present
,
then
call
to
remembraunce
things
that
are
past
?
Why
do
we
not
rather
fetch
The
Iesuites
newly
sprong
vp
,
bost
falsely
of
antiquitie
in
their
doctrine
against
vs
.
the
forme
of
godlines
,
&
rule
of
trueth
from
the
godly
,
and
learned
antiquitie
,
then
runne
vpon
new
rockes
?
But
to
returne
to
this
new
garrison
of
Satan
,
omitting
at
this
present
al
other
:
these
confederates
lately
sprong
vp
,
beeing
but
yet
children
,
where
as
they
endeuour
to
innouate
all
things
,
cease
not
neuertheles
to
boast
of
antiquitie
,
and
obiect
it
forsooth
against
vs
:
they
commende
in
wordes
,
that
whiche
they
condemne
in
their
doings
:
they
labor
to
establishe
,
and
auouche
with
their
tong
,
that
which
they
ouerthrow
and
ouerturne
with
their
hand
?
We
doe
loue
,
reuerence
▪
and
desire
to
haue
restored
▪
and
as
much
as
we
can
,
haue
restored
,
the
doctrine
,
and
forme
of
religion
and
godlines
,
which
is
,
auncient
,
and
Apostolicall
:
notwithstanding
these
innouators
are
not
ashamed
,
to
cast
vs
in
the
teeth
with
the
desire
of
noueltie
.
We
account
it
to
be
▪
extreme
impietie
,
and
that
it
dothe
as
i●
were
condemne
God
of
folly
:
to
goe
about
to
rayse
vp
beeing
buried
,
and
to
bring
to
light
agayne
,
those
old
ordinaunces
of
Moses
,
whiche
God
,
as
he
did
once
appoynt
,
so
did
he
after
The
Iesuits
forbid
that
which
Christ
hath
commaunded
,
and
commaund
that
which
he
hath
forbidden
.
abrogate
,
&
repeale
.
Contrarily
these
men
,
euen
as
did
those
Iewish
Christians
,
doe
holde
that
they
are
to
be
kept
:
and
doe
disanull
those
thinges
that
Christ
by
his
Apostles
hath
placed
in
their
roome
,
that
they
mighte
shewe
them selues
two
manner
of
wayes
,
to
be
enemies
of
God
,
and
of
Christ
:
in
that
they
not
only
ordaine
that
whiche
is
not
lawfull
by
Gods
worde
:
but
ouerthrowe
,
and
repeale
,
that
which
is
lawfull
,
or
rather
,
that
which
is
ordayned
,
and
established
.
The
thing
therefore
it selfe
sheweth
,
The
Iesuites
stirred
vp
by
Satan
,
and
why
.
that
they
haue
bin
suborned
,
and
substituted
by
Satan
,
not
to
call
backe
agayne
the
auncient
,
and
true
religion
:
but
to
nourishe
the
confusion
which
he
hath
brought
in
this
laste
,
and
as
it
were
,
olde
age
of
the
church
:
partly
by
considering
the
errors
,
which
he
hath
already
spread
:
partly
by
encreasing
them
:
and
by
corrupting
more
and
more
the
face
of
true
religion
deformed
many
wayes
by
their
predecessors
:
to
establish
superstition
,
and
Idolatrie
:
and
that
according
to
the
maner
of
this
Iuggler
,
vnder
the
color
of
reformation
,
&
buylding
vp
.
But
it
is
well
,
that
this
enemie
did
somewhat
lately
thinke
of
the
mustering
of
this
supply
of
souldiers
.
For
the
lighte
of
the
Gospell
hath
nowe
spread
his
beames
so
farre
,
and
wide
,
that
it
is
no
easie
matter
for
them
to
extinguishe
it
:
the
truth
hath
taken
suche
deepe
rootes
in
the
minds
of
many
,
that
it
is
an
hard
matter
to
pluck
it
out
.
Notwithstanding
,
it
is
to
be
lamented
,
that
in
the
meane
while
,
the
The
Iesuites
seduce
child●sh
&
foolish
men
.
1.
Cor.
14.
ver.
20
Gala.
3.
ver.
1.
eyes
of
many
vnwary
,
and
ignorant
men
,
or
to
speake
more
flatlye
with
Paule
suche
as
are
children
in
vnderstanding
,
and
foolish
,
are
so
bewitched
,
and
deseled
with
these
mens
charms
,
and
doting
tales
,
that
they
entertaine
,
heare
,
haue
in
admiration
,
and
folow
these
obscure
vpstarts
,
as
if
they
were
Angels
sent
from
heauen
.
But
suche
Ioh.
3.
is
the
disposition
of
many
,
that
according
to
the
saying
of
Christ
,
they
loue
darknes
more
then
light
:
and
had
rather
follow
blinde
guides
,
then
those
that
can
sée
clearely
:
briefly
,
that
preferre
cruell
wolues
before
faythfull
shepheards
:
and
had
rather
buy
their
destruction
dearely
,
then
receyue
saluation
The
lamentable
blindnes
of
those
that
are
sedu●ed
by
the
Iesuites
.
fréely
offered
.
Truely
it
is
a
wonderfull
,
and
a
pityfull
thing
,
that
these
vagrant
,
and
wandring
persons
,
thrusting
vpon
men
,
vnder
the
pretence
of
the
traditions
of
the
Apostles
,
moste
absurde
things
,
and
most
contrary
to
the
true
,
and
auncient
forme
of
godlines
:
shoulde
be
harkened
vnto
,
and
embraced
:
and
in
the
meane
time
those
things
should
be
let
passe
with
closed
eyes
,
and
stopped
eares
,
which
Luke
in
the
historie
of
the
Actes
of
the
Apostles
,
hath
as
faythfully
deliuered
,
as
he
wrote
the
history
of
Christ
:
to
wit
,
the
Gospel
,
concerning
the
infanc●e
of
the
Catholike
and
true
Apostolike
Church
,
and
the
first
ordeining
and
founding
therof
.
Who
can
doubt
,
vnlesse
he
be
vtterly
a
godles
person
,
that
as
Luke
is
the
onely
writer
,
so
the
holy
Chest
is
the
onely
author
of
both
the
bookes
?
Neither
is
there
any
doubt
,
but
that
this
spirite
,
the
gouernor
,
and
guider
of
the
Church
of
Christ
,
would
haue
that
maner
,
and
forme
committed
to
writing
,
to
be
deliuered
,
and
leaft
to
the
posteritie
:
to
the
intent
it
mighte
haue
continually
a
paterne
to
looke
vnto
,
and
folowe
.
Verely
Erasmus
Erasmus
.
thought
very
conueniently
,
and
truely
:
that
it
was
meete
that
Christians
should
with
greater
desire
couet
to
vnderstande
the
originall
,
and
beginning
of
their
owne
people
:
that
after
they
haue
knowen
,
by
what
meanes
it
hath
growen
vp
:
they
might
perceiue
,
that
religion
beeing
decayed
,
was
by
the
selfe
same
to
be
restored
.
For
albeit
that
historie
of
the
Actes
of
the
Apostles
be
very
shorte
,
neuerthelesse
there
wanteth
nothing
,
that
belongeth
The
actes
of
the
Apostles
contein
a
full
platforme
of
the
Churche
of
Christ
,
wherby
to
discrye
all
seduce●s
,
and
namely
the
Iesuites
.
to
the
right
buylding
of
the
Church
.
Here
a
man
may
see
what
was
the
Apostles
doctrine
,
fayth
,
discipline
,
and
good
gouernment
:
and
what
ought
the
Christian
and
Catholike
to
be
.
By
these
beginninges
,
and
foundations
,
a
man
may
surely
knowe
,
what
afterwarde
hath
bene
fitly
,
and
rightly
buylded
vp
,
and
added
,
and
what
otherwise
.
By
this
rule
who
so
hath
but
a
meane
iudgement
,
maye
quickly
perceiue
what
ought
to
be
receiued
,
and
borne
with
in
religion
:
and
shall
discerne
with
litle
adoe
things
that
are
right
,
and
true
,
from
those
that
be
counterfaite
and
false
.
And
namely
he
shall
verye
easilye
finde
out
the
hypocrisie
,
and
deceitfulnes
of
this
diuelishe
felowshippe●
both
in
the
name
that
it
hath
newly
inuented
vnto
it selfe
,
as
in
the
very
thing
likewise
,
which
it
falsly
chalengeth
vnto
it selfe
.
For
what
is
more
meete
,
and
contienient
,
then
that
they
which
beleeue
in
Christ
,
and
professe
themselues
to
be
of
his
schole
,
We
ought
to
be
Christians
not
only
i●
name
,
but
also
in
deede
.
and
housholde
:
should
receiue
,
and
holde
their
name
of
him
,
and
should
be
called
Christians
?
what
also
is
more
iust
,
then
that
they
which
professe
them selues
to
be
his
disciples
,
should
kéepe
,
and
folow
his
doctrine
?
And
as
by
their
name
they
witnesse
the
affinitie
,
coniunction
,
and
fellowshippe
they
haue
with
him
:
so
likewise
that
they
shewe
foorth
,
and
as
it
were
seale
vp
al
these
things
by
their
life
,
and
déedes
.
Therefore
we
must
t●yne
vnto
the
name
,
the
thing
that
agreeth
therevnto
:
least
that
our
life
denie
that
,
which
the
worde
or
name
doeth
affirme
,
and
at
length
beeing
shut
out
from
his
fellowship
,
we
be
cast
into
vtter
darknes
with
all
hypocrites
.
If
so
be
we
loue
the
thing
,
that
is
,
Christian
godlines
,
and
religion
,
there
is
no
cause
why
we
should
be
eyther
a
shamed
,
or
weary
,
of
the
name
which
professeth
it
.
But
The
Iesuites
seeme
to
be
ashamed
of
the
name
of
a
Christian
.
as
touching
these
newe
companions
,
where
as
Iesus
is
the
same
,
that
Christ
,
and
they
signifie
playnely
that
they
are
ashamed
of
the
name
of
a
Christian
:
and
it
is
manifest
,
that
they
are
destitute
of
the
thing
,
which
ought
to
be
ioyned
with
the
profession
of
the
name
:
there
is
no
cause
why
they
should
call
them selues
Iesuites
,
and
saye
that
they
haue
fellowshippe
with
Iesu
:
but
if
they
wil
say
the
trueth
:
that
is
,
desire
to
expresse
by
their
name
,
the
thing
that
is
proper
vnto
them
,
they
may
cal
them selues
both
most
truly
,
&
aptly
,
in
stéede
of
Iesuites
,
The
Iesuites
true
name
.
Gehezites
.
FINIS
.
Matth.
12.
vers.
37.
By
thy
wordes
thou
shalt
be
iustified
,
and
by
thy
wordes
thou
shalt
be
condemned
.