A
Comparison
betweene
the
auncient
faith
of
the
Romans
,
and
the
new
Romish
Religion
,
set
forth
by
Frauncis
Bunny
,
sometime
fellow
of
Magdalen
Colledge
in
Oxford
.
CHAP.
I.
IT
is
a
daungerous
stombling
blocke
,
which
the
Church
of
Rome
hath
cast
in
the
waies
of
the
ignorant
,
whereby
they
are
made
to
fall
into
the
déepe
dungeon
of
Popish
heresies
and
superstitions
,
when
they
beare
the
worlde
in
hand
,
as
much
as
they
can
,
that
the
Apostle
in
commending
the
faith
of
the
Romans
that
then
was
,
or
rather
in
testifying
that
it
was
published
through
the
world
,
he
began
to
call
vpon
the
name
of
the
Lord
.
Vincentius
Lirinensis
in
his
Commonitory
,
doth
not
more
earnestly
indeuor
any
thing
then
that
without
any
addition
,
we
kéepe
sincerely
that
which
is
deliuered
:
yea
it
is
his
onely
intent
&
purpose
,
his
whole
drift
&
desire
,
to
teach
vs
to
loue
that
first
was
taught
,
and
to
eschew
al
new
additions
.
Therefore
howsoeuer
religion
at
the
first
,
was
either
at
Rome
or
else
where
truly
established
,
yet
that
is
no
good
argument
to
proue
,
that
it
should
so
continue
alwaies
.
Whereof
if
we
would
make
any
doubt
,
let
vs
looke
backe
vnto
the
Church
amongst
the
Iews
,
where
God
established
among
them
for
his
seruice
and
worship
,
euery
ceremony
,
so
that
in
euery
thing
they
had
plaine
direction
by
Gods
lawe
,
how
to
behaue
themselues
:
yet
notwithstanding
their
owne
inuentions
which
they
added
therto
were
so
many
,
that
Christ
when
he
came
complained
:
That
by
their
traditions
,
they
made
Gods
commandement
of
no
authority
.
And
if
this
befell
vnto
the
people
of
the
Iewes
,
of
whom
God
made
especiall
choice
,
and
tooke
them
to
be
his
peculier
people
:
why
may
it
not
befall
vnto
the
Church
of
Rome
that
is
but
one
of
the
places
among
others
,
which
God
had
chosen
to
set
his
name
in
?
Thessalonians
,
testifieth
of
them
,
that
they
were
an
example
or
patern
not
only
to
them
of
Macedonia
&
Achaia
,
but
that
their
faith
was
spred
abroad
in
all
the
world
.
Is
therfore
the
faith
of
the
Thessalonians
at
this
day
the
true
faith
because
it
was
so
somtime
?
If
you
say
it
is
not
,
what
is
said
here
more
for
the
Church
of
Rome
,
then
was
said
for
that
of
Thessalonica
?
Although
therfore
to
their
immortal
praise
,
this
iust
&
due
commendation
belonged
vnto
them
who
followed
that
sincere
faith
and
holy
profession
,
which
at
that
time
was
taught
at
Rome
:
Romans
,
belongeth
no
more
vnto
them
,
then
this
promise
that
God
made
to
Abraham
,
Romans
,
which
at
that
time
was
taught
and
receiued
in
Rome
,
when
this
their
faith
was
published
in
the
whole
world
:
and
also
the
faith
or
religion
that
is
now
,
so
violently
defended
of
the
Church
of
Rome
and
is
(
although
vniustly
)
called
,
the
Catholick
Romish
religion
:
that
we
comparing
the
one
of
them
with
the
other
,
may
sée
how
vnlike
they
are
,
and
that
they
cannot
flow
both
from
one
fountaine
,
or
both
of
them
be
taught
of
one
spirit
.
And
if
we
will
know
the
auncient
religion
of
the
Romans
,
and
the
faith
wherevnto
the
Apostle
giueth
so
good
a
witnesse
,
wee
can
haue
no
way
more
certaine
,
then
to
trie
what
was
taught
in
the
Church
of
Rome
then
.
For
that
onely
can
be
called
that
Roman
faith
,
that
was
then
taught
in
that
Church
,
and
beleeued
of
the
faithfull
there
.
All
which
with
reuerence
we
receiue
,
and
most
faithfully
beléeue
.
But
the
additions
of
later
times
,
and
that
which
since
they
haue
foysted
in
vnder
the
name
of
that
auncient
Roman
faith
,
wee
iustly
reiect
,
as
water
mingled
with
the
pure
wine
,
whereby
the
wine
is
corrupted
,
or
as
myre
or
filth
that
hath
sullied
the
fined
gold
,
whereby
the
excellencie
of
the
gold
is
blemished
,
or
as
tares
and
wéeds
sowen
in
the
field
where
first
good
corne
was
sowen
,
whereby
the
growing
of
the
good
corne
is
hindered
.
But
what
so
euer
the
Apostle
Saint
Paule
writing
to
the
Romans
,
doth
teach
them
to
beleeue
,
whatsoeuer
faith
he
would
haue
them
to
holde
,
that
we
acknowledge
to
bee
in
déede
the
true
Roman
faith
,
in
the
which
he
is
desirous
to
confirme
and
strengthen
them
by
some
speciall
gift
,
Romans
.
Moreouer
whatsoeuer
Saint
Peter
who
they
say
was
Bishop
of
Rome
,
and
that
hee
wrote
his
first
Epistle
from
Rome
(
for
rather
then
Saint
Peter
should
not
be
proued
to
be
at
Rome
,
they
are
content
to
cal
Rome
Babylon
)
whatsoeuer
I
say
he
wrot
in
that
Epistle
,
which
they
say
that
he
wrote
from
Rome
we
also
most
readily
receiue
as
that
old
and
authenticks
Roman
religion
,
whereof
we
will
make
no
doubt
at
all
.
And
further
,
whatsoeuer
doctrine
can
be
proued
out
of
Saint
Markes
Gospell
,
Rome
,
as
he
heard
Saint
Peter
preach
the
same
,
that
also
we
will
acknowledge
to
bee
the
Roman
faith
,
which
is
still
to
be
followed
.
So
that
whatsoeuer
eyther
Saint
Paule
wrote
to
the
Romans
,
or
Saint
Peter
being
(
say
the
papists
)
among
the
Romans
,
wrote
vnto
the
dispersed
Iewes
,
or
Saint
Marke
at
Rome
haue
taught
,
and
what
soeuer
is
consonant
and
consenting
therewith
,
that
is
vndoubtedly
receaued
of
vs
.
But
that
which
cannot
be
found
agréeable
to
any
of
these
writings
I
trust
any
indifferent
reader
wil
think
,
that
we
may
iustly
suspect
,
as
neither
taught
by
those
godly
teachers
,
neither
yet
beléeued
of
those
famous
and
faithful
schollers
,
and
therefore
of
none
acknowledged
at
that
time
for
the
faith
of
the
Romans
.
And
if
then
it
were
not
the
faith
of
the
Romans
:
what
néed
either
the
Rhemistes
in
their
edition
of
the
testament
,
Paule
,
Saint
Peter
,
or
Saint
Mark
haue
taught
vs
,
concerning
such
points
as
are
in
question
:
and
also
in
poynting
vnto
the
doctrine
of
our
aduersaries
,
I
will
not
charge
them
with
any
thing
vntruly
,
I
will
not
falsifie
any
of
their
writings
,
that
the
truth
may
appeare
,
and
God
may
haue
the
glorie
.
Let
vs
therfore
see
first
what
was
then
,
and
what
is
now
taught
there
of
the
word
of
God
.
CHAP.
II.
SAint
Paule
in
that
Epistle
that
he
writeth
to
the
Romans
teacheth
,
The
Gospell
is
the
power
of
God
vnto
saluation
,
to
euery
one
that
beleeueth
.
of
Reconciliation
.
The
power
of
God
:
For
the
weapons
of
our
warfare
are
not
carnall
,
but
mighty
through
God
,
to
cast
down
holds
,
casting
down
the
imaginations
,
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuitie
euery
thought
to
the
obedience
of
Christ
.
Of
this
powerfull
word
,
Ieremie
.
Is
not
my
word
euen
like
a
fire
saith
the
Lord
,
and
as
a
hammer
that
breaketh
the
stone
?
It
is
liuely
,
and
mighty
in
operation
,
and
sharper
then
any
two
edged
sword
,
and
entreth
through
,
euen
to
the
deuiding
asunder
of
the
soule
and
the
spirite
,
and
of
the
ioints
,
&
the
marrow
,
and
is
a
discerner
of
the
thoughts
,
and
intents
of
the
heart
.
Hath
made
his
mouth
like
a
sharpe
sword
.
So
that
this
word
is
neither
so
blunt
or
dull
,
or
so
vnable
to
make
the
man
of
GOD
perfect
to
euery
good
work
,
as
the
aduersaries
of
the
Gospell
would
haue
vs
to
imagine
it
to
be
.
So
that
in
this
place
Saint
Paul
doth
giue
testimony
,
profitable
to
teach
,
to
reproue
,
to
correct
,
and
to
instruct
in
righteousnes
.
To
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
his
words
,
and
be
watered
by
the
graces
of
Gods
holy
spirit
,
it
cannot
,
it
will
not
be
vnfruitfull
.
Saint
Mark
also
in
that
parable
of
the
seed
that
falleth
vpon
the
good
ground
,
and
brought
forth
fruit
,
some
thirtie
,
some
sixtie
,
some
a
hundred
fold
:
doth
sufficiently
testifie
vnto
vs
of
the
efficacie
of
the
word
,
if
by
reason
of
the
infirmitie
of
our
flesh
,
and
corruption
of
our
sinful
nature
,
the
edge
therof
be
not
rebated
,
and
the
force
hindered
.
Not
because
I
ascribe
such
force
either
vnto
the
sound
,
that
we
may
heare
,
or
the
letters
,
that
we
may
read
,
but
vnto
the
sence
and
substance
of
the
word
;
vnto
the
lesson
that
may
be
gathered
out
of
the
same
.
Whereunto
we
sée
Saint
Paule
writing
to
the
Romans
,
and
Saint
Peter
being
at
Rome
(
as
our
aduersaries
affirme
)
and
S.
Marke
also
there
according
to
the
doctrine
of
S.
Peter
as
they
tell
vs
,
penning
his
gospell
,
do
giue
this
effect
that
it
is
of
power
to
saue
,
and
the
very
séede
of
eternall
life
.
They
find
not
therein
any
such
hardnes
,
as
should
driue
men
and
women
from
the
reading
therof
.
They
find
no
such
dangers
,
they
spy
no
such
perils
.
But
on
the
contrary
it
was
holden
for
good
doctrine
at
Rome
,
Alwaies
to
be
ready
with
all
meeknes
and
reuerence
,
to
answere
to
euery
body
,
that
shall
aske
a
reason
of
that
hope
which
is
in
you
.
And
that
this
is
required
of
euery
man
&
woman
,
that
should
sanctifie
the
Lord
God
in
their
hearts
,
euen
of
seruants
,
and
not
of
maisters
onely
,
of
wiues
▪
and
not
of
husbands
onely
:
it
is
more
plaine
,
then
that
it
can
be
probably
denied
.
Now
to
yéeld
a
reason
of
thy
faith
,
requireth
much
greter
knowledge
,
then
to
make
confession
of
thy
faith
.
So
that
héere
the
Apostle
séemeth
to
require
that
of
them
,
that
S.
Paule
doth
assure
himselfe
that
he
shal
find
in
them
,
namely
that
they
are
so
filled
with
all
knowledge
,
that
they
can
admonish
one
an
other
.
Iewes
:
Doe
you
not
erre
,
because
you
know
not
the
Scriptures
?
So
that
we
sée
,
that
the
auncient
doctrine
of
the
Church
of
Rome
was
this
:
That
to
knowe
Gods
word
is
the
meanes
or
power
whereby
God
saueth
vs
,
and
the
séede
of
euerlasting
life
.
And
therfore
as
the
knowledge
thereof
is
comfortable
and
profitable
,
so
to
be
ignorant
thereof
,
is
very
dangerous
for
any
Christian
man
or
woman
.
But
the
now
Romish
Church
,
Romans
,
and
the
newe
Romish
religion
are
in
this
nothing
like
.
CHAP.
III.
THere
is
also
in
these
daies
great
question
what
is
Gods
word
,
that
is
to
say
,
what
that
word
is
,
that
should
be
the
rule
of
religion
and
conuersation
.
such
as
make
diuision
,
and
giue
occasion
of
euill
contrarye
to
that
doctrine
which
they
had
learned
.
Confirmed
according
to
his
gospel
,
and
preaching
of
Iesus
Christ
.
Romans
,
Galathians
,
that
If
he
or
an
Angell
from
heauen
,
preach
any
other
gospell
,
they
shoulde
be
so
farre
from
receiuing
it
,
that
they
shoulde
hold
him
accursed
that
bringeth
it
.
And
S.
Peter
commending
the
worde
whereby
men
(
by
their
sinfull
nature
mortall
)
are
made
immortall
,
poynting
vnto
that
word
sheweth
what
it
is
,
And
this
is
(
saith
he
)
the
word
,
which
by
the
gospell
is
preached
vnto
you
.
This
is
the
true
grace
of
God
wherein
ye
stand
.
That
is
to
say
,
Claudius
Guilliandus
and
Iac.
Faber
no
enemies
to
popery
expound
it
.
Then
by
the
old
faith
of
Rome
we
sée
,
that
that
which
they
then
preached
,
and
that
which
was
agréeably
to
that
rule
,
is
the
truth
:
euen
that
which
was
then
Depositum
committed
or
taught
,
not
any
thing
that
should
be
afterward
committed
to
them
or
taught
.
And
this
is
in
trueth
that
old
worde
of
God
,
which
was
then
acknowledged
for
Gods
word
,
and
had
not
any
beginning
from
later
times
,
this
is
in
déed
an
auncient
religion
,
Which
was
promised
before
by
the
Prophets
in
the
holy
Scriptures
.
And
therfore
our
new
M.
of
Rome
haue
decreed
,
that
al
the
books
of
the
old
and
new
testament
(
as
wel
the
Apocrypha
as
Canonical
)
and
also
the
traditions
themselues
concerning
faith
or
maners
,
shal
with
like
affection
bee
beleeued
,
and
with
like
reuerence
receiued
.
Yea
&
they
are
not
ashamed
to
teach
that
these
their
traditions
are
more
necessary
and
profitable
then
Gods
word
.
We
see
then
that
the
old
religion
of
Rome
,
taught
both
by
Peter
and
Paule
,
is
to
rest
in
that
worde
that
then
was
taught
without
adding
thereto
.
The
Romish
religion
that
now
is
,
doth
arrogate
vnto
themselues
alwaies
to
adde
as
they
see
cause
,
which
their
additions
are
nothing
else
but
an
augmenting
of
the
heapes
of
their
superstitions
:
whereas
August
.
Hierom.
&
others
,
appoint
the
listes
and
limites
of
Gods
word
,
to
be
the
Law
,
the
Prophets
,
the
Euangelistes
,
and
Apostles
.
CHAP.
IIII.
THen
let
vs
come
to
the
question
of
iustification
,
which
is
the
very
summe
of
true
Christian
diuinity
.
And
it
is
the
intent
and
purpose
of
the
Apostle
in
the
Epistle
to
the
Romans
,
most
exactly
to
teach
the
same
.
For
when
the
good
séed
of
our
frée
iustification
in
and
for
Christ
was
sowen
in
the
ground
of
their
harts
:
then
came
the
enuious
man
and
sought
to
sowe
sundry
sorts
of
bad
wéeds
there
also
.
For
some
there
were
that
were
altogether
enemies
to
the
gospell
of
Christ
as
were
the
obstinate
Iewes
,
who
could
not
abide
to
heare
of
this
saluation
by
Christ
.
Others
beléeued
in
part
the
gospell
,
but
thought
yet
that
the
ceremonies
which
God
commanded
(
not
knowing
that
they
were
appointed
but
vntill
the
time
of
reformation
should
come
)
should
not
be
abrogated
,
and
therefore
would
mingle
the
Law
with
the
gospell
.
Who
also
looked
to
be
iustified
by
the
Law
and
the
works
therof
,
Hee
that
doth
these
things
shall
liue
thereby
.
There
were
also
a
third
sort
perchance
,
namely
such
as
were
conuerted
from
Gentilisme
that
being
proud
of
that
grace
that
was
broght
vnto
them
,
were
not
onely
more
secure
of
their
own
estate
,
then
was
for
their
safety
,
but
also
despised
the
Iewes
as
a
people
so
reiected
,
as
if
God
vnmindfull
of
his
promise
,
would
neuer
be
reconciled
to
them
again
.
Against
al
which
the
Apostle
in
this
Epistle
teacheth
,
Therfore
by
the
works
of
the
Law
,
shal
no
flesh
be
iustified
.
Now
this
place
being
so
plaine
as
it
is
,
against
iustification
by
works
,
the
doctrine
of
merits
is
quite
ouerthrown
,
if
some
color
be
not
deuised
to
auoid
the
force
of
this
testimony
.
The
Romish
Catholiks
therfore
indeuor
as
much
as
they
can
to
make
vs
beléeue
that
those
wordes
must
haue
another
sence
and
vnderstanding
,
then
we
take
them
to
haue
:
but
what
sence
that
is
they
are
not
yet
resolued
.
Romans
.
For
Master
Bellarmine
in
the
place
before
alledged
,
doth
affirme
,
that
the
Apostle
there
,
as
also
in
his
Epistle
to
the
Galathians
,
goeth
about
to
proue
that
none
can
be
saued
without
faith
,
or
without
Gods
mercy
:
which
is
in
déed
the
trueth
,
but
it
is
not
the
whole
trueth
.
For
he
is
also
as
carefull
to
take
away
the
confidence
that
any
had
or
might
haue
in
their
owne
workes
.
And
because
he
writeth
to
them
who
had
faith
already
(
for
,
Their
faith
was
published
throughout
the
worlde
:
)
By
faith
)
and
remouing
the
wrong
cause
in
so
general
termes
:
Without
the
works
of
the
Law
)
&
that
also
the
Apostle
doth
after
in
the
example
of
Abraham
.
All
which
may
teach
vs
,
that
S.
Paule
héere
indeuoreth
,
to
take
from
all
workes
,
when
soeuer
we
doe
them
,
all
hope
of
being
saued
thereby
,
to
the
end
that
our
pryde
in
our
owne
workes
being
abated
,
and
our
boasting
taken
away
,
He
that
reioyceth
may
reioyce
in
the
Lord
.
For
this
cause
also
the
Apostle
doth
afterwards
so
set
workes
and
merit
against
grace
,
as
if
the
one
of
them
doth
quite
ouerthrow
the
other
:
If
by
grace
,
not
now
by
workes
,
for
then
grace
is
no
more
grace
:
but
if
it
be
of
workes
,
then
is
it
now
no
grace
,
for
then
worke
is
no
worke
.
We
sée
then
,
that
S.
Paule
teaching
that
we
cannot
be
iustified
by
workes
,
to
the
end
that
our
Iesus
may
be
indeed
a
true
,
onely
,
and
perfect
Sauiour
,
and
fully
saue
vs
from
al
our
sins
,
taketh
away
from
all
our
doings
the
hope
of
meriting
and
deseruing
the
same
.
And
to
this
end
the
Apostle
S.
Peter
also
,
Gods
aboundant
mercy
wherby
we
are
not
onely
begotten
to
a
liuely
hope
,
but
also
Kept
by
the
power
of
GOD
through
faith
vnto
saluation
.
Therefore
I
say
hee
teacheth
vs
,
God
of
all
grace
,
who
will
make
vs
perfect
,
(
for
our
workes
cannot
do
that
)
that
we
may
ascribe
,
To
him
glory
and
dominion
for
euer
,
Romans
,
That
God
will
reward
euery
man
according
to
his
deedes
:
Or
to
that
Saint
Mark
reporteth
that
our
Sauiour
Christ
promised
,
That
he
,
who
in
his
name
,
gaue
a
cup
of
cold
water
to
drink
to
his
seruants
,
should
not
leese
his
reward
,
thus
I
aunswere
:
God
in
mercie
promiseth
reward
to
such
as
do
his
will
,
and
in
mercie
he
likewise
performeth
the
same
,
not
waighing
the
work
,
but
remembring
his
mercie
.
So
that
herein
wee
may
rather
commend
Gods
faithfulnesse
,
in
kéeping
his
promise
alwaies
:
then
estéeme
of
our
works
.
For
who
will
think
that
a
cup
of
cold
water
gyuing
,
may
be
worthy
of
eternall
life
?
And
the
words
of
Saint
Paule
are
plaine
enough
,
if
we
wrest
them
not
out
of
their
naturall
sence
.
For
we
denie
not
that
GOD
rewardeth
men
According
to
their
workes
.
And
the
place
proueth
not
that
GOD
rewardeth
them
For
their
works
,
and
that
sence
onely
can
establish
their
doctrine
of
merites
:
but
th
apostle
saith
there
onely
thus
much
,
that
good
workes
shall
haue
a
good
reward
of
eternall
lyfe
,
glorie
,
honor
,
and
peace
:
Euill
workes
their
due
reward
of
wrath
,
indignation
,
tribulation
,
and
anguish
.
So
that
according
to
the
qualitie
of
their
workes
,
(
the
qualitie
I
say
,
and
not
the
merite
)
GOD
in
mercie
,
according
to
his
promise
,
shall
giue
honour
and
immortalitie
to
them
that
séeke
to
serue
him
.
This
therefore
standeth
still
,
the
vndoubted
old
faith
of
the
Romans
,
That
by
the
workes
of
the
Law
,
there
shall
no
flesh
bee
iustified
in
Gods
sight
.
Abraham
was
iustified
by
workes
(
before
men
)
as
others
also
are
Iustified
,
that
is
declared
and
accompted
before
men
iust
,
)
by
workes
,
and
not
by
Faith
onely
.
Iames
,
for
the
approuing
of
Abrahams
faith
or
making
it
to
appeare
)
yet
I
say
,
Before
God
,
workes
cannot
iustifie
.
And
this
is
the
auncient
Roman
faith
,
receiued
also
and
taught
of
the
auncient
Fathers
,
Romns
,
and
else
where
.
Chrisostome
saith
,
that
this
righteousnes
is
called
Gods
righteousnes
,
because
man
cannot
work
it
but
God
only
.
And
after
,
That
the
Sonne
hath
perfected
it
wholie
with
his
bloud
.
For
thou
shalt
not
obtaine
(
this
righteousnes
)
by
thy
trauels
and
labours
,
but
thou
must
freely
receiue
that
which
is
from
aboue
of
Gods
free
gift
:
bringing
with
thee
of
thine
,
only
this
one
thing
,
namely
that
thou
beleeue
.
Then
which
words
,
what
can
more
plainly
impugne
the
doctrine
of
our
aduersaries
,
or
shew
what
was
the
iudgement
of
this
auncient
father
concerning
this
point
?
But
that
consent
and
consenancy
which
we
find
in
many
of
the
Fathers
,
Origen
,
Hierom
,
Ambrose
,
Isichius
,
Basil
,
Athanasius
,
Primasius
,
Hillary
,
Theodoret
,
Bernard
,
giuing
that
work
to
Faith
only
,
to
saue
or
iustifie
,
may
sufficiently
perswade
vs
how
fast
they
held
this
old
Religion
,
or
Romish
faith
,
that
a
man
is
iustified
by
faith
without
the
works
of
the
Law
.
I
may
therfore
I
trust
with
Cyprian
conclude
,
If
Abraham
beleeued
God
,
and
it
was
accompted
to
him
for
righteousnes
:
Euery
one
also
that
beleeueth
God
,
and
liueth
by
Faith
,
is
found
iust
,
and
is
declared
to
be
alreadie
made
happy
and
righteous
in
faithfull
Abraham
.
But
the
new
Romish
Religion
is
this
,
CHAP.
V.
ANd
as
this
ancient
faith
which
was
then
the
faith
of
the
Romans
when
their
faith
was
commended
,
Wee
are
(
saith
S.
Paule
)
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
Whome
GOD
hath
set
forth
to
be
a
propitiation
by
faith
in
his
bloud
,
in
declaring
his
righteousnesse
,
by
the
forgiuing
of
sinnes
that
are
past
,
&c.
In
which
wordes
wee
see
againe
that
our
iustification
is
free
,
therefore
not
for
our
workes
,
but
by
grace
.
Wée
sée
the
meanes
of
this
our
saluation
,
euen
the
redenption
that
is
in
Christ
Iesus
.
We
are
also
taught
the
meanes
how
it
is
applied
to
vs
by
faith
:
And
that
not
simply
by
faith
,
as
if
it
were
frée
for
vs
to
repose
this
our
faith
and
confidence
,
according
to
our
owne
fancy
,
vpon
any
helpes
that
we
can
deuise
,
but
by
faith
in
his
bloude
.
Then
also
we
learne
héere
what
is
this
iustification
,
the
forgiuenes
of
sinnes
.
But
is
Christ
onely
profitable
to
them
that
were
in
his
time
,
and
to
vs
that
haue
béene
or
are
since
?
Yes
verily
He
declareth
his
righteousnes
in
forgiuing
the
sins
that
are
past
,
such
as
his
chosen
seruantes
haue
committed
since
the
world
began
,
for
so
both
S.
Ambrose
,
and
their
owne
friend
Tho.
of
Aquin
séeme
to
vnderstand
the
sins
that
are
past
.
Which
former
sins
or
sins
that
are
past
seing
it
is
receiued
by
so
generall
a
consent
of
the
olde
translation
,
Gratis
,
then
set
downe
the
English
word
Freely
.
What
was
the
English
so
plain
,
that
you
could
not
deuise
any
colour
,
that
might
seeme
plausible
to
your
fauorits
,
for
the
maintenance
of
your
new
heresie
?
If
you
thought
so
,
why
giue
you
not
glory
vnto
God
,
confessing
your
errour
,
that
others
might
learne
by
you
,
not
to
be
deceiued
any
longer
.
If
you
saw
not
your
misliking
why
when
you
should
translate
and
make
the
worde
plaine
,
doe
you
so
hide
this
light
,
vnder
the
close
bushell
of
your
wordes
,
vnknowen
to
them
that
shoulde
read
your
booke
?
For
thus
our
newe
Masters
of
Rheimes
do
translate
Iustified
gratis
by
grace
&
caet
.
Romans
.
As
therefore
we
see
what
S.
Paule
taught
them
,
so
let
vs
see
if
S.
Peter
in
that
his
Epistle
,
which
they
say
he
wrote
from
Rome
,
haue
said
any
thing
for
that
point
.
Hée
saith
That
we
are
kept
by
faith
vnto
saluation
.
And
that
The
reward
or
end
of
our
faith
,
is
the
saluation
of
our
soules
.
And
againe
that
Christ
was
shewed
in
these
last
times
for
your
sakes
(
saith
he
)
which
by
his
meanes
doe
beleeue
in
God
.
But
our
new
Romish
Rabbies
that
haue
nothing
to
vant
themselues
of
,
Agnus
deis
,
blessed
graynes
,
pilgrimages
,
monkes
,
bookes
and
cowles
,
candels
,
crossings
,
and
such
like
trifling
trash
is
good
deuotion
,
and
sound
religion
.
That
which
they
call
heresie
,
we
teach
word
for
word
,
out
of
the
auncient
doctrine
of
the
Romans
.
But
that
which
they
would
haue
the
people
beleeue
,
concerning
these
toyes
,
S.
Paul
,
S.
Peter
,
and
S.
Marke
his
scholler
,
would
haue
been
ashamed
to
haue
taugh
it
,
to
any
Christians
.
CHAP.
VI.
SAint
Paul
hauing
planted
and
proued
this
doctrine
of
iustification
by
faith
in
Christ
,
Romans
,
and
else
where
in
many
places
:
hee
then
teacheth
that
in
respect
of
this
grace
,
we
should
be
so
far
from
being
imboldened
to
sin
,
that
on
the
contrary
we
are
the
more
bound
therby
to
holines
of
life
.
Paul
,
both
in
this
epistle
and
else
where
:
yet
no
man
more
earnestly
and
effectually
then
he
,
exhorteth
to
holines
of
life
,
good
workes
,
and
all
Christian
duties
:
sinne
and
security
haue
not
a
sharper
enemie
then
he
is
.
Owne
selfe
,
bare
our
sinnes
,
in
his
body
,
vpon
the
tree
.
Whereby
he
sheweth
the
satisfaction
that
he
hath
made
,
to
be
the
attonement
betwéene
God
and
vs
:
and
that
without
vs
he
hath
done
it
,
himselfe
I
say
in
his
owne
body
hath
paid
that
price
,
and
taken
away
the
condemnation
due
to
the
sinne
that
we
haue
committed
.
Hee
hath
done
it
vpon
the
trée
by
his
death
and
passion
,
purchasing
thereby
eternall
redemption
.
What
can
the
Apostle
say
more
plainely
,
to
teach
vs
that
the
satisfaction
for
al
our
sinnes
is
alreadie
perfected
so
in
and
by
Christ
,
that
our
owne
workes
can
be
nothing
auayleable
to
satisfie
for
them
,
or
that
there
is
not
to
that
vse
any
neede
of
them
?
What
then
?
Séeing
he
beareth
our
sinnes
shall
we
lay
loade
vpon
him
,
and
by
our
sinne
and
vngodly
life
,
doe
what
wee
can
to
make
his
burthen
heauier
?
No
no
,
he
hath
done
all
this
that
wee
who
(
by
this
benefite
of
Christ
)
are
dead
to
sinne
,
should
liue
to
righteousnesse
.
For
if
GOD
bee
our
God
,
wee
must
be
his
people
:
If
hee
bee
our
louing
Father
,
hee
looketh
that
wee
shoulde
be
his
obedient
children
,
If
he
bee
our
gratious
Lorde
and
Master
,
we
must
not
be
vngracious
but
duetifull
seruantes
.
For
as
God
doth
couenant
with
vs
to
bee
our
God
,
so
do
we
also
by
vowe
and
promise
,
binde
our selues
vnto
him
to
bée
his
seruantes
.
And
this
also
doth
the
Apostle
Saint
Peter
teache
vs
,
who
in
the
first
Chapter
hath
plentifully
set
forth
Gods
greate
merrie
towardes
vs
,
euen
in
this
question
of
our
free
iustification
,
as
also
in
this
place
he
hath
done
,
and
yet
wil
not
in
any
wise
that
any
Christian
duties
should
of
vs
be
vnperformed
,
but
exhorteth
vs
to
bee
occupied
in
them
as
we
may
see
.
Chap.
4.
1.
2.
3.
4.
and
to
accompt
them
as
a
debt
that
we
owe
vnto
God
,
For
we
are
Gods
workmanship
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
before
ordained
that
we
should
walke
in
them
.
Saint
Marke
reporteth
vnto
vs
that
our
Sauiour
Christ
preachd
often
forgiuenes
of
sinnes
,
as
in
his
third
,
and
fourth
Chapters
it
may
appeare
,
which
forgiuenes
of
sin
,
doth
quite
ouerthrow
that
inherent
righteousnes
,
and
iustification
by
worke
that
the
papistes
striue
to
establish
.
And
yet
the
same
S.
Marke
doth
register
and
record
,
among
many
other
godly
exhortations
,
that
our
Sauiour
Christ
made
to
his
disciples
this
necessary
caueat
.
Take
heed
watch
and
pray
,
for
you
know
not
when
the
time
is
:
That
many
sinnes
were
forgiuen
her
because
she
loued
so
much
.
And
thus
we
sée
that
the
auncient
Roman
faith
was
this
,
that
such
as
haue
receiued
and
felt
Gods
free
grace
in
forgiuing
their
iniquities
,
as
in
trueth
they
are
,
August
.
It
can
hardly
bée
that
he
that
beléeueth
well
should
liue
euil
.
But
our
popish
spiders
out
of
this
sweete
flower
doe
gather
their
poyson
.
Paul
,
and
the
effects
of
it
by
S.
Peter
also
(
that
we
are
iustified
by
faith
without
the
workes
of
the
Law
)
with
this
slaunder
,
that
it
is
a
doctrine
of
liberty
,
and
occasion
of
licentious
life
,
a
hinderance
to
good
workes
.
And
thus
this
doctrine
,
which
they
cannot
confute
with
reason
,
they
couer
with
shame
and
reproches
.
And
that
which
they
cannot
with
all
their
learning
proue
false
:
Iustinus
Martyr
lerned
of
the
Apostle
S.
Peter
to
say
that
faith
profi●eth
our
hearts
.
Romans
,
or
this
new
Romish
religion
,
giue
greater
liberty
to
licentious
life
,
let
the
indifferent
Reader
iudge
.
CHAP.
VII
.
BVT
this
our
doctrine
of
iustification
by
faith
in
our
Sauiour
Christ
Iesus
,
without
the
workes
of
the
Lawe
,
that
it
may
both
the
better
be
vnderstoode
,
and
more
throughly
be
deliuered
from
the
vniust
reproches
of
such
slaunderous
spirits
:
It
shall
not
I
suppose
be
amisse
,
Romans
,
setting
forth
the
faith
of
Abraham
before
our
eyes
,
as
a
perfect
patterne
of
true
faith
,
in
that
he
beléeued
not
onely
in
generally
,
that
God
could
or
would
do
such
a
thing
,
Isaac
,
So
shall
thy
seed
be
.
And
so
it
came
to
passe
,
that
neither
he
considered
his
owne
bodie
now
dead
,
when
he
was
almost
a
hundred
yeares
old
,
neither
yet
the
deadnes
of
Saraes
womb
.
But
contrary
to
hope
,
beleeued
in
hope
,
that
he
should
be
the
father
of
many
nations
.
Now
this
constancie
of
Faith
cannot
possibly
be
in
any
man
or
woman
,
vnlesse
they
haue
(
besides
a
generall
persuasion
,
and
historicall
assent
to
this
that
they
heare
,
that
God
is
good
)
a
particular
application
,
and
an
inward
féeling
,
whereby
they
may
say
as
their
old
translation
bringeth
in
Iob
,
This
hope
is
laid
vp
within
my
brest
.
Faith
also
must
be
,
if
it
be
true
and
such
as
is
required
,
a
constant
confidence
without
doubting
.
Not
because
that
we
can
héer
attaine
to
that
perfection
,
that
our
faith
should
haue
no
infirmitie
,
but
that
all
weaknesse
in
faith
,
doth
argue
great
want
in
the
same
.
Such
was
that
Faith
,
that
héer
the
Apostle
commendeth
vnto
vs
,
in
the
example
of
Araham
.
Fully
persuaded
,
assured
or
certified
,
that
what
GOD
had
promised
,
he
was
able
to
performe
.
Now
fully
to
be
persuaded
of
a
thing
,
and
to
doubt
of
it
are
contrarie
.
And
Saint
Peter
willeth
vs
,
To
trust
perfectly
,
in
that
grace
that
is
brought
vnto
vs
.
wherby
he
doubtlesse
meaneth
nothing
els
,
then
th
apostle
S.
Iames
,
wauering
,
against
true
faith
:
Let
him
aske
in
faith
nothing
doubting
.
But
that
faith
must
haue
these
properties
,
that
is
,
that
it
must
be
a
confidence
and
trust
,
wherby
assuredly
and
particularly
,
we
applie
vnto
our selues
the
comfort
of
Gods
promises
,
or
of
the
examples
of
his
mercie
.
Th
apostle
in
this
Chapter
doth
farther
teach
vs
,
Paule
,
in
the
fourth
to
the
Romans
,
A
seale
of
the
righteousnes
of
Faith
.
A
seale
is
set
to
the
writing
,
to
take
away
all
occasion
of
doubting
from
the
same
.
So
are
the
Sacraments
added
to
Gods
promises
(
if
it
were
possible
)
to
make
vs
without
all
wauering
in
Faith
.
And
the
writings
whervnto
seales
are
affixed
,
contain
for
the
most
part
,
particular
benefits
bestowed
vpon
them
,
to
whom
they
are
made
and
sealed
:
Euen
so
the
Sacraments
,
are
to
the
godly
assurances
,
not
onely
that
God
loueth
mankind
,
or
Christ
is
a
Sauiour
,
that
taketh
away
sinnes
,
and
maketh
attonement
with
God
for
them
,
but
also
that
God
loueth
vs
,
and
Christ
saueth
vs
:
I
say
euery
particular
man
and
woman
,
if
they
be
faithfull
,
haue
within
them
this
faith
.
Which
application
of
this
benefit
of
Christ
to
themselues
,
and
to
their
consciences
,
is
beléeuing
.
And
they
that
can
attaine
to
this
,
haue
attained
to
Faith
,
and
this
their
particular
faith
is
sealed
vp
to
them
in
the
Sacraments
.
But
an
assent
to
the
historie
hereof
we
may
yéeld
,
without
comfort
or
consolation
.
For
so
do
the
Diuels
beléeue
and
tremble
.
Yea
let
vs
sée
,
what
an
example
of
Faith
,
Romans
,
That
euery
one
should
be
fully
perswaded
in
their
owne
mind
,
(
for
if
in
meates
this
perswasion
must
be
,
then
much
more
in
the
cause
of
our
iustification
)
and
Trust
perfectly
(
without
doubting
)
on
Gods
grace
.
Yea
the
auncient
Fathers
,
do
not
know
any
other
faith
for
a
true
faith
,
but
onely
this
assurance
and
particular
persuasion
of
the
heart
.
A
confidence
of
good
things
to
come
,
An
approbation
of
that
which
is
said
,
with
assent
,
and
without
wauering
,
with
full
assurance
that
it
is
true
.
Which
confident
persuasion
,
is
manifestly
against
popish
doubting
neyther
can
it
be
without
particular
application
of
the
promises
to
our selues
,
which
in
their
grosse
diuinitie
they
finde
to
bee
néedelesse
.
To
be
assured
of
the
promise
of
speciall
grace
or
mercy
:
yet
will
we
rather
holde
fast
that
auncient
faith
of
Rome
,
approued
also
by
sundry
fathers
,
then
wander
with
them
,
in
their
wauering
opinion
,
and
desperate
doctrine
.
But
our
new
Romish
teachers
can
abide
nothing
lesse
then
that
we
should
teach
men
to
assure
themselues
by
faith
of
their
saluation
.
Abraham
,
Romanistes
,
that
the
fayth
of
the
nowe
Church
of
Rome
,
or
that
fayth
which
the
diuels
may
haue
cannot
iustifye
.
CHAP.
VIII
.
WEe
haue
séene
then
the
most
auncient
doctrine
of
iustification
by
faith
(
grounded
vpon
the
first
promise
of
the
womans
seede
,
that
shoulde
breake
the
head
of
the
serpent
)
taught
by
the
Apostles
:
Hee
doth
not
the
good
thing
which
hee
woulde
,
but
the
euill
which
he
would
not
.
And
that
through
The
rebelling
Lawe
in
his
members
,
rebelling
(
I
say
)
against
the
lawe
of
his
mind
,
and
leading
him
captiue
vnto
the
Lawe
of
sinne
,
which
is
in
his
members
.
Nowe
if
we
marke
why
the
Apostle
maketh
this
complaint
,
and
addeth
that
grieuous
and
pitifull
exclamation
O
wretched
man
that
I
am
we
must
confesse
,
that
he
was
forced
thereto
,
because
that
Although
he
woulde
doe
good
,
and
had
delight
in
the
Lawe
of
God
concerning
the
inner
man
:
yet
his
rebellious
fleshe
did
trouble
and
molest
him
so
,
Sanctification
.
Seeing
your
hearts
are
purified
in
obeying
the
trueth
through
the
spirite
,
to
loue
brotherly
without
fayning
,
loue
one
another
with
a
pure
heart
feruently
.
In
which
wordes
we
cannot
but
see
,
how
sincere
an
effection
the
Apostle
requireth
,
in
performance
of
this
dutie
of
loue
,
which
must
also
bee
a
patterne
for
vs
to
doe
all
good
workes
by
,
Romans
,
because
S.
Paul
teaching
them
to
doe
good
workes
,
seemeth
to
require
nothing
of
them
but
loue
,
which
he
saith
is
the
fulfilling
of
the
Law
:
so
that
he
would
haue
vs
occupied
in
performing
of
loue
to
God
,
Whatsoeuer
is
not
of
faith
is
sinne
.
In
which
place
Master
Bellarmine
wil
haue
vs
by
faith
to
vnderstand
knowledge
,
as
also
the
Rhemistes
teach
vs
,
or
persuasion
of
conscience
,
that
the
thing
which
we
doe
is
good
and
lawfull
.
But
whatsoeuer
we
doe
,
for
the
which
we
finde
not
our
direction
in
Gods
word
,
what
persuasion
can
we
finde
for
the
same
in
our
conscience
,
that
God
shall
recken
it
among
good
workes
?
Or
rather
why
shoulde
we
not
alwaies
feare
,
least
God
for
such
workes
of
ours
should
say
,
Who
hath
required
these
thinges
of
your
handes
?
in
which
respect
al
the
fathers
in
our
good
workes
require
faith
.
Whereby
hee
woulde
also
haue
vs
to
growe
.
Whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
GOD
.
And
therefore
Saint
Paule
findeth
greate
fault
with
the
Romans
,
or
rather
writing
to
the
Romans
that
neyther
the
Gentiles
when
they
knewe
God
;
Euen
by
letting
our
light
so
shine
before
men
,
that
they
may
see
our
good
workes
,
and
glorifie
our
Father
which
is
in
heauen
.
Thus
then
we
see
that
the
auncient
religion
teacheth
vs
,
that
no
good
worke
can
procéede
from
vs
,
vnlesse
the
spring
of
our
heart
first
be
purged
from
the
filth
of
sinne
,
least
our
affections
by
that
corruption
,
shoulde
be
mingled
(
like
muddie
water
)
with
sinfull
cogitations
,
and
withdrawen
from
sinceritie
in
our
action
.
Then
also
that
such
onely
are
in
déede
good
workes
,
But
it
is
almost
a
common
receiued
opinion
of
our
new
Romish
Catholicks
,
They
must
not
doe
what
seemeth
good
in
their
owne
eyes
,
and
concerning
Gods
Law
:
That
they
must
ad
nothing
therto
,
nor
take
any
thing
therfrom
.
But
that
they
may
seem
to
be
full
fraught
with
good
workes
,
they
esteeme
euerie
thing
wherein
they
tye
themselues
to
any
strait
rule
,
(
although
with
neglect
manie
times
of
sundrie
Christians
dueties
)
or
bestow
their
goodes
(
for
the
most
part
verie
superstitiously
)
or
make
any
shewe
of
Religion
,
glorious
in
the
eyes
of
the
world
,
this
I
say
and
such
like
deuises
they
accompt
for
good
workes
.
And
what
should
I
speake
of
the
end
where
vnto
they
haue
especiall
regard
in
doing
of
these
good
workes
?
Vestris
nostra
damus
,
pro
nostris
vestra
roga●us
.
Part
of
our
prayers
your
friends
shall
haue
,
Your
goods
for
recompence
we
craue
.
But
in
the
mean
time
,
while
Christians
are
so
busied
(
as
themselues
imagine
)
to
saue
their
soules
by
workes
,
where
is
there
any
time
or
space
to
think
of
Gods
glorie
,
CHAP.
IX
.
NOw
séeing
our
works
must
be
such
as
I
haue
in
the
former
Chapter
declared
,
that
first
it selfe
must
be
commaunded
of
God
,
then
it
must
spring
from
a
fountaine
by
faith
santefied
,
that
it
may
be
done
sincerely
,
Lastly
it
must
be
done
to
such
end
onely
as
shall
tend
to
Gods
glory
,
and
the
discharge
eyther
of
our
generall
duetie
of
Christianity
,
or
the
performing
of
our
particular
callings
▪
seing
I
say
that
if
in
any
of
all
these
thinges
there
be
imperfection
the
worke
cannot
be
called
good
:
it
is
very
necessary
to
examine
,
whether
such
workes
as
we
doe
,
may
haue
in
them
any
such
perfection
,
Which
GOD
hath
ordayned
before
that
we
shoulde
walke
in
them
:
Yet
in
the
other
two
properties
of
a
good
woorks
if
wee
bee
not
partiall
in
our
owne
iudgement
,
and
blinde
in
our
owne
wayes
,
we
must
confesse
our selues
to
be
far
short
of
that
which
God
requireth
of
vs
.
And
therfore
S.
Paule
describeth
the
true
happinesse
of
a
Christian
,
to
consist
(
not
in
the
perfection
of
our
owne
workes
or
that
nowe
being
stirred
vppe
and
holpen
by
Gods
grace
,
wee
are
able
to
fulfill
the
Lawe
,
or
doe
such
thinges
,
as
shall
be
founde
righteous
and
perfect
in
Gods
sight
)
but
in
the
forgiuenesse
of
our
iniquities
,
Lawe
in
his
members
,
rebelling
against
the
Lawe
of
his
minde
,
and
leading
him
captiue
to
the
Lawe
of
sinne
,
that
was
in
his
members
,
yea
and
that
he
felt
this
,
not
onely
when
hee
was
carelesse
of
his
saluation
,
or
neglected
his
wayes
,
but
euen
when
hee
indeuoured
to
serue
GOD
,
and
woulde
faine
haue
done
good
,
Euen
when
hee
had
delight
in
the
Lawe
of
GOD
,
concerning
the
inwarde
man
.
Which
doth
sufficientlie
proue
vnto
vs
,
that
the
fountaine
of
our
hearte
,
is
so
troubled
with
these
fowle
affections
,
that
it
is
impossible
,
that
any
cleare●
water
should
come
from
thence
.
And
for
proofe
héereof
,
let
vs
looke
vpon
some
good
worke
,
and
with
indifferent
iudgement
let
vs
trie
,
should
not
let
sinne
raigne
in
this
their
mortall
body
,
that
they
shoulde
thereunto
obey
by
the
lustes
of
it
.
And
that
our
prayer
cannot
be
altogether
voyde
of
wantes
,
Romans
,
that
Wee
knowe
not
what
to
desire
as
we
ought
.
For
how
can
wee
performe
that
perfectly
,
which
thing
we
knowe
not
howe
to
doe
as
we
ought
?
The
spirit
(
of
GOD
)
sendeth
vp
(
I
confesse
in
deed
)
requests
for
vs
(
that
is
maketh
vs
to
request
)
with
groninges
vnspeakable
.
But
what
is
that
to
vs
,
The
lawe
of
the
spirit
of
life
in
Christ
Iesus
,
(
marke
that
this
Law
of
the
spirit
of
life
is
in
Christ
,
not
inherent
in
vs
)
hath
freed
vs
from
the
Lawe
of
sinne
and
death
.
So
that
we
haue
no
other
remedie
for
our
wantes
and
imperfections
,
then
that
that
holines
which
is
in
Christ
,
Rhemistes
,
that
by
these
wordes
woulde
prooue
,
that
we
may
fulfill
the
Law
.
For
besides
that
which
I
haue
said
that
it
must
be
vnderstood
of
the
perfection
which
we
shall
haue
:
the
wordes
themselues
also
teach
vs
,
that
this
is
done
not
by
vs
(
for
we
cannot
attaine
to
that
holines
)
but
in
vs
:
now
if
Christ
in
vs
fulfill
the
Lawe
,
it
is
not
thereby
proued
that
our selues
fulfill
the
Law
,
or
that
it
is
possible
that
we
should
attaine
to
the
perfect
obedience
therof
.
I
trust
that
it
appeareth
,
that
the
ancient
faith
of
the
Romans
which
was
commended
by
S.
Paul
doth
so
proclaime
our
vnworthinesse
,
and
debase
our
owne
workes
,
(
if
we
will
consider
them
how
God
in
his
iustice
may
iudge
of
them
)
that
we
may
iustly
confesse
with
the
people
of
God
,
Wee
haue
all
beene
as
an
vncleane
thing
,
and
all
our
righteousnes
as
filthy
cloutes
,
we
all
doe
fade
as
the
leafe
,
and
our
iniquities
as
the
winde
haue
taken
vs
away
.
So
that
we
alwaies
haue
good
cause
to
pray
,
that
God
(
whatsoeuer
thing
we
take
in
hande
)
should
Forgiue
vs
our
trespasses
.
Bernard
,
we
want
trueth
,
charitie
and
courage
.
(
Yea
and
the
more
we
looke
into
,
and
the
better
we
knowe
our selues
,
the
more
plainely
shal
we
see
that
these
will
alwaies
be
heere
vnperfect
)
Reason
(
saith
hee
)
fayleth
through
ignoraunce
of
the
trueth
,
will
is
weake
,
because
affection
fainteth
,
the
flesh
is
vnable
,
through
scante
of
courage
.
In
so
much
as
reason
doth
not
well
vnderstande
what
it
shoulde
doe
,
and
the
will
hath
no
greate
liking
of
that
which
it
knoweth
,
the
coruptible
bodie
also
is
a
burthen
to
the
soule
,
Bernard
,
doth
sufficiently
proue
,
that
in
our
works
there
cannot
be
perfection
.
But
the
new
relligion
of
the
Romish
Church
is
,
That
these
are
the
commaundements
,
ordinances
,
and
Lawes
,
which
the
Lord
God
commaunded
him
to
teach
them
,
that
they
might
doe
them
in
the
land
,
whither
they
go
to
possesse
it
.
The
Law
is
a
schoolmaster
vnto
Christ
,
that
we
may
be
iustified
by
faith
.
Agreeable
vnto
that
also
that
the
same
Apostle
taught
the
Romans
,
That
Christ
is
the
end
of
the
Law
to
righteousnesse
to
all
that
beleeue
.
Now
how
litle
this
bastard
brood
that
now
is
resembleth
those
auncient
commended
Romans
,
let
the
Reader
iudge
.
CHAP.
X.
NOw
as
concerning
the
powers
of
our
nature
,
we
humbly
acknowledge
,
that
by
our
hereditarie
corruption
they
are
so
stayned
and
polluted
,
that
nothing
but
sinne
,
nothing
but
euill
can
come
from
vs
,
or
be
in
vs
,
vntill
God
by
his
spirit
of
regeneration
hath
made
vs
new
men
:
Romans
,
that
was
in
S.
Paules
time
,
it
is
more
plaine
then
that
with
any
good
shew
of
reason
it
may
be
denied
.
For
the
Apostle
teacheth
the
Romans
thus
much
euen
by
his
own
example
.
Who
féeling
within
himselfe
,
this
spirituall
battel
betwéene
the
spirit
and
the
flesh
,
(
which
onely
Gods
children
do
féele
)
&
so
by
experience
being
taught
,
that
when
he
had
done
what
he
could
,
he
was
notable
to
doe
that
which
willingly
he
would
haue
done
,
The
good
that
I
would
,
do
I
not
,
but
the
euill
which
I
would
not
,
that
do
I.
Now
I
trust
no
man
will
answere
that
he
speaketh
not
of
that
he
could
doe
,
but
of
that
he
did
:
I
trust
no
body
wil
imagine
but
that
the
Apostle
did
what
he
could
to
doe
good
,
and
not
to
doe
euill
,
and
yet
when
he
had
striuen
therein
to
the
vttermost
,
his
regenerate
and
godly
will
,
was
not
of
power
to
performe
his
godly
desires
.
But
if
any
man
would
iudge
so
grosly
of
S.
Paule
,
as
that
he
might
haue
done
more
then
he
did
to
stand
against
sinne
,
yet
would
they
be
sufficiently
confuted
by
that
which
the
same
apostle
addeth
almost
immediately
,
whereby
he
sheweth
by
what
meanes
it
came
to
passe
,
that
he
was
so
driuen
and
drawen
to
doe
against
his
will
.
There
was
a
Lawe
in
his
members
rebelling
against
the
Lawe
of
his
minde
,
and
leading
him
captiue
to
the
Lawe
of
sinne
,
although
concerning
the
inward
man
,
he
had
delight
in
the
Lawe
of
God
.
Now
if
S.
Paule
had
not
free
will
as
no
doubt
in
these
wordes
he
plainely
teacheth
the
Romans
,
that
hee
had
not
to
doe
good
,
shall
we
imagine
that
we
,
who
are
much
lesse
fréed
from
corruption
of
sinne
then
he
was
,
haue
any
such
fréedome
or
power
in
vs
?
Shall
we
that
are
in
comparison
,
drye
stumpes
,
and
fruitlesse
plantes
,
deceiue
our selues
in
this
vaine
conceit
,
that
we
are
better
able
to
bring
forth
the
fruit
of
good
works
then
he
was
?
God
forbid
.
No
I
am
verily
perswaded
,
that
whosoeuer
doth
but
consider
what
a
good
work
is
,
according
to
that
I
haue
before
said
,
especially
in
the
viii
.
Chapter
:
and
on
the
other
side
how
weake
wee
are
of
our selues
,
because
our
regeneration
is
not
heere
perfected
,
and
how
stirring
and
striuing
our
lustes
are
whereby
we
are
hindred
in
our
good
indeuours
:
he
wil
vtterly
detest
that
deceitfull
doctrine
of
mans
free
will
to
doe
good
,
and
abhorre
it
as
a
proud
presumption
.
And
hee
will
not
onely
with
Saint
Paule
humbly
confesse
his
owne
weakenes
,
but
with
S.
Peter
also
heartely
giue
thankes
vnto
our
gratious
God
who
hath
Kept
vs
by
his
power
,
vnto
saluation
.
Rome
?
According
to
the
which
also
the
fathers
in
the
Aura●ican
counsell
did
affirme
,
That
many
good
thinges
are
wrought
in
man
which
man
worketh
not
:
But
man
doth
no
good
at
all
,
but
that
God
giueth
(
power
)
that
he
may
worke
it
.
And
Theophilact
most
plainely
,
speaking
of
the
workes
that
we
doe
after
baptisme
,
Our
will
(
saith
he
)
is
dead
,
but
his
(
that
is
Christes
)
liueth
,
and
doth
gouerne
this
our
life
.
If
then
our
life
be
gouerned
by
Christes
will
,
where
is
the
power
of
our
owne
will
,
which
our
aduersaries
so
much
extol
?
Fulgentius
)
that
thou
wast
preuented
,
not
onely
with
that
loue
wherewith
GOD
loued
thee
,
but
with
that
also
which
hee
freely
powred
into
thee
,
that
he
might
be
loued
of
thee
.
Therefore
all
euen
whatsoeuer
holy
loue
thou
hast
towardes
thy
husband
,
thou
hast
it
in
deede
in
thee
,
but
not
of
thy selfe
.
Much
might
be
alledged
out
of
the
fathers
to
this
ende
,
whereby
it
might
appeare
how
they
did
follow
this
ancient
faith
of
the
Church
of
Rome
but
I
will
take
my
leaue
with
Arnobius
his
wordes
.
You
(
saith
he
)
repose
in
your selues
the
saluation
of
your
soules
,
and
hope
to
be
made
Gods
by
your
owne
inward
indeuour
.
But
we
promise
not
to
our selues
any
such
thing
of
our
infirmitie
seeing
our
nature
to
be
of
no
strength
,
and
that
it
is
ouercome
by
the
affections
thereof
whensoeuer
it
striueth
.
But
now
would
they
teach
vs
to
speake
with
new
tongues
,
not
the
wonderfull
workes
of
God
,
but
the
straunge
strength
that
is
in
vs
to
serue
God
:
straunge
(
I
say
)
because
we
haue
neither
seene
it
in
the
godly
,
nor
heard
it
in
the
pure
and
auncient
Roman
Church
,
nor
can
finde
or
feele
it
in
our selues
,
vnlesse
it
be
,
when
wee
are
past
feeling
,
saith
God
)
will
I
giue
you
,
and
a
newe
spirite
will
I
put
within
you
:
they
woulde
make
vs
beleeue
,
that
this
olde
hearte
of
ours
will
serue
with
a
little
chaunge
.
And
yet
that
wee
may
know
,
that
to
stirre
vp
and
to
helpe
our
olde
heart
,
will
not
serue
the
turne
,
God
by
Ezechiel
in
the
place
alledged
saith
,
I
will
take
away
the
stony
heart
out
of
your
body
,
and
I
will
giue
you
a
heart
of
flesh
.
By
which
wordes
of
giuing
a
newe
hearte
,
taking
away
that
we
haue
of
stone
,
giuing
vs
one
of
fleshe
,
God
woulde
haue
vs
to
learne
,
that
we
must
not
onely
be
stirred
vp
and
holpen
as
they
say
,
but
euen
made
newe
before
wee
can
doe
that
which
pleaseth
God
.
And
as
for
those
that
are
so
caryed
away
,
with
the
plausible
and
pleasaunt
sounde
of
free
will
,
I
woulde
request
euen
for
Christ
his
sake
,
that
they
woulde
take
a
viewe
of
their
owne
waies
,
and
enter
into
their
owne
secrete
thoughtes
,
wordes
,
and
deedes
,
and
if
at
home
they
finde
all
well
,
if
they
can
as
they
wish
and
woulde
(
if
they
be
not
sencelesse
and
secure
in
sinne
)
keepe
Gods
commandements
,
then
let
them
stil
beleeue
that
doctrine
,
and
followe
such
blinde
guides
.
But
if
they
finde
,
that
the
greatest
shew
of
godlinesse
that
they
can
make
,
can
be
but
the
performance
of
some
externall
worke
,
whether
it
be
in
prayer
or
praysing
of
God
,
or
doing
of
any
duety
towardes
our
neighbours
(
wherein
euen
the
most
wicked
will
perchaunce
sometime
shewe
themselues
more
deuout
then
they
)
let
them
not
then
be
deceiued
by
any
of
these
seducing
wordes
:
Cannot
I
abstaine
from
euill
?
cannot
I
doe
that
which
is
good
?
cannot
I
be
occupied
in
good
workes
?
For
although
thou
canst
doe
that
worke
,
which
may
in
another
be
a
good
worke
,
yet
because
the
worke
is
not
good
,
that
is
,
not
commaunded
by
God
,
done
by
a
godly
man
,
and
directed
to
Gods
glory
,
and
the
doing
of
our
own
duety
,
that
worke
I
say
which
may
in
an
other
be
praise
worthy
,
in
thee
may
be
sinne
.
Thus
therefore
I
say
that
it
is
no
more
in
thy
power
to
worke
a
good
worke
,
then
,
to
make
new
thy
owne
heart
,
but
both
must
be
of
God
of
whome
we
haue
all
our
sufficiencie
.
CHAP.
XI
.
BVt
now
concerning
the
Sacramentes
,
there
is
not
much
as
I
can
gather
eyther
in
that
Epistle
written
by
S.
Paule
to
the
Romans
,
excepting
that
onely
that
is
in
the
fourth
Chapter
that
Abraham
receiued
the
signe
of
circumcision
,
Whereto
the
baptisme
that
now
is
answering
that
figure
(
not
the
putting
away
the
filth
of
the
flesh
,
but
the
confident
demaunding
which
a
good
conscience
maketh
to
GOD
,
)
saueth
vs
also
by
the
resurrection
of
Iesus
Christ
.
In
the
former
of
which
two
places
,
Abraham
,
to
confirme
vnto
him
the
promises
of
God
.
And
that
other
place
out
of
S.
Peter
,
doth
partly
confirme
vnto
vs
the
selfesame
vse
of
baptisme
.
For
when
Noah
and
his
company
sawe
that
the
same
water
that
drowned
others
,
and
swallowed
them
vp
into
the
depth
,
did
saue
them
,
in
carying
the
Arke
wherein
they
were
aboue
the
waters
,
this
must
néeds
assure
them
,
not
onely
of
Gods
power
,
but
of
his
goodnes
also
and
readines
to
performe
his
promise
,
in
sauing
them
from
perishing
by
water
.
And
in
like
sorte
,
the
water
in
baptisme
,
assureth
that
little
flocke
,
that
is
truely
belonging
to
Christ
his
holy
catholicke
Church
figured
by
the
Arke
;
of
the
forgiuenes
of
their
sins
.
And
,
as
not
the
water
that
caried
the
Arke
,
was
the
efficient
cause
of
their
sauing
which
Master
Belarmine
absurdly
imagineth
(
for
the
water
was
as
apt
to
haue
drowned
them
as
the
other
)
no
neyther
yet
the
Arke
it selfe
,
Circumcision
verily
profiteth
nothing
,
except
you
keepe
the
Law
;
so
may
we
truely
say
of
our
Sacramentes
,
that
not
the
receiuing
of
our
Sacramentes
,
but
the
holy
obedience
springing
from
our
faith
,
that
is
sealed
vp
vnto
the
godly
in
the
Sacramentes
is
the
thing
that
is
acceptable
to
God
,
commended
before
men
,
and
comfortable
to
our
owne
consciences
.
For
as
in
that
place
alledged
,
hee
reckoneth
them
onely
truely
circumcised
,
that
keepe
and
fulfill
the
Lawe
,
and
haue
that
true
circumcision
of
the
heart
,
and
that
the
godlesse
,
howe
so
euer
they
haue
receiued
in
their
fleshe
the
outwarde
marke
or
signe
,
yet
are
in
deed
vncircumcised
:
euen
so
howe
solemnly
so
euer
the
faithlesse
and
fruitelesse
flocke
,
haue
receiued
the
Sacramentes
of
our
sanctification
and
redemption
which
is
in
Christ
,
yet
if
they
bring
not
forth
such
fruites
of
the
spirite
,
as
doe
testifie
and
shew
that
inwarde
washing
away
of
the
filth
of
sinne
,
they
haue
Baptismum
fluminis
the
washing
of
the
water
,
non
flaminis
,
not
of
the
holy
Ghost
:
they
haue
the
signe
of
Gods
grace
,
but
not
the
substance
thereof
,
the
visible
token
,
but
not
the
inuisible
grace
.
But
the
Sacramentes
are
vnto
such
as
seales
set
to
a
blanke
,
wherein
because
dothing
is
contayned
,
therefore
by
these
seales
,
there
is
nothing
assured
.
Nowe
out
of
this
which
hitherto
I
haue
saide
,
we
see
that
the
Sacramentes
haue
these
two
vses
,
to
assure
vs
of
the
performance
of
the
promise
of
grace
,
and
to
preach
to
vs
repentaunce
for
our
sinnes
past
,
and
holines
in
the
rest
of
our
life
that
is
to
come
.
But
our
now
Romish
Catholickes
,
who
are
neuer
content
,
that
eyther
themselues
or
other
should
eate
within
the
teacher
of
the
word
of
God
,
doe
wander
farre
out
of
these
listes
:
teaching
that
our
Sacramentes
haue
in
them
that
grace
which
they
signifie
,
CHAP.
XII
.
OF
the
thrée
Chapters
following
,
I
would
haue
spoken
nothing
,
I
mean
the
ix
.
x.
and
the
xi
.
of
the
Epistle
to
the
Romans
,
but
that
I
think
it
necessarie
out
of
one
principall
point
of
doctrine
that
is
in
them
handled
,
When
as
yet
they
were
not
borne
,
or
had
done
any
good
or
euill
,
that
the
purpose
of
God
might
stand
,
not
by
workes
,
but
by
the
caller
,
it
was
said
to
her
,
The
elder
shall
serue
the
yonger
.
And
also
out
of
those
,
The
remnant
is
saued
according
to
the
election
of
grace
,
If
of
grace
,
not
now
of
workes
,
for
then
grace
were
no
grace
.
Out
of
these
words
I
say
he
concludeth
verie
plainly
and
truely
,
Rheimists
,
and
the
rest
of
them
.
For
although
all
the
Gréek
copies
but
one
,
and
the
Syrian
Translation
haue
these
words
,
But
if
it
be
of
works
,
then
is
it
now
no
grace
,
for
then
work
is
no
more
work
.
Yet
do
they
willingly
follow
the
want
in
the
old
Translation
,
because
the
setting
of
grace
against
works
,
in
such
sort
as
wée
sée
they
are
opposed
,
maketh
wonderfull
strongly
,
against
the
Popish
doctrine
of
merites
.
But
what
should
I
speak
of
Master
Bellarmine
,
That
the
foreknowledge
of
merits
,
is
not
the
cause
of
predestination
.
Although
he
cannot
deny
but
Pighius
was
of
a
contrarie
mind
.
And
Master
Bellarmine
indeuoureth
in
this
point
to
shew
his
skill
,
to
satisfie
some
that
think
it
cannot
be
,
that
predestination
should
be
frée
,
if
all
men
haue
sufficient
help
giuen
wherby
they
may
be
saued
.
And
because
vpon
this
sufficient
help
they
establish
their
merite
,
Augustine
,
so
was
it
learnedly
defended
by
him
in
sundry
treatises
.
In
which
it
may
appeare
,
that
the
Pelagions
then
did
vse
the
selfesame
obiections
against
this
comfortable
doctrine
,
that
the
papistes
now
make
against
the
teaching
of
our
free
election
,
Prosper
,
as
also
of
Hilary
who
in
like
manner
writing
to
S.
Augustine
rehearseth
those
cauils
of
the
pelagions
against
this
trueth
,
Hilarie
,
and
that
other
of
the
vertue
of
perseuerance
,
and
that
of
predestination
and
grace
which
before
I
spake
of
.
Which
thing
I
may
I
trust
be
the
bolder
to
doe
,
because
these
are
the
slaunders
which
the
pelagians
th●se
knowen
and
condemned
heretickes
burthened
this
doctrine
withall
;
and
therefore
our
aduersaries
should
be
ashamed
to
vse
them
.
Now
if
you
long
also
to
know
what
these
heretickes
did
teach
,
this
it
is
.
But
because
they
like
worse
then
to
be
thoughte
new
(
although
in
all
thinges
they
are
new fangled
)
let
vs
see
what
it
is
that
they
would
haue
vs
beléeue
.
No
doubt
the
Church
of
Rome
doth
as
much
as
they
can
indeuour
to
obscure
and
darken
this
doctrine
,
that
the
glory
of
merits
may
shine
the
brighter
.
And
therefore
euen
Master
Bellarmine
who
in
as
plaine
wordes
as
he
can
deuise
,
hath
before
taught
that
this
election
is
free
without
any
respect
to
workes
;
yet
after
(
as
he
now
repented
him
of
that
he
had
said
)
writeth
That
by
predestination
the
elect
get
no
right
or
clayme
to
blessednes
,
saith
he
)
promiseth
a
price
to
the
best
runner
,
Rome
,
which
sometime
they
commende
,
or
this
newe
opinion
,
which
they
had
rather
follow
,
it
were
best
they
woulde
settle
them selues
to
stande
to
the
one
or
the
other
,
for
they
cannot
make
both
agree
together
.
Neyther
are
they
content
vpon
this
olde
garment
to
set
a
newe
patch
:
CHAP.
XIII
.
THe
Apostle
hauing
hitherto
continued
in
doctrine
,
especially
in
teaching
vs
,
that
we
are
freely
iustifyed
in
Christ
by
fayth
without
works
,
and
that
this
iustification
is
common
both
to
Iewes
and
Gentiles
▪
He
commeth
to
exhortations
▪
Giue
vp
your
bodies
,
a
quicke
sacrafice
,
holy
and
acceptable
to
God
.
And
that
we
may
be
the
better
instructed
,
in
offering
our selues
aright
or
as
we
ought
to
doe
the
telleth
vs
first
that
we
must
not
Be
fashioned
like
vnto
this
worlde
to
follow
the
corruptions
thereof
.
Renued
in
the
spirit
of
our
minde
,
that
hauing
our
vnderstanding
lightened
we
may
proue
what
is
that
will
of
God
,
good
,
acceptable
and
perfect
:
not
following
too
earnestly
our
owne
affections
,
but
submitting
our selues
and
our
willes
,
to
Gods
good
will
.
And
thus
must
we
sacrifice
vp
our selues
to
God
.
Much
like
is
that
,
Our
spirituall
sacrifices
acceptable
to
God
through
Iesus
Christ
.
Nowe
none
can
offer
a
sacrifice
,
but
such
as
are
priestes
,
but
all
men
must
offer
these
sacrifices
:
(
for
the
Apostles
both
of
them
write
,
not
onely
to
such
as
were
in
the
ministerie
among
them
,
but
euen
to
the
lay
people
,
mouing
then
to
offer
these
offerings
)
therefore
all
men
are
priestes
.
Yea
S.
Peter
in
playne
words
affirmeth
that
we
are
A
royall
priesthoode
,
A
kingdom
of
priestes
.
there
is
no
other
sacrifice
,
one
hath
cleansed
vs
,
after
which
followeth
fyre
and
hell
.
And
Theophilact
writeth
that
the
sacrifice
of
Christes
body
once
offered
,
shall
alwaies
be
auailable
for
our
saluation
,
so
that
we
shall
not
stand
in
neede
of
a
second
.
With
this
one
therefore
wee
may
well
content
our selues
and
comfort
our
consciences
with
the
sufficiencie
thereof
,
saying
with
sweete
S.
Bernard
,
Thy
passion
(
O
Lord
)
is
the
last
refuge
,
the
onely
remedy
.
When
wisedome
fayleth
,
when
my
righteousnes
cannot
helpe
,
and
the
merits
of
holines
cannot
serue
the
turne
,
then
doth
it
stand
me
in
steed
.
But
in
the
Church
of
Rome
which
now
is
,
there
is
no
mention
of
priests
,
but
onely
of
those
shorne
and
smeered
sacrifice●●
And
if
you
desire
to
knowe
,
Paule
,
most
plentifully
before
hath
instructed
the
Romans
therein
.
Other
offerings
also
they
put
vs
in
minde
of
,
namely
to
offer
to
stockes
and
stones
,
which
they
call
saintes
,
fat
offerings
,
with
full
hands
,
that
the
greater
share
may
come
to
the
priestes
.
Yea
they
will
also
make
men
beleeue
,
that
it
is
no
meane
sacrifice
to
God
,
if
you
be
good
and
bountifull
to
them
,
but
that
it
smelleth
full
sweetely
,
and
is
highly
accepted
of
him
.
And
thus
whereas
S.
Paule
teacheth
vs
to
sacrifice
our selues
to
God
,
they
tell
vs
that
eyther
we
must
sacrifice
our
landes
,
goods
,
and
possessions
to
them
or
their
benefite
,
or
else
they
must
sacrifice
for
vs
in
the
Masse
,
and
not
we
for
our selues
.
And
these
are
the
sacrifices
and
offerings
that
they
speake
of
:
how
neere
of
kinne
to
those
that
the
Apostles
speake
of
let
the
reader
iudge
.
CHAP.
XIIII
.
NOw
the
Apostle
S.
Paule
,
although
he
speaketh
not
of
a
peculiar
kind
of
priestes
,
ye
doth
he
not
omit
the
ecclesiasticall
function
or
ministery
in
the
Church
.
For
hauing
exhorted
vs
by
mortifying
of
our
affections
,
to
consecrate
our selues
vnto
God
,
that
we
the
more
throughly
may
submit
our
wil●
to
Gods
wil
,
he
perswadeth
vs
not
to
busy
our selues
about
that
which
belongeth
to
another
mans
duety
,
but
that
euery
one
of
vs
should
haue
a
great
regard
to
doe
our
owne
.
And
then
beginning
with
ecclesiastical
offices
he
saith
,
Whether
(
we
haue
)
prophesie
(
let
vs
prophesie
)
according
to
the
measure
of
faith
:
Or
an
office
,
(
let
vs
wait
)
on
the
office
:
Or
he
that
teacheth
,
in
teaching
:
Or
he
that
exhorteth
,
on
exhortation
,
or
he
that
distributeth
,
(
let
him
do
it
)
with
simplicitie
:
He
that
ruleth
,
with
diligence
,
he
that
sheweth
mercie
,
with
cheerfulnesse
.
I
mean
not
héer
to
make
my selfe
a
partie
in
that
bitter
contention
,
which
miserably
hath
afflicted
this
Church
of
England
,
which
I
would
to
God
,
either
it
neuer
had
bin
begun
,
or
had
bin
followed
,
with
more
moderation
.
I
purpose
not
curiously
to
examine
what
is
ment
by
these
particular
words
of
prophesying
,
office
,
teaching
,
exhorting
,
distributing
,
ruling
,
shewing
mercie
.
In
which
many
bestow
too
much
labour
,
more
then
in
the
defence
of
the
truth
,
against
the
sworne
enemyes
to
our
profession
.
We
haue
the
Papists
our
professed
aduersaries
,
who
think
their
quietnes
,
consisteth
in
our
variance
,
and
wish
our
falling
out
,
as
did
the
Cananits
the
falling
out
of
Abraham
and
Lot
.
Let
vs
therefore
yet
at
the
length
follow
Abrahams
godly
aduise
.
Let
there
be
no
strife
betweene
thee
and
mee
,
nor
betweene
thy
heardmen
and
mine
:
for
we
are
brethren
.
But
to
come
to
that
which
especially
I
note
in
these
words
,
we
sée
that
if
all
these
duties
before
mencioned
,
prophecying
,
teaching
,
exhorting
:
Or
to
the
care
of
the
poore
,
as
Deacons
that
distribute
,
and
they
that
shew
mercy
,
or
to
gouernment
and
bearing
rule
(
if
in
that
th
apostle
speaketh
of
Church
offices
.
)
A
second
thing
that
must
héere
be
considered
of
,
and
that
which
is
in
déed
the
principall
intent
and
meaning
of
the
Apostle
,
is
the
sinceritie
&
that
euery
one
in
these
duties
must
performe
.
For
he
would
haue
vs
faithful
in
the
office
that
is
committed
vnto
vs
,
whatsoeuer
it
be
,
and
that
according
to
the
measure
of
Faith
,
&
the
grace
that
is
gyuen
to
vs
,
we
occupy
well
our
talent
vntill
our
Lord
&
master
come
.
If
any
man
speak
,
let
him
speak
as
the
words
of
God
.
By
these
things
it
may
appear
,
to
what
end
the
offices
were
appointed
in
the
ancient
.
Roman
Church
,
&
what
was
required
at
the
hand
of
each
Officer
.
But
afterwards
as
superstition
began
to
grow
,
so
these
functions
heer
spoken
of
by
th
apostle
began
to
be
lesse
regarded
,
and
other
were
had
in
a
greater
accompt
.
For
these
are
the
orders
in
the
Romish
Church
.
Receiue
power
to
offer
a
sacrifice
to
God
,
and
to
say
Masse
,
both
for
them
that
liue
,
and
for
the
dead
,
in
the
name
of
the
Lord
.
So
preaching
is
no
part
of
their
dutie
,
but
only
to
sacrifice
and
say
Masse
.
And
if
any
man
will
obiect
,
that
we
our selues
haue
also
want
of
such
learned
Ministers
,
as
are
able
truely
and
soundly
to
teach
,
and
rightly
to
deuide
the
word
of
life
:
I
must
needs
confesse
that
we
are
neither
as
we
should
,
neither
as
we
would
be
for
that
point
,
but
wish
and
pray
daily
,
that
the
Lord
would
increase
mightily
,
the
number
or
paynfull
and
faithfull
labourers
in
his
vineyard
.
But
yet
we
are
not
either
so
sencelesse
or
shamelesse
,
that
we
dare
alter
Christes
ordinance
.
We
are
not
so
sawcy
,
that
when
he
biddeth
his
seruants
doe
one
thing
,
we
will
commaund
them
to
doe
another
.
Rome
,
a
great
degenerating
and
swaruing
from
the
auncient
offices
which
S.
Paule
speaketh
of
,
so
that
as
in
their
doctrines
they
wholy
dissent
,
from
that
pure
antiquitie
,
so
in
their
doings
they
disagree
from
their
perfect
patterne
.
How
vnlike
in
affection
are
these
men
to
the
godly
fathers
who
commended
in
times
past
the
faith
of
Rome
?
Gregory
Nazianzen
)
that
I
shoulde
play
the
euill
sheephearde
,
Rome
,
howsoeuer
it
is
now
enough
for
a
priest
to
say
Masse
and
lift
faire
(
for
that
is
a
fine
qualitie
and
much
commended
)
doth
flatlie
pronounce
that
a
priest
going
in
and
out
must
die
for
it
,
if
hee
make
not
his
voyce
to
be
heard
,
and
that
he
prouoketh
against
him
the
wrath
of
the
iudge
whom
now
we
see
not
,
Paule
,
pristes
must
be
preachers
,
which
now
is
not
very
necessarie
or
requisite
with
them
.
CHAP.
XV.
AS
for
obedience
to
princes
,
without
sinne
it
cannot
be
denyed
vnto
them
,
Giue
to
Caesar
that
which
is
Caesars
.
So
that
it
is
a
debt
that
we
owe
vnto
them
,
Rome
,
and
wrote
this
Epistle
at
Rome
,
Submit
your selues
to
al
maner
of
ordinance
of
man
for
the
Lordes
sake
.
And
againe
,
Honor
the
king
.
And
this
subiection
as
not
onely
lay
men
are
bound
to
performe
,
but
euen
priestes
and
monkes
,
yea
Apostles
,
Euangelists
,
But
the
Church
of
Rome
that
now
is
,
doth
many
waies
seeke
to
rase
out
this
Law
,
and
to
disanull
this
commandement
.
First
in
that
the
Bishops
of
Rome
haue
so
exalted
themselues
aboue
the
Emperours
who
are
the
greatest
Monarches
,
Rome
.
God
commaundeth
euery
soule
to
be
subiect
to
princes
:
Not
so
saith
the
Pope
:
all
princes
,
yea
the
Emperour
himselfe
shal
be
subiect
to
me
,
nay
his
glorie
is
nothing
in
comparison
of
mine
.
And
this
is
not
onely
,
by
the
pride
of
the
Popes
themselues
:
Rome
,
the
mother
of
all
treasons
and
tretcheries
,
of
al
vnnaturall
and
villainous
practises
,
that
shee
doth
not
onely
directly
oppose
herselfe
to
the
worde
of
God
,
the
doctrine
of
the
Apostles
and
the
very
Law
of
nature
and
nations
,
but
also
shee
and
her
deere
darlinges
by
their
most
vile
practises
,
doe
crie
it
out
vnto
the
world
,
more
shrill
then
the
sound
of
any
trumpet
,
that
they
quite
haue
abandoned
the
affections
of
men
.
Haue
not
we
in
England
good
cause
to
detest
such
doctrine
and
doctours
,
who
haue
wrought
so
effectually
in
the
heartes
of
many
of
our
English
fugitiues
,
that
their
treasons
haue
no
ende
,
their
crueltie
hath
no
measure
,
but
that
they
desire
and
attempt
to
lay
violent
handes
vpon
the
Lordes
annoynted
,
which
the
Godly
of
all
times
haue
feared
to
purpose
,
or
thinke
against
the
most
wicked
?
Yea
doth
not
the
Catholicke
Tyrant
,
Peter
,
if
he
had
any
such
soueraignty
,
had
iust
cause
to
haue
required
submission
to
himselfe
as
wel
as
to
kings
,
and
should
haue
made
more
accompt
of
himselfe
,
then
to
be
but
a
fellow
elder
with
others
.
But
the
Apostles
haue
bin
taught
to
speake
by
the
spirit
of
God
.
Rome
,
at
the
request
of
Peters
wel-willers
:
yet
the
same
his
gospell
,
neyther
maketh
any
mention
of
the
great
miracles
,
which
they
woulde
haue
vs
to
Imagine
that
he
wrought
against
Simon
Magus
(
which
is
one
of
their
principall
argumentes
to
proue
Peters
being
at
Rome
)
neyther
hath
one
worde
more
then
the
rest
whereby
we
may
gather
any
such
superioritie
in
him
.
And
if
he
make
any
mention
of
Peter
,
it
is
without
any
signification
of
his
iurisdiction
ouer
others
.
Yea
when
he
speaketh
of
his
calling
he
thus
barely
deliuereth
it
vnto
vs
.
And
(
Iesus
)
passing
by
the
sea
of
Galile
,
hee
sawe
Simon
and
Andrew
his
brother
,
&c.
And
reporting
the
contention
that
was
among
the
Apostles
which
of
them
should
be
chiefe
,
Romans
.
But
this
soueraignty
and
Supremacy
of
the
bishoppes
of
Rome
,
is
but
a
poynte
of
the
newe
learning
or
else
the
dregges
of
Simon
Magus
his
pride
.
CHAP.
XVI
.
THE
Apostle
hauing
exhorted
vnto
such
Christian
dueties
as
we
may
not
omit
:
commeth
in
his
xiiii
.
Chapter
to
take
order
for
such
things
as
of
themselues
being
indifferent
,
are
according
to
the
circumstances
to
be
vsed
or
not
.
I
know
and
am
persuaded
by
the
Lord
Iesus
,
that
nothing
is
common
of
it selfe
(
that
is
vncleane
)
saith
S.
Paul
.
And
againe
the
kingdome
of
God
is
not
meate
and
drinke
,
but
righteousnesse
and
peace
,
and
ioy
in
the
holy
Ghost
,
as
if
he
had
said
,
true
holines
,
religion
,
or
the
acceptable
seruice
to
God
,
consisteth
not
in
eating
or
not
eating
,
drinking
or
not
drinking
,
but
in
this
rather
,
that
thy
minde
beeing
rauished
with
true
spirituall
ioy
,
thou
shouldest
séeke
to
serue
God
(
not
in
such
toyes
)
but
in
sincere
righteousnes
,
and
to
cherish
thy
brother
in
perfect
peace
.
And
therefore
for
the
vse
of
such
thinges
he
giueth
these
rules
,
Let
not
him
that
eateth
,
despise
him
that
eateth
not
,
and
let
not
him
that
eateth
not
,
iudge
him
that
eateth
.
So
that
he
will
not
for
such
thinges
haue
one
man
to
iudge
another
.
Secondly
it
is
necessary
that
Euery
man
be
perswaded
fully
in
his
owne
minde
,
whether
he
may
with
a
good
conscience
grounded
vpon
the
warrant
of
the
worde
,
Happie
is
hee
which
condemneth
not
himselfe
,
in
that
which
hee
alloweth
.
For
hee
that
maketh
conscience
is
damned
if
he
eate
,
because
hee
eateth
not
of
fayth
.
For
whatsoeuer
is
not
of
faith
is
sinne
.
Thirdly
,
we
must
not
put
a
stumbling
blocke
,
or
an
occasion
to
fall
in
our
brothers
waie
,
Do
those
things
,
wherby
one
may
edifie
another
.
For
euen
Saint
Paul
,
who
made
himselfe
a
Iew
for
the
Iewes
,
and
was
made
all
things
to
all
men
,
that
he
might
by
all
meanes
saue
some
:
Yet
resisted
Peter
to
the
face
,
that
is
plainly
and
openly
,
when
he
had
not
so
due
regard
to
edifying
of
others
,
as
he
should
haue
had
,
Galathians
.
And
this
is
the
summe
of
that
,
which
th
apostle
teacheth
the
Romans
of
these
things
.
For
that
which
he
addeth
in
the
beginning
of
the
xv
.
Chapter
,
belongeth
to
such
points
as
I
haue
alreadie
touched
.
And
in
such
things
must
those
exhortations
be
regarded
,
But
aboue
all
things
haue
feruent
loue
among
your selues
,
for
loue
couereth
the
multitude
of
sinnes
.
all
be
of
one
mind
.
Submit
our selues
euery
man
one
to
another
.
Thus
then
we
sée
,
that
these
indifferent
and
externall
things
,
haue
not
in
themselues
any
holynesse
,
or
vnholynesse
,
but
may
be
vsed
,
or
not
vsed
,
if
we
be
rightly
persuaded
of
our
libertie
therein
,
so
that
we
offend
not
our
weak
brethren
,
but
séek
their
edifying
.
Therfore
in
such
things
we
must
neither
condemne
,
or
commend
others
.
And
this
is
the
auncient
and
Catholike
faith
of
Rome
.
Which
although
it
were
by
some
men
(
otherwise
not
euill
)
dangerously
assaulted
,
and
that
not
long
after
the
dayes
of
th
apostles
:
yet
the
godly
of
those
times
,
did
hold
fast
the
libertie
which
they
had
by
Christ
,
and
would
not
suffer
the
Church
to
be
subiected
to
such
obseruations
.
Philadelphians
,
and
to
Heron
,
that
some
there
were
then
,
that
put
some
holynesse
in
eating
,
or
not
eating
,
against
whom
he
gyueth
this
charge
in
both
those
Epistles
,
that
they
estéeme
not
such
as
kéepe
not
fast
the
prescript
rules
,
to
belong
to
Christ
,
but
to
be
wolues
in
shéepes
clothing
,
that
séeke
to
deuour
.
And
yet
not
long
after
,
one
Alcibiades
a
good
man
,
Attalus
,
he
afterwards
reformed
that
his
error
.
Yea
in
the
Church
of
Rome
,
Victor
being
Bishop
there
,
began
some
impechment
of
this
libertie
,
whilest
he
sought
too
earnestly
to
tye
other
churches
to
obserue
in
such
things
the
customes
of
the
Church
of
Rome
.
But
now
the
new
Romish
Faith
,
doth
beare
another
stamp
,
and
is
of
another
making
.
Apostle
,
that
the
kingdom
of
God
is
not
in
such
things
,
which
elswhere
he
more
plainly
vttereth
in
these
words
:
Rome
,
Ierusalem
or
Compostell
in
pilgrimage
,
in
holy
bread
,
holy
water
,
palme
crosses
,
ashes
,
in
haire-cloth
,
in
going
barefoote
,
in
not
touching
mony
,
in
not
speaking
,
in
bearing
in
thy
bosome
a
piece
of
Saint
Iohns
gospell
,
in
Agnus
deis
or
blessed
grains
hanging
about
thy
neck
,
in
a
Monks
cowle
,
in
his
bootes
,
and
great
holines
in
S.
Francis
breeches
,
in
dead
mens
skuls
,
and
bones
,
in
the
bloud
of
hayles
,
&
many
other
such
like
thinges
.
Whereby
the
true
holines
,
whichis
the
obedience
to
Gods
holy
lawes
,
is
almost
forgotten
,
while
men
content
themselues
,
with
this
vnholy
and
trifling
trash
,
which
for
want
of
better
stuffe
,
the
Romish
Church
that
now
is
,
giueth
her
fooles
in
steed
of
bables
to
play
withall
,
or
make
them
pastime
.
For
why
may
I
not
accompt
and
proclaime
them
for
fooles
,
who
wil
not
so
much
as
heare
the
wisedome
of
God
,
and
will
so
readely
,
nay
so
greedely
follow
such
follies
of
men
?
Or
that
wil
imagine
that
God
who
is
a
spirit
,
and
will
be
worshipped
in
spirite
and
trueth
,
Romans
,
retayned
a
Christian
liberty
,
in
the
vse
of
all
these
thinges
,
to
be
vsed
according
to
the
rule
of
charitie
:
the
new
Romish
religion
,
bringeth
them
that
beleeue
and
followe
it
,
into
a
great
bondage
and
subiection
,
to
almost
all
the
creatures
,
and
make
them
to
esteeme
themselues
vnholy
,
if
moderately
,
without
breach
of
any
Lawe
of
God
or
offence
of
brethren
,
with
thankesgiuing
as
God
appointeth
,
they
vse
the
same
.
CHAP.
XVII
.
AND
because
the
Apostle
maketh
his
praiers
and
requestes
sometime
for
the
Romans
,
I
thinke
it
not
amisse
to
consider
of
his
petitions
that
he
maketh
,
that
we
may
see
whether
heerein
the
Church
of
Rome
doe
follow
his
godly
example
,
or
in
his
prayses
and
thankesgiuinges
to
God
for
his
benefites
towards
them
.
Knowe
but
onely
one
mediatour
of
God
and
man
,
the
man
Christ
Iesus
.
The
God
of
peace
(
will
)
crush
Sathan
vnder
their
feete
.
Hee
willeth
them
to
pray
for
him
to
God
not
to
any
other
,
Helpe
me
,
or
striue
with
me
by
prayers
to
God
for
mee
.
I
thanke
my
God
through
Iesus
Christ
for
you
all
.
And
againe
To
God
onely
wise
be
glory
through
Iesus
Christ
foreuer
.
The
Apostle
Saint
Peter
blesseth
God
the
Father
of
our
Lorde
Iesus
Christ
.
I
haue
lift
vp
mine
eies
vnto
the
hils
,
from
whence
commeth
my
helpe
,
my
helpe
commeth
from
the
Lord
that
made
heauen
and
earth
,
Hee
looking
vp
to
heauen
blessed
as
S.
Marke
reporteth
.
looked
vp
to
heauen
likewise
when
he
would
cure
him
that
was
deafe
and
dumme
.
Our
Father
which
art
in
heauen
,
doth
by
this
his
gesture
,
teach
vs
to
lift
our
handes
and
eies
,
and
heartes
vnto
heauen
,
to
looke
for
helpe
from
our
heauenly
Father
.
To
him
he
prayeth
Abba
Father
,
all
thinges
are
possible
vnto
thee
,
take
away
this
cup
from
me
.
And
a
little
before
he
did
yéelde
vp
the
Ghost
:
My
God
,
my
God
why
hast
thouforsaken
me
?
The
whole
scriptures
agrée
with
this
that
héere
is
taught
.
They
are
full
of
commaundementes
wherein
we
are
charged
to
call
vpon
God
in
the
day
of
our
trouble
;
full
of
examples
of
the
Godly
,
that
make
requestes
to
God
onely
:
full
of
thankesgiuings
,
wherein
the
faithfull
acknowledge
that
euery
good
&
perfect
gifte
commeth
from
aboue
from
the
Father
of
lightes
,
Dauid
,
O
giue
thankes
vnto
the
Lord
,
for
he
is
gratious
,
his
mercy
endureth
for
euer
.
Yea
what
way
so
euer
we
turne
ourselues
or
what
good
thing
so
euer
we
consider
in
our selues
,
we
must
confesse
,
that
all
that
we
acknowledge
our selues
bound
to
be
thankfull
for
,
is
giuen
vs
of
God
.
Whether
life
or
liuing
,
thinges
temporall
or
eternall
,
or
whatsoeuer
other
blessing
.
And
therefore
to
him
onely
must
we
make
our
prayers
,
for
that
we
want
:
to
him
onely
must
we
giue
thankes
,
for
that
we
haue
.
And
such
are
the
prayers
that
were
made
in
the
auncient
Church
of
Rome
.
Yea
such
are
the
prayers
of
all
the
godly
through
out
the
scriptures
.
And
this
was
the
faith
of
Rome
also
in
the
daies
of
Iustin
the
Martyr
who
liued
at
Rome
.
For
he
writing
against
Tryphon
the
Iewe
,
or
conferring
with
him
of
religion
,
out
of
these
words
of
the
Psalms
,
Thou
art
my
God
,
departe
not
from
me
saith
thus
.
He
teacheth
that
euery
man
must
repose
his
trust
in
God
,
and
aske
for
health
and
helpe
of
him
.
So
that
as
the
Apostle
did
,
so
Iustinus
teacheth
vs
that
we
should
doe
.
I
might
to
this
end
haue
a
whole
cloud
of
witnesses
,
out
of
the
Fathers
of
the
purer
age
of
the
Church
:
but
because
I
will
not
be
tedious
in
so
plaine
a
matter
,
I
content
my selfe
with
that
one
place
out
of
Tertullian
Aske
and
ye
shall
haue
,
is
spoken
to
such
as
know
of
whom
they
should
aske
,
that
is
of
him
that
hath
promised
anything
,
euen
of
the
God
of
Abraham
,
Isaac
,
&
Iacob
.
And
for
the
doctrine
of
mediation
this
onely
will
I
say
out
of
S.
Augustine
,
That
he
only
that
maketh
intercession
for
al
,
and
none
for
him
,
is
the
true
Mediatour
.
If
Paul
had
beene
a
Mediatour
,
then
other
also
his
fellow
Apostls
should
haue
beene
Mediatours
likewise
.
And
if
there
should
haue
bin
many
,
then
Paul
himself
had
no
reason
to
say
one
God
,
one
Mediatour
between
God
&
man
,
the
man
Christ
Iesus
.
Thus
we
sée
that
S.
August
.
confuting
the
auncient
heretiks
called
the
Donatists
,
who
made
other
Mediators
besids
Christ
doth
euen
by
the
same
weapons
,
yea
with
the
same
blow
beat
downe
our
aduersaries
the
Romish
Catholickes
and
giueth
their
doctrine
of
many
Mediatours
a
deadly
wound
.
But
the
Romish
Church
that
now
is
,
as
in
all
things
els
,
they
frame
vnto
themselues
newe
opinions
,
so
heere
also
they
haue
forsaken
the
old
waies
,
yea
they
haue
committed
two
euils
,
they
haue
forsaken
God
,
Anthonie
.
Our
Father
which
art
in
heauen
,
yet
these
Romish
Rabbies
(
in
heauenly
matters
as
blind
as
beetels
)
can
very
well
suffer
the
people
,
Mary
Magdalen
,
or
any
other
woman
saying
Our
Father
to
them
?
If
they
coulde
heare
vs
,
woulde
not
they
thinke
we
were
mad
?
Or
in
like
manner
kneeling
before
the
Images
of
Saint
Iohn
,
Saint
Peter
or
any
man
to
say
to
them
,
Hayle
Mary
full
of
grace
?
Can
wee
thinke
this
to
bee
according
to
the
rule
that
Saint
Paule
giueth
to
pray
in
spirite
,
and
vnderstanding
?
And
yet
these
were
their
wordes
that
they
must
powre
out
before
euery
Idoll
,
their
beades
did
teach
them
to
mumble
vp
so
many
creedes
,
so
many
Aue
maries
,
so
many
pater
nosters
.
Their
pardons
and
indulgencies
require
the
like
order
.
God
himselfe
coulde
haue
no
more
of
them
then
such
stuffe
as
they
had
learned
to
reckon
or
score
vp
on
their
beades
,
and
the
meanest
Saint
should
haue
no
lesse
.
Yea
the
learneder
sorte
,
yet
among
other
their
prayers
,
must
salute
God
himself
if
at
any
time
they
would
pray
vnto
him
or
Saint
Peter
or
any
other
he
Saint
with
Hayle
Mary
.
Romans
,
hath
no
such
commandement
,
no
such
patterne
or
example
to
follow
,
but
the
contrary
.
Let
not
then
from
henceforth
the
Romish
Catholicks
,
brag
of
the
auncient
Roman
faith
,
for
they
haue
it
not
,
they
haue
chaunged
well
neere
euery
poynt
of
it
,
they
haue
made
it
almost
all
new
,
so
that
in
the
Romish
Church
that
now
is
,
there
remayneth
not
so
much
in
a
manner
as
a
shadow
thereof
.
CHAP.
XVIII
.
I
Lastly
note
in
this
Epistle
to
the
Romans
,
what
kinde
of
treasure
it
is
,
that
he
purposeth
to
bring
vnto
them
,
I
desire
(
saith
he
)
to
see
you
that
I
may
impart
or
bestow
among
you
some
spirituall
gift
,
that
you
might
be
stablished
.
Againe
I
am
sure
that
when
I
come
vnto
you
,
I
shall
come
with
aboundance
of
the
blessing
of
the
gospell
of
Christ
.
and
all
by
the
gospell
of
Christ
,
and
this
is
it
that
he
calleth
The
blessing
of
the
gospell
of
Christ
.
To
consider
how
S.
Paul
was
exercised
at
Rome
,
and
to
see
how
the
Pope
is
there
occupied
,
it
would
make
a
man
to
maruel
that
euer
those
prophane
men
dare
giue
vnto
themseues
the
name
of
holy
father
,
in
whom
you
cannot
find
one
sparke
of
that
heauenly
knowledge
,
painefull
diligence
,
vigilant
care
,
and
continuall
trauell
in
labouring
in
the
word
that
should
be
in
a
holy
father
,
Paul
,
in
Peter
,
or
the
other
Apostles
.
But
I
pray
you
what
are
the
spirituall
blessings
that
this
holy
father
of
Rome
bestoweth
.
Sometime
he
wil
send
to
some
of
his
dear
sons
,
a
golden
rose
consecrated
,
or
some
picture
consecrated
,
sometime
a
sword
in
token
that
he
would
haue
them
fight
for
him
,
yea
perchaunce
to
embrew
in
the
bloud
of
the
Saints
,
and
all
must
be
hallowed
that
he
doth
send
.
Sometimes
perchaunce
a
Cardinals
hat
,
to
one
that
hath
shewed
himselfe
stubborne
enough
against
his
Prince
.
Sometime
he
will
bestow
Kingdomes
,
if
they
vpon
whom
he
bestoweth
them
,
can
get
them
from
the
right
heires
.
Sometime
he
will
bestow
vpon
subiects
,
immunities
from
performing
their
dutyfull
obedience
,
as
he
doth
many
times
by
his
priuiledges
.
As
for
indulgences
and
pardons
,
any
bodie
that
will
pray
and
pay
for
them
,
may
haue
them
.
And
they
that
dwell
at
Rome
get
yet
another
maner
of
blessing
with
his
two
fingers
,
wherwith
he
blesseth
the
people
,
that
gaze
at
him
when
he
is
caried
abroad
.
To
be
short
,
at
certain
times
he
blesseth
those
that
are
called
blessed
graines
,
or
Agnus
dei
,
or
such
like
stuffe
,
and
causeth
these
to
be
sent
into
Countries
far
and
neer
,
deluding
and
deceiuing
by
such
toyes
the
hearts
of
the
simple
,
Rome
,
examining
it
with
that
that
was
taught
in
the
dayes
of
Saint
Paul
and
Saynt
Peter
,
they
are
nothing
like
.
If
their
practise
,
they
are
cleane
contrarie
,
so
that
the
new
Romish
Church
,
hath
no
cause
to
brag
of
that
old
faith
of
the
Romanes
.
CHAP.
XIX
.
AND
these
are
if
I
bee
not
deceaued
,
all
the
points
of
religion
in
controuersie
betweene
vs
and
the
Church
of
Rome
at
this
day
.
Whereof
out
of
the
Apostles
epistle
to
the
Romanes
,
wee
may
gather
any
certayne
doctrine
.
Wherein
if
we
dissent
from
the
religion
of
the
Romish
Church
that
now
is
,
that
we
may
iumpe
and
ioyne
,
with
the
auncient
faith
of
the
Romanes
,
commended
by
th
apostle
,
as
spoken
of
,
(
and
that
worthilie
)
in
all
the
worlde
,
I
trust
no
indifferent
Christian
,
that
in
singlenesse
of
heart
seeketh
the
trueth
,
either
will
or
can
iustly
reprooue
vs
.
And
as
hitherto
I
haue
shewed
what
consent
there
is
in
the
groundes
of
their
doctrines
,
betweene
S.
Paul
who
wrote
to
Rome
,
to
confirme
them
in
the
faith
,
&
S.
Peter
who
(
they
say
)
wrote
from
Rome
,
and
S.
Marke
also
,
who
wrot
his
Gospell
at
Rome
as
in
histories
it
is
recorded
:
so
now
in
one
point
let
vs
see
what
Saint
Peter
thinketh
,
Saint
Paule
in
that
epistle
,
although
in
other
places
plentifully
enough
by
him
deliuered
.
Saint
Peter
therefore
in
handling
the
dueties
betweene
man
and
wife
,
doth
thereby
commend
the
honourable
estate
of
marriage
,
as
a
state
of
life
whereof
God
hath
a
care
,
and
therefore
giueth
lawes
and
rules
,
in
obseruing
whereof
husbands
and
wiues
may
serue
and
please
God
.
And
if
he
had
so
verie
well
liked
of
single
life
,
as
they
who
call
themselues
his
successours
doe
,
hee
woulde
no
doubte
haue
taken
occasion
,
to
haue
put
in
some
caueat
for
the
same
.
Husbands
to
dwel
with
their
wiues
according
to
knowledge
that
is
,
to
kéepe
and
continue
holily
and
kindly
with
them
,
That
your
prayers
be
not
hindred
.
Thereby
declaring
,
that
the
dwelling
together
of
man
and
wife
as
they
ought
to
doe
,
is
a
furtheraunce
to
their
prayers
.
Whereas
on
the
contrarie
,
their
separating
of
themselues
in
bodie
,
may
breede
such
an
alienation
of
mindes
,
with
other
great
inconueniences
,
as
may
interrupt
their
prayers
.
And
although
S.
Peter
meane
not
héereby
that
they
shoulde
so
continually
dwel
together
,
as
that
they
might
neuer
withdraw
themselues
the
more
fréely
to
consecrate
as
it
were
,
and
wholly
giue
them selues
to
prayer
and
fasting
:
yet
woulde
he
doubtlesse
according
to
S.
Paules
rules
,
To
be
by
consent
,
for
a
time
,
and
againe
to
come
together
,
that
Sathan
shoulde
not
tempt
them
for
their
incontinencie
.
For
all
men
and
women
are
in
danger
of
his
assaultes
,
and
therefore
To
auoyd
fornication
,
let
euery
man
haue
his
wife
,
and
let
euery
woman
haue
her
owne
husband
,
Not
all
men
can
receiue
this
thing
saue
they
to
whom
it
is
giuen
,
S.
Paule
,
It
is
better
to
marie
then
to
burne
,
and
this
commandement
of
the
Apostle
Peter
,
Let
the
husbands
dwell
with
their
wiues
,
as
men
of
knowledge
.
And
this
is
the
auncient
faith
,
and
the
holy
practise
of
the
Church
of
Rome
in
her
purer
age
.
But
the
Church
of
Rome
since
that
time
,
which
would
seem
more
holy
then
euer
god
made
her
,
or
more
perfect
then
he
requireth
,
Now
therefore
in
respect
of
their
cloked
falshood
as
Barnard
speaketh
,
in
that
they
hide
as
he
saith
that
which
is
(
true
)
&
falsly
inuent
that
which
is
not
,
wee
may
iustly
say
of
the
Church
of
Rome
,
as
the
same
Father
complaneth
of
the
whole
Church
,
but
especially
in
respect
of
the
pride
and
abuse
of
that
Church
,
Al
friends
,
and
all
foes
,
all
necessaries
,
all
aduersaries
,
all
of
one
house
,
none
that
insue
after
peace
,
al
neighbors
,
all
seeke
their
owne
,
CHAP.
XX.
NOW
besides
these
things
,
which
this
degenerat
Romishe
Synagogue
teacheth
and
doth
,
contrary
to
the
Doctrine
and
practice
of
the
godly
,
in
the
first
and
purer
age
of
that
auncient
Church
of
Rome
:
there
are
also
many
other
things
reckoned
now
in
the
Romishe
Church
,
for
some
principall
poyntes
of
religion
,
the
denial
or
very
doubting
whereof
,
would
be
punished
among
them
with
death
and
distruction
,
which
were
not
then
among
the
godly
once
named
or
thought
vpon
:
nay
rather
which
doe
mightely
and
manifestly
impugne
that
which
they
taught
.
But
because
my
purpose
is
in
this
treatise
only
to
shew
how
farre
vnlike
that
auncient
fayth
of
the
Romanes
,
is
to
this
new
religion
of
the
Romish
Church
,
by
comparing
that
olde
faith
,
with
this
newe
Religion
,
(
which
hitherto
I
haue
siucerly
doone
:
)
it
shall
be
sufficient
onely
to
name
these
doctrines
and
doings
,
which
now
they
haue
inso
great
accompt
(
as
I
can
remember
them
)
vntill
they
prooue
out
of
such
histories
of
that
Romane
faith
as
are
of
good
record
,
that
they
were
vsed
in
that
primitiue
Roman
Church
.
First
for
that
their
gaynefull
market
and
faire
of
Purgatorye
fire
:
where
doe
they
finde
it
in
the
fore named
writings
?
Romanes
?
in
what
text
out
of
S.
Peter
or
S.
Marke
?
Out
of
S.
Paule
to
the
Romans
they
will
not
so
much
as
dreame
of
anie
proofe
,
neither
yet
dare
the
learneder
sort
of
them
,
alleadge
any
thing
out
of
saint
Peter
.
But
yet
the
Rhemistes
woulde
fayne
make
the
ignorant
beleeue
,
that
there
is
somewhat
in
saint
Peter
,
Limbus
patrum
,
(
the
place
where
they
imagine
the
faythfull
Fathers
before
Christ
after
death
were
kept
)
they
will
not
affirme
.
And
they
doe
the
more
wisely
.
For
saint
Peter
there
saith
onely
thus
much
,
Preached
in
spirit
(
not
going
downe
in
soule
)
to
the
spirits
or
soules
that
are
nowe
in
prison
,
which
were
in
time
past
disobedient
:
nowe
this
presence
of
Christ
,
beeing
but
in
power
of
his
spirit
,
to
wit
of
his
diuinitie
of
godhead
.
Agayne
it
was
to
the
destruction
of
those
disobedient
and
stubberne
men
,
that
would
not
heare
Noah
his
preaching
(
for
but
viii
.
soules
onely
were
saued
:
)
and
therefore
howe
little
this
will
helpe
,
their
Purgatorie
now
or
Limbus
patrum
then
,
it
is
easie
to
sée
.
But
on
the
contrarie
S.
Marke
doth
plainly
wring
from
them
,
one
of
the
places
which
especially
they
rest
vppon
for
proofe
of
their
purgatorie
.
For
whereas
our
Sauiour
Christ
in
sainte
Matthew
speaking
of
the
sinne
against
the
holy
Ghost
saith
,
It
shall
not
be
forgiuen
him
,
neither
in
this
world
,
not
in
the
world
to
come
.
(
Therefore
say
they
,
there
are
sinnes
that
are
forgiuen
after
this
life
,
which
must
needs
be
in
purgatory
.
)
Saint
Marke
who
commeth
after
saint
Matthew
,
and
hearde
belike
his
Maister
saint
Peter
expound
Christs
meaning
concerning
that
manner
of
speech
(
for
out
of
S.
Hierom
,
and
Clemens
of
Alexandria
,
S.
Marke
was
Peters
interpretor
,
and
according
to
that
hee
had
heard
of
the
mouth
of
S.
Peter
,
wrote
at
Rome
a
briefe
Gospell
,
at
the
request
of
the
brethren
,
which
Peter
also
approoued
and
allowed
of
.
)
S.
Mark
I
say
who
had
such
a
teacher
,
doth
thus
teach
vs
to
expound
or
vnderstand
those
words
of
S.
Matthew
,
that
hee
that
sinneth
against
the
holy
Ghost
,
Hath
not
forgiuenes
for
euer
,
but
shal
be
guiltie
of
eternall
death
.
So
that
if
S.
Peter
him selfe
be
of
that
minde
that
S.
Marke
his
disciple
was
,
we
sée
hee
did
not
once
dreame
of
any
remission
of
sinne
in
another
world
,
by
these
words
of
our
Sauiour
Christ
,
but
expoundeth
S.
Matthew
his
sence
to
be
(
for
the
latter
must
expounde
the
former
,
when
M.
Bellarmine
hath
doone
what
he
can
to
the
contrarie
)
that
such
sinne
shal
neuer
be
forgiuen
.
S.
Marke
expounded
,
all
the
Priestes
at
Rome
and
Rhemes
cannot
otherwise
prooue
this
their
conclusion
.
Neere
a
kinne
to
this
purgatory
▪
is
their
Limbus
puerorum
,
where
they
place
children
not
baptised
,
Rome
.
But
where
doth
Saint
Paule
commend
them
to
the
Romans
?
Where
doth
S.
Peter
(
that
had
as
good
power
to
giue
pardons
as
any
Pope
could
haue
)
either
practise
it
,
Agnus
dei
,
blessed
graines
,
and
such
paltry
stuffe
,
sent
abroad
in
great
packs
into
all
places
to
abuse
the
world
,
are
thought
to
haue
many
vertues
,
and
to
be
of
great
efficacie
for
many
good
purposes
:
But
I
pray
you
my
Masters
of
Rome
,
when
did
S.
Peter
bestow
his
time
in
making
such
trifles
,
or
in
packing
vp
such
wares
(
to
sell
vnto
Christians
all
Christendome
ouer
)
as
it
were
in
pedlers
packs
?
Paule
,
and
S.
Peter
either
taught
the
Romans
to
vse
it
,
or
themselues
made
any
either
vpon
themselues
or
other
.
Edward
,
was
euill
troubled
with
the
toothache
.
And
who
knoweth
not
that
Saint
Apolines
teeth
,
are
a
préesent
remedie
for
the
same
disease
,
yf
their
lyes
may
goe
for
true
reportes
.
King
Edward
therefore
belike
,
being
desirous
to
haue
the
true
teeth
of
S.
Apoline
,
to
aply
to
his
teeth
,
commaunded
that
the
teeth
of
S.
Apoline
,
that
were
in
all
the
Churches
through
the
Realme
kept
for
reliques
,
should
be
sent
to
him
,
which
being
brought
,
were
sound
mo
then
would
goe
into
some
greate
Hogsheades
or
vessels
.
And
yet
I
warrant
you
that
in
euery
Church
they
were
perswaded
,
that
they
had
in
deed
S.
Apolines
teeth
.
But
in
the
auncient
faith
of
the
Romans
,
what
mention
is
made
,
or
what
example
is
found
,
S.
Paule
,
S.
Peter
,
or
S.
Marke
,
which
thing
they
can
neuer
doe
.
If
then
in
all
such
poynts
as
are
in
controuersie
among
vs
,
wherof
we
find
anie
thing
deliuered
to
vs
,
by
these
holy
men
&
messengers
of
God
,
the
Church
of
Rome
(
if
shee
teach
not
cleane
contrarie
)
wandreth
verie
much
from
that
auncient
Romane
faith
,
as
in
the
19.
first
chapters
of
this
treatise
it
doth
(
I
trust
)
appeare
:
And
if
in
these
latter
points
of
religion
mentioned
in
this
last
chap.
which
they
also
make
gret
accompt
of
,
)
they
haue
neither
word
nor
example
of
these
Apostles
or
S.
Marke
,
to
commende
vnto
the
world
,
such
doctrines
&
deuises
:
what
cause
is
there
I
pray
you
,
why
that
apostolicall
Church
of
Rome
,
that
hath
so
manyfestly
reiected
that
old
faith
,
and
so
wholy
corrupted
the
auncent
religion
that
ther
was
taught
,
should
so
confidently
term
her selfe
the
Apostolicke
and
Catholicke
Church
of
Christ
.
With
what
face
dare
they
tel
vs
,
that
the
faith
of
Rome
is
commended
,
when
as
nothing
doth
more
conuince
them
of
Apostacy
,
then
to
try
the
leaden
religion
that
now
is
there
taught
,
by
the
touchstone
of
that
faith
that
then
was
there
preached
.
And
with
shame
enough
may
they
tell
vs
,
that
that
faith
of
the
auncient
Romans
is
commended
,
which
most
cruelly
and
stubbornly
condemne
the
same
,
&
persecute
it
most
bloodily
in
Christ
his
members
,
as
our
faith
so
wholy
and
perfectly
agréeing
with
the
Apostles
doctrine
,
yet
pursued
of
them
with
an
immortall
hatred
,
intollerable
rage
,
and
tirannicall
violence
doth
plainly
proue
.
We
say
therfore
,
that
that
auncient
faith
of
the
Romans
was
worthely
praysed
.
By
it
we
can
and
doe
confirme
our
doctrines
:
By
it
we
may
and
haue
disprooued
their
errors
.
If
wee
swarne
one
iot
from
that
faith
,
we
craue
no
credite
,
to
our
words
or
writings
,
Antichristian
Apostates
,
and
forsake
their
wil
worshipings
and
superstitious
assemblies
,
according
to
the
prophetes
precise
and
seuere
prohibition
,
and
th
appostles
comfortable
application
thereof
.
Beare
not
the
yoke
with
,
vnbeleeuers
,
but
come
out
from
among
them
,
and
separate
your selues
sayth
the
Lorde
,
and
touch
no
vncleane
thing
and
I
will
receaue
you
,
and
I
wil
be
a
father
vnto
you
,
and
you
shall
be
my
sonnes
and
daughters
saith
the
Lord
God
Almightie
.
Whose
assured
and
vndoubted
kindnesse
because
wee
cannot
but
accept
off
,
séeing
we
know
him
to
be
a
most
louing
Father
,
therefore
we
dare
not
but
detest
and
hate
,
the
seducing
wayes
of
the
Church
of
Rome
,
because
shée
is
a
deceauing
and
a
mercilesse
stepmother
.
Whose
pathes
doe
lead
to
death
,
and
they
that
walke
in
her
wayes
shall
finde
destruction
:
the
remembrance
whereof
if
it
be
fearfull
to
vs
the
Lord
strengthen
vs
with
his
grace
to
striue
to
auoyde
it
.
FINIS
.