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Si quispiam praeualuerit contra vnum , duo resistunt el : Funiculus triplex difficilè rumpitur . Eccles. 4. 12.
If a man preuayle agaynst one , two resist him : A triple Cord is hardly broken .
Iohn
Baptist
S.
Hierome
she
was
noble
in
byrth
the
issue
of
the
Gracchi
,
the
ofspring
of
Scipions
,
&
the
heire
of
Paul
?
S.
Gregory
S.
Cyprian
S.
Basil
P.
Scipio
Qu.
Fabius
Iulius
Caesar
The
vertues
of
Fathers
are
the
Treasures
of
Children
,
Iewes
gloryed
that
their
Father
was
Abraham
,
but
Christ
bad
them
if
they
be
the
Children
of
Abraham
,
to
do
the
workes
of
Abraham
.
Father
God
himselfe
;
But
Iesus
therefore
sayd
to
them
,
If
God
were
your
Father
,
verily
you
would
loue
me
,
for
from
God
I
proceeded
and
came
.
Thare
,
Abrahams
The
Father
of
the
Faithfull
,
and
him
,
in
whose
Seed
,
all
Nations
should
be
blessed
,
the
Sonnes
of
God
,
the
friends
of
God
,
Heyres
of
God
,
and
Coheires
of
Christ
,
partakers
of
his
diuine
Nature
,
Kings
,
Gods.
Whosoeuer
shall
glorify
me
,
I
will
glorify
him
:
and
they
that
contemne
me
,
shall
be
ignoble
.
Whosoeuer
belieueth
that
Iesus
is
Christ
,
is
borne
of
God.
All
that
is
borne
of
God
,
ouercommeth
the
world
,
and
this
is
the
victory
which
ouercommeth
the
world
,
our
Faith.
Euery
one
that
loueth
is
borne
of
God.
Euery
one
which
doth
Iustice
is
borne
of
him
.
whosoeuer
shall
do
the
will
of
my
Father
that
is
in
heauen
,
he
is
my
Brother
,
Sister
,
and
Mother
.
S.
Chrisostome
They
are
neerer
of
kin
to
God
,
who
do
his
will
,
then
those
who
are
ioyned
with
greatest
allyance
of
Bloud
.
Mount
Sion
a
glorious
Queene
neither
spot
,
or
wrincle
,
or
any
such
thing
,
but
was
Holy
,
and
Vnspotted
:
that
he
deliuered
himselfe
for
it
,
&
purchased
it
with
his
owne
Bloud
.
He
cannot
haue
God
for
his
Father
,
that
hath
not
the
Church
for
his
Mother
.
The
Roman
Church
is
Apostolicall
,
and
the
Mother
of
all
Churches
,
which
is
neuer
proued
to
haue
Erred
from
the
path
of
Apostolicall
Tradition
,
nor
depraued
with
Hereticall
Nouelties
to
haue
fayled
,
according
to
the
promise
of
our
Lord
himselfe
saying
:
I
haue
prayed
for
thee
,
that
thy
faith
fayle
not
.
her
Fayth
was
renowned
in
the
whole
world
:
her
obedience
published
into
euery
place
:
obeyed
from
the
hart
,
vnto
that
forme
of
doctrine
which
had
beene
deliuered
vnto
them
.
whore
of
Babylon
a
harlot
&c.
with
whome
the
Kings
of
the
Earth
haue
fornicated
:
S.
Austine
Neyther
heer
Frewill
)
am
I
to
search
obscure
bookes
,
from
whence
to
learne
,
that
no
man
deserueth
Dispraise
,
or
Punishment
,
who
eyther
willeth
that
which
Iustice
doth
not
prohibite
,
or
doth
not
that
which
he
cannot
do
.
Do
not
the
Sheepheards
sing
these
things
in
the
Mountaynes
,
the
Poets
vpon
the
Stages
,
the
vnlearned
at
their
meetings
,
the
learned
in
their
Studies
,
Maisters
in
the
Schooles
,
Bishops
in
Churches
,
and
Mankind
all
ouer
the
world
?
Shepheards
,
Poets
,
Rustickes
&c.
What
shall
I
do
,
that
I
may
receiue
life
euerlasting
?
What
must
I
do
,
that
I
may
be
saued
?
If
thou
wilt
enter
into
lyfe
,
keep
the
Commandements
.
S.
Paul
Belieue
in
our
Lord
Iesus
,
&
thou
shalt
be
saued
.
Fayth
,
and
Keeping
of
the
Commandements
,
S.
Austine
I
see
not
why
Christ
should
say
,
If
thou
wilt
haue
lyfe
euerlasting
,
keep
the
Commandements
;
if
without
obseruing
of
them
,
by
only
fayth
,
one
might
be
saued
.
What
shall
it
profit
a
man
if
he
gayne
the
whole
world
,
and
suffer
domage
of
his
Soule
?
For
this
was
I
borne
,
and
for
this
I
came
into
the
world
,
that
I
should
giue
testimony
to
the
truth
:
taught
in
the
Synagogue
,
and
the
T●mple
:
went
about
all
the
Cityes
and
Townes
teaching
in
their
Synagogues
,
and
preaching
the
Ghospell
of
the
kingdome
&c.
Teach
all
Nations
&c.
Teaching
them
to
obserue
all
thinges
,
whatsoeuer
he
had
commanded
them
.
Thus
doing
,
they
shall
saue
both
themselues
,
and
them
that
heare
them
.
It
is
impossible
to
please
God
,
the
foundation
of
all
such
thinges
,
as
are
to
be
hoped
,
or
expected
.
Grand
Imposture
It
is
impossible
to
please
God.
Is
the
firme
foundation
of
all
vertues
.
The
origine
of
Iustice
,
the
head
of
Sanctity
,
the
beginning
of
Deuotion
,
the
ground-worke
of
Religion
.
The
beginning
of
mans
saluation
,
without
which
no
man
can
come
to
the
fellowship
of
the
Sonnes
of
God
:
because
without
it
,
neither
in
this
world
can
any
man
obtayne
the
Grace
of
Iustification
,
nor
in
the
world
to
come
shall
possesse
lyfe
Eternall
p.
33.
p.
62.
p.
82.
p.
121.
p.
141.
p.
152.
p.
181.
p.
210.
p.
225.
p.
244.
p.
263.
p.
286.
p.
299.
p.
313.
p.
338.
p.
372.
p.
396.
p.
418.
p.
442.
p.
462.
p.
537.
p.
562.
p.
595.
p.
616.
p.
630.
p.
645.
p.
657.
p.
666.
p.
678.
p.
705.
p.
721.
p.
733.
p.
741.
p.
762.
p.
772.
SACRED
Scripture
being
a
principall
ground
of
Christian
fayth
and
Religion
,
the
dignity
and
infallible
truth
thereof
must
necessarily
be
acknowledged
;
and
therfore
the
Catholike
Church
The
Councell
Senonense
decreeth
,
that
Our
Catholike
Doctours
teach
,
that
proueth
seuerall
wayes
,
that
the
And
they
detest
all
the
heresies
of
Artemon
,
the
Manichees
,
Valentinians
,
of
Cerdon
,
and
the
Marcionistes
,
who
denyed
that
the
Scriptures
proceeded
from
the
holy
Ghost
,
or
els
receaued
not
,
or
&c.
corrupted
some
of
them
.
Others
of
more
sublimated
spirits
do
so
little
esteeme
of
the
written
Word
,
that
they
affirme
the
Others
vtterly
reiect
423.
422.
40.
41.
Moyses
and
his
writings
,
as
being
(
as
they
conceit
)
charge
the
Anabaptistes
with
ignorance
,
for
that
they
thinke
the
Commentaries
of
the
Euangelists
,
and
the
Epistles
of
the
Apostles
,
to
haue
bene
then
in
Authority
,
when
Paul
did
write
these
things
,
as
though
Paul
did
attribute
so
much
to
his
Epistles
,
that
whatsoeuer
was
contained
in
them
was
sacred
&c.
Which
thing
Others
condemne
But
these
things
once
admitted
,
how
then
can
we
be
secure
that
the
Euangelistes
and
Apo●tles
were
the
Scribes
of
the
holy
Ghost
,
and
erred
not
also
in
their
writings
?
And
if
it
be
true
which
what
is
then
to
be
thought
of
Luther
,
Whitaker
,
Swinglius
,
Fulke
himselfe
,
and
sundry
other
Protestantes
,
who
thus
impudently
detract
from
the
authority
of
Moyses
,
the
Euangelistes
,
the
Apostles
,
and
their
writings
.
S.
Peter
The
holy
men
of
God
spake
,
inspired
with
the
Holy
Ghost
.
All
Scripture
inspired
by
God
is
profitable
to
teach
&c.
the
mouth
of
our
Lord
The
mouth
of
our
Lord
hath
Spoken
.
As
he
spoke
by
the
mouth
of
his
holy
Prophets
,
that
are
from
the
beginning
.
In
tymes
past
God
speaking
to
the
Fathers
in
the
Prophets
,
last
of
all
in
these
dayes
hath
spoken
to
vs
in
his
Son.
God
said
to
Pharao
Scripture
sayth
to
●harao
S.
Paul
Seeke
you
an
experiment
of
him
,
that
speaketh
in
me
,
Christ
?
Cut
thee
two
tables
of
stone
like
vnto
the
former
,
and
I
will
write
vpon
them
the
words
which
the
tables
had
,
which
thou
hast
broken
.
And
he
wrote
in
the
tables
according
as
he
had
written
before
,
the
wordes
.
And
yet
our
Lord
said
to
Moises
,
write
thou
these
words
&c.
And
he
wrote
in
the
Tables
the
words
of
the
Couenant
,
ten
.
I
am
the
voyce
of
one
crying
in
the
desert
,
make
straight
the
way
of
our
Lord
,
as
I
say
the
Prophet
said
.
The
spirit
of
the
Lord
vpon
me
,
for
which
he
annointed
me
&c.
Do
you
not
therfore
erre
,
not
knowing
the
Scriptures
?
As
concerning
the
dead
that
they
do
ryse
againe
,
haue
you
not
read
in
the
booke
of
Moises
&
c
?
Search
the
Scriptures
for
you
thinke
in
them
to
haue
life
Euerlasting
,
and
the
same
are
they
that
giue
testimony
of
me
.
God
from
the
beginning
spoke
with
man
by
himself
for
so
he
came
to
Adam
so
he
blamed
Cain
,
so
he
spoke
with
Noë
,
so
he
lodged
with
Abraham
.
But
after
all
mankind
had
degenerated
into
great
malice
,
neither
then
did
the
maker
of
all
withdraw
himselfe
wholly
from
mankind
but
willing
to
renew
his
friendship
with
them
,
he
sent
letters
as
to
men
absent
,
to
reconcile
vnto
him
all
men
,
and
these
Letters
God
gaue
,
but
Moises
brought
them
.
Letters
came
to
vs
from
that
Citie
where
we
are
Strangers
:
they
are
the
Scriptures
,
which
do
exhort
vs
to
liue
well
.
The
diuine
Scriptures
,
are
as
Letters
sent
to
vs
from
our
Country
.
Because
our
King
more
pious
and
mercifull
then
can
be
thought
or
spoken
,
hath
vouchsafed
to
send
vnto
vs
by
Patriarches
and
Prophetes
the
diuine
inuiting
Scriptures
by
which
he
would
inuite
vs
to
our
eternall
Country
.
What
is
sacred
Scripture
but
a
certaine
Epistle
of
Almighty
God
to
his
Creature
?
Spoke
first
by
the
Prophets
,
then
by
himselfe
,
after
by
the
Apostles
as
much
as
he
iudged
sufficient
:
yea
he
made
a
writing
which
is
called
Canonicall
,
of
most
eminent
Authority
which
we
belieue
of
these
things
,
which
it
is
not
expedient
to
be
ignorant
of
,
nor
are
able
of
our selues
to
know
.
I
acknowledge
to
thy
Charity
that
I
haue
learned
to
giue
that
feare
and
honour
to
those
bookes
onely
of
the
Scriptures
,
which
are
now
called
Canonicall
,
that
I
most
firmely
belieue
no
Author
of
them
to
haue
erred
any
thing
in
writing
.
And
if
I
shall
find
any
thing
in
those
writings
,
which
seemeth
contrary
to
truth
,
I
will
nothing
doubt
,
but
that
either
the
Book●
is
corrupted
,
or
that
the
Interpreter
hath
not
conceiued
what
is
spoken
,
or
that
my selfe
doth
not
vnderstand
it
.
faith
it selfe
will
stragger
,
if
the
authority
of
diuine
Scriptures
do
not
stand
sure
.
Who
knoweth
not
,
that
the
holy
Canonicall
Scripture
as
well
of
the
old
as
new
Testament
is
contained
in
its
owne
certaine
Bounds
,
and
that
the
same
is
so
to
be
preferred
before
all
the
later
writings
of
Bishopes
,
that
no
doubt
or
disputation
may
be
had
thereof
,
whether
it
be
true
or
right
whatsoeuer
shall
appeare
to
be
written
therin
.
The
Scripture
is
not
one
of
the
meanes
,
but
the
sole
,
whole
,
and
only
meanes
to
worke
faith
.
Holy
scripture
containeth
all
things
necessary
to
Saluation
:
So
that
whatsoeuer
is
not
read
therin
,
nor
may
be
proued
therby
,
is
not
to
be
required
of
any
man
,
that
it
should
be
belieued
as
an
Article
of
the
faith
,
or
be
thought
requisite
or
necessary
to
Saluation
.
In
controuersies
of
Religion
or
matters
of
faith
,
we
cannot
admit
any
other
Iudge
then
God
himselfe
,
pronouncing
by
the
holy
Scriptures
what
is
true
,
what
is
false
,
what
is
to
be
followed
,
or
what
to
be
auoyded
.
The
Canonicall
Scripture
being
she
word
of
God
,
and
deliuered
by
the
holy
Ghoste
,
and
published
to
the
world
by
the
Prophets
and
Apostles
,
being
of
all
other
the
most
perfect
and
ancient
Philosophy
,
doth
alone
perfectly
containe
all
Piety
&c.
concerning
the
holy
Scriptures
of
the
new
&
old
Testament
,
which
is
commonly
called
the
Byble
&c.
that
it
is
true
,
certaine
,
and
worthy
to
be
belieued
&c
It
is
inspired
and
taught
of
the
holy
Ghost
,
and
vttered
by
the
mouth
of
holy
men
,
written
by
them
,
and
confirmed
by
heauenly
and
diuine
testimonies
&c.
Wherfore
euery
one
ought
very
highly
to
esteeme
of
the
diuine
writings
of
the
holy
Prophets
and
Apostles
resolutely
to
belieue
them
,
and
religiously
to
yield
vnto
them
in
all
things
.
Harm.
pa.
That
God
reueiled
himselfe
&c.
farre
more
plainly
in
his
word
:
which
word
in
the
begining
he
reueiled
to
the
fathers
by
certaine
visions
and
Oracles
,
and
then
caused
it
to
be
written
in
these
Bookes
we
call
holy
Scripture
.
All
this
holy
Scripture
is
contayned
in
the
Canonicall
Bookes
of
the
old
and
new
Testament
.
we
acknowledge
these
Bookes
to
be
Canonicall
,
that
is
,
we
account
them
as
the
Rule
and
square
of
our
faith
&c.
and
we
belieue
that
the
Word
contained
in
these
bookes
,
came
from
one
God
&c.
this
word
of
God
was
not
brought
or
deliuered
by
any
will
of
man
but
that
holy
men
of
God
inspired
by
Gods
spirit
spake
it
as
S.
Peter
witnesseth
&c.
without
any
doubt
belieue
also
those
things
,
which
are
contained
in
them
&c.
As
also
that
this
holy
Scripture
doth
most
perfectly
contayne
the
will
of
God
,
and
that
in
it
all
things
are
abundantly
taught
,
whatsoeuer
is
necessary
to
be
belieued
of
man
to
attaine
saluation
.
This
Scripture
we
belieue
and
confesse
to
be
the
Oracle
of
the
Holy
Ghost
,
so
confirmed
by
heauenly
Testimonies
,
that
if
an
Angel
from
heauen
preach
any
other
thing
,
let
him
be
accursed
.
As
we
belieue
and
confesse
the
Scriptures
of
God
sufficient
to
instruct
,
and
make
the
man
of
God
prefect
;
so
doe
we
affirme
and
auow
the
authority
of
the
same
to
be
of
God
,
and
neither
to
depend
on
men
or
Angels
.
Purgat
.
pag.
whosoeuer
denyeth
the
Authority
of
the
Holy
Scriptures
,
therby
bewraieth
himselfe
to
be
an
heretike
.
to
adulterate
the
word
of
God
:
Theeues
and
adulterers
of
the
Scriptures
.
false
Interpreters
,
art●ficers
.
&
craftsmaisters
in
corrupting
the
truth
.
412.
413.
Thou
dost
corrupt
the
word
of
God
,
thou
art
seene
to
be
a
manifest
and
common
corrupter
and
peruerter
of
the
holy
Seriptures
:
how
much
are
we
ashamed
of
thee
,
who
haue
hitherto
esteemed
thee
beyond
all
measure
,
&
now
proue
thee
to
be
such
a
man
.
Right
handlers
of
the
word
of
truth
:
whatsoeuer
they
saw
contrary
to
their
opinion
,
they
either
scraped
out
,
or
reiected
the
whole
.
That
which
doth
not
hinder
their
heresy
,
that
they
receiue
:
but
tha●
which
hindreth
,
that
they
reeeiue
not
.
S.
Austine
S.
Paul
S.
Irenaeus
S.
Epiphanius
doth
transfigure
himselfe
into
an
Angell
of
light
:
to
take
great
heede
of
false
Prophets
,
which
come
in
the
cloathing
of
sheep
,
but
inwardly
are
rauening
wolues
.
what
is
the
cloathing
of
sheep
,
but
the
sentences
of
Prophets
and
Apostles
?
Who
are
the
rauening
wolues
,
but
the
wild
and
rauenous
senses
of
heretiks
,
who
alwaies
trouble
the
foulds
of
the
Church
,
and
teare
in
peaces
the
flocke
of
Christ
by
what
meanes
they
can
?
But
that
they
may
more
deceiptfully
steale
vpon
the
vnwary
sheepe
,
the
cruelty
of
wolues
remayning
,
they
cast
of
the
shape
of
wolues
,
and
wrappe
themselues
within
the
sentences
of
Gods
law
,
as
within
certaine
fleeces
of
sheep
.
Lo
heer
is
Christ
,
or
there
,
He
that
would
deceiue
vs
saith
,
Behold
heere
is
Christ
,
shewing
for
example
this
place
of
the
Gospell
:
but
the
Author
of
another
error
will
say
,
Behold
Christ
is
heere
,
offering
for
example
another
text
.
deprauing
the
Scriptures
to
their
owne
perdition
.
and
certaine
opinions
insnaring
the
soules
of
the
peruerse
,
and
plunging
them
into
the
depth
haue
no
other
roote
but
when
Scriptures
are
not
well
vnderstood
,
and
what
is
not
wel
vnderstood
in
them
,
is
also
rashly
and
audaciously
defended
.
They
are
Heretickes
for
no
other
cause
,
but
because
not
rightly
vnderstanding
the
Scriptures
,
they
obstinatly
maintaine
their
false
opinions
,
against
the
truth
of
them
.
Heresy
is
of
the
vnderstanding
not
of
the
Scripture
the
fault
is
in
the
sense
,
not
in
the
wordes
.
they
all
speake
Scriptures
without
sense
,
they
all
pretend
fayth
,
without
faith
:
for
the
Scriptures
are
not
in
the
reading
,
but
in
the
vnderstanding
.
You
do
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God.
to
erre
S.
Irenaeus
It
is
true
that
the
sacred
Scripture
is
the
booke
of
Heretickes
,
because
Heretickes
are
accustomed
to
prouoke
to
that
booke
:
neither
did
there
aryse
at
any
time
any
Heresy
so
pestiferous
,
and
so
foolish
,
which
did
not
endeauour
to
hyde
it selfe
vnder
the
veile
of
Scripture
.
Let
vs
not
thinke
that
the
Ghospel
is
in
the
wordes
of
Scripture
but
in
the
sense
,
not
in
the
superficies
,
but
in
the
marrow
,
not
in
the
leaues
of
words
,
but
in
the
roote
of
reason
.
Then
the
Scripture
is
profitable
to
the
hearers
,
when
it
is
not
expounded
without
Christ
(
that
is
to
say
,
not
contrary
to
the
Rule
of
faith
deliuered
by
Christ
to
his
Church
&c.
)
otherwise
the
Diuel
which
alleadgeth
Scriptures
,
and
all
heretickes
(
according
to
Ezechiel
)
of
Scriptures
make
Cushions
which
they
may
put
vnder
the
elbow
of
men
of
all
ages
.
Loue
exceedingly
the
vnderstanding
,
because
the
Scriptures
themselues
,
except
they
be
rightly
vnderstood
,
cannot
be
profitable
vnto
thee
.
That
the
sense
of
holy
Scripture
adulterated
,
doth
impugne
the
truth
,
as
much
as
the
style
corrupted
.
It
is
not
the
shew
,
but
the
sense
of
words
that
must
decyde
controuersies
Fulk
ag
.
Purg.
pa.
23.
27.
31.
When
one
shal
say
,
Moyses
meant
that
which
I
do
,
and
another
,
nay
that
which
I
do
;
I
thinke
I
speake
more
religiously
,
why
not
rather
both
,
if
both
be
true
?
Or
if
any
third
or
fourth
,
or
any
other
truth
any
man
shall
see
in
these
wordes
;
why
may
not
he
be
thought
to
haue
seene
all
those
truthes
,
by
whom
God
,
to
those
that
see
true
and
diuerse
things
,
hath
tempered
the
Scriptures
with
many
senses
?
It
bringeth
forth
diuers
senses
of
truth
&c.
whiles
one
vnderstandeth
it
after
this
manner
,
another
after
that
.
Yea
one
text
of
Scripture
may
wel
haue
so
many
vnderstandings
,
as
may
stand
with
truth
,
and
be
not
repugnant
to
lyfe
and
good
manners
.
421.
424.
425.
Besydes
the
literal
Sense
,
the
Allegorical
sense
is
often
needful
:
to
which
are
reduced
the
Anagogical
,
and
Tropological
,
or
Moral
sense
;
and
that
these
are
deliuered
from
the
Holy
Ghost
:
and
are
sometymes
collected
as
pertayning
to
fayth
or
to
manners
,
and
according
to
the
mynd
of
the
Holy
Ghost
.
Seeing
some
Translations
read
after
one
sort
,
and
some
after
another
,
wheras
all
may
serue
to
good
purpose
and
edification
,
we
haue
in
the
Margent
noted
that
diuersity
of
speach
or
reading
,
which
may
also
seeme
agreable
to
the
mynd
of
the
Holy
Ghost
.
As
concerning
the
variable
Exposition
of
Scripture
,
it
is
light
which
they
do
obiect
:
for
they
ought
to
consider
that
the
Guiftes
in
the
Church
be
diuerse
,
namly
in
Interpretation
,
wherin
whiles
the
Rule
of
fayth
and
sincerity
be
obserued
,
there
is
no
cause
why
the
diuersity
of
opinions
should
hurt
.
Concerning
the
variable
interpretation
I
affirme
euery
one
to
enioy
their
seueral
Guift
,
and
do
somtymes
profitably
vary
:
And
that
so
long
as
it
is
not
erred
from
the
scope
of
fayth
,
we
ought
not
to
be
offended
with
the
diuersity
of
Interpretation
.
Principles
of
diuinity
propounded
and
disputed
by
certaine
Students
there
,
The
Scripture
is
so
plentiful
,
that
one
and
the
selfesame
place
can
admit
duers
Interpretations
,
and
yet
all
agreable
with
the
Doctrine
of
fayth
.
Theologia
Symbolica
non
est
argumentatiua
,
symbolicall
or
mysticall
Diuinity
doth
not
yield
a
strong
Argument
:
who
but
mest
impudently
will
endeauour
to
interprete
by
himselfe
any
thing
that
is
Allegoricall
,
vnles
he
haue
most
manifest
testimonies
by
whose
light
obscure
things
may
be
illustrated
.
That
neuer
can
Parables
and
doubtfull
vnderstandings
of
riddles
profit
to
the
Authority
of
Decrees
.
Shew
me
where
thou
feedest
,
where
thou
lyest
in
the
noone
day
?
S.
Irenaeus
74.
48.
That
is
the
sound
sense
,
and
which
is
without
danger
,
which
plainely
and
without
ambiguity
is
set
downe
in
the
Scripture
in
the
same
words
.
Drinke
ye
all
of
this
This
is
my
Body
Whatsoeuer
can
neither
be
referred
to
the
honesty
of
manners
,
nor
the
truth
of
faith
,
that
is
to
be
taken
figuratiuely
and
Metaphorically
.
If
any
speach
of
Scripture
be
commanding
as
forbidding
sinne
,
or
commanding
Beneficence
,
then
it
is
to
be
taken
properly
:
But
if
it
should
seeme
to
command
sinne
,
or
forbid
Beneficence
,
it
is
a
figurative
speach
.
48.
74.
We
affirme
that
obscure
places
of
Scripture
are
not
to
be
expounded
against
that
opinion
which
is
expressed
in
plaine
and
euident
places
of
Scripture
.
doctrine
may
not
be
gathered
out
of
obscure
,
doubtfull
,
aenigmaticall
,
and
allegoricall
places
of
Scriptures
.
261.
Wil.
in
Syn.
409.
Down
.
of
Antich
.
a
Rule
in
Diuinity
,
that
,
Theologia
Symbolica
non
est
argumentatiua
.
Be
rightly
sayd
,
that
,
in
the
Scriptures
so
long
as
the
letter
may
possibly
be
true
,
and
not
agaynst
fayth
and
good
manners
,
we
may
not
fly
to
figures
.
when
the
Holy
Ghost
would
haue
any
sentence
in
the
Scriptures
to
be
vnderstood
otherwise
then
as
the
wordes
do
simply
and
properly
signify
,
he
plainly
expresseth
and
sheweth
so
much
,
eyther
in
the
same
or
some
other
place
.
holdeth
it
for
a
most
infallible
Rule
in
Exposition
of
Scripture
,
that
where
a
Litterall
construction
will
stand
,
the
furthest
from
the
Letter
is
commonly
the
worst
.
All
things
may
be
peruerted
Consuming
fire
stone
,
a
lyon
,
a
vyne
,
a
doore
,
The
Cup
is
shed
Articles
of
faith
ought
to
be
vnderstood
properly
,
vnles
some
Article
so
taken
properly
,
do
disagree
with
other
places
of
Scripture
.
391
395.
Although
in
the
words
many
things
be
obscure
,
and
in
many
places
,
yet
all
Articles
of
faith
are
manifest
.
The
Scripture
when
it
deliuereth
doctrine
or
Commandements
,
to
be
certaine
,
&
nothing
obscure
.
and
see
132.
140.
And
Confess
.
Aug.
tract
.
de
Euchar.
Although
the
phrase
of
Scripture
be
full
of
figures
in
narration
of
things
done
,
yet
If
in
the
Commandements
or
Doctrines
which
containe
the
nature
or
will
of
God
,
we
goe
about
to
doe
the
like
,
what
shall
f
,
ollow
,
learned
men
may
easily
iudge
.
An
absurdity
doe
light
vpon
other
plainer
places
of
Scripture
:
It
is
to
be
redressed
by
the
benefite
of
figures
:
But
if
the
Absurdity
light
only
vpon
reason
,
and
not
vpon
the
Scripture
,
must
the
word
of
God
be
preferred
before
the
Iudgment
of
reason
.
It
is
needfull
that
the
meaning
of
those
places
be
certaine
,
from
whence
Doctrine
,
or
Articles
be
taken
when
the
rite
of
Circumcision
was
instituted
,
it
had
bene
lawfull
for
Abraham
to
haue
imagined
some
other
thing
then
that
which
the
words
signifie
:
a
subtile
man
might
haue
disputed
,
a
thing
so
ridiculous
,
to
be
in
no
sort
commanded
of
God
:
But
to
be
signified
,
that
lusts
were
to
be
restrained
and
bridled
.
that
in
the
Articles
of
faith
,
in
themorall
law
,
and
in
the
Promise
of
Grace
,
that
we
be
restrayned
with
the
natiue
signification
of
the
words
.
The
Interpretation
wherof
is
to
be
taken
only
from
herselfe
,
that
herselfe
may
be
the
Interpreter
of
herselfe
&c.
We
acknowledge
that
Interpretation
of
Scriptures
for
authentical
and
proper
,
which
being
taken
from
the
Scriptures
themselues
&c.
accordeth
with
the
Rule
of
faith
&
Charity
.
Yea
the
true
meaning
of
the
Scripture
is
to
be
sought
in
the
Scripture
it selfe
,
and
among
those
,
that
being
raysed
vp
by
the
Spirit
of
God
,
expound
Scripture
by
Scriture
.
The
Scripture
could
not
teach
vs
the
things
that
are
of
God
,
vnles
we
did
credit
men
,
who
haue
taught
vs
,
that
the
words
of
Scripture
doe
signifie
these
things
.
the
Scripture
hath
no
liuely
voyce
which
we
may
heare
,
Such
as
the
meanes
are
such
of
necessitie
must
be
the
Interpretation
:
but
the
meanes
of
interpreting
darke
places
,
are
vncertaine
,
doubtfull
,
and
ambiguous
,
therefore
it
cannot
be
but
that
the
Interpretation
also
must
be
vncertaine
,
but
if
vncertaine
,
then
it
may
be
false
&c.
Holy
Ghost
ignorant
in
tongues
They
acknowledge
and
allow
the
Doctrine
,
being
instructed
by
the
Holy
Ghost
.
God
hath
giuen
to
euery
faithfull
person
,
not
only
the
Spirit
of
vnderstanding
,
but
also
of
discerning
false
Dostrine
from
true
.
Brent
.
Prolog
.
Cont.
Petr.
Sot.
As
the
priuate
man
hath
priuate
Authority
of
Iudging
and
decyding
Doctrine
of
Religion
,
so
the
Prince
hath
Publike
.
Do
not
acknowledge
that
,
which
they
call
the
meaning
of
the
Church
of
Rome
,
for
the
true
and
natural
Interpretation
of
the
Scriptures
:
No
man
dare
to
Interprete
the
sacred
Scripture
contrary
to
that
Sense
,
which
the
Holy
Mother
the
Church
hath
and
doth
hold
,
to
whom
it
belongeth
to
Iudge
of
the
true
Sense
and
Interpretation
of
holy
Scriptures
.
My
spirit
that
is
in
thee
,
and
my
words
that
I
haue
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
and
out
of
the
mouth
of
thy
seed
,
and
out
of
the
mouth
of
thy
seeds
seed
,
sayth
our
Lord
,
from
this
present
and
for
euer
.
The
spirit
of
truth
,
which
should
abyde
for
euer
,
and
should
teach
all
truth
Christ
opened
vnderstanding
,
that
they
might
vnderstand
the
Scriptures
,
the
Pillar
and
ground
of
truth
The
truth
of
Scriptures
is
holden
by
vs
,
when
we
doe
that
which
now
hath
pleased
the
vniuersall
Church
,
which
the
authority
of
the
same
Scriptures
doth
commend
,
that
seeing
the
holy
Scripture
cannot
deceyue
,
whosoeuer
feareth
to
be
deceiued
by
the
obscurity
of
this
question
,
let
him
take
Counsaile
therof
from
the
Church
,
which
without
any
ambiguity
the
holy
Scripture
doth
demonstrate
.
Thou
dost
affirme
that
to
be
the
sense
of
the
word
,
which
the
Catholike
Church
hath
receiued
from
the
Holy
Ghost
;
I
confesse
so
much
for
the
Church
is
taught
the
true
sense
of
Scripture
from
the
Holy
Ghost
:
she
is
the
keeper
of
faith
,
the
ground
and
Pillar
of
truth
.
T.
3.
Whitak
.
cont
.
Camp.
Rat.
that
no
man
relying
vpon
his
owne
wisdome
in
matters
of
Fayth
&
manners
&c.
wresting
the
sacred
Scriptures
to
his
owne
sense
,
presume
to
interprete
the
holy
Scriptures
contrary
to
that
sense
which
our
holy
Mother
the
Church
hath
,
and
doth
hould
;
to
whome
it
belongeth
to
Iudge
of
the
true
sense
and
interpretation
of
Holy
Scriptures
.
Contentions
being
risen
concerning
Fayth
,
the
Scripture
often
is
in
vaine
consulted
,
vnles
the
certaine
and
infallible
Authority
of
the
Church
doe
end
the
strife
,
which
discerneth
the
Canonicall
Booke
from
he
Apocryphall
,
the
Catholike
sense
from
the
hereticall
,
the
true
from
the
adulterate
.
It
might
seeme
absurd
,
if
God
with
so
great
care
was
present
to
the
old
Synagogue
,
that
if
any
thing
occurred
in
the
Law
,
difficult
or
doubtfull
,
which
could
not
be
ended
without
Controuersie
by
the
Iudges
and
Lawiers
,
yet
they
should
not
want
a
designed
assembly
,
by
whose
sentence
all
the
matter
should
be
ended
;
yet
he
should
leaue
his
Church
,
much
to
be
preferred
before
the
Synagogue
,
without
necessary
helpes
,
that
she
should
not
haue
wherupon
safely
to
rely
,
when
Question
of
Faith
aryseth
.
Wherefore
seeing
she
Rule
of
the
Church
is
certaine
and
infallible
&c.
that
authority
cannot
be
denyed
to
Generall
Councels
,
which
most
neerely
doe
represent
the
vniuersall
Church
.
We
professe
to
obserue
&
keepe
the
Decrees
of
the
Catholike
and
Apostolike
Church
,
receiued
by
Tradition
,
both
from
the
Holy
Apostles
&c.
as
also
from
Orthodoxall
,
Generall
,
&
Prouinciall
Councels
.
no
man
presume
to
interprete
the
sacred
Scriptures
&c.
against
the
vnanimous
consent
of
Fathers
.
If
any
Controuersie
concerning
Scripture
shal
be
raysed
,
let
them
not
otherwise
interpret
it
,
then
as
the
Lights
and
Doctours
of
the
Church
haue
expounded
in
their
writings
.
If
any
man
according
to
the
custome
of
wicked
heretiks
,
by
any
meanes
,
either
by
word
,
tyme
,
or
place
,
shall
attempt
to
remoue
the
bounds
,
which
the
holy
Fathers
of
the
Church
,
or
the
S.
Sacred
and
Generall
Councels
haue
placed
;
or
do
rashly
innent
nouelties
,
and
other
expositions
of
faith
&c.
let
him
be
condemned
for
euer
.
follow
in
all
things
the
Fathers
and
Doctours
of
the
Church
,
Athanasius
,
Hilarius
,
Basill
,
Gregory
&c.
and
we
receaue
all
things
which
are
expounded
by
them
,
for
the
right
Faith
,
and
in
condemnation
of
Heretiks
.
And
we
receyue
also
other
holy
and
orthodoxall
Fathers
who
haue
euer
preached
in
Gods
holy
Church
,
the
true
Faith
without
blame
.
We
doe
reuerently
submit
our
hearing
,
and
vnderstanding
&c.
to
the
clearest
expositors
of
sacred
Scripture
,
that
is
,
to
Cyprian
,
Hilary
,
Ambrose
,
Hierome
,
Augustine
,
and
the
rest
&c.
And
to
our
power
we
imbrace
what
they
haue
written
for
our
saluation
.
that
the
Scriptures
are
in
sundry
respects
to
be
preferred
before
Councels
subiect
thus
the
Oracles
of
God
to
the
Censure
of
men
,
that
therfore
they
should
be
allowed
because
they
pleased
men
,
is
a
Blasphemy
vnworthy
to
be
remembred
.
we
do
not
after
the
manner
of
Papists
say
,
that
the
sacred
Scriptures
ought
to
be
cast
away
,
that
we
may
rest
vpon
the
authority
of
men
,
for
this
euasion
we
iudge
to
be
execrable
blasphemy
.
Ep.
Dedic
.
n.
All
their
speech
is
of
the
Church
,
no
mention
of
the
Scriptures
,
or
God
their
Father
,
but
their
Mother
Church
.
They
know
and
confesse
the
most
and
greatest
points
of
their
Religion
,
euen
welnigh
all
wherin
they
dissent
from
vs
,
haue
no
foundation
on
the
Scriptures
.
was
neuer
any
one
pure
,
but
either
added
something
to
fayth
,
or
subtracted
.
hath
buried
the
sacred
Scripture
in
durt
and
dust
,
and
hath
almost
blotted
out
the
whole
Christian
Doctrine
.
82
83.
we
preferre
the
authoritie
of
the
Church
the
wife
,
before
Christ
the
husband
;
that
we
make
the
written
word
of
God
inferiour
in
the
Authority
to
the
Church
,
and
to
haue
his
Canonicall
credit
from
thence
.
that
the
Scripture
comprehended
in
the
Canonical
bookes
of
the
old
and
new
Testament
,
is
the
Rule
of
fayth
so
farre
,
that
whatsoeuer
is
not
read
therin
,
or
cannot
be
proued
therby
,
is
not
to
be
accepted
as
any
point
of
faith
,
or
needfull
to
be
followed
.
Protestants
will
haue
all
matters
of
faith
squared
&
tried
according
to
the
written
Rule
,
that
is
the
sacred
Scripture
,
euen
as
by
the
Touchstone
.
that
in
Controuersies
of
Religion
,
or
matters
of
faith
,
we
cannot
admit
any
other
Iudge
then
God
himselfe
pronouncing
by
the
holy
Scriptures
,
what
is
true
,
what
is
false
,
what
is
to
be
followed
,
or
what
is
to
be
auoyded
.
Yea
the
interpretation
thereof
is
to
be
taken
from
herselfe
,
that
her selfe
may
be
the
Interpreter
of
her selfe
.
And
so
ibid
pag.
be
the
sure
and
infallible
Rule
&c.
whereunto
all
Ecclesiasticall
doctrine
ought
to
be
called
to
account
.
&c.
part.
The
people
discerners
and
Iudges
of
that
which
is
taught
.
they
acknowledge
,
and
allow
the
Doctrine
being
instructed
by
the
holy
Ghost
God
hath
giuen
to
euery
faithfull
person
,
not
onely
the
spirit
of
vnderstanding
,
but
also
of
discerning
false
Doctrine
from
true
:
Prolegom
.
cont
.
Petr
Soto
.
Betweene
the
Prince
and
the
priuate
man
is
this
difference
;
that
as
the
priuat
man
hath
Priuat
authority
of
iudging
and
deciding
Doctrine
of
Religion
,
so
the
Prince
hath
Publike
.
Authoritie
is
giuen
to
the
Church
,
and
to
euery
member
of
sound
iudgment
in
the
same
,
to
iudge
in
Controuersies
of
faith
&c.
And
this
is
not
the
priuat
opinion
of
our
Church
,
but
&c.
also
the
iudgment
of
our
godly
brethren
in
forraine
nations
:
it
is
sufficient
for
vs
by
comparing
the
Popish
doctrine
and
Scriptures
togeather
,
to
know
their
difference
and
disagreeing
:
we
leaue
it
free
for
Historiographers
to
write
what
they
l●st
If
any
shall
oppose
against
my
exposition
the
Authoritie
of
certaine
of
the
auncient
Fathers
,
I
doe
appeale
to
the
word
of
God.
If
thou
shalt
bring
any
thing
from
the
sacred
Scripture
which
is
common
to
all
,
it
is
needfull
we
heare
you
:
But
these
words
which
are
out
of
the
Scripture
,
in
no
case
are
to
be
receiued
of
vs
.
all
Heretiks
endeauour
to
defend
their
false
and
deceiptfull
opinions
out
of
the
Scriptures
.
If
one
shall
aske
any
Heretike
&c.
from
whence
doe
you
proue
,
from
whence
doe
you
teach
,
that
I
ought
to
forsake
the
Vniuersall
and
Auncient
Faith
of
the
Catholike
Church
?
Presently
he
answereth
,
For
it
is
written
:
and
forthwith
he
prepareth
a
thousand
testimonies
,
a
thousand
examples
,
a
thousand
authorities
,
from
the
Law
,
from
the
Apostles
,
from
the
Prophets
.
discip
.
c.
in
Bullingers
his
preface
You
haue
taught
vs
that
nothing
is
to
be
receyued
besides
the
Scriptures
;
therfore
we
demand
where
it
is
written
in
the
Scriptures
?
&c.
Except
you
shew
this
according
to
your
Rule
,
we
reiect
and
condemne
those
things
:
therfore
we
haue
learned
of
you
to
contemne
the
Fathers
.
To
what
purpose
should
I
answere
that
which
thou
borrowest
from
the
Papists
&c.
You
are
no
lesse
deceiued
in
vrging
against
vs
the
Churches
perpetuall
consent
,
then
are
the
Papists
in
vrging
therof
both
against
you
and
vs
&c.
himselfe
disputing
against
the
Iesuits
,
is
inforced
to
reiect
the
examples
,
sayings
,
and
deeds
of
Athanasius
,
Hierome
,
Austine
,
Theodoret
,
and
other
Fathers
,
whose
authoritie
he
now
opposeth
against
vs
,
as
sacred
.
Thus
&c.
Volanus
may
receiue
answere
from
himselfe
,
when
he
so
often
inforceth
against
vs
the
authoritie
of
learned
men
,
and
consent
of
the
Church
.
It
is
true
that
the
sacred
Scripture
is
the
booke
of
Hereticks
,
because
Hereticks
are
accustomed
to
prouoke
to
that
Booke
:
neither
did
there
aryse
at
any
tyme
any
Heresy
so
pestiferous
and
so
foolish
which
did
not
endeauour
to
hyde
it selfe
vnder
the
veile
of
Scripture
.
were
accustomed
to
laugh
,
if
any
man
alledged
the
Scriptures
:
neither
to
haue
dissembled
,
but
that
they
hould
them
for
fables
If
any
place
was
obiected
vnto
them
,
they
answered
we
are
not
subiect
to
the
letter
,
but
ought
to
follow
the
spirit
that
quickneth
.
the
letter
that
killed
the
right
of
interpreting
Scripture
is
equally
granted
to
the
Laity
,
as
the
learned
.
Although
the
Papists
do
bring
a
great
heap
of
Scriptures
in
which
good
works
are
commanded
:
Yet
I
nothing
care
for
all
the
words
of
Scripture
,
although
more
then
those
were
yet
produced
.
Thou
Papist
dost
greatly
contemne
,
and
with
the
Scripture
makest
thy selfe
corragious
,
which
yet
is
inferiour
to
Christ
as
Lord
.
Therfore
I
am
nothing
moued
therwith
.
Go
too
then
,
rely
vpon
the
seruant
as
much
as
thou
wilt
,
but
I
do
rely
vpon
Christ
the
true
Ma
ster
,
Lord
,
and
Emperour
of
Scripture
.
To
him
I
do
assent
,
and
know
that
he
will
lye
to
me
in
nothing
,
nor
will
lead
me
into
errour
.
I
do
rather
make
choice
to
honour
and
belieue
him
then
that
with
all
the
sayings
of
Scripture
,
I
will
suffer
my selfe
to
be
remoued
from
my
Opinion
a
nailes
breadth
.
the
Apostles
might
erre
and
teach
false
doctrine
Conclus
.
annex
S.
Iohns
Ghospell
alone
is
sufficient
to
Saluation
.
there
are
two
kinds
of
doctrine
,
the
Law
▪
and
the
Ghospell
,
and
those
of
themselues
,
and
their
owne
nature
truly
contrary
.
This
truly
is
the
key
of
the
whole
Scripture
and
Diuinity
,
to
know
that
therin
is
contayned
a
double
kind
of
doctrine
,
and
a
double
way
of
Saluation
,
which
of
themselues
are
plainly
contrary
one
to
another
.
The
Law
and
the
Ghospell
of
themselues
do
fight
altogether
.
These
doctrines
do
fight
but
the
inferior
Law
doth
yield
to
the
superior
Ghospell
,
and
so
one
Contradictory
fayling
,
the
other
remaineth
true
.
Instit.
l.
Paul
maketh
the
iustice
of
the
Law
and
the
Ghospell
contrary
amongst
themselues
.
If
the
doctrine
of
the
Law
,
and
the
doctrine
of
the
Ghospell
be
contrary
,
God
in
his
word
should
be
contrary
to
himselfe
,
which
God
forbid
.
The
people
commeth
to
me
seeking
the
sentence
of
God.
And
when
any
Controuersie
chanceth
amongst
them
,
they
come
vnto
me
to
Iudge
between
them
,
and
to
shew
the
Precepts
of
God
,
and
his
Laws
.
But
Iethro
said
&c.
Heare
my
words
and
counsailes
&c.
Be
thou
to
the
people
in
those
things
that
pertayne
to
God
&c.
And
to
shew
to
the
people
the
Ceremonies
and
rytes
of
worshiping
,
and
the
way
wherein
they
ought
to
walke
,
and
the
workes
that
they
ought
to
doe
.
And
prouide
out
of
all
the
People
,
men
that
are
wise
,
&
doe
feare
God
&c.
which
may
iudge
the
people
at
all
times
:
and
what
greater
matter
soeuer
shall
fall
out
,
let
them
refer
it
to
thee
,
and
let
them
iudge
the
lesse
matters
only
&c.
If
thou
dost
this
,
thou
shalt
fulfill
the
Commandment
of
God
&c.
which
things
when
Moyses
heard
,
he
did
all
things
that
he
had
suggested
vnto
him
.
And
choosing
substantial
men
&c.
he
appointed
them
Princes
of
the
people
&c.
who
iudged
the
people
at
all
times
;
and
whatsoeuer
was
of
greater
difficulty
they
referred
to
him
,
themselues
iudging
the
easier
causes
only
.
I
will
take
of
thy
spirit
,
&
will
deliuer
to
them
&c.
The
precepts
of
God
&
his
Lawes
,
the
things
that
pertayne
to
God
,
&
the
very
Ceremonies
&
rytes
of
worshipping
.
People
all
Precepts
of
God
&
his
Lawes
,
consecrating
Aaron
,
and
other
Priests
,
and
Ib.
ver.
annointing
them
,
and
their
garments
Ibid.
vers.
he
offered
sacrifice
euery
day
continually
.
Moyses
and
Aaron
in
his
Priests
.
Moyses
sacrificed
as
a
Prophet
of
the
Lord
,
not
as
a
Priest
,
If
thou
perceyue
that
the
iudgement
with
thee
be
hard
and
doubtfull
betweene
blood
and
blood
,
cause
and
cause
&c
and
thou
see
that
the
words
of
the
Iudges
within
thy
gates
do
vary
;
aryse
and
go
vp
to
the
place
which
our
Lord
thy
God
shall
choose
.
And
thou
shalt
come
to
the
Priests
of
the
Leuiticall
Stock
,
and
to
the
Iudge
that
shall
be
at
that
time
;
&
thou
shalt
aske
of
them
,
who
shall
shew
thee
the
truth
of
the
Iudgment
.
And
thou
shalt
do
whatsoeuer
they
that
are
Presidents
of
the
place
,
which
our
Lord
shall
choose
,
shall
say
and
teach
thee
,
according
to
his
Law
,
and
shou
shalt
follow
their
sentence
:
neither
shalt
thou
decline
to
the
right
hand
,
nor
to
the
left
hand
.
But
he
that
shal
be
proud
,
refusing
to
obey
the
Commandement
of
the
Priest
,
which
at
that
tyme
ministreth
to
our
Lord
thy
God
,
and
the
decree
of
the
Iudge
,
that
man
shall
dye
.
according
to
the
Law
And
teach
thee
according
to
his
law
,
Ascend
to
the
Priests
,
and
to
the
Iudge
,
betweene
cause
and
cause
Paralip
.
c.
Euery
cause
that
shall
come
to
you
of
your
brethren
&c.
Whersoeuer
there
is
question
of
the
Law
,
of
the
Commandement
,
of
Ceremonies
,
of
iustifications
;
shew
it
them
,
that
they
sinne
not
against
our
Lord
&c.
And
Amarias
the
Priest
,
and
your
Bishop
shal
be
Chiefe
in
these
things
,
which
pertaine
to
God
:
moreouer
Zabadias
&c.
who
is
the
Prince
in
the
house
of
Iuda
,
shal
be
ouer
those
works
,
which
pertaine
to
the
Kings
Office.
of
the
Law
,
of
the
Commandement
,
and
of
all
things
which
pertaine
to
God
,
pertaine
to
the
Kings
Office
They
shall
teach
my
people
what
is
between
a
holy
thing
and
polluted
,
&
between
cleane
and
vncleane
they
shall
shew
to
them
;
And
when
there
shal
be
a
Controuersy
,
they
shall
stand
in
my
Iudgments
,
&
shall
Iudge
&c.
to
aske
the
Priests
the
Law.
The
lips
of
the
Priest
shall
keep
knowledge
,
&
the
Law
they
shall
require
of
his
mouth
,
because
he
is
the
Angell
of
the
Lord
of
Hosts
shall
keepe
knowledge
should
preserue
knowledge
the
Leuites
caused
the
people
to
vnderstand
the
Law
&c.
and
they
read
in
the
booke
of
the
Law
of
God
distinctly
,
and
gaue
the
sense
,
and
caused
them
to
vnderstand
the
reading
&c.
Then
all
the
people
&c.
made
great
ioy
because
they
had
vnderstood
the
words
that
they
had
taught
them
.
And
on
the
second
day
,
the
chiefe
Fathers
of
all
the
people
,
the
Priests
,
and
the
Leuits
,
were
gathered
vnto
Esdras
the
Scribe
,
that
he
also
might
instruct
them
in
the
wordes
of
the
Law.
Christ
hath
placed
not
only
Apostles
,
Prophets
,
and
Euangelists
,
Pastors
and
Doctors
Pastors
and
Doctors
haue
an
ordinary
Charge
in
the
Church
,
and
the
Church
can
neuer
want
them
,
but
euermore
,
Doctores
praesunt
Scripturae
interpretationi
Doctors
haue
authority
to
interpret
the
Scriptures
,
that
sincere
and
wholsome
doctrine
may
be
retayned
among
the
faithfull
.
Vpon
the
Chayre
of
Moyses
haue
sitten
the
Scribes
,
and
the
Pharisees
.
All
things
therefore
whatsoeuer
they
shall
say
to
you
,
obserue
yee
,
and
do
yee
;
but
according
to
their
workes
do
you
not
,
for
they
say
,
and
do
not
.
vpon
the
Chayre
of
Moyses
haue
sitten
the
Scribes
and
the
Pharisees
:
Whose
Testament
is
established
in
better
promises
,
If
thy
Brother
shall
offend
agaynst
thee
,
go
and
rebuke
him
beeweene
thee
and
him
alone
.
If
he
shall
heare
thee
,
thou
shalt
gayne
thy
brother
.
And
if
he
will
not
heare
thee
,
ioyne
with
thee
besides
,
one
or
two
&c.
And
if
he
will
not
heare
them
tell
the
Church
.
And
if
he
will
not
heare
the
Church
,
let
him
be
to
thee
as
the
Heathen
and
Publican
.
Amen
I
say
to
you
,
whatsoeuer
you
shall
bynd
vpon
earth
,
shal
be
bound
also
in
heauen
,
and
whatsoeuer
you
shall
loose
vpon
earth
,
shal
be
loosed
also
in
heauen
.
Heathens
and
Publicans
Ecclesiasticall
Censures
the
Church
is
to
be
heard
,
but
in
those
things
onely
,
in
which
she
heareth
and
obeyeth
Christ
.
Whatsoeuer
you
shall
bind
vpon
earth
&c.
whatsoeuer
you
shall
loose
vpon
earth
&c.
Concerning
euery
thing
whatsoeuer
they
shall
aske
it
shal
be
done
them
.
And
he
that
heareth
you
heareth
me
.
All
things
whatsoeuer
they
shall
say
to
you
,
obserue
and
doe
yee
.
If
he
heare
not
them
,
tell
the
Congregation
.
taught
that
,
vnles
you
be
circumcised
according
to
the
manner
of
Moyses
,
you
cannot
be
saued
:
No
litle
sedition
therefore
being
risen
to
Paul
and
Barnabas
against
them
,
the
Church
of
Antioch
appointed
,
that
Paul
and
Barnabas
should
go
vp
,
and
certaine
others
of
the
rest
,
to
the
Apostles
and
Priests
vnto
Hierusalem
vpon
this
question
.
the
Apostles
and
Ancients
assembled
to
consider
of
this
word
.
And
when
there
was
made
a
great
diputation
,
Peter
rysing
vp
Church
of
Hierusalem
It
hath
seemed
good
to
the
Holy
Ghost
and
to
vs
,
to
lay
no
further
burthen
vpon
you
,
then
these
necessary
things
read
at
Antioch
,
they
reioyced
vpon
the
consolation
.
when
Paul
and
Timothy
passed
through
the
citties
,
they
deliuered
vnto
them
to
keep
the
Decrees
that
were
decreed
of
the
Apostles
●and
Ancients
which
were
at
Hierusalem
Paul
walked
through
Syria
and
Cilicia
confirming
the
Churches
:
Commanding
them
to
keep
the
Precepts
of
the
Apostles
and
the
Ancients
.
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
.
Obey
your
Prelates
,
and
be
subiect
to
them
:
for
they
watch
,
as
being
to
render
account
for
your
soules
.
Pastors
,
and
Euery
man
is
a
lyar
I
went
vp
againe
to
Hierusalem
with
Barnabas
&c.
And
I
went
vp
according
to
Reuelation
,
and
conferred
with
them
the
Ghospell
,
which
I
preach
among
the
Gentils
,
but
apart
with
them
that
seemed
to
be
something
,
least
perhaps
in
vaine
I
should
runne
,
or
had
runne
.
be
Peter
,
Iames
,
and
Iohn
:
Moyses
and
Aaron
in
his
Priests
,
Aaron
was
brother
to
Moyses
,
whom
he
ordained
Priest
&c.
But
if
Moyses
was
not
a
Priest
,
what
was
he
?
Could
he
be
greater
then
a
Priest
?
This
Psalme
expresseth
that
he
was
a
Priest
,
Moyses
and
Aaron
in
his
Priests
.
Therfore
they
were
priests
of
our
Lord
.
This
Psalme
maketh
it
vndoubted
,
that
Moyses
was
a
Priest.
In
the
psalmes
he
is
not
named
among
Priests
,
but
amongst
those
who
inuocate
the
name
of
our
Lord
:
Moyses
and
Aaron
in
his
Priests
,
and
Samuel
amongst
them
who
inuocate
the
name
of
our
Lord
.
Moyses
the
Prince
of
Princes
,
and
the
Priest
of
Priests
:
If
any
traytor
in
those
tymes
had
stolne
into
that
Order
of
Bishops
&c.
it
would
haue
nothing
preiudiced
the
Church
and
innocent
Christians
:
for
whom
our
Lord
prouiding
,
said
of
euill
Prelates
:
whatsoeuer
they
say
,
do
ye
,
but
what
they
do
,
do
you
not
,
for
they
say
,
and
do
not
.
why
dost
thou
call
the
Apostolick
Chaire
,
the
Chaire
of
Pestilence
?
If
for
the
men
,
why
?
did
our
Lord
Iesus-Christ
for
the
Pharisees
any
wrong
to
the
Chaire
wherin
they
sate
?
Did
he
not
commend
that
Chaire
of
Moyses
,
and
preseruing
the
honour
of
the
Chaire
,
reproue
them
?
for
he
sayth
they
sit
vpon
the
Chayre
of
Moyses
,
that
which
they
say
do
ye
.
Ibid.
c.
Aug.
ep.
neither
for
the
Pharisees
&c.
did
our
Lord
command
the
Chaire
of
Moyses
to
be
forsaken
,
in
which
Chaire
verily
he
figured
his
owne
.
For
he
warned
the
people
to
do
that
which
they
say
,
and
not
to
do
that
which
they
do
,
and
that
the
holines
of
the
Chaire
be
in
no
case
forsaken
,
nor
the
vnity
of
the
flock
deuided
,
for
naughty
Pastors
.
I
would
not
belieue
the
Ghospell
,
vnles
the
authority
of
the
Catholicke
Church
moued
me
therto
.
See
Whitak
Here
I
intreat
your
indifferent
iudgments
,
that
you
freely
speake
,
whether
this
saying
of
Austine
may
not
be
thought
more
audacious
then
meet
,
or
to
haue
been
vttered
imprudently
.
the
Priests
were
appointed
by
Moyses
to
be
ouerseers
of
all
things
,
and
Iudges
of
Controuersies
.
If
he
from
whome
S.
Luke
receyued
his
light
,
desired
to
haue
his
faith
and
preaching
authorized
by
his
Predecessours
,
how
much
more
reason
haue
I
to
desire
the
like
for
the
Ghospell
of
S.
Luke
,
seeing
the
same
was
so
necessary
for
the
Ghospell
of
his
mayster
.
S.
The
Apostle
S.
Paul
called
from
heauen
,
if
he
had
not
found
the
Apostles
with
whome
by
conferring
his
Ghospell
,
he
might
appeare
to
be
of
the
same
Society
,
the
Churcb
would
not
belieue
him
at
all
.
he
had
not
had
security
of
preaching
the
Gholpell
,
if
it
had
not
been
approued
by
Peters
Sentence
,
and
the
rest
that
were
with
him
.
Tell
the
Church
Church
,
the
Prelates
of
the
Church
.
most
insolent
madnes
In
all
ages
,
as
well
before
as
since
the
great
Councell
of
Neece
,
haue
approued
and
practised
this
as
the
surest
meanes
to
decide
doubts
.
The
high
Priest
of
the
Iewes
,
was
Typically
and
in
a
figure
the
supreme
head
of
the
whole
Catholike
Church
;
which
though
it
were
visible
only
in
the
Prouince
and
N●tion
of
Iewry
,
yet
those
of
other
Nations
and
Countries
(
as
appeareth
by
the
history
of
the
Acts
,
euen
though
they
were
Aethiopians
)
were
vnder
this
high
Priest
and
acknowledged
homage
vnto
him
.
So
that
he
was
not
a
Prouinciall
Metropolitan
,
but
in
very
deed
an
oecumenicall
and
vniuersall
Bishop
of
the
whole
world
.
And
thersore
the
Pope
of
Rome
,
who
alone
maketh
clayme
vnto
,
and
is
in
possession
of
the
like
vniuersall
Supremacy
,
hath
more
warrant
in
the
word
of
God
to
the
same
,
then
any
Metropolitan
or
Diocesan
,
not
dependant
vpon
him
,
hath
or
can
haue
.
So
that
by
the
word
of
God
,
either
there
must
be
no
Metropolitans
,
or
Diocesans
,
or
els
there
must
be
a
Pope
.
The
high
Priest
was
the
head
Priest
ouer
all
the
whole
Church
,
which
was
during
his
tyme
to
our
Sauiour
Christ
.
in
Deut.
to
obey
their
sentence
,
that
the
controuersy
might
haue
an
end
.
D.
The
law
of
Deutronomy
was
made
to
establish
a
highest
Court
of
Iudgment
,
in
which
all
harder
causes
Ecclesiasticall
and
Ciuil
,
should
be
determined
.
De
sacra
scrip
.
pa
Bilson
perpet
.
Gouern.
c.
Their
sentence
by
Gods
Law
no
man
might
refuse
without
punishment
of
death
.
of
defyning
Ecclesiasticall
controuersies
by
the
Minister
,
it
was
not
lawfull
to
appeale
,
for
otherwise
there
would
haue
been
no
end
of
Contention
.
that
in
this
highest
Court
of
Iudgment
,
all
harder
causes
Ecclesiasticall
were
to
be
determined
without
appeale
further
.
what
successe
God
may
giue
to
any
Conference
or
Disputation
,
we
cannot
tell
,
but
we
are
sure
that
nature
,
Scripture
,
and
Experience
,
haue
all
taught
the
world
to
seek
for
the
ending
of
Contentions
by
submitting
it selfe
vnto
some
iudiciall
and
definitiue
sentence
,
whereunto
neither
part
that
contendeth
may
vnder
any
Pretence
refuse
to
stand
.
we
are
not
certaine
of
any
priuate
man
,
whether
he
haue
the
Reuelation
of
the
Father
or
no
,
but
the
Church
it
is
,
of
whom
it
is
not
lawfull
to
doubt
.
I
submit
my selfe
to
the
Iudgment
and
determination
of
the
holy
Church
.
It
is
a
dangerous
and
horrible
thing
to
heare
or
belieue
,
any
thing
which
is
contrary
to
the
vnanimous
testimony
of
fayth
,
and
the
doctrine
of
the
holy
and
Catholicke
Church
,
which
she
hath
agreably
kept
from
the
beginning
,
for
aboue
a
thousand
and
fyue
hundred
yeares
.
in
tymes
past
was
not
content
only
with
the
Law
,
or
only
with
the
Scripture
,
but
added
Priests
for
interpreters
,
from
whose
lippes
the
people
should
se●k
the
true
sense
therof
:
So
at
this
day
he
would
not
haue
vs
only
to
attend
to
reading
,
but
he
also
ordayned
maisters
,
by
whose
labour
we
may
be
holpen
.
It
hath
seemed
good
to
the
Holy
Ghost
,
and
vs
,
by
this
is
confuted
the
obstinacy
of
those
who
with
full
mouthes
boasting
of
faith
,
do
no
lesse
impiously
,
then
proudly
contemne
the
ministery
of
the
Church
.
For
as
it
were
a
Sacrilegious
diuision
,
if
fayth
but
in
one
Article
should
depend
of
man
a
part
;
So
they
openly
mock
God
,
who
passing
by
his
ministers
by
whom
he
speaketh
,
pretend
to
receiuo
him
their
maister
.
we
see
at
this
day
how
the
Papists
do
take
vnto
themselues
the
name
of
the
Church
,
because
perpetuall
succession
is
pretended
by
them
.
And
truly
we
are
compelled
to
confesse
,
that
they
haue
the
Ordinary
Ministery
.
many
hard
questions
,
God
would
haue
to
remaine
in
his
Church
all
occasion
of
errour
)
the
guift
of
Interpretation
,
which
is
not
common
to
all
,
no
more
then
is
the
guift
of
healing
and
miracles
.
And
this
gift
God
would
not
haue
to
be
contemned
or
reiected
,
but
reuerently
vsed
,
as
an
Instrument
and
help
to
fynd
out
the
true
and
sound
sense
of
Scripture
.
the
Church
hath
right
to
Iudge
of
all
doctrines
:
She
hath
an
assured
promise
of
Christs
perpetuall
presence
,
and
is
gouerned
by
the
Holy
Ghost
.
She
hath
the
spirit
of
God
,
by
whom
being
taught
,
she
heareth
the
voyce
of
her
spouse
,
and
acknowledgeth
his
doctrine
.
Thou
dost
affirme
that
to
be
the
sense
of
the
word
,
which
the
Catholicke
Church
hath
receiued
from
the
Holy
Ghost
:
I
confesse
so
much
for
the
Church
is
taught
the
true
Sense
of
Scripture
from
the
Holy
Ghost
,
she
is
the
keeper
of
fayth
,
the
ground
and
Pillar
of
truth
.
Ibid.
fol.
It
seemeth
to
thee
as
though
I
should
esteem
that
for
a
great
offence
,
that
when
any
hard
question
aryseth
the
Iudgment
of
the
Church
should
be
required
;
which
thing
I
confesse
neuer
came
into
my
mynd
,
for
the
Iudgment
of
the
Church
is
greatly
to
be
accounted
of
,
and
is
euer
greatly
of
force
to
interpret
the
Scriptures
rightly
,
and
to
determine
Controuersies
.
Christ
our
Sauiour
is
to
be
our
Iudge
,
but
also
they
,
which
vnder
him
haue
it
committed
to
them
,
euen
the
Church
of
Christ
.
God
hath
bound
himselfe
vnto
his
Church
of
purpose
,
that
men
by
her
good
direction
might
in
matters
of
doubt
be
relieued
;
to
whose
godly
determination
in
matters
of
question
,
her
dutifull
children
ought
to
submit
themselues
,
without
any
curious
or
willfull
contradiction
.
If
this
be
not
to
ioyne
hands
with
the
Papists
,
let
the
Reader
be
Iudge
.
the
Church
hath
authority
to
Iudge
and
determine
in
Controuersies
of
fayth
.
that
to
interpret
the
word
of
God
is
a
peculiar
blessing
,
giuen
by
God
only
to
the
Church
,
and
company
of
the
faythfull
,
though
not
to
all
and
euery
one
of
them
.
Concil.
Theol.
part.
They
assemble
generall
or
nationall
Councels
&c.
because
it
is
written
,
Tell
the
Church
.
This
was
the
custome
of
the
Church
from
the
very
beginning
&c.
And
Councells
are
the
proper
Iudgements
of
the
Church
:
yea
it
is
expedient
,
that
there
be
Iudgements
in
the
Church
,
for
other
Nations
cannot
but
be
scandalized
,
if
they
shall
heare
that
we
will
not
vndergoe
the
sentence
of
any
Councell
.
the
necessity
of
Councels
for
the
deciding
of
Controuersies
.
Inst.
l.
We
willingly
imbrace
and
reuerence
as
sacred
,
for
as
much
as
concerneth
decrees
of
fayth
,
those
ancient
Synods
,
as
that
of
Neece
,
Constantinople
,
Ephesus
the
first
,
Chalcedon
,
and
the
like
,
which
were
assembled
for
the
confuting
of
heresies
;
for
they
contayne
nothing
but
pure
and
natiue
Interpretation
of
Scripture
,
which
holy
Fathers
applyed
with
spirituall
wisdome
,
to
the
ouercoming
of
the
enemies
of
Religion
,
who
then
appea●●d
.
We
truly
do
willingly
grant
,
that
if
Disputation
happen
concerning
any
opinion
,
that
there
is
no
remedy
either
better
or
more
certaine
,
then
if
a
Synod
of
true
Bishops
do
assemble
,
where
the
doctrine
controuerted
may
be
discussed
:
for
much
more
waight
will
such
Definition
haue
to
which
the
Pastors
of
Churches
hauing
inuocated
the
spirit
of
Christ
,
shall
generally
consent
,
then
if
any
one
alone
at
home
,
what
he
hath
conceiued
,
shall
deliuer
to
the
people
,
or
some
few
men
priuatly
should
make
it
.
The
Papists
haue
the
Pope
as
a
common
Father
,
aduiser
,
and
conductour
,
to
reconcile
their
iarres
,
to
decyde
their
differences
,
to
draw
their
Religion
by
consent
of
Councells
vnto
vnity
&c.
whereas
on
the
contrary
syde
,
Protestants
are
as
seuered
,
or
rather
scattered
troopes
,
each
drawing
aduerse
way
,
without
any
to
pacify
their
quarrels
,
no
Patriarch
one
or
more
,
to
haue
a
common
superintendance
or
care
of
their
Churches
for
correspondency
and
vnity
:
no
ordinary
way
to
assemble
a
Generall
Councell
of
their
part
,
the
only
hope
remayning
euer
to
asswage
their
contentions
.
Perpet
.
Gouern.
pag.
of
the
holy
Ghost
that
they
are
strengthned
with
the
promise
of
our
Sauiour
.
Councells
do
indeed
represent
the
whole
Church
,
and
being
so
gathered
togeather
in
the
name
of
Christ
,
they
haue
a
promise
of
the
guift
and
guyding
of
his
Spirit
into
all
truth
.
To
haue
no
Iudge
for
the
ending
of
Ecclesiasticall
contentions
,
were
the
vtter
subuersion
of
all
peace
,
Synods
to
be
an
externall
iudiciall
meanes
to
discerne
errour
.
all
ages
,
aswell
before
as
since
the
great
Councell
of
Nice
,
haue
approued
and
practised
this
,
as
the
surest
meanes
to
decyde
doubts
.
If
the
world
shall
continue
longer
,
it
wil
be
necessary
by
reason
of
the
different
interpetations
of
Scriptures
,
which
now
are
,
for
the
preseruing
of
vnity
of
fayth
,
that
we
receaue
againe
the
Decrees
of
Councells
,
and
fly
vnto
them
.
If
Synods
want
,
the
Church
neyther
at
any
tyme
was
,
nor
indeed
can
safty
be
without
tempests
.
The
only
hope
remayning
euer
to
asswage
The
will
of
God
is
to
haue
vs
do
whatsoeuer
the
sentence
of
Iudiciall
and
finall
decision
shall
determine
,
yea
though
it
seeme
in
our
Priuate
opinion
to
swarue
vtterly
from
that
which
is
right
.
Is
ground
sufficient
for
any
reasonable
mans
Conscience
to
build
vpon
,
whatsoeuer
his
opinion
were
as
touching
the
matter
before
in
question
.
As
for
other
meanes
without
this
,
they
seeldome
preuayle
:
without
this
,
it
is
almost
impossible
that
we
should
auoyd
confusion
,
or
euer
hope
to
attaine
peace
.
do
truly
represent
the
Church
,
that
they
are
guided
by
the
holy
Ghost
into
all
truth
,
that
the
Fathers
of
all
ages
haue
vsed
them
for
the
ending
of
Controuersies
,
that
without
them
the
Church
can
neuer
be
without
tempests
,
they
are
the
surest
meanes
to
decyde
doubts
,
A
Petition
directed
to
her
most
excellent
Maiesty
&c.
Parlament
to
iudge
therof
none
presume
to
interpret
the
sacred
Scriptures
contrary
to
the
vnanimous
consent
of
Fathers
It
hath
been
the
common
and
constant
profession
of
Protestants
to
stand
vnto
the
Iudgment
of
Antiquity
,
for
the
continuance
of
the
first
foure
hundred
yeares
and
more
,
in
all
things
.
Protestants
in
the
disquisition
of
truth
,
do
not
absolutely
bound
the
name
of
Antiquity
,
within
the
compasse
of
the
first
Century
of
yeares
,
but
are
content
to
allow
it
a
longer
extent
,
&
therfore
in
all
doctrines
which
are
truly
Catholicke
,
&c.
they
refuse
not
to
be
tried
by
the
testimonies
of
the
Ancient
Fathers
in
the
first
fiue
hundred
yeares
after
Christ
.
that
no
man
doubteth
,
but
that
the
Primitiue
Church
receiued
from
the
Apostles
and
Apostolick
men
,
not
only
the
text
of
Scripture
,
but
also
the
right
and
natiue
sense
therof
.
we
are
greatly
confirmed
in
the
true
&
sound
sense
of
Scripture
,
by
testimony
of
the
Ancient
Church
.
Primitiue
Church
is
the
true
and
best
Mistresse
of
Posterity
,
and
going
before
leadeth
vs
the
way
.
D.
The
holy
Ghost
who
gouerneth
the
Church
is
the
best
Interpreter
of
Scriptures
,
from
him
therfore
is
the
true
interpretation
to
be
sought
,
and
seeing
he
cannot
be
contrary
to
himselfe
who
ruled
the
Primitiue
Church
,
and
gouerned
it
by
Bishops
,
it
is
not
agreable
to
truth
now
to
cast
them
of
.
90.
9.
Attend
Campian
,
The
speech
of
Iewel
was
most
true
and
constant
,
when
prouoking
you
to
the
Antiquity
of
the
Six
hundred
yeares
,
he
offered
,
that
if
you
could
shew
but
any
one
cleere
&
playne
saying
,
out
of
any
one
Father
or
Councell
,
he
would
grant
you
the
victory
:
It
is
the
offer
of
vs
all
,
the
same
do
we
all
promise
,
and
we
will
all
performe
it
.
the
consummation
of
the
Saints
&c.
vntil
we
meet
all
into
the
vnity
of
fayth
,
for
euer
,
to
the
end
that
we
be
not
Children
wauering
,
and
caryed
about
with
euery
wynd
of
doctrine
.
the
holy
Ghost
are
placed
&c.
to
rule
the
Church
of
God
:
And
he
gaue
some
Apostles
,
and
some
Prophets
,
and
other
some
Euangelistes
,
and
other
some
Pastors
and
Doctours
&c.
these
Pastours
and
Doctours
haue
an
ordinary
charge
in
the
Church
,
&
the
Church
can
neuer
want
them
,
but
euermore
Doctors
haue
authority
to
interprete
the
Scriptures
,
that
sincere
&
wholsome
doctrine
may
be
retained
among
the
faithfull
.
the
Church
neuer
wanteth
the
guift
of
vnderstanding
.
The
people
are
not
sufficient
to
read
the
Scriptures
without
their
Pastors
to
guide
them
in
all
matters
and
doubts
.
euery
one
as
he
is
placed
in
this
body
which
is
the
Church
,
ought
to
enquire
of
the
Ministers
concerning
the
will
of
the
Lord
,
which
is
reuealed
in
his
word
;
for
they
are
,
sayth
Hieremie
,
the
mouth
of
the
Lord
,
yea
he
promiseth
to
be
with
their
mouth
,
and
that
their
lippes
shall
keep
knowledge
,
and
that
the
truth
and
the
law
shal
be
in
their
mouth
,
for
it
is
their
Office
chiefly
to
vnderstand
the
Scriptures
,
and
teach
them
.
the
Catholike
Church
is
enriched
with
so
great
Priuiledge
by
Christ
our
Sauiour
,
who
founded
it
with
his
blood
,
that
we
firmely
belieue
she
cannot
erre
&c.
in
those
things
which
are
necessary
to
Saluation
.
The
holy
Ghost
who
cannot
lye
,
hath
promised
that
he
will
stay
with
her
to
the
end
of
the
world
,
and
that
she
is
to
be
taught
by
the
Holy
Ghost
in
all
truth
.
The
vniuersall
Church
cannot
erre
,
because
she
is
gouerned
with
the
Spirit
of
truth
,
abyding
with
her
for
euer
,
and
with
whome
Christ
abydeth
vntill
the
end
of
the
world
.
He
that
shall
not
follow
authority
in
fayth
and
manners
,
as
if
he
had
denyed
God
&c.
let
him
be
holden
worse
then
an
Infidell
.
those
Sycophants
who
flatter
the
Pope
are
so
besotted
,
that
they
defend
most
audaciously
this
Paradoxe
,
The
Councels
haue
power
to
make
new
articles
of
faith
,
and
to
change
the
old
.
For
the
Church
,
the
Fathers
,
the
Councels
,
the
Pope
,
which
is
all
they
can
pretend
,
are
yielded
by
themselues
to
be
subiect
to
Error
.
Neuer
yet
had
there
been
a
Councell
,
either
Generall
or
Nationall
,
or
whatsoeuer
&c.
either
begun
or
ended
to
the
glory
of
God
,
but
it
hath
been
,
I
say
,
not
called
only
,
but
confirmed
also
by
some
Godly
Emperour
,
King
,
or
Queene
.
This
in
effect
is
granted
by
all
reformed
Churches
.
by
Councels
,
the
Traditions
and
bookes
of
foolish
men
,
haue
been
made
of
equall
authority
with
the
word
of
God
;
as
by
the
Councell
of
Trent
.
the
Church
of
Rome
hath
erred
,
not
only
in
their
liuing
and
manner
of
Ceremonies
,
but
also
in
matters
of
fayth
.
Generall
Councels
&c.
when
they
be
gathered
togeather
,
for
as
much
as
they
be
an
assembly
of
men
,
wherof
all
be
not
gouerned
with
the
spirit
and
word
of
God
,
they
may
erre
,
and
sometyme
haue
erred
,
euen
in
things
pertayning
vnto
God.
Wherfore
things
ordayned
by
them
as
necessary
to
Saluation
,
haue
neither
strength
nor
authority
,
vnlesse
it
may
be
declared
that
they
be
taken
out
of
holy
Scripture
.
God
hath
not
promised
this
to
the
Church
that
it
should
not
erre
&c.
The
vniuersall
Church
may
erre
.
The
Church
militant
may
erre
.
All
the
Pastors
and
Bishops
of
Churches
may
erre
.
It
is
euident
that
the
true
Church
euen
in
things
necessary
may
erre
for
a
tyme
.
it
is
euident
that
the
whole
Church
erred
concerning
the
vocation
of
the
Gentiles
.
And
the
Church
also
for
a
tyme
may
erre
in
some
fundamentall
points
.
do
not
vrge
without
cause
the
Church
of
God
,
for
some
ages
to
haue
been
so
torne
and
broken
in
peeces
,
that
it
hath
been
destitute
of
true
Pastours
.
the
Church
often
hath
no
man
for
Pastour
.
the
true
Church
hath
often
wanted
Prelats
.
These
were
great
errours
,
and
yet
we
see
these
to
haue
been
in
the
Apostles
,
euen
after
the
holy
Ghost
had
descended
vpon
them
.
S.
Peter
chief
of
the
Apostles
,
and
also
Barnabas
after
the
holy
Ghost
receaued
,
togeather
with
the
Church
of
Hierusalem
,
erred
.
the
sentence
of
a
Generall
Councell
,
the
consent
of
the
whole
Church
.
Vpon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
Hell
shall
not
preuayle
against
it
.
If
he
will
not
heare
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
Publican
.
The
sonne
of
God
hath
commended
the
voice
of
the
Church
to
be
heard
,
but
not
vnles
she
show
the
Scriptures
.
As
long
as
she
soundeth
heauenly
and
vncorrupt
doctrine
,
Commandement
is
not
vniuersall
of
the
Church
of
all
tymes
,
but
Christ
speaketh
of
his
little
Church
,
according
to
the
Condition
of
those
tymes
,
which
then
wanted
a
pious
politick
Magistrat
,
and
who
should
be
a
member
of
the
Church
.
The
head
of
the
Church
,
and
the
Church
his
body
one
body
,
one
spirit
If
any
fundamentall
point
of
doctrine
be
remoued
,
the
Church
presently
falleth
The
Church
may
erre
for
a
tyme
in
some
foundations
,
and
yet
be
sound
.
The
pillar
and
ground
of
truth
.
the
Pillar
and
ground
of
truth
:
a
Pillar
of
Truth
not
simply
euery
truth
,
but
only
necessary
is
vnderstood
in
this
place
,
The
Apostle
treateth
not
of
euery
truth
in
any
respect
belonging
to
Religion
,
but
only
of
sauing
truth
,
or
necessary
to
Saluation
to
be
knowne
;
and
this
conditionally
,
to
wit
,
so
long
as
she
perseuereth
the
true
Church
of
Christ
.
I
confesse
she
is
truly
the
Pillar
of
Truth
,
but
not
alwaies
,
but
when
she
relyeth
vpon
the
word
of
God.
She
erreth
not
as
long
as
she
relyeth
vpon
Christ
the
Rocke
,
and
the
foundation
of
Prophets
and
Apostles
.
the
Church
erreth
not
when
she
heareth
the
voyce
of
her
spouse
&
Pastor
.
Pillar
of
Truth
the
pillar
of
Truth
that
the
Apostle
calling
the
Church
the
Pillar
of
Truth
,
meant
only
,
that
she
ought
to
be
the
Pillar
of
Truth
,
and
so
though
not
alwayes
indeed
,
yet
alwayes
in
office
and
duty
,
she
is
the
Pillar
of
Truth
,
euen
when
she
erreth
:
The
Messenger
of
the
Lord
of
Hosts
,
House
of
God
The
Pillar
of
Truth
it
beareth
vp
the
Truth
and
confirmeth
it
:
House
of
God
Pillar
of
Truth
If
those
be
Churches
,
then
is
the
Church
not
the
Pillar
of
Truth
&c.
not
the
Tabernacle
of
the
liuing
God
:
The
house
of
God
the
Pillar
of
Truth
Gods
house
Come
let
vs
ascend
to
the
House
of
the
God
of
Iacob
,
and
he
shall
teach
vs
his
wayes
.
It
hath
seemed
good
to
the
holy
Ghost
&
to
vs
,
Where
two
or
three
are
gathered
togeather
in
my
name
,
there
am
I
in
the
middest
of
them
.
Tell
the
Church
,
and
if
he
will
not
heare
the
Church
&c.
Whatsoeuer
yee
shall
bynd
vpon
Earth
&c.
Where
two
or
three
are
gathered
in
my
name
,
there
am
I
in
the
middest
of
them
.
And
concerning
euerything
whatsoeuer
they
shal
aske
it
shal
be
done
to
them
of
my
Father
&c.
when
he
is
come
which
is
the
spirit
of
Truth
,
we
will
lead
you
into
all
truth
:
I
answere
,
Christ
and
the
holy
Ghost
do
teach
the
Church
all
truth
,
simply
necessary
,
but
often
do
leaue
some
error
:
will
lead
into
all
truth
This
promise
of
Christ
belongeth
properly
and
truly
to
those
twelue
whom
he
then
spoke
vnto
:
Therfore
it
is
a
personall
benefit
,
which
cannot
be
extended
to
others
then
those
twelue
Apostles
.
It
is
all
one
to
despise
the
Minister
of
Christs
Catholicke
Church
,
and
to
despise
Christ
.
for
euer
I
will
aske
the
Father
,
&
he
will
giue
you
another
Conforter
,
that
he
may
abide
with
you
for
euer
,
the
Spirit
of
truth
,
which
shal
teach
you
all
truth
And
not
for
them
only
do
I
pray
,
but
for
those
also
that
by
their
word
shall
belieue
in
me
.
He
that
hath
not
the
Spirit
of
Christ
,
is
none
of
his
.
Spirit
of
truth
,
which
doth
teach
al
truth
Different
guiftes
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
:
Obey
your
Prelates
and
be
subiect
to
them
:
And
he
gaue
some
Apostles
▪
&
some
Prophets
,
&
othersome
Euangelists
,
and
othersome
Pastors
&
Doctors
,
to
the
consummation
of
the
Saints
,
vnto
the
worke
of
the
ministery
vnto
the
edifiing
of
the
body
of
Christ
,
vntill
we
meet
all
into
the
vnity
of
fayth
&c.
That
now
we
be
not
Children
wauering
&
carried
about
with
euery
wynd
of
doctrine
,
in
the
wickednes
of
men
,
in
craftines
to
the
Circumuention
of
Errour
.
wynd
of
false
doctrine
,
and
Circumuention
of
Error
.
a
direct
way
,
so
that
fooles
cannot
erre
in
it
.
Prelates
,
Pastors
,
and
Doctours
Simon
,
Simon
,
Sathan
hath
desired
you
,
that
he
might
winnow
you
as
wheat
,
but
I
haue
prayed
for
thee
,
that
thy
faith
may
not
fayle
.
Simon
,
for
thee
,
thy
fayth
,
thy
brethren
:
Sathan
hath
desired
that
he
might
winnow
you
(
vos
)
but
I
haue
prayed
for
thee
:
and
thou
sometimes
conuerted
his
faith
should
not
faile
a
Rocke
,
and
foundation
if
the
Church
be
the
Pillar
of
Truth
,
if
it
hath
the
spirit
of
God
to
lead
it
into
all
truth
till
the
worlds
end
;
If
it
be
builded
vpon
a
Rock
,
and
hell
gates
shall
not
preuayle
against
it
;
If
Christ
hath
placed
in
it
Apostles
,
Dostors
,
Pastors
,
and
Rulers
,
to
the
Consummation
,
we
be
not
carryed
away
with
euery
blast
of
doctrine
:
Christ
haue
prayed
for
it
that
the
faith
of
the
chiefe
Gouernour
therof
do
not
fayle
:
be
his
house
,
his
Spouse
,
his
body
,
his
lot
,
kingdome
and
Inheritance
giuen
him
in
this
worlld
:
he
loueth
it
as
his
owne
flesh
,
This
is
the
holy
Church
not
hauing
blot
or
wrinkle
&c.
The
Churches
of
are
not
without
blot
or
wrinkle
of
vntruth
,
and
therefore
the
Prophet
sayd
of
them
,
I
haue
hated
the
Church
of
the
malignant
,
but
of
this
Church
which
keepeth
the
fayth
of
Christ
whole
,
the
holy
Ghost
sayth
,
my
Doue
is
one
The
truth
of
Scriptures
is
houlden
by
v●
when
we
do
that
,
which
now
hath
pleased
the
vniuersall
Church
,
which
the
authority
of
the
same
Scriptures
doth
commend
,
that
seeing
the
holy
Scripture
cannot
deceiue
,
whosoeuer
feareth
to
be
deceiued
by
the
obscurity
of
this
question
,
let
him
take
Counsayle
thereof
from
the
Church
,
which
without
any
ambiguity
the
holy
Scripture
doth
demonstrate
.
The
Roman
Church
is
Apostolicall
,
and
the
Mother
of
all
Churches
,
which
is
neuer
proued
to
haue
erred
from
the
path
of
Apostolicall
tradition
;
nor
depraued
with
Hereticall
Nouelties
,
to
haue
fayled
according
to
the
promise
of
our
Lord
himselfe
saying
,
I
haue
prayed
for
thee
that
thy
fayth
fayle
not
.
Truly
with
them
sate
Christ
himselfe
,
who
sayd
,
where
two
or
three
shal
be
gathered
in
my
name
,
there
I
am
in
the
middest
of
them
:
for
how
can
it
be
doubted
,
that
he
did
inuisibly
rule
that
holy
and
great
Synod
?
Number
the
Priests
euen
from
the
sea
of
Peter
,
obserue
who
in
that
ranck
of
fathers
succeedeth
one
another
,
that
is
the
Rock
which
the
Proud
gates
of
Hell
do
not
ouercome
.
Paul
the
preacher
of
truth
,
the
trumpet
of
the
Holy
Ghost
ranne
to
great
Peter
,
that
from
him
he
might
bring
the
answere
to
them
who
contended
at
Antiochia
concerning
the
legall
ordinances
;
much
more
we
,
who
are
abiect
and
little
,
do
runne
to
your
Apostolicall
Sea
,
that
we
may
receiue
from
you
,
remedy
for
the
wounds
of
the
Churches
.
It
is
meete
that
all
dangers
and
scandals
of
the
kingdome
of
God
be
brought
to
your
Apostleship
,
those
especially
which
concerne
faith
.
For
I
thinke
it
conuenient
,
that
there
chiefly
the
domages
of
Faith
should
be
repayred
,
where
faith
cannot
feele
defect
;
for
to
what
other
Sea
was
it
euer
said
,
I
haue
prayed
for
thee
that
thy
faith
faile
not
.
God
promiseth
that
his
Church
shall
neuer
be
spoyled
of
this
inestimable
good
,
but
that
it
shal
be
gouerned
by
the
holy
Ghost
,
and
vnderpropped
with
heauenly
doctrine
&c.
such
is
the
promise
that
our
Lord
will
so
assist
his
Church
,
and
will
haue
that
protection
and
care
of
it
,
as
he
will
neuer
permit
it
to
be
depriued
of
his
doctrine
:
cannot
erre
,
but
euery
man
may
erre
in
his
deuotion
&c.
The
Church
is
gouerned
by
the
holy
Ghost
.
they
are
inforced
to
confesse
the
Church
to
be
the
Rocke
against
which
the
gates
of
hell
cannot
preuayle
.
Matt.
or
as
Paul
expoundeth
,
the
Pillar
and
groundworke
of
truth
&c.
Therfore
the
Church
neyther
will
nor
can
suffer
a
lye
&
false
doctrine
.
The
Church
neyther
ought
nor
can
lye
,
nor
teach
errours
,
not
in
the
least
things
▪
seeing
God
is
the
mouth
of
the
Church
:
&
as
God
cannot
lye
,
so
also
neyther
the
Church
.
the
vniuersall
Church
cannot
erre
,
as
the
Cardinall
Cameracensis
proueth
most
learnedly
,
vpon
the
first
of
the
Sentences
.
It
is
dangerous
&
fearefull
to
heare
or
belieue
any
thing
which
is
contrary
to
the
vnanimous
testimony
of
fayth
,
and
the
doctrine
of
the
holy
Catholike
Church
,
which
from
the
beginning
she
hath
kept
with
one
consent
for
I
protest
first
,
that
I
will
neyther
speake
or
hould
any
thing
,
but
first
that
which
is
had
,
and
may
be
had
,
in
and
from
the
sacred
Scriptures
;
then
from
Ecclesiasticall
Fathers
receyued
by
the
Roman
Church
,
hitherto
obserued
;
and
from
the
Cannons
and
Decretals
of
the
Pope
.
But
if
any
thing
cannot
be
proued
or
disproued
from
these
,
that
will
I
only
hould
for
disputation
sake
.
The
true
Church
Christ
neuer
suffereth
to
erre
in
the
whole
.
I
do
acknowledge
an
vnspotted
Church
of
Christ
,
in
which
no
man
can
erre
,
without
which
no
man
can
be
saued
.
the
Catholicke
Church
is
the
Spouse
of
Christ
,
the
Pillar
and
stay
of
truth
,
this
Church
I
belieue
according
to
the
Creed
.
I
do
not
thinke
that
the
Catholike
Church
can
erre
in
doctrine
.
Christs
wyse
,
the
Chayre
and
seat
of
verity
.
There
be
two
Churches
,
the
Church
of
Christ
,
and
the
Church
of
Antichrist
;
the
Church
of
Antichrist
doth
and
may
erre
,
and
the
Church
of
Christ
not
.
the
Catholicke
Church
can
by
no
meanes
erre
in
fayth
.
The
Controuersy
in
my
Iudgement
is
not
of
the
Catholicke
Church
,
for
we
all
agree
heerin
,
that
she
cannot
erre
touching
fayth
&c.
Wherefore
this
question
is
,
touching
(
only
)
a
particular
Church
:
We
belieue
and
acknowledge
this
Catholicke
Church
,
which
we
haue
aboue
described
,
so
to
be
gouerned
by
the
spirit
of
Christ
,
that
he
will
neuer
suffer
all
the
same
at
once
to
erre
&c.
Whereto
we
doubt
not
to
pertayne
that
which
Paul
sayd
,
The
Church
to
be
the
Pillar
and
foundation
of
truth
,
because
out
of
the
Church
there
is
no
truth
,
but
in
it
,
it
is
perpetually
kept
,
seeing
allalwayes
some
company
great
or
litle
may
be
found
,
in
which
the
word
of
truth
soundeth
.
But
of
euery
particular
Church
we
haue
learned
the
reason
to
be
vnlike
.
We
grant
that
although
particular
Churches
may
erre
,
yet
the
whole
Church
cannot
erre
altogether
,
for
the
promises
of
God
do
withstand
it
.
I
admit
all
the
doctrines
of
holy
Doctours
,
declaring
faythfully
the
law
it selfe
:
I
reuerence
also
all
generall
and
particular
Councells
,
Decrees
,
and
Decretals
,
&
all
lawes
,
Cannons
,
and
Constitutions
.
If
the
world
shall
longer
continue
,
it
wil
be
againe
for
the
different
interpretations
of
Scripture
,
which
now
are
,
to
preserue
vnity
of
fayth
,
that
we
receiue
the
Decrees
of
Councels
,
and
fly
to
them
.
I
haue
not
said
nor
counsailed
,
neither
is
it
my
Intention
,
that
one
or
some
Bishops
by
proper
authority
beginne
to
giue
to
any
one
both
kinds
,
vnles
it
should
be
so
ordained
and
commanded
in
a
Generall
Councell
.
of
the
holy
Ghost
they
are
strengthned
with
the
promise
of
our
Sauiour
.
Councels
do
indeed
represent
the
whole
Church
,
and
being
so
gathered
togeather
in
the
name
of
Christ
,
they
haue
a
promise
of
the
guift
,
and
guiding
of
his
spirit
into
all
truth
.
in
Exodus
c.
watchmen
all
blynd
haue
been
ignorant
&c.
The
Pastours
themselues
haue
byn
ignorant
of
vnderstanding
.
the
holy
Scriptures
,
this
word
,
All
,
is
often
vsed
insteed
of
many
.
Vpon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
preuayle
against
it
,
But
yet
the
sonne
of
man
comming
shall
he
fynd
,
trow
you
,
faith
in
the
earth
?
The
law
shall
perish
from
the
Priests
&
Counsaile
from
the
Elders
:
The
law
shall
perish
from
the
Priests
:
gates
of
hel
should
not
preuaile
against
it
.
Zacharie
,
Symeon
,
Ioseph
,
Elizabeth
,
Marie
,
Anne
,
the
teachers
,
and
many
others
,
who
agreed
in
pure
doctrine
and
did
not
heare
the
Pharisees
and
Saducees
that
it
was
expedient
that
one
man
dye
for
the
people
,
and
the
whole
nation
perish
not
.
And
this
he
said
not
of
himselfe
,
but
being
the
high
Priest
of
that
yeare
,
he
prophecyed
,
that
Iesus
should
dy
for
the
Nation
&c.
He
reproued
their
incredulity
They
will
kill
him
but
the
third
day
he
shall
ryse
againe
but
they
vnderstood
none
of
these
things
.
For
as
yet
they
knew
not
the
scripture
,
that
he
should
ryse
againe
from
the
dead
.
The
Church
of
God
may
erre
in
some
points
not
necessary
to
Saluation
,
but
cannot
fall
into
any
damnable
error
,
That
our
knowledge
is
imperfect
,
our
prophecying
imperfect
we
see
now
by
a
glasse
in
a
darke
sort
,
but
then
face
to
face
:
now
I
know
in
part
,
imperfectly
)
but
then
I
shall
know
,
as
also
I
am
knowne
.
It
hath
seemed
good
to
the
holy
Ghost
and
vs
.
Seeing
the
sacred
Scriptures
in
many
places
are
hard
to
be
vnderstood
,
in
the
resoluing
of
such
doubts
as
aryse
concerning
fayth
,
there
doth
often
happen
amongst
learned
men
variety
and
multiplicity
of
Opinions
,
and
as
it
were
an
endles
difficulty
.
Wherefore
in
this
difficulty
of
Scriptures
,
and
variety
of
Opinions
,
it
is
necessary
to
haue
recourse
to
some
measure
or
square
,
by
application
whereof
,
truth
is
discerned
from
falshood
,
which
truly
can
be
nothing
els
in
humane
things
,
then
the
holy
Catholike
Church
,
which
we
suppose
cannot
erre
.
232.
672.
I
say
of
the
whole
Scripture
,
I
will
haue
no
part
therof
to
be
said
to
be
obscure
.
The
sacred
Scripture
is
of
it selfe
most
certaine
,
most
easy
,
most
plaine
,
the
expounder
of
it selfe
Whatsoeuer
is
necessary
to
be
knowne
,
is
plainly
set
forth
,
and
easy
to
be
vnderstood
of
them
that
will
read
diligently
,
marke
attentiuely
,
pray
hartily
,
and
Iudge
humbly
.
That
which
is
questioned
is
,
whether
all
such
things
as
are
necessary
to
saluation
,
are
so
very
plaine
,
that
the
most
vnlearned
belieuers
,
by
the
reading
therof
,
may
be
instructed
to
Piety
;
and
Hereticks
,
though
most
learned
,
may
cleerly
inough
be
confuted
by
them
.
Reueile
my
eyes
,
and
I
shall
consider
the
meruailous
things
of
thy
Law.
Teach
me
thy
Iustifications
Giue
me
vnderstanding
,
and
I
will
search
thy
law
,
Beginning
from
Moyses
and
all
the
Prophets
,
he
did
interpret
to
them
in
all
the
Scriptures
the
things
that
were
concerning
him
&c.
they
sayd
one
to
the
other
,
Was
not
our
heart
burning
in
vs
,
whyles
he
spake
in
the
way
,
and
opened
vnto
vs
the
Scriptures
?
These
are
the
words
which
I
spake
to
you
when
I
was
yet
with
you
,
that
all
things
must
needs
be
fulfilled
which
are
written
in
the
Law
of
Moyses
,
and
the
Prophets
,
and
the
Psalmes
of
me
.
Then
he
opened
their
vnderstanding
,
that
they
might
vnderstand
the
Scriptures
.
vnskilfull
of
the
word
of
Iustice
,
such
as
are
to
be
fed
with
milke
,
strong
meat
is
for
the
perfect
.
we
speake
wisdome
among
the
perfect
,
Trowest
thou
that
thou
vnderstandest
the
things
which
thou
readest
?
who
said
,
And
how
can
I
vnlesse
some
man
shew
me
?
And
he
desired
Philip
that
he
would
come
vp
,
and
sit
with
him
.
And
the
place
of
the
Scripture
which
he
did
read
was
this
;
As
a
sheep
to
slaughter
was
he
led
&c.
And
the
Eunuch
&c.
said
,
I
beseech
thee
of
whom
doth
the
Prophet
speake
this
?
of
himselfe
or
of
some
other
?
And
Philip
opening
his
mouth
,
and
beginning
from
this
Scripture
,
Euangelized
vnto
him
Iesus
.
As
also
our
most
deare
Brother
Paul
acccording
to
the
wisedome
giuen
him
hath
written
to
you
.
As
also
in
all
Epistles
speaking
in
them
of
these
things
,
in
the
which
are
certayne
things
hard
to
be
vnderstood
,
which
the
vnlearned
,
and
vnstable
depraue
,
as
also
the
rest
of
the
Scriptures
,
to
their
owne
perdition
.
Yea
almost
in
euery
Epistle
speaking
of
such
things
,
among
which
are
many
things
to
be
vnderstood
,
which
they
that
are
hard
,
vnlearned
,
and
vnstable
,
peruert
,
as
they
do
also
the
other
Scriptures
,
vnto
their
owne
destruction
.
depraued
by
the
vnlearned
and
vnstable
.
Pauls
Epistles
to
be
obscure
,
no
nor
that
in
Pauls
Epistles
there
are
certayne
things
obscure
:
Giue
me
vnderstanding
,
and
I
will
search
thy
Law
,
The
Prophet
who
had
receyued
the
Holy
Ghost
,
after
he
was
annointed
King
,
annoynted
a
Prophet
,
writing
the
hundred
and
eighteene
Psalme
,
desireth
vnderstanding
to
be
giuen
to
him
,
that
he
may
vnderstand
the
Commandements
of
God
;
and
knoweth
,
that
vnles
he
receyue
grace
from
our
Lord
,
he
is
not
able
to
vnderstand
his
Commandements
.
If
so
great
a
Prophet
confesseth
the
darknes
of
his
Ignorance
,
with
what
a
night
of
Ignorance
doest
thou
thinke
vs
little
ones
and
almost
sucking
babes
to
be
compassed
?
But
this
veyle
was
not
only
put
vpon
the
face
of
Moyses
,
but
also
vpon
the
Euangelists
and
the
Apostles
.
the
Scriptures
Christ
referred
the
Iewes
not
to
the
simple
and
naked
reading
of
the
Scriptures
,
but
to
a
very
diligent
search
;
he
said
not
,
Read
the
Scriptures
,
but
Search
,
for
diuine
things
do
need
greatest
diligence
.
In
a
shadow
to
those
Ancestors
not
without
cause
he
spoke
,
he
commanded
therfore
to
dig
more
deep
,
that
so
we
may
fynd
those
things
that
lye
bid
in
the
bottome
.
For
we
do
not
dig
for
any
thing
that
lyes
in
the
Superficies
,
and
is
apparant
,
but
for
that
which
as
a
treasure
is
hid
in
the
bottome
;
for
he
that
seeketh
for
such
things
as
these
,
vnles
he
vse
greatest
diligence
and
labour
,
he
shall
neuer
fynd
the
things
sought
for
.
Who
is
able
to
vnderstand
or
expound
Esay
,
Hieremy
,
Ezechiel
,
and
Daniel
.
Ezechiel
hath
a
begining
and
ending
inwrapped
in
so
great
obscurities
,
as
that
these
parcels
with
the
beginning
of
Genesis
,
were
not
read
by
the
Hebrues
before
they
were
thirty
yeares
old
&c.
Iames
,
Peter
,
Iohn
,
Iudas
set
forth
seauen
Epistles
,
as
mysticall
as
succinct
,
&
both
short
and
long
:
short
in
words
,
but
long
in
Sentences
:
so
that
he
is
a
rare
man
,
who
is
not
halfe
blynd
in
the
reading
therof
.
The
Apocalyps
of
Iohn
hath
as
many
mysteries
as
words
.
If
in
the
expositions
of
all
the
Prophets
we
need
the
comming
of
the
holy
Ghost
,
that
by
his
reuelation
they
may
be
opened
,
by
whose
instinct
they
were
written
;
And
we
read
in
Esay
,
that
the
booke
was
sealed
,
which
the
Scribes
and
Pharisees
,
who
boasted
they
knew
the
letters
of
the
Law
,
could
not
read
,
because
it
was
sealed
,
and
none
could
be
found
but
the
lyon
of
the
Trybe
of
Iuda
,
whom
God
the
Father
signed
,
who
was
able
to
open
the
mysteries
therof
:
How
much
more
in
the
explanation
of
the
Prophet
Osee
is
our
Lord
to
be
prayed
vnto
,
&
with
Peter
we
are
to
say
,
Expound
vs
this
Parable
;
especially
since
he
testifieth
the
obscurity
of
this
volume
in
the
end
therof
who
writ
it
,
Who
is
wyse
and
shall
vnderstand
these
things
?
Vnderstanding
,
and
shall
know
those
things
?
which
we
are
to
vnderstand
,
not
as
impossible
,
but
as
difficult
.
All
the
Epistle
to
the
Romanes
needeth
interpretation
,
and
is
wrapped
in
so
great
obscurities
,
as
that
to
vnderstand
the
same
,
we
need
the
help
of
the
holy
Ghost
,
who
by
the
Apostle
did
speake
these
things
.
That
in
the
meane
tyme
I
may
speake
of
my selfe
,
I
am
neither
more
holy
,
nor
more
studious
then
this
Eunuch
,
who
came
from
AEthtopia
,
that
is
,
from
the
vttermost
Coasts
of
the
world
,
to
the
Temple
,
left
the
Court
,
and
became
so
great
a
louer
of
the
Law
and
diuine
knowledge
,
that
euen
in
his
Chariot
he
read
the
Scriptures
:
And
yet
hauing
the
Bible
,
thinking
of
the
words
of
our
Lord
,
with
tongue
and
lippes
speaking
therof
,
yet
he
knew
not
him
,
whom
vnknowne
he
worshipped
in
the
Booke
:
Philip
came
and
showed
to
him
Iesus
,
who
shut
vp
lay
hid
in
the
letter
.
O
wonderfull
vertue
of
the
Teacher
!
The
same
houre
the
Eunuch
belieueth
,
is
baptized
,
and
is
made
faithfull
and
holy
,
and
of
a
schollar
becometh
a
Maister
&c.
these
things
I
haue
briefly
touched
&c.
that
thou
shouldest
vnderstand
,
that
in
the
sacred
Scriptures
,
thou
art
not
able
to
enter
the
narrow
path
without
a
guide
and
a
teacher
.
Grammarians
,
Rhetoricians
,
Philosophers
,
Geometricians
,
Logicians
,
Musicians
,
Astronomers
,
Astrologers
,
Phisitians
,
no
nor
Husband
men
,
Carpenters
,
Smithes
&c.
it
is
only
the
Art
of
Scriptures
,
which
all
do
challenge
to
themselues
&c.
This
the
chatling
old
wife
,
this
the
foolish
old
man
,
this
the
pratling
Sophister
,
this
all
presume
,
teare
,
and
teach
,
before
they
learne
.
If
any
man
build
vpon
this
foundation
,
gould
,
siluer
,
precious
stones
&c.
it
is
meet
diligently
to
attend
how
that
sentence
of
Paul
the
Apostle
is
to
be
taken
,
being
plainly
difficult
to
be
vnderstood
.
Sentence
is
to
be
accounted
amongst
those
whereof
Peter
affirmeth
,
that
in
the
writings
there
are
certaine
things
hard
to
be
vnderstood
.
Heer
peraduenture
it
wil
be
expected
of
me
,
what
I
thinke
of
this
Sentence
of
Paul
the
Apostle
,
and
how
I
thinke
it
is
to
be
vnderstood
?
Heer
I
confesse
I
had
rather
heare
others
more
vnderstanding
,
and
more
learned
&c.
of
many
hard
questions
,
God
would
haue
to
remayne
in
his
Church
,
to
auoyd
all
occasion
of
errour
,
the
guift
of
interpretatation
,
which
is
not
common
to
all
,
no
more
then
is
the
guift
of
healing
▪
and
miracles
.
And
this
guift
God
would
not
haue
contemned
or
reiected
,
but
reuerently
vsed
as
an
Instrument
and
help
,
to
fynd
out
the
true
and
sound
sense
of
Scriptures
,
euen
as
the
Eunuch
said
,
How
can
I
vnderstand
without
a
Guide
?
As
no
man
condemneth
the
brightnes
of
the
sunne
,
because
his
eye
is
not
able
to
sustayne
the
cleernes
therof
;
So
the
hardnes
which
we
cannot
sometyme
compasse
,
or
perfectly
vnderstand
in
the
Scriptures
,
ought
not
to
take
from
vs
the
vse
of
the
Scriptures
.
Many
thinges
remayne
obscure
euen
to
the
Godly
&c.
Who
did
euer
sufficiently
expresse
the
matter
of
the
Trinity
,
of
the
Incarnation
of
the
sonne
of
God
&c.
I
passe
ouer
in
silence
the
different
vnderstandings
of
the
places
of
the
Ghospell
,
wherin
thou
mayest
fynd
among
the
Interpreters
,
almost
so
many
opinions
,
as
there
be
Interpreters
.
obscurity
,
as
well
in
the
matter
as
in
the
phrase
.
the
veyle
of
the
letter
,
is
taken
away
by
fit
Interpreters
.
And
that
those
being
wanting
,
the
Church
is
brought
into
darknes
.
As
concerning
the
Argument
and
matter
of
the
Scriptures
,
we
confesse
that
for
the
most
and
chiefest
matters
,
it
is
not
only
hard
,
but
impossible
to
be
vnderstood
of
the
naturall
man
&c.
Hierome
to
Paulinus
noteth
certaine
difficult
places
in
the
Prophets
;
and
who
will
mislike
him
that
he
desired
to
learne
of
Didimus
?
&c.
And
Dauid
prayed
for
vnderstanding
.
The
Eunuch
required
an
Interpreter
.
And
we
also
affirme
that
prayer
is
necessary
for
all
men
,
and
an
Interpreter
requisite
for
the
vnlearned
,
that
will
come
to
the
right
vnderstanding
of
the
Scripture
Yea
we
deny
not
but
the
Scriptures
are
in
some
places
very
hard
.
we
plainly
protest
,
that
whosoeuer
despiseth
the
ordinary
Ministery
of
the
word
,
which
God
hath
established
in
his
Church
,
for
the
direction
of
vs
in
truth
and
loue
,
shall
neuer
attayne
to
true
knowledge
,
no
,
though
he
were
otherwise
neuer
so
well
learned
,
much
lesse
if
he
be
ignorant
and
vnlearned
.
Vnles
the
Lord
worke
miraculously
and
extraordinarily
,
the
bare
reading
of
the
Scriptures
without
t●e
preaching
cannot
deliuer
so
much
as
one
poore
sheep
from
destruction
.
I
would
not
haue
that
to
be
presumed
by
any
of
me
,
which
none
yet
of
the
most
holy
and
most
learned
could
performe
,
to
wit
,
to
vnderstand
and
teach
the
true
sense
of
the
Psalter
,
in
all
thinges
.
It
is
inough
to
haue
vnderstood
some
,
and
those
in
part
,
the
holy
Ghost
hath
reserued
many
things
to
himselfe
,
that
he
might
alwayes
haue
vs
his
schollers
.
And
I
know
it
to
be
a
point
of
most
impudent
rashnes
of
him
that
dare
professe
,
that
he
vnderstandeth
anyone
booke
of
Scripture
,
in
all
parts
.
Aboue
twenty
yeares
agoe
I
was
compelled
to
contemne
the
Commentaries
of
the
Fathers
,
when
I
was
to
read
the
Scriptures
in
the
schooles
,
and
with
great
sweat
to
seeke
the
true
and
proper
meaning
.
A
very
hard
thing
to
vnderstand
the
holy
Scriptures
,
and
that
diuers
errors
,
sects
,
and
heresies
grow
dayly
,
for
lacke
of
the
true
knowledge
therof
.
The
very
Apostles
thought
that
the
Scriptures
cannot
be
vnderstood
,
without
the
holy
Ghost
,
and
an
Interpreter
.
Instit.
l
Daily
reading
,
we
fall
into
many
obscure
places
,
which
do
argue
vs
of
Ignorance
.
But
with
this
bridle
God
keepeth
vs
in
humility
,
assigning
to
euery
one
a
measure
of
faith
,
that
euen
the
best
Doctour
may
be
ready
to
learne
.
I
am
the
Lord
thy
God
&c.
visiting
the
iniquity
of
the
Fathers
vpon
the
Children
.
Soule
that
shall
sinne
,
the
same
shall
dye
:
the
sonne
shall
not
beare
the
Iniquity
of
the
Father
.
that
our
Sauiour
sending
his
Apostles
to
preach
,
forbad
them
to
take
a
Rod.
he
commanded
them
that
they
should
take
nothing
for
the
way
,
but
a
Rod
only
.
In
the
Arke
of
the
Testament
,
there
was
a
goulden
pot
hauing
Manna
,
and
the
Rod
of
Aaron
that
had
blossomed
,
and
the
Tables
of
the
Testament
.
In
the
Arke
there
was
nothing
but
two
Tables
of
stone
.
The
men
that
went
in
company
with
stood
amazed
,
hearing
the
voyce
,
but
seeing
no
man
.
They
that
went
with
me
,
saw
the
light
indeed
,
but
the
voice
they
heard
not
of
him
that
spake
with
me
.
The
Cocke
shall
not
crow
to
day
till
thou
deny
thrice
that
thou
knowest
me
.
After
the
first
deniall
the
Cocke
crew
,
and
that
after
another
deniall
,
immediatly
the
Cocke
crew
againe
,
Who
art
thou
?
Iesus
said
to
them
:
The
beginning
who
also
speake
to
you
:
(
Principium
which
(
qui
the
Scriptures
be
more
cleer
then
the
Commentaries
of
all
the
Fathers
,
24
25.
26.
It
is
not
the
shew
,
but
the
sense
of
the
words
that
must
decyde
Controuersies
:
The
Scripture
hath
no
liuely
voyce
which
we
may
heare
we
must
vse
certayne
meanes
wherby
we
may
search
out
what
is
the
true
sense
&
meaning
of
the
Scriptures
.
reading
of
the
Scriptures
,
our
Conference
of
places
,
waighing
of
the
Circumstances
of
the
text
,
skill
in
the
tongues
,
our
diligence
,
our
Prayer
and
such
like
.
They
are
still
effectuall
,
if
men
pray
as
they
should
,
and
search
as
they
ought
in
the
spirit
of
fayth
and
modesty
.
Who
so
obserueth
this
search
shall
come
to
the
knowledge
of
the
truth
most
certainly
.
sent
of
God
to
lighten
the
world
,
the
Elias
,
Conductour
,
and
Chariot
of
Israel
,
calling
they
thinke
12.
13.
80.
314.
316.
foreshewed
in
the
Scriptures
sundry
Prophecyes
which
went
vpon
the
tyme
of
Martin
Luther
:
Prophet
,
and
that
sundry
of
his
Prophecies
proued
true
:
I
would
haue
you
know
,
that
heerafter
I
will
not
honour
you
so
much
,
that
I
will
eyther
suffer
you
,
or
the
Angells
from
heauen
to
iudge
of
my
doctrine
&c.
Neyther
will
I
haue
my
doctrine
iudged
by
any
,
and
therefore
not
of
the
very
Angels
:
for
seeing
I
am
certaine
thereof
,
I
will
thereby
be
Iudge
both
of
you
and
the
Angells
.
I
did
well
perceyue
that
I
might
very
greatly
hurt
thereby
the
Papacy
If
Carolostadius
or
any
man
els
could
haue
persuaded
that
there
had
been
nothing
in
the
Sacrament
but
Bread
and
Wyne
,
he
should
haue
bound
him
to
him
by
a
great
good
turne
.
the
Real
Presence
But
I
do
see
my selfe
captiue
,
no
way
being
left
to
escape
;
for
the
Text
of
the
Ghospell
is
too
playne
&c.
set
forth
a
booke
against
Swinglius
,
Real
Presence
Exam.
part.
1584.
and
see
As
we
haue
showed
that
all
these
may
erre
in
expounding
,
so
also
do
we
affirme
,
that
they
may
erre
in
Iudging
.
411.
412.
with
Iudgment
let
vs
heare
them
,
knowing
that
they
are
men
,
and
that
they
could
,
and
may
erre
.
chiefly
by
reason
of
this
obscurity
we
can
giue
no
rule
for
the
vnderstanding
of
Scriptures
,
because
it
is
in
no
mans
power
,
that
he
be
Elect.
It
is
only
graunted
to
the
Elect
,
that
they
may
vnderstand
the
sacred
Scriptures
truly
,
cleerly
,
properly
,
and
soundly
.
Such
as
the
meanes
are
,
such
of
necessity
must
the
Interpretation
be
:
but
the
meanes
of
Interpreting
are
obscure
,
vncertayne
,
doubtfull
,
and
ambiguous
,
therfore
it
cannot
be
,
but
that
the
Interpretation
also
must
be
vncertaine
;
If
vncertaine
,
then
may
it
also
be
false
&c.
The
Ignorance
of
the
Hebrew
and
Greeke
tongues
,
hath
brought
forth
many
Errors
:
truly
those
that
know
them
not
,
do
erre
often
and
vnauoydably
.
The
Ignorant
in
tongues
,
although
they
cannot
Iudge
of
all
places
whether
they
be
truly
translated
,
yet
they
acknowledge
and
allow
the
Doctrine
being
instructed
by
the
holy
Ghost
.
Who
know
not
letters
,
and
cannot
read
,
They
retayne
wholsome
saith
by
the
preaching
of
their
Pastors
.
All
the
faythfull
are
Iudges
of
interpretations
and
doctrines
.
that
God
hath
giuen
to
euery
faythfull
person
,
not
only
the
Spirit
of
vnderstanding
but
also
of
discerning
false
doctrine
from
true
.
The
people
must
be
discerners
&
Iudges
of
that
which
is
taught
.
It
appertayneth
to
euery
priuat
man
to
iudge
of
doctrine
concerning
Religion
,
and
to
discerne
true
doctrine
from
false
.
Euery
mans
mind
may
be
his
owne
guide
,
that
he
be
not
subiect
to
the
authority
of
Scriptures
,
he
may
make
subiect
the
authority
of
Scriptures
to
himselfe
.
Such
are
readiest
to
cyte
for
one
thing
fyue
hundred
sentences
of
holy
Scripture
what
warrant
haue
they
,
that
any
one
of
them
doth
meane
the
thing
,
for
which
it
is
alleadged
?
Is
not
their
surest
ground
most
commonly
,
either
some
probable
coniecture
of
their
owne
,
or
the
Iudgment
of
others
,
taking
those
Scriptures
as
they
do
?
which
notwithstanding
to
meane
otherwise
then
they
take
them
,
it
is
not
still
altogeather
impossible
.
So
that
now
and
then
they
ground
themselues
on
humane
authority
,
euen
when
they
most
pretend
diuine
.
We
confesse
that
neither
conference
of
places
,
nor
consideration
of
things
precedent
and
subsequent
,
nor
looking
into
the
originall
;
are
of
any
force
,
vnles
we
fynd
the
thing
which
we
conceiue
to
be
vnderstood
and
meant
,
in
the
places
interpreted
,
to
be
consonant
to
the
Rule
of
faith
.
eyther
by
the
generall
practise
of
the
Church
,
the
renowned
of
all
ages
,
or
the
Pastors
of
an
apostolicall
Church
.
Entring
into
the
Synagogue
,
he
preached
Iesus
&c.
and
all
that
heard
,
were
astonyed
&c.
But
Saul
waxed
mighty
much
more
,
and
confounded
the
Iewes
that
dwelt
at
Damascus
,
affirming
that
this
is
Christ
,
Saul
confounded
them
,
prouing
(
by
conferring
one
Scripture
with
another
)
that
this
is
very
Christ
.
By
conferring
one
Scripture
with
another
,
Prouing
by
the
conference
of
the
Scriptures
:
he
preached
in
the
Synagogues
,
and
confounded
the
Iewes
.
This
Commandement
that
I
command
thee
this
day
,
is
not
aboue
thee
,
nor
so
far
of
,
situated
in
heauen
,
that
thou
mayest
say
,
which
of
vs
is
able
to
ascend
vnto
heauen
to
bring
it
to
vs
,
that
we
may
heare
and
fulfill
it
in
the
worke
?
But
the
word
is
very
neare
thee
in
thy
mouth
and
in
thy
heart
to
do
it
.
Thy
word
is
a
lampe
to
my
feete
;
and
a
light
to
my
pathes
.
S.
Peter
And
we
haue
the
propheticall
word
more
sure
:
which
you
do
well
attending
vnto
,
as
to
a
candle
shyning
in
a
darkeplace
&c.
lampe
,
light
enlighten
our
eyes
The
booke
was
sealed
The
Lambe
opened
the
booke
The
veyle
of
the
Temple
was
rent
in
two
peeces
.
The
vision
of
all
shal
be
vnto
you
as
the
words
of
a
booke
sealed
;
which
when
they
shall
giue
to
him
that
knoweth
letters
,
they
shall
say
,
Read
this
:
&
he
shall
answere
,
I
cannot
,
for
it
is
sealed
.
And
the
booke
shall
be
giuen
to
one
that
knoweth
no
letters
&c.
And
he
shall
Answere
,
I
know
not
letters
.
Let
vs
see
if
not
only
when
Moyses
is
read
,
but
also
when
Paul
is
read
,
the
veyle
be
put
ouer
our
hearts
.
And
it
is
cleer
,
that
if
we
heare
negligently
,
if
we
do
not
adde
study
to
learning
&
vnderstanding
;
not
only
the
Scriptures
of
the
Law
and
Prophets
,
but
of
the
Apostles
and
Ghospells
are
couered
to
vs
with
a
great
veyle
&c.
From
whence
it
appeareth
that
we
are
not
only
to
study
for
the
learning
of
the
Sacred
Scriptures
,
but
we
are
also
to
pray
to
our
Lord
,
and
day
and
night
to
intreat
,
that
the
Lambe
will
come
from
the
Tribe
of
Iuda
,
and
taking
the
sealed
booke
,
will
vouchsafe
to
open
it
:
for
he
it
is
who
opening
the
Scriptures
,
inflameth
the
hearts
of
the
Disciples
,
in
so
much
that
they
say
,
Was
not
our
heart
burning
within
vs
,
when
he
opened
vnto
vs
the
Scriptures
?
This
veyle
is
not
only
put
vpon
the
face
of
Moyses
but
also
vpon
the
Euangelists
and
Apostles
.
Our
Sauiour
spake
to
the
people
in
Parables
,
and
witnessing
that
it
was
mysticall
which
he
spoke
,
he
sayd
,
He
that
hath
eares
to
heare
,
let
him
heare
.
Vnles
all
things
which
are
written
be
opened
by
him
,
who
hath
the
key
of
Dauid
,
who
openeth
,
and
no
man
shutteth
,
who
shutteth
,
and
no
man
openeth
,
they
cannot
be
opened
by
any
other
:
And
if
our
Ghospell
he
also
hid
,
in
them
that
perish
it
is
hid
,
in
whome
the
God
of
this
world
hath
blynded
the
mynds
of
the
Infidels
,
that
the
illumination
of
the
Ghospell
of
the
Glory
of
Christ
▪
&c.
might
not
shine
to
them
:
For
we
preach
not
our selues
,
but
Iesus-Christ
our
Lord
:
How
can
you
belieue
that
receiue
glory
one
▪
of
another
?
But
many
things
remayne
obscure
,
euen
to
the
Godly
&c.
who
did
euer
sufficiently
expresse
the
matter
of
the
Trinity
&c.
I
passe
ouer
in
silence
the
different
vnderstandings
of
the
places
of
the
Ghospell
,
wherin
thou
mayest
fynd
among
the
Interpreters
,
almost
so
many
opinions
as
there
be
Interpreters
.
CONCERNING
the
it
is
taught
in
the
Councell
of
Basil
,
that
the
same
is
not
had
by
An
the
like
is
taught
by
the
Councell
of
Sens
in
these
wordes
In
the
second
Nicene
Councell
it
is
taught
,
that
,
And
the
like
insufficiency
of
the
Priuat
spirit
,
for
the
deciding
of
Controuersies
,
is
generally
taught
by
all
Catholickes
De
sacra
script
.
p
Lub
.
de
Princip.
p.
Brent
.
Prolegom
.
cont
.
Petrum
Sot.
the
ignorant
in
tongues
,
acknowledge
and
allow
the
Doctrine
being
instructed
by
the
holy
Ghost
.
S.
Epiphanius
reporteth
,
that
Simon
Magus
pretended
for
his
errors
the
assistance
of
the
Only
this
he
belieued
to
be
his
Concubine
Helena
:
euen
as
Protestants
make
their
Priuat
fancies
to
be
their
priuat
spirit
.
S.
Austine
obserued
that
.
Thou
shalt
say
to
them
that
prophecy
of
their
owne
heart
&c.
Wo
to
the
foolish
Prophets
,
which
follow
their
owne
Spirit
,
and
see
nothing
&c.
they
see
vayne
things
,
&
they
diuine
lyes
,
saying
:
Our
Lord
sayth
,
whereas
our
Lord
sent
them
not
.
Heare
not
the
words
of
the
Prophets
that
prophecy
vnto
you
,
and
deceyue
you
,
they
speake
the
vision
of
their
owne
hart
,
not
from
the
mouth
of
the
Lord
.
The
Prophets
prophecy
falsly
in
my
name
:
I
sent
them
not
,
and
I
commanded
them
not
,
neyther
haue
I
spoken
vnto
them
:
lying
vision
and
deceyptfull
diuination
,
guilefulnes
and
seduction
of
their
owne
hart
,
they
prophecy
vnto
you
.
I
am
yonger
in
tyme
and
you
more
ancient
,
therefore
&c.
I
was
afrayd
to
shew
you
my
sentence
.
For
I
hoped
that
longer
age
would
speake
,
and
that
a
multitude
of
yeares
would
teach
wisdome
.
But
as
I
see
there
is
a
Spirit
in
men
,
and
the
inspiration
of
the
Omnipotent
giueth
wisedome
.
They
of
many
yeares
are
not
the
wise
men
,
neither
do
the
ancients
vnderstand
Iudgment
.
Therfore
will
I
speake
;
heare
yee
me
.
I
also
will
shew
you
my
wisdome
&c.
I
am
full
of
words
,
and
the
Spirit
of
my
belly
streineth
me
&c.
To
one
by
the
spirit
is
giuen
the
word
of
wisdome
;
and
to
another
the
word
of
knowledge
,
and
to
another
Prophecy
;
to
another
discerning
of
spirits
;
to
another
kinds
of
tongues
;
to
another
interpretation
of
languages
.
And
all
these
things
worketh
one
and
the
same
spirit
,
deuiding
to
euery
one
according
as
he
will
.
the
Propheticall
word
,
to
a
Candle
shyning
in
a
darke
place
,
vnderstanding
this
first
,
that
no
Prophecy
of
Scripture
is
made
by
priuat
Interpretation
,
for
not
by
mans
will
was
Prophecy
brought
at
any
tyme
,
but
the
holy
men
of
God
spake
,
inspired
with
the
holy
Ghost
.
Prophecy
of
Scripture
Some
Prophets
belieue
not
euery
Spirit
,
but
proue
the
Spirits
if
they
be
of
God
:
because
many
false
Prophets
are
gone
out
into
the
world
&c.
He
that
knoweth
God
,
heareth
vs
,
he
that
is
not
of
God
,
heareth
vs
not
.
In
this
we
know
the
Spirit
of
truth
,
and
the
spirit
of
error
.
How
shall
they
belieue
him
whom
they
haue
not
heard
?
And
how
shall
they
heare
without
a
Preacher
?
Obey
your
Prelates
and
be
subiect
to
them
,
for
they
watch
,
as
being
to
render
account
for
your
Soules
:
Now
we
be
not
Children
▪
wauering
and
carryed
about
with
euery
wind
of
doctrine
,
in
the
wickednes
of
men
,
in
craftines
,
to
the
circumuention
of
error
.
You
are
of
your
Father
the
Deuill
,
and
the
desires
of
your
Father
you
will
do
&c.
He
stood
not
in
the
verity
,
because
verity
is
not
in
him
;
when
he
speaketh
a
lye
,
he
speaketh
of
his
owne
,
because
he
is
a
lyar
,
and
the
Father
therof
.
WHeras
we
haue
seen
from
S.
Peter
,
(
or
sense
th●●
is
according
to
S
Chrisostome
,
According
to
S.
Clement
S.
Hierome
affirmeth
that
(
or
word
of
God.
S.
Austine
reprehendeth
the
Pelagians
And
he
saith
to
the
Manichees
,
S.
Bedes
direction
is
,
that
,
we
are
not
certayne
of
any
Priuat
man
,
whether
he
hath
the
Reuelation
of
the
Father
or
no
:
but
the
Church
it
is
whereof
it
is
not
lawfull
to
doubt
.
there
is
no
Asse
in
this
tyme
so
sottish
and
blockish
,
but
will
haue
the
dreames
of
his
owne
head
,
and
his
opinion
accepted
for
the
instinct
of
the
holy
Ghost
,
and
himselfe
esteemed
as
a
Prophet
:
That
there
are
as
many
Sectes
&
Religions
among
vs
,
as
there
be
men
.
Fanaticall
,
who
fayne
to
themselues
secret
Reuelations
of
the
Spirit
;
and
proud
,
who
thinke
the
priuat
reading
of
Scripture
to
suffice
them
,
that
they
need
not
the
Common
Ministery
of
the
Church
.
Many
false
Doctours
belye
the
title
of
the
Spirit
:
many
mad-men
start
vp
,
who
rashly
boast
themselues
to
be
endowed
with
the
Spirit
of
God
&c.
They
speake
in
their
owne
Priuat
name
,
go
out
in
their
owne
name
,
vtter
out
of
their
owne
sense
.
Instit.
l.
If
that
were
a
good
Spirit
,
it
were
the
same
with
the
Spirit
of
the
Apostles
,
and
first
belieuing
Christians
;
but
the
Spirit
of
the
Apostles
,
and
first
belieuing
Christians
did
not
make
it selfe
Iudge
contemning
the
Scriptures
:
Ergo
,
it
is
not
a
good
Spirit
.
The
guift
of
Interpretation
is
not
common
to
all
,
no
more
then
the
guift
of
healing
or
miracles
,
No
man
ought
to
stay
vpon
his
owne
wit
,
in
the
Interpretation
of
Scriptures
,
not
in
playne
places
,
for
it
is
written
,
that
no
Scripture
is
of
Priuate
Interpretation
.
Aduersus
Staplet
.
l.
The
testimony
of
the
Spirit
being
Priuat
and
Secret
,
is
not
fit
to
teach
and
refell
others
;
And
that
as
often
therefore
as
controuersy
of
the
Scriptures
doth
aryse
,
we
must
fly
to
common
arguments
taken
from
the
Scriptures
themselues
and
the
perpetuall
testimony
of
the
Church
.
The
outward
letter
sealed
with
the
inward
witnes
of
the
Spirit
,
it
not
a
sufficient
warrant
for
euery
particular
man
to
Iudge
and
approue
the
Scripture
to
be
Canonicall
,
the
Ghospell
it selfe
to
be
the
Ghospell
of
Christ
:
but
the
authority
of
Gods
Church
is
necessarily
required
thereunto
Paral.
c.
Which
way
passed
the
spirit
of
our
Lord
from
me
,
that
it
should
speake
to
thee
.
How
much
more
will
your
Father
from
heauen
,
giue
the
good
Spirit
to
them
that
aske
him
?
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
,
who
giueth
to
all
men
aboundantly
&c.
And
it
shal
be
giuen
him
.
73.
81
Prayer
doth
not
infallibly
obtayne
,
but
that
which
is
necessary
or
profitable
to
the
saluation
of
him
that
prayeth
.
he
will
giue
the
good
Spirit
to
them
,
that
aske
him
You
aske
and
receyue
not
,
because
you
aske
amisse
&c.
I
will
giue
my
law
in
their
bowels
,
and
in
their
heart
I
will
write
it
&c.
and
a
man
shall
no
more
teach
his
Neighbour
&c.
saying
:
know
our
Lord
;
for
all
shall
know
me
,
from
the
least
of
them
euen
to
the
greatest
.
It
is
written
in
the
Prophets
,
And
all
shal
be
docible
of
God.
Euery
one
that
hath
heard
of
the
Father
,
and
hath
learned
,
cometh
to
me
.
My
sheep
heare
my
voyce
&c.
and
they
follow
me
,
Neither
he
that
planteth
is
any
thing
nor
he
that
watereth
,
but
he
that
giueth
the
increase
,
God.
It
is
not
you
that
speake
,
but
the
spirit
of
your
Father
that
speaketh
in
you
.
he
spake
by
the
mouth
of
his
holy
Prophets
,
that
are
from
the
beginning
.
I
will
giue
my
Law
&c.
A
man
shall
no
more
teach
his
Neighbour
,
And
all
shal
be
docible
of
God
,
Diuersly
and
many
wayes
in
tymes
past
God
speaking
to
the
Fathers
in
the
Prophets
,
last
of
all
in
these
dayes
hath
spoken
to
vs
in
his
Sonne
:
12.
13.
14.
My
sheepheare
my
voyce
He
that
heareth
you
,
heareth
me
.
(
My
sheep
heare
my
voyce
)
But
a
stranger
they
follow
not
,
but
flye
from
him
,
because
they
know
not
the
voyce
of
strangers
.
You
haue
no
need
that
any
man
teach
you
;
but
as
his
vnction
teacheth
you
of
all
things
.
I
haue
not
written
to
you
,
as
to
them
that
know
it
.
That
which
you
haue
heard
from
the
beginning
,
let
it
abyde
in
you
.
These
things
haue
I
written
to
you
concerning
them
that
seduce
you
.
They
had
the
vnction
to
whom
thou
didst
speake
:
thou
saidst
Because
his
vnction
teacheth
you
all
things
:
wherfore
then
dist
thou
write
that
Epistle
?
why
didest
thou
teach
them
?
why
didest
thou
instruct
them
?
why
didest
thou
erect
them
?
Brethren
here
you
now
see
a
great
Mistery
.
The
sound
of
our
words
beateth
the
eares
;
the
maister
is
within
.
Do
not
thinke
that
any
man
doth
learne
any
thing
of
man
:
we
may
admonish
with
the
noyse
of
our
voyce
.
If
he
be
not
within
who
teacheth
,
in
vayne
is
our
noyse
&c.
He
hath
his
Chayre
in
heauen
who
teacheth
the
harts
.
The
Prophet
said
,
and
he
in
the
Ghospell
,
Mat.
Neither
be
ye
called
maisters
,
for
one
is
your
maister
,
Christ
.
The
spirituall
man
iudgeth
all
things
,
and
himself
is
iudged
of
no
man
.
Our
Lord
hath
hid
it
from
me
,
and
hath
not
tould
me
.
the
spirituall
man
Iudgeth
all
things
The
sensuall
man
perceiueth
not
those
things
that
are
of
the
spirit
of
God
:
They
were
daily
searching
the
Scriptures
,
if
these
things
were
so
as
Paul
taught
.
Where
you
say
the
Beroeans
are
commended
by
the
holy
Ghost
,
for
not
belieuing
that
which
Paul
spoke
of
Religion
,
till
they
had
examined
by
Scriptures
,
and
seen
whether
the
truth
were
so
as
he
vttered
,
you
speake
not
only
vnwisely
,
and
vntruly
,
but
if
you
would
haue
Christians
to
follow
that
Course
,
you
shew
intollerable
pride
against
the
word
of
God
:
for
the
Beroeans
were
commended
,
(
whereas
yet
they
neyther
belieued
in
Christ
,
nor
acknowledged
Pauls
Apostleship
)
for
their
readines
to
heare
,
and
care
to
search
,
whether
Paul
spoke
true
or
no.
This
if
you
now
assume
to
your selfe
ouer
Paules
words
or
writings
,
you
incurre
the
crime
of
flat
impiety
:
Paules
words
to
vs
that
belieue
without
further
search
or
other
credit
,
are
of
equall
authority
with
the
rest
of
the
Scriptures
,
and
not
to
belieue
him
,
till
we
examine
and
see
the
truth
of
his
Doctrine
,
is
meer
infidelity
Other
sheep
I
haue
which
are
not
of
this
fold
;
them
also
must
I
bring
,
and
they
shall
heare
my
voyce
,
and
there
shal
be
made
one
fold
and
one
Pastour
.
THE
Catholike
Church
euery
creature
by
his
Apostles
,
as
the
fountaine
of
all
wholsome
truth
▪
and
of
the
discipline
of
manners
:
And
seeing
that
this
truth
and
discipline
is
contayned
in
the
written
bookes
,
and
in
the
Traditions
not
written
&c.
It
hath
further
ordained
that
the
Table
(
or
Catalogue
)
of
the
sacred
bookes
,
should
be
adioyned
to
this
decree
,
lest
doubt
might
arise
to
any
,
which
bookes
they
are
,
which
are
receyued
by
the
Synod
.
They
are
these
following
In
the
third
Carthage
Councell
it
is
defined
,
And
so
the
said
ancient
Councell
proceedeth
,
making
particularly
the
same
Catalogue
of
the
Bookes
of
sacred
Scripture
,
with
the
next
before
recited
out
of
the
Councell
of
Trent
.
And
the
same
with
these
Councels
do
Catholiks
now
belieue
Pope
doth
bury
the
sacred
Scripture
in
dirt
and
dust
,
and
hath
almost
abolished
the
whole
Christian
doctrine
.
that
they
are
Apocryphall
,
it
is
manifest
by
the
Laodicene
,
and
the
Africane
Councels
,
yea
by
all
holy
Doctours
,
who
making
a
Catalogue
of
the
Scriptures
,
make
no
mention
of
the
Machabees
.
The
English
Church
hath
decreed
,
that
,
and
then
followeth
For
Apocryphall
,
they
number
these
following
:
And
these
their
Apocryphall
,
they
say
,
Of
the
bookes
of
the
New
Testament
,
they
only
say
in
generall
,
To
this
Rule
of
making
such
bookes
Canonicall
,
of
whose
authority
was
neuer
any
doubt
in
the
Church
,
D.
Whitakers
addeth
2.
more
,
wherby
he
discardeth
the
Machabees
,
and
sundry
others
:
(
sayth
he
So
that
no
bookes
must
be
Canonicall
with
our
English
Church
,
but
such
as
were
neuer
doubted
of
in
the
Church
,
such
as
were
originally
written
in
the
Hebrew
,
&
such
as
had
their
authors
knowne
to
be
Prophets
.
The
Lutherans
hence
teach
,
that
And
therfore
,
that
of
Toby
,
Iudith
,
Sapientia
,
Ecclesiasticus
,
and
Machabees
.
of
the
Epistles
of
Iames
,
Iude
,
of
Peter
of
Iohn
Wheras
Moyses
was
the
first
that
writ
any
part
of
Scripture
,
and
he
who
writ
the
Law
of
God
,
or
ten
Commandement
,
Luther
thus
reiecteth
him
,
and
his
ten
Commandements
.
40
,
41.
Islebius
Luthers
scholler
taught
And
from
him
came
the
Sect
of
who
publickly
taught
,
that
doth
not
belieue
all
things
to
be
so
done
as
they
are
related
in
the
booke
of
and
with
him
it
is
He
sayth
of
Ecclesiastes
Instit
l.
doubted
whether
the
was
made
by
the
Apostles
.
He
argueth
In
Math.
S.
Mathew
of
he
reiecteth
these
words
Clebitius
opposeth
the
Euangelists
one
against
another
,
and
other
Protestants
affirme
,
that
all
things
in
and
that
in
sundry
things
he
erred
.
Other
Protestants
charge
S.
Peter
Rogers
confesseth
and
nameth
sundry
of
his
Brethren
Protestants
reiecting
for
Apocryphall
I
desire
the
indifferent
Reader
here
to
Iudge
,
whether
any
men
liuing
,
but
professed
Atheistes
,
did
euer
like
vnto
our
Protestants
so
reiect
,
deride
,
discarde
,
and
censure
the
Scriptures
themselues
,
so
generally
receiued
.
the
Hymne
of
the
three
Children
,
the
hystory
of
Susanna
,
History
of
the
Dragon
also
the
bookes
of
Tobis
,
Iudith
,
Wisedome
,
Ecclesiasticus
,
and
Machabees
.
Tobie
,
Iudith
,
Ecclesiasticus
,
or
the
Machabees
,
in
the
Catalogue
of
their
Canon
last
Chapter
of
S.
Marks
Ghospells
of
the
Chapter
of
S.
Luke
beginning
of
the
Chapter
of
S.
Iohn
Epistle
to
the
Hebrews
Epistles
of
Iames
,
Iude
,
the
second
of
Peter
,
the
of
Iohn
,
and
the
Although
some
of
the
ancient
Fathers
and
Doctours
,
accepted
not
all
the
Bookes
contayned
within
the
volume
of
the
new
Testament
,
for
Canonicall
:
yet
in
the
end
,
they
were
wholly
taken
and
receyued
by
the
common
Consent
of
the
Church
of
Christ
in
this
world
,
for
the
very
word
of
God
&c.
The
Scriptures
were
not
fully
receiued
in
all
places
,
no
not
in
Eusebius
tyme
:
He
sayth
,
the
Epistles
of
Iames
,
Iude
,
the
of
Peter
,
the
of
Iohn
,
are
contradicted
as
not
written
by
the
Apostles
.
The
Epistle
to
the
Hebrewes
was
for
a
while
contradicted
&c.
The
Churches
of
Syria
did
not
receiue
the
Epistle
of
Peter
,
nor
the
of
Iohn
,
nor
the
Epistle
of
Iude
,
nor
the
Apocalyps
&c.
The
like
might
be
said
for
the
Churches
of
Arabia
:
will
you
hence
conclude
that
these
parts
of
Scripture
were
not
Apostolicke
,
or
that
we
need
not
to
receiue
them
now
,
because
they
were
formerly
doubted
of
?
For
proofe
herof
,
we
alleadged
the
testimonies
of
Hierome
in
Catal.
where
he
thus
writeth
,
The
Epistle
of
Iames
is
said
to
be
published
by
some
other
vnder
his
name
;
and
of
the
of
Peter
he
sayth
,
that
it
is
denied
by
many
to
be
his
.
We
also
alleaged
Eusebius
writing
thus
;
Those
bookes
that
be
gainsaid
,
though
they
be
knowne
to
many
,
be
these
;
The
Epistle
attributed
to
Iames
,
the
Epistle
of
Iude
,
the
later
of
Peter
,
the
of
Iohn
S.
Hierome
sayth
;
Concerning
that
(
Epistle
)
which
is
written
to
the
Hebrewes
▪
many
haue
doubted
of
it
:
and
also
concerning
the
of
Peter
,
he
sayth
,
It
was
doubted
of
by
many
,
and
so
with
some
were
the
last
Epistles
of
Iohn
&c.
Machabees
,
Tobie
,
Iudith
S.
Marke
,
S.
Luke
,
and
S.
Iohn
,
the
Epistle
to
the
Hebrewes
,
and
the
other
of
S.
Iames
,
S.
Iude
,
S.
Peter
;
S.
Iohn
and
the
Apocalyps
Tobie
,
Iudith
&c.
Epistles
of
S.
Iames
,
Peter
,
Iohn
&c.
We
call
sacred
Scriptures
those
Canonicall
Bookes
,
of
the
old
and
new
Testament
,
of
whose
authority
it
was
neuer
doubted
in
the
Church
:
Although
in
the
Catalogue
of
the
new
Testament
some
bookes
may
be
found
,
wherof
sometymes
doubt
hath
been
made
by
certaine
Ancient
Doctours
of
the
Church
:
yet
at
length
,
by
the
consent
of
the
whole
Catholike
Church
,
they
also
were
accounted
and
receyued
for
Canonicall
;
therfore
vndeseruedly
,
for
the
doubts
of
some
,
are
cast
behind
.
The
authours
of
many
Bookes
are
not
knowne
;
as
of
Iosue
,
Ruth
,
Paralippomenon
,
Hesther
&c.
we
receyue
many
Bookes
in
the
Old
Testament
,
the
Authours
whereof
are
not
perfectly
knowne
.
Of
thinges
necessary
,
the
very
chiefest
is
to
know
,
what
bookes
we
are
bound
to
esteeme
holy
,
which
point
is
confessed
impossible
for
the
Scripture
it selfe
to
teach
:
for
If
any
one
Booke
of
Scripture
did
giue
testimony
to
all
,
yet
still
that
Scripture
which
giueth
credit
to
the
rest
,
would
require
another
Scripture
to
giue
credit
vnto
it
.
Neither
could
we
euer
come
to
any
pause
wheron
to
rest
,
vnles
besides
Scripture
there
were
something
else
acknowledged
.
testimony
of
the
Spirit
:
the
which
being
priuat
and
secret
,
is
not
fit
to
teach
and
refell
others
.
The
Church
of
Christ
hath
Iudgment
,
to
discerne
true
writinges
from
counterfait
,
and
the
word
of
God
from
the
writings
of
men
,
and
this
Iudgment
she
hath
of
the
holy
Ghost
.
The
Church
of
God
hath
the
spirit
or
wisdome
,
wherby
to
discerne
true
Scriptures
from
false
.
To
be
the
authority
of
Gods
Church
,
The
Ecclesiasticall
Tradition
:
An
argument
wherby
may
be
argued
and
conuinced
what
Bookes
be
Canonicall
and
what
not
.
The
Church
is
indued
with
the
spirit
of
God
,
and
that
the
diligence
and
authority
of
the
Church
is
to
be
acknowledged
herein
,
which
hath
partly
giuen
forth
her
testimony
of
the
assured
writinges
,
and
hath
partly
by
her
spirituall
Iudgment
refused
the
writinges
which
are
vnworthy
.
we
could
not
belieue
the
Ghospell
,
were
it
not
that
the
Church
taught
vs
,
and
witnessed
that
this
Doctrine
was
deliuered
by
the
Apostles
.
Nothing
be
read
in
the
Church
,
vnder
the
name
of
diuine
Scriptures
,
besides
Canonicall
Scriptures
.
the
Canonicall
Scriptures
are
Genesis
,
Exodus
&c.
fiue
bookes
of
Salomon
&c.
Ecclesiasticus
and
Wisdome
Tobie
,
Iudith
,
Esther
&c.
two
bookes
of
Machabees
&c.
The
Councell
of
Carthage
hath
decreed
for
Canonicall
,
all
the
bookes
of
the
old
Testament
,
excepting
the
of
Esdras
,
the
of
Machabees
&c.
I
adde
,
that
the
Councell
ought
not
to
haue
Canonized
more
bookes
,
because
it
had
not
authority
.
To
come
now
to
the
Error
of
some
Councels
,
the
Councels
of
Carthage
,
and
Florence
haue
enrolled
for
Canonicall
Bookes
,
and
as
diuinely
inspired
&c.
the
bookes
of
Toby
,
Iudith
,
Wisdome
,
Ecclesiasticus
,
and
the
Machabees
&c.
And
the
Popes
Innocentius
and
Gelasius
,
haue
reckoned
these
bookes
among
the
Canonicall
.
In
the
third
Carthage
Councell
there
are
added
to
the
Canon
&c.
Sapientia
&
Ecclesiasticus
,
two
bookes
of
Machabees
,
Toby
,
Iudith
&c.
All
which
bookes
in
the
same
order
numbreth
Austine
,
Innocentius
,
and
Gelasius
,
I
graunt
certaine
of
these
bookes
to
be
admitted
by
the
Carthaginians
,
but
I
deny
that
therfore
they
are
the
word
of
God
,
for
no
Councels
haue
that
authority
.
(
Canonicall
There
are
some
of
the
Ancient
Fathers
who
receiue
these
Apocryphall
bookes
into
the
number
of
Canonicall
Scriptures
:
and
in
like
sort
some
Councels
command
them
to
be
acknowledged
as
Canonicall
.
I
am
not
ignorant
what
was
done
,
but
I
demand
whether
it
was
rightly
&
Canonically
done
?
of
Wisdome
Ruffinus
be
not
deceiued
,
they
were
approued
as
parts
of
the
Old
Testament
,
by
the
Apostles
.
Ancient
Iewes
Bookes
of
Machabees
,
not
the
Iewes
,
but
the
Church
accounteth
(
them
)
for
Canonicall
.
With
the
Hebrews
the
booke
of
Iudith
is
read
among
the
Hagiographall
&c.
but
because
we
read
that
the
Nicene
Councell
accompted
this
in
the
number
of
holy
Scriptures
,
I
haue
yielded
.
Though
the
Hebrewes
do
not
receyue
(
the
Machabees
)
into
their
Canon
,
yet
the
Church
of
Christ
doth
honour
them
among
the
diuine
Bookes
:
The
rashnes
of
the
Iewes
We
are
not
to
stand
to
the
Censure
of
the
Iewes
,
in
regard
of
this
mayming
of
the
Canon
of
the
Scriptures
:
and
in
these
bookes
there
are
true
Prophecyes
,
and
hidden
mysteryes
,
which
could
not
be
spoken
but
by
the
holy
Ghost
,
who
for
preseruation
of
that
Church
which
he
gouerneth
and
assisteth
,
hath
moued
the
mynd
,
and
directed
the
hand
of
writers
to
write
these
things
.
Conference
before
his
Maiesty
The
old
Cauils
of
the
Iewes
,
renewed
by
Hierome
,
who
was
the
first
that
gaue
them
the
name
Apocrypha
,
which
opinion
vpon
Ruffinus
his
Challenge
,
he
after
a
sort
disclaymed
.
The
Apocrypha
were
giuen
by
inspiration
from
God
:
How
audacious
is
this
fellow
,
that
contrary
to
the
determination
of
this
Church
dare
make
Ecclesiasticus
a
booke
of
Canonicall
Scripture
.
A
Saint
that
therein
are
contayned
diuine
,
singular
,
and
ancient
histories
of
men
approued
by
God.
We
could
without
violence
haue
affoarded
them
the
reconcilement
of
other
Scriptures
,
and
vndoubtedly
haue
proued
them
to
be
most
true
.
I
easily
yielded
&c.
especially
seeing
those
bookes
were
alwayes
accompted
so
Ecclesiasticall
and
Biblicall
,
that
euen
from
the
Apostles
tymes
they
were
read
in
the
Catholike
Church
,
with
much
reuerence
,
although
they
were
not
produced
in
authority
agaynst
the
Iewes
as
Canonicall
,
who
receyued
not
these
into
their
sacred
Canon
:
whereas
they
doe
not
only
not
contradict
in
any
thing
,
the
writings
of
the
Law
and
the
Prophets
,
but
also
&c.
for
the
most
part
they
cleerly
carry
the
right
style
of
the
holy
Ghost
;
certayne
knots
being
intermingled
,
which
are
found
more
easy
to
be
loosed
then
some
haue
thought
&c.
Whereupon
they
were
reuerenced
and
read
by
holy
men
,
yea
the
sayings
therof
are
found
to
be
alleaged
by
the
Apostles
.
&
Heb.
&
Act.
&
Mar.
&
Mar.
&
Io.
&
Gen.
We
could
without
violence
haue
affoarded
them
the
reconcilement
of
other
Scriptures
,
and
vndoubtedly
haue
proued
them
to
be
most
true
:
Ibid.
p.
certayne
knots
are
intermingled
,
which
are
found
more
easy
to
be
loosed
,
then
some
haue
thought
&c.
Whereupon
they
were
euer
reuerenced
and
read
by
holy
men
,
yea
the
sayings
thereof
are
found
to
to
be
alledged
by
the
Apostles
.
Ibid.
pag.
Inst.
l
commendeth
one
Razis
for
killing
himselfe
,
which
is
contrary
to
the
word
of
God.
Touching
this
his
death
,
the
Scripture
hath
tould
how
it
was
done
,
it
hath
not
commended
it
as
shough
it
were
to
be
done
:
he
ranne
boldly
,
&
threw
downe
himselfe
manfully
,
Let
me
dye
with
the
Philistines
a
thing
far
from
the
Maiesty
of
Gods
spirit
.
is
an
Abridgement
of
the
fyue
Bookes
of
Iason
the
Cyrenean
,
the
holy
Ghost
maketh
no
abridgment
of
other
mens
writing
.
what
labour
and
sweat
it
was
to
him
,
in
making
this
Abridgment
,
which
sauoureth
not
of
that
spirit
,
by
which
the
Scriptures
were
written
.
Though
rude
in
speach
,
yet
not
in
knowledge
.
I
speake
not
according
to
God
,
but
as
it
were
in
foolishnes
.
Replenished
with
all
knowledge
I
haue
written
to
you
more
boldly
in
part
,
as
it
were
putting
you
in
remembrance
:
to
beare
some
little
of
his
folly
.
If
well
,
and
as
befitteh
the
History
,
this
is
that
which
I
would
:
but
if
lesse
worthily
,
I
am
to
be
pardoned
.
rude
in
speach
he
spoke
not
according
to
God
,
to
beare
some
little
of
Booke
of
Kings
Abridger
of
S.
Mathew
Hauing
diligently
attained
to
all
things
from
the
beginning
.
Endeauour
to
learne
&
write
the
certaine
truth
,
to
enquire
the
truth
with
all
diligence
,
detracteth
nothing
from
the
wisdome
and
maiesty
of
Gods
spirit
:
This
one
man
dyed
thrice
Mach.
6.16
reuerence
the
Bookes
of
Macha●bes
,
and
the
rest
of
the
Apocrypha
,
preferring
them
before
any
other
bookes
of
men
,
vnder
their
Coates
&c.
some
of
the
Donaries
of
the
Idols
&c.
from
which
the
law
forbiddeth
the
Iewes
:
when
he
slew
them
,
they
sought
him
,
and
returned
.
Because
he
considered
,
that
they
which
had
taken
their
sleepe
with
goodlines
,
had
very
good
grace
layd
vp
for
them
.
THE
Catholike
Church
And
in
the
Councell
of
Basil
it
was
taught
,
that
(
Church
And
agayne
And
the
same
is
in
the
Preface
still
the
constant
Doctrine
of
the
Catholike
Church
.
See
Morton
Apol.
par.
we
account
no
Edition
to
be
authenticall
,
but
only
the
Hebrew
in
the
Old
,
and
the
Greeke
in
the
New
Testament
.
an
old
rotten
Edition
&c.
full
of
faults
,
errors
,
and
Corruptions
.
then
which
nothing
can
be
more
faulty
or
disteyned
:
of
all
others
most
corrupt
I
thinke
the
Sunne
neuer
saw
any
thing
more
defectiue
and
maymed
,
then
the
Vulgar
Latine
.
412.
413.
Thou
doest
corrupt
the
word
of
God
,
thou
art
seene
to
be
a
manifest
and
common
Corrupter
,
and
peruerter
of
the
holy
Scriptures
:
how
much
are
we
ashamed
of
thee
,
who
haue
hitherto
esteemed
thee
beyond
all
measure
,
&
now
proue
thee
to
be
such
a
man
.
Luthers
Dutch
Translation
of
the
old
Testament
,
especially
of
Iob
,
and
the
Prophets
,
hath
its
blemishes
,
and
those
no
small
ones
There
be
three
which
giue
Testimony
in
heauen
,
the
Father
,
the
Word
,
and
the
holy
Ghost
&
these
three
be
one
:
We
account
a
man
to
be
iustifyed
by
Fayth
,
without
the
workes
of
the
Law
iustified
by
Faith
,
alone
Germ
fol.
So
I
will
,
so
I
command
,
let
my
will
be
insteed
of
reason
&c.
Luther
will
haue
it
so
.
the
word
(
alone
)
must
remayne
in
my
new
Testament
,
although
all
the
Papists
go
mad
they
shall
not
take
it
from
thence
:
I
am
sorry
that
I
did
not
also
adde
these
two
wordes
,
omnibus
&
omnium
,
to
wit
sine
omnibus
operibus
omnium
legum
,
without
all
workes
of
all
lawes
.
Wherefore
Brethren
,
labour
the
more
,
that
by
good
workes
you
may
make
sure
your
vocation
and
Election
(
by
good
workes
Fooles
,
Asses
,
Antichrists
,
deceiuers
,
and
of
a
like
vnderstanding
:
The
Elector
of
Saxony
,
in
great
anger
reiected
it
&c.
and
placed
Luthers
Translation
in
roome
therof
,
The
Basill
Translation
is
in
many
places
wicked
,
and
altogeather
differing
from
the
mynd
of
the
holy
Ghost
62.
63.
189.
throughly
conferred
,
examined
,
and
polished
,
doth
far
surpasse
all
the
Translations
of
all
men
hitherto
set
forth
,
Sacrilegious
,
wicked
,
and
Ethnicall
.
Some
reiect
our
Latine
and
French
Translations
of
the
Bible
,
not
only
as
vnlearned
,
but
also
as
wicked
,
and
dissering
in
many
places
from
the
mynd
of
the
holy
Ghost
.
Caluin
in
his
Harmony
,
maketh
the
text
of
the
Ghospell
to
leap
vp
and
downe
,
he
vseth
violence
to
the
letter
of
the
Ghospell
,
&
besides
this
,
addeth
to
the
Text.
In
Testam
.
part.
&
part.
He
actually
changeth
the
Text
learned
Caluinist
,
and
most
skilfull
in
the
tongues
,
I
will
not
note
all
his
Errors
for
that
would
require
a
volume
ouer
great
.
thinking
the
Geneua
Translation
to
be
worst
of
all
:
Marginall
notes
annexed
to
the
Geneua
Translation
,
some
are
very
partiall
,
vntrue
,
seditious
&c.
As
for
the
Geneua
Bibles
,
it
is
to
be
wished
,
that
either
they
may
be
purged
from
those
manifold
errors
,
which
are
both
in
the
Text
,
and
in
the
Margent
,
or
els
vtterly
prohibited
.
Our
Translation
of
the
Psalmes
,
comprised
in
our
Booke
of
Common
Prayer
,
doth
in
addition
,
subtraction
,
and
alteration
,
differ
from
the
truth
of
the
Hebrew
in
places
at
the
least
whether
a
man
with
a
safe
Conscience
may
subscribe
therto
.
A
Defence
of
the
Ministers
reasons
for
refusall
of
subscribing
concerning
Translations
depraued
the
sense
,
obscured
the
truth
,
and
deceiued
the
ignorant
;
that
in
many
places
they
do
detort
the
Scriptures
from
the
right
Sense
,
and
that
they
shew
themselues
to
loue
darknes
more
then
light
,
filshood
more
then
truth
what
M.
Carlile
with
some
others
hath
written
,
against
some
places
translated
in
our
Bibles
,
maketh
nothing
to
the
purpose
;
I
haue
not
said
otherwise
,
but
that
some
things
may
be
amended
,
A
Translation
that
taketh
away
from
the
Text
:
Ib.
p
addeth
to
the
text
,
and
that
sometymes
to
the
changing
or
obscuring
of
the
meaning
of
the
holy
Ghost
:
A
Translation
which
is
absurd
and
senselesse
,
Ib
p.
peruerting
in
many
places
the
meaning
of
the
holy
Ghost
.
peruerting
the
meaning
of
the
holy
Ghost
,
How
shall
I
approue
vnder
my
hand
,
a
Translation
which
hath
many
omissions
,
many
additions
,
which
sometimes
obscureth
,
sometimes
peruerteth
the
sense
,
being
sometimes
senseles
,
sometimes
contrary
.
because
that
which
is
now
in
England
,
is
full
of
Errors
.
Protestant
Bishops
their
publicke
Translation
of
Scriptures
into
English
is
such
,
as
that
it
peruerteth
the
text
of
the
Old
Testament
in
places
,
and
that
it
causeth
millions
of
millions
to
reiect
the
New
Testament
,
and
to
runne
to
eternall
flames
.
corrupt
,
absurd
,
sensles
,
contrary
,
and
peruerting
the
meaning
of
the
holy
Ghost
could
neuer
yet
see
a
Bible
well
translated
into
English
?
being
so
far
forth
only
the
word
of
God
,
as
they
faythfully
expresse
the
meaning
of
the
authenticall
text
.
The
Old
Interpreter
seemeth
to
haue
interpreted
the
holy
Bookes
with
greatest
Religion
.
I
do
imbrace
for
the
most
part
,
the
Vulgar
Edition
,
and
preferre
it
before
all
others
.
The
old
Interpreter
was
much
addicted
to
the
propriety
of
words
,
and
that
ouer
scrupulously
,
which
yet
,
I
interpret
him
to
haue
done
vpon
Religion
not
vpon
ignorance
I
can
very
hardly
depart
from
the
Vulgar
and
accustomed
reading
,
which
also
I
am
accustomed
earnestly
to
defend
:
Yea
I
prefer
the
Vulgar
Edition
before
Erasmus
,
Bucer
,
Bullinger
,
Brentius
,
the
Tigurine
Translation
,
also
before
Iohn
Caluin
,
and
all
others
.
(
A
man
much
commended
by
Bucer
,
Swinglius
,
Melancthon
,
and
all
famous
men
about
Basill
,
Tigure
,
Berne
&c.
)
I
fynd
the
Vulgar
Edition
of
the
Psalter
,
to
agree
for
the
sense
,
with
such
dexterity
,
learning
,
and
fidelity
of
the
Hebrew
;
that
I
doubt
no●
but
the
Greeke
and
latin
Interpreter
,
was
a
man
most
learned
,
most
Godly
,
and
of
a
Propheticall
Spirit
.
We
grant
it
fit
,
that
for
vniformity
in
quotations
of
places
,
in
Schooles
and
Pulpits
,
one
Latin
Text
should
be
vsed
.
And
we
can
be
contented
for
the
antiquity
thereof
to
preferre
that
before
all
other
Latin
bookes
It
was
vsed
in
the
Church
yeares
agoe
prefer
that
Translation
before
others
The
approued
Translation
authorized
by
the
Church
of
England
,
is
that
which
cometh
neerest
to
the
Vulgar
,
and
is
commonly
called
the
Bishops
Bible
.
You
cause
me
to
make
a
New
Worke
of
an
old
,
that
I
after
so
many
Copies
of
the
Scriptures
,
dispersed
through
the
world
,
should
sit
,
as
a
certayne
Iudge
,
and
determine
which
of
them
agree
with
the
true
Greeke
.
I
haue
restored
the
New
Testament
,
to
the
truth
of
the
Greeke
,
and
haue
translated
the
Old
according
to
the
Hebrew
.
Truly
I
will
affirme
it
confidently
,
and
will
produce
many
witnesses
of
this
worke
,
that
I
haue
changed
nothing
from
the
truth
of
the
Hebrew
&c.
aske
any
of
the
Hebricians
,
and
you
shall
cleerly
see
it
.
There
was
not
wanting
in
these
our
dayes
,
Hierome
the
Priest
,
a
man
most
learned
,
and
skillfull
in
all
the
three
tongues
,
who
not
from
the
Greeke
,
but
from
the
Hebrew
translated
the
same
Scriptures
into
latin
:
whose
learned
labour
the
lewes
yet
confesse
to
be
true
S.
Hierome
I
reuerence
,
Damasus
I
commend
,
and
the
worke
I
confesse
to
be
godly
&
profitable
to
the
Church
.
(
Ipsa
Ipsum
conteret
caput
tuum
is
contayned
in
the
written
Bookes
,
and
Traditions
not
written
,
which
being
receyued
by
the
Apostles
from
the
mouth
of
Christ
,
or
from
the
Apostles
themselues
,
the
holy
Ghost
teaching
them
,
as
it
were
,
from
hand
to
hand
deliuered
,
haue
come
vnto
vs
:
following
the
Examples
of
the
Orthodoxall
Fathers
,
receiueth
and
reuerenceth
with
like
affection
of
piety
,
all
the
Bookes
aswell
of
the
Old
Testament
as
the
New
seeing
one
God
is
the
author
of
both
;
as
also
the
Traditions
belonging
both
to
faith
and
manners
,
as
taught
from
the
mouth
of
Christ
,
or
from
the
holy
Ghost
,
and
by
continuall
succession
preserued
in
the
Catholike
Church
.
We
confesse
with
one
consent
,
that
we
will
keep
Ecclesiasticall
Traditions
,
whether
by
writing
or
custome
,
being
in
force
and
decreed
&c.
These
things
being
so
going
the
Kings
high
way
,
and
continuing
in
the
Doctrine
of
the
holy
Fathers
,
and
the
Catholike
Church
,
in
which
the
holy
Ghost
dwelleth
,
obseruing
Traditions
we
do
defyne
&c.
who
shall
dare
to
thinke
otherwise
,
or
teach
,
or
after
the
Custome
of
wicked
Heretikes
to
violate
Ecclesiasticall
Traditions
&c.
If
they
be
Bishops
or
Clergy
men
,
let
them
be
deposed
,
if
monkes
or
laye
men
,
let
them
be
excommunicate
&c.
If
any
shall
not
regard
the
Traditions
of
the
Church
being
in
force
,
whether
by
writing
or
Custome
,
let
him
be
accursed
.
The
great
Apostle
Paul
doth
cleerly
admonish
vs
,
To
keep
the
Traditions
which
we
haue
receyued
,
whether
by
speach
,
or
by
the
Epistle
of
holy
men
,
who
haue
formerly
shyned
.
It
is
dangerous
to
be
in
that
Error
,
that
nothing
is
to
be
thought
to
be
admitted
which
is
not
drawne
from
Scripture
:
for
many
things
are
deriued
from
Christ
to
posterity
by
the
hands
of
the
Apostles
,
from
mouth
to
mouth
&c.
which
though
they
seeme
not
to
be
expresly
contayned
in
sacred
Scripture
,
yet
they
come
to
be
houlden
without
all
doubt
.
Instit
l.
The
Romish
maysters
will
vrge
,
that
there
is
not
any
litle
Ceremony
with
them
,
which
is
not
to
be
iudged
Apostolicall
:
Popish
writers
haue
noted
by
what
Romane
Bishops
they
were
added
.
If
any
one
shall
but
show
himselfe
to
doubt
,
that
all
the
Canon
of
the
Masse
is
from
Apostolicall
Tradition
,
he
is
to
be
accursed
.
Reader
,
thou
shalt
obserue
in
this
place
,
what
difference
Iesuites
make
betweene
the
Written
Traditions
of
the
Apostles
,
and
those
which
themselues
do
inuent
vnder
the
name
of
the
Apostles
;
They
say
,
those
that
are
written
,
are
arbitrary
(
or
may
be
changed
at
pleasure
)
but
those
that
are
fayned
,
to
bynd
vnder
perill
of
saluation
.
being
once
admitted
,
euery
Fryars
dreame
,
and
base
Custome
of
the
Romish
Church
shal
be
thrust
vpon
you
for
an
Article
of
Religion
necessary
to
Eternall
life
.
Great
bookes
are
extant
,
yea
whole
Libraries
contayning
not
one
syllable
of
Christ
,
of
faith
in
Christ
,
of
good
workes
for
euery
mans
vocation
,
but
only
gathering
Traditions
.
they
require
their
Traditions
to
be
obserued
more
exactly
then
the
Ghospell
.
The
more
cruelly
do
punish
the
violators
of
their
owne
Traditions
and
Ordinances
,
then
they
do
the
breakers
of
Gods
Commandements
.
holy
Scripture
contayneth
all
things
necessary
to
Saluation
:
So
that
whatsoeuer
is
not
read
therin
,
nor
may
be
proued
therby
,
is
not
to
be
required
of
any
man
,
that
it
should
be
belieued
as
an
Article
of
the
fayth
,
or
be
thought
requisite
or
necessary
to
Saluation
.
We
do
not
respect
Traditions
not
written
.
We
do
acknowledge
only
the
written
word
of
God.
Nothing
is
to
be
belieued
,
which
is
not
expressed
in
Scripture
.
In
Rom.
Christians
do
acknowledge
no
other
obiect
of
that
faith
,
then
the
written
word
of
God.
27.
29.
Who
wrote
all
the
words
of
our
Lord
,
99.
583.
752.
the
first
pen-man
of
holy
Scripture
:
offered
of
the
first
begotten
of
his
flocke
&c.
and
our
Lord
had
respect
to
Abel
and
to
his
guifts
.
built
an
Aultar
to
our
Lord
&c.
&
offred
holocausts
vpon
the
Aultar
.
builded
an
Aultar
to
our
Lord
.
he
builded
an
Aultar
,
and
called
vpon
the
name
of
our
Lord
.
I
wil
be
thy
keeper
whither
soeuer
thou
goest
.
Helcias
the
high
Priest
,
said
to
Saphan
the
scribe
,
I
haue
found
the
Booke
of
the
law
,
in
the
howse
of
our
Lord
:
This
was
the
Copy
which
Moyses
left
them
,
as
appeareth
which
either
by
negligence
of
the
Priests
,
had
been
lost
,
or
else
by
the
wickednes
of
Idolatrous
kings
,
had
bene
abolished
.
14.22
.
See
scattered
and
destroyed
of
the
wars
of
our
Lord
:
The
Booke
of
the
Iust
The
booke
of
Iehu
the
sonne
of
Hanani
The
Bookes
of
Semeias
the
Prophet
,
and
of
Addo
:
The
Booke
which
Samuel
wrote
The
words
of
Nathan
the
Prophet
:
the
Bookes
of
Ahias
the
Silouite
:
the
vision
of
Addo
,
besides
many
Parables
and
verses
of
Salomon
,
for
he
spake
three
thousand
Parables
;
and
his
songs
were
a
thousand
and
fyue
.
I
wrote
to
you
in
an
Epistle
,
This
Epistle
is
not
extant
at
this
day
,
and
no
doubt
,
but
that
many
others
haue
perished
.
But
it
suffi●eth
,
that
there
remayne
to
vs
,
those
which
the
Lord
foresaw
to
suffice
As
Salamana
was
destroyed
by
his
house
that
tooke
vengeance
on
Baal
in
the
day
of
battell
&c.
This
History
is
no
where
else
extant
in
the
Scriptures
,
and
many
such
like
things
haue
happened
which
are
not
written
;
as
that
which
Iudas
hath
in
his
Epistle
of
Michael
contending
with
Sathan
for
Moyses
his
body
.
of
Enoch
his
Prophecy
There
were
other
Bookes
inspired
by
God
&c.
of
which
we
haue
most
certayne
Testimonies
in
the
Scriptures
,
but
they
haue
perished
,
especially
at
the
burning
of
the
Temple
,
and
the
destruction
of
the
Citty
,
when
the
people
were
taken
into
Babilon
:
those
that
are
wanting
,
are
the
Booke
of
the
warres
of
our
Lord
,
the
Booke
of
the
Iust
,
the
Booke
of
Nathan
the
Prophet
,
the
wordes
of
Ahias
the
Silonite
,
the
visions
of
Addo
,
many
Prouerbs
and
verses
of
Salomon
.
we
grant
somethings
now
to
be
wanting
,
which
long
since
were
in
the
Canon
of
Scriptures
.
Controu
.
q.
It
is
not
to
be
doubted
,
but
that
some
part
of
the
Canonicall
Scripture
is
lost
.
Any
Canonicall
Booke
of
the
Old
Testament
,
or
that
Epistle
of
the
New
Testament
to
the
Laodiceans
,
to
haue
perished
.
I
take
it
to
be
a
truth
though
some
thinke
otherwise
,
that
no
part
of
the
Canon
is
lost
&c.
Agayne
to
hould
that
any
Bookes
of
Scr●pture
should
be
lost
,
calls
into
question
Gods
prouidence
:
The
word
of
our
Lord
remayneth
for
euer
,
and
this
is
the
word
which
is
Euangelized
among
you
.
The
lips
of
the
Priest
shall
keep
knowledge
,
and
the
law
they
shall
require
of
his
mouth
,
because
he
is
the
Angell
of
our
Lord
.
this
is
my
Couenant
with
them
▪
sayth
our
Lord
:
my
Spirit
that
is
in
thee
,
and
my
words
that
I
haue
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
and
out
of
the
mouth
of
thy
seed
,
and
out
of
the
mouth
of
thy
seeds
seed
,
sayth
our
Lord
,
from
this
present
and
for
euer
14.
4.
6.
16.
See
28.
&
I
brought
him
vpon
Mount
Sina
,
and
held
him
with
me
many
dayes
,
&c.
And
I
commanded
him
saying
,
These
words
thou
shalt
publish
abroad
,
and
these
thou
shalt
hyde
.
the
miraculous
Pond
vpon
Probatica
the
prayer
of
Elias
concerning
rayne
,
The
altercation
betweene
S.
Michaell
and
the
deuill
Iannes
&
Mambres
An
Infant
of
eight
dayes
shal
be
Circumcised
among
you
,
all
malekind
in
your
Generations
&c.
The
male
,
whose
flesh
of
his
prepuce
,
shall
not
be
circised
,
that
soule
shal
be
destroyed
out
of
his
people
,
because
he
hath
broken
my
Couenant
:
Originall
sinne
,
the
did
pertayne
to
their
Parents
,
and
the
marryed
to
their
husbands
,
Iob
his
friends
Remember
the
old
dayes
,
thinke
vpon
euery
Generation
:
Aske
thy
Father
and
he
will
declare
to
thee
:
the
Elders
and
they
will
tell
thee
:
Aske
the
old
generation
&
search
diligently
the
memory
of
the
Fathers
,
for
we
are
as
but
yesterday
&c.
and
they
shall
teach
thee
&c.
Let
not
the
narration
of
the
Ancient
escape
thee
,
for
they
learned
of
their
Fathers
:
because
of
them
thou
shalt
learne
vnderstanding
&c.
Teach
yee
all
Nations
,
baptizing
them
and
teaching
them
to
obserue
all
things
whatsoeuer
I
haue
commanded
you
.
going
into
the
whole
world
preach
the
Ghospell
to
all
Creatures
.
S.
Iohn
to
write
a
Booke
:
That
which
thou
seest
write
in
a
booke
,
to
wit
,
no
man
can
vnderstand
them
The
seuerall
Bookes
of
Scripture
are
written
vpon
some
seuerall
occasion
,
and
particular
purpose
&c.
prouoked
thereunto
by
certayne
necessity
request
of
the
Romans
fayth
only
without
workes
sufficed
to
saluation
:
Because
this
opinion
was
then
began
,
other
Apostolicall
Epistles
of
Peter
,
Iohn
,
Iames
,
Iude
,
do
chiefly
direct
their
intention
agaynst
it
,
that
they
might
strongly
confirme
,
Fayth
without
workes
to
profit
nothing
.
Euen
in
the
Apostles
tyme
,
certayne
obscure
sayings
of
Paul
the
Apostle
not
being
vnderstood
,
some
thought
,
that
he
affirmed
the
same
.
Io.
ver.
Hauing
more
things
to
writ
vnto
you
,
I
would
not
by
paper
and
inke
:
for
I
hope
that
I
shal
be
with
you
,
and
speake
mouth
to
mouth
,
that
your
ioy
may
be
full
.
Night
and
day
more
abundantly
praying
,
that
we
may
see
your
face
,
and
may
accomplish
those
things
that
want
of
your
fayth
.
treat
obiter
In
the
tymes
of
the
Apostles
,
there
was
not
any
of
the
new
Testament
written
,
but
the
Apostles
as
yet
taught
by
word
of
mouth
:
Epistles
were
sent
to
and
fro
,
not
so
much
to
instruct
,
as
to
confirme
,
after
his
passion
appeare
to
them
for
fourty
dayes
speaking
of
the
Kingdome
of
God
,
knew
that
God
would
so
gouerne
their
wils
and
hands
,
that
those
whom
it
behoued
should
write
,
&
should
write
so
much
as
should
suffice
,
and
that
in
time
they
should
do
all
things
Brethren
stand
,
and
hould
the
Traditions
which
you
haue
learned
,
whether
it
he
by
word
,
or
our
Epistle
by
the
word
speach
S.
Paul
comprehendeth
other
Scriptures
it
behoued
Christ
to
suffer
,
and
to
ryse
againe
,
Iesus
Christ
Iesus
Christ
Iesus
was
killled
,
and
raysed
vp
from
the
dead
,
Ib.
ver.
all
the
Counsell
of
God
,
and
concealed
from
them
nothing
that
was
profitable
,
but
preached
it
to
them
How
is
it
like
,
if
these
things
were
so
fully
written
,
that
the
Apostle
should
make
any
mention
of
Traditions
:
but
because
he
perceiued
that
these
things
,
were
not
yet
written
,
he
therefore
warneth
the
Thessalonians
,
that
these
Traditions
were
to
be
kept
.
in
things
necessary
in
things
necessary
Others
thinke
Paul
to
speake
of
certaine
externall
things
and
Ceremonies
,
not
of
very
great
moment
:
Hauing
,
more
things
to
write
vnto
you
,
I
would
not
impart
them
by
paper
and
inke
.
The
rest
I
will
dispose
when
I
come
.
Of
whom
I
haue
great
speach
,
and
inexplieable
to
viter
.
Tim.
c.
O
Timothy
keep
the
Depositum
I
praise
you
Brethren
,
that
in
all
things
you
be
mindfull
of
me
,
and
as
I
haue
diliuered
unto
you
,
you
keep
my
Precepts
,
The
Epistle
of
Christ
written
not
with
inke
,
but
with
the
Spirit
,
if
the
liuing
God
,
not
in
Table
of
stone
,
but
in
tht
tables
Carnall
of
the
hart
.
I
will
put
my
law
into
their
bowels
,
and
in
their
harts
will
I
write
it
.
siue
(
Whether
tum
(
both
)
in
this
manner
;
Hold
the
Traditions
which
you
are
taught
,
both
by
word
,
as
also
by
our
Epistle
.
Hold
the
Doctrine
deliuered
which
you
are
taught
,
&
per
sermonem
,
&
per
Epistolam
,
both
by
speach
and
Epistle
.
Doctrine
deliuered
Why
do
thy
Disciples
transgresse
the
Traditions
of
the
Elders
?
why
do
you
also
transgresse
the
Commandement
of
God
by
your
Tradition
?
you
haue
made
frustrate
the
Commandement
of
God
,
for
your
Traditions
.
Brethren
stand
and
hold
fast
the
Traditions
which
you
haue
learned
,
either
by
word
,
or
by
our
Epistle
.
your selues
from
euery
Brother
walking
inordinatly
,
and
not
according
to
the
Traditions
which
they
haue
receyued
of
vs
.
I
praise
you
Brethren
that
in
all
things
you
are
mindfull
of
me
,
and
as
I
haue
deliuered
vnto
you
,
you
keep
my
Traditions
,
ordinances
,
instructions
,
preachings
,
institutions
,
Why
as
though
liuing
in
the
world
are
yeeled
with
Traditions
?
Why
,
are
yee
burdened
with
Traditions
?
&
Epb.
ordinances
,
decrees
quid
decernitis
,
why
do
you
ordayne
or
decree
,
or
why
are
you
led
with
decrees
?
The
great
Apostle
Paul
doth
cleerly
admonish
vs
,
to
keepe
the
Traditions
which
we
haue
receaued
,
whether
by
speach
,
or
by
the
Epistles
of
holy
men
,
who
haue
formerly
shyned
.
4.
And
see
Hereby
it
appeareth
,
that
the
Apostles
did
not
deliuer
all
things
by
Epistle
,
but
many
things
without
writing
,
and
these
are
worthy
of
faith
;
wherfore
also
let
vs
esteeme
the
Tradition
of
the
Church
to
be
belieued
.
It
is
a
Tradition
,
seeke
no
further
.
We
must
vse
Tradition
for
all
things
cannot
be
receaued
from
diuine
Scripture
,
wherfore
the
holy
Apostles
haue
deliuered
some
things
by
Tradition
:
Euen
as
the
holy
Apostle
sayth
.
As
I
haue
deliuered
to
you
,
and
elswhere
,
so
I
teach
,
and
haue
deliuered
in
Churches
.
The
Apostles
commanded
nothing
hereof
,
but
that
Doctrine
which
was
opposed
herein
against
Cyprian
,
is
to
be
belieued
to
proceed
from
their
Tradition
;
as
many
things
be
which
the
Church
houldeth
,
and
are
therfore
well
belieued
to
be
commanded
of
the
Apostles
,
although
they
be
not
written
.
To
allow
S.
Austines
saying
is
to
bring
in
Popery
againe
.
if
S.
Austines
Iudgment
,
be
a
good
Iudgment
,
then
there
be
some
things
commanded
of
God
,
which
are
not
in
the
Scriptures
,
and
thereupon
no
sufficient
doctrine
contayned
in
the
Scriptures
.
Exam.
part.
Clemens
Alexandrinus
Epiphanius
,
Ambrose
,
Hierome
,
Basile
,
Maximus
,
Theophilus
,
Damascene
.
Chrysostome
,
Tertullian
,
Cyprian
,
Austine
,
Hierome
,
De
sacra
Script
.
p.
S.
Chrysostome
,
Epiphanius
,
Tertullian
,
Cyprian
,
Austine
,
Innocentius
,
Leo
,
Basile
,
Eusebius
,
and
Damascene
.
Traditions
not
deliuered
in
writing
,
or
taken
out
of
Bookes
,
but
deliuered
from
one
to
another
by
word
of
mouth
,
were
Rules
of
faith
and
manners
:
And
thus
it
was
first
in
the
tyme
of
nature
,
secondly
in
the
tyme
of
the
Law.
And
in
those
tymes
Traditions
might
well
be
Rules
of
truth
to
such
as
knew
they
came
from
those
,
whom
Gods
spirit
would
not
suffer
to
erre
.
when
the
Scriptures
haue
not
sufficient
light
,
to
make
the
truth
apparantly
perceyued
,
yet
may
a
man
now
a
dayes
vse
that
meanes
,
which
S.
Irenaeus
counsaileth
vs
,
which
is
to
&c.
learne
the
Apostolicall
Tradition
.
Ecclesiasticall
Traditions
are
not
meerly
humane
,
but
also
diuine
,
because
the
Church
is
directed
and
gouerned
by
the
spirit
of
Christ
.
of
things
necessary
the
very
chiefest
is
to
know
what
bookes
we
are
bound
to
esteeme
holy
,
which
point
is
confessed
impossible
for
the
Scripture
it selfe
to
teach
:
for
if
any
one
booke
of
Scripture
did
giue
testimony
to
all
,
yet
still
that
Scripture
which
giueth
credit
to
the
rest
,
would
require
another
Scripture
to
giue
credit
to
it
:
neither
could
we
euer
come
to
any
pause
wheron
to
rest
,
vnlesse
besides
Scripture
there
were
something
else
acknowledged
.
testimony
of
the
spirit
,
which
370.
357.
being
priuate
and
secret
,
is
not
fit
to
teach
and
refell
others
:
300
,
298.
the
Ecclesiasticall
Tradition
,
an
Argument
wherby
may
be
argued
and
conuinced
,
what
Bookes
be
Canonicall
,
and
what
not
.
We
all
know
,
that
the
first
outward
motiue
leading
men
so
to
esteeme
of
the
Scripture
is
the
authority
of
Gods
Church
.
We
would
not
belieue
the
Ghospell
,
were
it
not
that
the
Church
taught
vs
,
and
witnessed
that
this
Doctrine
was
deliuered
by
the
Apostles
.
the
vnwritten
Tradition
of
the
Canonicall
and
Apocryphall
bookes
:
the
Ecclesiasticall
Tradition
is
the
first
meane
of
our
certaine
knowledge
herein
.
The
Fathers
thought
that
we
haue
this
thing
only
by
Tradition
of
the
Apostles
,
and
Apostolicall
men
.
We
reuerently
receaue
this
Tradition
,
wherby
the
Bookes
of
holy
Scripture
are
to
vs
deliuered
.
This
truely
hath
the
Church
,
that
it
can
discerne
the
word
of
God
,
from
the
words
of
men
,
as
Austine
confessed
himselfe
to
haue
belieued
the
Ghospell
,
being
moued
by
the
authority
of
the
Church
.
We
acknowledge
in
the
Church
this
Authority
of
testifying
of
Apostolicall
Scriptures
,
or
of
discerning
the
writings
of
the
Apostles
from
counterfaite
.
I
do
not
deny
but
that
it
is
the
proper
office
of
the
Church
,
to
discerne
true
Scriptures
from
fayned
.
We
do
acknowledge
it
to
be
the
function
of
the
Church
,
that
seeing
it
is
indued
with
the
holy
Ghost
,
it
may
discerne
sincere
and
true
Bookes
of
diuine
Scriptures
from
adulterate
and
Apocryphall
.
The
Church
hath
the
guift
of
iudging
of
things
of
greatest
waight
;
she
can
iudge
of
the
Bookes
of
Scripture
,
which
are
Canonicall
,
which
not
,
of
the
Spirits
of
men
,
and
their
Doctrines
,
and
therefore
she
can
iudge
which
company
of
men
are
the
true
Church
,
and
which
not
.
We
do
not
deny
that
it
belongeth
to
the
Church
,
that
she
approue
,
acknowledge
,
receyue
,
promulge
,
commend
the
Scriptures
to
all
hers
,
and
we
say
that
this
testimony
is
true
,
and
ought
to
be
receyued
by
all
.
It
is
the
office
of
the
Church
that
she
determine
and
discerne
true
,
right
,
&
proper
Scriptures
from
false
,
counterfait
,
and
Adulterate
.
We
may
truly
be
compelled
by
the
authority
of
the
Church
,
that
we
acknowledge
the
Canonicall
Scripture
.
We
confesse
with
Irenaeus
,
the
authority
of
the
Church
to
be
firme
,
and
a
compendious
demonstration
of
Canonicall
doctrine
àposteriori
.
Ought
to
be
receaued
,
because
it
is
true
:
and
he
that
doth
not
receiue
it
,
is
guilty
of
sacriledge
.
123
124.
De
principijs
Christ
.
dog
.
l
Pet.
Mar.
com
.
plac
.
in
Engl
part
.
●
All
of
vs
do
grant
,
that
the
Church
as
a
faythfull
witnesse
may
,
yea
of
necessity
must
testify
to
the
world
,
what
hath
beene
the
doctrine
of
God
his
people
,
from
tyme
to
tyme
;
and
as
a
trusty
Recorder
,
is
to
keep
,
and
make
known
what
the
word
of
God
,
which
it
hath
receyued
is
,
which
truly
hath
beene
performed
afore
the
word
was
written
,
by
the
Patriarches
,
and
after
the
same
was
committed
to
writing
,
before
Christ
his
incarnation
,
by
the
Iewes
,
Christ
his
lyfe
tyme
,
in
the
Primitiue
Church
,
from
the
Apostles
tyme
by
the
godly
Christians
throughout
the
world
.
The
Church
and
euery
member
thereof
in
his
place
,
is
bound
to
the
obseruation
of
all
Traditions
&
Ceremonies
,
which
are
allowed
by
lawfull
authority
,
and
are
not
repugnant
to
the
word
of
God
;
for
he
that
violateth
them
,
contemneth
not
man
,
but
God
,
who
hath
giuen
power
to
his
Church
,
to
establish
whatsoeuer
things
shall
make
vnto
comlines
,
order
,
and
Edification
.
I
do
not
thinke
it
now
arbitrary
,
or
to
be
changed
:
and
surely
there
had
been
very
litle
Iudgment
in
me
,
if
I
had
made
it
changeable
.
Is
not
a
matter
of
indifferency
but
a
necessary
Prescription
of
Christ
deliuered
to
vs
by
his
Apostles
.
And
that
to
change
it
,
or
keepe
it
on
Munday
,
Twesday
,
or
any
other
day
the
Church
hath
no
Authority
.
The
Apostles
by
direction
of
the
holy
Ghost
insteed
of
that
seauenth
day
obserued
vnder
the
Law
,
did
appoint
that
day
,
which
was
first
in
Creation
of
the
former
world
:
and
that
the
Obseruation
therefore
of
this
Lords
day
,
is
not
to
be
accompted
as
an
indifferent
thing
,
but
as
an
Apostolicall
Tradition
to
be
perpetually
obserued
.
We
do
not
in
any
part
of
the
Apostles
writings
fynd
any
mention
made
that
Sunday
was
to
be
kept
holy
.
we
belieue
this
Apostolicall
Tradition
,
and
see
it
to
be
profitable
.
The
Scripture
hath
not
appointed
what
day
in
the
weeke
,
should
be
most
meet
for
the
Saboth
.
You
should
haue
proued
it
to
be
appointed
by
the
Scriptures
,
which
no
doubt
you
would
haue
done
if
you
could
,
for
that
is
it
which
I
deny
.
89.
10●
taught
by
the
Apostles
the
Prescription
of
this
day
,
the
Apostles
had
eyther
the
expresse
Commandement
of
Christ
before
his
Ascension
,
when
he
gaue
them
Precepts
concerning
the
Kingdome
of
God.
(
Act.
or
else
the
certayne
direction
of
his
Spirit
.
645.
646.
Lords
day
the
first
of
the
the
first
of
the
Saboth
The
first
of
the
Saboth
one
of
the
Saboth
dayes
the
first
of
the
Saboth
No
text
of
holy
Scripture
can
be
alleadged
,
which
commandeth
to
keep
our
Christian
Sabboth
vpon
the
first
day
,
or
any
other
determinate
day
.
M.
Caluin
denieth
flatly
that
,
doth
signify
the
first
day
,
or
Sunday
.
And
that
the
Reuelation
proueth
nothing
,
but
that
S.
Iohn
had
his
Reuelation
vpon
the
day
of
our
Lords
Resurrection
:
but
neither
sayth
,
that
Christians
must
obserue
that
day
for
their
Sabboth
,
nor
that
the
Apostles
kept
the
same
,
which
thing
both
Peter
Martyr
,
and
Erasmus
do
willingly
graunt
.
We
admit
first
the
Bookes
of
Scripture
Canonicall
as
deliuered
by
Tradition
:
Secondly
the
chiefe
heads
of
Christian
doctrine
,
contayned
in
the
Creed
:
Thirdly
the
forme
of
Christian
Doctrine
,
and
distinct
explication
of
many
things
,
somewhat
obscurely
contayned
in
Scripture
&c.
Fourthly
the
continued
practises
of
such
things
as
are
not
expressed
in
Scripture
:
Fiftly
such
obseruations
as
are
not
particularly
commanded
in
Scripture
:
Fast
of
Lent
Baptisme
of
Infants
obseruation
of
our
Lords
day
Many
other
things
there
are
,
which
the
Apostles
doubtles
deliuered
by
Tradition
.
You
shall
not
add
to
the
word
that
I
speake
to
you
,
neither
shall
you
take
away
from
it
:
If
any
man
shall
add
to
these
things
,
God
shall
add
vpon
him
the
Plagues
&c.
I
spake
to
you
that
is
,
to
do
no
more
nor
lesse
then
he
hath
commanded
:
What
I
command
thee
,
that
only
do
to
our
Lord
,
neither
add
any
thing
nor
diminish
.
Many
other
signes
also
did
Iesus
in
the
sight
of
his
Disciples
,
which
are
not
written
in
this
Booke
.
And
these
are
written
that
you
may
belieue
,
that
Iesus
is
Christ
the
sonne
of
God
,
and
that
belieuing
,
you
may
haue
lyfe
in
his
name
,
It
is
euident
that
the
Euangelist
speaketh
of
the
signes
and
Miracles
of
Christ
,
not
of
his
doctrine
.
written
in
this
Booke
There
is
contayned
in
S.
Iohns
Ghospell
,
so
much
as
is
sufficient
to
fayth
and
saluation
;
and
that
S.
Iohns
Ghospell
alone
is
sufficient
:
haue
made
frustrate
the
Commandement
of
God
for
your
owne
Tradition
.
least
any
man
deceiue
you
,
by
Philosophy
&
vayne
fallacy
,
according
to
the
Tradition
of
men
.
do
you
transgresse
the
Commandement
of
God
,
for
your
Tradition
?
If
any
preach
to
you
besydes
that
which
you
haue
receyued
,
be
he
accursed
.
He
doth
not
say
then
you
haue
receyued
,
but
that
which
you
haue
receyued
:
for
if
he
should
haue
said
so
,
he
should
haue
wronged
himselfe
&c.
I
confesse
is
sometymes
fitly
translated
,
Contra
,
against
.
Contra
,
against
In
Gal.
Euangelio
aduersam
,
doctrine
contrary
to
the
Ghospell
Another
Ghospell
All
Scripture
&c.
is
profitable
to
teach
,
to
argue
,
to
correct
,
to
instruct
in
iustice
,
that
the
man
of
God
may
be
perfect
,
instructed
to
euery
good
worke
.
thyne
infancy
thou
hast
knowne
the
holy
Scriptures
,
which
can
instruct
thee
to
Saluation
.
All
Scripture
&c.
is
profitable
Timothy
had
knowne
from
his
infancy
,
Nor
was
it
other
Scripture
then
the
old
Testament
,
which
is
commended
to
Timothy
for
able
to
make
the
man
of
God
perfect
vnto
all
good
workes
.
Loc.
com
.
de
Tradit
.
loc.
Swingl
.
Tom.
l.
Ecclesiast.
fol.
Hook.
Eccl.
Pol.
l.
Ochinus
l.
Dial.
p.
that
the
Old
Testament
is
sufficient
to
Christian
men
,
for
their
Saluation
,
without
any
other
writ
:
He
who
houldeth
the
Sea
of
Rome
,
is
the
head
and
chiefe
of
all
the
Patriarches
,
seeing
he
is
the
first
as
Peter
,
to
whome
power
is
giuen
ouer
all
Christian
Princes
,
and
all
their
people
,
as
he
who
is
the
Vicar
of
Christ
our
Lord
,
ouer
all
people
,
and
the
Vniuersall
Church
of
Christ
:
and
whosoeuer
shall
contradict
this
,
is
excommunicated
by
the
Synode
.
That
no
man
doubteth
yea
it
is
knowne
to
all
ages
,
that
holy
and
most
Blessed
Peter
,
Prince
and
head
of
the
Apostles
,
Pillar
of
Fayth
,
and
foundation
of
the
Catholike
Church
,
receyued
from
our
Lord
Iesus-Christ
&c.
the
keyes
of
the
Kingdome
;
and
that
power
of
loosing
and
bynding
sinnes
was
giuen
him
,
who
in
his
Successours
liueth
and
exerciseth
iudgement
to
this
very
tyme
,
and
alwayes
.
Aug.
ep.
Paul
by
the
testimony
of
Christ
was
greater
then
Peter
.
Whersoeuer
mention
is
made
of
Peter
,
if
we
looke
diligently
into
the
place
,
we
shall
fynd
nothing
to
be
giuen
to
him
,
which
doth
not
agree
to
other
Apostles
.
Peter
is
not
a
Rocke
▪
because
Christ
doth
not
build
his
Church
vpon
Peter
.
I
will
build
my
Church
vpon
this
Rocke
,
not
vpon
thee
,
for
thou
art
not
a
Rocke
&c.
Only
Christ
,
not
Peter
,
is
the
Rocke
,
vpon
which
the
Church
built
,
remayneth
.
Peter
neyther
was
,
nor
is
the
Head
of
the
Holy
Catholike
Church
.
The
Papists
contend
the
Church
to
be
built
vpon
Peter
,
which
is
playne
Idolatry
.
The
Church
is
not
founded
vpon
Christ
,
as
he
was
to
be
seene
,
but
as
he
could
not
be
seene
.
Christ
was
not
a
visible
Monarch
in
the
Church
.
It
is
grosse
ignorance
to
make
Iesus-Christ
the
head
of
the
Church
,
as
he
is
man
.
It
is
impossible
for
a
visible
man
to
be
head
of
the
Church
,
seeing
it
is
inuisible
.
Let
the
greatest
amongst
you
,
be
as
the
least
,
and
the
chiefest
,
as
he
that
serueth
amongst
them
,
as
one
that
serued
,
Simon
,
Simon
,
behould
Sathan
hath
desired
you
,
to
winnow
you
as
wheat
,
but
I
haue
prayed
for
thee
,
that
thy
fayth
fayle
not
,
and
thou
sometymes
conuerted
,
confirme
thy
Brethren
.
but
you
not
so
be
as
the
least
Euen
as
the
Sonne
of
Man
is
not
come
to
be
ministred
vnto
,
but
to
minister
.
I
am
in
the
middest
of
you
,
as
he
that
ministreth
.
You
call
me
Maister
and
Lord
,
&
you
say
well
,
for
I
am
so
.
Feed
the
flock
,
which
is
in
you
,
prouiding
for
it
,
not
by
constraint
,
but
willingly
,
not
for
filthy
lucres
sake
,
but
voluntarily
:
not
as
though
you
were
Lords
in
the
Clergy
,
but
that
yee
may
be
ensamples
to
the
flocke
.
And
I
say
also
vnto
thee
,
thou
art
Peter
,
and
vpon
this
Rocke
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
preuayle
agaynst
it
:
I
will
giue
vnto
thee
the
keyes
of
the
Kingdome
of
heauen
,
and
whatsoeuer
thou
shalt
bind
vpon
Earth
,
shal
be
bound
in
heauen
,
and
whatsoeuer
thou
shalt
loose
on
Earth
,
shal
be
loosed
in
heauen
.
(
this
Thou
art
Simon
the
sonne
of
Iona
;
thou
shalt
be
called
Cephas
,
which
is
interpreted
Peter
,
thou
art
a
Rocke
,
and
vpon
this
Rocke
&c.
for
that
a
Father
of
many
nations
he
had
made
him
:
vpon
this
Rock
I
will
build
my
Church
:
For
other
foundation
can
no
man
lay
,
then
that
which
is
layd
,
which
is
Iesus
Christ
.
God
imparteth
his
dignities
,
not
depriuing
himselfe
of
them
,
but
enioying
he
bestoweth
them
;
he
is
the
light
,
and
yet
he
sayth
,
you
are
the
light
of
the
world
;
he
is
a
Priest
,
and
he
annoynteth
Priests
:
he
is
the
Lambe
,
and
he
sayth
,
Behould
I
send
you
like
lambes
amongst
the
middest
of
wolues
:
he
is
a
Rocke
,
and
he
maketh
a
Rock
.
Though
Peter
be
a
Rock
,
yet
he
is
not
a
Rock
as
Christ
is
:
for
Christ
is
the
true
Rock
,
vnmoueable
of
himselfe
,
Peter
vnmoueable
by
Christ
the
Rock
.
names
proper
to
God
,
are
yet
like
in
a
secondary
sense
,
communicable
to
creatures
.
I
will
build
I
do
build
Peters
fayth
I
haue
prayed
for
thee
,
that
thy
fayth
fayle
not
,
and
thou
sometymes
conuerted
,
confirme
thy
Brethren
:
vpon
this
Rocke
I
will
build
,
I
do
to
be
the
foundation
of
our
Iustification
,
the
house
of
Christ
,
and
Gods
building
To
thee
I
will
giue
the
keyes
of
the
kingdome
of
heauen
,
Blessed
art
thou
Simon
,
the
sonne
of
Ionas
&c.
I
say
also
vnto
thee
,
thou
art
Peter
&c.
I
will
giue
vnto
thee
the
keyes
of
the
kingdome
of
heauen
,
sowed
good
seed
To
thee
I
will
giue
the
keyes
&c.
Go
after
me
Sathan
Thou
art
Christ
&c.
To
thee
I
will
giue
the
keyes
.
Flesh
and
bloud
hath
not
reueyled
it
vnto
thee
,
but
my
Father
which
is
in
heauen
:
Fayth
was
imputed
to
iustice
a
Father
of
many
Nations
Whatsoeuer
you
shall
bynd
vpon
earth
,
shal
be
bound
in
heauen
,
and
whatsoeuer
you
shall
loose
&c.
And
I
will
giue
the
key
of
the
howse
of
Dauid
,
vpon
his
shoulder
,
and
he
shall
open
,
and
there
shal
be
none
to
shut
,
and
he
shall
shut
,
&
there
shal
be
none
to
open
:
And
his
principality
is
vpon
his
shoulder
These
things
sayth
he
that
is
holy
and
true
,
which
hath
the
key
of
Dauid
;
which
openeth
,
and
no
man
shutteth
,
and
shutteth
and
no
man
openeth
.
Iesus
said
to
Simon
Peter
,
Simon
of
Iona
louest
thou
me
more
then
these
?
he
said
vnto
him
;
yea
Lord
thou
knowest
that
I
loue
thee
:
he
said
vnto
him
,
feed
my
Lambes
.
He
said
vnto
him
againe
the
second
tyme
,
Symon
of
Iona
louest
thou
me
?
he
said
vnto
him
yea
Lord
he
said
vnto
him
,
feed
my
sheep
&c.
Louest
thou
me
more
then
these
?
Pasce
oues
meas
,
feed
my
sheep
,
Pasce
,
feed
For
out
of
thee
shall
come
a
a
Gouernour
,
which
shall
gouerne
my
people
of
Israel
Out
of
thee
shall
come
forth
vnto
me
,
he
that
shal
be
the
Dominatour
or
Ruler
in
Israel
dominari
,
to
rule
He
shall
rule
them
with
a
rod
of
Iron
:
pastorem
populorum
,
the
Pastour
of
the
people
.
who
is
a
faithfull
steward
and
wise
,
whom
the
Maister
shall
make
Ruler
ouer
his
houshould
to
giue
them
in
season
their
measure
of
wheat
:
To
thee
I
will
giue
the
keyes
:
feed
my
sheepe
My
sheepe
Christ
commended
his
sheep
to
Peter
indefinitely
,
not
to
feed
these
or
those
sheepe
,
but
sometimes
these
,
sometimes
those
.
Is
the
word
of
God
thus
to
be
prophaned
?
Truly
Christ
did
adde
all
,
not
vniuersall
)
and
the
difference
is
knowne
betwene
indefinite
,
and
vniuersall
propositions
.
an
indefinite
speach
importeth
as
much
as
an
vniuersall
.
the
first
Simon
who
is
called
Peter
,
and
Andrew
his
Brother
,
Iames
&c.
Iames
,
Cephas
,
and
Iohn
.
Peter
,
Iames
,
and
Iohn
.
He
went
to
Hierusalem
to
see
Peter
,
Michael
and
his
Angels
The
Diuell
and
his
Angels
And
Simon
,
and
they
that
were
with
him
,
followed
him
Peter
sayd
,
and
they
that
were
with
him
Tell
his
Disciples
and
Peter
primus
,
the
first
Consul
,
Consulatus
What
if
this
word
,
Primus
be
added
by
some
,
who
would
establish
Peters
Primacy
?
And
yet
we
fynd
it
so
written
in
all
Copies
.
He
gaue
to
Simon
the
name
Peter
,
And
the
first
was
Simon
first
Simon
second
,
third
&c.
Whose
sinnes
you
forgiue
&c.
Preach
the
Ghospell
&c.
Peter
thou
art
not
a
Rocke
,
I
will
not
giue
to
thee
the
keyes
of
the
kingdome
of
heauen
,
Thou
shalt
not
feed
my
sheepe
,
Peter
is
not
the
first
of
the
Apostles
,
walked
vpon
the
waters
with
Christ
:
payed
tribute
that
his
faith
should
not
fayle
:
Feed
my
sheep
calleth
Peter
build
his
Church
vpon
this
Rock
:
among
the
Eleuen
the
feet
of
the
Apostles
whom
to
see
,
Paul
went
to
Hierusalem
:
Inst.
l.
Christ
&c.
foretould
that
his
name
should
not
be
●●mon
,
but
Peter
,
aptly
signifying
by
the
very
word
,
that
vpon
him
as
vpon
Rock
and
firme
stone
,
he
was
to
build
his
Church
.
O
happy
foundation
of
the
Church
,
in
naming
of
the
new
name
,
and
worthy
Rock
of
that
building
,
which
should
dissolue
the
infernall
Lawes
,
and
gates
of
Hell
O
happy
Porter
of
heauen
,
to
whose
arbitrement
the
keyes
of
Eternall
entrance
are
deliuered
&c.
Who
knoweth
not
that
the
holy
Church
is
founded
vpon
the
solidity
of
the
Prince
of
the
Apostles
seing
the
firmenes
of
his
mynd
he
tooke
in
his
name
that
of
a
Rock
he
should
be
called
Peter
?
to
whom
by
the
voyce
of
Truth
it
is
said
:
To
thee
I
will
giue
the
keyes
of
the
kingdome
of
heauen
.
Our
Lord
sayth
,
Thou
art
Peter
,
and
vpon
thee
I
will
build
my
Church
:
Vpon
thee
According
to
the
Metaphore
of
a
Rock
,
it
is
rightly
said
to
him
,
I
will
build
my
Church
vpon
thee
.
As
the
diuine
Scripture
sayth
truly
,
Thou
art
Peter
,
and
vpon
thy
foundation
the
Pillars
of
the
Church
are
strengthened
.
47.
&
see
If
therfore
Peter
be
the
Rock
vpon
which
the
Church
is
built
&c.
Number
the
Priests
from
the
very
Sea
of
Peter
,
that
is
the
Rock
which
the
gates
of
Hell
do
not
ouercome
.
amongst
the
Apostles
deserued
to
heare
,
Amen
,
I
say
to
thee
,
thou
art
Peter
,
and
vpon
this
Rock
I
will
build
my
Church
;
worthy
truly
who
to
the
people
,
which
were
to
be
builded
in
the
howse
of
God
,
might
be
a
stone
for
their
foundation
,
a
pillar
for
their
stay
,
a
key
to
open
the
gates
of
the
kingdome
of
heauen
.
O
Church
,
that
is
,
O
Peter
,
because
vpon
this
Rock
I
will
build
my
Church
:
kill
and
eate
.
Austine
in
his
booke
against
the
Epistle
of
Donatus
,
teacheth
that
the
Church
was
founded
vpon
Peter
,
as
vpon
the
Rock
,
and
he
proueth
this
his
opinion
by
the
verses
of
Ambrose
.
Our
Lord
saith
to
Peter
,
I
say
to
thee
that
thou
art
Peter
,
and
vpon
that
Rock
I
will
build
my
Church
&c.
Thou
art
Peter
Pastour
of
the
Church
the
Father
placed
Hieremy
ouer
one
Nation
,
but
Christ
placed
Peter
ouer
the
whole
world
.
Peter
is
called
a
Rock
,
because
as
an
immoueable
stone
he
sustayneth
the
ioyning
,
and
wayght
of
the
whole
Christian
worke
It
is
cleer
to
all
that
know
the
Ghospell
,
that
by
our
Lords
mouth
,
the
care
of
the
whole
Church
is
committed
to
holy
Peter
,
the
Prince
of
all
the
Apostles
,
for
to
him
it
is
sayd
,
Peter
louest
thou
me
?
feed
my
sheep
.
To
him
it
is
sayd
,
Behould
Sathan
hath
desired
to
winnow
you
as
wheat
,
and
I
haue
prayed
for
thee
Peter
,
that
thy
fayth
may
not
fayle
,
and
thou
sometymes
conuerted
,
confirme
thy
Brethren
.
To
whome
it
is
said
,
Thou
art
Peter
,
and
vpon
this
Rock
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
preuayle
agaynst
it
,
and
to
thee
I
will
giue
the
keyes
&c.
Behould
he
taketh
the
keyes
of
the
Kingdome
of
heauen
,
power
of
bynding
and
loosing
is
giuen
him
,
the
care
and
principality
of
the
whole
Church
is
committed
to
him
&c.
Simon
louest
thou
me
Thou
knowest
Lord
that
I
loue
thee
,
feed
my
sheep
Therefore
is
he
preferred
before
all
,
because
amongst
them
all
,
he
alone
professed
his
loue
.
To
Peter
our
Lord
after
his
Resurrection
sayd
,
feed
my
sheep
,
and
builded
his
Church
vpon
him
alone
,
and
to
him
he
giueth
the
charge
of
feeding
his
sheep
;
for
although
after
his
Resurrection
,
he
gaue
his
power
alike
to
all
,
saying
;
As
my
father
sent
me
,
so
I
send
you
,
take
the
holy
Ghost
,
If
you
remit
to
any
their
sinnes
,
they
shal
be
remitted
&c.
Yet
to
manifest
vnity
,
he
constituted
one
Chayre
,
and
so
disposed
by
his
authority
,
that
vnity
should
haue
origene
of
one
:
The
rest
of
the
Apostles
were
that
Peter
was
in
equall
fellowship
of
honour
&
power
,
but
the
beginning
commeth
of
vnity
:
the
Primacy
is
giuen
to
Peter
,
that
the
Church
of
Christ
may
be
shewed
to
be
one
,
&
one
Chaire
.
Why
did
our
Lord
sheed
his
bloud
?
truly
to
redeeme
those
sheepe
,
the
care
of
which
he
committed
both
to
Peter
,
and
also
to
his
Successors
.
Christ
would
haue
Peter
endued
with
such
authority
,
and
to
be
farre
aboue
all
his
other
Apostles
;
for
he
sayth
,
Peter
dost
thou
loue
me
more
then
all
these
do
?
Whereupon
our
Maister
might
haue
inferred
,
if
thou
loue
me
Peter
,
vse
much
fasting
,
sleepe
on
the
hard
floore
,
watch
much
,
be
Patron
to
the
oppressed
,
Father
to
the
Orphans
,
and
husband
to
the
widdowes
:
but
omitting
all
these
things
,
he
saith
,
feed
my
sheep
;
for
all
the
foresaid
vertues
may
easily
be
done
by
many
subiects
,
not
only
men
,
but
also
women
:
but
when
it
commeth
to
the
gouerment
of
the
Church
,
&
committing
the
Charge
of
so
many
soules
all
woman-kind
must
needs
wholy
giue
place
to
the
burden
and
greatnesse
therof
and
a
great
number
of
men
also
.
feed
my
sheep
What
sheep
the
people
of
this
or
that
City
?
of
this
or
that
kingdome
?
My
sheep
to
whom
is
it
not
manifest
,
he
designed
not
some
,
but
assigned
all
?
nothing
is
excepted
where
nothing
is
distinguished
.
They
that
receyued
the
didrachmes
,
say
to
Peter
the
Apostle
:
Your
maister
doth
not
pay
the
didrachmes
&c.
vpon
which
words
they
went
to
the
maister
,
that
he
might
pay
for
all
his
Disciples
.
But
our
Sauiour
when
he
commandeth
to
pay
for
himselfe
and
Peter
,
seemeth
to
haue
paid
for
all
:
because
as
in
our
Sauiour
were
all
the
Causes
of
Superiority
,
so
after
him
all
are
contayned
in
Peter
:
for
he
ordayned
him
the
head
of
them
,
that
he
might
be
the
Pastour
of
our
Lords
flock
.
I
haue
prayed
for
thee
that
thy
fayth
fayle
not
,
It
is
euident
that
all
are
contayned
in
Peter
,
for
asking
for
Peter
he
is
knowne
to
aske
for
all
.
Alwayes
in
the
Superiour
,
the
people
is
reproued
,
or
commended
.
Goe
after
me
Sathan
,
thou
art
a
scandall
to
me
,
When
he
had
spoken
certaine
things
concerning
his
Passion
to
his
Disciples
,
and
Peter
had
detested
this
as
vnworthy
the
sonne
of
God
,
Peter
,
to
whom
before
he
had
giuen
the
keies
of
the
kingdome
of
heauen
,
vpon
whom
he
was
to
build
his
Church
,
against
whom
the
gates
of
hell
should
nothing
preuayle
,
who
what
he
either
loosed
or
bound
vpon
Earth
,
those
should
remayne
eyther
loosed
or
bound
in
heauen
;
This
man
detesting
this
Sacrament
of
his
Passion
,
he
receiued
with
this
reproach
,
Go
after
me
Sathan
,
thou
art
a
scandall
to
me
:
for
so
great
was
his
Religion
to
suffer
for
the
saluation
of
mankind
,
as
that
with
the
reproach
of
Sathan
he
named
Peter
,
the
first
Confessor
of
the
sonne
of
God
,
the
foundation
of
the
Church
,
the
Porter
of
the
kingdome
of
heauen
,
and
for
earthly
Iudgment
,
the
Iudge
of
heauen
.
After
three
yeares
I
came
to
Hierusalem
to
see
Peter
,
It
was
fitting
that
he
should
desire
to
see
Peter
,
because
he
was
the
chiefe
among
the
Apostles
,
to
whom
our
Sauiour
had
committed
the
care
of
Churches
.
Peter
was
of
so
great
authority
,
that
Paul
in
his
Epistle
writeth
,
Then
after
three
yeares
I
came
to
Hierusalem
to
see
Peter
&c.
Shewing
that
he
had
not
security
of
Preaching
the
Ghospell
,
vnles
it
were
confirmed
by
the
sentence
of
Peter
,
and
the
rest
of
the
Apostles
that
were
with
him
.
21.
See
also
Peter
was
the
mouth
of
the
Apostles
,
and
the
Prince
and
top
of
that
Company
,
and
therfore
Paul
went
to
see
him
aboue
others
.
The
first
Simon
,
who
is
called
Peter
,
Andrew
first
followed
our
Sauiour
before
Peter
,
and
yet
the
Primacy
Andrew
receiued
not
,
but
Peter
.
Peter
walking
vpon
the
waters
,
as
Christ
did
,
declared
himselfe
the
only
Vicar
of
Christ
,
which
should
be
ruler
not
ouer
one
people
,
but
ouer
all
,
for
many
waters
are
many
peoples
.
They
are
not
to
be
belieued
,
for
the
saying
of
Christ
,
Mat.
thou
art
Peter
,
and
vpon
this
Rock
I
will
build
my
Church
,
most
badly
they
expound
of
the
Person
of
Peter
.
The
Church
to
be
built
vpon
Peter
,
because
it
is
said
,
vpon
this
Rock
&c.
Some
of
the
Fathers
haue
so
expounded
,
but
the
whole
Scripture
gainsayeth
.
Many
of
the
Ancient
Fathers
&c.
were
deceiued
to
thinke
something
more
of
Peters
Prerogatiue
,
&
the
Bishop
of
Romes
dignity
,
then
by
the
word
of
God
was
giuen
to
either
of
them
.
Leo
very
painfully
goeth
about
to
proue
that
singular
preheminence
was
giuen
to
Peter
,
aboue
the
other
Apostles
,
and
that
thence
rose
the
Primacy
of
the
Roman
Church
.
It
may
not
be
denyed
,
but
that
Peter
was
sometymes
faulty
in
ambition
and
desire
of
power
&c.
By
which
infirmity
of
Peter
,
doubtles
it
was
signified
that
those
Bishops
which
bragged
of
Peters
succession
,
were
to
be
faulty
of
the
like
&c.
Wherefore
this
so
peruerse
ambition
of
Peter
,
and
ignorance
of
heauenly
things
,
and
negligence
withall
&c.
did
without
doubt
signify
,
that
the
Romane
Bishop
,
because
he
would
be
Chiefe
,
and
heire
of
Peters
priuiledges
,
was
to
be
ignorant
and
a
contemner
of
heauenly
things
&c.
The
affectation
of
Primacy
,
was
a
common
Infirmity
of
the
Apostles
,
as
also
of
the
first
Bishops
of
the
Citty
of
Rome
.
Tertullian
not
without
Errour
seemeth
to
thinke
the
keyes
to
be
committed
only
to
Peter
,
and
the
Church
to
be
built
vpon
him
.
Cyprian
sayth
euery
where
the
Church
to
be
founded
vpon
Peter
,
Origen
sayth
Tract.
in
Matth.
Peter
by
promise
deserued
to
be
made
the
foundation
of
the
Church
:
and
Hom.
in
Luc.
he
calleth
Peter
the
Prince
of
the
Apostles
.
with
absurdity
for
saying
of
Peter
,
he
deserued
to
be
preferred
before
all
the
Apostles
,
and
he
alone
receyued
the
keyes
of
the
Kingdome
of
heauen
,
to
be
communicated
to
the
rest
.
The
saying
of
B.
Dionisius
is
true
,
that
Peter
is
Chiefe
among
the
Apostles
,
and
was
the
foundation
of
Churches
;
And
the
saying
of
Austine
also
is
true
,
that
he
was
first
among
the
Apostles
,
according
to
some
Prerogatiue
.
And
the
saying
of
Marcellus
is
true
,
that
Peter
was
the
head
of
the
whole
Church
&c.
There
were
three
vertues
in
which
Peter
excelled
,
fayth
,
humility
,
and
Charity
&c.
from
that
fayth
Peter
receyued
the
burden
of
the
Rule
of
the
Church
:
And
I
say
to
thee
,
sayth
the
Rock
,
because
thou
art
Peter
,
and
vpon
this
Rock
I
will
build
my
Church
&c.
Peter
was
the
first
Vicar
of
Christ
by
him
chosen
,
and
deputed
spiritually
to
the
Church
.
I
confesse
that
the
keyes
of
loosing
and
bynding
,
of
forgiuing
and
retaining
sinnes
,
were
giuen
by
Christ
to
the
holy
Church
in
B.
Peter
principally
,
and
in
other
Apostles
.
He
that
is
greater
among
you
,
let
him
be
as
the
least
,
In
these
words
the
Lord
noteth
a
manifest
distinction
of
some
greater
,
some
lesse
,
some
chiefer
,
some
lower
.
Farre
be
it
from
me
,
that
I
should
rashly
condemne
those
good
men
of
sacrilegious
ambition
,
seing
the
Lord
did
not
so
much
correct
,
as
direct
them
in
their
demaund
.
In
Ioan.
The
Euangelist
reciteth
as
it
were
this
Prophecy
,
that
Simon
should
haue
a
new
name
giuen
him
.
I
call
it
a
Prophecy
,
not
only
because
Christ
foresaw
the
Constancy
of
faith
which
would
be
in
Peter
,
but
because
he
foresaw
what
he
would
giue
him
:
therfore
now
he
commendeth
in
words
the
grace
which
he
resolued
afterwardes
to
bestow
vpon
him
.
He
doth
not
therfore
say
that
this
is
his
name
for
the
present
,
but
differreth
it
to
the
tyme
to
come
,
Thou
shalt
be
called
Cephas
,
saith
he
,
It
is
meet
that
all
the
Godly
be
Peters
,
who
founded
in
Christ
may
be
made
fit
to
build
the
Temple
of
God
:
but
this
one
is
so
called
for
his
singular
Excellency
.
We
do
not
deny
Peter
to
be
the
foundation
of
the
Church
,
and
the
Gouernour
,
and
we
will
grant
,
if
they
shall
require
,
that
to
be
promised
him
by
Christ
in
these
words
.
who
doth
not
confesse
Peter
to
be
the
Rocke
and
the
foundation
of
Church
?
That
the
words
of
Christ
to
Peter
do
contayne
this
sense
,
vpon
thee
I
will
build
my
Church
.
It
is
expressely
sayd
by
Christ
,
speaking
to
Peter
,
I
will
giue
to
thee
the
keyes
.
Let
them
therefore
be
gone
and
depart
,
whosoeuer
offering
violence
to
this
Text
,
do
contend
that
the
keyes
are
giuen
or
promised
not
to
Peter
immediatly
,
but
Peters
person
excluded
,
eyther
to
the
whole
Church
,
or
to
another
which
is
not
Peter
.
I
grant
,
that
to
him
the
keys
were
truly
promised
,
for
that
the
place
conuinceth
,
and
I
will
neuer
deny
it
.
Who
doubteth
that
the
keyes
were
giuen
to
him
?
The
twelue
Apostles
had
one
among
them
to
gouerne
the
rest
no
Colledge
without
a
Gouernour
,
no
Society
without
a
maister
So
should
it
not
be
any
absurdity
,
if
we
should
confesse
,
that
the
Apostles
gaue
such
preheminence
to
Peter
.
Among
the
Apostles
themselues
,
there
was
one
chiefe
&c.
that
had
chiefe
authority
ouer
the
rest
,
that
Schismes
might
be
compounded
.
Celestiall
spirits
are
not
equall
&c.
The
Apostles
themselues
were
not
equall
,
Peter
is
found
in
many
places
to
haue
bene
Chiefe
,
which
we
deny
not
.
Ibid.
p.
Ibid.
p.
Chiefe
authority
ouer
the
rest
to
this
end
especially
,
that
Schismes
and
contentions
might
be
compounded
:
for
the
keeping
of
the
vniuersall
Church
in
vnity
,
there
is
like
necessity
of
one
Bishop
ouer
all
Christendome
.
That
Peter
was
first
in
order
no
man
denieth
&c.
We
confesse
Peter
to
be
the
Prince
of
the
Apostles
,
the
first
member
of
the
Church
,
the
head
of
the
Colledge
of
the
Apostles
,
and
the
rest
which
holy
Fathers
haue
said
of
him
.
We
deny
not
but
that
B.
Peter
had
a
kind
of
Primacy
and
honour
.
one
aboue
the
rest
to
suppresse
the
seedes
of
dissension
,
If
this
were
the
principall
meanes
to
preuent
Schismes
and
dissentions
in
the
Primitiue
Church
,
when
the
graces
of
God
were
far
more
aboundant
and
eminent
then
now
they
are
:
Nay
if
the
twelue
,
were
not
like
to
agree
,
except
there
had
beene
one
Chiefe
among
them
;
for
saith
Hierome
,
among
the
twelue
one
was
therfore
chosen
,
that
a
Chiefe
being
appointed
,
occcasion
of
dissention
might
be
preuented
&c.
How
can
they
thinke
that
equality
would
keep
all
the
Pastors
in
the
world
in
peace
and
vnity
&c.
For
in
all
Societies
,
authority
(
which
cannot
be
where
all
are
equall
)
must
procure
vnity
and
obedience
.
When
Cephas
was
was
come
to
Antioch
,
I
resisted
him
in
face
,
because
he
was
reprehensible
.
Conuersationis
,
non
Praedicationis
vitium
,
a
default
in
Conuersation
,
lyfe
,
or
regiment
,
not
in
doctrine
.
Aug.
Ep.
For
neyther
Peter
whome
our
Lord
chose
the
first
,
and
vpon
whome
be
built
the
Church
,
when
Paul
disputed
with
him
of
Circumcision
,
challenged
insolently
,
or
arrogantly
tooke
any
thing
to
himselfe
,
saying
,
That
he
had
the
Primacy
,
and
therefore
the
later
Disciples
ought
rather
to
obey
him
.
That
which
was
done
of
Paul
profitably
,
by
the
liberty
of
Charity
,
the
same
Peter
tooke
in
good
part
by
holy
and
benigne
godlines
of
humility
,
and
so
he
gaue
to
posterity
a
more
rare
and
holy
Example
,
if
at
any
tyme
perhaps
they
did
amisse
,
to
be
content
to
be
directed
by
their
Iuniors
,
then
Paul
to
be
bould
and
confident
:
Yea
the
inferiours
to
resist
their
betters
for
defending
the
Truth
of
the
Ghospell
,
brotherly
Charity
alwayes
preserued
.
Which
were
at
Hierusalem
,
sent
Peter
and
Iohn
to
the
people
of
Samaria
:
The
Apostles
and
Brethren
that
were
in
Iury
,
called
Peter
to
an
account
,
The
Apostles
and
Ancients
assembled
to
consider
of
this
word
.
Take
heed
to
your selues
,
and
to
the
whole
flocke
,
wherin
the
holy
Ghost
hath
placed
you
Bishops
,
to
rule
the
Church
of
God
&c.
Though
Peter
be
a
Rocke
,
he
is
not
a
Rock
as
Christ
is
,
for
Christ
is
the
true
immoueable
Rocke
of
himselfe
,
Peter
is
vnmoueable
by
Christ
the
Rock
:
for
Iesus
doth
communicate
and
impart
his
dignities
,
not
voyding
himself
of
them
,
but
houlding
them
to
himselfe
,
bestoweth
them
also
vpon
others
:
He
is
the
light
,
and
yet
you
are
the
lights
,
he
is
the
Priest
,
and
yet
he
maketh
Priests
,
he
is
the
Rocke
,
and
he
made
a
Rock
.
Popes
deseruedly
in
regard
of
the
Chiefest
authority
giuen
them
in
the
whole
Church
,
might
reserue
some
more
grieuous
Criminall
causes
to
their
owne
peculiar
Iudgement
.
I
acknowledge
the
holy
Catholike
,
and
Apostolike
Romane
Church
,
the
mother
and
Mistres
of
all
Churches
,
&c.
the
Romane
Bishop
,
the
Successor
of
S.
Peter
,
the
Prince
of
the
Apostles
,
and
the
Vicar
of
●esus
Christ
.
We
defyne
the
holy
Apostolicke
Sea
,
and
,
the
Bishop
of
Rome
to
haue
Primacy
ouer
the
whole
world
,
and
that
the
Bishop
of
Rome
is
the
Successor
of
B.
Peter
,
Prince
of
the
Apostles
,
and
the
true
Vicar
of
Christ
,
and
the
head
of
the
whole
Church
,
and
the
Father
&
teacher
of
all
Christians
,
and
that
to
him
in
S.
Peter
full
power
was
giuen
by
our
Lord
Iesus
Christ
,
of
feeding
and
gouerning
the
vniuersall
Church
,
euen
as
it
is
contayned
in
the
Actes
of
generall
Councels
,
and
in
the
sacred
Canons
.
the
Pope
was
head
and
Primate
of
the
Church
,
the
Vicar
of
Christ
,
and
the
Prelate
and
Pastour
of
Christians
:
from
Christ
,
not
from
men
or
other
Synods
,
to
him
are
giuen
by
our
Lord
the
keyes
,
&
to
one
it
is
said
,
Thou
art
Peter
;
and
he
alone
is
called
into
the
fulnes
of
power
,
others
into
part
of
the
care
These
thinges
we
plainly
confesse
and
belieue
,
and
do
intend
to
giue
our
diligence
in
this
Councell
,
that
all
may
belieue
the
same
.
He
who
houldeth
the
sea
of
Rome
,
is
the
head
and
Chiefe
of
all
the
Patriarches
,
seing
he
is
the
first
as
Peter
,
to
whom
power
is
giuen
ouer
all
Christian
Princes
,
and
all
their
people
,
as
he
who
is
the
Vicar
of
Christ
our
Lord
ouer
all
people
,
and
the
vniuersall
Church
of
Christ
,
and
whosoeuer
shall
contradict
this
,
is
excommunicated
by
the
Synod
.
S.
Peters
Successor
,
and
he
that
houldeth
his
place
.
The
Roman
Church
by
our
Lords
Ordinance
hath
Principality
of
ordinary
power
aboue
all
others
,
as
being
the
Mother
and
Mistres
of
all
Christian
Belieuers
.
Blessed
Peter
Prince
of
the
Apostles
,
who
first
gouerned
the
Apostolicke
Sea
,
did
leaue
the
Principality
of
his
Apostleship
and
Pastorall
care
to
his
Successours
,
who
are
to
sit
for
euer
in
his
most
sacred
sea
;
To
which
successors
B●shops
he
gaue
and
deliuered
by
Commandement
from
God
the
power
of
authority
,
euen
as
it
was
granted
to
him
by
our
Sauiour
&c
20.
11.
4.
5.
6
The
Pope
teacheth
foolishly
Christes
Priesthood
,
to
be
translated
to
the
Pope
the
Vicar
of
Christ
denying
the
Eternall
Priesthood
of
Christ
.
Looke
only
vpon
two
Chapters
of
his
Decretals
,
where
with
great
Maiesty
he
extolleth
himselfe
aboue
the
authority
of
Scripture
.
In
expounding
them
he
giueth
place
to
the
Fathers
,
in
defyning
Causes
,
he
preferreth
the
Authority
of
the
Apostolicke
sea
,
because
he
wil
be
Lord
of
Scripture
,
not
iudged
by
it
.
No
man
without
me
,
my
keyes
and
Masses
can
giue
help
;
Christ
and
faith
here
can
helpe
nothing
.
Christ
is
drunke
,
foolish
,
mad
,
and
forgetfull
how
great
power
of
bynding
with
keyes
he
hath
giuen
me
.
be
that
doth
not
adore
the
Crackes
of
my
belly
committeth
mortall
sinne
,
and
is
worthy
of
hell
.
See
the
like
The
Fathers
of
the
Councell
say
,
that
the
Pope
hath
will
for
reason
in
those
thinges
which
he
willeth
,
that
he
may
change
the
forme
of
Sacraments
deliuered
from
the
Apostles
,
that
he
may
decree
contrary
to
the
Epistles
of
Paul
,
that
he
may
dispense
against
the
first
Councels
,
and
against
the
words
of
the
Ghospell
.
that
the
Pope
is
God
in
that
he
can
at
his
pleasure
discharge
guilty
soules
,
both
from
the
guilt
of
sinne
,
and
from
the
punishment
due
for
the
same
.
The
Queenes
Maiesty
hath
the
chiefe
power
in
this
Realme
of
England
,
&
other
her
Dominions
,
vnto
whom
the
chiefe
Gouernment
of
all
Estates
of
this
Realme
,
whether
they
be
Ecclesiasticall
or
Ciuill
,
in
all
causes
doth
appertayne
,
and
is
not
,
or
ought
to
be
subiect
to
any
foraigne
Iurisdiction
The
Bishop
of
Rome
hath
no
Iurisdiction
in
this
Realme
of
England
.
We
hould
and
teach
that
Christ
our
Lord
is
and
remayneth
still
,
the
only
vniuersall
Pastor
,
and
highest
Bishop
before
God
his
Father
,
and
that
in
the
Church
he
performeth
all
the
dutyes
of
a
Pastour
or
Bishop
euen
to
the
worlds
end
:
and
therfore
standeth
not
in
need
of
any
other
to
supply
his
roome
,
for
he
is
said
to
haue
a
substitute
,
who
is
absent
:
but
Christ
is
present
with
his
Church
,
and
is
the
head
that
giueth
life
thereunto
.
He
did
straightly
forbid
his
Apostles
and
their
Successors
all
Superiority
or
Dominion
in
the
Church
.
We
acknowledge
no
other
head
of
the
Church
then
Christ
.
We
do
not
allow
of
the
Doctrine
of
the
Romish
Prelates
,
who
would
make
the
Pope
their
generall
Pastour
,
and
supreme
Head
of
the
Church
of
Christ
militant
here
on
Earth
,
and
the
very
Vicar
of
Christ
.
Do
not
intermedle
in
Ecclesiasticall
affaires
neither
command
vs
in
this
kind
,
but
rather
learne
those
things
from
vs
.
God
hath
commuted
the
Empyre
to
you
,
and
to
vs
those
thinges
which
belong
to
the
Church
&c.
Take
heed
least
drawing
vnto
you
such
thinges
as
concerne
the
Church
,
you
be
guilty
of
great
crime
&c.
Who
seeing
him
in
decreeing
to
make
himselfe
the
Prince
of
Bishops
,
and
to
be
Chiefe
Iudge
in
Ecclesiasticall
Iudgments
,
will
not
iustly
say
,
That
he
is
that
Abhomination
of
Desolation
,
which
was
foretould
by
Daniel
.
Emperours
so
metimes
vnfittingly
assumed
to
themselues
the
Iudgement
of
matters
of
fayth
,
which
thing
Athanasius
reprehendeth
in
Constantius
,
and
Ambrose
in
Valentinian
.
Luthers
Error
was
,
that
(
sayth
he
I
permit
that
the
Pope
make
Articles
of
fayth
&c.
as
are
,
The
bread
and
wine
to
be
transubstantiated
in
the
Sacrament
:
the
essence
of
God
neyther
to
beget
,
nor
to
be
begotten
:
The
soule
to
be
the
substantiall
forme
of
mans
body
:
Himselfe
to
be
the
Empero●r
of
the
world
,
and
the
King
of
heauen
&
God
vpon
Earth
:
the
soule
to
be
immortall
,
and
all
those
infinite
Monsters
in
the
Roman
dunghill
of
decrees
;
that
such
as
his
fayth
is
,
such
be
his
Ghospell
,
and
such
the
faythfull
and
such
the
Church
.
Articles
made
by
the
Pope
He
hath
decreed
that
the
soules
do
not
dye
,
when
the
body
is
extinguished
.
Feed
my
sheep
my
sheep
Why
Christ
shed
his
bloud
It
was
to
gayne
that
flocke
,
the
care
whereof
he
committed
to
Peter
,
and
to
Peters
Successours
.
Peter
continueth
and
liueth
in
his
Successours
.
In
that
we
are
Christians
,
it
is
for
our selues
,
in
that
we
are
Prelates
it
is
for
you
one
body
The
head
cannot
say
to
the
feet
,
you
are
not
necessary
for
me
GElasius
affirmeth
,
that
The
Centurists
say
of
Gelasius
(
or
chiefe
S.
Hierome
writing
to
Pope
Damasus
saith
,
Here
S.
Hierome
acknowledgeth
Pope
Damasus
to
be
the
successour
of
S.
Peter
,
and
his
Chaire
,
or
Sea
,
to
be
the
Chaire
of
Peter
.
S.
Austine
vseth
against
heretickes
,
this
Argument
of
the
Bishop
of
Rome
his
succeding
S.
Peter
,
saying
,
And
writing
to
Pope
Innocentius
,
he
saith
,
So
attributing
the
Popes
authority
to
the
Scriptures
themselues
.
Againe
,
Yea
he
teacheth
further
,
that
,
Lastly
,
this
wholesome
Counsaile
he
giueth
to
all
Heretickes
,
S.
Bernard
writing
to
Pope
Eugenius
,
amongst
many
other
excellent
thinges
,
saith
thus
:
The
Fathers
are
so
manifest
for
the
B.
of
Romes
Primacy
,
that
D.
Bilson
affirmeth
,
that
,
The
Centurists
say
of
S.
Leo
,
But
to
be
briefe
And
see
this
(
sayth
Bucer
So
confessedly
doth
the
B.
of
Rome
succeed
S.
Peter
in
the
Apostolicall
Chaire
.
OVr
very
Puritanes
do
acknowledge
and
approue
from
Scriptures
,
(
say
they
Heereof
also
sayth
Carwright
The
Centurists
confesse
that
And
the
same
is
acknowledged
by
Inst.
l.
Wicliffe
submitteth
his
faith
to
the
B.
of
Rome
,
as
to
the
Chiefe
Vicar
of
Christ
,
saying
,
Perzibran
the
Hussites
Confession
is
this
,
Husse
himsel●e
sayth
In
so
much
that
in
Luthers
And
Luther
reproueth
him
,
for
that
,
M.
Iohnson
also
sayth
Morgenstern
confesseth
,
that
&
e.
Luther
yet
himselfe
affirmeth
,
that
But
yet
more
particularly
he
writeth
to
Pope
Leo
,
thus
,
And
in
proofe
of
the
Popes
Primacy
,
he
further
sayth
,
And
cyted
to
Augusta
before
Cardinall
Caietan
the
Popes
Legate
,
he
left
this
Protestation
written
:
A
good
protestation
,
but
badly
performed
.
Melancthon
doth
acknowledge
,
that
(
so
sayth
he
saith
he
further
Ibid.
p.
And
whereas
I
proued
before
,
that
S.
Peter
was
head
or
Chiefe
of
the
Apostles
,
and
of
the
whole
Church
,
D.
Couell
very
pertinently
sayth
,
And
D.
Downham
speaking
of
the
Apostles
and
their
tymes
,
teacheth
that
,
Hence
with
great
reason
D.
Field
teacheth
that
,
Yet
more
And
lastly
sayth
he
By
all
which
it
appeareth
that
the
Roman
Bishop
is
confessedly
the
true
Successor
of
S.
Peter
,
&
the
supreme
Pastor
,
or
Head
of
the
vniuersall
Church
.
Thou
shouldest
not
haue
any
power
against
me
,
vnles
it
were
giuen
thee
from
aboue
At
Caesars
Iudgment-seat
I
stand
,
where
I
ought
to
be
iudged
I
appeale
to
Caesar
What
is
it
to
me
to
iudge
of
them
that
are
without
?
that
the
word
of
our
Lord
might
be
fulfilled
.
Num.
c.
Rogers
auoucheth
that
1.
3.
There
is
not
one
Point
heere
auouched
by
M.
Rogers
which
is
not
a
grosse
lye
;
and
in
particular
,
that
the
Popes
Iurisdiction
was
not
banished
out
of
England
by
Kings
and
Parlaments
,
as
Rogers
pretendeth
,
will
easily
appeare
,
by
viewing
onely
F.
Parsons
Answere
to
S.
Edward
Cookes
Reportes
.
Caluin
produceth
seuerall
reasons
in
proofe
that
the
Pope
is
Antichrist
,
as
that
,
If
abhominable
lyes
were
strong
proofes
,
certainly
these
would
demonstrate
&
conclude
the
Pope
to
be
Antichrist
.
Instit.
l.
they
should
belieue
and
defend
the
Bishop
of
Rome
to
be
properly
Antichrist
,
and
the
sonne
of
Perdition
,
foretold
in
the
Word
of
God.
Boniface
the
third
and
all
his
Successours
to
haue
bene
Antichrists
.
In
respect
of
which
fruites
of
impieties
,
the
said
B.
of
Rome
in
the
holy
Scripture
is
described
to
be
very
Antichrist
,
that
wicked
man
,
that
man
of
sinne
,
the
sonne
of
Perdition
,
and
the
Aduersary
of
God.
Vicar
of
Christ
.
who
is
extolled
aboue
all
that
is
called
God
,
who
denieth
Iesus
to
be
Christ
,
and
affirmeth
himselfe
to
be
Christ
I
am
come
in
the
name
of
my
Father
,
and
you
receiue
me
not
,
if
another
shall
come
in
his
owne
Name
,
him
you
will
receiue
.
The
man
of
sinne
,
the
sonne
of
Perdition
Let
no
man
seduce
you
by
any
meanes
for
vnles
there
come
a
Reuolt
first
and
the
man
of
sinne
be
reueyled
,
the
sonne
of
Perdition
,
which
is
an
aduersary
,
and
is
extolled
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
so
that
he
sitteth
in
the
Temple
of
God
,
shewing
himselfe
as
if
he
were
God.
Roman
Empyre
The
man
of
sinne
,
the
sonne
of
Perdition
,
he
sitteth
shewing
himselfe
,
Ep.
Io.
deny
the
Father
,
and
the
Sonne
,
and
extoll
himselfe
aboue
all
that
is
called
God
;
shewing
himselfe
as
though
he
were
God
,
caring
for
any
God
will
come
in
his
owne
Name
,
slayne
,
that
will
not
adore
his
Image
.
he
is
to
sit
in
the
Temple
of
God
,
Temple
of
Hierusalem
The
Beast
shall
kill
them
,
and
their
Corpes
shall
lye
in
the
streetes
of
the
great
Citty
(
which
spiritually
is
called
Sodome
,
and
Aegypt
)
where
also
their
Lord
was
crucifyed
.
C.
1.1
Heare
yee
the
word
of
our
Lord
,
Princes
of
Sodome
,
giue
eare
to
the
Law
of
our
God
,
yee
People
of
Gomorrha
.
(
spiritually
A
tyme
and
tymes
and
halfe
a
tyme
:
A
tyme
,
two
tymes
,
and
halfe
a
tyme
.
two
yeares
one
yeare
seuen
tymes
seauen
yeares
fourty
two
thousand
,
two
hundred
,
sixty
dayes
:
three
yeares
,
and
a
halfe
.
dayes
for
the
Elect
shal
be
shortned
:
hath
but
a
short
tyme
:
He
must
tarry
a
short
tyme
:
He
must
be
loosed
for
a
little
season
.
Chytraeus
in
Apoc
c.
Bulling
.
in
Apo.
c.
&
ser.
of
a
tyme
,
two
tymes
&
halfe
,
moneths
,
and
In
Ap.
p
Dan.
cont
.
Bel.
part.
by
a
tyme
,
two
tymes
and
halfe
a
tyme
,
yeares
,
during
which
the
Waldenses
were
persecuted
.
moneths
,
&
Husse
and
Hierome
of
Prague
preached
.
304.
316.
71.
84.
Herods
first
persecution
365.
&
Ford
(
arcano
quodam
admonitionis
sibilo
)
by
a
certayne
secret
whispering
admonition
,
Sabboth
of
yeares
,
which
amount
to
yeares
,
wherein
the
Primitiue
Church
was
persecuted
before
Constantines
time
.
dayes
,
and
the
Papacy
for
the
last
as
was
not
since
the
beginning
of
the
world
,
nor
shal
be
:
shal
be
loosed
out
of
his
Prison
,
and
shall
go
forth
and
seduce
the
Nations
that
are
vpon
the
foure
corners
of
the
Earth
:
Diuine
Sacrifice
12.11
.
See
The
Angell
&c.
apprehended
the
Old
Serpent
,
which
is
the
Diuell
and
Sathan
,
and
bound
him
for
a
yeares
&c.
that
he
seduce
no
more
the
Nations
,
till
the
thousand
yeares
be
consummate
&c.
And
when
the
yeares
shall
be
consummate
,
Sathan
shal
be
loosed
out
of
his
prison
&c
,
and
shall
seduce
the
Nations
&c.
after
the
first
yeares
from
Christ
.
Hist.
Sacram
.
l.
Now
began
to
draw
neare
the
end
of
the
Period
of
yeares
,
whereof
Iohn
in
his
Apocalips
c.
writeth
,
then
Sathan
is
to
be
loosed
agayne
.
And
that
then
Antichrist
should
beginne
to
appeare
.
The
Ghospell
shal
be
preached
in
all
the
world
,
for
a
Testimony
to
all
Nations
Into
all
the
Earth
hath
the
sound
of
them
gone
forth
,
and
vnto
the
ends
of
the
whole
world
the
wordes
of
them
.
In
the
whole
world
it
is
,
and
fructifyeth
and
groweth
:
is
preached
among
all
Creatures
,
that
are
vnder
heauen
.
and
then
shall
come
the
consummation
All
Nations
shall
serue
him
Mal.
c.
I
will
send
you
Elias
the
Prophet
,
before
the
coming
of
the
great
and
fearfull
day
of
our
Lord
indeed
shall
come
,
and
restore
all
thinges
.
I
will
giue
to
my
two
witnesses
,
and
they
shall
prophecy
he
is
Elias
that
is
for
to
come
.
great
and
fearfull
day
And
he
shall
go
before
him
in
the
spirit
and
vertue
of
Elias
Elias
should
come
and
restore
all
things
.
They
shall
prophesy
dayes
,
cloathed
with
sackcloathes
,
they
shall
haue
power
to
turne
waters
into
bloud
,
and
to
strike
the
Earth
with
all
plague
.
Antichrist
shall
kill
them
,
and
their
bodies
shall
lye
in
the
streetes
in
the
great
Citty
&c.
where
their
Lord
also
was
crucified
.
after
three
dayes
and
a
halfe
,
the
spirit
of
lyfe
from
God
shall
enter
into
them
.
they
shall
go
vp
to
heauen
in
a
Cloud
,
&
their
Enemies
see
them
:
He
shall
make
all
litle
and
great
,
&
rich
and
poore
&c.
to
haue
a
Caracter
in
their
right
hand
,
or
in
their
foreheades
.
that
no
man
may
buy
or
sell
,
but
he
that
hath
the
Character
,
or
the
name
of
the
Beast
,
or
the
number
of
his
name
.
Coming
is
according
to
the
operation
of
Sathan
in
all
power
,
and
lying
signes
and
wonders
.
shall
shew
great
signes
and
wonders
:
to
come
downe
from
heauen
the
Image
of
the
Beast
to
speake
.
All
the
Earth
wil
be
in
admiration
of
him
.
S.
Hierome
and
S.
Damascene
,
do
interprete
the
word
to
be
one
who
doth
emulate
and
oppose
himselfe
to
Christ
.
The
Centuristes
confesse
that
,
S.
Austine
himselfe
expounding
those
wordes
of
S.
Iohn
,
affirmeth
that
And
the
same
exposition
of
this
place
is
giuen
by
S.
Chrysostome
S.
Cyril
.
S.
Ambrose
,
S.
Irenaeus
,
and
Ruffinus
.
Concerning
the
tyme
of
Antichristes
raigne
,
S.
Irenaeus
alleadging
those
wordes
of
Daniel
(
saith
he
writing
vpon
those
wordes
of
Daniel
,
S.
Chrysostome
affirmeth
Saint
Hierome
writing
vpon
the
11.
Chapter
of
Daniel
,
teacheth
that
,
And
also
S.
Cyril
Austine
is
so
full
herein
,
that
he
doubteth
not
to
write
,
that
,
de
Ciu.
Dei.
c.
S.
Austine
likewise
affirmeth
that
he
shall
spring
from
the
Iewes
,
saying
.
and
see
This
Prophecy
is
vnderstood
of
Antichrist
,
by
Irenaeus
,
Hippolitus
,
Ambrose
,
Austine
,
Prosper
,
Theodoret
,
Gregory
,
and
many
others
vpon
the
7.
Chapter
of
the
Apocalyps
,
where
they
suppose
that
S.
Iohn
did
omit
from
amongst
the
Elect
of
the
Israeliticall
Tribes
,
in
detestation
of
Antichrist
to
be
borne
of
that
Tribe
.
And
certaine
it
is
,
that
the
Iewes
will
receiue
and
follow
him
for
their
Messias
,
as
our
Sauiour
himselfe
sayth
,
which
maketh
it
very
probable
,
that
he
shal
be
a
Iew
borne
,
else
they
would
not
so
easily
admit
him
.
The
Fathers
also
teach
,
that
Antichrist
shall
sit
in
the
Temple
of
Hierusalem
,
and
not
in
the
Church
of
Rome
.
S.
Cyril
demaundeth
,
S.
Hilary
affirmeth
that
S.
Gregory
Nazianzen
writeth
Arethas
writing
vpon
the
foresaid
wordes
of
the
Apocalyps
,
auoucheth
that
,
And
the
like
is
taught
by
S.
Irenaeus
and
Hypolitus
Concerning
Enoch
and
Elias
their
Coming
to
resist
Antichrist
,
S.
Ambrose
writing
vpon
these
wordes
of
S.
Paul
,
expoundeth
them
thus
And
the
like
is
taught
m●●t
plainly
by
S.
Austine
,
saying
But
the
Ancient
Fathers
were
so
wholy
Romane
Catholike
in
this
Point
,
as
that
Fulke
confesseth
,
saying
,
Wherof
also
sayth
Caluin
In
Thes.
Of
this
also
write
the
Centurists
,
So
many
se●erall
wayes
do
the
Ancient
Fathers
testify
from
the
Scriptures
,
that
the
Pope
is
not
Antichrist
.
Ap.
c.
&
in
c.
It
cannot
be
that
a
long
tyme
should
be
figured
by
the
same
short
tyme
,
for
by
a
short
tyme
,
a
short
tyme
is
signifyed
146.
147.
is
that
very
Antichrist
,
who
for
many
ages
hath
subiected
most
Nations
of
the
Gentiles
vnto
the
bondage
of
Sathan
.
Although
,
as
S.
Iohn
sayth
,
there
be
many
Antichrists
,
which
are
forerunners
,
yet
to
speake
of
the
head
and
principall
Antichrist
he
is
to
come
in
the
later
end
of
the
world
,
whereby
is
meant
no
doubt
the
Turke
.
Sathan
being
loosed
It
may
not
be
denyed
,
but
that
neere
the
end
of
the
world
,
a
certaine
man
shall
aryse
in
the
Church
of
Christ
,
who
shall
exceed
all
the
other
Antichristes
in
malice
,
power
,
and
other
wickednes
:
And
of
this
man
may
be
vnderstood
the
Prophecy
of
Iohn
and
Daniel
,
of
yeares
and
a
halfe
,
in
which
he
shall
raigne
.
Antichrist
is
not
yet
come
to
the
Thessalonians
,
is
to
be
vnderstood
of
an
open
professed
Enemy
the
Pope
although
he
doth
corrupt
with
his
lyes
,
the
true
sense
of
the
Mysteries
of
faith
;
yet
for
so
much
,
as
he
doth
not
openly
forbid
to
belieue
them
,
he
therfore
is
not
that
great
Antichrist
.
Some
learned
Prot.
being
ouer
much
modest
,
make
a
doubt
whether
Antichrist
be
yet
reueyled
or
not
.
In
Apo.
p.
the
head
,
and
body
of
all
Controuersies
.
hilles
vpon
which
the
woman
sitteth
,
hilles
,
are
said
to
be
17.15.18
.
see
vpon
which
the
woman
sate
then
fallen
fayth
was
then
renowned
in
the
whole
world
,
which
hath
Kingdome
ouer
the
Kings
of
the
Earth
,
and
which
was
drunken
of
the
bloud
of
the
Saints
,
and
of
the
bloud
of
the
Martyrs
of
Iesus
.
in
the
Temple
of
God
Temple
of
God
Temple
of
Hierusalem
Temple
of
Hierusalem
Temple
of
God
Temple
of
Hierusalem
or
howses
of
prayer
Priests
,
Priests
Instit.
l.
That
as
oftentymes
buildings
are
so
pulled
downe
,
that
the
foundations
and
ruines
remayne
;
so
Christ
hath
not
suffered
his
Church
eyther
to
be
ouerthrowne
by
Antichrist
from
the
foundation
,
or
to
be
layd
euen
with
the
ground
&c.
but
euen
after
the
very
wasting
,
he
willeth
that
the
building
halfe
pulled
downe
,
shold
yet
remayne
.
Counsaile
is
a
persuasion
of
a
greater
good
,
to
which
Christians
are
not
bound
vnles
they
will
,
but
Commandement
is
obligation
of
a
necessary
good
,
to
which
all
are
bound
,
although
they
would
not
.
Counsayles
are
of
our
Lord
,
not
commanding
but
exhorting
.
8.
9.
Moyses
commanded
Marriage
to
all
the
Iewes
,
so
that
it
was
not
lawfull
for
any
in
the
old
Testament
,
to
want
a
wyfe
.
Instit.
l.
Instit.
l.
Supererogatory
workes
are
tokens
of
forgiuenes
of
sinnes
,
so
well
as
Baptisme
;
yea
deliuer
from
the
wrath
of
God
,
so
well
as
Christ
.
Voluntary
workes
besides
,
ouer
,
and
aboue
Gods
Commandements
,
which
they
call
workes
of
supererogation
cannot
be
taught
without
arrogancy
and
impiety
,
for
by
them
men
do
declare
,
that
they
do
not
only
render
vnto
God
as
much
as
they
are
bound
to
do
,
but
that
they
do
more
for
his
sake
,
then
of
bounden
duty
is
required
Instit.
l.
There
is
no
litle
word
vttered
by
Christ
,
which
we
are
not
necessarily
to
obey
.
I
willingly
auoyd
that
false
difference
,
betwene
Precept
,
and
Counsaile
.
The
Ghospell
neither
counsaileth
nor
commandeth
to
depart
from
riches
,
if
they
be
not
taken
away
,
neither
doth
it
counsaile
nor
command
to
giue
thinges
in
common
.
Virginity
to
be
of
no
greater
merit
then
Wedlock
:
and
that
leauing
Monachisme
he
seduced
Virgines
to
marry
.
We
conclude
,
Marriage
to
be
as
it
were
gould
and
the
spirituall
State
as
dung
.
Generation
is
the
chiefest
worke
,
after
the
preaching
of
the
name
of
God
,
To
marry
,
and
to
e●te
and
drinke
,
necessity
compelleth
to
do
both
alike
,
and
God
commandeth
both
alyke
to
be
done
.
a
Turke
is
better
then
these
,
who
haue
brought
in
this
horrible
errour
of
Counsayles
.
It
is
not
good
for
man
to
be
alone
,
because
it
is
not
pleasant
,
not
honest
,
not
profitable
.
Let
not
the
Eunuch
say
,
Behould
I
am
a
dry
tree
,
because
thus
sayth
our
Lord
to
Eunuches
:
They
that
shall
keep
my
Saboths
,
and
shall
choose
the
things
that
I
would
,
and
shall
hould
my
Couenant
,
I
will
giue
vnto
them
in
my
howse
,
and
within
my
walls
a
place
and
a
name
better
then
sonnes
and
daughters
,
an
euerlasting
name
will
I
giue
them
,
which
shall
not
perish
.
Who
will
choose
the
thing
that
pleaseth
me
?
I
will
giue
them
an
euerlasting
Name
that
shall
not
perish
.
These
Eunuches
shall
haue
a
better
place
and
better
name
.
It
is
not
expedient
to
marry
;
our
Lord
said
,
Not
all
take
this
word
,
but
they
to
whom
it
is
giuen
:
for
there
are
Eunuches
which
were
borne
so
from
their
Mothers
wombes
;
and
there
are
Eunuches
which
were
made
so
by
men
,
and
there
are
Eunuches
who
haue
gelded
themselues
for
the
kingdome
of
heauen
:
He
that
can
take
,
let
him
take
.
Kingdome
of
heauen
For
the
kingdome
of
heauen
,
If
thou
wilt
be
perfect
go
sell
the
thinges
that
thou
hast
,
and
giue
to
the
poore
,
and
thou
shalt
haue
treasure
in
heauen
,
and
come
follow
me
.
Against
Rhem.
Test
.
in
Mat.
Christ
neither
Commandeth
nor
counsaileth
this
Perfection
to
all
men
,
but
only
to
this
one
,
to
discouer
the
hypocrisy
and
vaine
confidence
that
he
had
in
himselfe
:
behoulding
him
,
loued
him
went
away
sorrowfull
,
for
he
had
many
possessions
,
we
haue
left
all
thinges
,
and
followed
thee
,
what
therfore
shall
we
haue
?
That
they
shall
sit
vpon
twelue
Seates
,
iudging
the
twelue
Trybes
of
Israel
:
hath
left
house
,
brethren
&c.
or
lands
for
his
name
sake
,
he
hath
promised
they
shall
receiue
an
hundred
fold
,
and
shall
possesse
lyfe
euerlasting
.
If
thou
wilt
be
perfect
&c.
Those
words
contayne
a
personall
and
particuler
command
.
they
had
left
all
things
and
followed
Christ
.
Both
the
Greeke
and
Latin
do
interpret
this
word
(
perfectum
)
perfect
:
But
because
in
later
ages
the
name
of
Perfection
hath
been
ill
expounded
,
it
is
better
to
vse
the
word
,
Integrity
.
For
many
that
are
ignorant
,
do
thinke
,
when
a
man
is
called
perfect
,
thence
to
follow
that
Perfection
may
be
found
in
vs
,
whilest
we
are
conuersant
in
this
lyfe
.
who
were
owners
of
lands
or
houses
,
sould
,
and
brought
the
price
of
those
thinges
which
they
sould
,
and
layd
it
before
the
feet
of
the
Apostles
;
And
to
euery
one
was
deuided
according
as
euery
one
had
need
.
Remayning
,
did
it
not
remayne
to
thee
,
and
being
sould
,
was
it
not
in
thy
power
?
Neither
can
it
be
proued
that
they
promised
the
whole
,
but
they
affirmed
they
brought
the
whole
,
when
they
withdrew
part
.
They
that
haue
as
great
power
to
keep
the
vow
of
Virginity
aduisedly
made
,
as
Ananias
had
to
deliuer
the
whole
price
of
his
land
,
sinne
damnably
if
they
breake
it
I
say
to
the
vnmaried
and
to
widdowes
,
it
is
good
for
them
if
they
so
abyde
,
euen
as
I
also
;
but
if
they
do
not
contayne
themselues
,
let
them
marry
:
Concerning
Virgines
a
Commandement
of
our
Lord
I
haue
not
,
but
Counsaile
I
giue
:
Art
thou
loose
from
a
wyfe
?
Seeke
not
a
wyfe
,
but
if
thou
take
a
wyfe
,
thou
hast
not
sinned
:
He
that
ioyneth
his
Virgin
in
Matrimony
,
doth
well
,
and
he
that
ioyneth
not
,
doth
better
;
Let
the
widow
marry
to
whom
she
will
,
only
in
our
Lord
,
but
more
blessed
shall
she
be
,
if
she
so
remayne
,
according
to
my
Counsaile
.
because
of
Fornication
,
let
euery
man
haue
his
owne
wyfe
:
It
were
good
for
a
man
not
to
touch
a
woman
,
or
I
would
giue
Counsaile
,
It
is
good
&c.
I
do
giue
Counsaile
.
It
is
good
for
a
man
not
to
eate
:
wantest
thou
meate
,
seeke
not
for
meate
:
of
not
eating
I
haue
no
Precept
of
our
Lord
,
but
I
giue
Counsaile
that
no
man
eate
,
because
of
fornication
,
let
euery
man
haue
his
owne
wyfe
,
If
they
do
not
containe
themselues
,
that
they
marry
.
As
concerning
virgins
a
Commandement
of
our
Lord
I
haue
not
,
but
Counsaile
I
giue
,
he
vsed
not
this
power
being
free
made
himselfe
the
seruant
of
all
,
that
he
might
gayne
the
more
:
preached
the
Ghospell
without
cost
,
for
which
he
expected
a
reward
,
and
glory
so
great
,
that
it
was
good
for
him
to
dye
rather
then
that
any
man
should
make
his
glory
voyd
.
It
is
good
for
me
to
dye
rather
&c.
If
I
preach
it
is
no
glory
to
me
,
what
is
my
reward
then
?
that
preaching
the
Ghospell
,
I
yield
the
Ghospell
without
Cost
,
that
I
abuse
not
my
power
in
the
Ghospell
.
Souldiars
,
sheepheards
law
of
ordination
of
Christ
COncerning
the
forsayd
place
of
Esay
,
S.
Austine
writeth
,
This
place
of
Esay
is
vnderstood
of
such
as
are
voluntary
chast
,
by
sundry
other
Fathers
S.
Cyprian
in
his
booke
of
the
habit
of
Virgines
,
writeth
thus
:
Againe
in
the
same
place
Wherof
also
sayth
S.
Austine
And
yet
all
Prot.
will
make
bould
to
say
it
.
As
touching
the
yong
man
mentioned
in
S.
Mathew
,
S.
Ambrose
sayth
:
and
see
To
which
sense
also
sayth
S.
Austine
,
103
And
see
And
the
like
Exposition
is
giuen
by
S.
Hierome
in
his
booke
against
Vigilantius
.
But
S.
Austine
is
so
cleere
in
this
,
that
M.
Trig
sayth
,
S.
Austine
alluding
to
those
wordes
of
the
Samaritan
,
And
againe
What
can
be
vttered
more
cleere
for
Euangelicall
Counsails
?
Now
in
proofe
of
S.
Paul
his
counsailing
of
Virginity
,
S.
Austine
expoundeth
his
words
wholly
agreably
with
our
Catholike
Doctrine
,
saying
,
14.
15.
30.
The
same
Exposition
of
S.
Paules
words
are
giuen
by
S.
Hierome
:
S.
Chrysostome
thus
explaineth
the
same
much
more
largely
:
A
pure
Papist
was
Yet
no
lesse
cleere
heerein
is
S.
Cyprian
,
Lastly
,
Origen
,
sayth
S.
Austine
repeateth
many
things
done
by
Christ
and
his
Apostles
not
commanded
,
but
counsayled
,
saying
:
14.
And
see
So
manifest
it
is
according
to
the
Fathers
Exposition
of
the
Scriptures
,
that
many
thinges
are
lawfull
,
laudable
,
and
Counsailed
,
which
are
no
where
commanded
by
any
Precept
.
TO
come
now
to
our
Prot.
writers
expounding
the
Scriptures
for
Euangelicall
Counsailes
,
and
belieuing
the
same
truth
;
D.
Humfrey
testifieth
that
,
the
Waldenses
and
the
same
is
reported
of
them
by
Luther
And
Husse
himselfe
sayth
Hereof
also
sayth
Luther
&
Luther
himself
acknowledgeth
that
one
of
or
vnmaried
life
,
though
he
was
content
to
practise
the
contrary
with
abhominable
sacriledge
.
Chemnitius
affirmeth
of
those
And
the
same
is
decreed
by
the
Confession
of
Bohemia
in
these
wordes
And
a
little
after
,
speaking
of
the
Commodities
of
the
single
life
of
the
Minister
,
it
sayth
,
&c.
Yea
Here
not
only
Euangelicall
Counsailes
,
but
many
other
Catholicke
pointes
of
Doctrine
are
taught
by
these
Bohemian
Protestantes
.
Caluin
writing
vpon
the
first
Epistle
to
the
Corinthians
cap.
7.8
.
confesseth
that
,
and
he
directly
confuteth
Erasmus
teaching
,
that
yea
in
in
ver.
seuerall
places
he
preferreth
single
lyfe
before
Marriage
,
and
concludeth
thus
,
M.
Hooker
collecteth
and
teacheth
,
vpon
certayne
of
the
before
alledged
Scriptures
,
that
And
againe
,
explaining
more
fully
,
what
he
affirmeth
,
that
to
do
cetayne
things
which
we
may
lawfully
and
so
withall
concludeth
,
that
,
For
which
very
saying
,
he
is
charged
by
some
Puritanes
,
But
he
,
and
his
Doctrine
of
the
workes
of
supererogation
,
are
defended
by
D.
Couel
.
And
thus
we
see
that
many
of
the
learnedst
Prot.
do
teach
and
maintaine
from
the
Scriptures
,
our
Catholicke
Doctrine
of
Euangelicall
Counsailes
.
thou
shalt
loue
thy
Lord
God
from
thy
whole
hart
,
and
with
thy
whole
soule
,
and
with
thy
whole
mynd
Herod
was
troubled
and
all
Hierusalem
with
him
;
many
wonders
were
done
by
the
Apostles
in
Hierusalem
,
and
there
was
great
feare
in
all
,
but
easy
the
way
to
heauen
is
strait
and
narrow
,
My
yoake
is
sweet
,
and
my
burden
light
:
And
his
Commandements
are
not
heauy
.
With
the
mynd
I
serue
the
law
of
God
,
but
with
the
flesh
,
the
law
of
sinne
:
All
we
are
become
as
one
vncleane
,
and
all
our
Iustices
as
the
cloath
of
a
menstrued
woman
.
not
into
Iudgment
with
thy
seruant
,
because
no
man
liuing
shal
be
iustifyed
in
thy
sight
.
shall
man
be
iustifyed
in
comparison
with
God
?
When
you
shall
haue
done
all
things
that
are
commanded
you
,
say
,
we
are
vnprofitable
seruants
,
we
haue
done
that
which
we
ought
to
do
.
Those
who
haue
fullfilled
the
Commandement
,
may
say
,
We
are
vnprofitable
seruants
,
we
haue
done
that
which
we
ought
.
This
the
Virgin
doth
not
say
,
nor
he
who
hath
sould
his
goods
,
but
expecteth
rewards
layd
vp
,
euen
as
the
holy
Apostle
sayth
,
Behould
we
haue
left
all
things
and
followed
thee
,
what
therefore
shall
we
haue
?
not
as
an
vnprofitable
seruant
doth
he
say
,
he
hath
done
that
which
he
ought
to
do
,
but
as
profitable
to
our
Lord
,
who
hath
multiplied
the
talents
committed
vnto
him
&c.
they
are
vnprofitable
seruants
seruants
vnprofitable
Good
and
faythfull
seruant
,
because
thou
wast
faythfull
in
a
little
,
I
will
place
thee
ouer
much
:
enter
into
the
ioy
of
thy
Lord
.
not
now
name
them
seruants
,
but
friends
.
If
any
man
therefore
shall
cleanse
himselfe
from
these
,
he
shal
be
a
vessell
vnto
honour
,
sanctifyed
and
profitable
to
our
Lord
,
prepared
to
euery
good
worke
.
TO
examine
now
what
the
Church
of
Christ
belieueth
and
practiseth
concerning
the
Vowes
of
workes
of
Perfection
;
in
the
fourth
Carthage
Councell
it
is
decreed
,
that
,
In
the
second
Councell
of
Arles
it
is
defined
that
,
Agreably
to
this
the
Catholicke
Church
still
teacheth
,
that
,
14
16.
A
vow
being
a
Religious
promise
of
some
greater
good
made
freely
to
God
,
is
in
it selfe
lawfull
,
and
a
true
and
proper
worship
of
God.
The
vowes
of
perpetuall
Continency
,
Pouerty
,
and
Regular
Obedience
,
are
indeed
the
state
of
Abhomination
.
The
vow
of
single
lyfe
is
Rebellion
against
God.
We
thinke
with
the
Apostle
the
vow
of
Perpetuall
Chastity
to
be
Diabolicall
Doctrine
thing
I
here
add
which
I
would
to
God
I
could
perswade
all
men
,
that
is
,
that
all
vowes
might
be
altogeather
taken
away
or
eschewed
All
vowes
are
against
the
Ordinance
of
God.
It
was
more
Perfection
to
liue
without
Vow
,
then
with
Vow
.
Vow
yee
,
and
render
your
vowes
vnto
God.
When
thou
shalt
vow
avow
vnto
the
Lord
thy
God
,
thou
shalt
not
be
slack
to
pay
it
,
for
the
Lord
thy
God
will
surely
require
it
of
thee
,
Iacob
vowed
a
vow
,
saying
Dauid
vowed
a
vow
to
the
God
of
Iacob
.
Pet.
Mart.
de
caelib
.
&
vot
.
p.
vowes
were
Ceremonies
of
the
old
Testament
&c.
abolished
by
Christes
Comming
,
Now
in
the
New
Testament
we
haue
warrant
to
vow
,
241.
243.
commanded
vs
to
keepe
set
tymes
of
fasting
,
to
taske
our selues
in
prayer
,
to
giue
set
Almes
&c.
Ananias
sould
a
peece
of
land
,
and
defrauded
of
the
Price
of
the
land
&c.
and
bringing
a
certaine
Portion
laid
it
at
the
feet
of
the
Apostles
.
And
Peter
said
,
Ananias
,
why
hath
Sathan
tempted
thy
hart
,
that
thou
shouldest
lye
to
the
holy
Ghost
,
and
defraud
of
the
price
of
the
land
?
Remayning
,
did
it
not
remayne
to
thee
,
and
being
sould
,
was
it
not
in
thy
power
?
&c.
Thou
hast
not
lyed
to
men
,
but
to
God.
Ananias
,
hearing
these
words
,
fell
downe
,
and
gaue
vp
the
Ghost
.
defrauding
of
the
Price
lying
not
to
men
,
but
God
,
affirming
that
he
brought
the
whole
,
when
he
withdrew
a
part
,
defrauded
of
the
price
of
the
land
,
his
wyfe
being
priuy
therto
Remayning
,
did
it
not
remayne
to
thee
,
&
being
sould
,
was
it
not
in
thy
power
?
Ananias
,
why
hath
Sathan
tempted
thy
hart
,
that
thou
shouldst
lye
to
the
holy
Ghost
&c.
Thou
hast
not
lyed
to
men
but
to
God.
They
that
haue
as
great
power
to
keepe
the
vow
of
Virginity
,
aduisedly
made
,
as
Ananias
had
to
deliuer
the
whole
price
of
his
land
,
sinne
damnably
if
they
breake
it
:
How
shall
this
be
done
,
because
I
know
not
man
?
The
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
High
shall
ouershaddow
thee
.
How
shall
Pharao
heare
me
,
being
of
vncircumcised
lippes
?
And
Nicodemus
asking
,
How
can
a
man
be
borne
when
he
is
old
?
There
are
Eunuches
which
haue
gelded
themselues
for
the
kingdome
of
heauen
They
that
are
assured
of
the
guift
of
Chastity
vnto
their
lyues
end
may
lawfully
vow
,
or
determine
of
it
,
but
without
such
assurance
no
man
can
vow
continency
lawfully
.
Let
a
Widdow
be
chosen
of
no
lesse
then
yeares
,
which
hath
been
the
wife
of
one
husband
&c.
but
the
yonger
widdowes
auoyde
,
for
when
they
shal
be
wanton
in
Christ
,
they
will
marry
,
hauing
damnation
,
because
they
haue
m●de
voyd
their
first
fayth
.
Let
her
mary
to
whome
she
will
,
only
in
our
Lord
?
148.
149.
In
that
Luther
vnderstandeth
this
first
fayth
,
of
iustifying
fayth
,
and
not
of
the
fayth
of
Chastity
,
it
is
playnly
inforced
.
Which
opinion
,
as
he
was
the
first
that
had
it
,
so
was
it
without
the
assent
of
any
learned
man
,
and
agaynst
Paul.
The
Apostle
speaketh
of
the
fayth
,
or
vow
of
office
&c.
but
because
Paul
blamed
them
,
that
they
would
after
marry
,
it
is
most
cleere
that
this
Condition
was
in
their
vow
.
when
they
shal
be
wanton
in
Christ
,
they
will
marry
.
also
in
breaking
their
fayth
giuen
to
the
Church
was
a
bond
of
continuall
vnmarryed
lyfe
,
sinne
and
damnation
first
fayth
giuen
in
Baptisme
Let
a
Widdow
be
chosen
of
no
lesse
them
first
fayth
Let
a
Widdow
be
chosen
TO
begin
with
S.
Austine
,
he
expounding
these
wordes
of
the
Psalmist
,
sayth
of
the
Christians
of
his
tyme
,
Yea
S.
Austine
gathereth
from
those
words
of
S.
Paul
,
that
the
Apostles
did
vow
Pouerty
.
See
the
variety
of
lawfull
and
holy
vowes
,
recounted
by
S.
Austine
,
and
practised
by
the
Primitiue
Christians
,
&
still
continued
by
Catholickes
:
but
amongst
Prot.
not
so
much
as
euer
heard
of
,
that
they
were
euer
practised
by
any
one
of
them
.
Theodoret
aduiseth
that
Afterwardes
teaching
he
addeth
The
Fathers
with
vnanimous
consent
do
expound
the
Scriptures
in
behalfe
of
Ananias
his
vow
,
S.
Hierome
writeth
,
S.
Austine
And
a
little
after
A
fearefull
saying
for
Luther
and
other
Apostataes
.
S.
Chrysostome
S.
Fulgentius
S.
Gregory
See
S.
How
different
are
these
Expositions
from
D.
Fulkes
,
affirming
that
Ananias
his
sinne
,
was
only
lying
,
not
breaking
any
vow
.
As
touching
our
Saint
Austine
writeth
This
is
so
cleere
,
that
D.
Fulke
sayth
,
In
like
sort
touching
the
Eunuches
,
S.
Epiphanius
writeth
,
Now
that
Monkes
and
Religious
Virgins
do
vow
Chastity
it
is
certayne
.
S.
Austine
alluding
to
this
place
,
saith
,
S.
Fulgentius
expresly
saith
In
proofe
that
the
widdowes
mentioned
by
S.
Paul
vowed
Chastity
,
S.
Austine
writeth
,
8.
9.
see
(
sayth
he
And
the
same
he
teacheth
most
plainly
in
sundry
other
places
.
In
the
fourth
Carthage
Councell
it
was
decreed
that
,
This
Canon
is
so
disliking
to
Daneus
,
that
he
chargeth
the
Councell
and
S
Austine
,
and
as
Osiander
thinketh
But
I
suppose
all
of
Iudgment
will
giue
greater
credit
to
this
Exposition
of
Scripture
,
made
by
this
Councell
and
S.
Austine
,
then
to
any
giuen
by
New
Sectaryes
.
S.
Epiphanius
S.
Chrysostome
And
the
same
exposition
is
giuen
by
sundry
other
The
ancient
Fathers
did
so
confessedly
allow
of
vowes
,
as
that
Chemnitius
sayth
,
Peter
Martyr
thinketh
Hospinian
affirmeth
further
,
that
So
cleere
and
confessed
it
is
,
that
the
Ancient
Fathers
did
expound
the
Scriptures
in
behalfe
of
the
lawfull
vse
of
vowes
,
and
that
themselues
did
approue
and
practise
the
same
Doctrine
.
BVllinger
confesseth
that
in
the
Old
Testament
,
and
so
Of
whose
Vow
and
Profession
the
Scriptures
make
mention
sacriledge
in
Ananias
4.
8.
Peter
accused
Ananias
of
theft
,
yea
and
also
of
sacriledge
.
It
was
indifferent
for
Ananias
to
haue
sould
or
held
his
possessions
vntill
his
solemne
Vow
and
promise
vnto
God
had
strictly
bound
him
one
only
way
They
had
vndertaken
the
law
of
a
perpetuall
vnmarryed
lyse
,
and
that
if
they
marryed
they
cast
of
the
Vocation
of
God
&c.
and
sinned
.
by
the
wife
of
one
husband
in
that
place
,
he
doth
vnderstand
such
a
Widdow
as
was
neuer
marryed
but
once
:
his
there
might
no
Widdow
haue
attayned
to
the
sayd
Church
Office
,
if
she
had
bene
twice
marryed
:
Widdowes
made
publike
profession
to
liue
vnmarryed
they
will
marry
(
sayth
the
Apostle
)
and
truly
to
marry
is
of
it selfe
without
fault
,
for
marriage
is
honourable
&c.
but
because
they
did
once
giue
their
fayth
to
Christ
the
spouse
,
and
the
Church
,
and
willingly
barred
themselues
from
mariage
,
hence
it
is
&c.
that
their
mariage
doth
decline
to
the
ignominy
of
Christ
.
Anticbristus
pag.
Luther
vnderstandeth
this
first
faith
,
of
iustifying
faith
,
and
not
of
the
fayth
of
Chastity
,
it
is
plainly
inforced
the
Apostle
speaketh
of
the
faith
,
or
vow
of
office
But
because
Paul
maketh
it
a
fault
,
that
they
would
afterwards
mary
,
it
is
most
cleere
that
this
Condition
passed
by
vow
.
yonger
widowes
through
the
lust
of
youth
,
do
betake
themselues
to
mariage
againe
,
which
,
though
it
be
a
matter
lawfull
in
it selfe
,
yet
it
is
vnlawfull
to
those
,
that
before
God
and
his
Church
haue
vowed
the
Contrary
.
And
thus
is
this
place
expounded
by
Theophilact
,
Ambrose
,
Bullinger
,
Claudius
,
Guilliand
,
and
others
.
note
,
according
to
Hierome
,
that
for
such
as
vow
Virginity
,
it
is
not
only
a
sinne
to
mary
▪
but
to
will
to
marry
&c.
The
third
impediment
of
Mariage
is
a
vow
made
to
God
,
to
keep
Continency
.
181.
216.
No
man
can
deny
that
it
is
commanded
by
God
▪
that
vowes
be
kept
,
as
the
Scripture
sayth
,
Vow
y●e
and
pay
,
so
that
it
is
lawfull
for
no
man
to
dispute
,
whether
vowes
are
to
be
kept
.
It
is
Gods
Commandement
Vow
yee
and
p●y
.
This
will
deceyue
no
man
but
him
alone
who
doth
not
belieue
that
it
is
commanded
and
agreable
to
truth
.
It
is
sacriledge
,
when
a
Religious
man
,
Priest
,
Nunne
,
and
all
o●hers
who
haue
vowed
Continency
to
God
to
commit
fornication
&c.
It
is
Sacriledge
,
where
not
only
Chastity
is
defyled
,
but
she
who
also
was
offered
to
God
alone
,
is
taken
away
&c.
But
this
in
Priestes
is
rather
from
the
Institution
of
the
Church
,
then
from
God
,
but
in
Religious
men
it
is
most
grieuous
,
because
they
haue
of
their
owne
accord
consecrated
themselues
to
the
Lord
,
and
withdrawne
themselues
againe
.
Katherine
Bore
Euery
one
as
he
hath
determined
in
his
hart
,
not
of
sadnes
,
or
of
necessity
,
for
God
loueth
a
cheerfull
giuer
.
that
thy
good
might
be
not
as
it
were
of
necessity
,
but
voluntary
.
The
people
reioyced
when
they
promised
vowes
of
their
owne
accord
,
because
they
did
offer
them
to
our
Lord
with
all
their
hart
.
If
they
do
not
containe
themselues
,
let
them
marry
,
for
it
is
better
to
marry
,
then
to
be
burnt
:
Because
of
Fornication
let
euery
one
haue
his
owne
wyfe
:
I
wil
therefore
the
yonger
to
marry
,
to
bring
forth
children
.
because
of
Fornication
:
If
they
do
not
containe
:
for
your
incontinecy
,
as
let
them
mary
,
let
them
haue
a
wyfe
:
It
is
better
to
mary
,
then
to
be
burne
,
but
I
say
this
by
Indulgence
,
not
by
Commandent
.
Let
euery
one
haue
his
owne
wyfe
,
I
will
therfore
the
yonger
to
marry
,
I
would
all
men
to
be
as
my selfe
:
not
all
take
this
word
,
but
they
to
whom
it
is
giuen
;
he
that
can
take
,
let
him
take
.
I
would
all
men
to
be
as
my selfe
,
but
euery
one
hath
a
proper
guift
of
God
,
one
so
,
and
another
so
.
He
that
hath
determined
in
his
hart
,
being
setled
,
not
hauing
necessity
,
but
hauing
power
of
his
owne
will
&c.
to
keepe
his
Virgin
,
doth
well
.
All
men
haue
not
fayth
All
take
not
this
word
,
but
to
whome
it
is
giuen
,
which
things
I
haue
spoken
,
that
when
thou
shalt
take
that
from
him
,
Euery
one
hath
his
proper
guift
,
thou
shouldest
not
faint
in
mynd
,
nor
reason
thus
with
thy selfe
;
for
this
matter
there
is
no
need
of
my
labour
and
study
,
for
Paul
hath
called
it
a
guift
;
for
he
sayd
not
so
,
because
he
would
ranke
Continency
amongst
the
number
of
heauenly
guifts
,
but
he
called
it
a
guift
for
modesty
,
for
he
would
not
haue
so
differed
from
himselfe
and
from
Christ
,
whose
that
is
,
There
are
Eunuches
who
haue
gelded
themselues
for
the
kingdome
of
heauen
;
and
that
,
He
that
can
take
,
let
him
take
.
He
should
lesse
agree
with
himselfe
,
condemning
them
who
when
they
had
chosen
widdowhood
,
remayned
not
in
that
mynd
,
for
if
it
be
a
guift
,
why
dost
thou
threaten
them
?
Hauing
damnation
,
because
they
haue
made
voyd
their
first
fayth
.
For
Christ
neuer
punisheth
those
who
haue
not
had
guifts
,
but
he
alwayes
punisheth
those
who
liue
dishonestly
.
Let
him
do
what
he
will
:
she
sinneth
not
if
she
marry
.
There
are
Eunuches
who
haue
gelded
themselues
.
Concerning
Virgins
a
Commandement
&c.
I
haue
not
,
but
I
giue
Counsayle
.
He
that
can
take
,
let
him
take
:
6.
9.
4.
341.
342.
for
he
that
marryeth
her
dismissed
,
committeth
Adultery
All
take
not
this
word
he
that
can
take
,
let
him
take
He
that
hath
eares
to
heare
,
let
him
heare
,
I
haue
knowne
some
who
murmur
what
,
say
they
,
if
all
would
abstaine
from
generation
,
how
should
mankind
subsist
?
I
would
to
God
all
would
this
only
in
Chastity
from
a
pure
hart
,
and
good
Conscience
,
and
faith
vnfaigned
;
much
sooner
would
the
City
of
God
be
filled
,
and
the
end
of
the
world
would
be
haestened
.
What
else
doth
it
appeare
that
the
Apostle
doth
exhort
,
where
he
sayth
,
when
he
spoke
therof
,
I
would
haue
all
to
be
as
my selfe
?
or
in
another
place
,
This
therfore
I
say
Brethren
,
the
tyme
is
short
,
it
remayneth
that
they
also
which
haue
wyues
,
be
as
though
they
had
not
&c.
For
the
figure
of
this
world
passeth
away
:
But
I
would
haue
you
to
be
without
carefulnes
.
Mariage
honourable
in
all
it
is
damnable
The
Apostle
sayth
,
Marriage
honourable
in
all
,
and
the
bed
vndefyled
;
And
therfore
the
seruants
of
God
,
in
that
they
are
not
marryed
,
thinke
not
the
good
of
Mariage
to
be
a
fault
,
but
yet
they
doubt
not
perpetuall
Continency
to
be
better
then
good
Mariage
,
specially
in
this
tyme
,
when
it
is
said
of
Continency
,
He
that
can
take
,
let
him
take
.
Let
Mariage
be
honourable
in
all
,
among
all
men
,
in
omnibus
,
in
all
in
omnibus
,
in
all
inter
quosuis
,
amongst
euery
one
,
Bishops
do
not
dwell
with
women
&c.
the
same
is
decreed
of
euery
single
Priest
,
and
of
Deacons
vnmarryed
:
old
women
,
the
Mother
,
Sister
,
Aunt
,
and
Grandmother
.
If
a
Priest
shall
marry
,
he
shal
be
deposed
from
Order
:
but
if
he
shall
commit
fornication
or
Adultery
,
let
him
be
cast
out
of
the
Church
,
and
do
Pennance
amongst
the
Laity
.
By
all
the
Bishops
it
is
sayd
,
It
pleaseth
all
,
that
Bishops
,
Priests
,
and
Deacons
,
or
such
as
touch
the
Sacraments
,
keepers
of
Chastity
,
shall
abstayne
euen
from
wyues
.
that
what
the
Apostles
haue
taught
,
and
Antiquity
it selfe
hath
obserued
,
we
also
may
keepe
.
8
14.
1.
2.
Instit.
l.
None
may
be
a
Priest
though
he
will
vow
a
single
lyfe
,
if
he
haue
bene
a
maried
man
:
the
Rhemists
in
Bishops
,
Priests
,
and
Deacons
,
are
not
commanded
by
Gods
Law
,
either
to
vow
the
state
of
single
lyfe
,
or
to
abstaine
from
Mariage
.
Therfore
it
is
lawfull
also
for
them
,
as
for
all
other
Christian
men
,
to
marry
at
their
owne
discretion
,
as
they
shall
Iudge
the
same
to
serue
better
for
Godlines
.
What
do
the
Churches
of
the
East
,
of
Aegypt
,
and
of
the
Sea
Apostolike
who
take
Clergy
men
eyther
such
as
are
Virgins
,
or
Continent
,
or
if
they
haue
wyues
yet
cease
to
be
as
husbands
?
He
taught
that
such
as
could
not
containe
,
though
they
had
vowed
virginity
,
should
neuertheles
be
marryed
.
Vigilantius
and
Iouinian
are
condemned
by
S.
Hierome
If
Vigilantius
meant
the
lawfull
mariage
of
Pastors
,
in
that
he
thought
rightly
.
Luther
thinketh
Swinglius
auoucheth
that
Yea
saith
Bullinger
So
that
such
Prot.
Bishops
&
Ministers
,
as
do
not
marry
,
do
contrary
to
the
command
giuen
by
the
Scripture
,
as
these
Prot.
dreame
.
loynes
girded
obseruing
Continency
be
ready
agaynst
the
third
day
,
and
not
come
neare
the
holy
bread
to
Dauid
holy
bread
The
Priests
that
come
to
the
Lord
,
let
them
be
sanctifyed
,
least
he
strike
them
.
1.
8.
to
Hospitality
,
gentle
,
sober
,
iust
,
holy
,
Continent
:
Labour
thou
as
a
good
soldiar
of
Christ
Iesus
:
no
man
being
a
soldiar
to
God
,
in
tangleth
himselfe
with
secular
businesses
,
by
consent
to
contayne
for
a
tyme
,
that
they
may
giue
themselues
to
prayer
.
IN
the
second
Carthage
Councell
it
is
thus
decreed
,
(
sayth
Origen
Agreably
heerto
sayth
S.
Hierome
he
proueth
,
that
the
Apostles
after
they
were
called
to
follow
Christ
,
had
no
more
carnall
company
of
their
wyues
,
by
those
wordes
of
our
Sauiour
,
But
the
Fathers
Doctrine
and
practise
,
were
so
cleere
in
behalfe
of
the
vnmaryed
life
of
Priestes
,
that
Iewell
sayth
,
And
Bucer
acknowledgeth
that
The
Councell
of
Nice
,
which
Whitguift
calleth
,
&
which
is
of
did
(
as
Cartwright
acknowledgeth
)
teach
that
,
So
confessedly
are
the
Ancient
Councels
&
Fathers
,
against
the
Mariage
of
Priestes
.
the
Waldenses
De
Ecclesia
.
p.
do
inforce
their
Ministers
of
the
word
to
single
lyfe
:
They
deny
marriage
to
their
Priests
For
the
most
part
it
is
vsed
in
the
Churches
of
Bohemia
,
that
a
single
man
should
be
taken
into
the
Ecclesiasticall
Ministery
All
the
Ministers
for
the
most
part
in
Bohemia
and
Morauia
do
liue
vnmarryed
most
holily
.
Order
is
the
seauenth
impediment
of
Marriage
,
because
a
Clergy
man
in
greater
Orders
,
ought
not
to
marry
,
because
he
hath
made
a
vow
.
Clergy
men
are
greatly
bound
aboue
the
Common
people
to
keep
Chastity
,
both
by
reason
of
Diuine
Precept
,
and
by
reason
of
their
proper
Vow
,
and
by
reason
of
the
most
holy
Ministery
,
and
by
reason
of
the
profitable
Example
.
that
in
●he
last
tymes
,
certaine
shall
depart
from
the
faith
,
attending
to
spiri●s
of
Error
,
and
doctrines
of
Deuils
&c.
forbidding
to
marry
&c.
4.
6.
He
forbiddeth
to
marry
,
who
saith
that
it
is
euill
,
not
he
who
preferreth
before
this
good
,
another
thing
better
.
last
tymes
last
tymes
the
ends
of
the
world
are
come
:
Litle
Children
it
is
the
last
houre
:
he
be
the
husband
of
one
wyfe
Let
a
widdow
be
chosen
&c.
which
hath
bene
the
wyfe
of
one
husband
:
Paul
the
Apostle
when
he
went
to
the
Gentiles
,
did
not
impose
vpon
them
the
greatest
waight
of
vertue
;
but
willing
to
place
Pastors
in
the
world
which
was
replenished
with
Adulteries
and
fornications
:
and
becaus●
vertues
were
rarely
found
,
ordaining
Bishops
he
said
to
Titus
Ordaine
Bishopes
,
as
I
haue
also
appointed
thee
&c.
the
husband
of
one
wyfe
not
so
,
that
now
this
be
obserued
in
the
Church
,
for
a
Priest
ought
to
be
adorned
with
all
Chastity
;
but
because
that
to
those
who
liued
in
fornication
,
it
was
a
great
thing
,
therfore
he
sa●d
,
Ordaine
Bishops
&c.
the
husband
of
one
wife
not
that
he
made
this
a
law
but
that
he
pardoned
their
Error
or
infirmity
.
Instit.
l.
Mariage
is
honourable
in
all
But
perhaps
it
wil
be
sayd
,
if
it
be
lawfull
and
good
to
marry
,
why
it
is
not
lawfull
for
Priests
to
haue
wyues
?
To
who
knoweth
not
that
euery
thing
hath
its
order
;
for
there
is
something
which
is
not
altogeather
generally
lawfull
,
to
all
,
and
there
is
something
which
is
lawfull
to
some
,
and
not
to
others
:
and
which
is
sometymes
lawfull
,
and
sometymes
not
.
It
is
neuer
lawfull
for
any
man
to
commit
fornication
;
but
it
is
lawfull
to
bargayne
somtymes
and
somtimes
not
;
for
before
a
man
be
of
the
Clergy
,
he
may
lawfully
bargaine
,
but
after
not
.
It
is
lawfull
sometymes
for
a
Christian
to
company
with
his
wife
,
sometymes
not
.
Vpon
dayes
of
Procession
sometimes
it
is
not
lawfull
,
because
abstinence
must
be
euen
from
lawfull
things
,
that
what
is
desired
may
more
easily
be
obtayned
&c.
Is
euery
thing
Lawfull
before
an
Emperor
,
which
is
lawfull
before
others
?
how
much
more
in
matters
concerning
God
?
Heereby
it
is
,
that
the
Bishop
ought
to
be
purer
then
others
,
for
he
seemeth
to
beare
his
person
,
for
he
is
his
Vicar
,
that
what
is
lawfull
for
others
,
may
not
be
lawfull
for
him
;
because
he
must
daily
supply
the
place
of
Christ
,
eyther
praying
for
the
people
,
or
offering
,
or
baptizing
.
And
generation
is
not
only
vnlawfull
to
him
,
but
also
to
his
Ministery
,
because
he
ought
to
be
purer
,
seeing
the
thinges
which
he
ministreth
are
holy
.
Haue
we
not
power
to
lead
about
a
woman
a
Sister
,
as
also
the
rest
of
the
Apostles
?
&c.
I
beseech
thee
my
sincere
companion
:
Peter
,
and
the
rest
of
the
Apostles
,
that
I
may
grant
him
for
the
present
,
out
of
our
aboundance
,
had
wyues
;
but
such
as
they
tooke
when
they
knew
not
the
Gospel
:
who
afterwards
taken
to
be
Apostles
,
they
relinquish
the
Office
of
Marriage
.
For
when
Peter
in
the
person
of
the
Apostles
,
sayd
to
our
Lord
,
Behould
we
haue
left
all
,
and
followed
thee
?
Our
Lord
answereth
him
:
Amen
,
I
say
to
you
,
that
there
is
no
man
who
shall
leaue
house
,
or
Parents
,
or
Brethren
,
or
wyfe
,
for
the
kingdome
of
heauen
,
who
shall
not
receiue
much
more
in
this
world
,
&
in
the
world
to
come
life
euerlasting
.
But
if
he
shall
obiect
that
vnto
vs
to
proue
that
all
the
Apostles
had
wiues
,
Haue
we
not
power
to
carry
about
women
or
wyues
(
because
with
the
Grecians
signifyeth
both
)
as
the
rest
of
the
Apostles
and
Peter
?
let
him
ioyne
that
which
is
in
the
Greeke
bookes
.
Haue
we
not
power
to
carry
about
sisters
,
women
,
or
wyues
?
Wherby
it
appeareth
that
he
speaketh
of
other
holy
women
,
who
according
to
the
custome
of
the
Iewes
,
did
minister
to
their
Maisters
of
their
owne
substance
,
as
we
read
,
they
did
to
our
Lord
himself
.
And
the
order
of
the
words
doth
signify
this
.
Haue
we
not
power
to
eate
and
drinke
;
or
to
carry
about
sisters
women
?
where
&c.
it
is
plaine
,
wyues
ought
not
to
be
vnderstood
&c.
or
if
we
will
by
vnderstand
wyues
,
not
women
,
that
which
is
added
,
sisters
,
taketh
away
wyues
,
and
sheweth
that
they
were
allied
in
spirit
,
not
wyues
.
Although
,
excepting
Peter
the
Apostle
,
it
is
not
plainly
recorded
of
the
other
Apostles
that
they
had
wyues
.
And
seeing
it
is
written
of
one
,
and
nothing
sayd
of
the
other
,
we
ought
to
vnderstand
that
they
were
without
wyues
,
of
whome
the
Scripture
signifieth
no
such
thing
.
I
say
to
the
vnmarryed
and
widdowes
,
it
is
good
for
them
if
they
so
abyde
,
euen
as
I
also
;
but
if
they
do
not
containe
,
let
them
marry
.
It
is
good
for
a
man
not
to
touch
a
wyfe
,
because
there
is
no
circumstance
annexed
,
why
it
should
so
signify
Faithfull
women
hauing
earthly
substance
,
went
with
them
,
and
ministred
of
their
goods
,
that
they
might
not
be
in
neeed
of
any
thing
which
belongeth
to
the
necessities
of
this
life
;
which
blessed
Paul
sheweth
was
lawfull
to
him
,
euen
as
the
other
Apostles
did
;
but
afterwards
he
relateth
that
he
would
not
vse
that
power
.
Some
not
vnderstanding
this
do
interpret
not
a
woman
a
Sister
,
but
a
wyfe
,
whereas
he
sayd
,
Haue
not
we
power
to
carry
about
a
woman
a
Sister
;
The
ambiguity
of
the
Greeke
word
deceiued
them
,
in
that
,
wyfe
and
woman
by
the
same
word
in
greeke
is
signified
,
although
the
Apostle
hath
so
placed
it
,
that
they
ought
not
to
haue
bene
deceiued
:
for
he
neither
speaketh
only
of
a
woman
,
but
a
woman
Sister
,
nor
of
marrying
,
but
of
carrying
about
.
But
this
ambiguity
hath
not
deceyued
other
Interpreters
,
expounding
a
woman
,
not
a
wyfe
:
faithfull
Companion
,
a
faithfull
yoak-fellow
,
faithfull
,
germane
I
say
to
the
vnmarryed
and
Widdowes
,
it
is
good
for
them
,
if
they
so
abyde
,
euen
as
I
also
,
This
place
sheweth
the
Apostle
then
to
haue
bene
single
.
For
whereas
Erasmus
argueth
that
he
was
marryed
,
because
amongst
marryed
men
he
maketh
mention
of
himselfe
,
it
is
tryfling
and
weake
,
because
it
might
by
the
same
reason
be
gathered
,
that
he
was
a
widdower
,
because
amongst
widdowers
he
speaketh
of
himselfe
.
But
the
wordes
sound
,
that
then
he
was
not
marryed
.
Neither
do
I
admit
that
Coniecture
,
that
he
left
his
wife
somewhere
,
and
of
his
owne
accord
debarred
himselfe
of
the
vse
of
the
Marrriage-bed
.
We
belieue
the
sonne
of
God
according
to
the
will
of
his
Father
,
to
haue
bene
Crucifyed
and
dyed
,
and
to
haue
descended
to
hell
,
and
there
to
haue
performed
what
belonged
to
his
charge
whom
the
Porters
of
Hell
beholding
were
afraid
,
and
that
the
third
day
he
rose
from
hell
,
and
conuersed
with
his
Disciples
.
He
descended
to
hell
that
he
might
take
out
from
thence
the
Saintes
that
there
were
kept
,
and
the
power
of
death
ouercome
,
he
rise
againe
.
This
it
the
faith
of
the
Catholicke
Church
,
this
Confession
we
keep
and
hould
.
The
only
begotten
sonne
of
God
&c.
suffered
vpon
the
wood
of
the
Crosse
and
dyed
,
he
descended
to
hel
,
&c
But
he
descended
in
Soule
,
he
rose
in
flesh
,
ascended
alike
in
both
.
16
,
22.
Limbus
Patrum
suffered
the
paines
of
the
Damned
.
This
fable
of
Limbus
Patrum
,
for
the
deliuery
of
whom
they
say
Christ
descended
,
although
it
haue
great
authors
,
yet
it
is
nothing
but
a
fable
.
I
do
belieue
that
the
soule
of
Christ
loosed
from
the
body
,
not
only
not
to
haue
descended
to
Hell
,
but
forthwith
to
haue
bene
taken
into
heauen
.
this
sentence
,
or
is
to
be
taken
out
of
the
Creed
.
8.
9.
10.
11.
12.
they
simply
belieue
,
that
the
whole
person
God
and
Man
after
Buriall
descended
into
Hell.
Christ
alyue
vpon
the
Crosse
humbled
himselfe
vsque
ad
Inferni
tremenda
tormenta
euen
vnto
the
dreadfull
torments
of
Hell
:
endured
for
a
tyme
those
torments
which
the
Reprobate
shall
euerlastingly
suffer
in
hell
:
euen
despayred
of
Gods
mercy
,
fynding
God
at
this
tyme
,
non
Patrem
sed
Tyrannum
,
not
a
Father
,
but
a
Tyrant
:
and
ouercame
despayre
by
despayre
,
death
by
death
,
hell
by
hell
,
and
Sathan
by
Sathan
:
suffered
actually
all
the
torments
of
Hell
for
our
Redemption
:
&
descended
into
the
heauiest
torments
that
Hell
could
yield
:
suffered
the
torments
of
Hell
,
the
second
death
,
Abiection
from
God
,
and
was
made
a
Curse
,
that
is
,
had
the
bitter
anguish
of
Gods
wrath
in
his
soule
and
body
,
which
is
the
fyre
that
shall
neuer
be
quenched
.
Luther
,
Illyricus
,
Latimer
,
did
teach
Christ
to
haue
descended
into
hell
in
soule
and
body
,
and
there
suffered
torments
after
Death
.
I
cannot
affirme
whether
the
soules
of
the
wicked
be
tormented
presently
after
death
.
I
am
not
very
certaine
what
Hell
is
before
the
last
day
.
That
assertion
of
his
as
it
is
new
,
so
false
;
the
soules
to
suffer
in
hell
before
the
bodyes
.
The
Catechisme
of
the
Heidelbergians
,
maketh
it
doubtfull
,
whether
indeed
there
be
any
Hell
,
and
place
ordayned
,
in
which
the
wicked
and
the
damned
after
this
lyfe
,
togeather
with
the
Deuils
,
must
be
afflicted
with
Eternall
punishments
.
I
laugh
at
your
Old
wiues
fooleryes
,
of
that
your
corporall
and
locall
Heauen
and
Hell.
Locall
Hell
is
faigned
We
must
not
faigne
Hell
to
be
some
certaine
determined
&
corporall
place
.
Instit.
l.
It
is
childish
to
inclose
soules
in
the
Prison
of
the
Dead
.
Concerning
fyre
eternall
we
may
gather
,
that
it
is
a
Metaphoricall
speach
.
It
is
a
thing
impossible
that
the
soules
of
men
,
separated
from
their
bodies
,
can
be
tormented
and
afflicted
with
any
Corporall
fyre
.
That
the
sacred
Scripture
treating
of
the
Punishment
of
damned
men
,
euen
in
their
soules
,
doth
call
it
fyre
,
those
speaches
are
not
naturall
,
but
Metaphoricall
,
neither
there
is
it
treated
of
materiall
fyre
.
We
must
not
faigne
the
Torments
to
be
corporall
,
but
rather
spirituall
,
seeing
it
is
the
apprehension
of
Gods
wrath
and
reuenge
.
S.
Austine
long
since
hath
plainly
resolued
that
the
fyre
of
Hell
is
not
only
a
true
fyre
,
but
a
corporall
fyre
,
that
shall
punish
both
men
and
Deuils
.
The
fyre
of
Hell
&c.
doth
not
torment
,
but
the
Conscience
of
sinners
.
Now
Christ
is
risen
againe
from
the
dead
,
the
first
fruites
of
them
that
sleepe
.
the
first
borne
of
the
dead
:
The
law
brought
nothing
to
Perfection
,
but
an
Introduction
of
a
better
hope
.
the
way
of
holyes
heauen
)
was
not
yet
manifested
,
the
former
Tabernacle
Old
Testament
)
as
yet
standing
.
way
of
holyes
A
new
and
liuing
way
,
which
hath
dedicated
to
vs
.
dyed
according
to
faith
,
not
hauing
receiued
the
Promises
:
God
for
vs
prouiding
some
better
thing
,
that
they
without
vs
should
not
be
Consummate
.
I
will
descend
to
my
sonne
in
Hell.
saw
Abraham
a
far
of
,
and
Lazarus
in
his
bosome
:
When
the
woman
had
seene
Samuel
,
she
cryed
out
with
a
loud
voyce
And
Saul
vnderstood
that
it
was
Samuel
,
And
Samuel
said
to
Saul
,
why
hast
thou
disquieted
me
,
that
I
should
be
raysed
vp
?
After
this
he
slept
,
and
he
notified
to
the
king
,
and
shewed
him
the
end
of
his
lyfe
,
and
he
exalted
his
voyce
out
of
the
Earth
in
Prophecy
was
much
troubled
Thou
also
in
the
bloud
of
the
Testament
,
hast
let
forth
thy
Prisoners
out
of
the
lake
,
wherin
is
no
water
.
the
which
spirit
comming
he
preached
to
them
also
that
were
in
Prison
,
many
bodies
As
Ionas
was
in
the
whales
belly
,
three
dayes
&
three
nights
:
so
shall
the
sonne
of
man
be
in
the
hart
of
the
Earth
daies
,
and
hart
of
the
Earth
Thou
wilt
not
leaue
my
soule
in
Hell
Thou
shalt
not
leaue
my
carcase
in
the
Graue
,
my
soule
in
the
Graue
Ascending
on
high
,
he
led
Captiuity
captiue
&c.
And
that
he
ascended
,
what
it
is
,
but
because
he
descended
also
first
,
into
the
inferiour
parts
of
the
Earth
.
Thou
wilt
not
leaue
my
soule
in
hell
,
Thou
will
not
leaue
my
carcasse
in
the
Graue
My
soule
,
in
the
Text
,
I
Interpreted
,
my
Carcasse
,
but
in
the
Annotation
,
my
Lyfe
.
And
we
may
take
my
soule
,
insteed
of
the
Pronowne
(
me
)
he
obserueth
Errour
to
haue
risen
by
the
Old
Translation
,
animam
meam
,
my
soule
,
he
sayth
,
I
did
it
not
rashly
seeing
we
see
this
place
principally
to
be
wrested
by
the
Papists
,
for
the
establishing
of
their
Limbus
,
and
the
Ancient
also
from
thence
haue
found
out
that
descending
of
Christs
soule
into
hell
.
forseeing
he
spake
of
the
Resurrection
of
Christ
,
for
neither
was
he
left
in
hell
Christ
hath
dedicated
to
vs
a
new
and
liuing
way
,
he
prepared
SAint
Irenaeus
expoundeth
many
Texts
of
Scripture
for
Christs
descending
into
Hell
,
saying
,
so
fully
S.
Irenaeus
Origen
teacheth
that
(
Adam
S.
Basil
vpon
these
words
affirmeth
that
S.
Chrysostome
auoucheth
that
Agayne
,
alledging
these
plainest
wordes
of
the
Prophet
Isay
,
he
sayth
What
more
plaine
for
Christes
descending
into
Hell
?
And
yet
in
no
lesse
plaine
termes
speaketh
S.
Hierome
,
So
manifest
it
is
,
that
before
Christes
comming
none
ascended
into
heauen
.
This
day
shalt
thou
be
with
me
in
Paradise
,
Christ
Iesus
Man
was
not
to
be
that
day
in
heauen
,
but
according
to
his
soule
in
Hell
and
according
to
his
flesh
in
the
graue
:
and
of
the
flesh
,
that
it
was
layd
that
day
in
the
graue
,
the
Ghospell
is
most
manifest
.
And
that
the
soule
descended
into
Hell
,
the
Apostolicall
Doctrine
teacheth
,
Because
thou
wilt
not
leaue
my
soule
in
Hell
,
nor
giue
thy
Holy
One
to
see
corruption
.
that
our
Lord
dead
in
flesh
,
came
to
Hell
,
it
is
playne
inough
,
for
the
Prophecy
cannot
be
gainsaid
which
sayth
,
Because
thou
wilt
not
leaue
my
soule
in
hell
,
which
least
any
should
presume
to
vnderstand
otherwise
,
Peter
expoundeth
the
same
in
the
Actes
of
the
Apostles
,
euen
in
those
his
wordes
in
which
he
affirmeth
,
that
,
he
loosed
the
sorrowes
of
Hell
,
according
as
it
was
impossible
that
he
should
be
holden
of
it
.
Who
therfore
but
an
Infidell
,
will
deny
that
Christ
was
in
hell
That
according
to
his
soule
he
was
in
hell
,
the
Scripture
plainly
declareth
&c.
85.
And
see
Our
Lord
was
not
yet
come
to
Hell
,
that
he
might
deliuer
from
thence
the
soules
of
all
the
Iust
that
went
before
him
,
&
yet
Abraham
was
in
rest
;
and
Diues
tormented
in
Hell
,
when
he
saw
Abraham
,
he
lifted
vp
his
eyes
,
for
he
could
not
see
him
with
eyes
lifted
vp
,
vnlesse
Abraham
were
aboue
,
and
himselfe
below
.
He
descended
into
Hell.
Collected
from
Ancient
Chronicles
,
and
publick
tables
therof
reserued
in
the
Citty
of
Edessa
,
He
descended
into
Hell
,
and
broke
in
sunder
the
wall
,
which
during
the
worlds
space
remayned
whole
and
vnmoued
.
After
he
rose
the
third
day
,
he
raysed
the
dead
,
who
had
slept
for
many
yeares
;
and
although
he
descended
alone
,
yet
he
ascended
to
his
Father
with
great
multitude
.
Those
things
which
Eusebius
deliuereth
of
the
Preaching
of
Thaddaeus
at
Edessa
,
and
the
Conuersion
of
Agbarus
to
Christ
,
no
man
of
mature
Iudgment
will
impugne
.
that
Christ
descended
into
Hell.
All
the
Fathers
with
one
consent
do
affirme
,
that
Christ
deliuered
the
soules
of
the
Patriarches
and
Prophets
out
of
Hell
at
this
coming
thither
,
and
so
spoyled
Sathan
of
those
that
were
then
in
his
present
possession
.
This
passeth
most
ryfe
among
the
Fathers
,
who
taking
Inferi
,
for
Abrahams
bosome
,
expound
it
that
Christ
went
thither
,
ad
liberandum
liberandos
,
to
conney
the
fathers
deceased
before
his
Resurrection
,
into
the
place
where
now
they
are
.
Limbus
Patrum
That
I
may
freely
and
briefly
answere
thee
what
I
thinke
,
one
litle
word
of
Scripture
vttered
,
hath
more
wayght
then
a
thousand
Fathers
without
Scripture
;
therefore
do
not
expect
whilest
I
particularly
do
wash
away
these
errours
of
the
Fathers
.
Abrahams
bosome
was
not
in
heauen
,
Testimony
of
Thaddaeus
remote
Christians
377.
378.
560.
561.
As
Christ
dyed
for
vs
and
was
buryed
,
so
also
it
is
to
be
belieued
,
that
he
went
downe
into
Hell.
His
spirit
did
after
this
,
descend
into
the
lower
partes
,
to
them
that
long
in
darknes
were
,
the
true
light
of
their
hartes
.
The
Catholicke
and
Orthodoxall
Church
of
Christ
hath
euer
belieued
from
the
beginning
to
these
very
tymes
the
Descending
of
Christ
,
and
hath
alwayes
numbred
it
amongst
the
Articles
of
Fayth
,
and
hath
alwayes
proued
it
by
the
Testimonies
of
Scripture
:
Therfore
it
is
not
to
be
suffered
that
,
that
Article
,
as
added
,
should
be
confounded
with
the
rest
,
or
be
wholly
taken
away
by
obstinate
Swinglians
,
deseruing
Hell.
The
soules
of
the
faithfull
gone
out
of
the
bodies
,
were
detayned
in
Prison
,
where
they
were
bound
with
a
burning
desire
of
Christes
comming
;
because
as
yet
they
were
not
fully
enriched
with
the
spirit
of
liberty
.
Abrahams
Bosome
Defence
of
the
Articles
that
Christ
descended
into
Hell
,
Suruey
of
Christes
sufferings
of
his
descent
into
Hell
And
see
See
Melanct
376.
And
To
what
end
was
Christ
called
the
Lambe
that
was
slaine
from
the
beginning
of
the
world
,
but
that
the
benefit
of
his
Passion
extendeth
vnto
the
Godly
of
all
ages
alike
?
This
day
thou
shalt
be
with
me
in
Paradise
.
This
day
may
signify
,
for
euer
,
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
:
Limbus
Patrum
Limbus
Patrum
Seeing
the
Catholike
Church
instruted
by
the
holy
Ghost
,
hauh
taught
in
Sacred
Councels
&c.
from
the
holy
Scriptures
,
and
ancient
Tradition
of
Fathers
,
that
there
is
a
Purgatory
,
&
that
the
Soules
there
detayned
are
holpen
by
the
suffrages
of
the
faythfull
,
but
especially
by
the
acceptable
Sacrifice
of
the
Aultar
:
The
holy
Synod
commandeth
Bishops
,
that
they
diligently
take
care
,
that
the
wholsome
Doctrine
of
Purgatory
,
deliuered
by
holy
Fathers
,
and
sacred
Councels
,
be
belieued
,
houlden
,
taught
,
and
euery
where
preached
by
faythfull
Christians
.
When
a
Bishop
dyeth
&c.
notice
of
his
death
be
giuen
to
all
Churches
and
Monasteries
in
the
Parish
,
that
Prayer
may
be
made
for
him
.
It
further
seemeth
good
to
vs
,
that
in
all
the
solemnities
of
Masses
,
our
Lord
be
prayed
in
due
place
for
the
soules
of
the
dead
:
for
as
no
day
is
excepted
wherein
our
Lord
is
not
beseeched
for
all
Necessities
,
so
no
day
ought
to
be
excepted
,
but
that
prayers
be
powred
to
our
Lord
in
the
solemnities
of
Masses
,
for
the
soules
of
the
faythfull
.
Therefore
the
holy
Church
keepeth
anciently
this
custome
,
that
in
the
solemnities
of
Masses
,
and
other
prayers
,
she
may
commend
to
our
Lord
the
Soules
of
the
departed
&c.
Tho.
in
Poena
damni
the
Pope
is
God
,
in
that
he
can
at
his
pleasure
discharge
guilty
soules
,
both
from
the
guilt
of
sinne
,
and
from
the
punishments
due
for
the
same
.
Purgatory
in
another
world
,
both
denyed
hath
alwayes
bene
by
the
Greeke
Churches
The
Romish
Doctrine
concerning
Purgatory
&c.
is
a
fond
thing
,
vainly
inuented
,
&
grounded
vpon
no
warrant
of
Scripture
,
but
rather
repugnant
to
the
word
of
God.
This
kind
of
praying
for
the
Dead
is
plainly
superstitious
,
and
wanteth
all
authority
of
Gods
word
.
to
belieue
that
the
faythfull
after
the
bodily
death
,
go
directly
vnto
Christ
,
and
therefore
do
not
stand
in
need
of
the
help
or
prayers
for
the
Dead
,
or
any
such
duty
of
them
which
are
aliue
.
In
like
manner
we
belieue
that
the
vnbelieuers
be
cast
headlong
directly
into
Hell
&c.
I
will
not
dissemble
that
which
you
thinke
the
greatest
matter
:
Aerius
taught
that
prayer
for
the
dead
was
vnprofitable
,
as
witnesse
both
Epiphanius
and
Austine
,
which
they
count
for
an
errour
.
Osiander
.
cent.
Although
it
be
lawfull
to
wish
all
thinges
happy
to
the
dead
,
yet
prayer
for
the
dead
is
vayne
:
The
forme
of
prayer
that
God
may
giue
to
the
dead
a
good
and
happy
resurrection
,
because
it
doth
not
square
with
the
Rule
of
Praying
well
,
let
it
be
reiected
:
I
do
not
vrge
,
but
that
it
is
lawfull
to
conceiue
such
a
desire
,
A
certaine
Prot.
said
often
,
there
was
no
better
short
way
to
take
away
the
Patronages
of
Saintes
,
superstitions
Prayers
for
the
dead
,
the
fiction
of
Purgatory
,
and
the
like
,
then
if
we
should
belieue
death
to
be
the
destruction
of
soules
.
who
making
a
gathering
he
sent
drachmes
of
siluer
to
Hierusalem
,
for
sacrifice
to
be
offered
for
sinnes
,
well
and
religiously
thinking
of
the
Resurrection
,
(
For
vnlesse
he
hoped
that
they
that
were
slaine
should
ryse
againe
,
it
should
seeme
superfluous
,
and
vaine
to
pray
for
the
dead
.
)
And
because
he
considered
,
that
they
which
had
taken
their
sleepe
with
Godlines
,
had
very
good
Grace
layd
vp
for
them
.
It
is
therfore
a
holy
and
healthfull
Cogitation
,
to
pray
for
the
dead
,
that
they
may
be
loosed
from
their
sinnes
.
seauen
dayes
fast
Fasted
and
wept
for
his
sicke
Child
whiles
it
was
aliue
,
Child
might
liue
:
But
when
the
chield
was
dead
,
be
did
ryse
vp
and
eate
,
wept
,
and
fasted
for
them
.
And
whosoeuer
shall
speake
a
word
against
the
sonne
of
Man
,
it
shal
be
forgiuen
him
;
but
he
that
shall
speake
against
the
holy
Ghost
,
it
shall
not
be
forgiuen
him
,
neither
in
this
world
,
nor
in
the
world
to
come
.
neither
in
this
world
,
nor
in
the
world
to
come
,
explicateth
the
same
,
saying
he
hath
not
forgiuenes
for
foreuer
.
neither
in
this
world
,
nor
in
the
world
to
come
:
Be
at
agreement
with
thy
aduersary
betymes
,
whilest
thou
art
in
the
way
with
him
:
least
perhaps
the
aduersary
deliuer
thee
to
the
Iudge
,
and
the
Iudge
deliuer
thee
to
the
Officer
,
and
thou
be
cast
into
Prison
.
Amen
.
I
say
vnto
thee
,
thou
shalt
not
go
out
from
thence
,
till
thou
repay
the
last
farthing
:
the
Law
of
God
God
himselfe
last
farthing
vttermost
farthing
He
knew
her
not
till
she
brought
forth
her
first
borne
sonne
,
he
knew
her
not
vntill
she
brought
forth
her
sonne
Thou
shalt
not
go
out
from
thence
,
vntill
thou
repay
the
last
farthing
,
vttermost
farthing
And
if
any
man
build
vpon
this
foundation
,
gould
,
siluer
,
or
precious
stones
,
wood
,
hay
,
stubble
,
the
worke
of
euery
one
shal
be
manifest
;
for
the
day
of
our
Lord
will
declare
,
because
it
shal
be
reueyled
in
fyre
;
and
the
worke
of
euery
one
of
what
kind
it
is
,
the
fyre
shall
try
:
if
any
mans
worke
abyde
,
which
he
built
thereupon
,
he
shall
receyue
reward
;
if
any
mans
worke
burne
,
he
shall
suffer
detriment
:
but
himselfe
shal
be
saued
,
yet
so
as
by
fyre
.
Pastours
and
Preachers
Christ
preached
By
gould
,
siluer
,
&
precious
stones
,
and
wholsome
doctrine
By
wood
,
hay
,
and
stubble
,
day
of
our
Lord
gould
,
siluer
,
and
precious
stones
,
he
shal
be
saued
,
yet
so
as
by
fyre
,
wood
,
hay
they
shal
be
saued
saued
as
by
fyre
but
as
by
fyre
suffer
detriment
shal
be
punished
him
that
knew
no
sinne
,
he
made
sinne
for
vs
,
euen
of
sinne
,
damned
sinne
gold
,
siluer
,
building
&c.
they
shal
be
saued
by
fyre
as
by
fyre
worke
,
saued
,
Christ
We
saw
the
glory
of
him
,
glory
as
it
were
(
quasi
)
of
the
only
begotten
of
the
Father
,
What
shall
they
doe
that
are
baptized
for
the
dead
,
if
the
dead
ryse
not
at
all
?
why
then
are
they
baptized
for
the
dead
?
Baptisme
of
Teares
and
Pennance
Dead
,
not
those
who
are
naturally
dead
,
but
such
as
are
liuing
vpon
Earth
,
and
dead
in
sinne
,
He
that
knoweth
his
brother
to
sinne
,
a
sinne
not
to
death
,
let
him
aske
,
and
lyfe
shal
be
giuen
him
,
sinning
not
to
death
.
There
is
a
sinne
to
death
;
for
that
I
say
not
,
that
any
man
aske
.
sinne
to
death
24.
And
see
If
any
vnto
death
haue
an
impenitent
hart
&c.
doth
the
Church
pray
for
them
,
that
is
,
for
the
soules
of
such
departed
?
Vrbanus
Regius
loc.
com
.
c.
de
pec
.
fol.
Wigandus
.
Syntag.
Col.
Chem.
in
Enchyr
.
p.
Thou
therfore
pray
not
for
this
people
,
&
take
not
to
thee
prayse
and
prayer
for
them
:
D.
Fulke
thinketh
(
Prot.
and
that
as
I
haue
next
before
proued
our
Doctrine
of
Purgatory
from
sundry
cleerest
Textes
of
Scripture
,
so
now
I
intend
the
like
by
the
Ancient
Fathers
,
and
particularly
by
S.
Austine
.
S.
Austine
then
hauing
taught
that
some
depart
this
lyfe
so
bad
,
that
they
are
incapable
of
any
reliefe
by
their
liuing
friends
,
and
others
so
good
,
that
they
need
not
the
same
;
doth
yet
notwithstanding
in
proofe
of
the
practise
of
the
Catholike
Church
praying
for
such
departed
,
as
in
their
lyfe
tyme
merited
the
same
,
further
confirme
the
same
out
of
the
Booke
of
the
Machabees
in
these
wordes
following
,
Here
S.
Austine
teacheth
first
,
that
the
bookes
of
Machabees
are
part
of
the
Old
Testament
;
Secondly
that
the
said
bookes
do
teach
Sacrifice
offered
for
the
dead
;
Thirdly
that
though
it
were
not
taught
in
the
old
Testament
,
or
the
Scriptures
,
yet
the
authority
of
the
vniuersall
Church
,
which
shyneth
with
this
Custome
,
would
suffice
;
Fourthly
,
that
Priestes
at
the
Aultar
,
did
powre
out
their
prayers
to
God
for
the
dead
.
And
lastly
as
Prot.
reiect
the
bookes
of
Machabees
,
because
they
teach
Sacrifice
,
and
prayer
for
the
dead
:
so
S.
Austine
belieueth
,
and
approueth
Sacrifice
,
and
prayer
for
the
dead
,
because
(
amongst
other
reasons
)
they
are
taught
in
the
said
bookes
.
The
same
S.
Austine
likewise
in
proofe
of
the
same
Doctrine
,
expoundeth
the
forsaid
place
of
S.
Mathew
thus
,
Conforme
to
S.
Austine
saith
S.
Gregory
,
With
these
accordeth
S.
Isidore
,
saying
,
So
expresse
are
the
Fathers
expositions
of
those
wordes
of
our
Sauiour
in
behalfe
of
Purgatory
.
Now
touching
the
fathers
interpreting
those
other
words
of
our
Sauiour
,
Origen
writeth
thus
With
Origen
agreeth
S.
Cyprian
speaking
of
the
same
Text
thus
:
&
.
l.
With
Origen
and
S.
Cyprian
agreeth
Eusebius
Emissenus
,
his
words
are
these
:
S.
Hierome
expoundeth
to
be
And
see
Lastly
S.
Bernard
So
certainly
are
these
words
of
our
Sauiour
,
vnderstood
of
Purgatory
by
the
Ancient
Fathers
.
But
to
Examine
now
,
what
the
Fathers
thought
of
that
hard
place
of
S.
Paul.
1
S.
Ambrose
expoundeth
it
thus
With
S.
Ambrose
agreeth
S.
Austine
,
writing
thus
,
(
or
deadly
So
cleere
is
S.
Austine
for
the
difference
of
litle
and
great
sinnes
,
and
of
temporall
and
eternall
fyre
in
the
next
lyfe
,
S.
Gregory
expoundeth
the
same
words
to
the
same
sense
,
making
the
like
difference
of
little
&
great
sinnes
,
saying
,
39.
See
the
like
S.
Chrisostome
proueth
Sacrifice
for
the
dead
,
by
the
fact
of
Iob
,
saying
,
To
conclude
,
the
Fathers
are
so
cleere
in
this
,
that
D.
Fulke
(
directly
contrary
to
what
he
said
before
)
acknowledgeth
that
,
Ibid.
p.
Ib.
p.
M.
Gifford
affirmeth
,
that
So
ancient
and
generall
was
the
Doctrine
of
Purgatory
,
and
Prayer
,
and
Sacrifice
for
the
dead
.
The
vniuersall
Church
is
deuided
into
three
parts
,
the
Church
militant
,
triumphant
,
and
dormitant
&c.
The
Church
dormitant
is
the
number
of
the
Predestinate
suffering
in
Purgatory
&c.
prayers
,
fastinges
and
Almes
,
and
other
holy
workes
,
the
holy
dormitants
of
the
Church
,
that
they
may
goe
out
of
the
paines
of
Purgatory
,
and
be
sooner
placed
in
the
Country
of
the
blessed
.
We
confesse
euen
with
belieuing
receptacles
of
soules
loosed
from
the
flesh
,
to
wit
,
Heauen
,
Purgatory
,
and
Hell.
I
professe
and
firmly
belieue
,
that
a
place
of
Purgatory
fyre
after
this
lyfe
of
soules
departed
from
the
body
,
and
to
be
saued
,
not
heere
fully
purged
by
the
remedy
of
satisfaction
,
is
to
be
placed
:
and
that
the
faithfull
here
in
the
way
,
for
the
band
of
Charity
and
spirit
,
may
and
ought
piously
help
them
,
by
fasting
,
prayers
,
almes
▪
and
other
holy
Oblations
.
Almost
all
Doctours
do
ground
this
opinion
vpon
the
words
of
Christ
,
saying
:
Some
sinne
,
not
to
be
forgiuen
neither
in
this
world
,
nor
in
the
world
to
come
.
I
do
belieue
there
is
a
Purgatory
16.
17.
19.
I
am
sure
that
there
is
a
Purgatory
:
Fidem
tot
saeculorum
,
the
beliefe
of
so
many
ages
.
I
neuer
denied
Purgatory
I
yet
belieue
it
,
as
I
haue
often
written
and
confessed
.
I
know
nothing
of
Purgatory
,
but
that
soules
there
suffer
to
be
holpen
by
our
Prayers
and
workes
.
It
sufficeth
that
we
know
them
to
suffer
,
and
that
we
ought
to
helpe
them
&c.
do
strongly
belieue
,
yea
I
dare
auouch
I
know
,
that
there
is
a
Purgatory
,
for
I
am
easily
induced
that
there
is
mention
made
therof
in
Scriptures
;
as
Gregory
in
his
dialogue
induceth
that
of
Matt.
This
sinne
shall
not
be
forgiuen
,
neither
in
this
world
,
nor
in
the
world
to
come
.
And
I
admit
that
of
2.
Machab.
12.
It
is
a
holy
and
wholsome
thought
to
pray
for
the
dead
.
Ancient
Church
and
testimonies
of
Nazianzen
,
Nyssen
,
Chrysostome
,
Ambrose
,
Austine
,
Damascene
&c.
prayed
for
the
dead
The
man
of
God
Martin
Luther
,
our
for
euer
reuerend
maister
,
thinketh
it
agreable
with
Christian
piety
,
that
of
our
free
deuotion
we
should
pray
for
our
deceased
friends
.
prayed
for
his
Fathers
and
mothers
soules
Epiphanius
testifyeth
,
Aerius
to
haue
thought
that
prayers
for
the
dead
are
vnprofitable
:
that
he
reprehendeth
,
neither
do
we
defend
Aerius
.
It
is
lawfull
to
wish
for
the
dead
all
quiet
and
happines
in
Christ
,
but
it
is
not
lawfull
to
pray
for
them
.
If
one
carefull
for
the
dead
,
doth
implore
or
beseech
fauour
for
them
from
God
,
I
do
not
condemne
him
:
but
it
is
Diabolicall
to
determine
the
tyme
for
this
.
At
the
Intercession
of
the
Church
,
God
doth
remit
lesser
sinnes
a
litle
after
death
,
but
not
long
after
death
.
When
he
shall
giue
sleepe
to
his
beloued
,
behould
the
Inheritance
of
our
Lord
.
Dat
ergo
dans
&c.
God
therfore
bestoweth
this
when
his
beloued
shall
sleepe
:
then
his
beloued
,
to
wit
,
of
Christ
shall
aryse
for
all
shall
aryse
,
but
not
as
his
beloued
,
for
there
is
Resurrection
of
all
.
(
we
shall
all
indeed
aryse
,
but
we
shall
not
all
be
changed
)
they
do
aryse
to
torment
,
we
aryse
as
our
Sauiour
arose
,
that
we
may
follow
our
Head
,
if
we
be
his
Members
.
behould
Children
are
the
Inheritance
of
the
Lord
,
and
the
fruite
of
the
wombe
his
reward
:
Whatsoeuer
thy
hand
is
able
to
do
,
worke
it
instantly
:
for
neither
worke
,
nor
reason
,
nor
wisdome
,
nor
knowledge
,
shal
be
in
Hell.
Now
he
induceth
as
it
were
the
humane
Error
and
Custome
,
wherby
they
exhort
ech
other
to
enioy
the
goods
of
this
lyfe
,
and
making
a
Prosopopeia
,
after
the
manner
of
Poets
and
Rhetoricians
,
say
:
O
man
because
then
after
death
thou
art
nothing
,
and
death
it selfe
is
nothing
,
heare
my
Counsaile
;
and
whilest
thou
liuest
in
this
short
lyfe
,
enioy
thy
pleasure
&c.
fishes
are
taken
with
the
hooke
and
nets
,
and
birdes
flying
at
liberty
through
the
ayre
,
are
ensnared
at
vnawares
,
so
also
men
according
to
their
desert
,
shal
be
brought
to
Eternall
torments
&c.
If
the
tree
shall
fall
to
the
South
,
or
to
the
North
,
in
what
place
soeuer
it
shall
fall
,
there
shall
it
be
:
Limbus
Patrum
For
we
must
all
be
manifested
before
the
Iudgment
Seat
of
Christ
,
that
euery
one
may
receyue
the
proper
thinges
of
the
body
,
according
as
he
hath
done
,
either
good
or
euill
,
But
the
tyme
interposed
betwixt
mans
death
,
and
the
last
Resurrection
,
doth
keepe
the
soules
in
secret
Receptacles
,
as
euery
soule
is
worthy
either
of
ease
or
misery
,
according
as
the
soule
hath
wrought
liuing
in
flesh
:
neither
is
it
to
be
denyed
,
that
the
soules
of
the
Dead
are
relieued
with
the
piety
of
their
liuing
friends
,
when
the
Sacrifice
of
the
Mediatour
is
offered
for
them
,
or
Almes
giuen
in
the
Church
.
But
these
thinges
auaile
them
,
who
liuing
merited
,
that
these
thinges
might
afterwards
profit
them
:
for
there
is
a
certayne
manner
of
liuing
,
neither
altogeather
so
good
;
that
it
may
not
require
these
helpes
after
death
,
nor
altogeather
so
bad
,
that
these
things
may
not
helpe
it
after
death
.
But
some
kind
of
liuing
is
so
good
,
that
it
needeth
not
these
helpes
,
and
againe
,
another
so
euill
,
that
it
cannot
be
holpen
with
these
after
this
lyfe
;
wherfore
here
all
the
merit
is
to
be
got
,
wherby
any
may
be
relieued
,
or
payned
after
this
lyfe
&c.
These
things
therfore
which
the
Church
frequenteth
for
the
Commending
of
the
Dead
,
are
not
against
that
saying
of
the
Apostle
,
We
shall
all
stand
&c.
Because
ech
indeed
merited
this
for
himselfe
whilest
he
liued
,
that
these
thinges
might
auayle
him
,
for
these
things
do
not
profit
all
,
and
why
do
they
not
profit
all
?
but
for
the
difference
of
lyfe
which
euery
one
held
in
flesh
,
therfore
when
Sacrifices
either
of
the
Aultar
,
or
of
what
Almes
soeuer
are
offered
for
all
the
dead
baptized
;
for
those
who
are
very
good
,
they
are
thanks-giuings
,
for
those
which
are
not
very
euill
they
are
propitiations
,
for
those
which
are
very
euill
,
although
they
are
no
release
of
such
dead
,
yet
are
they
some
Consolations
to
the
liuing
.
Blessed
are
the
dead
which
dye
in
our
Lord
,
from
henceforth
now
,
saith
the
spirit
,
that
they
rest
from
their
labours
,
for
their
workes
follow
them
,
to
dye
in
our
Lord
This
day
thou
shalt
be
with
me
in
Paradise
:
he
would
remember
him
when
he
came
into
his
kingdome
Come
ye
blessed
&c.
and
go
ye
accursed
&c.
In
the
sacred
Scripture
there
is
mention
but
only
of
two
wayes
,
one
leading
vnto
destruction
the
other
bringing
vnto
lyfe
;
of
two
sortes
of
men
,
wherof
some
belieue
,
and
they
are
saued
,
some
belieue
not
,
and
they
are
damned
:
And
of
two
states
,
one
blessed
,
where
Lazarus
is
,
the
other
cursed
,
where
Diues
doth
abyde
.
A
third
way
,
or
sort
,
or
state
,
cannot
be
found
in
the
word
of
God.
all
Bishops
and
others
sustayning
the
Office
and
charge
of
teaching
,
that
according
to
the
vse
of
the
Catholicke
and
Apostolicke
Church
,
receyued
from
the
very
first
tyme
of
Christian
Religion
,
and
according
to
the
consent
of
holy
Fathers
,
and
the
Decrees
of
sacred
Councels
,
they
first
of
all
diligently
teach
the
faithfull
concerning
the
intercession
and
inuocation
of
Saintes
&c.
teaching
them
that
the
Saintes
raigning
togeather
with
Christ
▪
do
offer
their
prayers
to
God
for
men
;
that
it
is
good
and
profitable
humbly
to
inuocate
them
,
and
to
fly
to
their
prayers
,
helpe
,
and
ayd
for
the
obtayning
of
benefits
from
God
by
his
Sonne
Iesus
Christ
our
Lord
,
who
is
our
only
Redeemer
and
Sauiour
:
And
that
those
who
deny
,
that
Saintes
enioying
eternall
felicity
in
heauen
are
to
be
inuocated
,
or
such
as
do
affirme
,
either
that
they
do
not
pray
for
men
,
or
that
by
Inuocation
of
them
,
they
pray
not
for
vs
in
particular
,
is
Idolatry
or
against
Gods
word
,
or
opposite
to
the
honour
of
one
Mediatour
of
God
&
man
,
Iesus
Christ
;
or
that
it
is
foolish
either
by
word
or
thought
to
supplicate
the
Saintes
raigning
in
heauen
,
are
of
wicked
opinion
.
Flauian
liueth
after
death
,
the
Martyr
pray
for
vs
.
7.
See
that
a
Christian
adoring
only
God
his
Creator
,
may
inuocate
Saintes
,
that
they
would
vouchsafe
to
pray
for
him
to
the
diuine
Maiesty
.
Being
assembled
togeather
in
the
Church
of
S.
Vincent
,
asking
the
Intercession
of
this
holy
Martyr
,
that
we
may
deserue
by
his
suffrage
the
long
lyfe
of
the
forsaid
Prince
.
Let
vs
do
all
things
with
the
feare
of
God
,
asking
the
intercessions
of
the
vnspotted
Mother
of
God
,
&
alwayes
Virgin
Mary
,
also
of
the
Angels
,
&
all
Saintes
.
16
9.
Luther
affirmeth
,
that
According
to
Caluin
Instit.
l.
Yea
he
auoucheth
Ib.
l.
we
make
no
mention
of
Christ
.
Other
Prot.
auouch
,
that
,
D.
White
speaking
of
Catholike
Pastours
sayth
,
(
they
Rogers
affirmeth
that
But
these
&
sundry
such
like
vntruths
broached
by
Prot.
deserue
no
other
answere
,
but
truly
to
say
,
that
they
are
lyes
vttered
by
the
legitimate
children
of
the
father
of
lyes
,
the
Diuell
.
The
English
Prot.
Church
decreeth
that
,
The
French
Huguenots
say
Whitaker
sayth
of
himselfe
and
other
Prot.
Ad
rat
Camp.
p.
Daneus
proceedeth
yet
further
,
affirming
that
And
againe
And
the
like
is
taught
by
sundry
other
Protestants
.
Sundry
Prot.
likewise
teach
,
that
the
Saints
in
Heauen
do
not
take
any
care
of
vs
vpon
Earth
,
neyther
do
know
our
Prayers
,
or
other
things
heere
done
.
Caluin
teacheth
,
that
,
In
Zachar.
Beza
admireth
But
how
rightly
these
Prot.
agree
with
ancient
Heretickes
,
obserue
.
Vigilantius
writ
agaynst
Inuocation
of
Saints
&c.
him
Hierome
reproueth
.
Vigilantius
ordayned
,
that
Saints
were
not
to
be
worshipped
&c.
we
ordayne
the
same
.
The
Saints
departed
are
not
to
be
prayed
vnto
.
Instit.
l.
foolish
and
temerarious
to
seeke
in
what
place
the
soules
of
the
Iust
are
,
whether
they
enioy
glory
or
not
.
In
the
meane
tyme
seeing
the
Scripture
euery
where
commandeth
to
depend
of
the
expectation
of
Christes
comming
,
and
differreth
the
glory
and
Crowne
till
then
,
let
vs
be
content
with
these
limits
prescribed
by
God
,
the
soules
of
the
godly
hauing
performed
the
labour
of
warfare
to
fit
togeather
in
blessed
rest
where
with
happy
ioy
they
expect
the
fruition
of
promised
glory
:
when
Angels
did
appeare
,
they
were
lawfully
honoured
,
but
not
now
.
Virgin
Mary
B.
Lady
that
we
falsly
call
her
so
:
Mistres
Mary
In
Zachar.
we
know
the
office
of
Charity
to
be
restrayned
to
the
course
of
this
present
lyfe
To
what
end
dost
thou
erect
Churches
in
honour
of
Saintes
that
thou
shouldest
make
them
thy
friends
?
they
need
it
not
,
yea
they
are
not
thy
friends
.
Neither
are
they
thy
friends
,
but
the
friends
of
them
from
whom
in
their
tyme
they
receiued
benefit
.
These
trifles
ought
not
to
be
preached
to
men
,
that
they
imitate
Saintes
and
tread
in
their
steppes
.
A
long
error
hath
possessed
and
preuayled
,
that
we
should
all
consider
the
workes
and
conuersation
of
Saints
,
and
study
to
follow
them
,
we
fooles
thinking
this
to
be
greatest
piety
.
And
he
sayd
to
me
,
feare
not
Daniel
;
Because
from
the
first
day
that
thou
didest
set
thy
hart
to
vnderstand
,
to
afflict
thy selfe
in
the
sight
of
God
,
thy
words
haue
been
heard
,
and
I
am
come
for
thy
words
.
Whether
Prophecyes
shal
be
made
voyd
,
or
tongues
shall
cease
,
or
knowledge
shal
be
destroyed
:
for
in
part
we
know
,
and
in
part
we
prophesy
;
but
when
that
shall
come
that
is
perfect
,
that
shal
be
made
voyd
,
that
is
in
part
:
we
see
now
by
a
glasse
in
a
darke
sort
;
but
then
face
to
face
:
now
I
know
in
part
;
but
then
I
shall
know
,
as
also
I
am
knowne
.
Was
not
my
hart
present
,
when
the
man
returned
out
of
his
Chariot
to
meet
thee
?
Beware
thou
passe
not
into
such
a
place
,
because
the
Syrians
are
there
in
ambushments
.
Ibid.
vers
Not
so
my
Lord
King
,
but
Elizeus
the
Prophet
,
which
is
in
Israel
,
telleth
the
King
of
Israel
all
words
,
whatsoeuer
thou
shalt
speake
in
thy
priuy
Chamber
.
The
deuils
do
excell
with
admirable
knowledge
of
these
temporall
and
earthly
things
.
546.
548.
They
haue
Moyses
and
the
Prophets
,
let
them
heare
them
.
fyue
Brethren
alyue
there
shall
be
ioy
before
the
Angels
of
God
vpon
one
sinner
that
doth
pennace
.
See
that
you
despise
not
one
of
these
litles
ones
,
for
I
say
to
you
,
that
their
Angels
in
heauen
,
alwayes
do
see
the
face
of
my
Father
but
his
Angel.
In
the
sight
of
Angels
I
will
sing
to
thee
.
we
are
made
a
spectacle
to
the
world
,
and
to
Angels
,
and
to
men
.
they
are
as
heauenly
Angels
equall
to
Angels
The
measare
of
a
man
,
which
is
of
an
Angell
.
He
that
shall
ouercome
,
and
keepe
my
workes
vnto
the
end
,
I
will
giue
him
power
ouer
the
Nations
,
and
he
shall
rule
them
with
a
rod
of
Iron
,
and
as
the
vessel
of
a
Potter
shall
they
be
broken
,
as
I
also
haue
receyued
of
my
Father
.
He
that
shall
ouercome
,
I
will
make
him
a
Pillar
in
the
temple
of
my
God.
Blessed
is
that
seruant
,
whom
when
his
Lord
cometh
,
he
shal
fynd
so
doing
:
Amen
.
I
say
to
you
,
that
ouer
all
his
goods
he
shall
appoint
him
.
Gods
goods
is
his
Church
The
guardes
of
Saintes
and
the
defence
of
Angels
,
are
not
wanting
to
those
that
will
stand
.
As
the
Angels
haue
charge
,
so
also
these
who
haue
deserued
the
lyfe
of
Angels
.
S.
Peter
now
more
fully
and
powerfully
performeth
those
things
which
are
committed
vnto
him
,
and
executeth
all
the
parts
of
offices
and
cares
,
in
him
by
whom
he
is
glorifyed
.
I
shal
be
satisfyed
when
thy
glory
shall
appeare
Aske
and
you
shall
receyue
,
that
your
ioy
may
be
full
.
And
the
Angell
of
our
Lord
answered
and
sayd
:
O
Lord
of
Hostes
how
long
wilt
thou
not
haue
mercy
on
Hierusalem
,
and
on
the
Citties
of
Iuda
,
with
which
thou
hast
beene
angry
?
This
is
now
the
When
thou
didest
pray
with
teares
,
and
didest
bury
the
dead
&c.
I
offered
thy
prayers
to
our
Lord
.
I
am
Raphael
an
Angell
one
of
the
seauen
which
assist
before
our
Lord
.
Little
do
we
regard
the
example
of
Raphael
the
Angell
mentioned
in
Toby
,
neither
do
we
acknowledge
those
seauen
Angells
whereof
he
speaketh
:
all
this
is
different
from
the
Canonicall
Scripture
,
and
sauoureth
I
know
not
of
what
superstition
.
Iudas
Machabeus
saw
in
vision
Onias
stretching
forth
his
hands
,
praying
for
all
the
people
of
the
Iewes
;
&
that
Onias
said
of
Hieremy
,
This
is
a
louer
of
his
brethren
,
who
prayeth
much
for
the
people
,
&
for
al
the
holy
Citty
.
I
let
passe
that
dreame
of
Iudas
concerning
Onias
,
whereof
we
read
But
it
litle
skilleth
whether
thou
vnderstand
intercession
of
the
dead
,
or
Sacrifice
:
both
is
false
.
If
Moyses
and
Samuell
shall
stand
before
me
,
my
soule
is
not
towards
this
people
If
Moyses
and
Samuel
shall
stand
before
me
,
If
they
should
stand
if
they
shall
stand
Elders
feldown
before
the
Lambe
hauing
euery
one
of
them
harpes
,
and
golden
violls
full
of
odours
,
which
are
the
prayers
of
the
Saints
.
How
long
Lord
,
holy
and
true
,
iudgest
thou
not
,
&
reuengest
not
our
blood
of
them
that
dwell
vpon
the
Earth
?
In
the
Apocalyps
the
soules
of
the
Saints
slayne
,
do
cry
out
that
their
blood
may
be
reuenged
,
not
that
now
resting
in
the
Lord
,
they
are
desirous
of
reuenge
,
according
to
the
manner
of
men
,
but
that
the
Lord
euen
after
their
death
,
is
myndfull
of
the
prayers
,
which
whilest
they
liued
vpon
Earth
,
they
powred
out
for
the
deliuery
of
themselues
and
the
whole
Church
.
Ep.
c.
I
thinke
it
meet
as
long
as
I
am
in
this
Tabernacle
,
to
stir
you
vp
by
admonition
,
being
certaine
that
the
laying
away
of
my
Tabernacle
is
at
hand
,
according
as
our
Lord
Iesus
Christ
also
signifyed
vnto
me
:
and
I
will
do
my
diligence
,
you
to
haue
often
,
after
my
decease
also
,
that
you
may
keepe
a
memory
of
these
things
.
I
will
do
my
diligence
,
you
to
haue
often
,
after
my
decease
also
,
that
you
may
keepe
a
memory
of
these
things
,
I
will
euer
also
giue
my
diligence
,
that
ye
may
haue
wherwith
to
stir
vp
the
remembrance
of
these
things
after
my
departing
he
performeth
in
wryting
this
Epistle
:
We
are
come
&c.
to
the
Church
of
the
first
borne
,
which
are
written
in
the
heauens
,
and
so
are
Cittizens
therof
.
And
Hierusalem
which
is
aboue
&c
is
our
Mother
.
Christ
is
the
head
of
the
body
,
the
Church
.
Neither
are
the
soules
of
the
godly
deputed
separated
from
the
Church
,
which
also
now
is
the
kingdome
of
Christ
,
for
otherwise
there
should
not
be
Commemoration
made
of
them
at
the
Aultar
of
God
,
in
the
Communication
of
the
body
of
Christ
:
if
it
were
proued
,
that
the
Saintes
departed
do
pray
for
vs
,
yet
haue
we
no
warrant
out
of
Scriptures
to
pray
to
them
:
The
Angell
who
hath
deliuered
me
from
all
euill
,
blesse
these
Children
.
He
preuailed
against
the
Angell
and
was
strengthned
,
he
wept
,
and
besought
him
.
besought
the
Angell
he
wept
,
and
prayed
vnto
him
:
Remember
Abraham
,
Isaac
,
and
Israel
thy
seruants
&c.
Lord
remember
Dauid
,
&
all
his
meeknes
:
For
thy
seruant
Dauids
sake
turne
not
away
the
face
of
thyne
annointed
Christ
.
For
Dauids
sake
our
Lord
his
God
gaue
him
a
lampe
in
Hierusalem
,
that
he
might
rayse
vp
his
sonne
after
him
,
and
establish
Hierusalem
because
Dauid
had
done
right
in
the
eyes
of
our
Lord
&c.
Call
therefore
if
there
be
any
to
answere
thee
,
and
turne
thee
to
some
of
the
Saints
.
Haue
mercy
vpon
me
,
haue
mercy
vpon
me
,
O
you
my
friends
,
for
the
hand
of
God
hath
touched
me
.
Grace
to
you
and
peace
from
him
that
is
,
and
that
was
,
and
that
shall
come
,
and
from
the
spirits
which
are
in
the
sight
of
his
Throne
,
and
from
Iesus
Christ
&c.
I
am
one
of
the
holy
Angels
,
which
present
the
prayers
of
the
Saintes
.
spirits
of
God
sent
into
all
the
Earth
:
Ministring
spirits
sent
to
minister
for
them
which
shall
receiue
the
Inheritance
of
saluation
:
Praeter
morem
reliquarum
Scripturarum
&c.
Contrary
to
other
Scriptures
,
he
asketh
grace
from
the
spirits
in
the
first
Chapter
Eli
,
Eli
,
Lammae
Sabacthani
,
22.
28.
Go
to
my
seruant
Iob
,
be
shall
pray
for
you
him
will
I
accept
&
c.
?
Cease
not
to
cry
to
the
Lord
our
God
for
vs
,
that
he
deliuer
vs
out
of
the
hands
of
the
Philistines
?
I
beseech
you
brethren
help
me
with
your
prayers
,
for
the
continuall
prayer
of
a
iust
man
auayleth
much
?
to
pray
one
for
another
Their
Angels
behould
Gods
face
If
the
Prophet
Elizeus
absent
in
body
saw
his
seruant
Giezi
receyuing
rewards
,
which
Naaman
Syrus
had
giuen
him
&c.
how
much
more
shall
the
Saints
see
all
things
in
that
spirituall
body
,
not
onely
if
they
shut
their
eyes
,
but
also
where
they
are
absent
in
body
?
for
then
shall
be
perfected
that
,
whereof
the
Apostle
speaking
,
In
part
,
saith
he
,
we
know
,
and
in
part
we
prophecy
,
but
when
that
shall
come
that
is
perfect
,
that
shal
be
made
void
that
is
in
part
.
There
are
according
to
S.
Iohn
Angels
deputed
for
the
Churches
of
Asia
and
by
the
Testimony
of
Moyses
the
limits
of
the
Nations
were
appointed
●o
the
sonnes
of
Adam
,
according
to
the
number
of
the
Angells
.
And
in
the
doctrine
of
our
Sauiour
,
the
Angels
of
litle
ones
do
daily
see
God.
There
are
according
to
Raphael
speaking
to
Tobias
,
Angels
assisting
the
diuine
Maiesty
and
Clarity
,
and
offering
vp
vnto
God
the
prayers
of
such
as
inuocate
God
&c.
Therefore
not
the
nature
of
God
needeth
the
Intercession
of
these
Angells
,
but
our
infirmity
;
for
they
are
sent
for
them
who
shal
be
heyres
of
saluation
:
God
being
ignorant
of
nothing
that
we
do
,
but
our
infirmity
needing
the
ministery
of
spirituall
Intercession
to
intreate
&c.
This
is
the
meaning
thereof
,
After
thou
didest
begin
with
good
workes
,
and
teares
,
and
fasting
,
to
inuocate
Gods
mercy
,
and
I
tooke
occasion
that
I
might
enter
into
the
sight
of
God
,
and
pray
for
thee
&c.
Et
nemo
est
adiutor
meus
in
omnibus
his
,
nisi
Michael
princeps
vester
.
None
is
my
helper
in
all
these
,
but
Michael
your
prince
,
be
concludeth
thus
,
speaking
in
the
person
of
the
Angell
;
I
am
,
sayth
he
,
that
Angell
who
offers
thy
prayers
to
God
,
and
I
haue
no
other
helper
to
intreat
God
for
you
,
but
Michael
the
Archangell
to
whose
Patronage
&
protection
,
the
people
of
the
Iewes
is
commended
.
Their
Angels
in
heauen
alwayes
do
see
&c.
In
Mat.
Great
is
the
dignity
of
soules
,
in
so
much
that
euery
one
hath
from
his
Natiuity
,
an
Angell
deputed
by
God
for
his
Patronage
.
S.
Iohn
vnto
the
Angell
of
Ephesus
,
Thyatira
,
and
the
Angell
of
Philadelphia
,
and
to
the
Angells
of
the
other
that
women
ought
to
haue
their
heads
couered
for
the
Angels
.
Annunciabitur
Domino
generatio
ventura
&c.
It
is
not
so
to
be
vnderstood
,
that
any
thing
should
be
tould
vnto
God
,
as
being
ignorant
of
any
thing
,
to
the
end
that
he
may
know
it
;
but
euen
as
the
Angels
do
declare
,
not
only
Gods
benefits
vnto
vs
,
but
also
our
prayers
vnto
him
&c.
For
it
is
written
,
where
the
Angell
sayth
vnto
men
,
I
haue
offered
vp
by
way
of
mentioning
your
prayers
,
not
that
God
shall
know
what
we
will
,
or
what
we
stand
in
need
of
,
for
your
heauenly
Father
,
saith
our
Lord
,
knoweth
what
you
stand
in
need
of
before
you
aske
of
him
:
but
because
&c.
In
the
booke
of
Machabees
,
Hieremy
the
Prophet
is
sayd
to
be
seene
after
his
death
praying
for
the
people
,
as
hauing
care
of
men
yet
liuing
vpon
earth
.
He
seemeth
to
inuocate
the
Angells
,
that
they
would
supplicate
for
him
,
or
certainly
the
Saintes
,
that
they
would
pray
for
him
penitent
.
Iacob
blessing
his
Nephewes
,
the
sonnes
of
Ioseph
,
amongst
other
things
sayth
,
My
name
shall
be
called
vpon
them
,
and
the
name
of
my
fathers
;
where
it
is
to
be
noted
that
not
only
hearing
,
but
also
inuocation
sometymes
are
affirmed
,
as
things
not
proper
vnto
God
,
but
to
men
,
All
the
Saints
which
are
departed
out
of
this
life
bearing
yet
Charity
towards
the
liuing
in
this
world
,
it
shall
not
be
inconuenient
,
if
they
be
sayd
,
to
haue
a
care
of
their
saluation
,
and
to
help
them
with
their
prayers
,
and
intercession
with
God
for
them
:
for
it
is
written
in
the
booke
of
Machabees
thus
,
This
is
Hieremy
the
Prophet
of
God
,
who
alwayes
prayeth
for
the
people
.
For
if
Angells
be
designed
by
him
that
is
Lord
of
all
,
to
those
who
only
gouerne
their
owne
lyfe
and
doing
nothing
for
the
common
vtility
,
as
one
of
the
iust
testifyeth
,
saying
,
The
Angell
which
hath
deliuered
me
from
my
youth
:
much
more
present
are
those
heauenly
powers
vnto
them
,
to
whom
the
care
of
the
whole
world
is
committed
,
and
to
such
as
carry
the
burdens
of
such
guiftes
.
Reioyce
euer
(
you
blessed
Apostles
)
in
our
Lord
,
without
intermission
pray
for
vs
,
fulfill
your
promises
:
For
ô
Blessed
Peter
,
thou
cryest
out
speaking
thus
,
I
will
do
my
diligence
,
after
my
Comming
to
make
mention
of
you
.
We
are
much
bound
to
giue
thankes
to
our
Lord
and
Redeemer
Iesus
Christ
,
that
hath
giuen
so
great
power
to
him
,
whom
he
made
the
Prince
of
the
whole
Church
,
that
if
in
our
tyme
also
any
thing
be
done
well
,
and
be
rightly
ordered
by
vs
,
it
is
to
be
imputed
to
his
workes
and
his
Gouernment
,
to
whom
it
was
said
,
And
thou
being
Conuerted
,
confirme
thy
brethren
:
And
to
whom
our
Lord
after
his
Resurrection
said
thrice
,
feed
my
sheep
:
which
now
also
without
doubt
the
godly
Pastor
doth
execute
,
confirming
vs
with
his
Exhortations
,
and
not
ceasing
to
pray
for
vs
,
that
we
be
ouercome
with
no
temptation
.
Leo
indeed
&c.
ascribeth
much
to
the
prayers
of
S.
Peter
for
him
.
I
Confesse
that
Ambrose
,
Austine
,
and
Hierome
,
held
inuocation
of
Saintes
to
be
lawfull
:
that
many
of
the
ancient
Fathers
held
this
opinion
,
that
the
Saintes
departed
do
pray
for
vs
,
we
deny
not
&c.
In
Nazianzen
,
Basil
,
&
Chrysostome
,
there
is
some
mention
of
the
Inuocation
of
Saintes
to
helpe
with
their
prayers
&c.
Theodore
also
speaketh
of
prayers
vnto
Martyrs
.
Austine
did
this
without
the
Scripture
,
yielding
to
the
tymes
and
custome
.
Inuocation
of
Saintes
began
to
be
brought
into
the
publick
assemblies
of
the
Church
,
about
the
yeare
of
our
Lord
by
Basil
,
Nyssen
,
and
Nazianzene
.
Contayne
manifest
tokens
of
the
Inuocation
of
Saintes
.
Rhetoricall
Apostrophe's
Rhetoricall
Apostrophe's
Exam.
part
Most
of
the
Fathers
,
as
Nazianzen
,
Nyssen
,
Theodoret
,
Ambrose
,
Hierome
&c.
who
did
not
dispute
,
but
auouch
the
soules
of
Martyrs
and
Saintes
&c.
to
heare
the
Petitions
of
those
that
prayed
,
and
to
carry
them
to
God
&c.
they
went
to
the
Monuments
of
Martyrs
,
and
often
inuocated
the
Martyrs
by
name
.
Almost
all
the
Bishops
and
learned
writers
of
the
Greeke
Church
,
and
Latin
also
for
the
most
part
▪
were
spotted
with
Doctrines
&c.
of
Inuocation
of
Saintes
,
and
such
like
.
S.
Iohn
was
enwrapped
in
this
Errour
he
would
exhibite
the
worship
of
Dulia
to
the
Angell
:
but
God
permitted
so
great
a
man
to
sinne
.
forgetfull
of
all
the
admonitions
by
the
Angell
,
he
fell
againe
into
the
same
fault
.
Thes.
p.
&
p.
That
they
reioyce
at
our
repentance
.
That
they
know
our
fruites
and
true
effects
thereof
.
That
we
should
be
ashamed
to
commit
any
vncleane
actions
,
seeing
that
they
do
behould
and
obserue
all
our
actions
.
That
they
do
wayte
for
our
preseruation
.
They
offer
the
prayers
of
the
faythfull
in
Gods
presence
.
that
both
Saints
and
Angells
such
as
are
in
happines
do
pray
for
the
Church
:
we
ioyne
in
prayer
with
all
Saints
in
heauen
and
Earth
:
See
Fox
The
Saints
in
heauen
,
do
not
cease
to
make
Intercession
for
vs
.
Angels
pray
for
vs
.
The
Saints
in
heauen
burning
yet
with
their
Charity
do
not
cease
to
pray
for
vs
.
The
blessed
Spirits
&c.
are
not
without
desire
of
our
Saluation
,
which
I
thinke
to
be
their
prayers
:
And
so
Peter
and
Paul
do
pray
with
vs
.
Thy
kingdome
come
.
I
will
cyte
a
manifest
place
out
of
the
New
Testament
,
prouing
that
the
dead
are
carefull
of
the
Church
and
vs
,
for
so
Matthew
sayth
Elias
and
Moyses
spake
with
Christ
of
things
to
come
.
It
is
certayne
that
the
Saints
which
are
in
heauen
in
care
of
vs
,
are
affected
towards
the
Church
of
those
that
liue
vpon
earth
:
Euen
as
they
there
disputed
with
Christ
of
his
Passion
,
&
the
gathering
of
the
Church
through
the
whole
world
.
Do
the
dead
then
pray
for
the
liuing
?
Surely
it
cannot
be
denyed
,
but
these
who
liue
in
Christ
,
do
wish
well
to
the
Church
and
her
members
:
for
if
they
Angels
pray
for
vs
,
as
Zachary
witnesseth
,
and
if
Christ
himselfe
pray
for
vs
to
his
Father
,
how
then
are
not
the
Saints
affected
towards
vs
in
Charity
in
Christ
,
and
by
Christ
,
and
with
vs
all
happines
of
God.
I
do
not
doubt
but
the
soules
of
the
dead
remember
their
parents
,
brethren
,
Sisters
,
and
kinsfolkes
,
which
they
haue
left
heere
,
and
pray
,
to
God
that
he
will
also
deliuer
them
out
of
the
vale
of
teares
&c
The
example
of
the
rich
man
Luc.
confirmeth
this
doctrine
:
for
if
a
damned
soule
remembreth
his
much
more
a
blessed
Soule
is
so
affected
towards
Parents
,
Children
,
Brethren
,
Sisters
,
and
kinsfolkes
.
Although
to
some
it
seeme
only
a
single
Parable
,
yet
because
the
name
of
Lazarus
is
expressed
,
I
rather
thinke
,
that
a
thing
done
is
declared
.
Inst.
l.
Edit.
Gal.
They
say
,
the
prayers
of
Angels
are
often
read
of
,
and
not
this
only
,
but
the
prayers
of
the
faithfull
are
said
to
be
carried
by
their
hands
into
the
sight
of
God
:
I
confesse
it
.
It
is
assigned
to
the
Angels
that
they
be
ministring
spirits
,
to
whom
the
ministery
is
committed
of
the
care
of
our
Saluation
,
to
whom
the
Charge
is
giuen
of
keeping
vs
in
all
our
wayes
,
who
may
compasse
vs
about
,
who
may
admonish
,
and
comfort
,
and
may
watch
for
vs
.
Inst.
l.
God
appointed
Angels
ouer
vs
,
to
take
care
of
our
safety
:
wherupon
they
frequent
the
holy
assemblyes
,
and
the
Church
is
to
them
a
Theater
in
which
they
admire
the
different
and
manifold
wisdome
of
God.
To
conclude
,
I
dare
not
affirme
for
certayne
,
whether
to
euery
one
of
the
faithfull
seuerall
Angels
be
appointed
.
Truly
when
Daniel
bringeth
in
the
Angell
of
the
Persians
,
and
the
Grecians
,
he
signifyeth
that
certaine
Angels
are
deputed
,
as
Gouernours
ouer
kingdomes
and
Prouinces
.
Christ
also
when
he
saith
,
The
Angels
of
Children
do
alwayes
see
the
face
of
the
Father
,
doth
insinuate
,
that
there
are
certaine
Angels
to
whom
their
safety
is
committed
.
But
I
know
not
whether
from
thence
it
may
be
gathered
,
that
euery
one
hath
his
Angell
to
haue
charge
ouer
him
.
There
is
one
place
a
litle
cleerer
then
the
rest
,
which
seemeth
to
confirme
it
:
for
when
Peter
brought
out
of
Prison
knocked
at
the
gates
of
the
howse
in
which
the
brethren
were
gathered
togeather
,
seeing
they
could
not
suspect
that
it
was
he
,
they
said
it
was
his
Angell
.
It
seemeth
this
came
into
their
mindes
from
the
common
conceipt
,
that
Angels
are
assigned
as
Gouernors
to
euery
one
of
the
faithfull
.
Euery
Emperour
King
Prince
,
yea
euery
man
hath
his
Angell
.
The
Scripture
testifyeth
euery
Christian
to
haue
his
Angell
.
The
Saintes
departed
pray
for
vs
.
There
be
two
manner
of
Mediators
,
the
one
by
way
of
Redemption
,
the
other
by
way
of
Intercession
.
Take
worshipping
of
Saintes
for
praying
to
them
,
I
neuer
denyed
but
that
they
might
so
be
worshiped
,
&
be
our
Mediators
&c.
by
way
of
Intercession
.
I
aske
also
for
my
very
accusers
the
most
chast
Virgin
the
Mother
of
my
Sauiour
,
the
repayrer
of
mankind
,
the
Queene
of
heauen
,
which
by
the
title
of
grace
added
to
nature
,
excelleth
the
Angelicall
nature
;
who
amongst
all
the
blessed
excepting
her
sonne
,
is
more
blessed
,
by
singular
Priuiledge
,
more
glorious
,
by
grace
and
the
guiftes
of
glory
,
more
fruitfull
.
Of
whose
fulnes
,
saith
Bernard
,
all
receyue
;
the
sick
health
,
the
sorrowfull
comfort
,
the
Angels
ioy
,
the
sonne
of
God
the
substance
of
humane
flesh
,
the
whole
Trinity
glory
.
We
haue
an
Aduocate
,
to
wit
,
in
matters
of
Soules
,
not
of
possessions
.
And
not
only
an
Aduocate
,
but
also
an
Aduocatresse
:
whereupon
we
sing
,
Eia
ergo
Aduocata
.
Peter
and
Paul
glorious
Martyrs
,
so
ioyned
to
the
K
of
glory
,
vouchsafe
to
pray
for
vs
,
that
by
their
help
we
being
made
strong
,
by
suffering
humbly
,
may
be
partakers
of
their
glory
.
S.
Iohn
Baptist
Vouchsafe
to
pray
for
vs
vnto
our
Lord
Iesus
Christ
,
Amen
.
I
neuer
denyed
vs
to
be
holpen
by
the
merits
and
prayers
of
Saintes
,
though
imperfect
.
I
neuer
thought
the
Inuocation
of
Saintes
to
be
offensiue
&c.
this
do
our
hereticall
Picards
and
Bohemians
know
.
Suffer
them
to
implore
the
Patronage
of
Saintes
,
since
they
so
will
,
yet
with
that
Condition
,
that
they
know
they
must
take
heed
,
least
they
put
any
trust
and
presumption
in
any
of
the
Saintes
,
being
induced
therto
by
a
false
persuasion
.
Concerning
the
Intercession
of
Saintes
,
I
agree
with
the
whole
Christian
Church
,
and
iudge
that
the
Saintes
are
to
be
inuocated
and
honoured
,
for
who
can
contradict
those
things
which
God
doth
wonderfully
,
and
visibly
worke
,
euen
to
this
present
day
at
the
Sepulchers
of
Saintes
?
At
the
houre
of
death
,
let
him
not
cease
to
inuocate
the
B.
Virgin
,
his
Apostle
,
and
the
rest
of
the
Saintes
,
whom
he
hath
serued
in
his
lyfe
,
that
they
may
pray
for
him
to
our
Lord
.
Some
man
may
heere
say
,
of
what
vse
,
and
in
what
steed
shall
Saintes
be
to
vs
?
Thou
vsest
them
as
thou
vsest
thy
Neighbour
,
for
as
thou
sayest
to
him
,
Pray
to
God
for
me
,
so
thou
mayest
say
to
them
,
S.
Peter
pray
for
me
.
21.
and
see
I
said
,
Mary
would
not
be
a
Goddesse
,
she
maketh
nothing
:
God
worketh
all
things
.
She
ought
to
be
inuocated
,
that
God
by
her
may
giue
and
worke
what
we
aske
,
and
in
this
sort
all
the
rest
of
the
Saintes
are
to
be
inuocated
&c.
Neither
will
I
affirme
it
to
be
Idolatry
,
to
request
the
Patronage
of
Saintes
,
for
the
Saints
in
heauen
burning
yet
with
their
Charity
,
do
not
cease
to
pray
for
vs
,
and
what
euill
is
it
,
if
we
request
that
to
be
,
which
we
belieue
God
would
,
although
he
hath
not
commanded
any
such
thing
&c.
This
do
Chrysostome
and
Nazianzene
;
and
this
also
almost
all
the
Churches
of
the
East
and
West
do
obserue
.
If
any
weighing
the
infinite
Indulgence
&c.
of
God
towards
his
Saints
&c.
And
do
intreat
them
to
make
intercession
to
God
for
them
,
although
that
be
not
taught
in
the
Scripture
,
yet
if
it
be
done
,
none
of
vs
condemne
it
.
Seeing
in
these
prayers
whatsoeuer
is
ascribed
to
the
Intercessions
and
merits
of
Saints
,
al
that
is
asked
is
not
from
the
Saints
themselues
▪
but
from
the
mercy
of
God
by
our
Lord
Iesus
Christ
:
heerby
such
as
pray
thus
,
confesse
and
testify
themselues
to
acknowledge
those
things
to
be
the
free
giftes
of
God
,
which
they
beg
of
God
by
the
intercession
and
merits
of
Saints
.
with
this
moderation
they
should
be
inuocated
not
as
granters
,
but
as
Intercessours
.
If
we
will
speake
of
the
true
and
great
Mediatour
,
there
is
but
one
Mediatour
betweene
God
and
man
,
Iesus-Christ
:
If
we
will
speake
of
the
Mediatour
of
praying
,
euery
godly
man
is
made
a
mediatour
ech
for
other
:
according
as
it
is
said
,
Help
me
with
your
prayers
&
Col.
Brethren
pray
for
vs
And
this
kind
of
Intercession
doth
not
take
any
thing
away
from
the
Intercession
of
Christ
.
How
then
shall
they
inuocate
,
in
whome
they
haue
not
belieued
?
Inuocation
and
Faith
Let
my
name
be
inuocated
vpon
these
Children
,
and
the
names
of
my
Fathers
,
Abraham
,
Isaac
&c.
Whereupon
it
is
to
be
obserued
not
onely
that
hearing
,
but
also
inuocation
somtimes
are
affirmed
as
things
not
proper
to
God
,
but
to
men
.
I
giue
thankes
to
my
God
&c.
hearing
thy
Charity
and
fayth
which
thou
hast
in
our
Lord
Iesus
,
and
towards
all
the
Saintes
:
how
any
one
can
haue
the
same
fayth
in
Christ
Iesus
,
&
towards
his
Saints
?
for
the
exposition
of
this
place
let
vs
take
example
from
Exodus
,
The
people
belieued
God
and
Moyses
his
seruant
:
one
and
the
same
beliefe
is
referred
towards
Moyses
,
&
towards
God
,
that
the
people
which
belieued
in
our
Lord
,
should
a
like
be
sayd
to
beleeue
in
his
seruant
:
but
this
is
not
only
towards
Moyses
,
but
towards
all
his
Saints
,
that
whosoeuer
hath
belieued
in
God
,
could
not
otherwise
haue
had
fayth
,
vnles
he
had
belieued
towards
his
Saints
,
for
it
is
not
perfect
Charity
,
&
fayth
towards
God
,
which
is
lessened
towards
his
seruants
with
hatred
and
Infidelity
.
God
only
knoweth
the
harts
of
all
the
Children
of
men
Whether
his
Children
be
noble
or
ignoble
,
he
shall
not
vnderstand
.
For
the
liuing
know
that
they
shall
dye
,
but
the
dead
know
nothing
at
all
.
For
thou
art
our
Father
,
&
Abraham
hath
knowne
vs
,
and
Israel
hath
been
ignorant
of
vs
.
I
will
gather
thee
to
thy
Fathers
&c.
that
thy
eyes
may
not
see
all
the
euill
which
I
will
bring
vpon
this
place
.
Abraham
knoweth
vs
not
&c.
because
we
haue
offended
thee
;
neyther
do
they
acknowledge
those
for
their
Children
,
whome
they
vnderstand
not
to
be
beloued
of
their
God.
Amen
I
say
vnto
you
,
I
know
you
not
.
I
know
you
not
whence
you
are
.
Lymbus
Patrum
Therefore
we
must
confesse
,
that
the
dead
indeed
do
not
know
what
is
done
here
,
but
whilest
any
thing
is
here
done
,
that
afterward
truly
they
heare
of
them
,
who
go
hence
to
them
by
dying
:
not
all
things
verily
▪
but
such
things
as
they
are
suffered
to
declare
,
who
are
suffered
both
to
remember
these
things
,
as
also
such
things
as
is
meete
for
them
to
heare
,
to
whom
they
relate
these
things
.
Moreouer
the
dead
may
heare
of
the
Angels
who
are
present
to
things
done
here
somthing
,
which
he
,
to
whom
all
things
are
subiect
,
iudgeth
conuement
for
euery
one
of
them
to
heare
:
for
vnlesse
there
were
Angels
,
who
might
be
present
at
the
places
both
of
the
liuing
and
dead
,
our
Lord
Iesus
had
neuer
said
,
It
happened
also
that
the
poore
man
dyed
,
and
was
caryed
by
Angels
into
Abrahams
bosome
.
Now
therfore
heere
,
now
there
may
they
haue
bene
,
who
haue
taken
hence
thither
those
whom
God
would
.
Moreouer
the
spirits
of
the
dead
may
know
somethings
done
here
by
the
spirit
of
God
reueyling
,
which
it
is
necessary
that
they
should
know
,
and
not
necessary
that
they
should
be
ignorant
of
not
only
things
past
or
present
,
but
also
things
to
come
:
as
not
all
men
,
but
Prophets
did
know
,
whilest
they
liued
here
;
neither
did
they
know
all
things
but
such
things
as
the
Prouidence
of
God
did
iudge
meete
to
be
reueyled
vnto
them
.
For
there
is
one
God
,
one
also
Mediator
of
God
and
men
,
Iesus
Christ
,
Epist.
Io.
I
was
an
Arbiter
,
and
Mediatour
betwixt
our
Lord
and
you
at
that
tyme
it
was
ordayned
by
Angels
in
the
hand
of
a
Mediatour
,
Sauiour
and
Redeemer
of
the
world
,
We
haue
need
of
a
mediatour
to
Christ
the
Mediatour
,
and
there
is
none
more
for
our
profit
then
Mary
.
Let
no
man
seduce
you
willing
in
the
humility
and
Religion
of
Angels
,
walking
in
the
things
which
he
hath
not
seene
.
See
S.
Chrysostome
De
Ciuit
.
l
ill
Spirits
,
or
Diuels
where
God
biddeth
vs
to
come
to
him
:
to
aske
and
it
shal
be
giuen
vs
:
And
if
we
aske
the
Father
any
thing
in
Christ
his
name
,
he
will
giue
it
vs
,
Our
Father
which
art
in
heauen
&c.
Sir
,
we
are
desirous
to
see
Iesus
,
Dominum
,
Sir
Phillip
telling
Andrew
Andrew
and
Phillip
telling
Iesus
;
Iesus
answered
them
saying
,
The
houre
is
come
,
that
the
sonne
of
man
shal
be
glorifyed
.
That
the
Centurion
came
vnto
him
&c.
And
Iesus
said
to
him
,
I
will
come
And
the
Centurion
making
answere
,
said
,
Lord
I
am
not
worthy
&c.
Amen
,
I
say
to
you
,
neither
in
Israel
haue
I
found
so
great
fayth
.
Iob.
c.
My
fury
is
wrath
against
thee
,
and
against
thy
two
friends
Take
therfore
vnto
you
Oxen
,
and
Rammes
,
and
go
to
my
Seruant
Iob
,
and
offer
holocaust
for
your selues
,
and
my
seruant
Iob
shall
pray
for
you
;
his
face
I
will
receyue
,
that
the
folly
be
not
imputed
to
you
.
and
Melancthon
If
the
Apostles
and
Martyrs
whilest
they
were
liuing
,
could
pray
for
others
,
when
yet
they
were
carefull
for
themselues
;
how
much
more
after
their
Crownes
,
victories
,
and
triumphes
?
Moyses
alone
obtayned
of
God
pardon
for
sixe
hundred
thousand
armed
men
:
and
Stephen
&c.
beggeth
pardon
for
his
persecutors
:
and
shall
they
be
of
lesse
power
,
after
they
shall
beginne
to
be
with
Christ
?
Paul
the
Apostle
affirmeth
soules
to
haue
bene
pardoned
to
him
in
the
ship
;
and
after
being
dissolued
,
shall
begin
to
be
with
Christ
,
shall
he
then
shut
his
mouth
&
shall
he
not
be
able
to
mutter
for
them
,
who
all
ouer
the
world
haue
belieued
at
his
preaching
?
Shall
Vigilantius
a
liuing
dog
,
be
better
then
he
a
dead
lyon
?
That
they
should
rest
yet
a
litle
tyme
,
till
And
will
not
God
reuenge
his
Elect
that
cry
to
him
day
and
night
I
say
to
you
that
he
will
quickly
reuenge
them
.
The
Images
of
Christ
,
of
the
Virgin
Mother
of
God
,
and
of
other
Saints
,
are
to
be
had
and
retayned
especially
in
Churches
,
and
that
duehonour
and
worship
is
to
be
imparted
vnto
them
:
not
for
that
any
diuinity
is
to
be
belieued
to
be
in
them
,
or
vertue
,
for
which
they
are
to
be
worshipped
;
or
that
any
thing
is
to
be
begged
of
them
,
or
that
hope
is
to
be
put
in
them
,
as
in
times
past
the
Pagans
did
,
who
put
their
trust
in
Idols
:
but
because
the
honour
which
is
exhibited
to
them
is
referred
to
the
first
patterne
which
they
resemble
.
So
that
by
the
●mages
which
we
kisse
and
before
whom
we
vncouer
our
heads
and
kneele
we
adore
Christ
and
his
Saintes
,
whose
likenes
they
beare
,
we
reuerence
that
which
is
ratifyed
by
the
Decrees
of
Councels
especially
of
the
second
of
Nice
,
against
the
Impugners
of
Images
We
defyne
in
all
cer●●inty
and
diligence
that
as
the
figure
of
the
pretious
&c.
Crosse
,
so
the
vene●●ble
and
holy
●mages
are
to
be
set
forth
&c.
in
the
holy
Churches
of
God
in
Sacred
Vessels
,
garments
walls
tables
,
houses
and
wayes
:
aswell
the
Image
of
our
Lord
and
Sauiour
Iesus
Christ
,
as
of
our
vnspotted
Lady
,
the
holy
Mother
of
God
,
and
of
the
honourable
Angells
,
and
all
Saintes
and
Holy
Men
;
for
the
more
often
they
are
seene
by
Images
the
more
those
that
behould
these
are
more
cheerfully
eleuated
to
the
memory
and
desyre
of
the
Prototypon
,
and
to
giue
the
kisse
,
and
honourable
worship
vnto
them
;
but
not
to
giue
true
Latria
&c.
which
belongeth
only
to
the
Diuine
nature
.
and
others
Instit.
l.
thunderbolt
for
a
testimony
that
such
superstition
,
wherewith
any
vertue
is
ascribed
to
Images
,
doth
not
please
God
:
Instit.
l.
The
worshipping
and
adoring
of
Images
is
a
fond
thing
▪
vainly
inuented
and
grounded
vpon
no
warrant
of
Scripture
,
but
rather
repugnant
to
the
word
of
God.
I
do
not
much
loue
Images
&
I
would
not
haue
them
placed
in
the
Church
.
Peter
Martyr
11.
§.
13.
Images
ought
to
be
abolished
in
Churches
.
631.
630.
That
Goodman
thinketh
that
Images
many
be
kept
and
made
,
so
that
one
do
not
adore
them
or
worship
them
.
But
this
Opinion
fighteth
with
testimonies
of
Scripture
,
in
which
the
Lord
commandeth
that
we
do
not
make
them
.
Xenaias
first
(
O
audacious
soule
,
and
impudent
mouth
!
)
vomited
forth
that
speach
,
That
the
Images
of
Christ
,
and
those
who
haue
pleased
him
,
are
not
to
be
worshipped
.
494.
See
Xenaias
first
raysed
war
in
the
Church
agaynst
Images
.
The
signe
,
or
Crosse
which
appeared
in
vision
to
Constantine
with
these
words
in
hoc
signo
vinces
,
in
this
signe
thou
shalt
ouercome
,
was
the
first
publick
and
visible
marke
of
Antichrist
.
Image
of
his
Father
2.18
.
see
false
Image
We
know
that
an
Idoll
is
nothing
in
the
world
,
and
that
there
is
no
God
but
one
:
simulo
,
to
dissemble
15.29
.
1.
God
sayd
,
Let
vs
make
man
to
our
Image
.
And
God
created
man
to
his
Image
:
to
the
Image
of
God
he
created
him
.
Adam
liued
yeares
,
&
begat
to
his
owne
Image
and
likenes
,
and
called
his
name
Seth.
Man
ought
not
to
couer
his
head
,
because
he
is
the
Image
and
glory
of
God
,
A
ladder
standing
vpon
Earth
,
and
the
top
therof
touching
heauen
,
&
the
Angels
of
God
ascending
&
descending
by
it
,
and
God
leaning
vpon
the
ladder
,
speaking
vnto
him
saying
,
I
am
the
God
of
Abraham
thy
Father
,
and
the
God
of
Isaac
,
the
land
wheron
thou
sleepest
,
will
I
giue
to
thee
,
and
thy
seed
a
man
wrestled
with
him
vntill
morning
,
which
man
was
God
,
If
thou
hast
bene
strong
against
God
&c.
I
haue
seene
God
face
to
face
,
and
am
yet
alyue
.
God
appeared
vnto
Abraham
in
the
valey
of
Mambre
,
as
he
sate
in
the
doore
of
his
Tent
,
in
the
very
heate
of
the
day
:
&
when
he
had
lifted
vp
his
eyes
,
there
appeared
to
him
three
men
standing
neere
vnto
him
&c.
walking
,
leaning
,
standing
,
sitting
,
head
,
hayre
seat
,
throne
,
and
footstoole
,
the
holy
Ghost
Math.
vlt.
Luc.
vlt.
Two
Cherubims
also
thou
shalt
make
of
beaten
gould
,
on
both
sydes
of
the
Oracle
,
let
one
Cherub
be
on
the
one
syde
,
and
the
other
on
the
other
;
let
them
couer
both
sydes
of
the
Propitiato●y
,
spreading
their
winges
,
and
couering
the
Oracle
,
and
let
them
looke
one
towardes
the
other
,
their
faces
turned
vnto
the
Propitiatory
,
wherwith
the
Arke
is
to
be
couered
,
wherin
thou
shalt
put
the
Testimony
which
I
will
giue
thee
:
thence
will
I
command
,
and
will
speake
to
thee
ouer
the
Propitiatory
,
and
from
the
middest
of
the
two
Cherubims
which
shal
be
vpon
the
Arke
of
the
Testimony
,
all
things
which
I
Command
the
Children
of
Israel
by
thee
.
And
he
made
in
the
Oracle
two
Cherubs
of
Oliue
trees
,
of
ten
Cubits
in
height
,
one
wing
of
a
Cherub
of
fyue
Cubits
,
and
the
other
wing
of
a
Cherub
fyue
Cubits
,
that
is
,
hauing
ten
Cubits
from
the
end
of
one
wing
to
the
end
of
the
other
wing
:
of
ten
cubits
also
was
the
second
Cherub
,
in
like
measure
,
and
the
worke
was
one
in
both
Cherubs
,
that
is
to
say
,
one
Cherub
had
the
height
of
ten
cubits
,
and
in
like
manner
the
second
Cherub
:
and
he
put
the
Cherubs
in
the
middest
of
the
Inner
Temple
,
and
the
Cherubs
extended
their
winges
,
and
the
one
wing
touched
the
wall
and
the
wing
of
the
second
Cherub
touched
the
other
wall
:
and
the
other
winges
in
the
middle
part
of
the
Temple
touched
ech
other
.
He
couered
also
the
Cherubs
with
gold
;
and
all
the
walles
of
the
Temple
round
about
he
graued
with
diuerse
engrauinges
and
caruing
:
and
he
made
in
them
Cherubs
and
Palme-trees
,
and
diuers
pictures
as
it
were
standing
out
of
the
wall
,
and
comming
forth
.
Instit.
l.
Who
endeauour
to
defend
the
Images
of
God
and
Saintes
,
by
the
example
of
Cherubims
.
The
Iewes
in
tymes
past
did
worship
the
Holyes
of
Holies
,
because
there
were
the
Cherubims
,
and
Propitiatory
,
and
the
Arke
of
the
Testament
,
Manna
,
Aarons
rod
,
and
the
golden
Aultar
.
Brazen
serpent
Brasen
serpent
In
Num.
The
brasen
Serpent
was
a
shaddow
,
figure
,
and
similitude
of
Christ
.
a
signe
of
spirituall
grace
In
Psal.
the
Arke
was
the
Image
of
God.
&c.
Num.
In
Num.
The
brasen
serpent
was
layd
vp
as
a
precious
treasure
,
and
diligently
preserued
many
ages
in
the
Sanctuary
of
God
:
Sweare
not
at
all
;
neyther
by
heauen
,
for
it
is
the
throne
of
God
;
neyther
by
the
earth
:
Adore
the
footestoole
of
his
feete
,
Arke
of
God
&
Psal.
I
prepared
a
house
where
the
Arke
of
our
Lord
should
rest
,
and
the
footestoole
of
our
God
:
Put
thy
shooes
of
thy
feete
,
for
the
place
whereon
thou
standest
is
holy
ground
holy
vestments
holy
Scriptures
For
the
which
thing
God
also
hath
exalted
him
,
and
hath
giuen
him
a
Name
which
is
aboue
all
Names
,
that
in
the
Name
of
Iesus
euery
knee
bow
,
of
the
celestialls
,
terrestrialls
,
and
infernals
:
In
Philip.
The
Sophisters
of
Sorbon
are
more
then
ridiculous
,
who
gather
from
this
present
place
,
that
the
knee
is
to
be
bowed
,
as
often
as
the
name
of
Iesus
is
pronounced
;
as
though
it
were
a
coniuring
word
,
which
had
all
it
force
included
in
the
sound
.
who
will
make
my
people
to
forget
my
Name
,
through
their
dreames
,
which
euery
one
telleth
to
his
neighbour
:
as
their
Fathers
forgot
my
name
for
Baal
.
No
man
speaking
in
the
spirit
of
God
,
sayth
Anathema
to
Iesus
,
no
man
can
say
our
Lord
Iesus
,
but
in
the
holy
Ghost
:
10.
See
17.
§.
33.
We
only
adore
Christ
as
very
God
,
but
we
worship
also
and
reuerence
the
Sacrament
,
we
worship
the
word
of
God
,
we
worship
all
other
like
things
,
in
such
religious
wyse
to
Christ
belonging
.
17.
§.
33.
dignam
esse
quae
omni
reuerentia
exaltetur
,
worthy
to
be
extolled
with
all
reuerence
.
vnworthy
to
vnloose
the
lachet
of
Christes
shooes
,
Adorate
scabellum
pedum
eius
worship
you
the
footestoole
of
his
feete
.
The
Sacraments
be
adored
,
but
the
whole
honour
resteth
not
in
them
,
but
is
passed
ouer
from
them
to
the
things
signifyed
qui
veneratur
vtile
signum
&c.
he
that
worshippeth
a
profitable
signe
ordayned
by
God
,
the
force
and
signification
whereof
he
well
vnderstandeth
,
doth
not
reuerence
that
which
he
seeth
,
but
that
rather
vnto
which
such
signes
haue
relation
.
It
consisteth
vpon
so
many
obseruations
and
restrictions
that
the
honour
which
they
exhibite
to
their
Images
,
is
indeed
none
,
as
being
only
cultus
reductiuus
,
non
proprius
,
that
is
,
a
worship
reductiue
or
belonging
to
the
first
patterne
,
not
proper
or
abyding
in
the
Image
,
as
giuen
to
it
for
it selfe
.
and
see
the
like
He
that
worshippeth
the
kinges
Image
,
doth
therin
worship
the
king
himselfe
.
that
it
is
one
,
&
not
many
,
or
diuerse
,
&
that
therfore
the
honour
done
to
the
Image
,
is
referred
to
the
first
Exemplar
.
exalted
aboue
all
that
is
called
God
Thou
shalt
not
make
to
thy selfe
any
Idoll
,
or
similitude
:
Idoll
,
and
similitude
We
know
that
an
Idoll
is
nothing
in
the
world
:
a
false
Image
teacher
of
lyes
We
cannot
fynd
in
all
the
Scriptures
,
where
God
hath
made
any
law
or
ordinance
,
against
his
owne
Commandement
.
&
Num.
Idoll
and
similitude
Thou
shalt
haue
no
other
Gods
before
me
:
shall
not
make
with
me
Gods
of
siluer
and
Gods
of
gold
:
You
shall
make
none
Idols
,
or
grauen
Images
,
&c.
to
bow
downe
therto
,
for
I
am
the
Lord
,
and
my
glory
I
will
not
giue
to
another
,
neither
my
praise
to
grauen
Images
.
That
the
second
Commandement
of
the
first
Table
concerning
Images
,
pertayned
only
to
the
Iewes
,
as
being
part
of
the
Ceremoniall
Law.
No
couetous
person
,
(
which
is
the
seruice
of
Idols
)
hath
inheritance
&c.
nor
couetous
person
,
which
is
a
worshiper
of
Images
.
Auarice
,
which
is
the
seruice
of
Idols
,
Couetousnes
,
which
is
worshiping
of
Images
.
whose
God
is
the
belly
Keep
your selues
from
Idols
or
Images
Keep
your selues
from
Images
God
forbid
,
and
let
it
be
farre
from
vs
,
that
we
Chistians
adore
Images
as
Gods
,
as
the
Greekes
do
.
We
declare
only
our
affection
,
and
the
care
of
our
loue
towards
the
figure
of
the
person
expressed
,
by
his
Image
:
therefore
oftentymes
we
burne
as
vnprofitable
the
wood
which
erstwhyle
was
an
Image
,
if
the
figure
be
worne
out
.
Therefore
as
Iacob
when
he
was
to
dye
,
adored
the
top
of
Iosephs
rod
,
not
honouring
the
rod
it selfe
,
but
him
who
held
the
rod
:
so
we
Christians
do
no
otherwise
adore
Images
,
but
euen
as
moreouer
,
when
we
kisse
our
Children
and
Fathers
,
we
declare
the
desire
of
our
mynd
.
Euen
as
the
Iew
also
did
adore
in
tymes
past
the
tables
of
the
Law
,
and
the
two
golden
Cherubims
,
and
certayne
other
Images
,
not
worshipping
the
nature
of
the
stone
or
gold
,
but
our
Lord
who
commanded
them
to
be
made
.
And
therefore
he
forbidding
the
similitude
of
all
things
to
be
made
,
which
are
in
heauen
,
and
in
Earth
,
and
in
the
waters
,
he
doth
shew
the
causes
restrayning
,
to
wit
,
the
substance
or
matter
of
Idolatry
;
for
he
addeth
afterwards
,
you
shall
not
adore
them
,
nor
serue
them
:
but
the
figure
of
the
brasen
Serpent
which
our
Lord
commanded
Moyses
afterwards
,
did
not
belong
to
the
title
of
Idolatry
,
but
to
remedy
and
helpe
those
,
who
were
infested
by
the
serpents
And
I
say
nothing
of
the
figure
of
the
remedy
so
both
the
golden
Cherubims
&
Seraphims
against
the
Commandement
26.
29.
30
Xenaias
was
the
first
in
the
Church
that
stirred
vp
war
against
Images
.
Thou
shalt
not
make
to
thy selfe
any
grauen
thing
,
Thou
shalt
not
haue
strange
Gods.
They
diuide
the
preceptes
of
the
first
table
into
three
,
and
of
the
second
into
seauen
,
and
so
they
leaue
out
the
Commandement
concerning
Images
,
and
grauen
thinges
,
following
Austine
,
who
l.
quaest.
super
Exod.
c.
appointeth
three
Precepts
to
the
first
table
,
and
the
other
to
the
second
Austine
would
haue
but
Precepts
in
the
first
table
The
Romanistes
opinion
is
,
that
there
are
but
Commandements
in
the
first
table
,
putting
the
first
into
one
&c.
of
this
opinion
is
Austine
,
quaest
71.
in
Exod.
The
houour
giuen
vnto
profitable
signes
appointed
by
God
,
passeth
from
them
to
the
thing
signifyed
,
That
honour
stayeth
not
in
them
,
but
passeth
from
them
to
the
things
which
are
signifyed
:
Those
things
which
Austine
writ
,
de
doct.
Christ
.
lib.
do
agree
with
these
:
Who
adoreth
a
profitable
signe
appointed
by
God
,
whose
power
and
signification
he
vnderstandeth
,
doth
not
honour
that
which
is
seene
or
passeth
,
but
rather
that
whereunto
all
such
things
are
to
be
referred
.
Paulinus
Ep.
saith
,
The
Bishop
of
Hierusalem
yearely
at
Easter
set
forth
the
Crosse
for
the
people
to
worship
,
himselfe
being
the
chiefe
of
the
worshippers
.
was
familiar
with
Hierome
,
Austine
,
and
Ambrose
.
1415.
and
were
plainly
superstitious
and
blinded
with
this
enchantment
of
the
Crosses
adoration
.
There
is
nothing
ascribed
to
the
Crosse
in
or
out
of
Baptisme
,
by
the
rankest
Papists
,
but
the
Fathers
are
as
d●eply
engaged
in
the
same
:
so
as
if
we
w●ll
vse
it
as
the
Fathers
did
&c
we
take
the
Soule
to
be
fenced
with
crossing
of
the
Body
,
and
the
Crosse
to
haue
vertue
of
consecrating
the
Sacrament
,
dryuing
away
Diuels
,
witchcraft
&c.
vnlesse
the
signe
of
the
Crosse
be
applyed
,
whether
to
the
foreheads
of
the
be●euers
,
or
to
the
water
wherewith
they
are
regenerated
,
or
to
the
oyle
wherewith
they
are
annoynted
,
or
to
the
Sacrifice
wherewith
they
are
nourished
,
none
of
these
are
rightly
administred
.
He
speaketh
superstitiously
Indeed
S.
Austine
in
Ioan.
Tract
.
sayth
,
that
the
signe
of
the
Crosse
was
a
Ceremony
vsed
in
all
the
Sacraments
,
which
if
it
were
not
vsed
,
nothing
of
them
is
duly
done
:
All
things
which
help
to
our
saluation
are
perfected
by
the
Crosse
for
when
we
are
regenerated
,
the
Crosse
of
our
Lord
is
present
,
when
we
are
nourished
with
the
most
sacred
meate
,
when
we
take
Orders
euery
where
and
alwayes
that
ensigne
of
victory
is
at
hand
.
signing
of
our
foreheads
The
people
are
marked
in
their
foreheads
with
the
signe
of
our
Lords
Passion
,
in
preseruation
of
their
safety
.
would
not
haue
a
starre
to
be
his
signe
in
the
forheads
of
the
faithfull
but
a
Crosse
.
I
am
so
far
from
being
ashamed
of
the
Crosse
,
that
I
do
not
keepe
the
Crosse
of
Christ
in
a
hidden
place
,
but
I
carry
it
on
my
forhead
.
Let
him
insult
against
Christ
crucifyed
,
let
me
see
the
Crosse
of
Christ
in
the
forheads
of
Kinges
.
No
man
can
deny
but
that
God
manifested
his
power
,
to
the
amazement
of
the
world
in
this
contemptible
signe
,
as
being
the
instrument
of
many
miracles
.
Austine
telleth
many
true
miracles
done
by
the
signe
of
the
Crosse
,
and
the
Deuill
put
to
flight
.
De
Ciu.
Dei.
l.
130.
Orig
and
the
rest
Gualter
of
famous
memory
so
expounds
Mathew
And
by
the
signe
of
the
sonne
of
man
,
he
vnderstandeth
the
Crosse
,
these
be
his
words
:
Most
of
the
Ancient
Fathers
expound
the
Crosse
to
be
this
signe
&c.
Also
Thomas
Cowper
Bishop
of
Lincolne
sayd
,
My
Brethren
,
can
you
not
endure
that
signe
to
be
made
heer
vpon
Earth
,
which
before
the
comming
of
the
Iudge
shal
be
conspicuous
in
heauen
?
It
is
euident
,
that
Images
may
be
well
●nd
ill
made
;
well
,
to
excite
,
facilitate
,
and
inflame
the
myndes
of
the
saythfull
,
that
they
may
more
deuouth
worship
their
God.
Therefore
it
is
granted
that
Relickes
,
Images
,
and
Sacraments
,
are
with
wisdome
to
be
worshipped
.
Although
before
the
Image
of
Christ
or
any
Saint
,
men
may
lawfully
kneele
downe
,
pray
,
sacrifice
place
candles
and
do
so
but
yet
they
ought
not
to
do
those
things
in
the
Name
of
the
Image
but
in
the
name
of
him
whose
Image
it
is
:
euen
as
the
Image
not
for
it selfe
,
but
for
the
thing
drawn
,
is
to
be
grauen
,
placed
,
painted
before
men
.
I
professe
that
Images
of
Christ
and
his
Saintes
,
all
secular
indecency
,
in
vndecent
worship
omitted
may
lawfully
be
had
and
profitably
kept
in
the
Churches
of
Christians
.
grauen
thinges
The
spirit
of
Images-breakers
is
not
good
,
it
breatheth
slaughters
and
seditions
&c
It
is
proued
from
Moyses
,
that
the
Images
of
the
Crucifix
,
and
Saints
are
to
be
permitted
.
It
is
lawfull
to
keep
●mages
,
because
God
himselfe
in
the
Old
Testament
commanded
a
brasen
serpent
to
be
erected
,
and
a
Cherubim
at
the
golden
Arke
&c.
We
do
not
condemne
the
Image
of
Christ
and
of
his
Saints
.
What
was
the
cause
that
God
himselfe
commanded
to
make
two
golden
Cherubims
&
c
?
That
therefore
if
it
were
lawfull
to
paynt
oxen
and
lyons
in
that
most
sacred
Temple
,
why
may
it
not
be
lawfull
for
vs
in
our
Churches
to
haue
the
Images
of
Christ
himselfe
,
holy
Angels
,
and
of
the
Apostles
?
Vos
autem
&c.
do
not
you
.
D.
Luth●r
himself
leading
you
knecle
downe
to
your
Crosses
and
Images
of
the
Crucifi●e
?
Do
you
not
also
in
token
of
reuerence
,
light
therto
in
the
day
tyme
,
waxen
Candles
&c.
and
this
how
litle
and
how
great
soeuer
it
be
,
is
it
not
,
I
pray
you
,
externall
and
religious
adoration
,
which
being
done
vnto
the
Image
by
our
pretence
of
carrying
your
mynd
to
the
Exemplar
the
wiser
Papists
will
answere
,
that
they
also
exhibite
this
worship
not
to
the
Image
of
the
Crucifixe
,
but
in
mind
to
Christ
himselfe
.
Lutherans
haue
still
Images
in
their
Churches
,
and
they
are
therein
desended
by
sundry
other
The
worshipping
of
Images
the
Papistes
do
not
adore
the
Images
themselues
,
but
their
first
patternes
.
they
teach
,
that
they
do
not
adore
the
Images
,
but
the
things
signifyed
thereby
made
in
the
tyme
of
Q.
Elizabeth
,
Leonard
Wright
Capping
or
kneeling
at
the
name
of
Iesus
,
is
of
it selfe
an
indifferent
thing
,
and
therefore
may
be
vsed
&c.
it
may
be
well
vsed
in
signe
of
reuerence
to
his
Maiesty
.
Thou
mayst
find
those
who
at
the
naming
of
their
King
do
vncouer
their
heads
,
or
shew
some
other
signe
of
Reuerence
&c.
And
amongst
Christians
very
many
do
make
mention
of
God
the
Father
,
and
of
his
sonne
Iesus
Christ
&c.
without
any
signe
of
honour
and
reuerence
.
This
is
playne
blockishnes
.
In
Math.
The
Diuine
Maiesty
of
Christ
is
so
to
be
steemed
of
vs
in
this
Name
,
that
it
may
gayne
that
reuerence
with
vs
,
which
is
due
to
the
One
and
Eternall
God.
When
thou
risest
in
the
morning
,
first
thinge
of
all
,
thou
shalt
signe
thy selfe
with
the
signe
of
the
holy
Crosse
,
saying
,
In
nomine
Patris
,
&
Filij
,
&
Spiritus
Sancti
.
Amen
.
We
do
not
disalow
the
signe
of
the
holy
Crosse
,
if
sometimes
without
superstition
it
be
freely
applyed
and
vsed
in
the
diuine
Offices
;
yea
if
our
meate
and
drinke
be
freely
signed
:
for
when
we
go
to
bed
,
or
ryse
from
bed
,
we
signe
our selues
with
the
Crosse
,
according
to
the
Instruction
of
Luther
,
and
other
godly
men
.
A
Catechisme
of
Lutheranes
,
which
hath
these
wordes
,
Let
the
signe
of
the
Crosse
be
made
in
the
forhead
and
breast
of
him
that
is
to
be
baptized
.
Luther
crossed
himselfe
euery
morning
,
and
euery
euening
,
and
is
neuer
seene
painted
,
but
praying
before
a
Crucifixe
.
Communion
booke
K.
Edward
the
Cranmer
,
Latimer
,
Ridley
,
and
other
Prot.
Deuines
of
the
Sacrament
with
the
signe
of
the
Crosse
,
Fountayne
of
Baptisme
to
whom
will
you
lyken
God
,
or
what
similitude
will
you
set
vp
vnto
him
?
Thou
shalt
not
make
any
grauen
thing
,
neyther
any
similitude
&c.
Thou
shalt
not
bow
downe
to
them
,
neyther
serue
them
.
Thou
shalt
haue
no
other
Gods
before
me
:
Thou
shalt
not
bow
downe
to
them
for
I
am
the
Lord
thy
God
:
only
speaketh
of
Idols
That
which
some
foolishly
haue
thought
,
here
to
be
condemned
all
grauing
and
Images
,
needeth
no
Confutation
,
seeing
Moyses
had
no
other
intent
,
but
to
exempt
the
glory
of
God
from
all
fictions
,
which
tend
to
corrupt
it
.
Thou
shalt
make
two
golden
Cherubims
,
In
Exod.
that
they
were
Images
that
had
wings
,
which
did
represent
Angels
.
Calu.
Inst
l.
Inst.
l.
to
forget
that
it
was
God
by
whose
handes
they
had
bene
brought
out
of
Aegypt
:
Thou
hast
forsaken
God
which
made
thee
,
and
hast
forgotten
the
Lord
thy
Creatour
.
They
made
a
Calfe
in
Horeb
,
and
worshipped
the
grauen
thing
:
they
forgot
God
their
Sauiour
which
had
done
great
thinges
in
Aegypt
:
They
haue
walked
after
vanity
,
and
they
haue
not
said
,
where
is
our
Lord
that
made
vs
come
out
of
the
land
of
Aegypt
.
Inst.
l.
a
Cloud
a
Pillar
to
serue
the
Gods
which
their
Fathers
serued
,
or
the
Gods
of
the
Amorites
,
or
the
true
God.
If
the
Lord
be
God
,
fellow
him
,
if
Baal
be
he
,
then
go
af●er
him
They
offered
vnto
Deuils
,
not
to
God
,
to
Gods
whom
they
know
not
,
new
Gods
that
came
newly
vp
.
11
§.
9.
Iupiter
,
Apollo
Thou
shalt
not
couet
thy
neighbours
wyfe
,
Thou
shalt
not
couet
thy
neyghbours
goods
,
6.
8.
Thou
shalt
not
couet
thy
neighbours
wyfe
,
and
his
goods
,
Thou
shalt
not
make
to
thy selfe
any
grauen
thing
&c.
Thou
shalt
not
adore
them
nor
worship
them
If
any
man
shall
say
,
that
the
Sacraments
of
the
new
Law
are
not
necessary
vnto
Saluation
,
but
superfluous
,
and
that
men
may
ob●ayne
of
God
only
by
fayth
the
grace
of
Iustification
without
them
,
or
the
desire
of
them
,
although
all
of
them
be
not
necessary
to
e●ery
particul●●
man
&c.
Or
that
the
Sacraments
were
ordayned
for
nourishing
of
fayth
alone
&c.
Or
that
the
Sacraments
of
the
new
Law
do
not
contayne
the
grace
which
they
signify
or
do
not
conferre
grace
it selfe
,
to
such
as
put
no
impediment
,
as
though
they
were
only
exte●nall
signes
of
Grace
receyued
by
fayth
,
or
of
Iustice
,
and
certayne
badges
of
Christian
Profession
,
wherby
amongst
men
the
faythfull
are
distinguished
from
Infidel
.
&c.
Or
if
any
shall
say
,
that
all
Christians
haue
power
in
the
word
,
and
in
administring
of
the
Sacraments
&c.
Or
that
in
the
Ministers
,
when
they
do
make
or
giue
the
Sacraments
,
Intention
is
not
required
,
at
least
of
doing
what
the
Church
doth
;
let
him
be
accursed
.
They
differ
much
from
the
Sacraments
of
the
Old
Law
:
for
they
did
not
cause
grace
,
but
did
figure
the
same
to
be
giuen
through
the
Passion
of
Christ
;
but
these
ours
do
both
contayne
grace
,
and
giue
the
same
to
the
worthy
receyuers
.
and
others
49.
7.
aggregatum
quoddam
per
accidens
1.
3.
They
are
inforced
to
ascribe
so
much
to
the
Sacraments
of
the
New
Law
,
that
they
decree
them
to
profit
euen
those
who
are
in
mortall
sinnes
,
neyther
fayth
or
grace
to
be
requisite
,
but
to
suffice
,
not
to
haue
put
a
barre
,
that
is
,
an
actuall
purpose
not
to
sinne
againe
&c.
They
say
they
profit
the
wicked
and
vnbelieuers
,
so
that
they
put
not
the
barre
,
as
though
incredulity
were
not
of
all
things
the
most
obstinate
,
and
deadly
barre
of
grace
.
the
Maister
of
the
Sentences
&
Schoolmen
,
write
only
of
the
matter
and
forme
of
Sacraments
&c.
but
leaue
vntouched
the
spirit
,
lyfe
,
and
vse
,
that
is
,
the
truth
of
Gods
promise
and
our
fayth
:
that
the
Sacramentes
do
conferre
grace
to
him
that
putteth
not
a
barre
.
Without
externall
Papisticall
Ceremonies
,
neither
the
truth
,
nor
dignity
,
nor
efficacy
of
the
Sacramentes
to
consist
.
Willet
Synop.
they
be
only
Seales
of
Righteousnes
,
and
not
workes
of
Grace
.
Instit.
l.
Whatsoeuer
he
hath
giuen
vs
in
the
Sacramentes
,
the
same
the
Iewes
in
tymes
past
receyued
in
theirs
.
What
vertue
ours
haue
,
that
also
they
perceyued
in
theirs
.
The
Manichees
were
accustomed
to
deny
,
sinnes
to
be
forgiuen
and
grace
conferred
in
Baptisme
.
The
Baptisme
of
Iohn
and
Christ
.
32.
34.
37.
That
the
Sacraments
of
the
new
Law
do
not
conferre
grace
,
I
greatly
wish
that
word
Sacrament
had
neuer
bene
receyued
by
the
Germans
.
14.
§.
13.
De
signis
,
Of
signes
.
We
call
signes
,
that
which
others
call
Sacramentes
.
14.
§.
4.
I
will
not
say
what
the
Papistes
say
,
that
none
of
the
Angels
,
nor
Mary
herselfe
can
consecrate
:
But
I
say
to
the
contrary
,
that
if
the
Deuill
himselfe
should
come
,
and
I
afterwards
know
the
Deuill
so
to
haue
crept
into
the
Office
of
the
Pastor
of
the
Church
,
in
the
shape
of
man
,
to
be
called
to
preach
,
and
publickly
in
the
Church
to
haue
taught
,
baptized
,
celebrated
Masse
,
and
absolued
from
sinnes
&
to
haue
performed
that
Office
according
to
the
Institution
of
Christ
,
then
we
should
be
inforced
to
confesse
,
that
the
Sacramentes
were
not
therfore
without
efficacy
,
but
that
we
receyued
true
Baptisme
,
true
Gospell
,
true
absolution
,
true
Sacrament
of
the
body
and
bloud
of
Christ
.
All
Christians
are
Priests
women
may
preach
141.
154.
1045.
Paul
expresly
teacheth
,
the
Israelites
to
haue
had
indeed
the
selfesame
Sacraments
,
which
Christ
hath
giuen
to
vs
.
I
haue
baptized
you
with
water
,
but
he
shall
baptize
you
with
the
holy
Ghost
Baptisme
of
Pennance
vnto
remission
of
sinnes
fayth
in
Christ
Iesus
I
baptize
&c.
he
will
baptize
&c.
I
baptize
,
he
doth
baptize
:
Hearing
these
things
,
they
were
baptized
in
the
name
of
our
Lord
Iesus
.
And
when
Paul
had
imposed
hands
on
them
,
the
holy
Ghost
came
vpon
them
,
and
they
spake
with
tongues
and
prophesyed
.
prayed
for
them
that
they
might
receiue
the
holy
Ghost
,
for
he
was
not
yet
come
vpon
any
of
them
,
but
they
were
only
baptized
in
the
name
of
our
Lord
Iesus
.
Then
did
they
impose
their
handes
vpon
them
and
they
receyued
the
holy
Ghost
.
receiuing
of
the
holy
Ghost
by
the
imposition
of
hands
.
he
that
belieueth
and
is
baptized
shal
be
saued
.
to
fayth
he
which
heareth
my
word
,
and
belieueth
him
that
sent
me
,
hath
lyfe
euerlasting
:
Vnles
a
man
be
borne
againe
of
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God.
Vnles
a
man
be
borne
againe
of
water
16.
§.
25.
&
Act.
Do
pennance
,
and
be
euery
one
of
you
baptized
in
the
name
of
Iesus-Christ
for
remission
of
your
sinnes
.
He
hath
saued
vs
by
the
lauer
of
Regeneration
,
clensing
her
with
the
lauer
of
water
in
the
word
.
When
Simon
had
seene
that
by
the
imposition
of
the
hands
of
the
Apostles
,
the
holy
Ghost
was
giuen
&c.
I
admonish
thee
that
thou
resuscitate
the
grace
of
God
,
which
is
in
thee
by
the
imposition
of
my
hands
:
impositions
of
hands
218.
212.
reserued
to
God
his
owne
glory
.
Pond
vpon
Probatica
Paules
Napkins
Peters
shaddow
Ibid.
ver.
cut
off
decrease
,
and
ex
opere
perato
,
of
the
worke
wrought
,
opus
operantis
,
the
worke
of
him
that
workteh
,
ex
opere
operato
,
of
the
worke
wrought
I
Baptize
thee
Circumcision
is
nothing
Weake
,
and
poore
Elements
THe
former
textes
of
Scripture
produced
in
proofe
that
the
Sacraments
instituted
by
Christ
,
do
conferre
grace
,
are
in
like
sort
interpreted
by
the
Ancient
fathers
:
of
Baptisme
,
S.
Clemens
Romanus
writeth
thus
,
With
S.
Clement
agreeth
Origen
,
saying
,
(
or
Originall
sinne
The
Councell
of
Nice
decreeth
thus
of
Baptisme
,
S.
Hierome
for
the
power
of
Baptisme
writeth
thus
,
S.
Gregory
affirmeth
that
Concerning
Confirmation
M.
Hooker
will
tell
vs
that
,
And
in
this
truth
the
Fathers
are
approued
by
D.
&
by
the
turned
into
Latin
,
and
printed
at
London
Anno
1574.
In
so
much
that
the
Protestants
are
herin
reprehended
by
the
Concerning
the
Eucharistes
conferring
grace
,
S.
Cyprian
sayth
:
S.
Basil
the
great
speaking
of
the
profit
that
commeth
by
often
receyuing
,
sayth
:
The
like
Efficacy
of
the
Sacrament
of
Pennance
,
is
taught
by
sundry
Fathers
,
S.
Ephrem
sayth
,
S.
Chrisostome
vseth
these
words
of
admiration
,
Pacianus
his
opinion
is
that
God
would
neuer
threaten
the
vnrepentant
,
vnles
he
meant
to
pardon
the
Penitent
:
thou
wilt
say
,
only
God
alone
can
do
this
,
it
is
true
,
but
what
he
also
doth
by
his
Priests
,
is
his
power
:
for
what
is
that
which
he
sayth
vnto
the
Apostles
,
What
you
bind
vpon
Earth
shall
be
bound
also
in
heauen
&c.
to
what
end
is
this
sayd
,
if
it
were
not
lawfull
for
men
to
bynd
and
loose
?
Or
was
this
only
lawfull
for
the
Apostles
,
therefore
for
them
only
it
is
lawfull
to
baptize
,
and
to
giue
the
holy
Ghost
?
A
man
baptized
,
if
afterwards
he
shall
become
a
forsaker
and
violater
of
the
Sacrament
he
sinneth
and
driueth
God
for
him
:
but
if
he
do
Pennance
from
his
whole
hart
,
where
God
seeth
,
he
shall
be
saued
;
as
God
saw
the
hart
of
Dauid
,
when
being
grieuously
reprehended
by
the
Prophet
,
after
Gods
terrible
Comminations
,
he
cryed
out
aloud
saying
,
I
haue
sinned
&
immediatly
he
heard
,
God
hath
taken
away
thy
sinne
:
how
much
do
three
syllables
preuayle
,
for
three
syllables
are
,
but
in
these
three
syllables
the
flame
of
the
Sacrifice
of
his
hart
ascended
to
heauen
&c.
The
Nouatians
call
theselues
pure
,
when
as
they
are
the
impurest
of
all
,
denying
Pennance
,
whereby
sins
are
cleansed
.
according
to
that
which
is
written
Thou
shalt
wash
me
,
and
I
shall
be
whyter
then
snow
:
&
as
it
is
in
Esay
,
Wash
yee
be
cleane
.
But
this
lauer
he
calleth
not
Baptisme
but
euery
Pennance
which
wasketh
away
the
filth
of
sins
.
Not
any
one
letter
can
be
produced
from
the
ancient
writers
,
which
doth
helpe
the
Schoolmen
in
this
matter
.
But
if
there
be
any
of
the
Fathers
who
hath
thought
the
Sacraments
to
iustify
by
their
owne
vertue
,
though
it
be
Austine
,
as
Cochlaeus
contendeth
,
I
nothing
care
,
they
are
the
sayings
of
men
.
Peraduenture
those
immoderate
Commendations
of
the
Sacraments
,
which
are
read
in
the
Ancient
writers
,
as
that
of
Austine
&c
hath
deceyued
Let
it
trouble
no
man
that
the
Ancient
Fathers
striue
to
make
a
difference
betweene
the
one
and
the
other
their
authority
ought
not
to
be
such
as
to
shake
the
Infallibility
of
Scriptures
&c.
neyther
is
that
quirck
of
Austine
to
be
approued
,
that
by
the
Baptisme
of
Iohn
,
sinnes
are
forgiuen
in
hope
,
but
by
the
Batisme
of
Christ
,
sinnes
are
forgiuen
in
deed
.
There
are
some
Sacraments
giuing
Saluation
,
others
promising
the
Sauiour
.
The
Sacramentes
of
the
New
Testament
giue
Saluation
,
the
Sacraments
of
the
Old
Testament
promise
the
Sauiour
.
299.
See
It
was
spoken
inconsideratly
by
Austine
.
It
was
a
great
error
of
the
old
Doctours
,
in
that
they
supposed
the
externall
water
of
Baptisme
to
be
of
any
value
,
towards
the
purging
of
sinne
.
The
Sacramentes
of
the
old
law
did
not
iustify
&c.
but
the
Sacramentes
of
the
New
Law
do
iustify
.
Baptisme
is
not
only
a
signe
signifying
regeneration
,
but
it
is
the
Instrument
wherby
God
conferreth
and
worketh
in
vs
regeneration
.
187.
188.
the
force
of
Iustification
,
was
to
be
attributed
to
Sacramentes
.
mere
Idolatry
to
assigne
any
intrinsecall
force
to
Sacramentes
:
They
dare
impudently
write
that
Baptisme
properly
speaking
is
not
the
lauer
of
Regeneration
,
but
figuratiuely
by
a
Sacramentall
Metonymia
.
Baptisme
is
a
meane
or
Instrument
,
by
which
is
made
a
Communication
of
Christes
benefits
,
These
be
most
manifest
testimonies
,
which
do
expresly
attribute
efficacy
to
Sacramentes
,
they
are
not
to
be
peruerted
by
tropes
from
the
naturall
sense
,
which
the
signification
of
the
wordes
doth
affoard
.
Those
thinges
that
are
necessary
to
Saluation
,
are
to
be
distinguished
,
as
Christ
meriting
the
Father
Lord
the
instruments
,
or
Sacramentes
&c.
by
which
the
holy
Ghost
doth
offer
and
apply
those
benefits
of
the
New
Testament
&c.
Euery
one
of
these
in
their
manner
and
degree
,
are
ordained
for
our
saluation
&c.
It
doth
not
follow
,
The
Sacramentes
are
necessary
to
saluation
,
therfore
not
Christ
alone
by
his
merit
hath
gained
it
for
vs
.
We
are
saued
by
Christes
merit
,
we
are
saued
by
the
Sacramentes
,
we
are
saued
by
fayth
,
a
peculiar
respect
being
reserued
for
euery
one
.
Baptisme
is
not
only
the
Seale
of
Grace
and
Iustification
,
but
also
doth
regenerate
.
The
Sacramentes
of
the
New
Law
are
not
only
bare
signes
,
such
as
were
in
the
Old
Testament
,
but
they
worke
remission
of
sinnes
,
Iustice
and
saluation
in
them
who
vse
them
with
true
fayth
.
The
Swermery
Sacramentaries
are
to
be
detested
,
who
esteeme
the
Sacraments
for
externall
signes
,
wherwith
Christians
are
marked
,
as
sheepe
with
red
roddle
.
76.
77.
87.
96.
see
Our
New
Reformers
make
no
great
reckoning
of
Baptisme
,
and
in
that
point
from
their
Brethren
the
Anabaptistes
are
wont
to
differ
,
though
more
fearfully
,
and
more
diffidently
.
Christ
hath
annexed
Grace
to
his
Sacramentes
,
and
power
to
his
creatures
after
an
vnspeakable
manner
,
the
Sacramentes
do
only
signify
,
and
not
exhibite
grace
:
they
are
new
borne
of
water
and
the
holy
Ghost
.
127.
128.
That
Baptisme
is
the
conduit
of
Grace
,
it
deriueth
Christes
merits
vnto
vs
:
neither
doth
it
only
signify
saluation
but
doth
also
performe
and
bring
the
same
:
Alani
sententiam
,
the
opinion
of
D.
Allen
,
God
doth
worke
grace
in
the
soule
of
m●n
by
his
Sacraments
,
as
by
an
Instrumentall
cause
and
no
lesse
truly
then
a
man
is
sayd
to
write
by
his
penne
.
That
sauing
grace
which
Christ
originally
is
,
or
hath
for
the
generall
good
of
his
owne
Church
,
by
Sacraments
he
seuerally
deriueth
vnto
euery
member
thereof
&c.
Now
,
Agent
causes
we
know
are
of
two
sorts
,
the
Principall
,
which
worketh
by
vertue
of
his
forme
,
as
fire
maketh
hoa●
,
and
thus
nothing
can
cause
grace
but
God
himself
:
the
Instrumentall
which
worketh
,
not
as
the
other
&c.
but
only
by
that
motion
which
it
hath
from
the
principall
and
first
Agent
;
thus
do
Sacraments
worke
.
For
God
doth
iust●fy
by
the
Sacramen●s
.
And
yet
further
,
Sacraments
passiuely
may
by
the
worke
done
affoard
Grace
,
for
in
that
iustification
and
meanes
of
righteousnes
,
whereof
man
is
made
partaker
by
the
Sacraments
,
many
things
do
concurre
:
first
on
Gods
behalfe
,
a
will
,
that
we
should
vse
those
sensible
Elements
:
on
Christes
behalfe
,
his
Passion
,
from
which
the
Sacraments
haue
their
vertue
&c.
In
respect
of
the
Sacr●ment
it selfe
,
the
externall
action
which
aryseth
out
of
the
fit
application
of
the
matter
and
form●
of
Sacraments
:
Now
,
that
which
in
all
this
actually
and
Instrumentally
bringeth
Grace
is
the
externall
action
,
which
is
commonly
called
the
Sacrament
.
Sacraments
conferring
Grace
331.
332.
The
obiections
made
by
Zwinglians
are
easily
answered
:
If
the
Sacraments
do
conferre
grace
,
and
apply
the
promise
of
grace
,
&
saue
,
then
they
shal
be
made
equall
with
the
holy
Ghost
,
and
with
the
merit
of
Christ
&c.
I
answere
:
The
efficient
cause
of
Saluation
is
only
God
,
the
materiall
cause
is
only
Christ
&c.
The
Instrumentall
causes
by
which
God
the
Father
doth
communicate
his
grace
to
the
faythfull
are
the
Sacramentes
&c.
therefore
there
is
a
double
agent
cause
&c.
the
principall
and
instrumentall
.
He
that
belieueth
and
is
baptized
,
shal
be
saued
,
but
he
that
belieueth
not
shal
be
condemned
:
He
that
belieueth
not
,
shal
be
condemned
,
Fayth
without
Charity
not
to
profit
,
Vnlesse
one
be
borne
agayne
of
water
and
the
holy
Ghost
,
he
cannot
enter
into
the
kingdome
of
heauen
:
Who
can
forgiue
sinnes
but
only
God
?
The
Pharisees
vnderstood
that
God
only
,
not
the
Sacramentes
,
cold
iustify
:
I
am
he
that
blots
out
iniquities
.
who
can
forgiue
sinnes
but
only
God
?
but
that
you
may
know
that
the
sonne
of
man
hath
power
in
Earth
to
forgiue
sinnes
,
he
said
vnto
the
Paralyticke
,
take
vp
thy
bed
.
Whose
sinnes
you
shall
forgiue
,
they
are
forgiuen
them
,
IF
the
word
Sacrament
be
distastfull
to
some
Protestantes
(
as
I
haue
formerly
shewed
)
much
more
will
they
dislike
so
great
a
number
of
them
,
as
the
Catholicke
Church
decreeth
in
these
wordes
:
In
the
Councell
of
Florence
it
is
defyned
,
that
The
opinion
of
Catholickes
is
,
and
euer
hath
bene
,
that
the
forenamed
7.
Sacramentes
,
are
all
of
them
truly
and
properly
Sacramentes
instituted
by
Christ
.
2.
See
21.
§.
3.
2.
3.
Mar.
6.
Inst.
l.
when
they
speake
properly
,
do
no
where
mention
more
then
two
Sacramentes
:
Inst.
l.
Austine
plainly
affirmeth
that
imposition
of
handes
(
or
Confirmation
)
is
nothing
els
but
prayer
.
The
Sacrament
of
Chrisme
,
in
the
kind
of
visible
signes
,
is
holy
,
euen
as
Baptisme
it selfe
.
Siluester
inuented
the
Confirmation
of
Children
:
1.
2.
Inst.
l.
Instit
l.
Iust.
l.
Those
are
they
who
with
women
are
not
defyled
,
for
they
are
Virgins
,
Inst.
l.
The
English
Prot.
Church
hath
Decreed
,
that
,
Other
Prot.
teach
that
the●e
are
3.
Sacraments
,
others
that
there
are
4.
others
7.
all
which
I
shall
shew
heerafter
in
the
Section
of
Protestants
.
Instit.
l.
If
it
were
Iames
the
Apostle
,
I
would
say
it
were
not
lawfull
for
Apostles
by
their
owne
authority
to
institute
a
Sacrament
&c.
for
this
belongeth
to
Christ
alone
7.
1.
He
will
neyther
being
in
Poligamy
,
nor
condemne
it
:
the
lauer
of
water
vnlesse
a
man
be
borne
agayne
of
water
&c.
Go
therefore
teach
you
all
nations
,
baptizing
them
in
the
name
&c.
he
that
belieueth
&
is
baptized
,
shal
be
saued
.
he
tooke
bread
and
blessed
,
and
brake
&c.
This
do
yee
;
and
vnles
you
eate
the
flesh
of
the
Sonne
of
man
&c.
you
shall
not
haue
lyfe
in
you
:
he
that
eateth
this
bread
shall
liue
for
euer
.
And
when
Simon
Magus
saw
that
by
the
imposition
of
hands
of
the
Apostles
&c.
then
they
put
their
hands
vpon
them
the
holy
Ghost
was
giuen
They
prayed
for
them
,
that
they
might
receiue
the
holy
Ghost
,
for
as
yet
he
was
not
come
vpon
any
of
them
,
but
they
were
only
baptized
in
the
name
of
our
Lord
Iesus
:
then
they
laid
their
handes
vpon
them
,
and
they
receiued
the
holy
Ghost
.
And
when
Simon
saw
that
by
Imposition
of
handes
of
the
Apostles
,
the
holy
Ghost
was
giuen
,
he
offered
them
money
saying
:
Giue
vnto
me
also
this
power
,
that
vpon
whomsoeuer
I
lay
handes
he
may
receiue
the
holy
Ghost
.
when
Paul
had
laid
his
handes
vpon
them
the
holy
Ghost
came
vpon
them
,
and
they
spake
with
tongues
and
prophecyed
.
Not
laying
againe
the
foundation
of
Pennance
from
dead
workes
,
&
of
faith
towardes
God
,
of
the
Doctrine
of
Baptismes
,
and
of
Imposition
of
handes
,
and
of
the
Resurrection
of
the
dead
,
and
of
Eternall
Iudgment
.
As
my
Father
hath
sent
me
,
I
also
do
send
you
,
when
he
had
said
this
,
he
breathed
vpon
them
and
he
said
to
them
,
Receiue
ye
the
holy
Ghoste
,
whose
sinnes
you
shall
forgiue
they
are
forgiuen
them
,
and
whose
you
shall
returne
,
they
are
retayned
.
Whose
sinnes
you
shall
forgiue
they
are
forgiuen
them
as
my
Father
hath
sent
me
,
I
do
also
send
you
.
God
hath
giuen
vnto
vs
the
ministery
of
reconciliation
Is
any
man
sicke
amongst
you
?
let
him
bring
in
the
Priestes
of
the
Church
,
and
let
them
pray
ouer
him
,
annoyling
him
with
oyle
in
the
name
of
our
Lord
;
and
the
Prayer
of
fayth
shall
saue
the
sicke
,
&
our
Lord
shall
lift
him
vp
,
and
if
he
be
in
sinnes
,
they
shal
be
remitted
him
.
Is
any
man
sicke
amongst
you
?
let
him
bring
in
the
Priestes
of
the
Church
,
&
let
them
pray
ouer
him
,
annoyling
him
with
oyle
in
the
name
of
our
Lord
.
And
the
prayer
of
fayth
shall
saue
the
sicke
,
and
our
Lord
shall
lift
him
vp
,
and
if
he
be
in
sinnes
,
they
shal
be
remitted
him
.
Is
any
man
sick
?
let
him
Iames
commandeth
to
annoynt
the
sicke
,
therefore
the
sicke
are
to
be
annointed
by
vs
.
If
he
be
in
sinnes
,
they
shal
be
forgiuen
him
,
do
signify
the
same
,
That
health
shal
be
restored
him
,
the
sinnes
being
forgiuen
,
for
which
God
had
afflicted
him
.
Christ
,
Mat.
doth
teach
vs
,
That
to
say
to
the
sicke
man
,
Thy
sinnes
are
forgiuen
thee
,
and
to
say
aryse
and
walke
,
are
things
equiualent
.
Aryse
and
walke
imposition
of
handes
with
imposition
of
the
handes
of
Prieshood
,
by
the
imposition
of
my
handes
.
Neglect
not
the
grace
that
is
in
thee
,
which
is
giuen
thee
by
Prophecy
,
with
imposition
of
hands
:
I
admonish
thee
that
thou
resuscitate
the
Grace
of
God
,
which
is
in
thee
by
the
imposition
of
my
handes
.
And
he
gaue
some
Apostles
,
and
some
Prophets
,
and
other
some
Euangelistes
,
and
other
some
Pastors
and
Doctors
This
is
a
great
Sacrament
That
therfore
which
God
hath
ioyned
togeather
,
let
no
man
separate
.
by
generation
of
Children
the
shal
be
saued
,
if
they
remayne
in
fayth
and
loue
,
and
sanctification
with
sobriety
.
But
thou
wilt
say
,
what
do
you
answere
to
Dionysius
,
who
numbreth
vp
six
Sacramentes
&c.
I
answere
that
h●
alone
of
the
old
is
to
be
had
for
seauen
Sacramentes
,
although
omitting
Matrimony
he
only
reciteth
six
.
displeased
Luther
fyue
Sacraments
Sermon
de
ablutione
pedum
S.
Cyprians
The
worke
of
some
learned
man
of
that
age
The
Author
was
not
in
tyme
much
inferiour
to
Cyprian
.
The
flesh
is
washed
,
that
the
Soule
may
be
clensed
,
the
flesh
is
anoyled
that
the
Soule
may
be
consecrated
,
the
flesh
is
signed
,
that
the
Soule
may
be
armed
,
the
flesh
is
couered
with
imposition
of
hands
,
that
the
Soule
may
be
enlightened
with
the
Spirit
,
the
flesh
eateth
the
body
and
bloud
of
Christ
,
that
the
soule
may
be
fatned
to
God.
Who
can
brooke
it
Vnlesse
the
signe
of
the
Crosse
be
applyed
,
whether
to
the
forhead
of
the
belieuers
or
to
the
water
wherwith
they
are
regenerated
or
to
the
Oyle
wherwith
they
are
annointed
(
by
Extreme-Vnction
)
or
to
the
Sacrifice
wherwith
they
are
nourished
(
by
the
holy
Eucharist
)
none
of
these
are
rightly
administred
.
ag
.
Rhem.
Test
in
Tertullian
,
Cyprian
,
Ambrose
,
with
Error
of
vsing
the
Crosse
in
Confirming
those
that
were
baptized
.
This
Vnction
pertayned
to
Baptisme
in
the
West
till
aboue
yeares
after
Christ
,
for
then
was
there
another
Confirmatory
Vnction
deuised
by
Melchiades
,
or
as
some
say
before
him
by
Vrban
the
first
,
It
is
necessary
that
he
who
is
baptized
,
receiuing
Chrisme
,
should
also
be
annoynted
,
Vnction
and
imposition
of
hands
followed
Baptisme
,
of
which
Tertulian
&c.
which
custome
Cyprian
erroneously
maketh
necessary
.
Baptisme
and
Confirmation
,
then
they
may
be
cleerly
sanctifyed
,
and
become
the
sonnes
of
God
,
if
they
be
borne
of
both
Sacraments
.
Signaculum
Dominicum
,
our
Lords
Seale
.
Exam.
part
451.
452.
Ambrose
fauoureth
ouer
much
his
Siricius
,
and
the
Roman
Bishops
,
who
brought
forth
that
Confirmation
.
Therefore
what
&c.
Ambrose
wrote
,
it
is
to
be
attributed
to
his
Error
,
or
fauour
towards
the
Pope
of
Rome
,
not
to
the
truth
:
Hieromes
sentence
against
the
Luciferians
corrupteth
the
place
of
the
Chapter
of
the
Actes
:
Austine
was
ouerwhelmed
with
the
Error
or
shipwracke
of
his
age
.
Whitguift
shewed
at
large
the
Antiquity
of
Confirmation
,
as
being
vsed
in
the
Church
euersince
the
Apostles
tymes
.
Tertullian
,
Cyprian
,
Ambrose
,
with
Errour
of
vsing
the
Crosse
,
in
confirming
those
that
were
baptized
.
no
question
,
but
these
Minor
Orders
were
very
ancient
S.
Denis
affirmeth
that
there
are
in
the
Church
,
Bishops
,
Deacons
,
Subdeacons
,
Lectours
,
Exorcistes
&c.
A
certayne
Sacrament
of
Marriage
is
commended
to
the
faythfull
that
are
marryed
,
whereupon
the
Apostle
sayth
,
Husbands
loue
your
wyues
,
as
Christ
loued
the
Church
.
Austine
and
some
other
of
the
Ancient
Fathers
take
it
,
that
matrimony
is
a
great
Mystery
of
the
Coniunction
of
Christ
,
and
his
Church
.
The
Mileuitane
Councell
,
at
which
Austine
was
present
&c.
decreed
concerning
diuorce
,
that
the
innocent
party
should
not
many
agayne
.
The
opinion
of
Austine
is
,
that
it
is
not
lawfull
for
the
Innocent
party
to
marry
agayne
:
Let
him
aske
of
the
Church
holy
Oyle
,
wherewith
his
body
may
be
annoynted
,
according
to
the
Apostle
,
Iames
Let
him
annoynt
his
body
,
that
it
may
be
fulfilled
in
him
,
which
is
written
,
Is
any
man
sicke
?
let
him
bring
in
the
Priests
,
&
let
them
pray
ouer
him
annointing
him
with
Oyle
.
S.
Innocentius
Without
doubt
it
is
to
be
vnderstood
of
the
faythfull
being
sicke
,
who
may
be
annoynted
with
the
holy
Oyle
of
Chrisme
.
Not
only
Priestes
in
their
sick●es
,
but
also
lay
persons
in
theirs
,
may
haue
the
benefit
and
vse
therof
.
Of
the
annoyling
of
the
sicke
,
Innocentius
hath
made
a
Sacrament
.
Innocentius
the
first
,
and
Felix
the
fourth
haue
made
a
Sacrament
of
the
annoyling
of
the
si●ke
.
But
I
say
,
if
in
any
place
it
be
foolishly
written
,
in
this
especially
&c.
But
if
it
were
the
Epistle
of
Iames
the
Apostle
,
I
would
say
,
that
it
were
not
lawfull
for
an
Apostle
by
his
owne
authority
to
institute
a
Sacrament
&c.
for
this
belongeth
to
Christ
alone
.
do
not
only
remit
sinnes
in
Baptisme
,
but
afterwards
also
according
to
the
saying
of
S.
Iames
,
If
any
man
be
sicke
,
let
him
bring
in
the
Priests
&c.
I
acknowledge
the
superstitious
custome
of
this
Vnction
to
haue
continued
longer
in
the
Church
then
was
meet
.
Ib.
p.
Communion
Booke
Confirmatio
illis
adhibetur
&c.
Confirmation
is
exhibited
vnto
them
that
are
baptized
,
that
by
Imposition
of
hands
&
prayer
they
may
receiue
strength
and
defence
against
the
inuasion
of
sinne
,
the
world
,
and
the
Diuell
.
The
Communion
booke
giueth
to
Confirmation
the
definition
of
a
Sacrament
.
not
only
the
visible
signe
of
laying
on
of
hands
hitherto
alwayes
continued
in
Confirmation
but
also
the
guift
or
grace
of
the
holy
Ghost
,
which
armeth
vs
agayinst
Temptation
and
sin
.
Ib.
pa.
In
Baptisme
we
are
regenerated
to
lyfe
,
but
in
Confirmation
we
are
strengthened
to
battaile
.
Maximè
autem
placet
&c.
I
like
very
well
to
haue
Orders
(
as
they
call
it
)
numbred
among
the
Sacramentes
.
that
it
is
commanded
by
the
Ghospell
,
and
hath
a
promise
annexed
.
the
grace
of
the
holy
Ghost
giuen
by
hands
imposing
:
confessing
that
it
is
a
kind
of
Sacrament
,
28
31.
32.
14.
§.
20
Libenter
eo
loco
habeo
:
I
willingly
accept
it
for
a
Sacrament
for
there
is
a
Ceremony
of
hand
imposing
a
sure
signe
of
spirituall
Grace
;
and
that
I
put
it
not
the
third
in
number
of
Sacramentes
,
was
because
it
is
not
ordinary
,
nor
common
to
all
the
faithfull
,
but
a
speciall
rite
for
a
certaine
function
.
Extreme
Vnction
Extreme
Vnction
to
be
a
Sacrament
:
They
haue
not
obscurely
restored
as
Sacramentes
,
Confirmation
Order
,
and
Extreme
Vnction
.
5.
14.
I
do
truly
confesse
,
that
it
was
vsed
for
a
Sacrament
,
by
the
Disciples
of
Christ
,
neither
do
I
assent
vnto
them
,
who
thinke
it
was
a
medicine
.
As
we
Confesse
that
Vnction
was
a
Sacrament
,
which
the
Apostles
ministred
for
the
curing
of
the
sicke
,
so
we
deny
that
it
belongeth
to
vs
:
We
willingly
acknowledge
Pennance
with
the
power
of
the
absoluing
keyes
to
be
a
Sacrament
,
for
it
hath
a
Promise
,
and
faith
of
Remission
of
sinnes
from
Christ
.
It
is
easy
to
iudge
which
be
properly
Sacramentes
,
therfore
Baptisme
,
the
supper
of
our
Lord
,
and
Absolution
are
truly
Sacramentes
,
for
these
rites
haue
the
Commandement
of
God
,
and
promise
of
Grace
:
116
117.
The
Sacrament
of
Pennance
is
profitably
numbred
amongst
the
Sacramentes
.
It
is
easy
to
Iudge
which
be
Sacramentes
Baptisme
,
the
supper
of
our
Lord
,
and
Absolution
.
all
the
150.
123.
Cum
Papistis
septem
Sacramenta
numerant
,
with
the
Papistes
they
number
did
the
Diuines
assembled
at
the
Conference
of
Lipsia
,
the
Conference
of
Ratisbone
Protestantes
non
grauatim
admiserunt
septem
Sacramenta
,
the
Protestantes
willingly
admitted
Of
all
Ecclesiasticall
it
is
the
same
Baptisme
,
the
same
Church
,
the
same
Confirmation
,
the
same
word
of
God
,
the
same
Priesthood
,
the
same
of
Pennance
,
Vnction
,
Marriage
,
and
all
Sacramentes
.
I
constantly
say
,
that
there
are
seauen
Sacraments
of
the
New
Law
,
Baptisme
,
Confirmation
,
Eucharist
,
Pennance
,
Extreme
Vnction
,
Order
,
Matrimony
.
I
Confesse
,
that
the
Sacramentes
of
the
holy
Church
deliuered
by
God
the
Author
,
and
instituted
by
the
Authority
of
his
Apostles
,
are
by
all
to
be
faithfully
and
inuiolably
belieued
,
kept
,
and
reuerenced
;
which
are
,
sacred
Baptisme
,
Confirmation
,
Order
&c.
euery
kingdome
deuided
within
it selfe
,
shal
be
destroyed
.
5.
See
also
No
heretickes
are
ouercome
by
force
of
crafte
,
but
by
mutuall
dissension
:
neither
doth
Christ
fight
otherwise
with
them
,
then
by
sending
amongst
them
the
spirit
of
giddines
and
dissension
,
as
among
the
Sichimites
,
Iud.
and
as
among
the
builders
of
the
Tower
of
Babel
,
Gen.
and
in
the
New
Law
amongst
Arrians
,
Donatistes
,
and
Pelagians
:
There
haue
growne
in
the
doctrine
concerning
Sacramentes
,
many
difficulties
for
want
of
distinct
explication
,
what
kind
,
or
degree
of
grace
doth
belong
vnto
ech
Sacrament
,
being
not
remitted
but
in
Baptisme
.
Is
there
any
of
so
peruerse
a
hart
,
as
to
deny
these
Children
,
on
whom
we
now
impose
hands
,
to
haue
receiued
the
holy
Ghost
,
because
they
speake
not
with
tongues
?
for
the
enlarging
of
the
Churches
first
beginning
.
The
grace
which
we
haue
by
the
holy
Eucharist
,
doth
not
beginne
but
continue
lyfe
In
Baptisme
Christ
is
giuen
as
a
Regenerator
,
but
in
the
Eucharist
he
is
distributed
vnto
vs
as
meat
&
nourishment
.
Whose
sinnes
you
shall
forgiue
They
are
forgiuen
them
Is
any
man
sicke
?
let
him
bring
in
the
Priestes
&c.
and
let
them
pray
ouer
him
,
anoyling
him
with
oyle
And
the
Lord
shall
lift
him
vp
,
and
if
he
be
in
sinnes
,
they
shal
be
forgiuen
him
.
Clay
,
and
spitle
5
17.
I
do
truly
confesse
that
it
was
vsed
for
a
Sacrament
by
the
Disciples
of
Christ
,
neither
do
I
assent
vnto
them
who
thinke
it
was
a
medicine
.
I
will
despouse
thee
to
me
for
euer
I
will
despouse
thee
vnto
me
in
Iustice
and
Iudgment
,
and
in
mercy
,
and
in
Commiserations
,
and
I
will
despouse
thee
to
me
in
faith
.
I
haue
despoused
you
to
one
man
,
to
present
you
a
chast
Virgin
to
Christ
.
Let
vs
reioyce
and
exult
,
and
giue
glory
to
him
,
because
the
Mariage
of
the
Lambe
is
come
,
&
his
wyfe
hath
prepared
herselfe
.
and
I
will
show
thee
the
Bryde
,
the
wyfe
of
the
Lambe
.
may
know
to
possesse
their
vessell
in
sanstification
&c.
a
great
Sacrament
Iob.
vlt.
S.
Th.
in
part
.
q.
&
cont.
Gent.
l.
Exam.
part.
These
are
the
Demonstrations
,
these
the
foundations
,
wherewith
the
number
of
Sacraments
was
brought
into
the
Church
,
and
receyued
by
Scholasticall
writers
:
Trinity
,
and
Vnity
Trinity
,
and
Vnity
The
Sacrament
of
Gods
will
a
great
Sacrament
of
piety
The
Sacrament
of
the
woman
bloud
&
water
bloud
and
water
,
Martyrdome
and
Baptisme
,
bloud
,
the
price
of
our
Redemption
,
water
,
Baptisme
a
Sacrament
heads
,
to
be
Kings
,
saying
The
seauen
heads
,
are
seauen
hilles
,
vpon
which
the
woman
sitteth
,
&
they
are
The
Iustification
of
the
wicked
&c.
after
the
preaching
of
the
Ghospell
cannot
be
made
without
the
lauer
of
Regeneration
,
or
the
desire
therof
.
If
any
shall
say
,
that
the
Baptisme
of
Iohn
,
had
the
same
force
with
the
Baptisme
of
Christ
&c.
or
that
true
and
naturall
water
is
not
of
the
Necessity
of
Baptisme
&c.
that
Baptisme
is
free
,
that
is
,
not
necessary
to
Saluation
,
&c.
that
Children
baptized
,
because
they
haue
not
actuall
fayth
,
are
not
to
be
accompted
amongst
the
faythfull
,
and
therefore
to
be
rebaptized
when
they
shall
come
to
the
yeares
of
discretion
&c.
let
him
be
accursed
.
He
that
is
baptized
descendeth
guilty
of
sinnes
,
and
subiect
to
the
seruitude
of
Corruption
;
and
ascendeth
freed
from
his
seruitude
&
sinne
,
made
the
Sonne
of
God
,
and
the
heyre
of
his
grace
,
coheyre
also
of
Christ
,
hauing
put
vpon
him
Christ
himselfe
,
as
it
is
written
,
Whosoeuer
you
are
that
are
baptized
in
Christ
,
you
haue
put
on
Christ
.
I
belieue
one
Baptisme
to
remission
of
sinnes
.
Whosoeuer
denyeth
Children
newly
borne
to
be
baptized
,
or
say
&c.
that
they
contract
nothing
of
Originall
sinne
from
Adam
,
which
may
be
clensed
with
the
lauer
of
regeneration
&c.
Anathema
.
S.
Tho.
in
q.
Sens.
Dist.
Poena
damni
Poena
sensus
All
the
Godly
complaine
,
or
at
least
grone
that
in
Baptisme
Chrisme
,
w●xe
,
tast
of
salt
,
finally
spittle
to
be
more
esteemed
,
then
the
lauer
of
water
,
wherin
the
who●e
perfection
of
Baptisme
consisteth
:
Sinne
it
remitted
in
Baptisme
,
not
that
it
is
not
,
but
that
it
is
not
imputed
.
Here
he
plainly
confesseth
sinne
to
be
,
that
is
,
to
remayne
,
although
it
be
not
imputed
.
And
this
opinion
so
pleased
later
writers
that
it
is
recited
also
in
the
Decrees
.
If
it
be
demanded
,
how
this
Concupiscence
remayneth
in
the
regenerate
,
in
whom
there
is
made
remission
of
all
sinnes
?
It
is
answered
,
the
Concupiscence
of
the
flesh
to
be
forgiuen
in
Baptisme
,
not
that
it
is
not
,
but
that
it
is
not
imputed
to
sinne
.
Baptisme
serueth
to
the
putting
away
of
Originall
sinne
only
.
Baptisme
iustifieth
none
,
nor
profitteth
any
but
faith
vpon
the
word
of
Promise
,
to
which
Baptisme
is
added
,
this
doth
iustify
,
and
fulfill
that
which
Baptisme
signifieth
.
By
the
lauer
of
Baptisme
no
sinne
at
all
is
taken
away
.
16
§.
24.
§.
25.
a
Ceremony
,
winch
the
Church
may
omit
,
and
duly
take
away
.
It
is
lawfull
to
abstaine
from
Baptisme
,
so
that
in
this
fact
there
be
no
Contempt
and
scandall
.
The
saluation
of
Infants
doth
not
depend
of
the
Sacraments
.
It
was
the
same
Ceremony
,
the
same
doctrine
,
the
same
Grace
.
I
say
,
that
indeed
it
is
the
same
,
and
one
Baptisme
ministred
first
by
Iohn
,
afterwardes
by
the
Commandement
of
Christ
.
lyfe
euerlasting
,
although
they
were
not
baptized
.
We
belieue
and
teach
that
sinnes
are
forgiuen
,
and
Grace
conferred
in
Baptisme
,
which
the
Manichees
were
accustomed
to
deny
.
Exorcisme
and
Exufflation
reprocheth
the
most
ancient
Tradition
of
the
Church
,
wherby
children
are
Exorcized
,
and
breathed
vpon
.
Iulian
laught
at
the
sufflations
of
Baptisme
.
If
water
be
wanting
and
the
Baptisme
of
any
one
cannot
,
or
ought
not
with
Ed●fication
to
be
differred
,
that
then
in
any
other
liquour
he
may
Baptize
,
as
duly
as
in
water
.
The
externall
&
sensible
matter
of
Baptisme
is
water
,
or
that
wanting
,
other
like
liquour
.
In
what
manner
soeuer
Baptisme
be
giuen
,
so
that
it
be
not
giuen
in
the
name
of
man
,
but
in
the
name
of
the
Lord
,
it
doth
truly
saue
:
Yea
I
do
not
doubt
,
if
any
one
shall
receiue
it
in
the
name
of
the
Lord
,
although
the
wicked
Minister
do
not
giue
it
in
the
name
of
the
Lord
,
him
to
be
truly
Baptized
in
the
name
of
the
Lord
.
I
am
not
Ignorant
66.
67.
the
Apostles
not
to
haue
taken
these
words
(
In
the
name
of
the
Father
&c.
)
for
such
,
as
without
which
Baptisme
could
not
consist
.
Father
,
the
Sonne
,
and
the
holy
Ghost
,
15.
§.
3.
4.
In
Baptisme
once
ministred
remiss●on
is
giuen
not
only
of
sinnes
past
but
also
of
present
and
to
be
,
through
the
whole
life
.
Children
of
Christians
are
within
the
Church
and
the
body
of
Christ
,
euen
before
they
be
bapt●zed
.
In
Act.
I
say
the
Children
of
the
Godly
are
borne
the
sonnes
of
the
Church
,
and
from
the
wombe
are
reputed
amongst
the
members
of
Christ
.
They
belonged
to
the
body
of
Christ
before
they
were
brought
to
light
,
in
Gal.
The
ch●ldren
of
the
faythfull
are
borne
holy
.
I
leaue
to
the
Iudgement
of
the
Omnipotent
and
iust
God
,
Children
who
are
borne
of
Parents
not
belieuing
although
I
can
fynd
no
cause
of
Damnation
in
them
:
We
ras●●y
condem●e
Children
borne
of
Christian
parents
,
yea
the
Children
also
of
Gentiles
.
In
the
name
of
the
Father
&c.
being
borne
Christians
Children
of
Infidels
Vnles
a
man
be
borne
agayne
of
water
and
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God.
holy
Ghost
vnlesse
a
man
be
borne
agayne
of
water
,
of
the
holy
Ghost
He
shall
baptize
you
in
the
holy
Ghost
and
fyre
,
They
are
deceiued
,
who
thinke
mention
to
be
made
of
Baptisme
in
this
place
,
because
they
heare
the
name
of
water
holy
Ghost
holy
Ghost
day
of
Pentecost
,
in
clouen
tongues
,
as
it
were
of
fyre
:
the
Baptisme
of
fyre
meant
by
Iohn
,
was
really
performed
by
the
forsaid
visible
descent
of
fyre
.
(
fyre
holy
Ghost
holy
Ghost
Holy
Ghost
holy
Ghost
(
a
man
to
be
borne
againe
)
how
it
could
be
lauer
of
Regeneration
holy
Ghost
is
according
to
the
generall
consent
of
Antiquity
,
of
externall
Baptisme
Criticall
conceipt
Vnles
a
man
be
borne
againe
of
water
,
and
the
holy
Ghost
,
the
particle
and
,
is
to
be
taken
for
the
disiunctiue
,
Vnles
you
eate
the
flesh
of
the
sonne
of
man
&c.
you
shall
not
haue
lyfe
in
you
vnlesse
one
eate
the
flesh
Vnles
one
be
borne
againe
of
water
,
vnles
you
eate
the
flesh
He
that
belieueth
,
and
is
baptized
,
shal
be
saued
:
Do
pennance
and
be
euery
one
of
you
baptized
in
the
name
of
Iesus
Christ
for
remission
of
your
sinnes
:
ryse
vp
and
be
baptized
,
and
wash
away
thy
sinnes
inuocating
his
name
:
be
hath
saued
vs
by
the
lauer
of
regeneration
How
foolish
would
he
seeme
,
who
for
the
wordes
should
contend
that
we
are
washed
from
sinnes
by
the
water
of
Baptisme
?
seest
here
Baptisme
saueth
vs
.
First
,
Baptisme
is
to
be
taken
for
faith
.
He
knew
that
they
were
by
Apo●lo
baptized
,
that
is
,
taught
.
It
is
to
be
noted
,
the
word
,
Baptizing
,
in
these
wordes
of
Paul
,
Act.
to
be
taken
for
doctrine
is
taken
for
Christ
when
he
sayth
,
we
are
saued
by
Baptisme
.
They
haue
learned
often
of
vs
,
by
,
Water
,
in
this
place
ought
to
be
vnderstood
the
knowledge
of
Christ
,
and
the
comfort
of
fayth
:
According
to
his
mercy
he
hath
saued
vs
by
the
lauer
of
Regeneration
&c.
He
hath
saued
vs
before
they
had
done
any
good
or
euill
.
in
which
all
haue
sinned
As
in
Adam
all
dye
,
so
also
in
Christ
all
shall
be
made
alyue
.
we
are
not
borne
,
but
made
Christians
,
But
you
say
peraduenture
;
what
doth
the
Baptisme
of
water
conferre
to
the
worship
of
God
?
first
of
all
truly
,
it
is
accomplished
,
because
it
pleased
God
:
secondly
,
because
the
frailty
of
our
former
Natiuity
,
which
is
made
yours
by
man
is
cut
of
to
one
regenerated
of
water
,
and
borne
of
God
,
and
so
at
last
you
may
come
to
Saluation
,
otherwise
it
is
impossible
.
For
so
the
true
Prophet
hath
testifyed
vnto
vs
,
with
the
Sacrament
,
saying
;
verily
I
say
vnto
you
,
vnles
one
be
borne
agayne
of
liuing
water
,
he
shall
not
inter
into
the
Kingdome
of
heauen
:
And
therefore
hasten
you
to
it
,
for
there
is
in
these
waters
a
certayne
mercy
of
him
,
which
mercy
was
carryed
vpon
the
waters
from
the
beginning
:
and
he
doth
acknowledge
them
who
are
baptized
vnder
the
Appellation
or
name
of
the
threefold
Sacrament
and
doth
deliuer
them
from
torments
to
come
offering
the
Soules
consecrated
by
Baptisme
,
as
a
certayne
guift
vnto
God
:
fly
therefore
to
these
waters
,
for
they
are
they
alone
,
which
can
quench
the
rage
of
the
fyre
to
come
,
vnto
which
waters
whosoeuer
lingreth
to
come
,
it
is
euident
that
the
Idoll
of
Infidelity
doth
yet
remayne
in
him
and
that
he
is
forbidden
of
that
Idoll
to
hasten
to
the
waters
which
conferre
Saluation
.
Afterwardes
the
Catechumens
are
brought
thither
by
vs
where
water
is
,
and
are
regenerated
with
that
manner
of
Regeneration
,
wherwithall
we
our selues
are
regenerated
:
for
in
the
name
of
the
Father
of
all
thinges
,
and
of
our
Sauiour
Iesus
Christ
,
and
of
the
holy
spirit
,
they
are
then
washed
in
water
,
for
Christ
himselfe
hath
said
:
Vnles
you
be
regenerated
of
water
and
the
spirit
,
you
shall
not
enter
into
the
kingdome
of
heauen
&c.
since
that
being
Ignorant
of
our
former
byrth
by
a
certaine
necessity
&c.
and
brought
vp
in
euill
manners
and
naughty
Custome
,
that
we
m●y
not
remaine
Children
of
necessity
and
Ignorance
,
but
sonnes
of
Election
and
knowledge
,
and
may
obtaine
in
water
remission
of
our
sinnes
formerly
committed
&c.
whosoeuer
is
not
loosed
by
the
water
of
regeneration
,
he
is
held
bound
with
the
bands
of
the
first
guilt
,
for
what
the
water
of
Baptisme
is
able
to
do
with
vs
,
this
did
in
former
ages
,
either
sole
faith
,
for
litle
ones
,
or
the
vertue
of
Sacrifice
for
great
ones
or
the
mistery
of
Circumcision
for
those
who
were
of
the
Stocke
of
Abraham
,
for
that
euery
one
is
conceiued
with
the
sinne
of
his
first
Father
,
the
Prophet
witnesseth
saying
,
Behould
I
am
conceiued
in
iniquity
,
and
in
sinne
hath
my
mother
conceiued
me
,
and
that
he
whom
the
water
of
Saluation
doth
not
wash
,
doth
not
escape
the
punishment
,
truth
witnesseth
of
himselfe
,
saying
,
vnles
a
man
be
borne
againe
of
water
and
the
holy
Ghost
,
he
shall
not
haue
life
eternall
.
23.
24.
what
Christian
may
abyde
when
it
is
said
,
that
one
may
be
saued
,
though
he
be
not
borne
againe
in
Christ
,
which
Christ
would
haue
to
be
done
by
Baptisme
&c.
Wherfore
the
Apostle
sayth
&c.
He
hath
saued
vs
by
the
lauer
of
Regeneration
.
Heer
most
of
the
Doctours
vnderstanding
by
the
name
of
water
,
that
materiall
and
externall
water
of
Baptisme
,
haue
attributed
vnto
it
,
much
more
then
was
fit
,
whereupon
it
afterwards
came
to
passe
,
that
they
ascribed
the
clensing
of
soules
to
the
Element
of
water
.
I
excuse
the
Fathers
who
driuen
eyther
by
temptation
or
necessity
,
stoutly
denyed
sinne
to
remaine
after
Baptisme
.
If
thou
wilt
be
a
Catholike
,
do
not
belieue
,
do
not
say
,
do
not
teach
,
that
Children
dying
before
they
be
baptized
,
can
come
to
forgiuenes
of
Originall
sinnes
,
And
whosoeuer
sayth
,
that
Children
shal
be
reuiued
in
Christ
,
who
dye
without
participation
of
this
Sacrament
,
this
man
truly
contradicteth
the
Apostolicall
preaching
,
and
condemneth
the
whole
Church
&c.
it
may
be
truly
sayd
,
that
children
dying
without
Baptisme
are
to
be
,
in
damnatione
omnium
leuissima
,
in
the
easyest
state
of
damnation
:
yet
he
deceiueth
,
and
is
deceyued
,
who
teacheth
that
they
are
not
to
be
damned
.
Austine
was
of
mynd
,
that
children
could
not
be
saued
without
Baptisme
:
with
absurdity
It
was
vsuall
many
ages
since
,
euen
almost
from
the
beginning
of
the
Church
,
that
in
danger
of
death
lay
people
might
Baptize
,
if
the
minister
was
not
present
in
due
tyme
.
Austine
doth
seeme
to
allow
of
the
Baptisme
of
a
lay
man
,
in
tyme
of
necessity
.
Austine
doth
say
,
that
a
lay
man
may
baptize
in
tyme
of
necessity
.
The
denying
of
priuat
persons
in
case
of
necessity
to
baptize
,
were
to
crosse
all
Antiquity
.
Originall
sinne
is
purged
by
Baptisme
Originall
sinne
is
not
remitted
but
by
Baptisme
.
God
doth
not
saue
vs
without
meanes
,
but
by
the
lauer
of
Regeneration
.
Tit.
Baptisme
is
a
meane
or
Instrument
by
which
is
made
the
Communication
of
Christes
benefits
,
for
by
Baptisme
Ch●ist
clenseth
and
sanctifyeth
.
Eph.
The
testimonies
of
Scriptures
are
manifest
,
which
as
they
cannot
be
denied
,
so
they
ought
not
to
be
shifted
of
.
Tit.
3.
Baptisme
is
called
the
lauer
of
Regeneration
.
Eph.
5.
Clensing
her
with
the
lauer
of
water
in
the
word
.
Io.
Vnles
one
be
borne
againe
of
water
&c.
Act.
Be
baptized
and
wash
away
thy
sinnes
.
speaking
of
water
&c.
he
sayth
,
Baptisme
being
of
the
like
forme
saueth
vs
.
These
being
most
manifest
testimonies
,
which
expresly
ascribe
Efficacy
to
Sacramentes
,
and
declare
what
that
is
,
are
not
to
be
peruerted
by
tropes
from
their
simple
and
natiue
signification
,
which
the
proper
signification
of
the
wordes
giueth
,
and
so
the
Ancient
haue
vnderstood
these
testimonies
simply
,
as
they
sound
.
That
the
Scripture
,
and
the
authority
of
the
Ancient
Church
constraine
him
to
belieue
,
that
little
children
dying
vnbaptized
are
damned
.
Ideo
certum
est
&c.
It
is
therefore
right
and
Godly
that
the
sinnes
of
Infants
be
washed
away
by
the
Churches
Ministery
by
Baptisme
;
seeing
that
without
this
lauer
of
Regeneration
,
they
cannot
be
saued
.
that
if
children
be
excluded
from
Baptisme
,
they
be
likewise
excluded
from
the
Kingdome
of
God
,
&
that
without
Baptisme
they
cannot
be
saued
,
by
reason
Originall
sin
is
not
remitted
,
but
in
Baptisme
.
238.
239.
240.
Baptisme
is
necessary
to
Saluation
as
a
Ceremony
ordained
by
Christ
.
by
Baptisme
the
grace
of
God
is
offered
.
that
young
Infants
are
to
be
baptized
,
and
that
they
being
by
Baptisme
commended
vnto
God
,
are
receyued
into
Gods
fauour
,
&
are
made
the
sons
of
God
as
Christ
witnesseth
,
speaking
of
little
children
in
the
Church
,
Mat.
It
is
not
the
will
of
your
heauenly
father
,
that
any
of
these
little
ones
should
perish
.
They
condemne
the
Anabaptists
,
which
allow
not
the
Baptisme
of
Infants
,
&
hould
that
infants
are
saued
,
though
they
dye
without
Baptisme
,
and
be
not
within
the
Church
of
God.
That
the
holy
Ghost
is
giuen
in
Baptisme
,
Paul
affirmeth
in
his
Epistle
to
Titus
,
saying
.
By
the
washing
of
the
new
birth
,
and
the
renewing
of
the
holy
Ghost
.
And
in
Iohn
it
is
sayd
,
Except
a
man
be
borne
agayne
of
water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
heauen
.
Therefore
we
teach
that
Baptisme
is
necessary
&c.
They
despayre
that
children
can
haue
Saluation
without
Baptisme
:
In
the
very
materiall
Baptisme
,
there
are
,
by
diuine
expresse
institution
,
both
things
and
words
,
because
Christ
commanded
that
they
should
baptize
,
In
the
name
of
the
Father
&c.
Beza
vainly
thinketh
,
water
wanting
,
that
it
is
lawfull
to
take
other
liquour
:
If
any
one
should
not
baptize
in
the
Trinity
,
or
for
water
(
especially
knowing
)
should
vse
I
know
not
what
other
thing
,
altogeather
different
,
this
were
not
truly
the
Baptisme
instituted
by
Christ
.
No
Christian
truly
doubteth
,
but
that
the
Baptisme
of
water
ought
to
be
administred
according
to
Christs
Institution
,
only
in
the
name
of
the
Father
&c.
I
am
thy
God
and
of
thy
seed
:
those
to
be
the
sonnes
of
Abraham
,
not
which
are
the
sonnes
of
the
flesh
,
but
which
are
the
Sonnes
of
fayth
:
The
man
,
an
Infidell
is
sanctifyed
by
the
faithfull
woman
,
and
the
woman
an
Infidell
is
sanctifyed
by
the
faithfull
husband
,
otherwise
your
children
should
be
vncleane
,
but
now
they
are
holy
:
It
is
to
be
held
without
doubting
,
whatsoeuer
that
sanctification
was
,
it
was
not
of
power
to
make
Christians
,
and
to
remit
sinnes
,
vnles
they
were
made
faithfull
by
Ecclesiasticall
Institution
and
Sacramentes
:
neither
litle
ones
,
how
iust
or
holy
soeuer
their
Parents
were
,
of
whom
they
were
borne
,
can
be
absolued
from
the
guilt
of
Originall
sinne
vnles
they
shall
be
baptized
in
Christ
&c.
Wherupon
it
commeth
to
passe
,
that
none
can
be
regenerated
in
their
parents
not
being
borne
,
but
if
he
shall
be
borne
,
it
is
meet
he
be
regenerated
,
because
vnles
one
be
borne
againe
,
he
cannot
see
the
kingdome
of
God.
This
is
spoken
not
of
the
secret
election
of
the
faithfull
,
which
is
neither
common
to
all
,
nor
knowne
to
any
but
of
their
Christian
Profession
.
If
then
Infantes
be
partakers
of
the
same
vocation
and
holines
with
their
Parentes
,
&
without
Baptisme
&c.
neither
we
nor
our
Children
can
be
holy
:
surely
the
Children
of
Saintes
,
if
they
be
excluded
from
Baptisme
,
are
as
vnholy
and
vncleane
,
as
the
Children
of
Infidels
.
111.
112.
It
doth
nothing
helpe
them
,
that
which
they
dispute
from
the
place
of
Paul
,
that
the
Children
of
Christians
do
take
sanctification
from
their
Parentes
&c.
For
the
word
Sanctity
in
that
place
,
doth
not
signify
spirituall
sanctity
,
wherof
the
Controuersy
is
,
but
legall
,
or
ciuill
.
28.
29.
32.
34.
If
the
impious
shall
do
pennance
from
all
sinnes
&c.
liuing
,
he
shall
liue
,
and
not
dye
.
Voluntas
reputatur
pro
facto
,
The
parties
effectuall
desire
of
Baptisme
,
when
in
straites
of
time
it
cannot
be
had
,
supplyeth
the
place
of
Baptisme
:
Aug.
de
Ciu.
Dei.
l
Martyrdome
to
be
a
Baptisme
Baptisme
of
water
teacheth
,
and
doth
openly
and
simply
professe
,
that
in
the
sacred
holy
Sacrament
of
the
Eucharist
,
after
the
Consecration
of
Bread
and
wyne
,
Our
Lord
Iesus-Christ
,
true
God
and
Man
,
is
truly
,
really
,
and
substantially
vnder
the
forme
of
these
sensile
things
contayned
:
for
neyther
are
these
things
repugnant
amongst
themselues
,
that
our
Sauiour
himselfe
may
alwayes
sit
at
the
right
hand
of
his
Father
in
heauen
,
according
to
the
naturall
manner
of
being
,
and
that
notwithstanding
,
his
substance
may
be
present
with
vs
,
in
many
other
places
Sacramentally
,
in
that
manner
of
being
,
which
although
we
can
scarcely
expresse
with
wordes
,
yet
by
our
thoughts
illuminated
by
fayth
,
we
may
apprehend
it
possible
to
God
,
and
constantly
we
ought
to
belieue
it
:
for
so
all
our
Elders
,
so
many
as
were
in
the
true
Church
of
Christ
,
who
haue
disputed
of
this
holy
Sacrament
,
haue
most
openly
professed
,
that
our
Redeemer
hath
instituted
this
most
admirable
Sacrament
in
his
last
Supper
,
when
after
the
Benediction
of
Bread
and
Wyne
,
he
witnessed
in
euident
and
plaine
wordes
,
that
he
did
giue
them
his
owne
very
Body
and
Bloud
:
which
wordes
rehearsed
by
the
holy
Euangelistes
,
and
afterwardes
repeated
by
S.
Paul
,
seeing
they
beare
that
proper
and
most
plaine
signification
,
according
to
which
they
were
vnderstood
of
the
Fathers
,
it
is
verily
a
most
haynous
wickednes
,
that
those
words
should
be
wrested
by
certaine
contentious
and
naughty
men
,
to
faigned
and
Imaginary
tropes
,
wherby
the
truth
of
the
flesh
and
Bloud
of
Christ
is
denied
,
against
the
vniuersall
sense
of
the
Church
,
which
as
a
Pillar
and
foundation
of
truth
,
hath
detested
these
false
fictions
,
as
Sathanicall
,
deuised
by
wicked
men
,
acknowledging
euer
with
a
gratefull
and
myndfull
hart
,
this
most
excellent
benefit
of
Christ
.
If
any
shall
deny
,
that
the
Body
and
the
Bloud
,
togeather
with
the
soule
and
Diuinity
of
our
Lord
Iesus
Christ
,
and
therfore
whole
Christ
,
to
be
really
and
substantially
contayned
in
the
Sacrament
of
the
most
holy
Euchariste
,
but
shall
say
,
that
he
is
only
in
it
,
as
in
a
signe
,
or
figure
,
or
virtually
,
Anathema
.
And
,
If
any
shall
affirme
in
the
holy
Sacrament
of
the
Eucharist
,
the
substance
of
bread
and
wine
to
remayne
togeather
with
the
Body
and
Bloud
of
our
Lord
Iesus-Christ
:
and
shall
deny
that
admirable
and
singular
Conuersion
of
the
whole
substance
of
Bread
into
the
Body
,
and
whole
substance
of
wine
into
the
Bloud
,
the
formes
of
Bread
and
wine
onely
remayning
,
which
conuersion
the
Catholike
Church
doth
most
fitly
call
Transubstantiation
,
Anathema
.
If
any
shall
affirme
,
that
Consecration
being
made
,
there
is
not
the
Body
and
Bloud
of
our
Lord
Iesus
Christ
in
the
admirable
Sacrament
of
the
Eucharist
,
but
onely
in
the
vse
,
whilest
it
is
receyued
,
but
not
before
or
after
:
And
that
in
the
Hostes
or
particles
consecrated
,
which
are
reserued
,
or
remayne
after
Communion
,
not
to
remayne
the
true
Body
of
our
Lord
,
Anathema
.
And
,
If
any
shall
affirme
,
that
in
the
holy
Sacrament
of
the
Eucharist
,
Christ
the
only
begotten
sonne
of
God
,
is
not
to
be
adored
with
the
worship
of
Latria
euen
externall
&c.
Anathema
Or
that
Christ
exhibited
in
the
Eucharist
,
is
only
eaten
spiritually
,
&
not
also
Sacramentally
and
really
,
let
him
be
accursed
.
If
any
shal
deny
,
that
all
and
euery
Christian
of
eyther
sexe
,
when
they
shall
come
to
the
yeares
of
Discretion
,
to
be
bound
yearely
,
at
least
at
Easter
to
communicate
,
according
to
the
Precept
of
our
holy
Mother
the
Church
,
Anathema
.
And
if
any
shall
say
.
Only
fayth
to
be
preparation
sufficient
to
receiue
the
Sacrament
of
the
most
holy
Eucharist
,
Anathema
.
And
least
so
great
a
Sacrament
should
be
receiued
vnworthily
,
and
so
to
death
,
and
condemnation
,
the
holy
Synod
doth
ordayne
and
declare
,
that
Sacramentall
Confession
is
necessary
to
be
first
vsed
by
them
if
they
haue
meanes
of
a
Ghostly
Father
,
whome
the
Conscience
of
Mortall
sinnes
doth
burden
,
although
they
thinke
themselues
neuer
so
contrite
.
Let
vs
not
be
a
litle
attent
to
the
Bread
&
Cup
proposed
on
the
diuine
Table
,
but
eleuating
our
mindes
by
faith
,
let
vs
vnderstand
that
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
,
to
be
placed
vpon
that
sacred
Table
,
to
be
sacrificed
by
Priestes
vnbloudily
,
and
that
we
receyuing
his
precious
Body
and
Bloud
,
to
belieue
these
to
be
the
signes
of
our
Resurrection
.
663.
667.
Bils
.
true
differ
.
part.
4.
pag.
553.
hauing
taken
Bread
giuing
thankes
,
he
brake
,
and
gaue
to
his
Disciples
,
and
said
,
Take
yee
,
and
eat
yee
.
This
is
my
body
&c.
And
he
said
not
,
take
yee
,
and
eare
yee
the
image
of
my
Body
&c.
Our
Lord
,
or
his
Apostles
,
or
Fathers
,
haue
in
no
place
called
an
Image
the
vnbloudy
Sacrifice
,
which
is
offered
by
the
Priest
,
but
the
very
Body
it selfe
,
and
the
Bloud
it selfe
&c.
Before
they
are
sanctifyed
they
are
called
types
,
but
after
Sanctification
,
they
are
called
,
are
,
and
belieued
,
properly
the
Body
and
Bloud
of
Christ
.
There
is
one
vniuersall
Church
of
the
faythfull
,
out
of
which
none
at
all
is
saued
:
In
which
Christ
Iesus
is
both
the
Priest
,
and
the
Sacrifice
,
whose
Body
and
Bloud
in
the
Sacrament
of
the
Aultar
,
are
truly
contayned
vnder
the
formes
of
Bread
and
wine
;
the
Bread
by
diuine
power
transubstantiated
into
the
Body
,
and
the
wine
into
the
Bloud
,
that
for
the
perfecting
the
Mystery
of
Vnity
,
we
might
receiue
of
his
,
what
he
hath
receyued
of
ours
.
No
man
can
make
this
Sacrament
,
but
a
Priest
,
who
is
duly
ordered
according
to
the
keyes
of
the
Church
,
which
Christ
Iesus
granted
to
the
Apostles
,
and
to
their
Successours
.
Bellar.
de
Euchar
l.
Instit.
l.
vnleauened
bread
17.
§
15.
seemeth
to
teach
Transubstantiation
Eusebius
Emissenus
did
speake
vnprofitably
of
Transubstantiation
did
not
write
well
of
Transubstantiation
.
211.
218.
In
Cyprian
are
many
sayings
which
seeme
to
affirme
Transubstantiation
.
Transubstantiation
entred
early
into
the
Church
.
Although
Transubstantiation
could
not
be
proued
by
manifest
Scriptures
,
as
you
thinke
&c.
Transubstantiation
,
or
the
change
of
the
substance
of
Bread
and
wine
in
the
supper
of
the
Lord
,
cannot
be
proued
by
holy
writ
:
but
it
is
repugnant
to
the
plaine
words
of
Scripture
,
ouerthroweth
the
nature
of
a
Sacrament
,
&
hath
giuen
occasion
to
many
Superstitions
.
The
body
of
Christ
is
giuen
,
taken
,
and
eaten
in
the
supper
only
after
an
heauenly
and
spirituall
manner
.
And
the
meane
whereby
the
Body
of
Christ
is
receaued
and
eaten
in
the
supper
,
is
fayth
.
The
Sacrament
of
the
Lords
Supper
,
was
not
by
Christs
ordinance
reserued
,
carryed
about
,
lifted
vp
,
or
worshipped
.
Bread
is
only
a
figure
whereby
that
Body
is
signifyed
,
whereof
we
ought
to
be
myndfull
.
The
drinke
was
indeed
nothing
else
then
wyne
.
The
Eucharist
is
only
a
signe
.
Bread
is
called
the
body
,
when
as
it
is
only
a
signe
,
or
seale
of
the
Body
.
Reall
Presence
Reall
Presence
How
can
this
man
giue
vs
his
flesh
to
eate
?
Amen
,
Amen
I
say
vnto
you
,
vnles
you
eate
the
flesh
&c.
Many
therfore
of
his
Disciples
bearing
it
said
,
This
saying
is
hard
,
and
who
can
heare
it
?
But
there
be
certaine
of
you
that
belieue
not
:
for
Iesus
knew
from
the
beginning
who
they
were
that
did
not
belieue
,
and
who
he
was
that
would
betray
him
:
Iudas
to
haue
stayed
then
with
Christ
,
not
to
vnderstand
and
belieue
,
but
to
deceiue
.
Satan
entred
into
Iudas
Haue
not
I
chosen
you
the
and
of
you
one
is
a
Deuill
?
You
are
of
your
Father
the
Deuill
,
and
the
desires
of
your
Father
you
will
do
.
An
admonisher
black
or
white
,
he
remembreth
not
the
blacke
spirit
of
darknes
,
from
whom
the
Zwinglians
tooke
this
their
Sacramentary
opinion
.
You
meeting
togeather
,
I
heare
there
are
diuisions
amongst
you
,
and
in
part
I
belieue
,
for
there
must
be
Heresies
&c.
for
seeing
some
of
them
did
not
know
the
Tradition
and
force
of
the
Mistery
,
they
made
in
the
Churches
,
dainty
bankets
,
and
pleasing
suppers
.
had
receyued
it
from
our
Lord
&c.
receiue
vnworthily
,
because
they
did
not
discerne
the
Body
of
our
Lord
,
The
Apostle
sayth
,
therfore
they
receiued
vnworthily
,
who
did
not
discerne
this
from
other
meate
:
(
veneratione
singulariter
debita
)
with
honour
singularly
due
:
for
forthwith
when
he
had
said
,
He
eateth
and
drinketh
Iudgment
to
himselfe
,
he
annexed
,
that
he
might
say
,
not
discerning
the
Body
of
our
Lord
:
which
sufficiently
appeareth
in
all
that
place
of
the
first
Epistle
to
the
Corinthians
,
if
it
be
diligently
marked
.
The
Bread
which
we
breake
is
it
not
the
Communication
of
the
Body
of
Christ
?
and
the
Cup
of
Benediction
which
we
blesse
,
is
it
not
the
Communication
of
the
Bloud
of
Christ
?
There
must
be
Heresies
3.
And
see
They
do
not
admit
Eucharistes
and
Oblations
,
because
they
do
not
confesse
the
Eucharist
to
be
the
flesh
of
our
Sauiour
Iesus
Christ
,
which
flesh
suffered
for
our
sinnes
.
Where
bread
or
wine
are
eyther
not
vsed
,
or
not
great
plenty
thereof
at
somtymes
,
must
no
supper
of
the
Lord
be
celebated
?
Yea
it
wil
be
duly
cel●brated
,
if
that
which
eyther
by
common
vse
,
or
,
by
reason
of
the
tyme
,
supplyeth
the
place
of
Bread
and
Wine
,
be
vsed
insteed
of
Bread
and
wine
.
The
best
disposition
is
none
but
that
wherewith
thou
art
worst
disposed
:
and
on
the
contrary
,
then
thou
art
worst
disposed
,
when
thou
art
best
disposed
.
I
will
speake
rashly
and
freely
,
There
are
not
any
neerer
to
God
in
this
lyfe
,
nor
more
gratefull
&
louing
sonnes
,
then
these
haters
and
blasphemers
of
God.
only
those
may
receyue
worthily
,
who
haue
sorrowfull
,
afflicted
,
troubled
,
confounded
,
and
erroneous
Consciences
.
only
sayth
is
the
peace
of
Conscience
,
only
Infidelity
the
trouble
of
Conscience
.
Caluin
in
sundry
places
sharply
refuteth
the
fiction
of
Gods
absolute
power
,
which
the
Sophisters
do
publish
in
their
Schooles
.
it
can
make
things
future
,
absent
,
and
most
remote
,
to
be
present
.
they
attribute
more
power
to
fayth
,
then
to
Christ
.
cannot
make
that
the
Body
of
Christ
at
one
,
and
the
same
tyme
essentially
be
present
in
many
places
.
433.
414.
We
haue
shewed
,
that
the
Body
of
Christ
cannot
indeed
be
present
in
many
places
at
the
same
tyme
,
and
that
the
Omnipotency
of
God
cannot
do
this
.
Apud
Schlusselb
.
l.
Theol.
Caluin
art.
q.
p.
Although
God
with
all
his
Blessed
Angells
should
descend
from
heauen
,
and
should
sweare
,
in
the
supper
of
the
Lord
the
Body
and
Bloud
of
Christ
to
be
giuen
to
all
that
receiue
it
;
yet
I
neyther
could
,
nor
would
belieue
it
,
vnles
with
my
eyes
and
hands
I
should
see
and
feele
Christ
present
.
whereas
you
do
affirme
that
I
do
slip
from
the
Body
of
Christ
,
to
the
force
and
benefit
of
his
Body
,
it
is
very
idle
;
as
though
I
separated
the
force
and
benefit
from
the
Body
it selfe
,
or
when
I
denyed
that
we
excluded
the
Communion
of
his
Body
,
I
did
not
openly
affirme
the
Body
it selfe
to
be
receyued
.
that
which
is
eaten
is
the
very
naturall
Body
of
Christ
&c.
that
this
Supper
is
the
Spirituall
Table
,
in
which
we
are
partakers
as
well
of
Christ
himselfe
,
as
of
the
merits
of
his
death
and
Passion
.
Not
only
Bread
and
wyne
,
neyther
only
the
Deity
,
neyther
only
the
vertue
and
efficacy
of
Christ
is
present
in
the
Supper
;
but
the
very
Body
and
the
very
Bloud
of
Christ
,
are
in
very
deed
present
in
the
Sacred
Supper
.
We
make
not
question
of
the
Presence
of
Christs
Body
,
but
only
we
dispute
of
the
manner
of
his
Presence
,
which
you
affirme
to
be
Carnall
and
Capharnaicall
;
and
we
heauenly
,
spirituall
,
and
diuine
.
All
sides
at
length
are
growne
to
a
generall
agreement
,
concerning
the
Real
participation
of
Christ
:
the
Eucharist
is
not
a
figure
only
,
and
that
the
efficacy
of
Christes
Body
&
Bloud
,
is
not
all
we
receyue
in
this
Sacrament
these
mysteries
do
make
vs
partakers
both
of
the
Grace
of
that
Body
,
and
besides
also
do
impart
to
vs
,
euen
in
true
and
reall
,
though
mysticall
manner
,
the
very
person
of
our
Lord
himself
.
(
Spirituall
Spiritualis
perceptionis
nomine
&c.
by
the
name
of
spirituall
receiuing
,
we
do
not
meane
that
,
whereby
is
receiued
the
only
spirituall
Grace
of
Christ
.
We
do
vtterly
deny
,
that
insteed
of
the
very
Body
&
Bloud
of
Christ
,
we
do
place
only
his
merits
,
or
his
spirituall
force
and
operation
,
though
spiritually
and
mystically
,
do
yet
notwithstanding
truly
participate
Christ
himselfe
.
The
Creatures
or
elements
,
being
blessed
and
consecrated
,
are
by
the
working
of
Gods
spirit
,
changed
into
the
Body
and
Bloud
of
Christ
,
after
a
Diuine
and
spirituall
manner
vnto
the
worthy
receyuers
,
the
cooperation
of
his
Omnipotent
power
making
it
his
Body
and
Bloud
vnto
vs
.
We
say
it
is
done
spiritually
,
not
that
we
may
counterfayt
an
Imagination
&c.
but
rather
because
this
mistery
of
our
vnion
with
Christ
is
so
high
a
thing
,
that
it
surmonteth
all
our
senses
,
yea
and
the
whole
Order
of
nature
;
and
because
it
being
diuine
and
heauenly
,
cannot
be
perceiued
,
nor
apprehended
but
by
faith
.
The
manner
it selfe
being
far
aboue
the
reach
of
our
Capacity
,
cannot
be
comprehended
of
any
&c.
Neither
shall
we
erre
in
saying
that
,
that
which
is
eaten
is
the
very
naturall
body
of
Christ
&c.
Furthermore
this
supper
bringeth
to
passe
,
that
we
in
it
are
partakers
aswell
of
himselfe
,
as
of
the
merits
of
his
death
and
Passion
.
But
how
can
it
be
brought
to
passe
,
that
we
liuing
vpon
Earth
,
should
participate
the
flesh
of
Christ
now
placed
in
Heauen
,
and
though
it
be
spiritually
,
yet
it
is
truly
and
by
fayth
&c.
This
I
say
surmounteth
our
Capacity
,
and
is
that
Mistery
which
the
Apostle
pronounceth
to
be
Great
.
Nothing
remayneth
but
that
I
should
burst
out
into
admiration
of
that
Mistery
,
to
which
neither
mind
in
thinking
,
nor
tongue
in
speaking
can
be
equall
.
Although
it
may
seeme
incredible
,
that
in
so
great
a
distance
of
places
as
of
heauen
and
Earth
,
the
flesh
of
Christ
should
penetrate
to
vs
,
that
it
may
be
meate
for
vs
,
we
must
yet
remember
,
how
much
aboue
all
our
senses
,
the
secret
power
of
the
holy
Ghost
can
shew
it selfe
.
If
any
man
aske
me
the
manner
herof
,
I
shall
not
be
ashamed
to
confesse
,
that
it
is
a
secret
more
high
then
can
be
comprehended
by
wit
,
or
declared
by
wordes
.
Neuertheles
we
confesse
the
Mistery
of
God
to
be
incomprehensible
,
wherby
it
commeth
to
passe
,
that
,
that
which
is
in
heauen
and
no
where
else
,
should
be
truly
communicated
to
vs
who
are
now
vpon
Earth
and
no
where
els
.
that
it
surmounteth
all
vnderstanding
euen
of
the
Angels
themselues
,
and
sheweth
sufficiently
that
we
do
by
this
our
doctrine
,
attribute
more
to
the
Omnipotency
of
Christ
,
then
they
who
thinke
the
true
Communicating
of
Christ
to
be
abolished
vnles
the
Reall
Presence
and
receiuing
of
Christes
Body
with
the
mouth
,
be
established
.
the
ground
of
thinges
hoped
for
,
and
an
argument
of
things
not
seene
:
verè
vuire
quae
locis
disiuncta
sunt
,
truly
vnite
togeather
things
which
are
seuered
in
places
:
maketh
things
absen●
to
be
present
.
non
ens
,
may
haue
accidentia
,
nothing
may
haue
accidents
:
But
the
Body
of
Christ
was
not
yet
borne
or
framed
?
that
hindreth
nothing
wherby
faith
may
not
enioy
the
Body
of
Christ
not
yet
created
&c.
For
if
Christ
were
slaine
,
from
the
beginning
of
the
word
,
then
was
he
present
to
the
Ancient
Fathers
by
his
Body
and
Death
.
That
all
the
Fathers
did
eat●
the
same
spirituall
meate
,
and
drinke
the
same
spirituall
drinke
,
to
wit
,
Christ
:
but
if
they
did
eate
and
drinke
Christe
,
it
followeth
,
that
Christ
was
present
vnto
them
.
Therfore
there
is
a
double
crauing
of
the
thing
in
question
;
first
,
that
in
the
Old
Testament
the
Body
of
Christ
was
not
at
all
present
,
Now
because
you
do
confesse
,
that
the
Fathers
of
the
Old
Testament
,
by
a
liuely
faith
were
made
partakers
of
the
efficacy
of
the
Body
of
Christ
,
you
must
also
necessarily
confesse
this
thing
further
,
that
the
same
Fathers
also
were
made
partakers
of
the
Body
of
Christ
.
Either
you
must
deny
that
the
Fathers
of
the
old
Testament
were
made
partakers
of
the
Efficacy
of
Christes
body
,
or
you
must
grant
that
they
no
lesse
then
we
,
were
made
partakers
of
Christes
Body
&c.
Neither
do
I
dis●●sse
,
or
debate
the
point
touching
Christes
benefits
alone
,
as
if
the
Fathers
were
made
partakers
of
sole
grace
of
the
goods
&
benefits
of
Christ
,
neither
speake
of
the
efficacy
I
plainly
say
,
that
the
substance
or
Essence
of
the
Body
and
Bloud
of
Christ
,
was
truly
,
and
in
very
deed
receiued
,
but
no
otherwise
then
spiritually
,
of
either
Fathers
,
aswell
of
those
who
liued
in
the
Old
Testament
,
as
of
those
who
haue
bene
in
the
New
,
and
yet
are
.
Lutheran
Opponent
Non
entis
nulla
esse
accidentia
,
that
nothing
could
haue
no
accidents
Maiorem
negamus
esse
vniuersalem
,
in
qua
dicis
non
entis
esse
nulla
accidentia
:
we
deny
the
Maior
to
be
vniuersall
,
wherin
you
say
,
that
nothing
can
haue
no
accidents
.
2.17
.
And
see
shadowes
of
things
to
come
Paschall
Lambe
Paschall
Lambe
Paschall
Lambe
breaking
of
bread
One
thing
is
the
Pasche
,
which
the
Iewes
celebrated
of
a
sheep
,
another
that
which
we
receyue
in
the
Body
and
Bloud
of
Christ
.
And
he
tooke
the
bloud
,
and
sprinckled
it
vpon
the
People
,
and
sayd
,
This
is
the
bloud
of
the
Couenant
,
which
our
Lord
hath
made
with
you
vpon
all
these
wordes
.
Whereupon
neyther
was
the
first
certes
dedicated
without
bloud
:
for
all
the
Commandment
of
the
Law
being
read
of
Moyses
to
all
the
people
:
be
taking
the
bloud
of
Calues
and
Goates
,
with
water
,
and
scarlet
wooll
,
and
Hyssope
,
sprinkled
the
very
Booke
also
it selfe
,
and
all
the
People
saying
,
This
is
the
bloud
of
the
Testament
,
which
God
hath
commanded
vnto
you
.
The
Tabernacle
also
,
and
all
the
vessells
of
the
Ministery
he
in
lyke
manner
sprinkled
with
bloud
,
and
all
things
allmost
according
to
the
law
are
clensed
with
bloud
,
and
without
sheeding
of
bloud
there
is
not
remission
.
This
is
the
Chalice
,
the
new
Testament
in
my
bloud
,
For
this
is
my
bloud
of
the
new
Testament
.
A
new
Commandement
I
giue
vnto
you
,
that
you
loue
one
another
:
Your
fathers
did
eate
Manna
in
the
desert
,
and
they
dyed
.
If
any
man
eate
of
this
bread
he
shall
liue
for
euer
.
red
sea
to
Baptisme
,
and
Manna
to
the
Eucharist
.
red
sea
and
they
measured
by
the
measure
of
a
Gomer
:
neyther
he
that
gathered
more
had
aboue
nor
he
that
prouided
lesse
,
found
vnder
:
For
the
which
things
thou
didest
nourish
thy
people
with
the
meate
of
Angels
,
and
bread
prepared
thou
gauest
them
from
heauen
without
labour
,
hauing
in
it
all
delectation
,
&
the
sweetnes
of
all
tast
.
For
thy
substance
did
shew
thy
sweetnes
which
thou
hast
towards
thy
children
,
and
seruing
euery
mans
will
,
it
was
turned
to
that
euery
man
would
:
Fathers
did
eate
Manna
in
the
desert
,
and
they
dyed
;
this
is
the
Bread
that
des●endeth
from
heauen
,
that
if
any
man
eate
of
it
,
he
dye
not
.
I
am
the
liuing
bread
that
came
downe
from
heauen
:
If
any
man
eate
of
this
bread
he
shall
liue
for
euer
:
and
the
bread
which
I
will
giue
is
my
flesh
,
for
the
life
of
the
world
.
And
they
drunke
of
the
spirituall
Rock
that
followed
them
,
and
the
Rock
was
Christ
.
The
bread
which
I
will
giue
is
my
flesh
.
Ib.
vers.
Amen
,
Amen
.
I
say
vnto
you
,
vnles
you
eate
the
flesh
of
the
sonne
of
Man
,
and
drinke
his
Bloud
,
you
shall
not
haue
life
in
you
:
he
that
eateth
my
flesh
and
drinketh
my
Bloud
hath
life
euerlasting
&c.
For
my
flesh
is
meat
indeed
,
and
my
Bloud
is
drinke
indeed
.
17.
§.
33.
the
bread
which
I
will
giue
is
my
flesh
,
take
eate
,
this
is
my
body
,
which
is
giuen
for
you
to
remission
of
sinnes
,
The
Iewes
therfore
stroue
amongst
themselues
,
saying
,
how
can
this
man
giue
vs
his
flesh
to
eate
,
And
many
therfore
of
his
Disciples
hearing
it
,
said
,
this
saying
is
hard
,
and
who
can
heare
it
?
Iesus
therfore
said
vnto
them
,
Amen
,
Amen
I
say
vnto
you
,
vnles
you
eate
the
flesh
of
the
sonne
of
Man
,
and
drinke
his
Bloud
,
you
shall
not
haue
life
in
you
;
he
that
eateth
my
flesh
and
drinketh
my
Bloud
,
hath
life
euerlasting
.
And
I
will
raise
him
vp
at
the
last
day
;
for
my
flesh
,
is
meat
indeed
,
and
my
Bloud
is
drinke
indeed
:
he
that
cateth
my
flesh
and
drinketh
my
Bloud
,
abideth
in
me
and
I
in
him
;
At
the
liuing
Father
hath
sent
me
,
and
I
liue
by
the
Father
,
and
he
that
eateth
shall
liue
by
me
.
This
is
the
bread
that
came
downe
from
heauen
&c.
Vnles
a
man
be
born
againe
,
he
cannot
see
the
Kingdom
of
God
:
how
can
a
man
be
borne
when
he
is
old
?
vnles
a
man
be
borne
againe
of
water
and
of
the
spirit
he
cannot
enter
into
the
Kingdome
of
God
,
But
he
that
entreth
by
the
doore
is
the
Pastour
of
the
sheep
,
This
Prouerbe
Iesus
sayd
vnto
them
,
but
they
knew
not
what
he
speake
vnto
them
:
Amen
,
Amen
I
say
vnto
you
,
that
I
am
the
doore
of
the
sheep
.
The
good
sheepheard
giueth
his
life
for
his
sheep
.
cast
pearles
before
swine
,
or
giue
the
Childrens
bread
to
dogges
:
What
will
you
also
depart
Amen
,
Amen
How
can
this
man
giue
vs
his
flesh
to
eate
?
this
saying
is
hard
,
who
can
heare
it
?
He
that
belieueth
in
me
hath
lyfe
euerlasting
:
But
there
be
certayne
of
you
which
belieue
not
:
He
sayd
not
,
There
be
some
among
you
which
vnderstand
not
.
did
thinke
,
that
Christs
flesh
should
be
eaten
corporally
as
the
Papistes
thinke
.
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
;
the
words
that
I
haue
spoken
vnto
you
,
are
spirit
and
lyfe
.
The
flesh
profiteth
nothing
You
iudge
according
to
the
flesh
.
Flesh
and
bloud
hath
not
reueyled
this
vnto
thee
.
The
wisdome
of
the
flesh
is
death
:
The
wisdome
of
the
flesh
is
an
Enemy
to
God.
I
could
not
speake
vnto
you
as
to
spirituall
,
but
as
to
carnall
.
We
speake
not
in
learned
wordes
of
humane
wisdome
,
but
in
the
Doctrine
of
the
spirit
&c.
But
the
sensuall
man
perceyueth
not
those
thinges
that
are
of
the
spirit
of
God.
flesh
profiteth
nothing
what
then
,
the
flesh
profiteth
nothing
,
he
doth
not
speake
this
of
his
owne
flesh
,
god
forbid
,
but
of
those
who
vnderstand
carnally
what
is
spoken
.
know
,
that
this
particle
,
the
flesh
profiteth
nothing
,
is
not
spoken
of
his
flesh
,
but
of
a
Carnall
hearing
.
There
rose
a
question
of
the
newnes
of
this
speach
,
as
it
is
read
in
the
Ghospell
of
Iohn
:
and
the
auditors
were
astonished
at
the
Doctrine
of
this
Mystery
,
when
our
Lord
said
,
Vnles
ye
shall
eate
the
flesh
of
the
sonne
of
Man
,
and
shall
drinke
his
bloud
,
you
shall
not
haue
lyfe
in
you
.
Which
because
certaine
of
them
did
not
belieue
,
nor
could
vnderstand
,
they
went
back
,
because
it
seemed
to
them
horrible
and
wicked
to
eate
mans
flesh
,
thinking
that
it
was
spoken
in
such
sort
,
that
they
should
be
taught
to
eate
his
flesh
,
either
boyled
or
rosted
,
and
cut
in
peeces
;
wheras
the
flesh
of
that
person
,
if
it
should
be
deuided
in
peeces
,
could
not
suffice
all
Mankind
,
and
which
being
once
consumed
,
Religion
would
seeme
to
haue
perished
,
no
Sacrifice
remayning
vnto
it
any
longer
.
But
in
these
kind
of
thoughtes
,
flesh
and
bloud
doth
not
profit
any
thing
:
because
,
as
the
Maister
himselfe
hath
expounded
,
these
wordes
are
spirit
and
lyfe
:
neither
doth
Carnall
sense
penetrate
to
the
vnderstanding
of
so
great
depth
,
vnles
faith
be
added
to
it
.
in
Ioan.
O
Lord
my
good
Maister
,
how
doth
the
flesh
profit
nothing
,
seeing
thou
sayest
,
vnles
one
shall
eate
my
flesh
,
and
shall
drinke
my
bloud
he
shall
not
haue
lyfe
in
him
?
doth
life
profit
nothing
,
and
for
what
end
are
we
that
which
we
are
,
but
that
we
may
haue
life
euerlasting
,
which
thou
promisest
by
thy
flesh
?
What
is
this
then
,
it
profiteth
nothing
?
The
flesh
profiteth
nothing
,
but
as
they
vnderstood
it
,
for
they
so
vnderstood
flesh
,
as
it
is
torne
in
the
carcasse
,
or
sold
in
the
shambles
,
not
as
it
is
quickned
with
the
spirit
.
For
if
the
flesh
profited
nothing
,
the
Word
would
not
haue
ben
flesh
,
that
it
might
dwell
in
vs
.
As
they
haue
vnderstood
flesh
,
I
do
not
giue
so
my
flesh
to
eate
.
The
wisdome
of
the
flesh
,
is
death
,
the
wisdome
of
the
spirit
is
lyfe
.
But
there
are
some
of
you
which
do
not
belieue
.
It
is
sowen
a
naturall
Body
,
it
shall
aryse
a
spirituall
Body
,
if
there
be
a
naturall
Body
,
there
is
also
a
spirituall
Body
.
that
it
profiteth
nothing
He
that
eateth
my
flesh
&c.
hath
lyfe
euerlasting
,
vnles
you
eate
the
flesh
of
the
Sonne
of
man
&c.
you
shalt
not
haue
lyfe
in
you
.
Flesh
in
this
place
Ioan.
is
put
for
the
diuine
nature
Thou
seest
heere
Io.
the
Body
and
Bloud
of
Christ
to
be
nothing
else
,
then
the
word
of
fayth
:
that
his
Body
dead
for
vs
,
and
his
bloud
shed
for
vs
,
hath
redeemed
vs
:
Christs
death
He
tooke
bread
and
blessed
and
brake
,
and
he
gaue
to
his
Disciples
and
sayd
,
take
yee
,
and
eate
,
this
is
my
Body
.
And
taking
the
Chalice
he
gaue
thankes
,
and
gaue
to
them
saying
,
drinke
yee
all
of
this
,
for
this
is
my
Bloud
of
the
new
Testament
,
which
shal
be
shed
for
many
vnto
remission
of
sinnes
.
what
can
be
spoken
more
cleerly
,
then
,
This
is
my
body
?
I
do
not
deny
,
but
that
Christ
would
speake
most
plainly
.
Perkins
of
the
supper
Christ
could
not
speake
more
plainly
or
significantly
of
the
Sacraments
.
The
wordes
of
Christ
to
be
made
subiect
to
the
common
Rule
,
nor
to
be
squared
by
the
Grammer
.
That
which
he
addeth
is
Idle
,
that
in
the
mystery
of
the
Eucharist
we
are
to
fly
to
the
words
of
our
Lord
ordayning
it
.
It
is
not
agreable
to
reason
,
to
insist
in
the
essentiall
Verbe
We
desire
of
our
Aduersaries
,
that
they
do
not
heerafter
as
heertofore
they
haue
done
,
make
the
wordes
of
the
Lords
Supper
,
whereof
the
Controuersy
is
,
as
it
were
the
foundation
of
their
opinion
.
We
do
not
reply
of
those
wordes
(
of
the
Supper
)
but
vpon
this
one
word
,
The
flesh
profiteth
nothing
,
A
fyue
words
proofe
four
impotent
words
fiue
omnipotent
wordes
fyue
magicall
words
You
haue
alwaies
seemed
to
me
to
be
lesse
wise
then
is
meet
,
when
you
so
labour
for
an
opinion
as
absurd
as
vnprofitable
,
nor
haue
any
thing
to
defend
it
but
the
word
of
Christ
,
This
is
my
Body
.
he
blessed
them
Iesus
tooke
bread
,
and
blessing
,
brake
and
gaue
to
them
,
The
Chalice
of
Benediction
which
we
blesse
&c.
It
came
to
passe
when
he
Blessed
,
that
is
,
when
he
had
them
farewell
.
we
blesse
The
Chalice
of
Benediction
which
we
do
blesse
,
They
ought
not
to
vse
in
this
place
the
words
of
Benediction
and
blessing
,
for
these
are
vsually
taken
almost
for
the
word
of
Consecrating
.
The
Cup
of
thankesgiuing
wherwith
we
giue
thankes
,
is
it
not
the
Communion
of
the
Bloud
of
Chr●st
?
In
Math.
benedixit
,
blessed
,
by
gratias
egit
,
gaue
thankes
when
he
had
giuen
thankes
Marke
and
Mathew
vse
the
word
of
blessing
.
Some
corrupt
this
Texte
,
translating
the
Cup
of
thankesgiuing
wherwith
we
giue
thankes
,
and
so
they
vse
in
their
Lyturgies
a
corrupted
Texte
,
insteed
of
the
wordes
of
Institution
,
or
the
sacred
supper
,
doubling
their
Sacriledge
.
tooke
bread
,
accepit
panem
Hoc
est
frater
meus
,
this
thing
is
my
Brother
.
What
if
I
shall
except
the
naturall
wordes
of
Christ
,
to
haue
bene
only
these
two
,
My
flesh
:
I
shall
with
one
word
make
void
,
all
that
proofe
of
the
Pronowne
,
Hoc
,
This.
This
Bread
is
my
Body
Had
it
beene
in
our
Communion
booke
,
we
should
haue
bene
challenged
for
adding
these
words
(
This
bread
)
more
,
then
is
in
the
Euangelists
,
or
S.
Paul
Christs
Body
is
a
Greeke
pronowne
of
the
neuter
Gender
:
now
the
word
in
Latin
panis
,
is
the
Masculine
,
and
therfore
the
pronowne
cannot
be
ioyned
to
it
Therfore
I
must
of
necessity
confesse
,
that
Christ
saying
,
This
is
my
Body
,
to
haue
pointed
vnto
his
Body
,
not
to
bread
.
which
is
shed
Seeing
these
wordes
,
if
we
looke
vnto
the
Construction
,
do
necessarily
belong
not
to
bloud
,
but
to
the
Cup
,
and
yet
they
cannot
be
vnderstood
of
the
wyne
,
much
lesse
of
the
Cup
,
either
it
is
a
manifest
incongruity
,
seeing
it
should
haue
bene
said
,
or
rather
,
seeing
these
were
noted
at
the
Margine
of
Matthew
and
Marke
,
they
afterwardes
crept
into
the
Texte
.
My
Coniectures
tend
to
this
,
that
rather
then
I
will
contend
Luke
to
haue
committed
a
Soloecophenes
,
either
this
particle
,
&c.
to
be
inserted
into
Lukes
Texts
,
out
of
the
other
Euangelistes
,
or
to
haue
bene
casually
il
changed
by
the
writers
although
Coppies
do
agree
It
may
be
,
that
Clause
crept
out
of
Matthew
.
If
we
looke
into
the
construction
of
the
wordes
according
to
Luke
,
is
referred
to
the
Cup.
may
be
If
thou
wilt
adhere
to
the
wordes
themselues
,
it
is
necessary
either
that
thou
confesse
the
Cup
to
be
shed
for
vs
,
or
that
thou
bring
in
a
Soloecisme
:
62.
63.
These
wordes
if
we
respect
Construction
,
necessarily
do
not
belong
to
the
bloud
,
but
to
the
Cup.
The
wordes
in
Luke
in
the
Greeke
that
Beza
translated
,
by
Construction
indeed
require
,
that
the
Cup
is
called
the
New
Testament
,
which
is
shed
for
vs
:
In
which
respect
Beza
translateth
them
otherwise
&c.
That
which
is
said
,
which
is
shed
for
you
,
is
to
be
referred
to
the
Cup.
to
signify
We
answere
it
may
be
that
when
Christ
said
,
This
is
my
Body
,
he
would
haue
said
.
This
bread
signifyeth
my
Body
.
Doth
he
which
is
the
Word
,
not
know
the
signification
of
the
word
&c.
And
he
that
is
vertue
,
was
he
in
that
Infirmity
,
that
he
could
not
vtter
what
he
would
haue
to
be
vnderstood
?
he
vttered
plainly
the
true
and
sincere
Sacramentes
of
Euangelicall
faith
.
It
is
most
certaine
that
the
Sacramentaries
do
falsify
and
change
the
word
of
God
himselfe
:
And
truly
we
haue
a
notable
and
euident
Example
of
this
in
Zwinglius
I
de
vera
&
fal
.
Relig
p.
where
in
recitall
of
the
wordes
of
Institution
of
the
sonne
of
God
,
for
the
verbe
he
putteth
for
so
Zwinglius
reciteth
the
Text
:
So
therfore
hath
Luke
,
with
whom
of
the
Euangelistes
,
we
will
content
our selues
:
And
taking
Bread
,
he
gaue
thankes
,
and
brake
,
and
gaue
them
,
saying
,
This
signifyeth
my
Body
which
is
giuen
for
you
:
hitherto
Zwinglius
&c.
Neither
can
this
wickednes
of
Zwinglius
be
excused
,
with
any
colour
,
the
thing
is
most
manifest
&c.
(
significat
,
doth
signify
So
therfore
hath
Luke
,
with
whom
of
the
Euangelistes
we
will
be
content
,
Hoc
significat
Corpus
meum
quod
pro
vobis
datur
:
this
signifyeth
my
Body
which
is
giuen
for
you
.
If
(
est
,
is
,
)
be
put
substantiuely
it
must
needs
be
confessed
the
true
substance
of
Christes
true
flesh
to
be
present
in
the
Supper
.
If
thou
take
,
est
,
is
,
substantiuely
,
then
the
Papistes
haue
conquered
.
This
only
one
Corruption
of
the
wordes
of
the
Sonne
of
God
,
ought
to
terrify
all
men
,
from
the
Company
and
impiety
of
the
Caluinistes
.
This
Cup
the
new
Testament
in
my
Bloud
:
We
do
not
interpret
the
wordes
of
Christ
,
as
if
the
name
of
his
Body
,
did
import
but
the
figure
of
his
Body
,
and
to
,
were
only
to
The
Trope
is
not
in
the
Body
or
Blood
of
Christ
,
nor
in
bread
or
wyne
&c.
In
the
words
of
Chr●sts
Testament
,
by
the
word
,
Body
,
they
vnderst●nd
nothing
els
,
but
the
figure
of
Christs
Body
,
the
true
Presence
of
Christs
Body
denyed
.
Body
in
the
words
of
the
Supper
,
may
also
be
expounded
for
the
Church
.
Heerby
the
●ords
of
Christ
are
made
cleere
,
This
is
my
Body
,
where
Body
is
put
for
Death
:
is
giuen
for
you
,
is
shed
for
you
The
Apostles
and
Euangelistes
vsed
the
Present
tense
for
the
Future
,
as
signifying
Christs
Passion
was
at
hand
:
and
that
the
Vulgar
Interpreter
translateth
accordingly
,
which
shall
be
shed
An
old
rotten
Translation
,
full
of
Corruptions
in
all
parts
thereof
,
and
of
all
others
most
corrupt
.
which
is
giuen
The
Chalice
of
Benediction
which
we
do
blesse
,
is
it
not
the
Communication
of
the
Bloud
of
Christ
?
and
the
Bread
which
we
breake
,
is
it
not
the
participation
of
the
Body
of
our
Lord
?
he
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
Iudgment
,
or
damnation
,
to
himselfe
not
discerning
the
Body
of
our
Lord
:
shal
be
guilty
of
the
Body
and
Bloud
of
our
Lord
.
and
Bloud
of
Christ
The
Chalice
of
Benediction
which
we
blesse
,
The
Cup
of
thankesgiuing
wherwith
we
giue
thankes
,
what
I
pray
you
is
it
else
then
we
our
selues
?
This
is
my
Body
Take
eate
&c.
Do
this
I
do
not
fynd
a
firme
reason
,
why
by
the
name
of
Body
in
the
wordes
of
the
Supper
,
only
the
signe
of
a
Body
absent
,
should
be
vnderstood
,
for
although
in
the
sacred
Scriptures
,
there
be
wordes
full
of
figures
of
all
sortes
,
yet
there
is
great
difference
betwene
the
narrations
of
thinges
done
,
and
diuine
ordinations
,
or
decrees
of
the
nature
,
or
will
of
God
&c.
For
it
is
necessary
that
the
meaning
of
those
places
be
certaine
,
from
whence
Decrees
,
or
Articles
be
taken
:
if
it
were
lawfull
to
interpret
these
any
waye
,
all
thinges
might
be
depraued
&c.
Christ
at
his
last
supper
made
his
Testament
,
which
argueth
that
he
did
it
in
wordes
plaine
to
be
vnderstood
;
for
as
the
Apostle
sayth
,
A
mans
Testament
being
confirmed
no
man
despiseth
,
or
further
disposeth
,
if
it
be
but
a
mans
Testament
&c.
no
man
addeth
thereto
,
The
words
of
Christ
are
the
words
of
a
Testament
,
in
which
he
speaketh
expressely
and
perspicuously
,
that
his
will
may
be
vnderstood
by
al.
344.
And
see
the
like
in
Resp.
Although
God
with
all
his
Blessed
Angels
,
should
descend
from
heauen
,
and
should
sweare
in
the
Supper
of
the
Lord
the
Body
and
Bloud
of
Christ
to
be
giuen
to
all
that
receyue
it
,
yet
I
neyther
could
,
nor
would
belieue
vnles
with
my
eyes
and
hands
I
should
see
and
feele
the
same
.
What
can
be
spoken
more
cleerly
,
then
,
This
is
my
Body
?
I
do
not
deny
Christ
could
not
speake
more
expressely
,
and
more
significantly
of
the
Sacramentes
.
we
haue
truly
often
said
,
that
which
now
also
I
will
repeat
,
that
there
cannot
be
kept
in
these
wordes
,
This
is
my
Body
,
but
the
Papisticall
Transubstantiation
must
be
established
.
49.
16.
I
acknowledge
my
Maister
his
speach
to
be
most
true
.
If
the
wordes
of
Christ
be
to
be
taken
simply
,
it
is
necessary
that
the
dotage
of
Transubstantiation
must
infallibly
follow
I
will
grant
the
wordes
of
Christ
,
This
is
my
Body
,
in
shew
rather
to
fauour
your
Reall
Presence
,
then
that
Sacramentall
which
we
defend
.
THe
Ancient
Fathers
are
no
lesse
cleere
in
their
Interpretations
:
so
S.
Iustin
Martyr
writing
herof
,
saith
,
The
Centuristes
speaking
of
Iustin
and
Irenaeus
,
say
,
2.
So
confessedly
are
these
two
Ancients
for
the
reall
Presence
.
Origen
comparing
the
former
figures
with
our
truthes
,
saith
,
And
in
another
place
To
this
he
answereth
And
the
same
Origen
elswhere
to
the
like
effect
affirmeth
,
The
Prot.
Scultetus
acknowledgeth
that
Magnes
also
another
Greeke
Father
,
and
very
ancient
,
liuing
in
the
age
350.
teacheth
the
same
doctrine
,
saying
,
But
who
can
speake
more
plainly
then
S.
Cyrill
of
Hierusalem
?
And
in
another
place
So
manifest
are
Christs
wordes
,
&
S.
Cyrils
Exposition
for
the
Reall
Presence
,
and
Transubstantiation
.
S.
Chrysostome
also
to
the
like
effect
sayth
,
(
sayth
he
And
againe
And
expounding
those
words
of
the
Apostle
,
he
sayth
(
wordes
The
Centuristes
cyte
many
particular
sayings
of
S.
Chrysostome
wherein
,
say
they
,
But
he
is
so
farre
from
only
seeming
,
that
most
directly
he
teacheth
Real
Presence
,
Transubstantiation
,
Iudas
his
receiuing
the
Bloud
,
the
Sacrifice
at
the
last
Supper
,
&
that
these
things
are
to
be
belieued
,
though
they
seeme
absurd
to
sense
and
reason
.
S.
Cyrill
of
Alexandria
secureth
vs
of
this
truth
,
saying
,
S.
Cyril
is
so
playne
heerein
,
that
Peter
Martyr
sayth
,
I
will
not
so
easily
subscribe
to
Cyril
,
who
affirmed
such
a
Communion
as
thereby
euen
the
substance
of
the
flesh
and
bloud
of
Christ
is
ioyned
to
the
blessing
.
S.
Iohn
Damascene
proueth
the
same
thus
,
That
S.
Damascene
taught
Transubstantiation
,
it
is
acknowledged
,
and
disliked
by
many
Oecolamp
.
in
Epist.
l.
Whitak
.
cont
.
Duraeum
.
p.
Chemnit
.
Exam.
part.
To
come
to
the
Latin
Fathers
,
S.
Cyprian
writing
purposely
of
this
point
,
speaketh
thus
,
And
in
another
place
of
the
same
Sermon
he
saith
,
(
or
teaching
,
S.
Cyprian
is
so
cleere
,
that
the
Prot.
Vrsinus
confesseth
that
,
With
S.
Cyprian
agreeth
S.
Hilary
,
writing
thus
,
S.
Hilary
is
so
plaine
in
this
,
that
Caluin
professeth
208.
392.
But
who
can
speake
more
cleerly
then
Saint
Ambrose
doth
in
these
wordes
And
after
he
had
tould
many
other
miracles
of
Moyses
,
Elias
,
and
Eliseus
,
he
concludeth
:
(
world
(
he
meaneth
Bread
And
the
same
S.
Ambrose
elswhere
goeth
yet
further
,
and
sayth
,
And
elswhere
he
concludeth
Agayne
,
expounding
those
words
of
the
Psalmist
,
And
the
like
exposition
heerof
is
giuen
by
S.
Hierome
,
who
also
further
sayth
S.
Ambrose
is
so
cleer
for
the
Real
Presence
,
that
he
is
therefore
reproued
by
sundry
Protestants
Gaudentius
also
a
very
Ancient
Father
,
liuing
in
the
yeare
400.
writeth
to
like
effect
,
saying
:
S.
Austine
expounding
the
title
of
the
Psalme
in
which
it
is
written
,
This
place
is
so
vnanswerable
that
Hospinian
vndertaking
to
set
downe
,
292.
293.
doth
among
others
,
for
such
place
this
saying
of
S.
Austine
.
In
like
sort
commenting
vpon
these
wordes
,
he
saith
Now
wheras
Bilson
answereth
herto
that
,
S.
Austine
directly
to
the
contrary
distinguisheth
eating
from
adoring
,
and
maketh
,
as
we
do
,
adoring
in
priority
to
eating
:
and
this
adoring
not
to
be
only
in
spirit
,
but
by
externall
bowing
downe
and
prosternation
.
Lastly
sayth
S.
Austine
,
S.
Austine
is
so
cleere
herin
,
that
Bucer
sayth
,
Hospinian
confesseth
S.
Austine
to
say
,
So
cleere
and
confessed
is
S.
Austine
for
the
reall
Presence
of
Christes
Body
and
Bloud
in
the
Sacrament
,
and
our
Adoration
therof
.
Eucherius
of
Lyons
his
wholesome
aduise
and
doctrine
is
this
:
In
like
sort
S
Leo
aduiseth
,
The
Fathers
do
so
confessedly
agree
with
Catholickes
heerein
,
that
it
is
acknowledged
by
Prot.
themselues
,
That
,
S.
Ignatius
sayd
of
the
heretickes
of
his
tyme
,
And
that
So
confessedly
most
ancient
is
the
doctrine
of
Real
Presence
and
Transubstantiation
:
and
so
cleerely
are
the
sacred
Scriptures
expounded
in
proofe
thereof
by
the
learned
and
holy
Fathers
,
both
Greeke
and
Latine
.
Whatsoeuer
Christ
Iesus
deliuered
by
himselfe
to
his
Apostles
,
and
by
them
and
other
holy
Doctours
;
and
whatsoeuer
his
holy
Roman
Church
houldeth
of
this
Venerable
Sacrament
,
that
firmely
is
to
be
belieued
&c.
By
power
&
Institution
of
Christ
&c.
by
the
ministery
of
Priestes
,
his
true
Body
is
in
the
venerable
Sacrament
,
which
was
conceiued
and
borne
of
the
most
chast
Virgin
Mary
&c.
Likewise
the
bloud
which
was
shed
vpon
the
Crosse
in
remission
of
sinnes
out
of
the
same
Body
.
the
Sonne
of
God
&c.
with
his
word
by
Transubstantiation
maketh
true
Bread
,
flesh
,
and
wyne
by
Transubstantiation
is
made
bloud
.
We
adore
the
Body
and
bloud
of
Christ
being
at
the
right
hand
of
God
the
Father
,
and
hid
in
the
venerable
Sacrament
which
Priestes
m●ke
and
so
we
know
what
we
adore
.
The
Eucharist
is
more
to
be
worshipped
by
the
faithfull
,
then
the
rel●ckes
of
other
Saintes
.
truly
professe
,
that
aboue
yeares
agoe
M.
Iohn
Husse
,
with
the
Maisters
&
Doctors
of
the
Country
of
Bohemia
,
by
their
full
Counsell
,
and
vnanimous
Consent
,
none
,
as
they
said
contradicting
haue
reiected
,
and
confuted
,
and
prohibited
publickly
those
Articles
of
Wiccliffe
,
to
wit
,
that
materiall
bread
remayneth
in
the
hoste
after
Consecration
:
also
that
in
the
Sacraments
,
Accidents
do
not
stand
without
their
subiect
:
Also
that
Christ
is
not
in
the
same
Sacrament
identically
,
and
really
.
The
Deuill
with
blaspheming
the
Supper
of
our
Lord
Iesus
Christ
doth
assault
vs
at
this
day
by
fanaticall
men
,
who
dreame
that
therin
is
giuen
only
Bread
and
wyne
in
signe
or
symboll
of
Christian
profession
nei●her
will
they
grant
that
the
Body
and
bloud
of
Christ
is
there
,
when
as
the
wordes
are
most
expresse
and
cleere
,
Eate
ye
this
is
my
Body
&c.
nothing
doth
more
promote
this
heresy
,
then
nouelty
&c.
I
cannot
perswade
my selfe
,
that
this
heresy
will
long
continue
:
for
it
is
very
grosse
and
immoderate
,
and
it
doth
not
impugne
doubtfull
opinions
,
and
doubtfull
Testimonies
of
Scripture
,
but
plaine
and
expresse
sentences
of
Scripture
.
I
will
take
God
to
witnes
,
and
the
whole
world
,
and
I
will
confesse
,
that
I
will
not
be
of
opinion
with
the
Sacramentaries
,
nor
neuer
was
,
nor
world
without
end
,
God
willing
,
wil
be
.
And
I
will
haue
my
handes
cleane
from
the
bloud
of
all
those
,
whose
soules
by
this
poyson
they
dryue
from
Christ
,
they
seduce
and
kill
&c.
And
I
would
friendly
and
familiar
intreat
them
,
that
they
would
not
be
angry
at
me
for
this
,
that
I
condemne
their
doctrine
,
and
ascribe
it
to
the
Deuill
:
For
I
cannot
do
,
or
speake
otherwise
,
then
I
beare
in
my
hart
and
belieue
.
Doctor
Carolostadius
of
these
sacred
wordes
,
This
is
my
Body
,
doth
pitifully
wrest
the
Pronowne
,
This
,
Zwinglius
vexeth
the
Verbe
substantiue
,
Is.
Oecolampadius
putteth
the
Nown
,
Body
,
vpon
the
torture
;
others
teare
in
peeces
the
whole
texte
&c.
These
tread
vnderfoote
and
destroy
all
thinges
:
and
yet
the
holy
Ghost
is
in
euery
one
of
these
,
and
none
will
be
reproued
of
Errour
So
grosly
and
cleerly
doth
the
Deuill
take
vs
by
the
nose
.
This
is
worthy
of
admiration
,
that
none
of
the
Fathers
,
who
are
infinite
in
number
,
do
so
speake
of
the
Sacrament
,
as
the
Sacramentaries
do
.
In
the
Sacrament
of
the
Aultar
it
is
not
Bread
and
wyne
,
but
the
formes
of
bread
and
wyne
:
for
bread
is
changed
into
the
true
and
naturall
Body
of
Christ
,
and
wyne
into
the
true
and
naturall
Bloud
of
Christ
.
reall
Presence
Iacobus
Andraeas
wicked
do
verily
receiue
the
Body
of
Christ
.
reall
Presence
extra
Controuersiam
,
out
of
Controuersy
,
betwene
him
and
the
Papistes
:
herby
we
separate
our selues
from
the
Sacramentaries
.
Christ
is
to
be
adored
,
not
only
in
heauen
,
but
also
in
the
Mysteries
,
as
being
present
in
the
Supper
.
We
confesse
that
Christ
the
sonne
of
God
is
alwayes
,
and
euery
where
to
be
adored
,
whether
in
heauen
or
in
Earth
,
or
in
the
Eucharist
,
or
out
of
the
Eucharist
.
he
conferred
with
Luther
vpon
this
point
,
and
shewed
by
sundry
Argumentes
,
that
Christ
is
to
be
adored
in
the
Sacrament
,
no
lesse
then
was
the
Holy
Ghost
descending
in
the
forme
of
a
Doue
.
The
Sacrament
is
to
be
adored
kneeling
,
because
that
the
true
Body
of
our
Lord
is
there
present
They
mocke
vs
at
their
pleasure
,
calling
vs
shamfull
eaters
of
flesh
and
drinkers
of
bloud
,
and
that
we
worship
a
God
made
of
Bread.
Madnes
draweth
with
it
Idolatry
.
For
to
what
●nd
is
that
of
Luther
,
adorabile
Sacramentum
,
a
Sacrament
to
be
adored
,
but
that
an
Idoll
should
be
erected
in
the
Temple
of
God
?
de
lib.
arb.
cont
.
Albert.
Pigh
.
For
an
excellent
Apostle
of
Christ
.
Two
homilies
against
the
Error
of
the
Sacramentaries
,
for
the
true
Presence
of
Christ
in
the
supper
of
the
Lord
:
W●
dissent
from
them
,
who
for
the
thing
of
the
Sacrament
,
do
place
the
vertue
and
merits
of
Christ
,
seuered
from
Christ
himselfe
:
for
Christ
said
not
,
This
is
the
merit
of
my
Body
,
deliuered
for
you
,
but
,
This
is
my
Body
and
this
is
my
bloud
.
Neither
is
it
added
in
vaine
&c.
which
is
giuen
for
you
,
and
which
is
shed
for
you
:
so
that
it
could
not
be
said
more
plainly
,
Christ
himselfe
,
whose
Body
was
giuen
for
vs
,
and
bloud
shed
for
vs
,
to
be
truly
giuen
to
vs
in
the
supper
,
to
the
nourishment
of
eternall
life
:
And
therfore
the
thing
of
that
Sacrament
is
that
very
Body
,
which
he
offered
for
vs
vpon
the
Crosse
,
and
that
very
bloud
which
he
shed
for
our
sinnes
;
we
are
so
far
from
dreaming
of
any
Symbolicall
or
typicall
body
,
or
allegoricall
Bloud
.
Instit.
l.
Act.
Mon.
p.
Reall
Presence
(
is
(
signify
,
(
is
Hoc
est
corpus
meum
(
is
We
do
not
interprete
the
words
of
Christ
,
as
if
the
name
of
his
Body
did
but
import
the
figure
of
his
Body
,
and
to
be
,
were
only
to
signify
.
Others
will
haue
the
figure
to
be
in
the
Copula
(
is
)
which
also
cannot
be
proued
,
for
&c.
Circumcision
the
Couenant
If
the
preiudice
of
any
erroneous
persuasion
preoccupate
the
mynd
,
whatsoeuer
the
Scripture
hath
to
the
contrary
,
men
take
it
to
be
a
figuratiue
speach
.
Paschall
Lambe
Sacrifice
of
our
Lords
Passe-ouer
,
and
the
bloud
therof
,
being
a
token
for
them
vpon
the
houses
.
It
doth
not
only
signify
the
Coue●ant
,
but
also
is
in
very
deed
the
Couenant
The
signe
of
the
Couenant
Sara
or
Rebecca
brought
forth
Children
,
and
remayned
virgins
,
because
our
Lady
did
so
.
Rocke
,
doore
,
vyne
Spirituall
Rocke
Disciples
,
branches
that
he
spake
it
by
way
of
a
This
is
my
Body
This
is
my
body
I
am
a
vyne
&c
This
is
my
Body
This
is
my
Body
This
Cup
is
the
new
Testament
in
my
Bloud
,
take
,
drinke
,
This
is
the
Cup
,
This
is
the
Cup
This
is
the
Bloud
This
is
the
Cup
This
is
the
Bloud
Th●s
is
the
bloud
of
the
new
Testament
.
Do
this
for
a
Commemoration
of
me
As
often
as
you
shall
eate
this
Bread
,
and
drinke
the
Chalice
,
you
shall
shew
the
death
of
our
Lord
vntill
he
come
.
The
figure
of
his
Fathers
substance
,
The
supper
is
a
remembrance
&c.
But
where
some
gather
from
hence
,
that
therfore
Christ
is
absent
from
the
supper
,
the
Answere
is
ready
&c.
I
will
not
drinke
from
henceforth
of
this
fruite
of
the
vyne
:
write
thinges
in
order
this
tyme
I
will
not
eate
it
,
till
it
be
fulfilled
in
the
kindome
of
God
:
Those
wordes
,
I
will
not
drinke
of
this
fruite
of
the
Vyne
&c.
our
Sauiour
spake
in
treating
of
the
Sacrament
of
the
old
Testament
,
the
Paschall
Lambe
at
the
word
vnder
the
name
of
Bread
the
Scripture
doth
vnderstand
not
naked
bread
,
but
all
kind
of
food
,
which
concerneth
this
present
lyfe
,
or
the
eternall
:
Inst.
l.
Deum
pesse
&c.
I
deny
that
God
is
able
to
make
Christes
Body
present
in
the
Eucharist
.
I
do
affirme
,
that
it
is
impossible
for
Christ
to
be
both
in
heauen
,
and
earth
at
one
tyme
.
What
Scriptures
haue
they
to
proue
,
that
these
two
Propositions
be
directly
contrary
,
Christ
sitteth
in
heauen
,
and
Christ
is
in
the
supper
.
The
contradiction
is
in
their
carnall
Imagination
,
not
in
faith
,
or
the
word
of
God.
The
body
of
man
is
circumscribed
in
one
place
,
therfore
at
one
tyme
it
cannot
be
but
in
one
place
,
therfore
not
in
all
places
where
the
supper
is
ministred
.
Is
not
this
Geometricall
Argument
fetched
from
Euclids
demonstrations
,
the
Pillar
and
vp
holder
of
all
these
Sacramentaries
&
c
?
Philosophy
brought
forth
all
heresies
,
and
she
begat
the
Errour
of
Zwinglius
.
A
most
graue
and
learned
Father
:
Whereas
the
Sacramentaries
do
say
,
that
the
Body
of
Christ
is
in
heauen
,
therefore
it
is
not
in
the
Supper
,
&c.
Therefore
Luther
prouoketh
all
Sacramentaries
,
that
they
tell
him
,
and
shew
him
the
Antithesis
,
and
repugnance
betwixt
them
.
This
is
one
Sacrifice
,
otherwise
by
this
reason
,
because
it
is
offered
in
many
places
,
there
should
be
many
Christes
;
not
so
,
but
one
Christ
in
euery
place
,
heere
whole
,
and
there
whole
,
one
Body
.
That
Christ
abyding
in
heauen
,
is
no
let
,
but
that
he
may
be
in
the
Sacrament
,
if
he
list
.
Whom
heauen
truly
must
receiue
,
vntill
the
tymes
of
the
restitution
of
all
things
:
7.
§.
29.
But
the
men
that
went
in
Company
with
him
,
stood
amazed
,
hearing
the
voyce
,
but
seeing
no
man
:
Barnabas
tould
the
Apostles
,
how
in
the
way
Paul
had
seene
our
Lord
,
and
that
he
spake
vnto
him
.
Ananias
sayd
,
Iesus
hath
sent
me
,
he
that
appeared
to
thee
in
the
way
that
thou
camest
.
God
hath
preordinated
thee
,
that
thou
shouldest
&c.
see
the
iust
one
,
and
heare
a
voyce
from
his
mouth
:
because
thou
shalt
be
witnes
to
all
men
,
of
those
things
which
thou
hast
seene
and
heard
.
Last
of
all
,
as
it
were
of
an
abortiue
,
he
was
seene
also
of
me
,
did
not
heare
the
voyce
of
him
that
spake
with
Paul
who
art
thou
O
Lord
I
am
Iesus
whome
thou
persecutest
.
The
night
following
our
Lord
standing
by
him
,
sayd
,
be
constant
:
for
as
thou
hast
testifyed
of
me
in
Hierusalem
,
so
must
thou
testify
at
Rome
also
.
standing
by
him
,
assistens
se
presente
,
he
being
present
:
visus
est
,
was
seene
being
present
stood
by
him
testifyed
in
Hierusalem
he
was
to
testify
in
Rome
.
I
had
rather
dye
,
then
affirme
this
which
the
Zwinglians
affirme
,
that
Christs
Body
cannot
be
but
in
one
place
.
Therefore
constantly
reproue
them
publickly
and
priuatly
when
occasion
shal
be
.
It
is
easier
for
a
Camel
to
goe
through
the
eye
of
a
needle
,
then
a
rich
man
to
enter
into
the
kingdome
of
God.
who
then
can
be
saued
with
men
this
is
impossible
,
but
with
God
all
things
are
possible
:
God
by
his
absolute
power
,
can
draw
the
huge
Body
of
a
Camell
,
remayning
still
of
that
bignes
,
through
a
needles
eye
:
it
is
contrary
to
the
law
of
nature
.
Mother
of
our
Lord
,
and
the
Mother
of
And
see
the
Centuristes
confessing
and
reporting
this
.
cent.
5.
col.
802.
608.
124.
See
also
Socrates
hist.
l.
7.
c.
●2
.
that
a
body
of
quantity
,
may
be
without
a
quantitiue
measure
.
That
God
is
able
by
his
omnipotent
power
,
to
make
Christes
Body
present
,
without
place
and
quantity
:
When
the
doores
were
shut
where
the
Disciples
were
gathered
togeather
for
feare
of
the
Iewes
,
Iesus
came
and
stood
in
the
middest
.
were
troubled
,
and
affrighted
,
and
imagined
that
they
saw
a
spirit
.
fyery
fornace
vpon
the
waters
it
was
a
spirit
edge
of
a
hill
&c.
that
they
might
throw
him
downe
headlong
:
red
sea
for
the
water
was
as
it
were
a
wall
vpon
their
right
hand
and
left
.
ianna●s
clausis
,
the
doores
being
shut
?
standing
in
the
middest
of
the
Apostles
when
the
doores
were
shut
:
the
dores
being
shut
a
spirit
It
was
a
wonder
how
the
corporall
nature
passed
through
the
impenetrable
body
.
Nothing
of
that
which
is
solid
giueth
place
,
neither
d●
the
wood
or
stones
by
their
nature
loose
any
thing
&c.
Our
Lordes
Body
doth
not
depart
from
it selfe
,
that
it
should
resume
it selfe
of
nothing
,
&
sense
and
speach
giueth
place
,
and
the
truth
of
the
fact
is
without
mans
reason
.
That
suddainly
to
v●nish
out
of
sight
&c.
neither
also
to
penetrate
through
a
solid
body
,
do
take
away
the
truth
of
corporall
substance
.
Christes
body
may
be
in
the
Bread
and
wyne
,
also
in
the
doores
which
were
shut
,
and
stone
of
his
Sepulcher
.
became
vnseene
of
them
to
the
edge
of
the
hill
&c.
that
they
might
throw
him
downe
headlong
,
Quae
sunt
earundem
virium
eamdem
habent
fidem
,
siue
concedantur
,
siue
tollantur
.
Thinges
of
equall
power
haue
the
same
credit
,
concerning
beliefe
,
whether
they
be
granted
,
or
denyed
.
Heere
that
they
may
cause
vs
enuy
,
they
cause
vs
to
speake
maliciously
of
the
power
of
God
Omnipotent
:
but
they
eyther
erre
foolishly
,
or
maliciously
:
for
it
is
not
heere
questioned
what
God
can
do
,
but
what
he
will
do
.
We
belieue
that
the
omnipotency
of
God
is
so
great
,
that
in
the
Eucharist
he
may
eyther
annihilate
the
substance
of
Bread
,
or
els
change
them
into
his
Body
:
But
that
God
doth
exercise
this
his
absolute
Omnipotency
in
the
Eucharist
we
haue
no
certayne
word
of
God
for
it
.
The
Controuersy
in
this
matter
is
not
,
what
may
be
,
but
what
is
:
Christs
Body
may
be
as
well
in
the
Bread
,
as
in
the
Doore
and
stone
of
his
Sepulcher
That
Christ
can
make
the
Bread
his
Body
,
we
grant
;
only
shew
that
Christ
will
make
of
Reall
Bread
,
his
Reall
flesh
,
and
then
this
Controuersy
is
brought
to
an
end
.
We
should
not
belieue
in
Christ
himselfe
,
if
we
feared
the
laughing
of
Pagans
.
9.
11.
12.
Let
vs
alwaies
belieue
God
,
and
not
resist
him
,
although
,
that
which
he
sayth
,
may
seeme
absurd
both
to
sense
and
thought
&c.
his
wordes
cannot
deceiue
vs
,
but
our
sense
is
easily
deceiued
&c.
For
so
much
therfore
as
he
hath
said
,
This
is
my
Body
,
let
vs
in
no
sort
doubt
,
but
belieue
.
This
is
my
Body
which
is
giuen
for
you
,
are
plainer
in
shew
for
our
Reall
Presence
,
then
for
their
Sacramentall
:
The
bread
which
will
giue
is
my
flesh
is
the
true
and
best
Mistres
of
Posterity
,
Th●s
I
cannot
,
nor
will
not
deny
that
if
C●rolost
i●lius
or
any
other
could
for
the
last
fiue
yeares
haue
persuaded
me
that
there
had
beene
nothing
in
the
Sacrament
but
bread
and
wine
,
he
should
hau●
bound
me
vnto
him
by
a
great
good
turne
:
for
I
haue
taken
great
care
in
the
discussion
of
this
matter
,
and
haue
endeauoured
with
all
my
power
,
and
sinewes
stretched
out
,
to
be
rid
thereof
,
for
I
did
will
see
,
that
thereby
I
might
very
greatly
hurt
the
Papacy
&c.
But
I
do
see
my selfe
captiue
,
no
way
being
left
to
escape
,
for
the
Text
of
the
Ghospel●
is
so
plaine
and
strong
&c.
after
prayer
made
,
found
the
little
portion
of
the
Bread
,
which
he
had
placed
on
the
Aultar
,
to
be
made
flesh
,
he
sayd
to
the
woman
,
learne
,
and
now
belieue
him
witnessing
&c.
my
Bloud
is
truly
drinke
.
His
brother
Satyrus
being
by
shipwracke
throwne
into
the
Sea
,
and
hauing
tyed
the
diuine
Sacrament
in
a
stole
,
and
fastened
the
stole
about
his
necke
,
sought
no
boarde
wherby
supported
,
he
might
be
holpen
,
but
thinking
himselfe
therewith
sufficiently
defended
required
no
other
helpe
:
neyther
did
his
hope
leaue
him
,
nor
his
opinion
deceiue
him
,
but
being
the
first
that
was
saued
from
the
water
,
he
was
set
safe
on
shore
&c.
a
certaine
woman
who
when
she
would
with
vnworthy
hands
haue
opened
her
Coffer
,
wherein
was
the
holy
thing
of
our
Lord
,
there
sprung
vp
fire
from
thence
,
whereby
the
was
so
terrifyed
,
that
she
durst
not
touch
it
.
This
was
a
iust
punishment
for
her
reseruing
of
that
which
should
haue
beene
receyued
:
she
would
haue
touched
it
with
vnworthy
hands
.
In
February
in
a
towne
called
Knobloch
,
one
Paul
,
a
Sacrilegious
person
,
went
secretly
into
the
Church
by
night
,
broke
the
Pixe
where
the
Sacrament
was
reserued
,
and
stole
from
thence
two
consecrated
hosts
,
one
of
which
he
sould
to
a
Iew
:
afterward
the
Iew
blinded
with
malice
sayd
,
If
thou
be
the
God
of
Christians
manifest
thy selfe
,
&
that
sayd
,
he
pierced
the
Sacrament
with
his
dagger
,
whereupon
bloud
did
miraculously
issue
forth
&c.
thirty
eight
Iewes
assenting
thereto
,
were
therefore
apprehended
,
and
publickly
burned
the
of
Iuly
in
the
Marchie
of
Brandeburge
;
and
all
Iewes
were
also
thereupon
by
publicke
Decree
banished
out
of
the
sayd
Territories
.
THE
present
Controuersy
is
not
,
whether
Christ
did
institute
the
Eucharist
vnder
both
kindes
,
or
whether
himselfe
did
administer
the
same
in
both
to
his
Apostles
,
or
whether
the
Apostles
,
or
the
Bishops
of
the
Primitiue
Church
,
did
in
like
manner
at
sundry
tymes
practise
the
same
;
for
all
this
the
Catholicke
Church
doth
willingly
graunt
:
But
the
mayne
point
in
Controuersy
is
,
whether
Christ
did
Commaund
the
Administration
of
both
kindes
to
the
Laity
,
and
whether
the
Essence
of
this
Sacrament
be
entyre
in
one
,
and
the
same
Grace
necessary
to
saluation
giuen
to
the
Receiuers
by
one
,
as
both
.
Now
,
in
this
Case
,
the
Catholicke
Church
declareth
and
decreeth
that
,
Hereupon
it
doth
further
decree
that
,
if
any
shall
deny
Thus
cleerly
and
particularly
hath
the
Councell
of
Trent
determined
this
Controuersy
.
It
is
defyned
by
the
Councell
of
Constance
.
And
the
same
is
Decreed
by
the
Councell
of
Basil
.
The
Councell
of
Florence
declared
,
and
that
with
the
assent
of
the
Armenians
,
that
,
The
selfesame
which
these
Councels
haue
Decreed
,
is
generally
taught
,
belieued
,
and
practised
by
all
I
reguard
not
the
Councell
of
Constance
,
whose
authority
if
it
be
of
force
,
why
is
not
that
of
Basil
of
force
also
,
which
Decreeth
to
the
contrary
,
that
it
was
lawfull
for
the
Bohemians
to
receiue
both
kinds
.
The
English
Prot.
Church
decreeth
that
,
And
the
same
is
taught
by
Luther
,
Caluin
,
and
sundry
others
.
In
so
much
,
that
if
you
will
belieue
M.
Morton
,
communicated
the
Laity
vnder
both
kinds
,
the
Councell
of
Ephesus
withstood
him
.
Luthers
obstinate
pryde
was
such
,
as
that
he
affirmed
,
that
,
Who
but
a
Monster
in
religion
would
censure
Articles
of
faith
to
be
Monsters
?
Christ
rising
agayne
from
the
dead
,
now
dyeth
no
more
,
Death
shall
no
more
haue
Dominion
ouer
him
:
He
that
eateth
me
,
the
same
also
shall
liue
by
me
.
he
that
eateth
me
I
am
the
bread
of
lyfe
which
descended
from
heauen
This
is
the
Bread
which
descended
from
heauen
.
My
flesh
is
truly
meate
for
being
many
we
are
one
Bread
,
one
Body
,
all
that
participate
of
one
Bread.
Blessed
are
they
who
hunger
&
thirst
Iustice
,
for
they
shal
be
filled
.
They
that
eate
me
shall
yet
hunger
,
and
they
that
drinke
me
shall
yet
thirst
:
my
flesh
is
truly
meate
and
my
Bloud
is
truly
drinke
,
he
that
eateth
this
Bread
shall
liue
for
euer
.
he
that
eateth
me
shall
liue
by
me
.
Paschal
Lambe
All
did
eate
the
same
spirituall
food
and
all
drunke
the
same
spirituall
drinke
,
He
that
eateth
me
,
the
same
also
shall
liue
by
me
:
This
is
the
Bread
that
came
downe
from
heauen
,
he
that
eateth
this
bread
shall
liue
for
euer
,
he
tooke
Bread
and-blessed
,
and
brake
,
and
did
reach
to
them
,
See
Act.
And
it
came
to
passe
,
whilest
he
sate
at
the
table
with
them
,
he
tooke
bread
,
and
blessed
,
and
brake
,
and
did
reach
to
them
,
and
their
eyes
were
opened
,
and
they
knew
him
,
and
he
vanished
out
of
their
sight
That
they
were
perseuering
in
the
Doctrine
of
the
Apostles
,
&
in
the
Communication
of
the
breaking
of
Bread
they
were
perseuering
&c.
So
let
a
man
esteeme
vs
as
the
Ministers
of
Christ
,
and
the
dispensers
of
the
Mysteries
of
God
:
the
rest
I
will
dispose
when
I
come
.
Going
,
teach
you
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
sonne
,
and
of
the
holy
Ghost
,
from
the
things
immolated
to
Idols
,
and
bloud
,
and
that
which
is
strangled
&c.
It
seemeth
good
to
the
holy
Ghost
and
to
vs
,
to
lay
no
further
burthen
vpon
you
then
these
necessary
things
,
that
ye
abstaine
from
things
immolated
to
Idols
&c.
that
he
walked
through
Syria
and
Cilicia
confirming
the
Churches
,
commanding
them
to
keep
the
Preceptes
of
the
Apostles
and
Ancients
.
Although
the
quality
of
the
worke
inioyned
of
it selfe
be
free
from
fault
,
yet
the
waight
of
authority
adioyned
,
maketh
it
subiect
to
Command
,
and
the
Commandement
subiect
to
sinne
.
Things
indifferent
of
themselues
,
do
after
a
sorte
change
their
nature
,
when
by
some
Commandement
they
are
commanded
or
forbidden
.
they
remayne
indifferent
,
till
the
Church
hath
taken
order
in
them
,
which
being
done
they
are
no
more
indifferent
.
Things
of
themselues
indifferent
,
do
in
a
manner
change
their
natures
when
they
are
Commanded
,
or
forbidden
by
any
lawfull
Command
.
Such
indifferent
things
,
as
by
the
Church
haue
bene
lawfully
and
orderly
instituted
and
approued
,
are
so
far
humane
,
as
that
they
are
also
diuine
,
and
therfore
haue
more
then
humane
Authority
,
yea
plainly
diuine
&c.
Therfore
the
Precepts
of
the
Church
in
things
indifferent
,
are
both
true
and
holy
:
S.
Austine
writing
by
occasion
vpon
the
forsaid
place
of
S.
Luke
,
sayth
.
l.
3.
Ionas
Aurelianensis
writeth
thus
The
Christians
in
Syria
insteed
of
reading
,
in
their
Syriacke
text
read
which
proueth
thi●
place
to
be
vnderstood
not
of
Common
bread
,
but
of
the
E●charist
.
Andreas
Friccius
sayth
So
cleere
and
confessed
then
it
is
,
that
Iames
the
Apostle
,
and
the
Church
of
Hierusalem
in
his
tyme
administred
the
Communion
vnder
one
kind
,
that
no
other
Answere
is
left
to
this
Protestant
,
then
only
to
make
the
Scriptures
and
the
Apostles
practise
,
one
contrary
to
the
other
:
then
which
,
what
more
impious
and
absurd
?
breaking
of
bread
did
sometymes
signify
a
domesticall
banquet
amongst
the
Hebrewes
,
yet
in
this
place
I
do
Interpret
it
of
the
holy
Supper
,
moued
thereto
by
two
reasons
:
for
wheras
it
is
easily
gathered
by
the
sequele
that
no
small
multitude
of
men
was
there
gathered
togeather
,
it
is
not
probable
that
a
Supper
could
be
prepared
in
a
priuate
house
.
Agayne
,
Luke
afterwards
declareth
,
that
Paul
,
not
at
tyme
of
Supper
,
but
after
midnight
,
last
of
all
to
haue
taken
Bread
,
to
which
may
be
added
,
that
he
doth
not
say
,
that
he
tooke
meate
for
refection
sake
,
but
only
that
he
might
tast
Concerning
the
Sacrament
of
the
Chalice
,
you
haue
written
what
I
wrot
at
Constance
;
If
it
may
be
,
endeauour
,
that
at
least
it
may
be
permitted
by
a
Bull
to
them
who
shall
of
deuotion
desire
it
,
Circumstances
annexed
.
Here
fearing
God
,
and
taking
heed
of
the
euill
Customes
of
others
,
I
do
confesse
that
I
do
not
intend
to
condemne
or
censure
for
heretickes
any
such
persons
of
the
Church
,
as
do
impugne
the
Communion
of
the
faithfull
vnder
both
kinds
Although
truly
it
were
an
excellent
thing
to
vse
both
kindes
in
the
Eucharist
,
and
Christ
in
this
thing
hath
Commanded
nothing
as
necessary
;
yet
it
were
better
to
follow
peace
and
vnity
which
Christ
hath
Commanded
vs
to
follow
,
then
to
contend
about
the
kindes
.
They
sinne
not
against
Christ
who
vse
one
kind
,
seeing
Christ
hath
not
commanded
to
vse
it
,
but
hath
left
it
to
the
will
of
euery
one
,
saying
,
As
often
as
you
shall
do
these
,
you
shall
do
them
in
memory
of
me
.
I
am
no
author
that
the
Bohemians
be
compelled
to
the
one
part
of
the
Sacrament
,
but
that
they
be
left
to
that
manner
which
they
will
themselues
:
Let
the
Bishop
only
take
care
,
that
discord
ryse
not
by
the
manner
of
receiuing
,
but
let
him
instruct
them
familiarly
:
that
neither
is
ioyned
with
errour
,
euen
as
it
is
free
from
errour
,
that
Priestes
vse
a
different
habit
from
the
Laity
.
If
thou
shalt
come
to
a
place
in
which
one
only
kind
is
ministred
,
take
only
one
,
as
they
there
receyue
;
if
two
be
offered
,
take
two
,
neither
bring
in
any
thing
singular
,
or
oppose
thy selfe
to
the
multitude
.
Further
I
haue
not
said
or
counsatled
,
neither
is
it
my
intention
,
that
one
or
more
Bishops
by
their
proper
Authority
,
may
beginne
to
minister
to
any
both
kinds
,
vnles
it
should
be
so
ordayned
,
or
Commanded
by
some
Generall
Councell
.
It
is
not
needfull
to
giue
both
kinds
,
but
the
one
alone
sufficeth
:
the
Church
hath
power
of
ordayning
only
one
,
and
the
people
ought
to
be
content
therwith
,
if
it
be
ordayned
by
the
Church
.
Prot.
answered
that
,
they
belieued
and
confessed
whole
Christ
to
be
really
present
,
exhibited
and
receyued
vnder
eyther
kind
,
and
therefore
vnder
the
only
forme
of
Bread
,
neither
did
they
iudge
those
to
do
euill
who
communicated
vnder
one
kind
.
251.
252.
Concerning
both
kinds
of
the
Lords
Supper
,
we
see
many
tumults
to
haue
beene
renewed
&c.
but
the
Pope
without
any
hurt
might
easily
help
these
inconueniences
,
if
taking
away
the
prohibition
,
he
would
leaue
the
vse
free
.
And
this
liberty
&c.
would
nothing
hurt
any
,
and
the
whole
busines
is
in
the
Popes
hands
.
He
erreth
that
thinketh
it
impious
to
eate
swynes
flesh
;
as
also
he
erreth
who
thinketh
it
impious
to
abstayne
from
swines
flesh
;
these
things
are
indifferent
and
placed
in
our
power
,
and
so
I
iudge
of
the
Eucharist
,
that
they
sinne
not
,
who
knowing
and
beliuing
this
liberty
,
do
vse
eyther
part
of
this
signe
the
holy
Church
would
giue
free
power
of
receyuing
this
Sacrament
vnder
one
or
both
kinds
&c.
Reply
p.
for
decyding
of
the
Controuersy
of
one
or
both
kinds
,
it
would
chiefly
auayle
if
the
holy
Church
would
giue
free
choyce
of
receyuing
this
Sacrament
,
vnder
one
,
or
both
kinds
:
Vnles
you
eate
the
flesh
of
the
Sonne
of
man
,
&
drinke
his
bloud
,
you
shall
not
haue
lyfe
in
you
.
taking
the
Chalice
,
he
gaue
thankes
,
and
gaue
to
them
saying
,
drinke
you
all
of
this
.
I
receyued
of
our
Lord
,
that
which
also
I
haue
deliuered
vnto
you
,
that
our
Lord
Iesus
&c.
tooke
Bread
,
and
giuing
thankes
,
brake
and
sayd
,
take
yee
and
eate
,
this
is
my
Body
which
shal
be
deliuered
for
you
;
this
do
yee
for
the
Commemoration
of
me
.
In
like
manner
also
the
Chalice
,
after
he
had
supped
saying
,
This
Chalice
is
the
new
Testament
in
my
bloud
,
this
do
yee
,
as
often
as
you
shall
drinke
,
for
the
Commemoration
of
me
:
Drinke
yee
all
of
this
vnles
yee
eate
the
flesh
of
the
Sonne
of
man
,
and
drink●
his
bloud
,
you
shall
not
haue
lyfe
in
you
:
17.
§.
33.
he
threatned
them
,
See
that
no
man
know
it
:
but
they
went
forth
and
bruted
him
in
all
that
Country
,
wash
one
anothers
feete
He
that
eateth
me
,
the
same
also
shall
liue
by
me
:
whether
he
could
giue
vs
his
flesh
to
eate
.
He
that
eateth
this
bread
,
shall
liue
for
euer
:
He
that
shall
strike
his
father
and
mother
shall
dye
Gould
and
siluer
I
haue
not
,
he
that
shall
strike
his
Father
,
or
Mother
shall
dy
Gould
,
or
siluer
I
haue
not
.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
Iudgement
to
himselfe
whosoeuer
shall
eate
this
Bread
,
or
drinke
the
Chalice
of
our
Lord
vnworthily
&c.
(
nisi
,
vnles
The
wicked
shall
not
ryse
in
Iudgment
,
and
the
sinners
in
the
Councell
of
the
Iust
,
The
wicked
shall
not
ryse
in
Iudgment
,
nor
sinners
in
the
Councell
of
the
iust
Gould
and
siluer
I
haue
not
,
neither
Gould
,
nor
siluer
I
haue
.
Vnles
you
eate
the
flesh
of
the
Sonne
of
Man
,
and
drinke
his
Bloud
,
you
shall
not
haue
lyfe
in
you
If
you
shall
not
eate
the
flesh
of
the
Sonne
of
Man
,
or
,
if
you
shall
not
drinke
his
Bloud
,
you
shall
not
haue
lyfe
in
you
:
he
that
shall
eate
the
flesh
,
or
drinke
the
Bloud
,
shall
haue
life
:
I
am
the
liuing
Bread
that
came
downe
from
heauen
,
if
any
shall
eate
of
this
bread
he
shall
liue
for
euer
:
He
that
eateth
me
,
the
same
also
shall
liue
by
me
:
He
that
eateth
this
Bread
shall
liue
for
euer
:
bread
,
his
flesh
,
his
flesh
and
bloud
,
and
himselfe
,
ly●e
euerlasting
Vnles
you
shall
eate
&c.
Drinke
ye
all
of
this
(
all
All
seeke
the
things
which
are
their
owne
,
All
haue
sinned
All
cryed
Crucify
him
(
all
(
all
And
when
euening
was
come
,
he
cometh
with
the
twelue
,
and
when
they
were
sitting
at
the
table
,
and
eating
&c.
that
they
dranke
all
of
it
.
When
it
was
euening
,
he
sate
downe
with
the
twelue
Apostles
&c.
And
whilest
they
were
at
Supper
,
Iesus
tooke
Bread
,
and
blessed
,
and
brake
,
and
gaue
to
his
Disciples
and
said
,
Take
ye
and
eate
&c
And
taking
the
Chalice
,
he
gaue
thankes
,
and
gaue
to
them
saying
,
Drinke
ye
all
of
this
&c.
And
an
Hymne
being
said
,
they
went
forth
vnto
Mount
Oliuet
,
then
Iesus
said
vnto
them
,
All
you
shal
be
scandalized
in
me
in
this
night
.
(
all
Drinke
ye
all
of
this
Eate
ye
all
of
this
Eate
you
all
of
this
Take
yee
and
eate
yee
all
of
this
.
drinke
yee
all
of
this
Taking
the
Chalice
he
gaue
thankes
,
and
sayd
,
take
and
deuide
among
you
:
eate
and
drinke
I
confesse
my selfe
to
be
ouercome
with
this
vnanswerable
reason
,
neyther
haue
I
read
,
heard
,
or
found
what
to
say
agaynst
it
.
Do
this
This
do
you
as
often
as
you
shall
drinke
&c.
As
often
as
you
shall
drinke
,
This
is
my
Bloud
which
shal
be
shed
for
you
,
and
for
many
,
This
of
all
chiefly
vrgeth
,
and
altogeather
concludeth
me
:
This
is
my
bloud
which
shal
be
shed
for
you
,
and
for
many
.
Drinke
yee
all
of
this
Erit
clamor
in
plateis
super
vino
,
There
shall
be
crying
for
the
wyne
in
the
streets
.
THe
richest
treasure
which
Christ
our
Sauiour
left
vnto
his
Church
,
was
the
holy
and
dreadfull
Sacrifice
of
the
Masse
;
concerning
which
the
Catholicke
Church
belieueth
,
that
In
the
first
Councell
of
Nice
it
is
said
,
●his
Canon
is
mentioned
,
and
acknowledged
by
Oecolampadius
,
Caluin
,
Iewell
,
and
Bilson
.
In
the
second
Councell
of
Nice
,
we
are
taught
,
that
(
or
figure
In
the
Councell
Senonense
these
Articles
were
condemned
,
According
to
these
Councels
all
Catholickes
belieue
,
that
Christ
our
Lord
did
at
his
last
supper
,
institute
a
true
,
proper
,
and
externall
Sacrifice
of
his
Body
and
Bloud
,
to
be
offered
to
his
Eternall
Father
in
memory
of
his
Death
and
Passion
by
the
Ministery
of
Priestes
:
and
that
the
same
is
propitiatory
for
sinne
.
Our
Churches
are
falsly
accused
that
they
abolish
Masse
;
for
Masse
is
retayned
with
vs
,
and
celebrated
with
great
reuerence
:
The
Ancient
before
Gregory
make
no
mention
of
priuate
Masse
:
Exam.
part.
Popish
writers
haue
noted
what
words
were
added
by
Roman
Bishops
to
the
words
of
Consecration
vttered
by
Christ
.
The
whole
Canon
of
the
Masse
is
from
Apostolical
Tradition
,
&
if
any
shall
but
shew
himselfe
to
doubt
thereof
,
he
is
excommunicated
.
yet
presseth
,
that
Pope
Alexander
ordayned
water
to
be
mingled
with
wyne
in
the
Celebration
of
the
Eucharist
:
for
there
ought
not
(
as
we
haue
receyued
from
our
Fathers
,
and
reason
it selfe
teacheth
)
in
the
Chalice
of
our
Lord
eyther
wyne
alone
,
or
water
alone
to
be
offerd
.
Felix
ordayned
Consecration
of
Aultars
Pelagius
added
to
the
Masse
the
yearely
memories
of
the
dead
:
The
Papists
giue
out
,
how
sacrificing
Priestes
are
the
Creators
of
Christ
:
Ib.
Art.
The
Papists
deliuer
how
the
Masse
is
a
Sacrifice
&c.
meritorious
to
all
them
for
whom
it
is
offered
,
although
they
be
not
&c.
endewed
eyther
with
zeale
or
knowledge
,
but
quite
destitute
of
fayth
,
and
that
,
ex
opere
operato
:
The
English
Protestant
Church
Decreeth
,
that
Whitaker
teacheth
that
Surely
this
Caluins
Lord
foresaw
that
these
holy
Ministers
would
be
so
busied
with
their
wyues
and
Children
,
that
they
could
not
well
attend
to
pure
Sacrifices
.
externall
Sacrifice
The
Manichees
being
ignorant
what
is
to
be
condemned
in
the
Sacrifices
of
the
Gentiles
,
and
what
to
be
vnderstood
in
the
Sacrifices
of
the
Hebrewes
,
and
what
to
be
houlden
,
or
obserued
in
the
Sacrifice
of
Christians
,
do
sacrifice
their
owne
vanity
to
the
Diuell
.
In
the
Chalice
of
our
Lord
water
alone
cannot
be
offered
,
neyther
wyne
alone
&c.
What
is
so
sacrilegious
as
to
breake
,
raze
,
and
remoue
the
Aultars
of
God
?
&c.
For
what
is
the
Aultar
,
but
the
seat
of
the
Body
and
Bloud
of
Christ
?
These
all
,
your
fury
hath
razed
,
or
broken
,
or
remoued
&c.
what
hath
Christ
offended
you
,
whose
Body
and
Bloud
there
resyded
?
&c.
That
in
the
diuine
Scripture
seuerall
Sacrifices
are
mentioned
,
some
before
the
manifestation
of
the
New
Testament
&c.
&
another
now
,
which
is
agreable
to
this
manifestation
&c.
and
which
is
demonstrated
not
only
from
the
Euangelicall
,
but
also
from
the
Propheticall
writings
.
But
Melchisedech
king
of
Salem
bringing
forth
bread
and
wyne
,
for
he
was
the
Priest
of
God
most
high
,
blessed
him
&c.
Our
Lord
hath
said
,
and
it
shall
not
repent
him
,
Thou
art
a
Priest
for
euer
according
to
the
order
of
Melchisedech
The
Priest
of
God
most
high
Thou
art
a
Priest
according
to
the
Order
of
Melchisedech
:
for
he
was
a
Priest
of
the
most
high
:
for
he
was
a
Priest
of
the
most
high
God.
for
he
was
a
Priest
And
he
was
a
Priest
&c.
(
and
quia
,
for
and
he
was
a
Priest
of
the
most
high
,
he
brought
forth
wyne
and
bread
,
he
blessed
Melchisedech
king
of
Salem
brought
forth
bread
and
wyne
,
for
he
was
a
Priest
of
the
most
high
God
:
thou
art
but
dead
,
because
of
the
woman
which
thou
hast
taken
:
for
she
is
a
mans
wyfe
,
and
she
is
maried
to
a
husband
Blessed
art
thou
among
women
and
blessed
is
the
fruite
of
thy
wombe
,
Blessed
art
●hou
among
women
,
because
the
fruite
of
thy
wombe
is
blessed
.
It
sheweth
the
cause
why
Mary
was
blessed
Euery
high
Priest
is
appointed
to
offer
guiftes
and
Hosts
,
wherefore
it
is
necessary
that
he
also
haue
some
thing
that
he
may
offer
.
exerciseth
his
continuall
Priesthood
in
presenting
his
Church
before
God
,
and
making
continuall
Intercession
for
vs
:
This
is
the
Bloud
of
the
Testament
which
God
hath
Commanded
vnto
you
:
This
Chalice
is
the
New
Testament
in
my
Bloud
:
This
is
my
Bloud
of
the
New
Testament
which
shal
be
shed
for
many
.
This
is
my
Bloud
That
the
daily
Sacrifice
shal
be
taken
away
,
and
the
abhominable
desolation
set
vp
Exam.
part.
during
all
the
tyme
of
Antichristes
raigne
:
Essentiall
properties
of
the
Church
shall
continue
euen
during
Antichrists
raigne
.
daily
Sacrifice
Christ
,
who
by
his
Sacrifice
,
shall
take
away
the
Sacrifice
and
Ceremonies
of
the
law
.
The
continuall
Sacrifice
shal
be
taken
away
,
and
the
abhomination
to
desolation
shal
be
set
vp
:
they
shall
take
away
the
continuall
Sacrifice
,
and
they
shall
giue
abhomination
into
desolation
,
I
haue
no
will
in
you
&c.
And
guift
I
will
not
receyue
of
your
hands
,
for
from
the
rising
of
the
Sunne
,
euen
to
the
going
downe
,
my
name
is
great
among
the
Gentiles
,
and
in
euery
place
there
is
Sacrificing
,
and
there
is
offered
to
my
name
a
cleane
Olation
,
because
my
name
is
great
among
the
Gentiles
.
A
holy
Priesthood
to
offer
vp
spirituall
Sacrifices
acceptable
to
God.
O
you
Priestes
that
despise
my
name
&c
You
offer
vncleane
Bread
vpon
my
Aultar
.
Truly
the
Opposition
of
the
Priestes
doth
require
in
this
place
a
Sacr●fice
properly
taken
.
Ibid.
sect.
to
be
meant
of
the
Eucharist
.
Calu.
in
Buxderfius
Synagoga
Iudaica
.
p.
A
change
of
externall
worship
is
plainly
and
cleerly
foretould
,
sub
Christo
regnante
,
to
be
in
Christes
tyme
.
It
belongeth
to
the
participation
of
this
Table
which
the
Priest
himselfe
the
Mediatour
of
the
New
Testament
offereth
according
to
the
Order
of
Melchisedech
of
his
Body
&
Bloud
:
for
that
Sacrifice
hath
succeeded
all
those
Sacrifices
of
the
Old
Testament
,
because
insteed
of
all
those
Sacrifices
,
his
Body
is
offered
,
and
giuen
to
the
Communicantes
.
He
shall
purge
the
sonnes
of
Leui
,
and
will
streine
them
as
gold
and
as
siluer
,
&
they
shal
be
offering
Sacrifices
to
our
Lord
in
Iustice
.
He
beginneth
at
the
Priests
,
that
they
might
be
lightes
and
shine
to
others
:
And
I
will
choose
out
of
them
Priests
and
Leuites
:
Ecclesiasticall
Pastors
Incense
,
and
pure
Oblation
See
how
manifestly
and
plainly
he
hath
expressed
the
mysticall
Table
,
which
is
the
vnbloudy
Sacrifice
;
the
Incense
also
he
calleth
the
sacred
prayers
which
are
offered
after
the
sayd
Sacrifice
.
vnbloudy
Sacrifice
In
euery
place
is
offered
vp
to
my
name
a
pure
Oblation
This
is
my
Body
which
is
giuen
to
you
,
The
Cup
which
is
powred
to
you
,
pro
vobis
,
for
you
which
shal
be
shed
giuing
thankes
brake
&c.
For
when
they
saw
that
he
was
dead
,
they
brake
not
his
legs
&c.
that
the
Scripture
might
be
fulfilled
,
You
shall
not
breake
a
bone
of
him
.
The
bread
which
we
breake
&c.
Why
doth
the
Apostle
add
,
which
we
breake
?
this
in
the
Eucharist
may
be
seene
,
but
on
the
Crosse
not
but
al●ogeather
the
contrary
for
a
bone
of
him
(
sayth
the
tex
e
)
you
shall
not
breake
,
therfore
what
he
doth
not
suffer
on
the
Crosse
that
doth
he
suffer
in
the
Sacrifice
of
the
last
supper
,
when
the
formes
are
broken
.
Here
I
expound
,
to
be
broken
to
be
put
,
for
to
be
sacrificed
though
improperly
,
yet
not
absurdly
&c.
For
not
simply
and
without
addition
,
our
Lord
doth
offer
vs
his
Body
,
but
as
it
was
sacrificed
for
vs
.
There
is
the
Sacrifice
dispensed
and
taken
,
which
was
once
offered
on
the
Crosse
for
our
sinnes
.
Do
this
in
remembrance
of
me
,
Facietis
&
hircum
pro
peccato
&c.
you
shall
offer
a
goate
for
a
Sacrifice
for
sinne
:
faciet
Sacerdos
vnum
pro
peccato
,
&
alterum
in
holocaustum
,
The
Priest
shall
offer
one
Sacrifice
for
sinne
,
and
the
other
for
a
holocaust
:
Cùm
faciam
vitula
profrugibus
ipse
venito
,
when
I
sacrifice
heyfers
for
fruites
come
thou
.
The
Chalice
of
Benediction
which
we
do
blesse
,
it
is
not
the
Communication
of
the
Bloud
of
Christ
?
And
the
Bread
which
we
breake
,
is
it
not
the
participation
of
the
Body
of
our
Lord
?
for
being
many
we
are
one
Bread
,
one
Body
,
all
that
participate
of
one
bread
&c.
they
that
eate
the
hosts
,
are
they
not
partakers
of
the
Aultar
?
the
things
that
the
heathen
do
immolate
,
they
do
immolate
to
Diuells
&c.
you
cannot
be
partakers
of
the
Table
of
our
Lord
,
and
of
the
Table
of
Diuells
.
We
haue
an
Aultar
,
whereof
they
haue
not
power
to
eate
,
which
serue
the
Tabernacle
.
Know
you
not
,
that
they
which
wayte
of
the
Temple
,
are
partakers
of
the
Temple
,
And
are
not
they
which
eate
of
the
Sacrifice
,
partakers
of
the
Temple
?
Melchisedech
King
of
Salem
,
Priest
of
God
most
high
,
gaue
wyne
and
bread
sanctifyed
nutriment
in
type
of
the
Eucharist
.
Christ
is
Priest
for
euer
according
to
the
order
of
Melchisedech
,
which
Order
is
this
,
comming
from
that
Sacrifice
,
and
thence
descending
,
that
Melchisedech
was
Priest
of
God
most
high
,
that
he
offered
Bread
and
wyne
,
that
he
blessed
Abraham
;
for
who
is
more
a
Priest
of
God
most
high
,
then
our
Lord
Iesus
Christ
,
who
offered
Sacrifice
to
God
the
Father
,
and
offered
the
same
which
Melchisedech
had
offered
,
bread
and
wyne
,
viz.
his
owne
Body
and
Bloud
.
That
therfore
in
Genesis
the
blessing
might
be
rightly
celebrated
about
Abraham
by
Melchisedech
the
Priest
,
the
Image
of
Christs
Sacrifice
consisting
in
bread
and
wyne
went
before
,
which
thing
our
Lord
perfecting
and
performing
,
offered
bread
,
and
Chalice
mixt
with
wyne
,
and
he
that
is
the
plenitude
,
fulfilled
the
verity
of
the
prefigured
Image
.
1.
0.
It
is
granted
that
Cyprian
thought
the
Bread
and
wyne
brought
forth
by
Melchisedech
to
be
a
figure
of
the
Sacrament
,
and
that
herin
also
Melchisedech
resembled
the
Priesthood
of
Christ
.
Our
Lord
Iesus
Christ
,
sayth
Cyprian
,
l.
is
the
high
Priest
of
God
the
Father
,
and
first
offered
Sacrifice
to
God
the
Father
,
and
commanded
the
same
to
be
done
in
remembrance
of
him
;
and
that
Priest
truly
executeth
Christes
place
,
that
doth
imitate
that
which
Christ
did
,
and
then
he
offereth
in
the
mongst
vs
,
and
taught
a
new
Oblation
of
the
New
Testament
,
which
Oblation
the
Church
receyuing
from
the
Apostles
,
throughout
the
whole
world
offereth
to
God
,
to
him
who
giueth
vs
nourishment
,
the
first
fruits
of
his
guiftes
in
the
New
Testament
,
of
whom
amongst
the
twelue
Prophets
,
Malachy
hath
thus
foretould
:
I
haue
no
will
in
you
,
sayth
our
omnipotent
Lord
,
and
I
will
take
no
Sacrifice
at
your
hands
,
because
from
the
rising
of
the
Sunne
,
to
the
setting
thereof
,
my
Name
is
glorifyed
amongst
the
Gentiles
,
and
in
euery
place
Incense
is
offered
to
my
Name
,
and
a
pure
Sacrifice
,
because
my
Name
,
is
great
amongst
the
Gentiles
,
sayth
our
Lord
Almighty
,
manifestly
signifying
by
these
thinges
,
because
the
former
people
indeed
ceased
to
offer
to
God
,
but
in
euery
place
a
Sacrifice
is
offered
to
God
,
and
this
pure
,
for
his
Name
is
glorifyed
amongst
the
Gentils
.
Irenaeus
&c.
seemeth
to
speake
very
incommodiously
,
when
he
sayth
,
He
taught
the
new
Oblation
of
the
New
Testament
,
which
the
Church
receiuing
from
the
Apostles
,
offered
to
God
ouer
all
the
world
.
And
that
they
may
know
not
in
Iudaea
one
Prouince
of
the
world
,
neyther
in
one
Citty
of
Iudaea
called
Hierusalem
,
but
in
euery
place
an
Oblation
to
offered
,
not
vncleane
,
as
was
offered
by
the
people
of
Israell
but
a
cleane
one
,
as
in
the
Ceremonies
of
the
Christians
;
for
from
the
rising
of
the
Sunne
to
the
setting
thereof
,
the
name
of
our
Lord
is
great
amongst
the
Gentils
,
our
Sauiour
saying
,
Father
I
haue
manifested
thy
name
to
men
.
And
therefore
of
you
,
Priests
and
Princes
of
the
Iewes
,
in
euery
place
a
cleane
Oblation
is
offered
vnto
me
,
&
my
Name
is
great
among
the
Gentils
.
We
sacrifice
therefore
to
our
highest
Lord
a
Sacrifice
of
prayse
:
we
sacrifice
to
God
a
full
,
odoriferous
,
and
most
holy
Sacrifice
,
we
sacrifice
after
a
new
manner
,
according
to
the
New
Testament
,
a
pure
host
.
The
Church
which
euery
where
carryeth
about
Christ
in
it
,
is
prohibited
from
no
place
,
but
in
euery
place
there
be
Aultars
,
in
euery
place
doctrine
;
these
things
God
foretould
by
his
Prophet
,
for
both
declaring
the
Churches
sincerity
and
bringing
into
obloquie
the
ingratitude
of
the
other
people
,
he
speaketh
vnto
them
,
I
haue
no
pleasure
in
you
&c.
marke
how
cleerely
,
and
plainly
he
interpreteth
the
mysticall
Table
,
which
is
the
vnbloudy
host
,
and
the
pure
perfume
he
calleth
holy
prayers
,
which
are
offered
after
the
host
.
Thou
seest
how
it
is
granted
that
,
that
Angelicall
Sacrifi●e
should
euery
where
be
knowne
,
thou
seest
it
circumscribed
with
no
limits
,
neyther
the
Aultar
,
nor
the
song
:
In
euery
place
Incense
is
offered
to
my
Name
,
therefore
the
mysticall
Table
,
the
heauenly
and
exceeding
Venerable
Sacrifice
is
indeed
the
prime
pure
host
.
The
old
Sacrifice
is
abrogated
,
and
the
new
celebrated
,
with
Malachie
This
is
my
flesh
,
This
is
my
Bloud
,
So
often
as
with
these
words
of
this
fayth
it
is
done
,
this
bread
substantiall
,
and
this
Cup
consecrated
with
holy
blessing
,
profiteth
to
the
health
of
the
whole
man
,
being
both
a
medicine
and
Sacrifice
to
heale
Infirmities
,
and
purge
sinnes
.
Malachias
prophecying
of
the
Church
,
which
we
see
by
Christ
now
propagated
,
speaketh
plainly
to
the
Iewes
in
the
person
of
God
,
(
I
haue
no
pleasure
in
you
&c.
)
This
Sacrifice
by
the
Priesthood
of
Christ
according
to
the
Order
of
Melchisedech
,
seeing
we
now
see
it
to
be
offered
vp
in
euery
place
,
from
the
Sunne
rysing
to
the
setting
thereof
,
but
the
Sacrifice
of
the
Iewes
to
whome
it
is
sayd
,
I
haue
no
pleasure
in
you
&c.
they
cannot
deny
to
haue
ceased
&c.
It
is
ordinary
to
those
knaues
to
scrape
togeather
whatsoeuer
is
read
faulty
in
the
Fathers
:
when
therefore
they
obiect
the
place
of
Malachy
to
be
expouned
by
Irenaeus
of
the
Sacrifice
of
the
Masse
,
the
Oblation
of
Melchisedech
to
be
so
handled
by
Athanasius
,
Ambrose
,
Augustine
,
Arnobius
,
let
it
be
briefly
answered
,
the
selfe
same
writers
elswhere
do
interprete
Bread
,
the
Body
of
Christ
,
but
so
ridiculously
,
that
reason
and
truth
compelleth
vs
to
dissent
.
Doth
he
not
know
that
the
opinion
of
Nyssen
is
of
it selfe
absurd
&c.
He
sayth
,
when
ther●fore
Christ
gaue
to
his
Disciples
his
body
to
eate
&c.
then
latently
&c.
vnspeakably
,
and
inuisibly
the
Body
was
sacrificed
&c.
houres
the
Irons
did
without
any
outward
help
,
fall
loose
from
the
said
imprisoned
persons
.
His
hands
were
loosed
specially
at
those
tymes
when
Masse
was
celebrated
for
him
:
his
wyse
calling
to
memory
the
dayes
and
houres
,
acknowledged
him
to
be
loosed
euen
then
when
for
him
she
remembred
the
Sacrifice
to
be
offered
.
S.
persons
,
who
heard
it
from
the
party
himselfe
,
whereupon
hauing
so
good
proofe
,
I
thought
good
to
insert
the
same
without
any
doubt
into
my
Ecclesiasticall
history
.
Dearly
beloued
,
I
am
persuaded
that
many
of
you
do
know
that
wherof
now
I
will
remember
you
.
him
declared
in
priuate
to
his
speciall
spirituall
friends
.
Dotage
to
belieue
that
Angels
be
there
present
:
I
weighe
not
worth
a
flye
that
tale
you
tell
out
of
Bede
,
of
him
that
had
his
Chaines
fallen
off
in
Masse
time
,
that
credulous
and
superstitious
age
had
many
such
feigned
miracles
.
the
like
fable
telleth
Gregory
,
hom.
in
Euang
A
house
being
haunted
with
euill
Spirits
&c.
a
Priest
went
and
offered
there
the
Sacrifice
of
Christes
Body
,
one
went
,
prayed
,
and
ministred
the
Communion
)
praying
very
earnestly
that
the
vexation
might
cease
,
&
by
Gods
mercy
it
forthwith
ceased
.
389.
591.
that
it
is
cleere
that
Superstition
began
&c.
as
also
to
Pray
,
and
Sacrifice
for
Soules
.
of
the
house
haunted
with
Spirits
,
and
cleered
by
the
Priest
saying
Masse
in
it
.
The
Relation
and
mutuall
dependance
in
which
Aultar
and
Sacrifice
are
by
nature
linked
togeather
.
Aultars
of
stone
and
Hostes
do
confirme
the
Sacrifice
of
the
Masse
for
the
mutuall
relation
of
Aultars
and
Sacrifices
.
We
erect
Aultars
vpon
which
we
Sacrifice
to
the
one
God.
Vpon
the
Aultar
the
Body
of
our
Lord
is
offered
.
We
build
Aultars
to
the
God
of
Martyrs
,
although
in
memory
of
Martyrs
;
for
what
Bishop
&c.
standing
at
the
Aultar
,
hath
any
tyme
said
,
we
offer
to
thee
Peter
,
or
Paul
?
Aultars
take
their
name
from
the
most
pure
&
vnbloudy
Sacrifice
.
what
is
the
Aultar
,
but
the
seate
of
the
Body
,
and
Bloud
of
Christ
?
The
Sacrifice
of
the
Aultar
That
Christ
is
a
Priest
according
to
the
Order
of
Melchised●ch
who
first
offered
bread
and
wyne
:
and
Christ
consecrated
bread
and
wyne
into
his
Body
and
Bloud
,
the
similitude
of
which
Sacrifice
Melchisedech
sent
before
&c:
Melchisedech
offered
bread
and
wyne
Gen.
and
Christ
consecrated
bread
and
wyne
into
his
Body
and
Bloud
offered
it
to
God
the
Father
,
and
committed
it
to
his
Disciples
to
be
offered
.
The
Sacrament
of
the
Aultar
,
and
being
a
Priest
sayd
Masse
,
as
Iohn
Iohnson
acknowledgeth
,
euen
to
his
dying
day
;
to
which
his
Masse
the
people
during
his
last
restraint
resorted
,
at
his
Hosts
house
in
Constance
,
Wiccliffe
in
his
Booke
de
Apostasia
c.
approueth
all
the
rytes
of
the
Masse
,
from
the
beginning
almost
to
the
end
,
affirming
that
it
is
excellent
and
excellently
declared
,
and
concluding
of
all
that
ryte
,
and
saying
:
It
is
certaine
,
that
all
such
things
are
so
far
forth
laudable
,
as
they
do
stir
vp
,
that
Christ
may
be
more
loued
.
Thus
he
&c.
Wiccliffe
celebrated
his
Masses
,
after
the
rite
,
and
forme
of
the
Church
&c.
Melchisedech
was
a
King
,
and
a
Priest
,
he
offered
bread
and
wyne
also
for
the
Patriarch
Abraham
and
his
family
&c.
But
what
is
the
Oblation
of
bread
and
wyne
for
Abraham
?
this
expresseth
the
Priestood
of
Christ
,
from
this
tyme
to
the
end
of
the
world
,
in
which
tyme
the
Church
offereth
the
Mysticall
Sacrament
of
the
Aultar
,
of
his
precious
Body
and
Bloud
.
It
is
not
lawfull
for
Christian
Pastours
to
cast
away
the
consent
and
Harmony
of
Interpretation
,
and
that
both
for
the
neernes
of
the
Apostles
age
,
as
also
for
the
singular
concord
of
all
,
which
is
had
in
all
places
&c.
with
the
consent
as
it
were
of
all
:
the
sacred
Oblation
of
Melchisedech
is
proposed
,
that
not
only
for
Abraham
and
his
Souldiars
,
but
also
to
God
the
vnbloudy
Sacrifice
may
seeme
to
be
offered
Symbolically
:
But
if
some
Doctours
affirme
,
Melchisedech
to
haue
giuen
to
Abraham
bread
and
wyne
,
yet
they
do
not
deny
that
primary
Oblation
which
was
made
to
God.
The
Sacrament
of
the
Aultar
the
Sacred
Host
His
opinion
,
as
the
Papists
thought
at
that
tyme
,
was
perfect
concerning
the
Sacrament
.
punishing
the
impugners
thereof
Member
of
the
Catholicke
Church
of
Christ
,
and
the
Church
in
his
tyme
for
a
true
Church
.
Melchisedech
by
his
bread
and
wyne
signifyed
the
Sacrifice
of
the
holy
Communion
:
the
Masse
of
Christ
Melchisedech
receyueth
Abraham
returning
from
the
warre
,
and
admitteth
him
to
the
Sacrifice
,
and
blesseth
him
.
Many
there
are
who
thinke
a
Sacrifice
to
be
proued
by
the
Apostle
,
where
he
dehorteth
from
the
society
of
such
as
sacrifice
to
Idols
by
Arguments
taken
from
the
beliefe
of
the
Sacrifice
vsed
by
the
Iewes
and
Gentils
for
he
seemeth
to
compare
Sacrifice
to
Sacrifice
as
Chrysostome
teacheth
,
&
his
Comparison
so
to
stand
,
that
by
it
is
gathered
,
Christians
in
the
Lords
Supper
,
to
haue
a
certayne
peculiar
sacrifice
wherby
they
are
made
partakers
of
our
Lord
,
as
the
Idolaters
by
their
abhominable
Sacrifice
,
are
made
partakers
of
Diuels
:
which
thing
if
it
be
so
,
it
seemeth
it
may
be
answered
,
that
in
the
Supper
of
Christians
are
the
Body
and
Bloud
of
Christ
,
which
are
a
holy
a
Sacrifice
,
but
commemoratiue
:
Continueth
for
euer
,
and
hath
an
euerlasting
Priesthood
,
were
Priests
multiplied
,
because
that
by
death
they
were
prohibited
to
continue
.
Maister
,
King
,
Pastour
,
Preacher
that
property
is
(
euerlasting
)
that
p●sseth
not
away
from
one
to
another
:
he
is
a
Priest
for
euer
,
according
to
the
Order
of
Melchisedech
.
the
lambe
slaine
from
the
beginning
of
the
world
Hostia
incruenta
,
an
vnbloudy
Sacrifice
It
is
the
organ
,
meanes
,
and
instrument
,
by
which
the
benefits
of
Christ
may
be
conferred
and
applyed
.
Euery
Prot.
doth
acknowledge
the
Ministration
of
the
Sacrament
to
be
a
dispensation
of
the
Sacrifice
of
Christs
death
.
we
are
partakers
of
Redemption
,
and
the
benefit
of
the
Sacrifice
is
applyed
to
vs
.
Philem
v.
Euery
high
Priest
&c.
is
appoynted
for
men
in
those
things
that
appertayne
to
God
;
that
he
may
offer
Guiftes
and
Sacrifices
for
sinnes
&c.
and
therefore
he
ought
,
as
for
the
people
so
also
for
himselfe
to
offer
for
sinnes
.
Nor
tha●
he
should
offer
himselfe
often
,
as
the
high
Priest
entreth
into
the
Holyes
euery
yeare
in
the
bloud
of
others
.
Ib.
c.
We
are
sanctifyed
by
the
Oblation
of
the
Body
of
Iesus
Christ
once
.
By
one
Oblation
ha●h
he
consummated
for
euer
them
that
are
sanctifyed
.
Now
there
is
not
an
Oblation
for
sinnes
.
Otherwyse
he
ought
to
haue
suffered
often
from
the
beginning
of
the
world
:
because
euery
high
Priest
is
appointed
to
offer
.
Christ
our
Lord
sacrificeth
for
vs
:
and
offereth
a
Sacrifice
for
sinnes
vnto
the
liuing
God
,
himselfe
,
alwayes
an
effectuall
Sacrifice
,
&
continuing
still
our
Priest
,
executeth
his
office
(
of
Priesthood
)
before
God
in
heauen
.
Wheresoeuer
Christ
is
present
,
there
doth
he
offer
himselfe
in
the
fight
of
his
Father
to
obtayne
vs
remission
for
his
Sacrifice
once
offered
vpon
the
Crosse
&c.
in
the
Masse
he
is
corporally
present
,
therfore
in
the
Bread
he
presenteth
himselfe
to
his
Father
for
our
Saluation
no
lesse
then
in
heauen
.
Reall
Presence
but
admitted
,
the
Sacrifice
of
Christes
Body
doth
thence
necessarily
follow
.
From
this
foundation
(
of
corporall
presence
and
eating
)
aswell
Adoration
as
Oblation
of
the
Body
and
Bloud
of
Christ
in
Sacrifice
must
necessarily
follow
,
and
be
graunted
.
If
Christ
be
contayned
in
the
Bread
,
why
is
he
not
to
be
adored
and
offered
?
This
is
my
Body
which
is
giuen
for
you
:
This
is
the
Chalice
the
New
T●stament
in
my
Bloud
which
shal
be
shed
for
you
:
Do
this
in
remembrance
Our
Lord
did
then
chiefly
ordayne
the
Sacrament
of
Pennance
,
when
rising
from
death
,
he
breathed
vpon
his
Disciples
saying
,
Receaue
yee
the
holy
Ghost
,
whose
sins
you
shall
forgiue
they
are
forgiuen
them
and
whose
you
shall
retayne
,
they
are
retayned
By
which
so
notable
act
,
and
words
so
playne
,
the
consent
of
all
Fathers
hath
alwayes
vnderstood
,
power
of
remitting
&
retayning
sinnes
to
haue
beene
communicated
to
the
Apostles
,
and
their
lawfull
Successours
.
teacheth
,
the
forme
of
the
Sacrament
of
Pennance
&c.
to
be
placed
in
these
wordes
:
I
absolue
thee
&c.
The
actes
of
the
Penitent
himselfe
,
to
wit
,
Contri●ion
,
Confession
,
and
Satisfaction
,
are
as
it
were
the
matter
of
this
Sacrament
&c.
Contrition
is
sorrow
of
mynd
and
detestation
of
sinne
committed
,
with
purpose
to
sinne
no
more
&c.
From
the
Institution
of
the
Sacrament
of
Pennance
&c.
all
the
Church
hath
euer
vnderstood
,
entyre
Confession
of
sinnes
to
haue
beene
also
ordayned
by
our
Lord
,
&
to
be
necessary
by
Gods
Law
to
all
that
haue
fallen
after
Baptisme
&c.
Concerning
Satisfaction
,
the
Church
declareth
,
that
it
is
altogether
false
and
different
from
the
word
of
God
the
fault
is
neuer
forgiuen
by
our
Lord
,
but
all
the
punishment
is
also
pardoned
&c.
so
great
is
the
bounty
of
Gods
munificence
,
that
we
may
not
only
satisfy
God
the
Father
through
Christ
Iesus
with
punishments
voluntarily
by
our selues
●●dertaken
for
the
reuenge
of
sinne
,
or
imposed
by
sentence
of
the
Priest
,
according
to
the
measure
of
the
fault
:
but
also
which
is
she
greatest
argument
of
loue
,
by
temporall
punishments
inflicted
by
God
,
and
by
vs
patiently
suffered
.
Concerning
the
Pennance
of
sinnes
,
which
is
the
Cure
of
the
Soule
,
we
iudge
it
profitable
to
all
men
;
and
that
Pennance
be
appointed
to
Penitents
by
Priests
,
Confession
being
made
&c.
Pennance
is
the
fourth
Sacrament
whose
as
it
were
matter
are
the
actes
of
the
Penitent
,
which
are
distinguished
into
three
parts
,
the
Contrition
of
the
hart
&c.
the
Confession
of
the
mouth
&c.
the
satisfaction
for
sinnes
according
to
the
sentence
of
the
Priest
&c.
The
forme
of
this
Sacrament
are
the
words
of
Absolution
,
which
the
Priest
vttereth
,
when
he
sayth
:
I
absolue
thee
&c.
The
Minister
of
this
Sacrament
is
the
Priest
,
hauing
authority
to
absolue
,
eyther
ordinary
,
or
by
Commission
of
Superiours
.
20
,
22.23
1.
3.
Our
Babylon
is
not
content
with
this
,
she
hath
also
so
extinguished
faith
,
as
that
with
shamles
forhead
she
den●●th
it
to
be
necess●ry
in
this
Sacrament
,
yea
with
Antichristian
impie●●
she
defyneth
it
Heresy
,
If
any
shall
affirme
faith
to
be
necessary
,
This
I
haue
done
by
that
Doctrine
,
Pennance
to
be
of
no
waig●t
,
vnlesse
it
be
done
in
Faish
and
Charity
,
which
themselues
also
teach
,
only
that
they
neither
know
or
teach
,
what
is
Faith
,
or
what
is
Charity
.
Contrition
goeth
before
the
faith
of
promise
,
and
is
much
more
profitable
,
as
not
being
a
worke
,
but
merit
of
saith
.
The
merit
of
Christs
Passion
&c.
Instit.
l.
But
of
the
interiour
renouation
of
the
mynd
which
draweth
with
it
true
amendment
of
life
,
a
strange
silence
.
with
them
there
is
much
speach
of
Contrition
and
Attrition
.
For
as
much
as
concerneth
Confession
it
is
to
be
obserued
,
that
the
matter
is
by
Gods
Law
,
but
the
forme
by
Positiue
Law.
The
Aduersaries
do
not
shew
any
necessity
of
Confession
to
haue
beene
imposed
vpon
the
faythfull
before
Innocent
the
Lombard
first
made
of
Pennance
a
Sacrament
.
The
English
Prot.
Church
decreeth
,
that
And
●eereup●n
Prot.
teach
,
that
,
Ecclesiasticall
Ministers
Caluin
thinketh
that
So
that
Prot.
deny
the
Sacrament
of
Pennance
,
and
all
necessity
of
Confession
.
They
say
they
giue
the
reuerence
to
God
,
to
whome
alone
they
reserue
the
power
of
forgiuing
sinnes
,
but
none
do
greater
iniury
vnto
him
,
then
those
who
will
breake
his
Commandements
:
for
seeing
our
Lord
himselfe
in
his
Ghospel
hath
sayd
,
Receyue
you
the
Holy
Ghost
,
whose
sinnes
you
shall
rem
t
they
shal
be
remitted
,
who
doth
more
honour
him
,
he
who
obeyeth
his
Commandements
,
or
he
who
resisteth
?
Sinners
were
to
be
inuited
to
Pennance
,
but
the
hope
of
remission
they
were
not
to
haue
from
Priestes
,
but
from
God
alone
,
who
hath
power
to
forgiue
sinnes
:
which
when
he
had
spoken
,
the
Emperour
sayd
.
O
Acesius
,
set
vp
a
ladder
,
and
if
thou
canst
ascend
alone
to
heauen
.
The
Nouatians
did
reserue
to
God
alone
,
the
power
of
forgiuing
sinnes
.
They
giue
remission
to
such
as
are
Confessed
without
prescribing
tyme
for
Pennance
,
as
the
lawes
of
the
Church
command
.
We
are
to
confesse
our
sinnes
to
God
onely
:
and
that
Confession
of
sinnes
to
a
Priest
is
not
needfull
.
Christ
the
Sonne
of
Man
,
&
conuersing
then
vpon
Earth
,
forgaue
sinnes
,
but
not
as
he
was
man
,
but
as
he
was
true
God
:
euen
as
in
the
same
diuine
nature
he
wrought
miracles
,
not
as
he
was
man
.
In
Gal.
Christ
himselfe
as
he
was
Man
could
not
worke
a
miracle
.
Priestes
by
no
right
,
but
damnable
abuse
,
do
vse
in
Confessions
and
Excommunications
the
office
of
bynding
and
loosing
;
for
all
we
who
are
Christians
,
haue
the
Common
office
of
the
keyes
.
Be
now
certaine
,
and
let
him
acknowledge
himselfe
whosoeuer
knoweth
himselfe
to
be
a
Christian
that
we
are
all
Pri●stes
alike
,
that
is
,
haue
the
same
power
in
the
word
and
euery
Sacrament
.
who
can
forgiue
sinnes
but
only
God
?
that
they
might
know
,
that
the
Sonne
of
man
hath
power
in
Earth
to
forgiue
sinnes
:
the
multitudes
&c.
glorifyed
God
,
that
gaue
such
power
vnto
men
.
As
my
Father
sent
me
,
I
also
send
you
.
I
will
giue
to
thee
the
keyes
of
the
kingdome
of
Heauen
,
and
whatsoeuer
thou
shalt
bynd
vpon
Earth
,
it
shal
be
bound
also
in
the
heauens
;
and
whatsoeuer
thou
shalt
loose
in
Earth
,
it
shal
be
loosed
also
in
the
heauens
:
Amen
I
say
to
you
,
wha●soeuer
you
shall
bynd
vpon
Earth
shal
be
bound
also
in
heauen
,
and
whatsoeuer
you
shall
loose
vpon
Earth
shal
be
loosed
also
in
heauen
.
Peace
be
to
you
,
as
my
Father
And
many
of
them
that
belieued
,
came
confessing
and
declaring
their
deedes
.
And
many
of
them
that
had
followed
curious
things
,
brought
togeather
their
bookes
,
and
burnt
them
before
all
.
following
of
curious
things
burned
their
bookes
Redeeme
thy
sinnes
with
Almes
He
will
saue
his
people
from
their
sinnes
:
Thy
sinnes
are
forgiuen
thee
19.
18.
Of
their
owne
accord
they
Confessed
the
sinnes
of
their
life
past
:
&
Num.
That
man
or
woman
when
they
sh●ll
do
any
of
all
the
sinnes
,
that
are
went
to
chance
to
men
,
and
by
negligence
haue
transgressed
the
Commandement
of
the
Lord
,
&
haue
offended
,
they
shall
confesse
their
sinne
,
&
restore
the
principall
it selfe
.
The
people
of
the
old
Testament
did
not
make
Confession
to
the
Priest
of
their
particular
sinnes
Lyra
in
Leuit.
c.
Confiteatur
omnes
iniquitates
non
explicando
omnia
particulariter
:
let
him
confesse
all
iniquities
,
not
expressing
all
things
particularly
:
then
went
forth
to
him
Hierusalem
and
all
Iewry
,
and
all
the
Country
about
Iordan
,
and
were
baptized
of
him
in
Iordan
confessing
their
sinnes
.
Before
Baptisme
Confession
of
sinnes
is
required
,
nisi
examine
priùs
habito
,
but
after
examination
of
Consc●ence
.
THe
Fathers
do
most
cleerly
expound
the
Scriptures
in
this
behalfe
,
so
S.
Au●tine
aduising
incontinent
persons
sayth
,
As
also
By
which
it
appeareth
,
that
Saint
Austine
expounding
sundry
Texts
of
Scripture
,
teacheth
Confession
to
God
alone
is
not
sufficient
,
but
that
it
must
be
also
made
to
Priestes
,
to
whome
God
hath
giuen
power
to
absolue
from
sinne
.
S.
Ambrose
reporteth
the
Nouatian
Heretickes
to
say
accordingly
as
Prot.
still
say
,
S.
Hierome
teacheth
that
In
Mat.
S.
Chrisostome
speaking
of
the
great
dignity
of
Priesthood
affirmeth
,
that
,
And
agayne
Or
what
can
be
spoken
more
plainly
against
Protestants
?
According
to
Pacianus
S.
Basil
belieueth
that
The
Fathers
Doctrine
heerein
is
so
cleere
,
that
the
C●nturists
speaking
of
those
ancientest
tymes
of
Cyprian
and
Tertullian
affirme
that
,
And
wheras
M.
Morton
affirmeth
against
this
Confession
of
the
Centuristes
,
that
this
sheweth
M.
Morton
to
be
either
very
ignorant
,
or
very
false
:
for
if
he
but
read
he
shall
fynd
him
say
M.
Morton
if
he
please
,
may
here
see
that
S.
Cyprian
mentioneth
euen
sinnes
in
thought
:
&
though
he
had
not
,
what
would
this
diminish
from
the
forsaid
Confession
,
made
by
the
Centuristes
of
S.
Cyprians
cleerest
doctrine
for
Confession
.
Now
as
Concerning
Pennance
&
Satisfaction
,
wheras
the
4.
Carthage
Councell
decreed
,
that
this
Canon
is
confessed
by
Osiander
,
and
approued
The
great
Pennance
and
corporall
Austerities
vsed
in
ancient
tymes
,
is
also
acknowledged
,
and
disliked
by
the
Centuristes
,
who
heerin
reproue
the
Fathers
of
the
fourth
age
,
and
the
other
ages
precedent
.
Caluin
houldeth
sayth
Chemnitius
Wherof
also
saith
Melancthon
Whitaker
saith
plainly
,
that
,
And
that
So
confessed
are
the
Fathers
for
the
Sacrament
of
Pennance
.
THough
the
practise
of
Pennance
be
litle
pleasing
to
Prot.
yet
they
spare
not
to
preach
and
teach
the
great
necessity
euen
of
the
Sacrament
of
Pennance
and
Confession
.
Lobechius
Doctour
and
Professour
in
the
Vniuersity
of
Rostocke
,
writeth
thus
confidently
heerof
,
And
another
saith
Luther
giueth
this
wholsome
counsaile
In
like
manner
other
Prot.
affirme
,
In
reguard
wherof
others
of
their
Brethren
name
them
But
some
proceed
so
far
herin
,
that
they
reproue
295.
301.
●
.
●4
Caluin
expounding
those
words
of
the
Apostle
,
acknowledgeth
,
that
the
Inst
l.
And
a
litle
before
And
more
particularly
concerning
Confession
he
sayth
,
Instit.
l.
And
hauing
said
,
and
confirmed
from
the
Testimony
of
S.
Iames
,
that
,
Inst.
l.
he
giueth
this
his
Interpretation
therof
:
And
a
litle
after
As
also
Inst.
l.
And
the
same
is
acknowledged
by
the
Husse
affirmeth
that
Rokzana
sayth
And
the
same
is
taught
by
the
Perkins
speaking
of
Confession
granteth
,
that
the
want
thereof
,
A
speach
most
true
,
seeing
the
want
thereof
causeth
amongst
all
Protestants
a
generall
inundation
of
enormous
sinnes
.
But
by
the
premises
all
men
may
see
that
all
sorts
of
Protestants
,
Hussites
,
Lutheranes
&
Caluinistes
,
do
acknowledge
and
teach
the
Sacrament
of
Pennance
,
and
Confession
of
sinnes
.
Who
can
forgiue
sinnes
but
only
God
?
That
you
may
know
that
the
Sonne
of
Man
hath
power
in
Earth
to
forgiue
sinnes
,
then
said
he
to
the
sicke
of
the
palsey
;
Aryse
,
take
vp
thy
bed
,
and
goe
into
thy
house
.
And
he
arose
,
and
went
into
his
house
.
And
the
multitudes
seeing
it
&c.
glorifyed
God
that
gaue
such
power
to
men
:
None
is
good
but
only
God
That
which
I
haue
,
the
same
I
giue
to
thee
,
In
the
name
of
Iesus
Christ
of
Nazareth
,
Aryse
and
walke
&c.
And
he
went
walking
and
leaping
,
and
praysing
God.
God
only
knoweth
the
harts
of
men
,
Names
proper
to
God
may
in
some
respect
be
attributed
to
others
,
they
belong
to
God
properly
,
and
to
man
but
in
respect
he
is
the
Minister
of
God
,
The
Ministery
of
Reconciliation
Only
God
can
absolue
from
sinne
,
but
s●
,
that
he
doth
this
somtymes
immediatly
&
sometymes
mediatly
,
by
his
Ministers
,
pardoning
our
fault
&c.
The
Caluinists
therefore
erre
,
who
&c.
take
away
that
efficacy
from
the
Absolution
of
the
Minister
of
the
word
&c.
contending
that
the
Minister
doth
absolue
only
as
a
Messenger
.
It
is
false
,
that
Confession
which
is
made
to
God
,
doth
take
away
priuate
Confession
.
THE
liberty
of
the
new
Ghospell
extending
it selfe
so
farre
as
to
the
taking
away
of
all
punishment
after
the
forgiuenes
of
the
fault
:
in
condemnation
thereof
the
Catholicke
Church
teacheth
,
that
And
therfore
she
further
Decreeth
,
that
,
In
the
Councell
Senonense
it
is
decreed
,
that
,
Agreably
to
these
Councels
2.
3.
Catholickes
with
one
consent
teach
,
that
after
the
remission
of
the
fault
,
there
often
remaineth
the
guilt
of
temporall
punishment
to
be
paid
:
And
that
the
same
may
be
satisfyed
by
the
good
works
of
Prayer
,
Fasting
,
Almes
,
and
the
like
.
Wherfore
I
said
true
,
that
this
Arbitrary
Satisfaction
is
neither
found
in
Scriptures
or
Fathers
&c.
That
all
this
of
Satisfaction
is
false
,
and
lately
faigned
without
authority
of
Scriture
,
and
Ancient
Ecclesiasticall
writers
:
And
not
Longobarde
doth
speake
thus
of
Satisfaction
&c.
To
do
Pennance
it
sufficeth
not
,
to
amend
our
manners
,
and
to
depart
from
euill
deeds
,
vnles
for
these
which
are
done
,
God
be
satisfyed
by
the
sorrow
of
Pennance
,
by
the
groanes
of
humility
,
by
the
Sacrifice
of
a
contrite
hart
,
Almes
working
therwith
.
What
Catholicke
writers
bring
from
the
Fathers
for
Satisfaction
,
is
for
the
most
part
Canons
,
out
of
the
absurd
fooleries
of
Monkes
.
do
obscure
the
Ghospell
,
be●ause
they
faigne
eternall
Death
to
be
abolished
by
our
Compensation
:
yea
the
vnlearned
do
easily
transferre
Satisfactions
also
to
the
Remission
of
the
fault
.
The
Monkes
here
defyne
Satisfaction
to
be
workes
not
due
,
wherwith
they
will
haue
the
paines
of
Purgatory
to
be
redeemed
,
or
certainly
some
other
temporall
punishments
,
for
so
they
teach
:
God
seeing
he
is
mercifull
doth
remit
the
fault
:
but
seeing
he
is
Iust
and
a
Reuenger
,
doth
change
the
paine
Eternall
,
into
the
temporall
of
Purgatory
:
Then
they
adde
,
part
of
these
punishments
to
be
remitted
by
the
Power
of
the
keyes
;
Part
to
be
redeemed
with
Satisfactions
.
The
Protestant
Church
is
in
so
great
dislike
of
Satisfaction
and
doing
of
Pennance
,
as
that
the
very
name
therof
is
hatefull
vnto
them
.
Luther
saith
,
Instit.
l.
In
Mat.
And
the
same
is
taught
by
many
other
Protestantes
.
What
had
Christ
bestowed
vpon
vs
,
if
punishment
should
be
yet
exacted
for
our
sinnes
?
Because
thou
&c.
hast
eaten
of
the
tree
wherof
I
commanded
thee
that
thou
shouldest
not
eate
,
cursed
is
the
Earth
in
thy
worke
;
with
much
toyling
shalt
thou
eate
therof
all
the
dayes
of
thy
life
&c.
In
the
sweat
of
thy
face
shalt
thou
eate
thy
bread
,
till
thou
returne
to
earth
:
As
by
one
man
sinne
entred
into
this
world
,
and
by
sinne
death
,
and
so
vnto
all
men
death
did
passe
,
in
which
all
sinned
.
I
haue
forgiuen
it
according
to
thy
word
But
yet
all
the
men
that
&c.
haue
tempted
me
&c.
neither
haue
obeyed
my
voyce
,
they
shall
not
see
the
land
for
the
which
I
sware
to
their
Fathers
:
but
your
Carcasses
shall
lye
in
the
wildernes
:
Your
Children
shall
wander
in
the
Desart
yeares
,
and
shall
beare
your
fornications
&c.
yeares
,
you
shall
receyue
your
iniquities
,
and
shall
know
my
reuenge
.
I
in
the
day
of
reuenge
will
visit
this
sinne
also
of
theirs
:
our
Lord
therfore
smote
the
people
for
the
fault
concerning
the
Calfe
:
Our
Lord
hath
taken
away
thy
sinne
:
Neuertheles
because
thou
hast
made
the
Enemyes
of
our
Lord
to
blaspheme
,
for
this
thing
the
Sonne
that
is
borne
to
thee
,
dying
shall
dye
.
hart
stroke
him
after
the
people
was
numbred
;
and
Dauid
said
to
our
Lord
,
I
haue
sinned
very
much
in
this
fact
,
but
I
pray
thee
Lord
transferre
the
iniquity
of
thy
Seruant
:
If
they
shall
prophane
my
Iustices
,
and
not
keep
my
Commandements
:
I
will
visit
their
iniquities
with
a
rod
,
and
their
sinnes
with
stripes
;
But
my
mercy
I
will
not
take
away
from
him
.
31.
35.
41.
49
God
did
them
not
to
reuenge
or
punish
,
but
rather
to
teach
and
admonish
vs
to
be
more
wary
afterwards
,
In
what
day
soeuer
thou
shalt
eate
of
it
,
thou
shalt
dye
the
death
.
because
thou
hast
eaten
of
the
tree
,
cursed
is
the
Earth
for
thy
sake
.
Because
thou
hast
made
the
Enemies
of
our
Lord
to
blaspheme
,
for
this
thing
thy
sonne
shall
dye
.
fury
and
anger
Visited
in
the
day
of
reuenge
&c.
for
the
fault
concerning
the
Calfe
which
Aaron
had
made
.
God
thou
wast
propitious
to
them
,
and
taking
vengeance
vpon
all
their
Inuentions
.
appointeth
to
deliuer
such
an
one
to
Sathan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saued
in
the
day
of
our
Lord
Iesus
Christ
.
Whom
you
haue
pardoned
any
thing
,
I
also
,
for
my selfe
also
that
which
I
pardoned
,
if
I
pardoned
any
thing
for
you
in
the
person
of
Christ
:
Redeeme
thy
sinnes
with
Almes
,
and
thine
Iniquities
with
the
mercies
of
the
poore
.
By
mercy
and
truth
iniquity
is
redeemed
.
Instit.
l.
Is
not
this
Babylon
the
great
City
which
I
haue
built
to
be
the
house
of
the
kingdome
in
the
strength
of
my
power
,
and
in
the
glory
of
my
beauty
?
And
when
the
word
was
yet
in
the
kings
mouth
,
a
voyce
came
downe
from
heauen
&c.
Thy
kingdome
shall
passe
from
thee
,
and
from
men
they
shall
cast
thee
out
&c.
till
thou
know
,
that
the
High
one
ruleth
in
the
kingdome
of
men
,
and
to
whomsoeuer
he
will
,
he
giueth
it
.
Almes
deliuereth
from
all
Sinne
and
from
Death
.
giue
Almes
,
and
behould
all
things
are
cleane
vnto
you
.
Breake
of
thy
sinnes
by
righteousnes
,
redeeme
with
Almes
Beware
you
do
not
your
Iustice
before
men
,
by
the
name
of
Iustice
with
the
Hebrewes
,
is
also
signifyed
beneficence
,
or
beneficialnes
to
the
poore
:
and
that
in
this
place
of
Daniel
it
is
specially
taken
for
Almes
.
Wash
you
,
be
cleane
,
take
away
the
euill
of
your
cogitations
from
myne
eyes
,
cease
to
do
peruersly
,
learne
to
do
good
,
seeke
Iudgment
,
succour
the
oppressed
,
iudge
for
the
Pupill
,
defend
the
widdow
;
And
come
and
accuse
me
,
saith
our
Lord
,
If
your
sinnes
shal
be
as
scarlet
,
they
shal
be
made
whyte
as
snow
;
and
if
they
be
red
as
vermilion
,
they
shal
be
white
as
wool
.
THe
forsaid
Scriptures
are
answerably
expounded
by
the
Ancient
Fathers
:
so
(
saith
S.
Cyril
S.
Chrisostome
expounding
S.
Paul
,
saith
,
S.
Hierome
teacheth
that
But
none
is
more
full
herin
then
S.
Austine
,
With
S.
Austine
agreeth
S.
Gregory
saying
,
According
to
S.
Cyprian
(
Baptisme
But
the
Fathers
are
so
cleere
for
Satisfaction
and
Pennance
,
as
D.
Whitaker
affirmeth
,
that
they
And
that
The
Cen●uristes
speaking
of
the
third
Age
,
relate
that
,
Caluin
also
doth
so
much
dislike
the
Fathers
Doctrine
of
Satisfaction
,
as
that
he
writeth
thus
,
So
Confessed
it
is
,
that
the
Ancient
Fathers
taught
our
Doctrine
of
Satisfaction
and
Pennance
.
THe
great
Deuine
of
Scotland
Iohn
Knox
contesteth
,
&
collecteth
from
the
forsaid
Scriptures
,
that
the
sinnes
of
such
as
are
Elect
,
and
therfore
freed
from
Hell
punishment
,
are
neuertheles
yet
temporally
punished
,
and
that
not
for
Admonition
only
against
sinne
to
come
,
but
in
Gods
Iustice
and
hatred
to
the
said
sinnes
already
past
:
to
this
end
he
saith
,
with
sundry
other
Scriptures
by
him
alleadged
to
the
same
effect
.
And
yet
it
is
certaine
,
that
the
fault
of
Adam
,
and
Dauids
sinnes
were
forgiuen
them
.
Gaspar
Oleuianus
affirmeth
that
teacheth
that
Sarcerius
teacheth
not
only
but
also
by
good
workes
.
And
here
withall
agreeth
the
Confession
of
Auspurg
teaching
that
,
The
Confession
of
Saxony
doth
distinguish
betwene
eternall
Punishment
,
and
the
Punishment
of
this
lyfe
:
affirming
further
that
,
Of
the
like
Iudgment
also
is
Peter
Martyr
.
And
the
Confession
of
Wittemberg
doth
vpon
this
ground
acknowledge
,
PROTESTANTS
denying
any
punishment
to
remayne
the
fault
being
pardoned
,
do
consequently
affirme
all
Indulgences
to
be
superfluous
:
as
also
that
the
Church
hath
no
authority
to
grant
them
:
But
in
Confutation
heerof
the
Church
hath
Decreed
,
that
,
It
was
ordayned
in
the
Councell
of
Arles
:
In
the
fourth
Laterane
Councel
it
is
graunted
,
that
,
And
it
is
euident
,
that
Indulgences
haue
bene
actually
giuen
by
seuerall
Generall
Councels
.
And
Catholickes
now
belieue
that
to
remit
the
temporall
Punishment
or
chasticement
due
to
sinners
after
the
offence
it selfe
and
the
guilt
therof
be
forgiuen
of
God
,
is
an
Indulgence
or
Pardon
:
And
that
God
hath
giuen
to
the
Pastours
of
the
Church
power
and
authority
to
giue
the
same
.
3.
§.
5.
Let
them
acknowledge
whether
these
be
their
Decrees
;
Martyrs
by
their
Death
to
haue
performed
more
to
God
,
and
merited
,
then
was
needfull
for
them
:
and
so
great
plenty
of
merits
to
haue
abounded
to
them
which
might
redound
to
others
:
Lest
therefore
so
great
a
good
should
be
in
vayne
,
their
bloud
to
be
mingled
with
the
bloud
of
Christ
,
and
of
both
,
the
treasure
of
the
Church
to
be
made
,
for
remission
and
satisfaction
sinnes
.
That
we
ma●
be
〈…〉
washed
in
vaine
,
for
corruptible
gold
and
siluer
〈…〉
and
workes
,
may
and
will
●a●e
v●
,
〈◊〉
we
will
●hat
●epenta●●●
〈…〉
of
necessity
vnto
saluation
of
man
;
for
without
the
same
a
Popi
h
●don
may
saue
:
But
without
eyther
a
Pardon
from
the
Pope
〈◊〉
●u●●
〈◊〉
or
Absolution
of
a
Priest
,
there
is
no
saluation
,
by
the
Doctrine
of
〈◊〉
Church
of
Rome
:
The
English
Protestant
Church
hath
Decreed
,
that
,
Luther
affirmeth
that
,
(
29
)
Caluin
professeth
Instit.
l.
Possesse
you
the
kingdome
prepared
for
you
&c.
For
I
was
hungry
and
you
gaue
me
to
eate
&c.
Giue
Almes
,
and
behould
all
things
are
cleane
to
you
.
Almes
deliuereth
from
all
sinne
Water
quencheth
burning
fyre
,
and
Almes
resisteth
sinnes
.
&
Mat.
Euery
one
shall
receiue
his
owne
reward
according
to
his
owne
labour
.
the
sinnes
of
wicked
Parentes
vpon
their
Children
all
his
workes
I
will
rent
asunder
thy
kingdome
&c.
Neuertheles
in
thy
dayes
I
will
not
do
it
because
of
Dauid
thy
Father
.
for
Dauids
sake
&c.
because
Dauid
had
done
right
in
the
eies
of
our
Lord
.
because
Abraham
had
obeyed
voyce
and
kept
If
I
shall
fynd
in
Sodome
iust
persons
within
the
City
,
I
will
spare
the
whole
place
for
their
sake
.
Let
in
this
present
tyme
your
aboundance
supply
their
want
;
that
their
aboundance
also
may
supply
your
want
,
that
there
be
an
equality
.
Thou
art
all
faire
,
O
my
loue
,
and
there
is
not
a
spot
in
thee
:
a
sword
should
pierce
her
soule
.
Would
god
my
sinnes
were
weighed
wherby
I
haue
deserued
wrath
,
&
the
calamity
which
I
suffer
,
in
a
ballance
.
As
the
sand
of
the
sea
this
would
appeare
heauier
.
&c.
And
I
am
not
guilty
in
Conscience
of
any
thing
.
Our
glory
is
this
,
the
testimony
of
our
Conscience
,
that
in
simplicity
and
sincerity
of
God
&c.
We
haue
conuersed
in
this
world
.
I
most
gladly
will
bestow
,
and
will
my selfe
moreouer
be
bestowed
for
your
soules
.
I
sustaine
all
thinges
for
the
Elect.
I
reioyce
in
suffering
for
you
,
and
do
accomplish
those
things
that
want
of
the
Passions
of
Christ
in
my
flesh
,
for
his
Body
which
is
the
Church
.
whatsoeuer
thou
shalt
loose
in
Earth
,
it
shal
be
loosed
also
in
the
heauens
Whatsoeuer
you
shall
loose
vpon
Earth
,
shal
be
loosed
also
in
heauen
.
whose
sinnes
you
shall
forgiue
&c.
Whome
you
haue
pardoned
any
thing
,
I
also
:
for
my selfe
also
that
which
I
pardoned
;
If
I
pardoned
any
thing
for
you
,
in
the
person
of
Christ
,
that
we
be
not
circumuented
of
Sathan
.
the
person
of
Christ
Pardons
sealed
with
lead
,
called
the
Popes
Bulles
,
were
graunted
by
Pope
Adrian
,
Anno
S.
Gregory
remitted
Canonicall
Pennance
,
and
promised
cleane
remission
of
sinnes
to
such
as
frequented
Churches
on
set
dayes
.
46.
47.
Gregory
confirmed
by
Indulgences
Pilgrimages
to
Images
for
the
Deuotion
of
the
people
:
And
that
he
was
a
defendour
of
Pardons
,
yet
not
a
seller
he
first
graunted
Pardons
for
set
dayes
,
and
to
such
as
visited
Churches
.
He
first
graunted
Pardon
of
sinnes
to
the
people
visiting
Churches
vpon
set
dayes
,
in
Decret.
and
in
Psal.
Paenit
Gregory
the
and
Boniface
the
were
the
chiefe
Authors
of
Pardons
.
Dayes
of
Indulgence
and
Pardon
The
Ancient
Bishops
were
wont
to
cut
of
great
parts
of
enioyned
Pennance
,
which
Remission
was
c●lled
an
Indulgence
.
In
the
Articles
of
the
Councell
of
Nice
are
superstitious
rytes
,
euen
the
obseruation
of
dayes
,
to
wit
,
of
Peace
and
superstitious
Pennances
de
Pudicitia
15
16
18.
not
long
before
the
yeare
of
Christ
I
am
falsly
accused
to
teach
,
that
Indulgences
were
nothing
.
The
Pope
who
is
the
immediate
Vicar
of
Christ
hath
authority
to
graunt
Indulgences
&c.
Indulgences
do
take
away
punishments
imposed
by
Bishops
,
and
holy
Fathers
&c.
Bishopes
and
Curats
are
bound
to
admit
with
all
reuerence
the
Commissaries
of
Apostolicall
Pardons
.
PROTESTANCY
euer
hauing
for
an
indiuiduall
Companion
Sensuality
,
will
by
no
meanes
admit
of
appointed
fastes
,
or
abstinence
from
the
better
meates
:
whereas
the
Church
of
Christ
for
iust
reasons
doth
command
both
.
So
in
the
Laodicene
Councell
it
is
ordained
,
that
,
In
the
Councell
Agathense
it
is
decreed
,
that
,
In
the
eight
Councell
of
Toledo
it
is
defyned
,
that
,
In
the
Councell
Gangrense
it
is
sayd
,
And
the
like
is
taught
by
sundry
other
The
Common
opinion
of
all
Catholickes
is
,
that
they
are
bound
in
Conscience
to
obserue
such
dayes
of
fasts
,
&
Abstinence
from
such
meates
,
as
the
Church
shall
command
:
and
that
the
infringing
of
these
without
iust
cause
is
sinfull
.
Telesphorus
ordayned
the
fast
of
Lent.
Calixtus
to
haue
ordained
the
Ember
weekes
fasting
of
it selfe
Luther
teacheth
that
12.
§.
20.
21.
Others
teach
,
that
But
how
impertinent
and
vntrue
this
is
,
we
shall
see
hereafter
.
He
taught
that
fasting
dayes
are
not
to
be
obserued
.
He
disliked
set
fasts
&c.
he
was
iustly
condemned
.
Set
fasts
are
not
to
be
obserued
&c.
but
that
according
to
liberty
a
man
is
to
fast
when
he
will
.
Aerius
taugh
nothing
concerning
fasting
different
from
the
Catholicke
faith
,
Fasts
,
or
Abstinence
from
certaine
meates
do
nothing
profite
.
To
belieue
,
that
such
as
abstaine
from
wyne
and
flesh
haue
no
greater
merit
,
is
not
the
part
of
a
Christian
,
but
of
Iouinian
.
We
grant
it
to
be
true
what
Sanders
hath
of
the
Iouinianists
and
vs
,
Fast
and
Abstinence
from
certaine
mea●es
to
profit
nothing
.
Aerians
desired
rather
to
fast
vpon
Sunday
,
and
to
eat
vpon
wednesday
and
friday
.
To
fast
on
the
Lords
day
is
a
great
offence
,
especially
since
the
detestable
heresy
of
the
Manichees
&c.
who
appoint
vnto
their
hearers
this
day
as
lawfull
to
be
fasted
vpon
.
The
fasts
and
haircloathes
of
Beastes
are
in
as
great
esteeme
with
God
,
as
of
men
,
and
of
the
contrary
.
Fasting
of
it selfe
doth
no
more
profit
to
gaine
the
kingdome
of
Heauen
,
no
more
I
say
,
then
meate
or
drinke
.
I
Daniel
mourned
the
dayes
of
three
weekes
,
desiderable
bread
I
did
not
eate
,
and
flesh
and
wyne
entred
not
into
my
mouth
&c.
Locustes
and
wyldhony
from
wyne
and
flesh
Drinke
not
yet
water
,
but
vse
a
litle
wyne
for
thy
stomacke
,
and
thy
often
infirm●ties
.
commanded
his
sonnes
not
to
drinke
wyne
:
and
they
haue
not
drunke
vntill
this
day
because
they
haue
obeyed
the
Commandement
of
their
Father
.
Fasts
of
Moneths
,
of
the
fe●tiuall
day
Exam.
part.
ioy
and
great
solemnities
Abstaine
from
things
immolated
to
Idols
,
and
bloud
,
and
that
which
is
strangled
.
It
hath
seemed
good
to
the
holy
Ghost
and
to
vs
,
to
lay
no
further
burden
vpon
you
then
these
necessary
things
.
Paul
commanding
them
to
keep
the
Precepts
of
the
Apostles
,
and
the
Ancients
.
S.
Austine
affirmeth
,
that
fasting
in
generall
is
commanded
by
the
Scriptures
:
(
sayth
he
Wherfore
concerning
this
last
he
further
teacheth
that
,
And
when
the
custome
of
the
people
is
different
,
then
saith
he
,
And
then
relating
how
that
for
the
satisfaction
of
his
Mother
he
demaunded
of
S.
Ambrose
what
was
to
be
done
,
when
the
custome
of
fasting
was
various
,
he
reporteth
S.
Ambrose
his
Answere
to
be
this
,
S.
Ambrose
applyeth
those
words
of
the
Apostle
,
to
our
moderne
Epicureans
that
take
away
fasting
,
and
deny
the
merit
therof
:
(
saith
he
Concerning
the
fast
of
Lent
,
S.
Austine
affirmeth
that
,
And
of
the
bond
therof
he
auoucheth
that
,
Yea
,
saith
S.
Ambrose
And
againe
(
them
Lastly
S.
Hierome
speaking
of
the
practise
and
obligation
of
his
tymes
saith
,
The
Fathers
of
the
Councell
Senonense
do
Decree
that
,
Prescribed
fastes
were
so
generally
vsed
in
the
Primitiue
Church
,
that
Caluin
saith
,
Inst.
l.
(
Fathers
Chemnitius
acknowledgeth
,
that
And
the
very
same
is
confessed
by
Scroderus
.
And
wheras
S.
Austine
teacheth
,
that
,
this
is
confessed
and
disliked
in
S.
Austine
by
the
Centuristes
686.
687.
3.
●
.
3.
and
Hamelmanus
.
Scultetus
(
to
vse
his
owne
words
)
affirmeth
,
So
ancient
and
approued
is
our
Catholicke
custome
of
obseruing
prescript
fastes
and
Abstinence
from
certaine
Meates
.
THis
Catholike
truth
is
so
cleere
,
as
that
M.
Hooker
vndertaketh
speciall
proofe
therof
,
and
doubteth
not
to
say
,
And
then
reckoning
vp
the
seuerall
fasts
of
the
Iewes
,
and
the
causes
therof
,
he
concludeth
.
The
Prot.
Author
of
the
Booke
entituled
,
doth
purposely
and
at
large
defend
set
fasting
daies
,
and
Abstinence
from
certaine
meates
,
reprouing
his
other
Brethren
for
reiecting
the
Ancient
Fathers
in
this
behalfe
,
and
condemning
Ae●ius
for
the
now
Prot.
Doctrine
,
and
vndertaking
a
particular
and
large
Defence
of
the
fast
of
Lent.
Caluin
acknowledgeth
thus
much
,
that
,
Inst.
l.
M.
Trig
professeth
to
defend
and
vrge
against
his
other
Prot.
Brethren
,
So
free
are
our
appointed
fasts
from
any
Doctrine
of
Deuils
,
or
Superstition
.
Not
that
which
entreth
into
the
mouth
defyleth
a
man
.
In
the
same
house
tarry
you
,
eating
and
drinking
such
thinges
as
they
haue
.
All
that
is
sould
in
the
shambles
eate
,
asking
no
question
for
Conscience
.
strangled
,
and
bloud
,
and
offered
to
Idols
,
In
the
last
tymes
certaine
shall
depart
from
the
faith
attending
to
spirits
of
Errour
and
Doctrine
of
Deuils
&c.
forb●dding
to
marry
,
to
abstaine
from
meates
which
God
created
to
receiue
with
thansgiuing
for
the
faithfull
.
1
,
2
,
3.
5.
6.
See
I
beseech
you
,
if
this
be
not
greatest
madnes
,
to
thinke
that
Paul
said
,
that
all
abstinence
of
meates
,
and
forbidding
to
marry
,
is
the
Doctrine
of
Deuils
.
He
forbiddeth
,
who
saith
this
is
euill
,
not
he
who
preferreth
to
this
good
,
another
thing
better
.
There
is
great
difference
betwene
those
who
Abstaine
from
meates
for
some
holy
representation
,
or
for
punishing
of
the
Body
;
and
those
who
Abstaine
from
meates
which
God
hath
created
,
saying
,
that
God
did
not
create
them
.
Therfore
that
is
the
Doctrine
of
Prophets
and
Apostles
,
this
of
lying
Deuils
.
The
Apostle
most
plainly
signifyeth
the
(
Manichees
)
when
he
saith
,
In
the
last
dayes
there
shal
be
some
forbidding
to
marry
,
abstayning
from
meates
which
God
hath
created
.
These
he
properly
designeth
,
who
do
not
therfore
Abstaine
from
such
meates
,
that
they
may
bridle
their
Concupiscence
,
or
yield
to
the
Infirmitie
of
another
,
but
because
they
thinke
flesh
vncleane
,
and
deny
God
to
be
the
Creatour
of
them
.
Against
those
Heretickes
which
haue
vrged
perpetuall
Abstinence
from
certaine
meates
,
as
being
in
their
very
nature
vncleane
,
the
Church
hath
still
bent
herselfe
as
an
Enemy
:
S.
Paul
giuing
charge
to
take
heed
of
them
,
which
vnder
any
such
opinion
,
should
vtterly
forbid
the
vse
of
meate●
,
or
drinkes
.
The
Apostles
themselues
forbad
some
&c.
but
the
cause
of
their
so
doing
we
all
know
.
The
place
of
Paul
is
vnderstood
of
Marcion
and
Tatianus
;
who
did
absolutely
condemne
Mariage
and
certaine
meates
:
and
so
are
in
no
comparison
with
the
Papistes
,
if
they
erred
in
nothing
els
.
In
the
last
tymes
last
tymes
The
ends
of
the
world
in
the
last
dayes
Forknowne
indeed
before
the
Constitution
of
the
world
,
but
manifested
in
the
last
tymes
for
you
.
Sonnes
,
it
is
the
last
houre
.
Montanus
the
Hereticke
was
the
first
that
appointed
lawes
of
fasting
.
brought
in
sundry
vnaccustomed
dayes
of
fasting
,
continued
their
fastes
a
great
deale
longer
,
and
made
them
more
rigorous
&c.
Wherupon
Tertulian
mayntaining
Montanisme
,
wrote
a
Booke
in
Defence
of
the
New
fast
&c.
abrogating
the
fastes
of
the
Church
,
introduceth
a
new
manner
of
fasting
&c.
The
Catholicke
Church
neuer
vnderstood
(
Concupiscence
)
to
be
called
Sinne
,
as
though
truly
and
properly
it
were
sinne
in
the
regenerate
but
because
it
is
from
sinne
,
and
enclyneth
to
Sinne.
If
any
shall
thinke
the
contrary
,
Anathema
.
Concupiscence
wh●ch
is
left
in
vs
after
Baptisme
,
for
our
Combat
,
not
for
fault
,
is
not
now
sinne
in
the
true
nature
of
sin
,
but
therfore
called
Sinne
because
it
was
caused
by
Sinne
,
and
still
enclyneth
to
Sinne.
Concupiscence
,
although
there
be
no
actuall
sinne
,
doth
hinder
a
soule
from
entring
into
heauen
:
Sent.
Dist
Henriq
.
quodlib
Greg
Arimin
The
English
Protestant
Church
Decreeth
,
that
,
And
so
by
other
Prot.
it
is
most
generally
houlden
to
be
truly
sinne
.
Euery
one
is
tempted
of
his
owne
Concupiscence
,
abstracted
,
and
allured
;
Afterwardes
Concupiscence
when
it
hath
conceiued
bringeth
forth
Sinne
;
but
sinne
when
it
is
consummate
engendreth
Death
.
By
one
man
sinne
entred
into
the
world
,
and
by
sinne
Death
;
and
so
vnto
all
men
Death
did
passe
in
which
all
sinned
.
Concupiscence
is
the
punishment
of
Sinne.
I
am
delighted
with
the
law
of
God
,
according
to
the
inward
man
:
but
I
see
another
law
in
my
members
,
repugning
to
the
law
of
my
mynd
,
and
captiuing
me
in
the
law
of
sinne
,
that
is
in
my
members
.
But
now
,
not
I
worke
it
any
more
,
but
the
sinne
that
dwelleth
in
me
,
for
I
know
that
there
dwelleth
not
in
me
,
that
is
to
say
in
my
flesh
,
good
.
Inst.
l.
not
I
worke
it
not
I
worke
it
I
know
that
there
dwelleth
not
in
me
,
that
is
in
my
flesh
good
,
I
see
another
law
in
my
members
,
repugning
to
the
law
of
my
mynd
,
I
my selfe
with
the
mynd
serue
the
law
of
God
,
but
with
the
flesh
the
law
of
sinne
.
There
is
now
therfore
no
damnation
to
them
that
are
in
Christ
Iesus
This
is
not
to
haue
sinne
,
but
to
be
guilty
of
sinne
.
SAint
Cyril
expounding
the
wordes
of
S.
Iames
,
affirmeth
,
that
,
S.
Austine
alledging
the
same
wordes
of
S.
Iames
saith
,
I
will
omit
other
Fathers
,
seeing
Caluin
confesseth
that
,
Inst.
l.
(
or
lust
(
or
iust
So
directly
(
though
most
impudently
)
doth
Caluin
oppose
his
Prot.
Doctrine
of
Concupiscence
,
to
the
Catholicke
Doctrine
of
S.
Austine
,
and
all
Antiquity
.
Agreably
sayth
Chemnitius
(
if
we
will
belieue
Chemnitius
)
But
by
this
it
appeareth
,
that
S.
Austine
,
and
Antiquity
did
hould
Concupiscence
without
consent
,
not
to
be
Sinne.
SZegedine
affirmeth
that
Let
not
sinne
therf●re
raigne
in
your
mortall
Body
,
that
you
obey
the
Concupiscences
therof
.
This
sinne
wherof
the
Apostle
so
speaketh
,
is
therfore
called
sinne
,
because
it
is
made
by
sinne
,
and
is
the
punishment
of
sinne
:
for
it
is
spoken
of
the
Concupiscence
of
the
flesh
.
Though
Concupiscence
be
termed
sinne
,
yet
it
is
not
so
called
because
it
is
sinne
,
but
because
it
is
caused
by
sinne
,
euen
as
a
writing
is
said
to
be
a
mans
hand
,
because
the
hand
made
it
.
Sinne
I
did
not
know
but
by
the
law
:
for
Concupiscence
I
knew
not
,
vnles
the
law
did
say
,
Thou
shalt
not
couet
.
Thou
shall
not
couet
Thou
shalt
not
Couet
Thou
shalt
not
Couet
You
haue
heard
that
it
was
sayd
to
them
of
old
,
Thou
shalt
not
commit
Aduoutry
;
but
I
say
to
you
,
that
whosoeuer
shall
see
a
woman
to
lust
after
her
,
hath
already
committed
Aduoutry
with
her
in
his
hart
.
Concupiscence
I
knew
not
,
vnles
the
law
did
say
,
Thou
shalt
not
Couet
.
Sinne
is
iniquity
All
mortall
sinnes
ought
to
be
recited
in
Confession
by
Penitents
&c.
Veniall
sinnes
though
they
may
be
rightly
and
profitably
spoken
in
Confession
,
yet
without
sinne
they
may
be
concealed
,
Those
who
teach
veniall
sinnes
,
to
be
distinct
from
mortall
,
do
wretchedly
endeauour
to
draw
mens
Consciences
to
Madnes
.
Rogers
affirmeth
that
But
this
is
a
manifest
vntruth
forged
by
Rogers
.
Protestantes
teach
,
that
and
yet
(
or
veniall
Caluin
explaineth
this
Doctrine
thus
And
so
according
to
these
men
,
the
difference
of
sinnes
is
not
in
their
owne
natures
any
,
but
only
in
regard
of
the
Persons
sinning
,
according
to
their
Predestination
,
or
reprobation
.
All
sinnes
are
alike
15.
16.
All
sinnes
to
be
alike
(
according
to
Fulke
And
as
Beza
Luther
teacheth
that
And
that
Paraeus
denieth
that
either
Dauid
by
Adultery
and
murther
,
or
Salomon
by
Idolatry
,
or
Peter
by
denying
of
Christ
,
Caluin
speaking
also
of
the
same
thing
saith
,
And
therin
you
s●y
m●●t
im●iously
,
that
murther
,
adultery
&c.
do
not
hurt
a
man
,
if
he
only
belieue
.
Whosoeuer
is
angry
with
his
Brother
shal
be
in
danger
of
Iudgement
,
whosoeuer
shall
say
to
his
Brother
,
Raca
,
shal
be
in
danger
of
a
Councell
:
And
whosoeuer
shall
say
,
Thou
foole
,
shal
be
guilty
of
the
hell
fyre
.
danger
of
Iudgment
danger
of
a
Councell
he
is
guilty
of
Hell
fyre
,
Camels
and
gnats
Blind
guides
that
straine
a
gnat
,
and
swallow
a
Camell
.
a
moate
and
a
beame
Hipocrite
cast
forth
the
beame
out
of
thy
owne
eie
,
and
then
shalt
thou
see
cleerly
to
take
forth
the
moate
out
of
thy
Brothers
eye
.
A
moate
Thou
shalt
not
goe
out
thence
vntill
thou
pay
the
last
myte
,
or
the
last
farthing
wood
,
hay
,
stubble
If
any
man
build
vpon
this
foundation
Gold
,
siluer
,
precious
stones
,
wood
,
hay
,
stubble
,
the
worke
of
euery
one
shal
be
manifest
.
gold
,
siluer
,
precious
stones
,
wood
,
hay
yron
,
brasse
&c.
He
that
is
washed
,
needeth
not
but
to
wash
his
feete
,
but
is
cleane
wholly
:
Euery
one
is
tempted
of
his
owne
Concupiscence
,
abstracted
and
allured
:
Afterward
Concupiscence
when
it
hath
conceiued
,
bringeth
forth
Sinne
,
but
Sinne
when
it
is
consummate
,
engendreth
Death
.
Our
Sauiour
condemneth
lust
of
the
eye
for
Adultery
,
and
Anger
for
murder
,
Matt.
Whosoeuer
shall
see
a
woman
to
lust
after
,
hath
already
committed
aduoutry
with
her
in
his
hart
The
iust
man
falleth
seauen
tymes
in
the
day
,
and
riseth
agayne
:
forgiue
vs
our
trespasses
In
many
things
we
offend
al
,
Ep.
Io.
If
we
shall
say
that
we
haue
no
sinne
,
we
seduce
our selues
,
and
the
truth
is
not
in
vs
.
SAint
Chrysostome
expounding
these
wordes
of
Christ
,
(
vnto
them
;
S.
Hierome
alledging
the
same
wordes
,
Cassianus
hauing
spoken
of
Capital
sinnes
,
aduiseth
that
Concerning
the
former
different
degrees
of
Anger
made
by
Christ
our
Sauiour
,
S.
Hierome
sayth
to
Iouinian
,
The
same
S.
Hierome
writing
vpon
these
wordes
of
Christ
,
expoundeth
them
thus
and
the
same
Exposition
is
giuen
by
S.
Cyprian
,
and
S.
Ambrose
.
The
former
wordes
of
S.
Paul
are
thus
expounded
by
S.
Austine
,
(
or
deadly
To
the
same
purpose
writeth
S.
Gregory
,
Agreably
heereto
sayth
Origen
S.
Austine
teacheth
vs
how
to
satisfye
in
this
life
for
these
litle
sinnes
,
saying
,
Yea
he
instanceth
some
of
these
litle
sinnes
,
saying
,
Also
he
calleth
78.
79.
as
often
as
a
man
eateth
and
drinketh
more
then
is
necessary
,
or
speaketh
more
then
is
meete
,
or
is
more
silent
then
is
expedient
:
with
many
more
such
like
.
In
so
much
that
Peter
Martyr
acknowledgeth
that
,
Lastly
,
by
the
wherof
our
Sauiour
spake
,
he
vnderstandeth
,
But
the
Fathers
confessed
Doctrine
herof
,
is
more
plainly
seene
in
their
Doctrine
of
Purgatory
.
BVllinger
confesseth
,
that
when
our
Sauiour
spake
,
as
before
,
of
the
seuerall
degrees
of
Anger
,
that
he
thereby
expressed
,
(
sayth
Melancthon
The
Princes
&
Prot.
Estates
(
in
their
Answere
to
the
Emperour
penned
by
Melancthon
)
affirme
that
,
The
Protestant
Deuines
of
Saxony
in
their
publicke
Confession
teach
in
like
manner
,
that
,
81
,
82
,
290.
108.
169.
If
now
there
be
such
difference
of
Snnes
,
that
in
one
and
the
same
regenerate
person
,
some
sinnes
do
shake
of
the
holy
Ghost
,
and
some
not
;
what
els
then
is
this
,
but
to
affirme
,
that
in
one
and
the
same
man
,
some
sinnes
be
mortal
,
and
some
venial
?
Others
expressely
teach
that
469.
1●1
and
the
same
is
taught
by
663.
6●4
Bachmanus
,
who
in
proofe
thereof
alledgeth
S.
Austine
in
Enchyr.
c.
71.
produced
in
the
last
Section
.
Iacobus
Andraeas
auoucheth
that
,
63.
69.
wheras
saith
he
,
it
is
said
,
Wherin
,
and
sundry
other
his
sayings
,
his
m●aning
is
so
manifest
,
that
Beza
doth
therfore
reproue
him
saying
therof
,
15.
●3
.
24.
Husse
also
acknowledgeth
,
as
Foxe
confesseth
,
that
some
sinnes
be
Husse
his
owne
wordes
are
Lastly
M.
Iacob
a
great
Precisian
,
though
in
wordes
he
will
not
grant
veniall
sinne
,
yet
doth
he
in
sequele
of
Doctrine
cleerly
acknowledge
the
same
,
saying
,
But
what
is
this
else
but
to
say
,
some
sinnes
are
Mortall
,
and
others
Veniall
?
The
soule
that
sinneth
shall
dye
:
The
reward
of
sinne
is
Death
:
He
that
shall
breake
one
of
these
lea●t
Commandementes
&c.
shal
be
called
the
least
●n
the
kingdome
of
heauen
.
He
that
offendeth
in
one
,
is
made
guilty
of
all
.
commit
Adultery
Thou
foole
for
he
that
said
.
Thou
shalt
not
commit
Adultery
,
said
also
,
Thou
shalt
not
kill
&c.
He
that
offendeth
in
one
is
made
guilty
of
all
,
Because
all
Commandements
are
reduced
to
this
one
of
Charity
,
as
S.
Paul
teacheth
,
from
whence
it
followeth
,
that
who
transgresseth
any
one
Commandement
,
violateth
Charity
,
and
therby
the
whole
law
.
●0
33.
he
that
offendeth
in
one
is
made
guilty
of
all
,
In
many
things
we
offend
all
,
SO
blasphemous
and
abhominable
is
the
Doctrine
of
sundry
Protestants
making
God
the
Author
and
Cause
of
all
sinnes
that
men
commit
,
that
for
an
Eternall
Condemnation
therof
the
Catholicke
Church
hath
Decreed
,
that
,
In
the
second
Councell
Arausicanum
it
is
defined
that
,
In
the
Councell
of
Valence
it
is
taught
that
,
According
to
these
Councells
the
Catholike
Church
still
reacheth
,
that
God
doth
not
Predestinate
,
Command
,
Counsayle
,
o●
Compel
men
to
Sinne
,
but
only
permitteth
Sinne
:
the
true
Causes
whereof
are
the
Diuell
,
and
Man
himselfe
.
D.
White
demandeth
Nor
it
seemeth
that
M.
White
shameth
to
deny
it
,
but
he
shall
see
it
plainly
in
the
next
Paragraph
of
Protestant
Doctrine
.
M.
Rogers
writeth
Thus
lowdly
lyeth
Rogers
:
for
in
this
one
Sentence
,
there
is
not
one
Proposition
,
which
is
not
a
pure
lye
,
framed
by
himselfe
,
in
hatred
of
Catholickes
and
their
Religion
,
Caluin
teacheth
,
that
Iustit
.
l.
212.
215.
216.
Beza
endeauoureth
to
answere
such
cleere
Scriptures
as
teach
that
Christ
dyed
for
the
Sinnes
of
the
whole
world
.
And
as
concerning
our
Sinnes
,
Swinglius
teacheth
that
,
Caluin
and
Beza
maintaine
that
,
our
sinnes
are
not
by
Gods
permission
only
,
but
also
by
his
Decree
and
will
.
(
saith
Caluin
Instit.
c.
Zanchius
granteth
that
(
Prot.
(
as
Polanus
thinketh
to
wit
,
of
Protestants
739
746.
317.
324.
382.
and
Beza
do
in
sundry
places
expressely
teach
that
,
And
heerof
Beza
sayth
18.
§
4.
Beza
,
and
Peter
Martyr
,
do
in
seuerall
places
defend
that
,
And
of
this
Doctrine
Peter
Martyr
saith
,
15
§.
9
Caluin
,
Beza
,
and
other
Prot.
teach
,
that
,
23
§.
9.
and
yet
Yea
(
saith
Caluin
Inst.
l.
(
of
damnation
In
Rom.
Beza
auoucheth
that
This
he
calleth
Grinaeus
and
other
Prot.
teach
that
,
In
reguard
of
the
premisses
Beza
is
inforced
to
say
,
And
let
all
Prot.
who
belieue
this
Doctrine
,
tremble
to
thinke
in
what
miserable
case
they
are
,
seeing
D.
Whitaker
saith
,
A
large
and
desperate
offer
Who
before
Simon
Magus
&c.
durst
affirme
God
the
Creatour
,
to
be
the
author
of
our
wicked
deeds
&c.
And
who
before
Nouatianus
,
that
God
would
rather
the
death
of
him
that
dyeth
,
then
that
he
should
returne
&
liue
?
It
is
an
hatefull
&
abhominable
opinion
to
belieue
,
that
God
is
the
author
of
any
euill
will
,
or
action
.
Bellarmine
saith
,
Christ
is
predestinate
the
Sonne
of
God
,
which
is
Arrianisme
.
I
will
not
the
death
of
him
that
dyeth
,
saith
our
Lord
,
returne
ye
and
liue
.
Ib
c.
I
will
not
the
death
of
the
impious
,
but
that
the
impious
conuert
from
his
way
,
and
liue
.
Conuert
conuert
yee
from
your
most
euill
waies
.
why
will
you
dye
ô
house
of
Israel
?
Iudge
betwene
me
and
my
vineyard
,
what
is
there
that
I
ought
to
do
more
to
my
vineyard
&
haue
not
done
to
it
?
whether
that
I
looked
it
should
yield
grapes
,
and
it
hath
yielded
wild
grapes
?
Thou
art
not
a
God
that
willeth
iniquitie
.
Thou
art
not
a
God
that
wilt
iniquity
,
Thou
dost
not
loue
iniquity
dost
not
delight
in
iniquity
Thou
hatest
all
them
that
worke
iniquity
The
wicked
man
and
his
wickednes
are
hatefull
to
God.
And
see
Ierem.
He
hath
commanded
no
man
to
do
vngodly
.
Let
no
man
when
he
is
tempted
say
,
that
he
is
tempted
of
God
;
for
God
is
not
a
tempter
of
euills
,
and
he
tempteth
no
man
.
I
will
not
the
death
of
a
sinner
,
but
that
he
conuert
from
his
way
and
liue
,
I
do
not
delight
in
the
death
of
a
sinner
Perdition
is
thyne
ô
Israel
,
only
in
me
is
thy
help
.
When
he
speaketh
a
lye
,
he
speaketh
of
his
owne
,
because
he
is
a
lyar
and
the
Father
therof
.
He
that
committeth
sinne
is
of
the
Deuill
&c.
For
this
appeared
the
sonne
of
God
,
that
he
might
dissolue
the
workes
of
the
Deuill
.
God
will
all
men
to
be
saued
,
and
to
come
to
the
knowledge
of
the
truth
,
who
gaue
himselfe
a
Redemption
for
all
who
tooke
away
the
sinnes
of
the
world
.
Who
was
the
reconciliation
for
our
sinnes
,
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
whole
world
,
It
is
cleere
that
Peter
speaketh
only
to
the
faythfull
It
is
only
vnderstood
of
the
Elect.
It
is
vnderstood
of
them
o●ly
whom
he
hath
chosen
to
this
purpose
,
that
they
may
be
conuerted
and
liue
:
This
sentence
of
Peter
is
so
plaine
,
that
it
can
by
no
meanes
admitte
this
false
Interpretation
.
it
is
m●n●fest
impiety
and
abhominable
doctrine
,
against
the
expresse
letter
of
a
Promise
vniuersall
,
to
make
a
particuler
.
It
is
horrible
to
be
heard
,
so
plaine
and
vniuersall
vocation
,
to
deuise
●o
be
particuler
.
Whensoeuer
in
Scripture
there
is
an
vniuersall
proposition
,
it
is
to
be
limited
by
no
distinction
,
v●les
the
same
be
grounded
vpon
certaine
and
cleere
words
of
Scripture
otherwise
euery
doctrine
may
be
shifted
of
with
the
subtili
y
of
distinstions
.
We
hope
in
the
liuing
God
,
which
is
the
Sauiour
of
all
men
,
especially
of
the
faythfull
.
In
you
there
shall
be
lying
Maisters
,
which
shall
&c.
deny
him
that
hath
bought
them
,
the
Lord
;
bringing
vpon
themselues
speedy
perdition
:
through
thy
knowledge
shall
thy
weake
brother
perish
for
whome
Christ
hath
dyed
?
How
much
more
thinke
you
doth
he
deserue
worse
punishment
which
hath
troden
the
Sonne
of
God
vnder
foote
,
and
esteemed
the
Bloud
of
the
Testament
polluted
,
wherin
he
is
sanctifyed
.
commi●teth
sinne
against
the
holy
Ghost
,
to
be
j
,
:
ncl
:
jyed
in
thehlrud
of
Christ
,
Who
is
the
Sauiour
of
all
men
especially
the
faithfull
,
Because
the
name
of
Sauiour
hath
troubled
some
,
in
reguard
that
it
somwhat
fauoureth
life
eternall
to
be
gayned
in
Christ
,
therfore
that
I
might
eschew
the
doubtfull
signification
of
the
word
I
rather
call
him
,
Preseruer
.
A
double
will
in
God
;
the
one
secret
,
fearfull
,
and
vnsearchable
;
the
other
,
the
reuealed
will
of
God
in
his
word
.
he
will
not
the
death
of
a
Sinner
in
his
will
reuealed
in
his
word
,
but
willeth
it
by
his
vnsearchable
will
.
He
doth
whatsoeuer
he
will
10.
12.
The
wicked
man
shall
liue
,
if
he
will
turne
from
his
wayes
If
any
man
will
heare
my
voyce
,
and
open
the
gate
,
I
will
come
into
him
suffering
vs
to
be
tempted
aboue
our
power
:
I
would
clense
thee
,
and
thou
art
not
clensed
from
thy
filthines
but
wouldest
not
I
called
&
you
refused
I
called
&
you
haue
not
answered
:
I
spake
,
&
you
haue
not
heard
&c.
and
you
haue
chosen
the
things
that
I
would
not
.
How
often
would
I
&c.
and
you
would
not
.
resist
the
holy
Ghost
THe
Ancient
Fathers
were
so
carefull
and
zealous
in
cleering
God
from
being
the
Cause
or
Authour
of
sin
,
that
S.
Irenaeus
writ
a
whole
worke
agaynst
that
Heresy
;
S.
Basill
a
whole
Oration
;
Theodoret
confirmeth
the
same
at
large
with
the
testimonies
of
Plato
,
and
other
Philosophers
;
S.
Austine
writ
three
books
of
freewill
,
chiefly
to
proue
,
that
God
is
not
the
cause
of
Sinne
:
and
S.
Fulgentius
in
a
whole
booke
disputeth
this
questions
,
which
is
the
selfesame
we
argue
now
with
Prot.
and
he
concludeth
with
vs
negatiuely
.
S.
Cyprian
affirmeth
that
(
saith
S.
Epiphanius
S.
Ambrose
demandeth
S.
Hierome
expounding
those
words
of
the
Apostle
,
(
or
sinnes
In
like
sort
vpon
those
words
,
S.
Austine
auoucheth
that
(
or
desire
And
in
another
place
Yea
yet
further
Of
the
Fathers
beliefe
in
this
point
Caluin
saith
:
Prot.
had
that
religious
feare
which
they
reproue
in
the
Fathers
,
they
would
not
so
execrably
blaspheme
,
making
God
the
Author
of
sinne
.
Vt
criminationes
&c.
that
he
might
do
away
the
blame
imposed
vpon
the
truth
:
as
they
call
it
,
the
Caluinian
Doctrine
and
appease
the
displeased
minds
of
certaine
brethren
.
Synop.
p.
Vniuersality
of
Grace
seemeth
to
be
much
approued
euen
of
some
of
our
owne
Country
men
,
and
hath
already
gotten
some
Patron
in
our
Church
:
God
hath
a
generall
inclination
to
saue
all
.
Ibid.
p.
with
a
Conditionall
will
,
he
willeth
all
men
to
be
saued
,
who
therfore
that
they
are
not
,
is
not
his
Decree
,
but
their
owne
fault
.
with
blasphemy
that
God
doth
blast
mens
pens
with
a
lying
spirit
,
attributing
the
wicked
action
to
God.
Temtation
and
euill
is
only
from
the
permission
of
God.
Seeing
the
benefite
of
Redemption
,
which
taketh
away
the
sinnes
of
the
world
,
is
an
vniuersall
thing
;
it
is
demanded
whether
the
Grace
of
this
Redemption
do
appertaine
equally
to
all
the
Posterity
of
Adam
,
or
be
restrained
to
a
certaine
number
?
I
answere
that
the
incredulity
of
men
,
and
no
default
of
the
Lambe
maketh
this
restraint
:
which
restraint
,
commeth
to
passe
,
not
through
any
defect
of
the
Re●eemer
but
through
the
fault
of
men
,
who
receiue
not
the
Grace
of
Redemption
.
Satanicall
Franticke
Hurtfull
to
manners
a
horrible
doctrine
Theol.
Calu.
l.
60.
61.
62.
507.
508
509.
112.
188.
Enchir.
&c.
class.
Meth.
Theol.
l.
The
Cause
of
positiue
reprobation
is
the
wickednesse
of
the
reprobate
,
because
as
God
doth
punish
no
man
in
tyme
but
only
for
sinnes
,
so
also
he
hath
decreed
from
eternity
to
punish
no
man
.
Ib.
p.
admirer
and
follower
Ib.
p.
Synop.
pa.
A
Patrone
of
vniuersall
Grace
The
Lord
hath
dyed
for
all
,
but
that
all
men
are
not
made
partakers
of
this
Redemption
,
is
through
their
owne
fault
,
for
the
Lord
excludeth
no
man
.
M●rg●rita
Theol.
pag.
Gods
generall
inclination
is
,
that
all
men
might
be
saued
,
Surely
there
was
no
cause
in
God
eyther
in
his
will
,
or
in
his
knowledge
or
Decree
,
that
man
should
fall
.
Ib.
pag.
God
willeth
or
decreeth
things
that
are
euill
,
not
to
do
,
or
cause
them
to
be
done
,
or
will
them
,
but
permit
,
or
suffer
them
&c.
God
only
willing
to
permit
them
.
Partit
.
Theol.
l.
111.
112.
319.
320.
God
willeth
not
our
Sinne
:
and
that
Pharaos
hart
was
hardned
by
Gods
permission
,
not
by
his
will
.
God
foresaw
the
sinnes
of
Saul
,
but
he
willed
them
not
,
neyther
doth
he
force
his
will
,
but
permitteth
,
that
the
will
of
Saul
may
so
rage
,
and
he
doth
not
force
that
he
do
otherwise
.
31.
32.
79.
80.
Synop
p.
God
decreeth
not
,
but
only
forseeth
sinfull
workes
:
and
that
God
forseeth
,
but
willeth
not
Sinne.
De
Caluinianorum
absoluto
decreto
teacheth
that
it
is
in
mans
power
to
giue
assent
to
grace
offered
,
and
to
belieue
.
opinion
fighteth
with
the
word
of
God
,
calling
and
inuiting
all
to
repentance
&c.
that
many
are
brought
into
despaire
,
whilest
with
that
opinion
the
Doctrine
of
vniuersall
grace
is
ouerthrowne
.
The
Diuinity
of
Caluinistes
teacheth
Chr●st
to
haue
dyed
only
for
the
Elect
:
he
affirmeth
that
the
merit
of
Christ
cannot
be
opposed
to
the
Iudgment
of
God
&c.
Are
not
these
Reuelations
vpon
the
Reuelation
,
as
D.
Luther
was
acc●stomed
to
say
of
new
and
obscure
wormes
,
and
tryfles
of
Fanaticall
men
&c.
The
wordes
of
Iohn
the
Apostle
are
cleere
inough
,
for
he
hath
said
Christ
to
haue
dyed
not
only
for
the
sinnes
of
the
Apostles
,
and
the
Elect
,
but
he
addeth
,
to
haue
satisfyed
for
the
sinnes
of
the
whole
world
.
49.
53.
Horrendum
auditu
,
fearfull
to
be
heard
.
This
common
opinion
of
the
Schooles
is
true
,
Christ
suffered
sufficiently
for
the
whole
world
,
but
efficaciously
for
the
Elect
alone
.
17.
§.
5.
We
answere
,
God
hauing
no
Superiour
,
can
haue
no
law
prescribed
him
,
and
sinne
hath
only
place
,
where
there
is
a
law
;
and
that
hence
it
followeth
,
that
in
the
Actions
of
God
there
is
no
sinne
:
We
thinke
it
a
question
inexplicable
to
mans
senses
,
how
God
is
not
in
fault
,
if
he
ordayne
the
Cause
of
damnation
.
7.
9.
I
the
Lord
,
and
there
is
none
other
,
that
forme
light
and
create
darknes
,
make
peace
and
create
euill
.
Euill
is
descended
from
our
Lord
,
into
the
gate
of
Hierusalem
.
Shall
there
be
euill
in
the
Citty
which
our
Lord
hath
not
done
?
At
all
occasions
God
is
ready
,
he
striking
and
curing
,
killing
and
reuiuing
,
humbling
&
exalting
,
creating
euill
and
making
peace
,
that
I
also
may
here
answere
the
heretikes
:
for
behould
,
they
say
,
he
professeth
himselfe
the
Creator
of
euill
,
saying
,
I
am
he
that
creates
euill
&c.
But
we
vsing
a
distinction
of
both
kinds
,
separating
the
euill
of
sinne
,
and
the
euils
of
punishment
,
the
euils
of
fault
and
the
euils
of
paine
,
do
allot
,
to
euery
part
their
owne
author
,
the
Deuill
the
maker
of
the
euils
of
sinne
and
fault
,
God
the
maker
of
the
euils
of
Punishment
and
paine
,
that
,
that
part
may
be
deputed
to
malice
,
this
to
Iustice
,
creating
euill
Iudgmentes
against
the
euils
of
sinne
.
Homilie
,
that
God
is
not
the
author
of
Euils
Euod
.
Tell
me
I
pray
thee
,
whether
God
is
not
the
Author
of
Euill
?
Aug.
will
,
If
thou
wilt
make
knowne
of
what
euill
thou
demaundest
.
For
two
seuerall
wayes
we
vse
to
call
euill
:
one
when
we
affirme
any
man
to
haue
done
euill
,
another
when
he
hath
suffered
euill
.
Euod
.
I
desire
to
know
of
both
.
Aug.
But
if
thou
knowest
and
belieuest
God
to
be
good
(
neither
is
it
otherwise
lawfull
)
he
doth
not
euill
.
Agayne
,
if
we
confesse
God
to
be
iust
(
and
to
deny
this
,
it
is
sacrilegious
)
as
he
giueth
rewards
to
the
good
,
so
he
giueth
punishment
to
the
euill
,
which
punishments
are
euills
to
the
sufferers
;
Wherefore
,
if
no
man
is
punished
vniustly
,
which
is
necessary
that
we
belieue
,
seeing
we
belieue
the
whole
world
to
be
gouerned
by
diuine
prouidence
,
of
that
first
kind
of
euils
(
to
wit
Sinnes
)
God
by
no
meanes
is
the
Authour
,
but
of
the
second
(
to
wit
punishment
.
)
Thes.
Theol.
p.
De
malo
non
culpae
,
sed
poenae
,
of
the
euill
not
of
sinne
,
but
of
punishment
.
And
see
act.
There
assembled
in
this
Citty
against
thy
holy
Child
Iesus
,
Herod
and
Pontius
Pilate
&c.
to
do
what
thy
Hand
,
and
thy
Councell
decreed
to
be
done
.
Although
the
Scriptures
say
that
Christ
would
be
crucifyed
,
or
that
absurdities
are
to
be
committed
by
vs
in
the
last
dayes
,
yet
none
of
vs
who
do
euill
,
shall
find
excuse
producing
the
Testimony
of
Scripture
fortelling
these
things
to
be
heerafter
;
for
we
do
them
not
because
the
Scripture
hath
sayd
it
,
but
because
we
were
to
do
them
,
the
Scripture
fortelled
by
the
forknowledge
of
God
&c.
So
also
of
the
Crosse
,
not
because
diuine
Scr
pture
sayd
it
,
the
Iewes
crucifyed
and
Iudas
betrayed
our
Sauiour
,
but
because
Iudas
was
to
betray
him
and
the
Iewes
to
cruc●fy
him
,
therfore
the
Scripture
fortould
in
the
old
Testament
,
and
our
Lord
in
the
Ghospell
.
The
worde●
Hand
,
and
Councell
,
signify
the
good
and
healthfull
end
,
for
whic●
God
permitted
that
wicked
facts
of
the
Iewes
,
which
he
did
neythe●
assist
nor
allow
:
Ye●
thought
euill
against
me
,
God
disposed
it
to
good
,
that
he
might
&
saue
much
people
.
Our
Lord
ha●●
wrought
all
things
for
himselfe
,
the
impious
also
to
the
euill
day
.
Hath
not
the
Potter
of
Clay
,
power
,
of
the
same
masse
,
to
make
o●
vessell
vnto
honour
,
and
another
vnto
Contumelie
?
The
Scriptur●
saith
to
Pharao
,
that
to
this
purpose
haue
I
raysed
thee
,
that
in
thee
may
shew
my
power
,
and
that
my
name
may
be
renowned
in
the
whe●
Earth
.
In
Rom.
493.
494.
435.
438.
514.
515.
520.
525.
701.
202.
176.
They
were
created
good
,
and
afterwards
became
euill
of
their
proper
will
,
being
made
vessels
of
wrath
,
because
that
voluntarily
they
were
to
become
euill
.
he
suffered
them
in
long
patience
?
Of
vessels
vnto
contumelie
that
if
any
man
shall
clense
himselfe
from
these
,
he
shal
be
a
vessell
vnto
honour
.
The
fury
of
our
Lord
added
to
be
angrie
against
Israel
,
and
stirred
vp
Dauid
among
them
saying
,
Goe
number
Israel
and
Iuda
.
And
see
the
like
Our
Lord
hath
commanded
him
to
curse
Dauid
.
And
see
Deut.
Why
then
did
Moyses
command
to
giue
a
bill
of
Diuorce
,
and
to
dismisse
her
?
He
saith
to
them
,
because
Moyses
for
the
hardnes
of
your
hart
permitted
you
to
dismisse
your
wyues
,
but
from
the
beginning
it
was
not
so
.
And
Satan
rose
against
Israel
,
and
moued
Dauid
to
number
Israel
.
God
will
send
them
the
operation
of
Errour
to
belieue
lying
,
God
will
send
,
because
he
will
permitte
the
Deuill
to
do
these
things
.
Neither
to
Pharao
,
neither
to
Semei
,
nor
yet
to
any
other
Reprobate
,
doth
God
giue
either
wicked
Commandement
,
or
euill
thought
&c.
I
commanded
it
not
,
nor
spake
it
,
neither
came
it
into
my
mynd
.
I
will
indurate
his
hart
Pharao
seeing
that
rest
was
giuen
,
he
hardned
his
owne
hart
,
and
heard
them
not
,
as
our
Lord
had
Commanded
.
not
by
giuing
him
malice
,
but
by
not
giuing
him
mercy
.
492.
493.
331.
332.
God
is
not
by
any
meanes
the
cause
of
Sinne
,
neyther
doth
he
will
sinne
,
or
approue
sinne
.
As
concerning
the
phrases
of
Scripture
,
I
will
harden
the
hart
of
Pharao
,
He
hath
giuen
them
into
a
Reprobate
mynd
&c.
it
appeareth
by
the
word
of
God
,
that
those
sayings
are
to
be
vnderstood
of
Gods
permission
,
whereby
he
suffereth
man
to
rage
in
Sinne
,
by
the
iust
Iudgement
of
God
,
wherewith
he
punisheth
sinnes
with
sinnes
,
yet
doth
he
not
cause
them
nor
approue
them
.
Neyther
do
those
figures
of
wordes
offend
,
I
will
harden
the
hart
of
Pharao
,
and
the
lyke
:
for
it
is
certayne
that
in
the
Hebrew
phrase
they
signify
permission
,
not
an
efficacious
will
.
Let
the
studious
know
,
the
Hebrew
phrase
in
those
wordes
,
I
will
harden
the
hart
of
Pharao
,
to
signify
permission
&c.
And
examples
euery
where
concurre
,
which
testify
by
this
Hebrew
Phrase
very
often
,
Permission
to
be
signifyed
.
It
is
well
knowne
vnto
the
learned
,
that
where
it
is
sayd
,
God
hardeneth
,
the
Hebrew
Dialect
doth
signify
,
a
permission
,
not
an
action
.
God
hath
deliuered
them
vp
vnto
the
desires
of
their
hart
into
vncleanes
:
Who
despayring
haue
giuen
vp
themselues
to
impudicity
,
vnto
the
operation
of
all
vncleanes
.
to
haue
afflicted
Iob
make
the
hart
of
this
people
fat
,
and
shut
their
eies
:
He
hath
blinded
their
eies
and
indurated
their
hart
:
their
eies
they
haue
shut
My
people
would
not
heare
my
voice
,
and
Israel
would
none
of
me
,
so
I
gaue
them
vp
to
the
hardnes
of
their
hart
.
When
they
were
not
yet
borne
,
nor
had
done
any
good
or
euill
(
that
the
purpose
of
God
according
to
Election
might
stand
)
not
of
workes
,
but
of
the
caller
,
it
was
said
to
her
,
That
the
Elder
shall
serue
the
yonger
,
as
it
is
written
,
Iacob
I
loued
,
but
Esau
I
hated
.
If
Idumea
shall
say
,
we
are
destroyed
&c.
Two
Nations
are
in
thy
wombe
,
and
two
peoples
shal
be
deuided
out
of
thy
wombe
,
and
&c.
the
Elder
shall
serue
the
yonger
.
I
loued
Iacob
,
but
hated
Esau
,
and
I
laid
his
mountaines
into
a
wildernes
,
and
his
Inheritance
vnto
the
Dragons
of
the
Desart
.
because
the
words
of
God
were
committed
to
them
See
Rom.
I
haue
loued
Iacob
,
and
hated
Esau
All
that
be
made
was
very
good
,
Thou
louest
all
things
that
are
,
and
hatest
nothing
of
those
which
thou
hast
made
:
for
thou
diddest
not
ordaine
or
make
any
thing
hating
it
:
We
confesse
God
hateth
nothing
in
man
but
sinne
.
214.
219.
123.
126.
778.
S.
Pauls
Epistles
there
are
certaine
things
hard
to
be
vnderstood
,
34.
37.
belieue
,
honour
;
but
to
them
that
belieue
not
&c.
a
stone
of
offence
&c.
to
them
that
stumble
at
the
word
,
neither
do
belieue
,
wherin
also
they
are
put
:
152.
153
Lead
vs
not
into
temptation
:
wherby
is
proued
,
not
only
a
permission
,
but
an
action
of
God
:
He
not
only
permitteth
,
but
also
leadeth
into
temptation
:
God
tempteth
driueth
men
vnto
sinne
by
temptation
:
no
man
when
he
is
tempted
,
say
that
he
is
tempted
of
God
,
for
God
is
not
a
tempter
of
euils
,
and
he
tempteth
no
man
:
but
euery
one
is
tempted
of
his
owne
Concupiscence
&c.
God
is
faithfull
who
will
not
suffer
you
to
be
tempted
aboue
that
which
you
are
able
,
but
will
make
also
with
temptation
issue
,
that
you
may
be
able
to
sustaine
.
And
do
not
lead
vs
into
temptation
,
it
is
vnderstood
do
not
permit
vs
to
be
led
,
by
forsaking
.
Do
not
suffer
vs
to
beled
.
It
is
said
in
the
Lords
prayer
,
lead
vs
not
into
temptation
&c.
not
that
the
Lord
tempteth
vs
&c.
but
only
that
the
temptation
and
euill
doth
flow
from
the
permission
,
and
sufferance
of
his
Maiesty
&c.
Suffer
vs
not
to
be
led
by
a
Deuilish
and
wicked
temptation
.
(
according
to
S.
Gregory
S.
Austine
:
In
defence
therfore
therof
against
Heretickes
,
the
Catholicke
Church
decreeth
that
,
In
the
fourth
Toletane
Councell
it
is
decreed
that
,
In
the
Councell
Senonense
it
is
thus
defyned
,
All
Catholickes
3
5.
belieue
,
that
the
Will
of
Man
concurreth
with
Gods
Grace
actiuely
,
and
freely
to
the
workes
of
Piety
;
in
such
sort
,
that
it
is
in
mans
free
Choice
to
cooperate
with
Gods
Grace
,
or
to
resist
the
same
:
And
that
this
freedome
is
not
only
from
Coaction
,
but
from
Necessity
.
S.
Bonau
Luther
teacheth
that
But
this
wil
be
proued
to
be
false
by
the
third
Section
following
.
If
you
will
belieue
Swinglius
,
But
I
referre
the
reader
to
the
next
Section
,
wherin
he
shall
see
,
that
the
Scriptures
do
aboundantly
ascribe
Freewill
also
to
man
.
808.
810.
Caluin
,
and
other
Prot.
teach
that
,
And
that
(
say
they
According
to
Whitaker
Perkins
saith
S.
Hierome
auoucheth
that
sayth
S.
Herupon
it
is
,
that
Hemingius
chargeth
his
other
Prot.
Brethren
denying
For
the
same
Heresie
of
denying
freewill
,
Simon
Magus
is
condemned
by
S.
Clement
,
the
Bardasanes
by
S.
Austine
,
the
Priscillianists
by
S.
Austine
,
S.
Leo
,
and
the
Councell
Bracarense
.
10.
11.
No
otherwise
then
if
God
should
conuert
some
dry
stocke
,
into
a
new
,
greene
,
&
flourishing
tree
,
doth
the
Grace
of
God
renew
man
:
Creation
,
and
It
is
strange
,
if
it
seeme
to
any
a
hard
speech
,
that
I
say
,
the
Will
being
without
liberty
,
is
necessarily
either
drawne
or
moued
to
euill
.
The
sensuall
man
doth
necessarily
yield
himselfe
obedient
to
euery
motion
of
Satan
.
This
is
false
,
sinnes
to
be
the
actes
of
freewill
.
They
are
indeed
the
actes
of
spontane
not
of
freewill
sinne
is
not
voluntary
Our
Lord
sayd
to
why
art
thou
angry
?
If
thou
do
well
,
shalt
not
thou
receiue
agayne
:
but
if
thou
dost
ill
,
shall
not
thy
sinne
forthwith
be
present
at
the
doore
?
But
the
lust
thereof
shall
be
vnder
thee
,
and
thou
shalt
haue
Dominion
ouer
it
.
not
ouer
it
ouer
him
Sinne
lyeth
at
the
doore
and
thou
shalt
haue
rule
ouer
him
,
thy
Brother
,
Sinne
lyeth
at
the
doore
,
and
thou
shalt
haue
rule
ouer
it
,
See
also
Ios.
This
Commandement
that
I
command
thee
this
day
is
not
aboue
thee
&c.
But
t●e
word
is
very
neere
thee
in
thy
mouth
,
and
thy
hart
to
do
it
&c.
Consider
that
I
haue
set
before
thee
this
day
lyfe
and
good
,
and
contrariwise
death
and
euill
,
that
thou
maiest
loue
our
Lord
thy
God
,
and
walke
in
his
wayes
,
and
keepe
his
Commandements
&c
But
if
thy
hart
be
auerted
,
and
thou
wilt
not
heare
&c.
thou
shall
perish
&c.
I
call
for
witnesses
this
day
heauen
and
earth
that
I
haue
proposed
to
you
lyfe
&
death
,
blessing
and
cursing
:
Choose
therfore
lyfe
that
th●●
mayest
liue
.
of
the
knowledge
of
the
law
,
and
not
of
the
strength
that
men
haue
to
keepe
it
:
to
do
it
,
to
walke
in
his
wayes
,
keepe
his
Commandements
,
choose
lyfe
:
479.
480.
Of
the
fulfilling
of
the
Commandementes
,
as
some
wordes
next
before
seeme
to
import
To
men
regenerate
Iudge
betwene
me
and
my
vineyard
:
what
is
there
that
I
ought
to
do
more
to
my
vineyard
,
&
haue
not
done
to
it
?
whether
that
I
looked
it
should
yeeld
grapes
,
and
it
hath
yeelded
wild
grapes
?
How
often
would
I
gather
togeather
thy
Children
&c
&
thou
wouldst
not
.
You
alwaies
resist
the
holy
Ghost
.
They
are
said
to
resist
the
Holy
Ghost
,
who
obstinatly
reiect
him
speak●●
〈◊〉
●he
Prophets
,
for
it
is
not
here
treated
of
secret
Reuelations
whi●●
〈◊〉
inwardly
inspireth
to
euery
one
,
but
of
the
externall
Min●stery
Either
make
the
tree
good
,
and
his
fruite
good
;
or
make
the
tree
euill
,
and
his
fruite
euill
:
if
you
be
willing
&
will
heare
me
,
you
shall
eate
the
good
things
of
the
Earth
;
but
if
you
will
not
,
and
will
prouoke
me
to
wrath
,
the
sword
shall
deuour
you
:
If
thou
wilt
enter
into
lyfe
,
keep
the
Commandments
God
is
faythfull
,
who
will
not
suffer
you
to
be
tempted
aboue
that
which
you
are
able
,
but
will
make
also
with
temptation
yssue
that
you
may
be
able
to
sustayne
.
As
many
as
receiued
him
,
he
gaue
them
power
to
be
made
the
Sonnes
of
God
:
In
the
Chapter
of
Iohn
and
the
verse
,
be
depraueth
a
most
excellent
place
,
and
of
greatest
moment
thus
translating
.
But
as
many
as
receiued
him
,
he
gaue
them
this
dignity
,
that
they
might
be
made
the
sonnes
of
God.
is
Power
Dignity
,
or
let
him
cite
the
place
;
but
in
behalfe
of
his
owne
opinion
,
he
expounded
it
falsly
:
for
he
would
not
that
Christians
haue
this
power
from
Christ
which
is
nothing
else
but
to
enuy
Christes
benefit
to
Christians
&c
For
it
is
a
greater
benefit
of
Christ
,
and
more
worthy
the
sonnes
of
God
,
to
haue
fr●●
power
then
otherwise
:
euen
as
it
is
a
greater
benefit
of
God
towards
men
,
that
they
can
freely
speake
or
be
silent
,
then
if
without
free
power
they
should
speake
as
Balaams
Asse
.
that
hath
determined
in
his
hart
,
being
setl●d
,
not
hauing
necessity
,
but
hauing
power
of
his
owne
will
,
and
hath
iudged
this
in
his
hart
,
to
keepe
his
Virgin
,
doth
well
.
Euery
one
as
he
hath
determined
in
his
hart
,
not
of
sadnes
,
or
of
nec●ssity
for
God
loueth
a
cheerfull
giuer
.
without
thy
counsaile
I
would
do
nothing
,
that
thy
good
m●ght
not
be
as
it
were
of
necessity
,
but
voluntary
.
(
quasi
but
as
it
were
voluntary
Remayning
,
did
it
not
remayne
to
thee
,
and
being
sould
,
was
it
not
in
thy
power
?
why
hast
thou
put
this
thing
in
thy
hart
?
Am
I
not
free
?
&c
Haue
we
not
power
to
eate
and
drinke
?
Who
will
not
cry
out
,
that
it
is
a
foolish
thing
to
giue
Commandements
to
him
who
hath
not
freedome
to
do
what
is
commanded
,
and
that
it
is
iniury
to
condemne
him
who
had
not
power
to
fullfill
the
Commandements
?
If
therefore
it
were
not
in
vs
,
to
do
these
things
,
or
not
to
do
them
,
what
cause
had
the
Apostle
,
&
long
before
our
Lord
himselfe
,
to
counsayle
to
do
certayne
things
,
and
to
abstayne
from
others
,
but
because
man
had
freewill
from
the
beginning
?
THe
former
wordes
of
God
to
Cain
,
S.
Austine
expoundeth
thus
,
Ambrose
directly
confuteth
the
applying
thereof
to
Abel
,
saying
.
S.
Hierome
writeth
Saint
Chrysostome
sayth
Aben
Ezra
in
his
Hebrew
Commentaries
vpon
Genesir
,
affirmeth
it
a
meere
In
c.
to
referre
the
Relatiue
otherwise
then
to
the
word
And
heerein
the
Rabins
are
so
cleere
,
that
D.
Fulke
answering
thereto
,
sayth
,
And
Caluin
acknowledgeth
that
In
Gen.
In
like
sort
the
place
of
Deutronomy
is
expounded
for
freewill
,
by
ancient
Philo
,
saying
(
man
S.
Cyprian
also
saith
(
is
to
be
seene
S.
Basil
writing
vpon
those
former
wordes
of
Isay
,
And
according
to
Epiphanius
And
the
same
Exposition
is
giuen
by
S.
Hierome
.
S.
Chrisostome
alledging
those
words
of
Isay
,
And
a
litle
after
And
the
selfe
same
with
the
Diuell
do
Prot.
still
say
.
saith
S.
And
then
cyting
to
this
end
,
seuerall
other
places
he
concludeth
,
Origen
cyting
this
Text
And
in
another
place
But
none
writeth
more
plainly
then
S.
Cyprian
,
saying
S.
Hierome
affirmeth
that
Theodoret
auoucheth
in
generall
that
S.
Gregory
reconcileth
the
concourse
of
Gods
Grace
&
mans
freewill
in
these
wordes
,
Finally
,
the
Fathers
are
so
cleare
for
free
will
,
that
Caluin
reprehendeth
for
the
same
the
Greeke
and
Latin
Fathers
in
Generall
.
And
other
Prot.
say
that
,
The
Centurists
thinke
that
And
the
like
is
confessed
by
Def.
p.
Whiteguift
.
By
all
which
we
see
,
that
the
Fathers
did
not
only
belieue
Freewill
,
but
also
proued
the
same
from
seuerall
cleere
Tex●es
of
the
sacred
Scriptures
.
Cor.
c.
Though
grace
,
which
maketh
a
man
gratefull
,
is
had
by
the
guift
of
God
,
yet
efficiently
it
is
had
from
freewill
consenting
;
for
S.
Austine
saith
,
He
that
created
thee
without
thee
,
will
not
iustify
thee
without
thee
.
This
grace
is
,
Causes
,
from
God
as
principally
working
,
from
Grace
freely
giuen
stirring
vp
the
freewill
,
and
from
Freewill
as
consenting
.
Willet
hauing
reproued
Heminglus
a
Lutheran
,
and
Sneca●u●
a
Caluinist
,
for
their
Doctrine
of
affirmeth
of
them
and
their
followers
that
,
Synop
p.
And
whereas
S.
Austine
and
S.
Chrisostome
do
condemne
the
Manichees
for
denying
freewill
,
Hemingius
coupleth
his
Prot.
Brethren
with
the
sayd
Manichees
,
saying
,
209.
107.
Certaine
Deuines
of
great
name
and
otherwise
excellently
deseruing
of
the
Church
of
Christ
,
whome
as
Brethren
in
Christ
I
loue
,
drawing
most
neare
to
the
Manichees
and
Stoickes
,
do
from
the
same
principle
build
their
opinion
of
freewill
,
and
other
euents
.
Hence
some
are
not
affrayde
to
inferre
,
that
God
ordained
the
Adultery
of
Dauid
.
making
our
assent
cooperating
with
the
word
and
holy
Ghost
.
Three
causes
of
a
good
action
concur
,
the
word
of
God
,
the
holy
Ghost
,
&
mans
will
assenting
or
resisting
the
word
of
God
&c.
The
furies
of
the
Manichees
are
not
to
be
admitted
.
The
Conuersion
in
Dauid
is
not
made
,
as
if
a
stone
should
be
changed
into
a
fig
,
but
the
freewill
in
Dauid
doth
something
,
when
he
heard
the
chiding
and
promise
,
willing
then
,
and
freely
he
confesseth
his
sinne
,
and
his
will
doth
something
.
1533.
1605.
called
the
Free-will
men
Because
God
giues
men
Commandement
to
repent
and
belieue
,
therefore
they
haue
power
to
repent
and
belieue
:
God
with
the
Commandement
giuing
Grace
,
that
the
thing
prescribed
may
be
done
.
Feare
our
Lord
and
serue
him
,
&c.
but
if
it
lyke
you
not
to
serue
our
Lord
,
choyce
is
giuen
you
choose
this
day
that
which
pleaseth
you
&c.
Not
without
cause
gaue
he
them
liberty
of
choyce
,
that
being
tyed
by
their
owne
consent
,
they
could
not
pretend
,
that
,
that
which
they
did
,
shey
did
of
necessity
,
and
could
not
but
do
it
.
we
are
not
sufficient
of
our selues
to
thinke
any
thinge
as
of
our selues
,
but
our
sufficiency
is
of
God.
No
man
can
come
to
me
,
vnles
the
Father
that
sent
me
draw
him
.
No
man
can
come
to
me
,
except
my
Father
that
sen●
me
draw
him
.
Here
the
Manichees
ryse
vp
contending
by
testimony
of
this
text
,
that
we
can
do
nothing
of
our selues
;
But
this
taketh
not
away
our
freewill
,
but
sheweth
that
it
needeth
Gods
help
.
Wherfore
it
is
euident
,
that
it
is
in
our
choice
,
whether
we
will
be
saued
or
damned
.
It
is
God
that
worketh
in
you
both
to
will
and
to
accomplish
.
With
feare
●●d
trembling
worke
your
Saluation
:
Mans
freewill
concurs
with
Grace
as
a
Co-worker
.
being
moued
by
Grace
,
it
acteth
and
moueth
it selfe
.
For
not
because
he
said
,
It
is
God
that
worketh
in
you
,
both
to
will
,
and
to
accomplish
according
to
his
good
will
therfore
is
he
to
be
thought
to
haue
taken
away
freewil
:
for
if
it
were
so
he
would
not
haue
said
before
with
feare
and
trembling
wo●ke
your
saluation
;
for
when
there
is
command
that
they
worke
,
their
freewill
is
called
vpon
.
Dead
by
sinne
that
we
are
quickned
in
Christ
,
by
wh●se
grace
are
saued
It
is
necessary
that
scandals
do
come
.
It
is
impossible
that
scandals
should
not
come
,
When
he
calleth
is
so
necessity
,
he
saith
it
not
,
because
the
Will
may
take
away
liberty
,
and
power
of
Freewill
,
nor
because
it
may
subiect
mans
lyfe
to
the
necessity
of
things
;
but
because
it
is
certainly
to
come
to
passe
,
he
fortelleth
it
Which
Luke
expresseth
in
other
wordes
.
It
is
impossible
that
scandals
should
not
come
&c.
not
the
fortelling
therfore
therof
is
to
be
thought
to
bring
scandals
;
for
they
do
not
therfore
come
,
because
he
fortold
scandals
would
be
,
but
because
they
were
certainly
to
come
,
therfore
he
fortould
them
.
The
Lord
said
to
the
Seruants
,
Goe
forth
into
the
waies
and
hedges
,
and
compell
them
to
enter
.
SAINT
Austine
sayd
exceeding
well
that
,
(
sayth
he
According
to
which
the
Catholicke
Church
decreeth
,
that
And
therefore
In
the
second
Counc●ll
Arausicanum
it
is
ordayned
,
that
,
In
the
second
Mileuitane
Councell
it
is
defyned
,
that
,
Catholickes
with
one
consent
teach
,
that
the
Commandments
of
God
are
possible
to
be
kept
by
iust
men
,
not
by
the
only
power
and
strength
of
Freewill
,
as
heretikes
do
calumniate
;
but
by
the
help
of
Gods
grace
,
and
the
spirit
of
Fayth
and
Charity
infused
in
their
Iustification
.
If
you
will
belieue
Luther
Melancthon
demaundeth
But
these
are
meere
fictions
of
Luther
,
and
Melancthon
.
Luther
teacheth
,
that
Yea
sayth
Melancthon
Whitaker
affirmeth
,
that
it
is
the
foundation
of
Christian
Religion
,
that
Adamus
Francisci
In
Rom.
Instit.
l.
7.
§
5.
(
or
height
And
the
same
is
taught
by
sundry
others
.
Wherefore
according
to
Prot.
No
man
hath
euer
kept
the
Commandements
,
nor
possibly
can
.
accurse
the
Blasphemy
of
them
who
say
,
that
any
thing
impossible
is
commanded
by
God
to
man
.
Hierome
writes
,
Let
him
be
accursed
who
hath
said
.
God
to
haue
Commanded
impossible
things
:
but
why
is
not
Hierome
rather
accursed
,
who
so
audaciously
thinketh
agaynst
God
?
7.
§
5.
(
sayth
Caluin
In
Mat.
And
the
selfsame
is
taught
by
sundry
other
Luther
writeth
that
And
yet
in
another
place
he
acknowledgeth
that
,
Now
wheras
Luther
thus
affirmed
,
that
,
Whitaker
saith
herof
So
that
the
greatest
comfort
to
a
Prot.
is
to
quite
take
away
Gods
Commandements
And
the
good
reason
herof
is
giuen
by
Tyndall
saying
,
Though
it
be
to
murder
,
adulterate
,
steale
&c.
M.
Rogers
confesseth
of
According
to
Beza
Piscator
saith
And
,
from
And
in
another
place
he
affirmeth
,
Not
vnlike
to
Luther
,
who
feareth
not
to
giue
Christ
the
lye
,
in
these
words
:
And
thus
Prot.
are
content
to
allow
of
lying
,
and
most
blasphemously
to
ascribe
it
to
Christ
himselfe
,
but
yet
according
to
the
tendernes
of
their
Consciences
,
they
cannot
indure
in
any
respect
Aequiuocation
in
men
,
though
vpon
iust
causes
.
My
yoake
is
sweet
and
my
burden
light
:
His
Commandements
are
not
heauy
that
they
are
not
heauy
I
ranne
the
way
of
thy
Commandements
when
thou
didst
dilate
my
hart
.
I
will
put
my
Spirit
in
the
midst
of
you
,
and
I
will
make
that
you
walke
in
my
Precep●s
,
and
keep
my
Iudgments
,
and
do
them
.
God
sending
his
sonne
&c.
that
the
iustification
of
the
law
might
be
fulfilled
in
vs
:
The
will
of
God
may
be
done
in
Earth
,
as
it
is
in
heauen
is
made
to
all
that
obey
him
cause
of
eternall
Saluation
.
From
these
places
nothing
followeth
,
but
that
the
faithfull
fulfill
the
law
of
God
:
but
it
followeth
not
,
that
they
fu
fill
it
in
this
lyfe
.
If
you
loue
me
keep
my
Commandementes
:
He
that
loueth
his
Neighbour
hath
fulfilled
the
law
:
In
this
all
men
shall
kno●
that
you
are
my
Disciples
if
you
haue
loue
one
to
another
.
You
are
my
friends
if
you
do
the
things
that
I
command
you
.
This
is
my
Precept
,
that
you
loue
one
another
.
God
will
circumcise
thy
hart
,
and
the
hart
of
thy
seed
,
that
thou
mayest
loue
the
Lord
thy
God
,
with
all
thyne
hart
,
and
with
all
thy
Soule
.
Noe
was
a
iust
and
perfect
man
:
Walke
before
me
and
be
perfect
,
he
was
a
man
simple
and
right
,
and
fearing
God
and
departing
from
euill
.
He
kept
my
Commandements
,
and
followed
me
in
all
his
hart
,
doing
that
which
was
well
liked
in
my
sight
.
Like
vnto
him
was
there
no
King
before
him
that
returned
to
our
Lord
in
all
his
hart
,
and
in
all
his
Soule
,
&
in
all
his
power
,
acco●ding
to
all
the
law
of
Moyses
.
See
Eccl.
As
our
Lord
had
commanded
Moyses
&c.
so
did
Moyses
command
Iosue
,
and
he
accomplished
all
things
:
he
omitted
not
of
all
the
C●mmandements
,
not
so
much
as
one
word
which
our
Lord
had
comm●nded
Moyses
.
They
were
both
iust
before
God
,
walking
in
all
the
Commandements
and
Iustifications
of
our
Lord
without
blame
.
I
answere
those
praises
wherwith
the
seruants
of
God
are
so
higly
honoured
,
are
to
be
taken
with
exception
.
They
were
both
iust
before
God
walking
in
all
the
Commandements
,
and
Iustifications
of
our
Lord
without
blame
,
I
might
cut
off
this
occasion
of
calumniating
Iustification
by
Faith
A
certaine
Prince
asked
our
Sauiour
saying
,
By
doing
what
shall
I
possesse
lyfe
euerlasting
?
And
Iesus
said
&c.
Thou
knowest
the
Commandementes
:
Thou
shalt
not
kill
&c.
Who
said
,
All
these
things
haue
I
kept
from
my
youth
.
And
Iesus
behoulding
him
loued
him
&c.
Behoulding
him
,
loued
him
The
Lord
remitteth
him
to
the
workes
of
the
Law
,
not
that
he
thinketh
this
way
of
Saluation
to
be
possible
,
but
that
he
might
confound
his
Hypocrisy
:
Christ
answered
thus
,
that
he
might
rather
show
him
the
way
to
eternall
damnation
.
Which
answere
is
no
lesse
true
,
then
that
sentence
of
the
Apostle
:
You
are
made
voyd
from
Christ
,
who
are
iustifyed
by
the
law
.
I
vnderstand
this
place
in
generall
,
that
this
saying
of
Christ
,
Do
this
and
thou
shalt
liue
,
is
a
certaine
mocking
and
scoffing
.
Luthers
scoffing
may
be
defended
It
was
indeed
a
serious
conference
,
but
that
nothing
hindreth
a
scoffe
to
be
mingled
by
the
Lord
.
Yet
one
thing
is
wanting
●o
thee
,
sell
all
that
thou
hast
,
and
giue
to
the
poore
:
Yea
all
things
seeing
no
man
can
obserue
one
Commandement
so
,
as
the
law
prescribeth
.
Christ
therfore
speaketh
with
a
certaine
holy
Ironia
,
or
s●●fing
.
Thy
will
be
done
as
in
heauen
in
earth
also
:
SAint
Basil
hauing
alleadged
these
wordes
of
S.
Paul.
teacheth
that
And
vpon
these
wordes
o●
Moyses
he
affirmeth
that
S.
Hierome
writing
vpon
that
saying
of
Christ
,
S.
Austine
teacheth
tha●
This
very
saying
being
vsed
by
S.
Hierome
,
is
therfore
reproued
by
Luther
,
Caluin
,
Centuristes
,
Hamelmannus
,
and
Hofman
.
S.
Austine
also
pondering
those
wordes
of
the
Psalme
108.
hauing
alleadged
diuers
textes
of
Scripture
,
he
addeth
,
But
S.
Austine
is
so
cleere
herin
,
that
Melancthon
confesseth
,
and
reprehendeth
Imaginationem
Augustini
de
impletione
legis
,
Austines
imagination
of
fulfilling
the
law
.
S.
Chrysostome
affirmeth
that
The
Centurists
reproue
Tertullian
saying
So
cleerly
do
the
Fathers
expound
the
Scriptures
in
proofe
of
the
possibility
of
keeping
the
Commandements
.
M.
Perkins
confesseth
that
51.
52.
M.
Hooker
affirmeth
that
wherein
he
is
so
plaine
,
that
he
is
therefore
reprehended
by
certayne
Puritanes
,
saying
Castalio
so
cleerely
teacheth
the
same
doctrine
,
that
he
is
therefore
namely
contradicted
by
D
Luther
in
this
agreeth
with
Catholickes
saying
,
(
sayth
Paraeus
auoucheth
that
And
the
same
is
taught
by
Brentius
.
Wherefore
according
to
these
Prot.
the
Commandements
are
possible
to
be
kept
.
To
will
,
is
present
with
me
,
but
to
accomplish
that
which
is
good
,
I
fynd
not
.
Why
tempt
you
God
,
to
put
a
yoake
vpon
the
neckes
of
the
Disciples
,
which
neyther
our
fathers
nor
we
haue
bene
able
to
beare
.
In
many
things
we
offend
all
:
If
any
shall
say
that
in
euery
good
worke
the
iust
doth
Sinne
at
least
venially
,
or
which
is
more
intollerable
,
mortally
,
and
so
to
deserue
eternall
punishments
;
and
only
therefore
not
to
be
damned
,
because
God
doth
not
impute
those
workes
to
damnation
,
Anathema
.
All
workes
are
not
sinne
The
iust
man
sinneth
in
euery
good
worke
:
Euery
good
worke
euen
the
best
is
veniall
.
See
Suarez
in
Protestants
teach
that
24.
§.
9.
12.
§.
4.
A
fearfull
and
desperate
opinion
Q●òd
iustus
etiam
inter
bene
operandum
,
peccet
:
That
the
iust
man
sinneth
euen
when
he
doth
well
,
in
all
his
actions
All
things
that
he
doth
are
the
workes
of
the
Deuill
,
the
workes
of
sinne
the
workes
of
d●rknes
the
workes
of
folly
We
constantly
affi●me
,
the
lust
man
to
sinne
by
praying
.
Q●estion
.
But
Philosophicall
vertues
certes
are
not
sinnes
Answere
Yes
sinnes
,
If
sinne
be
that
is
,
whatsoeuer
declineth
but
the
least
from
the
law
of
God.
Woe
vnto
you
that
call
euill
good
,
and
good
euill
,
putting
darknes
light
and
light
darknes
;
putting
bitter
for
sweet
,
and
sweet
for
bitter
&c.
Wo
to
you
that
are
mighty
to
drinke
wyne
&
stout
men
in
drunkenes
;
which
iustify
the
impious
for
guiftes
,
and
take
away
the
Iustice
of
the
Iust
from
them
:
Iob.
c.
In
all
these
things
Iob
sinned
not
with
his
lippes
.
Hast
thou
considered
my
seruant
Iob
,
that
there
is
not
the
like
to
him
in
the
Earth
,
a
man
simple
and
right
,
and
fearing
God
,
and
departing
from
euill
,
and
yet
retayning
Innocency
?
Iudge
me
O
Lord
according
to
my
Iustice
,
&
according
to
my
Innocency
vpon
me
.
By
fyre
thou
hast
examined
me
,
and
there
is
no
Iniquity
found
in
me
.
Our
Lord
will
reward
me
according
to
my
Iustice
and
according
to
the
Purity
of
my
hands
he
will
reward
me
.
Because
I
haue
kept
the
waies
of
our
Lord
;
neither
haue
I
done
i●p
ously
from
my
God.
If
you
fulfill
the
Royall
law
according
to
the
Scriptures
,
(
Thou
shalt
loue
thy
Neighbour
as
thy selfe
)
you
do
well
but
if
you
accept
persons
you
worke
sinne
&c.
whosoeuer
shall
keep
the
●hole
law
,
but
offend
in
one
,
is
made
guilty
of
all
.
Labour
the
more
,
that
by
good
workes
you
may
make
sure
your
Vocation
and
Election
.
For
doing
these
things
you
shall
not
sinne
at
any
tyme
.
Inst.
l.
Nothing
is
acceptable
to
God
,
but
what
in
euery
part
is
entyre
and
absolute
,
and
defyled
with
no
impurity
:
He
that
feareth
and
worketh
Iustice
is
acceptable
to
him
.
I
was
filled
after
I
receiued
of
Ephaphrodites
the
things
that
you
sent
,
an
odour
of
sweetnes
,
an
accept●ble
hoast
pleasing
to
God.
To
offer
spirituall
hoasts
acceptable
to
God.
Sinne
no
more
Awake
ye
Iust
,
and
sinne
not
.
Be
angry
,
and
do
not
sinne
.
Let
your
light
shyne
before
men
,
that
they
may
see
your
good
workes
:
Command
the
rich
of
this
world
&c.
to
do
well
,
to
become
rich
in
good
workes
.
They
which
belieue
in
God
be
carefull
to
excell
in
good
workes
.
forgiue
vs
our
Sinnes
Crowne
of
Iustice
God
it
is
who
worketh
in
vs
all
good
deeds
,
redeeme
vs
from
all
iniquity
,
and
clense
to
himselfe
a
people
acceptable
,
a
pursuer
of
good
workes
.
For
the
iust
man
shall
fall
tymes
a
day
,
and
shall
ryse
agayne
:
SAint
Gregory
vpon
the
former
words
concerning
Iob
writeth
,
S.
Au●tine
expounding
those
words
of
Iob
,
Enter
not
into
Iudgment
with
thy
seruant
,
because
no
man
liuing
shal
be
iustifyed
in
thy
sight
.
Indeed
I
know
it
is
so
,
and
that
man
cannot
be
iustifyed
compared
with
God
All
we
are
become
as
one
vncleane
,
and
all
our
Iustices
as
the
cloath
of
a
menstrued
woman
.
See
Isa.
Sacrifices
,
Feasts
,
New-Moones
&c
Offer
Sacrifice
no
more
in
vaine
:
Incense
is
abhomination
to
me
.
The
New-Moone
,
and
the
Sabboth
,
and
other
fest
u●ties
,
I
will
not
abyde
&c.
That
there
is
not
a
iust
m●n
vpon
Earth
,
who
doth
good
,
and
not
sinne
.
that
they
were
iust
before
God
,
THIS
desperate
Presumption
of
being
Predestinate
,
doth
so
dangerously
draw
men
to
the
perpetration
of
all
vice
:
as
that
in
preuention
thereof
,
the
Catholicke
Church
hath
decreed
,
that
,
It
likewise
teacheth
that
And
againe
Agreably
heerunto
all
8.
●8
Catholickes
do
belieue
,
that
without
speciall
Reuelation
from
God
,
no
man
in
this
life
can
be
assured
with
certainty
of
diuine
fayth
,
that
his
sinnes
are
forgiuen
him
,
that
he
is
truly
iustifyed
,
one
of
the
Predestinate
,
and
certainly
to
be
saued
.
fiducia
,
an
dubitatio
de
remissione
peccatorum
,
trust
or
doubt
of
remission
of
sinnes
.
635.
637.
38.
54.
This
one
thing
I
say
,
those
who
deny
that
we
are
certayne
of
saluation
with
certainty
of
fayth
,
do
leaue
vs
no
fayth
.
Are
as
certayne
of
the
forgiuenes
of
their
sinnes
in
the
Blood
of
Christ
,
as
if
Christ
were
present
,
and
should
tell
it
vnto
them
.
There
is
nothing
more
profitable
then
to
preach
,
that
it
is
impossible
for
the
faythfull
that
they
euer
fall
from
Grace
.
This
Axiome
is
to
be
houlden
:
He
that
is
once
in
the
state
of
Grace
is
alwayes
to
perseuer
in
it
.
44.
48.
he
that
doth
once
truly
belieue
,
cannot
afterward
fall
from
the
Grace
of
God
,
or
loose
his
fayth
by
Adultery
,
or
any
other
lyke
sinnes
.
Christ
our
Sauiour
(
according
to
Luther
)
According
to
Melancthon
Yea
sayth
Caluin
In
Mat.
The
like
in
sundry
places
teacheth
Beza
and
concludeth
,
that
Lastly
,
Serranus
blasphemeth
that
Heere
Prot.
make
Christ
our
Sauiour
to
be
fearefull
and
doubtfull
of
his
owne
Saluation
:
and
yet
euery
one
of
them
is
assured
by
fayth
of
their
owne
.
In.
Mat.
Instit.
l.
Peter
Martyr
15.
§
1.
Yea
sayth
Scarpius
(
to
wit
Who
would
imagine
,
that
any
man
professing
Christianity
,
would
belch
out
such
blaspemies
and
absurd
impieties
?
And
yet
they
are
the
Doctrines
of
Luther
,
Caluin
,
Beza
,
Zanchius
,
Tindall
and
Perkins
;
men
renowned
amongst
Prot.
but
deseruedly
infamous
and
hatefull
to
all
others
.
can
say
,
My
hart
is
cleane
,
I
am
pure
from
sinne
?
But
you
are
washed
,
but
you
are
sanctifyed
,
but
you
are
iustifyed
&c.
There
are
iust
men
and
wyse
,
and
their
workes
are
in
the
hand
of
God
:
and
yet
man
knoweth
not
whether
he
be
worthy
of
loue
or
hatred
:
but
all
things
are
reserued
vncertaine
for
the
tyme
to
come
&c.
Sinnes
who
vnd●●standeth
?
from
my
secret
sinnes
clense
me
.
To
me
it
is
a
thing
of
least
account
to
be
iudged
of
you
,
or
of
mans
day
:
but
I
iudge
not
my selfe
neither
,
for
I
am
no
,
guilty
in
Conscience
of
any
thing
,
but
I
am
not
iustifyed
heerin
,
but
he
that
iudgeth
me
is
our
Lord
:
therfore
iudge
not
before
the
tyme
vntill
our
Lord
do
come
,
who
also
will
lighten
the
hidden
things
of
darknes
,
and
will
manifest
the
Counsailes
of
the
harts
&c.
When
thou
shalt
seeke
there
the
Lord
thy
God
,
thou
shalt
fynd
him
,
yet
so
if
thou
seeke
him
with
all
thy
hart
.
f
the
impious
shall
do
Pennance
from
all
sinnes
&c.
And
shall
keep
all
my
precepts
&c.
liuing
,
he
shall
liue
,
and
not
dye
&c.
But
if
the
iust
man
shall
turne
away
himselfe
from
his
iustice
,
and
do
iniquitie
&c.
shall
he
liue
?
All
his
iustices
which
he
had
done
,
shall
not
be
remembred
&c.
If
you
keep
my
Precepts
you
shall
abyde
in
my
loue
.
You
are
my
friends
,
if
you
do
the
things
that
I
command
you
.
If
any
abyde
not
in
me
,
he
shal
be
c●st
forth
as
the
branch
,
and
shall
wither
&c.
who
knoweth
if
he
will
conuert
and
forgiue
&c.
Do
pennance
therfore
from
this
thy
wickednes
,
&
pray
to
God
,
if
perhaps
this
Cogitation
of
thy
hart
may
be
remitted
thee
.
With
feare
and
trembling
worke
your
Saluation
.
In
feare
conuerse
yee
the
tyme
of
your
sciourning
.
But
thou
by
faith
dost
stand
;
be
not
too
highly
wyse
,
but
feare
:
for
if
God
hath
not
spared
the
naturall
boughes
,
lest
perhaps
he
will
not
spare
thee
neither
.
he
that
thinketh
himselfe
to
stand
,
let
him
take
heed
lest
he
fall
:
Let
vs
feare
therfore
lest
perhaps
forsaking
the
Promise
of
entring
into
his
rest
,
some
of
you
be
thought
to
be
wanting
.
If
by
any
meanes
I
may
come
to
the
Resurrection
which
is
from
the
dead
.
I
chastice
my
body
,
and
bring
it
into
seruitude
,
lest
perhaps
when
I
haue
preached
to
others
,
my selfe
become
reprobate
.
Luther
is
predestinate
Either
forgiue
them
this
trespas
,
or
if
thou
do
not
strike
me
out
of
the
Booke
that
thou
hast
written
.
To
whom
our
Lord
answered
:
he
that
hath
sinned
to
me
,
him
will
I
strike
out
of
my
booke
.
Let
them
be
put
out
of
the
booke
of
the
liuing
,
and
with
the
iust
let
them
not
be
written
.
For
they
vpon
the
rocke
;
such
as
when
they
heare
with
ioy
receyue
the
word
:
and
these
haue
no
rootes
,
because
for
a
tyme
they
belieue
,
and
in
tyme
of
tentation
they
reuolte
.
Because
of
Incredulity
the
boughes
were
broken
,
but
thou
by
faith
dost
stand
&c.
see
then
the
goodnes
and
seuerity
off
God
:
vpon
them
surely
that
are
fallen
,
the
seuerity
:
but
vpon
thee
the
goodnes
of
God
,
if
tho●
abyde
in
his
goodnes
,
otherwise
also
thou
shalt
be
cut
off
.
But
they
also
,
if
they
do
not
abyde
in
Incredulity
,
shal
be
grafted
in
,
for
God
is
able
to
graffe
them
in
againe
.
Hauing
faith
and
a
good
Conscience
,
which
certaine
repelling
haue
made
shipwracke
about
the
faith
.
In
the
last
tymes
certaine
shall
depart
from
the
faith
.
It
is
impossible
for
them
that
were
once
illuminated
,
haue
tasted
also
the
heauenly
guifte
,
and
were
made
partakers
of
the
Holy
Ghost
&c.
and
are
fallen
,
to
be
renewed
againe
to
Pennance
.
for
a
tyme
they
belieue
They
haue
made
shipwracke
about
faith
,
They
will
depart
from
faith
De
Iustif
.
controu.
of
true
faith
Aug
l.
ad
Simpl.
q.
Cypr.
l.
Cyp.
l.
Aug.
l.
cont.
Faust.
c.
&
Mat.
Iustifying
faith
cannot
be
without
Charity
,
no
more
then
fyre
can
be
without
heate
,
Thou
hast
left
thy
fi●st
Charity
,
in
sinne
of
Adultery
and
murther
Euery
one
that
is
not
iust
is
not
of
God
and
he
that
loueth
not
his
brother
.
He
that
loueth
not
abydeth
in
death
:
the
seruant
of
sinne
,
and
of
the
Deuill
not
of
God
but
aboad
in
death
,
working
by
Charity
,
and
without
workes
dead
Dauid
when
he
committed
adultery
was
and
remayned
the
Child
of
God
,
and
did
not
faile
from
his
faith
:
at
one
and
the
same
tyme
he
sinned
and
sinned
not
.
he
sinned
not
wholly
,
but
so
far
forth
as
not
regenerate
.
WHereas
Salomon
most
cleerly
auoucheth
,
that
the
S.
Hierome
in
his
Commentary
vpon
this
place
sayth
:
And
his
Translation
heere
of
according
to
the
sense
of
the
Hebrew
is
,
that
,
S.
Ambrose
writing
vpon
those
words
of
the
psalme
,
speaketh
thus
And
he
addeth
in
proofe
heerof
the
words
of
S.
Paul
,
S.
Austine
expounding
those
wordes
of
King
Dauid
,
And
whereas
S.
Paul
before
pronounced
himselfe
not
to
be
assured
,
but
carefull
,
(
sayth
he
S.
Chrysostome
from
hence
thus
inferreth
Vpon
these
words
of
the
Prophet
Ionas
,
S.
Hierome
writeth
S.
Austine
alledging
the
same
place
saith
:
S.
Gregory
is
so
playne
heerin
,
that
Caluin
reproueth
him
for
his
teaching
that
,
But
I
will
conclude
with
S.
Bernard
,
(
sayth
he
M.
Perkins
,
though
our
Aduersary
in
this
point
,
yet
neuertheles
confesseth
,
aswell
of
the
Elect
:
that
,
As
also
the
reprobate
,
that
,
(
fayth
And
all
this
so
truly
and
vnfaignedly
,
that
,
Marke
heere
the
best
signes
of
an
elected
Puritane
,
which
yet
according
to
M.
Perkins
a
Reprobate
may
haue
.
Zanchius
confesseth
that
Now
if
God
doth
not
reueyle
this
by
the
Ghospell
,
Prot.
eyther
haue
not
fayth
of
their
Saluation
,
or
they
haue
it
by
some
other
meanes
then
the
Ghospell
.
What
then
can
that
be
but
the
Diuell
and
Presumption
,
let
any
man
iudge
.
Agayne
,
that
fayth
and
iustice
may
be
lost
,
the
Lutherans
teach
that
,
The
Confession
of
Auspurge
condemneth
the
contrary
doctrine
for
317.
318.
defendeth
our
Catholicke
Doctrine
,
alledging
to
that
end
the
Confession
of
Augusta
,
and
a
great
number
of
particular
Scriptures
,
charging
the
Caluinists
with
in
teaching
otherwise
.
Chemnitius
affirmeth
that
,
Loc.
Theol.
p.
Haffenrefferus
reproueth
heerein
Caluin
&
Beza
.
(
saith
Rungius
reiecteth
herin
Caluin
.
Zanchius
,
and
the
Deuines
of
Geneua
.
Adamus
Francisci
concludeth
from
the
Scriptures
,
that
101
158.
Wigandus
proueth
by
many
Testimonies
of
Scripture
,
that
,
732.
733.
And
Melancthon
auoucheth
that
And
the
same
truth
is
taught
and
defended
by
sundry
47.
61.
155.
156.
157
650.
other
Lutheran
writers
,
who
purposely
and
at
large
confirme
from
the
sacred
Scriptures
this
our
Catholicke
Doctrine
,
impugning
by
name
many
of
their
owne
Brethren
for
teaching
the
contrary
.
To
come
now
to
the
Caluinistes
,
Musculus
teacheth
that
,
5.
29.
And
then
signifying
his
dissent
herin
,
from
his
other
Brethren
,
concludeth
:
Rollocks
admonition
is
this
M.
Harsnet
made
a
Sermon
in
proofe
herof
at
Pauls
Crosse
And
of
Hemingius
and
Snecanus
Willet
fayth
,
Caluin
writing
vpon
these
words
of
the
Apostle
,
In
Heb.
Instit.
l.
And
in
another
place
Iohn
Husse
teacheth
this
Doctrine
distinctly
saying
,
(
or
man
in
this
life
)
Lastly
D.
Luther
teacheth
that
So
that
Hussites
,
Lutherans
,
and
Caluinistes
do
defend
our
Catholicke
Doctrine
of
our
vncertaine
knowledge
in
this
life
of
our
Predestination
and
Saluation
.
haue
receiued
the
Spirit
of
Adoption
of
Sonnes
,
wherin
we
cry
Abba
Father
,
for
the
spirit
himselfe
giueth
testimony
to
our
Spirit
,
that
we
are
the
sonnes
of
God.
And
if
Sonnes
,
heyres
also
&c.
yet
if
we
suffer
with
him
,
that
we
also
may
be
glorifyed
with
him
.
if
we
suffer
with
him
shall
say
to
the
iust
,
that
liuing
he
shall
liue
,
and
he
trusting
in
his
Iustice
,
do
iniquity
,
all
his
Iustices
shal
be
forgotten
,
and
in
his
iniquity
&c.
shall
he
dye
.
And
if
shall
say
to
the
impious
,
Dying
thou
shalt
dye
,
and
he
do
Pennance
from
his
sinne
&c.
liuing
,
he
shall
liue
,
and
not
dye
.
I
am
sure
that
neither
death
nor
lyfe
&c.
shal
be
able
to
separate
vs
from
the
Charity
of
God.
Certus
sum
,
I
am
sure
,
I
am
persuaded
I
trust
persuasus
sum
,
I
am
persuaded
,
We
are
saued
by
hope
shal
be
able
to
remoue
me
shal
be
able
to
remoue
vs
I
my selfe
●lso
,
my
brethren
,
am
assured
(
certus
sum
)
of
you
,
that
you
also
are
full
of
loue
,
replenished
with
all
knowledge
&c.
We
haue
receyued
not
the
Spirit
of
this
world
,
but
the
Spirit
that
is
of
God
:
that
we
may
know
the
things
that
of
God
are
giuen
vs
.
Try
your
owne
selues
if
you
be
in
the
fayth
:
proue
yee
your selues
:
know
you
not
your selues
that
Christ
Iesus
is
in
you
,
vnles
perhaps
you
be
reprobate
.
in
signes
,
wonders
,
and
mighty
deeds
,
We
be
made
partakers
of
Christ
;
yet
so
if
we
keepe
the
beginning
of
his
substance
firme
vnto
the
end
we
know
that
we
are
translated
from
death
to
life
because
we
loue
the
Brethen
.
In
this
we
know
that
we
abide
in
him
&
he
in
vs
,
because
he
of
his
Spirit
hath
giuen
to
vs
.
These
things
I
write
to
you
,
that
you
may
know
that
you
haue
eternall
lyfe
which
belieue
&c.
(
know
to
loue
the
brethren
the
Children
of
God
,
who
loue
God
and
keep
his
Commandements
lyfe
eternall
This
is
life
eternall
,
that
they
know
thee
&c.
We
are
saued
by
hope
whome
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorifyed
:
Many
are
called
but
few
elect
according
to
purpose
called
who
hath
knowne
the
mynd
of
our
Lord
?
or
who
hath
been
his
Counsailour
?
Without
repentance
are
the
guifts
and
vocation
of
God
whereas
he
had
loued
his
&c
vnto
the
end
he
loued
them
.
My
father
that
which
he
hath
giuen
me
is
greater
then
all
,
and
no
man
can
plucke
them
out
of
the
hand
of
my
Father
:
loueth
to
the
end
and
see
Mat.
Whome
thou
gauest
me
,
haue
I
kept
,
and
none
of
them
perished
,
but
the
Sonne
of
Perdition
:
38.
39.
40.
I
haue
consummate
my
course
&c.
there
is
laid
vp
for
me
,
a
Crowne
of
Iustice
,
which
our
Lord
will
render
to
me
in
that
day
,
a
iust
Iudge
.
being
at
hand
Behould
,
I
do
know
that
you
shall
no
more
see
my
face
,
all
you
.
Labour
the
more
that
by
good
workes
you
may
make
sure
your
vocation
and
Election
.
good
workes
were
signed
with
the
holy
Spirit
of
promise
,
which
is
the
pledge
of
our
Inheritance
.
Grieue
not
the
Spirit
of
God
,
in
which
you
are
signed
vnto
the
day
of
redemption
.
By
the
Spirit
grieue
the
Spirit
they
prouoked
to
wrath
,
and
afflicted
the
Spirit
of
his
holy
One
:
resisted
the
holy
Ghost
:
and
some
who
were
once
illuminated
,
haue
tasted
also
the
heauenly
guift
,
and
were
made
partakers
of
the
holy
Ghost
&c.
are
fallen
&c.
THe
Catholicke
Church
Decreeth
,
that
And
therfore
In
the
second
Mileuitane
Councell
it
is
decreed
,
that
,
Catholickes
with
one
consent
teach
,
that
the
formall
cause
of
mans
Iustification
is
not
Gods
iustice
wherby
himselfe
is
formally
iust
,
nor
Christes
Iustice
imputed
to
vs
,
nor
only
remission
of
Sinne
,
or
Gods
not
imputation
of
it
;
but
it
is
Gods
Iustice
wherby
he
maketh
vs
truly
iust
by
infusing
into
our
soules
the
sacred
vertues
of
Faith
,
Hope
,
and
Charity
.
Our
Iustification
consisteth
partly
vpon
imputation
partly
vpon
qualitie
.
Caluin
setteth
downe
the
Prot.
Doctrine
in
these
wordes
,
Instit.
l.
The
same
is
taught
by
Beza
,
and
sundry
others
D.
Humphrey
setteth
downe
the
English
reformed
doctrine
thus
,
So
that
in
a
perfect
Prot.
iustifyed
,
regenerate
,
predestinate
,
there
is
no
vertue
infused
by
God
,
or
inherent
in
his
Soule
,
but
still
it
remayneth
stayned
and
stored
with
all
iniquity
,
all
rebellion
and
contumacy
of
the
flesh
,
these
only
being
ingraffed
and
inherent
in
her
.
Thou
dost
not
depart
from
thy
opinion
wherin
thou
affirmest
,
the
Grace
of
God
to
consist
in
the
only
remis●ion
of
Sinnes
.
The
French
Hugonots
teach
that
(
but
Hence
also
Luther
teacheth
that
So
that
euery
faythfull
Prot.
is
as
holy
and
iust
,
as
S.
Peter
,
S.
Paul
,
the
B.
Virgin
,
yea
as
Christ
himselfe
,
a
litle
proportion
being
obserued
.
For
if
in
the
offence
of
one
,
death
raigned
by
one
:
much
more
they
that
receyue
the
aboundance
of
Grace
and
of
donation
and
of
Iustice
shall
raygne
in
lyfe
by
one
Iesus-Christ
.
Therefore
as
by
the
offence
of
one
vnto
all
men
to
condemnation
:
so
also
by
the
Iustice
of
one
vnto
all
men
to
Iustification
of
life
.
For
as
by
the
disobedience
of
one
man
,
many
were
made
sinners
:
so
also
by
the
Obedience
of
one
many
shal
be
made
iust
.
As
we
haue
borne
the
Image
of
the
earthly
,
let
vs
beare
also
the
Image
of
the
heauenly
:
Be
renewed
in
the
Spirit
of
your
mynd
:
and
put
on
the
new
man
,
which
according
to
God
is
created
in
Iustice
and
Holines
of
the
truth
:
God
according
to
his
mercy
hath
saued
vs
by
the
lauer
of
regeneration
and
renouation
of
the
holy
Ghost
,
whome
he
hath
powred
vpon
vs
aboundantly
by
Iesus
Christ
our
Sauiour
:
that
being
iustifyed
by
his
Grace
,
we
may
be
heires
according
to
hope
of
life
euerlasting
:
I
beseech
thee
take
away
the
iniquity
of
thy
seruant
I
haue
cleane
taken
away
thyne
iniquityes
as
a
cloud
,
and
thy
sinnes
as
a
most
.
I
will
powre
out
vpon
you
cleane
water
,
and
you
shal
be
clensed
from
all
your
contaminations
.
Thou
shalt
sprinkle
me
with
byssope
,
and
I
shal
be
clensed
;
thou
shalt
wash
me
,
and
I
shal
be
made
whyter
then
snow
.
As
farre
as
the
East
is
distant
from
the
West
,
hath
he
made
our
iniquities
far
from
vs
.
His
sinne
shal
be
sought
,
and
shall
not
be
found
.
By
mercy
and
fayth
sins
are
purged
.
Mich.
c.
He
will
returne
and
haue
mercy
on
vs
:
he
will
lay
away
our
iniquities
:
he
will
cast
all
our
sinnes
into
the
bottome
of
the
Sea
.
Thou
art
all
fayre
,
O
my
loue
,
and
there
is
not
a
spot
in
thee
.
Behould
the
Lambe
of
God
,
behould
him
that
taketh
away
the
sinnes
of
the
wolrd
.
Be
penitent
and
conuert
,
that
your
sinnes
may
be
put
out
.
Where
sinne
abounded
,
grace
did
more
abound
.
In
the
inward
man
renewed
by
the
Grace
of
Christ
,
that
Iustice
to
be
written
,
which
fault
had
cancelled
:
Of
his
fulnes
we
all
haue
receiued
,
Because
you
are
sonnes
God
hath
sent
the
spirit
of
his
Sonne
into
your
harts
.
S.
Austine
writing
vpon
those
words
of
the
Psalmist
,
S.
Hierome
speaking
of
Baptisme
,
saith
,
But
S.
Hierome
is
so
cleere
,
that
Luther
saith
,
Caluin
also
sayth
of
S.
Austine
touching
this
point
,
Chennitius
of
many
other
fathers
writeth
,
(
to
iustify
(
iustify
namely
to
make
inherently
iust
.
The
Centuristes
reproue
Origen
,
for
that
he
doth
They
blame
Cyprian
for
saying
They
affirme
of
Clemens
Alex.
that
,
So
confessed
are
the
Fathers
This
absurdity
followeth
,
by
affirming
a
man
to
be
iustified
,
and
yet
his
sinnes
not
to
be
taken
away
,
nor
any
vertue
infused
into
his
Soule
.
Him
that
knew
no
sinne
,
for
vs
he
made
sinne
,
that
we
might
be
made
the
Iustice
of
God
in
him
:
be
made
sinne
The
similitude
of
the
flesh
of
sinne
,
that
we
might
be
made
the
iustice
of
God
,
Euen
as
when
we
read
Saluation
is
our
Lord
,
it
is
not
meant
that
Saluation
wherby
our
Lord
is
saued
;
but
wherby
they
are
saued
whom
he
saueth
:
so
when
it
is
sa●d
,
Gods
Iustice
,
that
is
not
to
be
vnderstood
,
wherwith
God
is
iust
,
but
that
wherwith
men
are
iust
,
whom
by
his
grace
he
iustifyeth
.
hath
gratifyed
vs
in
his
beloued
Sonne
,
He
made
vs
gracious
,
that
is
,
he
not
only
freed
vs
from
Synnes
,
but
he
also
made
vs
his
beloued
friends
.
For
if
one
hauing
a
man
scabbed
corrupted
with
plague
,
disease
,
old
age
,
pouerty
and
hungar
,
should
presently
make
him
a
beautifull
young
man
,
who
should
excell
all
in
fayrnes
,
sending
out
great
splendour
from
his
cheekes
,
and
darkning
the
brightnes
of
the
eyes
with
reflexions
:
whome
also
he
should
place
in
the
very
flower
of
his
age
,
and
should
withall
cloath
&
adorne
hi●
〈◊〉
purple
and
all
things
fyne
:
No
otherwise
doth
Christ
make
our
S●
polished
,
beautifull
,
desired
,
and
beloued
.
And
may
be
found
in
him
not
hauing
my
Iustice
,
which
is
of
the
law
,
but
that
which
is
of
the
faith
of
Christ
,
which
is
of
Gods
Iustice
in
fayth
:
owne
Iustice
HAVING
proued
mans
Iustification
to
be
made
by
some
vertues
infused
by
God
into
the
Soule
;
it
remayneth
now
to
shew
what
Vertues
these
are
wherby
man
is
Iustifyed
:
In
manifestation
wherof
the
Catholicke
Church
hath
decreed
,
that
,
In
the
Councell
of
Moguntia
it
was
defyned
,
that
,
generally
teach
that
Fayth
,
Hope
,
and
Charity
are
the
formall
cause
of
mans
Iustification
,
which
is
euer
further
increased
by
good
workes
,
so
that
not
only
faith
,
but
likewise
Hope
,
Charity
,
and
good
Workes
do
all
of
them
concurre
,
as
true
causes
of
Iustification
.
Luther
was
not
ashamed
to
say
,
But
whosoeuer
shall
but
looke
into
these
bookes
by
Luther
cited
,
shall
easily
fynd
that
euery
one
of
them
will
condemne
Luther
for
an
impudent
Lyar.
Melancthon
affirmeth
that
And
that
The
same
iust
censure
will
all
Schoolmen
giue
of
Melancthon
,
which
formerly
was
giuen
of
Luther
.
The
English
Protestant
Church
decreeth
,
that
,
Articles
of
Relig.
art
Calu.
Instit.
l.
So
that
euen
Charity
by
these
men
is
excluded
from
being
any
Cause
of
our
Iustification
.
S.
Austine
condemneth
certaine
of
the
Pseudoapostles
,
for
that
they
taught
that
,
He
also
reproueth
Eun●mius
,
for
that
he
taught
that
,
That
our
moderne
Prot.
teach
the
same
,
Whitaker
shall
testify
:
And
for
this
your
saying
M.
Whitaker
,
you
,
and
your
All
are
condemned
by
S.
Austine
for
Heretickes
.
Faith
being
vndoubtedly
the
beginning
and
foundation
of
mans
Iustification
and
Saluation
,
and
according
to
Prot.
at
sometymes
the
only
cause
thereo●
:
yet
it
is
wonderfull
to
see
at
other
tymes
how
litle
esteeme
they
make
of
it
:
for
thus
writeth
Caluin
,
Instit.
l.
Peter
Martyr
4.
§.
8.
He
compareth
it
De
Iustifi●
.
l.
182.
193.
And
this
good
reason
he
giueth
herof
elswhere
,
So
that
a
right
Lutheran
may
liue
and
dye
a
Traytour
,
a
murtherer
,
Adulterer
&c.
and
yet
is
sure
to
be
saued
.
Without
faith
it
is
impossible
to
please
God
:
for
he
that
cometh
to
God
must
belieue
that
he
is
,
and
is
a
rewarder
to
them
that
seeke
him
.
The
lust
shall
liue
in
his
faith
.
In
him
euery
one
that
belieueth
is
iustifyed
:
The
Feare
of
our
Lord
expelleth
sinne
;
for
he
that
is
without
feare
cannot
be
iustifyed
.
With
feare
and
trembling
worke
your
Saluation
.
He
will
&c.
saue
them
,
because
they
haue
hoped
in
him
.
By
hope
we
are
saued
Charity
and
good
Workes
Many
sinnes
are
forgiuen
her
,
because
she
hath
loued
much
:
But
to
whom
lesse
is
forgiuen
,
he
loueth
lesse
.
We
are
translated
from
death
to
lyfe
,
because
we
loue
the
Brethren
.
Charity
couereth
the
multitude
of
Sinnes
.
By
mercy
and
truth
Iniquity
is
redeemed
.
Almes
purgeth
Sinne.
Giue
almes
,
and
behould
all
things
are
cleane
to
you
.
Come
&c.
possesse
the
kingdome
&c.
for
I
was
an
hungry
&c.
Redeeme
thy
sinnes
with
almes
Labour
the
more
,
that
by
good
workes
you
may
make
sure
your
vocation
and
Election
.
By
good
workes
Redeeme
thy
Sinnes
by
Almes
This
Translation
is
corrupt
in
which
this
Epistle
was
written
,
hath
verbatim
,
Redeeme
thy
sinnes
in
Iustice.
:
the
Vulgar
reading
is
taken
from
the
Greeke
text
.
breake
of
the
word
be
vrged
,
it
is
manifest
the
sense
of
those
wordes
to
fight
with
the
scope
of
the
whole
Scripture
,
and
with
analogy
of
fayth
.
Giue
Almes
,
and
behould
all
things
are
cleane
to
you
,
Christ
is
far
from
teaching
,
that
sinnes
are
redeemed
by
Almes
,
that
to
the
contrary
he
derideth
and
reprehendeth
the
Pharisees
,
because
they
had
this
opinion
.
These
words
,
Giue
almes
&c.
may
be
expounded
waies
,
first
,
that
we
decree
that
it
is
an
Ironicall
speach
&c.
Because
she
loued
much
because
she
truly
worshipped
me
with
faith
,
and
with
the
exercises
and
signes
of
faith
,
Many
sinnes
are
forgiuen
her
because
she
loued
much
,
quoniam
,
because
nam
,
for
Abraham
&c.
was
he
not
iustifyed
by
workes
,
offering
Isaac
his
sonne
vpon
the
Aultar
.
Seest
thou
that
faith
did
worke
with
his
workes
,
and
by
the
workes
the
faith
was
consummate
&
c
?
Do
you
see
that
by
workes
a
man
is
iustifyed
,
and
not
by
faith
only
?
Rachab
the
harlot
was
she
not
iustifyed
by
workes
that
faith
without
workes
is
idle
,
Do
you
see
that
by
workes
a
man
is
iustifyed
and
not
by
faith
only
:
friend
of
God
By
workes
a
man
is
iustifyed
,
and
not
by
faith
only
,
addeth
the
Antithesis
,
or
contrary
,
and
not
by
faith
only
,
by
imitation
of
hypocrites
:
Iustification
by
workes
is
taught
therin
.
Iames
concludeth
naughtily
;
It
followeth
not
as
Iames
doteth
,
therfore
fruites
iustify
.
Let
our
Aduersaries
therfore
be
packing
with
their
Iames.
But
if
they
cannot
be
mitigated
by
any
exposition
,
as
that
of
Iames
,
you
see
&c.
such
simply
are
not
to
be
receiued
.
This
Epistle
for
that
Cause
is
altogeather
reiected
by
some
,
as
though
it
did
impugne
sound
doctrine
.
Here
is
Christ
,
there
the
Testimonies
of
Scripture
,
for
the
law
and
workes
:
But
Christ
is
Lord
of
the
Scripture
&c.
thou
vrgest
the
Seruant
,
that
is
,
the
Scripture
:
I
leaue
the
seruant
to
thee
;
I
vrge
the
Lord
,
who
is
the
king
of
Scripture
.
He
that
loueth
not
,
abydeth
in
death
.
I
should
haue
all
faith
,
so
that
I
could
remoue
mountaines
,
and
haue
not
Charity
,
I
am
nothing
.
If
I
should
haue
all
faith
,
so
that
I
could
remoue
mountaines
,
and
haue
not
Charity
,
I
am
nothing
,
lest
this
should
deceiue
any
man
.
of
the
Princes
many
belieued
in
him
:
but
for
the
Pharisees
they
did
not
confesse
,
that
they
might
not
be
cast
out
of
the
Synagogue
,
for
they
loued
the
glory
of
men
more
,
then
the
glory
of
God.
What
will
it
profit
&c.
if
a
man
sayth
he
hath
faith
,
but
hath
not
workes
?
shall
fayth
be
able
to
saue
him
?
They
which
belieue
in
God
,
be
carefull
to
excell
in
good
workes
.
See
how
the
Euangelist
noteth
,
and
reproueth
some
,
which
yet
he
sayth
to
haue
belieued
in
him
;
who
if
they
should
profit
in
this
entrance
of
fayth
,
they
would
by
profiting
ouercome
the
loue
of
humane
glory
.
Some
hau●
belieued
being
Predestinate
to
life
eternall
,
but
some
haue
not
belieued
:
But
of
those
who
haue
belieued
,
some
did
so
confesse
,
that
taking
boughes
of
Palmes
they
met
him
coming
,
reioicing
in
the
same
Confession
of
prayse
:
But
others
of
the
Princes
durst
not
confesse
,
lest
they
should
be
cast
out
of
the
Synagogue
.
Fayth
truly
may
be
without
Charity
,
but
not
to
profit
.
mariage
garment
not
euery
one
that
sayth
to
me
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
father
,
which
is
in
heauen
,
he
shall
enter
into
the
Kingdome
of
heauen
.
Lord
,
Lord
How
then
shall
they
inuocate
in
whome
they
haue
not
belieued
,
IN
cleerest
proofe
heere
of
S.
Austine
writeth
thus
,
S.
Ambrose
demaundeth
Origen
affirmeth
that
Wherof
also
saith
S.
Cyrill
S.
Chrysostome
demaundeth
And
his
answere
is
To
the
same
effect
saith
Cyrill
of
Alexandria
,
The
Fathers
did
so
confessedly
teach
Iustification
by
workes
,
that
Melancthon
saith
,
Whitaker
chargeth
with
The
Centurists
say
of
those
ancient
times
,
Luther
termeth
Bullinger
acknowledgeth
that
So
confessedly
did
the
ancientest
and
learnedst
Fathers
teach
our
Catholicke
Doctrine
of
Iustification
by
workes
.
Our
free
Iustification
by
fayth
only
was
long
hid
before
Luthers
tyme
,
and
opened
by
him
.
He
did
not
at
all
vnderstand
,
nor
hould
the
Iustice
of
fayth
.
The
dead
were
iudged
&c.
according
to
their
workes
,
296.
297.
By
workes
heere
are
we
iudged
and
iustifyed
,
and
not
by
fayth
only
,
as
also
Iames
testifyeth
,
meaning
heerby
,
that
of
liuely
fayth
and
of
the
good
workes
that
follow
thereupon
,
man
is
iustifyed
,
and
not
of
that
dead
fayth
,
that
is
by
it selfe
alone
without
any
good
workes
.
We
are
iustifyed
by
fayth
without
the
workes
of
the
law
,
that
is
to
say
,
not
without
good
worke
,
whatsoeuer
&c.
although
it
be
without
the
precyse
workes
that
the
law
requireth
&c.
Iames
and
Paul
agree
in
diuers
places
,
that
fayth
without
workes
is
a
dead
fayth
,
and
serueth
nothing
to
Iustification
.
we
are
iustified
by
faythfull
workes
&c.
Iustification
not
to
stand
without
workes
,
and
that
good
workes
are
not
only
acceptable
to
God
,
but
also
are
to
haue
reward
.
good
workes
of
the
faythfull
are
causes
why
our
Lord
doth
bestow
his
benefi●s
vpon
them
,
our
Lord
doth
imbrace
workes
as
the
inferiour
Causes
of
our
Saluation
.
Iustification
by
fayth
only
,
is
groun●●d
vpon
Gods
written
word
,
though
not
by
our
common
and
vulgar
termes
to
be
read
therein
:
Redeeme
thy
Sinnes
with
Almes
This
seemeth
to
be
the
most
playne
sense
of
all
;
If
thou
wilt
heare
me
,
thou
shalt
consider
hew
thou
mayest
purge
thy
Sinnes
,
and
mayst
returne
into
fauour
with
God
:
this
may
be
done
,
if
thou
shalt
redeeme
thy
sinnes
by
Iustice
,
and
Beneficence
.
If
Abraham
were
iustifyed
by
workes
,
he
hath
glory
,
but
not
with
God.
We
account
a
man
to
be
iustifyed
by
fayth
without
the
workes
of
the
law
.
we
account
a
man
to
be
iustifyed
by
only
Fayth
:
If
thy
Papist
shew
himselfe
angry
and
discontented
for
the
word
forthwith
tell
him
,
A
Papist
,
and
an
Asse
are
the
same
thing
.
I
knew
long
since
,
that
in
this
place
neyther
in
the
Greeke
nor
the
Latin
text
the
word
was
read
,
neyther
was
there
any
need
that
the
Papistes
should
admonish
me
thereof
&c.
I
repent
me
that
I
added
not
that
so
it
should
be
without
all
workes
of
all
lawes
,
and
so
I
had
spoken
well
and
roundly
.
Wherefore
this
word
shall
remayne
in
my
Testament
,
although
all
Bishops
should
runne
m●d
togeather
,
and
should
be
transformed
into
Asses
,
yet
they
shall
not
shaue
it
thence
from
me
.
The
legall
Ceremonies
What
did
Abraham
find
our
Father
according
to
the
flesh
?
Without
what
workes
of
the
law
is
the
Apostle
to
be
thought
to
affirme
man
to
be
iustifyed
by
faith
?
to
wit
of
Circumcision
and
the
Saboth
,
and
other
such
lyke
,
not
without
the
workes
of
Iustice
,
of
which
S.
Iames
sayth
,
Fayth
without
workes
is
dead
.
Men
not
vnderstanding
that
which
the
Apostle
saith
(
we
count
a
man
to
be
iustifyed
by
faith
without
the
workes
of
the
law
)
did
thinke
that
be
said
,
faith
would
suffice
a
man
though
he
liued
ill
,
and
had
no
good
workes
.
Which
God
forbid
that
the
Vessell
of
Election
should
thinke
:
who
in
a
certaine
place
after
he
had
said
,
In
Christ
Iesus
neither
Circumcision
nor
Prepuce
,
auayleth
any
whit
,
he
straight
added
,
but
faith
which
worketh
by
loue
.
Wherfore
the
sentences
of
the
2.
Apostles
Paul
and
Iames
,
are
not
contrary
in
themselues
:
when
one
saith
,
a
man
is
iustifyed
by
faith
without
workes
,
and
another
saith
,
Faith
is
voyd
without
workes
:
because
he
,
speaketh
of
workes
that
go
before
faith
,
this
,
of
those
which
follow
faith
,
euen
as
Paul
himselfe
sheweth
in
many
places
.
Heerof
Austine
reconcileth
Iames
to
Paul
,
wherfore
,
saith
Austine
,
the
Sentences
of
the
two
Apostles
,
Paul
and
Iames
,
are
not
contrary
in
themselues
&c.
because
Paul
speaketh
of
workes
which
go
before
faith
and
Iames
of
those
workes
that
follow
faith
:
As
many
as
receiued
him
,
he
gaue
them
power
to
be
made
the
Sonnes
of
God
,
to
those
that
belieue
in
him
.
So
must
the
Sonne
of
Man
be
exalted
,
that
euery
one
which
belieueth
in
him
perish
not
,
but
may
haue
life
euerlasting
.
Wherfore
when
we
shall
heare
,
Thy
faith
hath
saued
thee
,
we
do
not
vnderstand
him
to
say
absolutly
those
to
be
saued
,
who
any
waies
belieue
,
vnles
their
deeds
shall
follow
:
He
that
belieueth
and
is
baptized
,
shal
be
saued
,
teaching
them
to
obserue
all
things
whatsoeuer
I
haue
commanded
you
,
Iustifyed
gratis
by
his
grace
If
by
grace
,
not
now
of
works
,
otherwise
Grace
is
not
Grace
.
de
condigno
de
congruo
This
is
the
worke
of
God
that
you
belieue
in
him
&c.
de
condigno
Belieue
only
,
and
she
shal
be
safe
.
But
if
any
man
haue
not
care
of
his
owne
,
and
especially
of
his
Domesticalls
,
he
hath
denyed
the
faith
,
and
is
worse
then
an
Infidell
.
Confesse
they
know
God
,
but
in
deeds
deny
him
.
He
that
sayth
he
knoweth
him
and
keepeth
not
his
Commandements
is
a
lyar
.
I
know
you
not
Whosoeuer
belieueth
that
Iesus
is
Christ
,
is
borne
of
God
,
HAVING
proued
that
good
workes
do
iustify
,
it
remayneth
now
to
shew
that
they
are
truly
meritorious
of
Grace
and
eternall
Glory
.
To
which
purpose
the
Catholicke
Church
decreeth
that
,
In
the
Councell
of
Moguntia
it
is
defined
,
that
,
And
so
all
Catholikes
teach
,
that
workes
proceeding
from
Gods
Grace
,
through
the
merits
of
Christ
,
are
truly
and
properly
meritorious
of
Grace
and
eternall
Glory
.
1.
2.
Valent.
Tom.
affirmeth
,
that
Catholikes
belieue
that
,
But
these
are
all
so
grosse
,
that
I
persuade
my selfe
insteed
of
further
answere
,
that
no
man
will
belieue
him
.
Accordingly
Rogers
sayth
(
say
they
But
the
Rhemistes
whome
he
cyteth
for
this
,
haue
not
the
word
but
only
teaching
as
all
other
Caholickes
do
,
the
good
workes
of
one
,
though
they
cannot
merit
for
another
,
yet
they
may
iustly
satisfy
for
him
.
Iustit
.
l.
Ibid.
c.
We
take
from
men
the
opinion
of
meriting
.
Man
cannot
merit
a
morsell
of
bread
.
We
say
,
that
the
workes
of
the
faythfull
in
●he
sight
of
God
are
no
wayes
meritorious
,
neyther
of
congruity
,
nor
condignity
.
(
sayth
S.
And
S.
Ambrose
with
others
terme
it
Luther
teacheth
that
556.
645.
736.
Prot.
teach
that
Christ
is
our
Mediatour
according
to
both
natures
,
diuine
and
humane
.
Yea
Swinglius
teacheth
that
,
And
further
addeth
Caluin
affirmeth
that
Instit.
l.
And
the
same
is
taught
by
Danaeus
,
and
Paraeus
Tyndall
thinketh
that
And
this
doctrine
Foxe
himselfe
thinketh
to
be
So
poore
esteeme
haue
Prot.
of
all
merits
of
good
workes
.
TO
decyde
this
by
Scripture
,
such
texts
proue
our
Catholike
Doctrine
as
teach
lyfe
eternall
to
be
called
That
by
reward
and
hyre
in
these
places
is
vnderstood
lyfe
eternall
,
it
is
so
manifest
,
that
I
thinke
none
will
deny
it
:
And
that
this
reward
is
due
not
only
in
regard
of
Gods
promise
,
but
also
in
regard
of
the
workes
,
these
words
conuince
:
Neyther
can
any
without
great
abuse
in
speach
entitle
with
the
name
of
wages
,
hyre
or
reward
,
a
guift
of
a
King
promised
vpon
meere
liberality
without
all
respect
of
desert
and
worke
in
the
receyuer
.
If
the
reward
of
heauen
be
giuen
according
to
the
measure
and
proportion
of
our
workes
and
labours
,
then
in
the
bestowing
of
that
reward
,
respect
is
not
had
only
of
the
promise
and
bounty
of
God
,
but
also
of
the
dignity
and
desert
of
the
workes
.
These
and
sundry
other
such
places
conuince
that
the
greatnes
or
smalnes
of
our
reward
,
is
proportionable
to
the
greatnes
or
smalnes
of
the
dignity
and
worth
of
our
workes
:
which
conuinceth
the
workes
to
be
meritorious
.
Good
workes
are
further
sayd
to
be
the
cause
,
why
life
Eternall
is
giuen
vs
.
For
the
auoyding
of
this
place
,
Fulke
and
other
English
Translatours
of
the
Byble
,
do
insteed
of
whereas
the
Greeke
Word
and
some
English
Bybles
translate
yea
Fulke
himselfe
confesseth
that
The
reward
of
good
workes
is
sayd
to
be
giuen
of
Iustice
.
And
hence
it
is
,
that
our
good
workes
are
called
A
promise
made
vpon
Condition
of
some
worke
,
the
worke
being
performed
,
is
of
Iustice
to
be
kept
,
and
the
worker
truly
deserueth
it
:
but
life
Eternall
is
promised
to
good
workes
.
To
be
worthy
,
to
merit
or
dese●ue
,
signify
all
one
thing
.
Christ
sayth
,
See
Luc.
Now
whereas
Prot.
for
it
is
so
vnworthily
done
,
that
Fulke
himselfe
sayth
,
God
being
a
lust
Iudge
,
&
not
accepter
of
persons
,
doth
thereupon
giue
to
euery
one
according
to
his
merits
.
But
the
Scriptures
are
so
vnanswerable
and
conuincing
in
behalfe
of
good
workes
,
that
Luther
for
want
of
other
answere
doth
fly
to
his
desperate
and
damnable
refuge
,
saying
,
So
conuincing
then
are
the
Scriptures
,
for
the
merits
of
workes
,
as
Prot.
are
inforced
to
disclayme
from
the
Scriptures
,
and
to
appeale
only
to
Christ
himselfe
,
as
though
the
doctrine
of
Christ
and
the
Scriptures
were
contrary
.
S.
Ambrose
demaundeth
And
vpon
those
wordes
of
the
Psalmist
,
he
further
saith
Tertullian
asketh
Clemens
Alex.
writeth
that
(
saith
S.
Austine
And
againe
Yea
saith
he
Of
this
say
the
Centuristes
4.
110.
142.
S.
Gregory
in
proofe
of
merits
argueth
thus
S.
Irenaeus
produceth
Salomon
saying
Sundry
Prot.
do
reproue
S.
Austine
for
our
Doctrine
of
the
merits
of
good
workes
.
Osiander
saith
,
Others
charge
him
for
teaching
that
,
Doctour
Humfrey
saith
White
guift
acknowledgeth
th●
And
the
very
same
is
affi
med
by
D.
Couell
Wherfore
the
Fathers
are
most
cleere
in
their
Expositions
of
the
Scriptures
for
merits
of
workes
,
and
are
therfore
reproued
by
Prot.
writers
.
teach
that
shal
be
rewarded
in
heauen
:
And
that
,
Friccius
teacheth
that
Perkins
acknowledgeth
that
The
Confession
of
Auspurge
speaking
of
Fasting
,
saith
,
And
the
like
is
more
then
insinuated
by
M
Hooker
.
The
same
Confession
also
acknowledgeth
good
workes
to
be
,
And
that
And
the
like
is
taught
by
other
48.
50.
(
then
Caluin
saith
Instit.
l.
And
a
litle
after
So
certaine
it
is
,
euen
by
the
Confession
of
Protestants
,
that
good
workes
proceeding
from
Grace
,
do
truly
merite
Reward
.
The
Passions
of
this
tyme
are
not
condigne
to
the
glory
to
come
.
Our
tribulation
which
presently
is
momentane
,
and
light
,
worketh
aboue
measure
exceedingly
an
eternall
waight
of
glory
in
vs
.
Who
crowneth
thee
in
mercy
and
comm●serations
.
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
.
Come
ye
and
buy
without
siluer
,
and
without
all
change
wyne
and
milke
.
Not
in
our
Iustifications
do
we
prostrate
prayers
before
thy
face
,
but
in
thy
many
Commiserations
.
when
you
shall
haue
done
all
things
that
are
commanded
you
,
say
,
we
are
vnprofitable
seruants
;
we
haue
done
that
which
we
ought
to
do
.
If
any
man
therefore
shall
clense
himselfe
from
these
,
he
shal
be
a
vessell
vnto
honour
,
sanctifyed
and
profitable
to
our
Lord
,
prepared
to
euery
good
worke
.
and
see
ver.
Didst
thou
not
couenant
with
me
for
a
peny
?
take
that
is
thyne
,
and
go
.
Well
fare
thee
good
and
faythfull
seruant
,
because
thou
hast
beene
faythfull
ouer
a
few
things
,
I
will
place
thee
ouer
many
things
;
enter
into
the
ioy
of
thy
Lord
.
And
the
vnprofitable
seruant
cast
yee
out
into
the
vtter
darknes
.
The
stipend
of
Sinne
,
death
:
but
the
grace
of
God
,
lyfe
euerlasting
:
To
him
that
worketh
,
the
reward
is
not
imputed
according
to
grace
,
but
according
to
debt
.
8.
9.
The
wages
of
Iustice
,
lyfe
eternall
,
The
wages
of
Sinne
,
death
See
Eph.
He
is
the
vyne
,
we
are
the
branches
.
As
the
branch
cannot
beare
fruit
of
it selfe
,
vnles
it
abyde
in
the
vyne
;
so
we
neyther
without
Christ
.