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M.
PERKINS
Cypr. l. 1. epist. 3.
Haec est verè domentia , non cogitare nec scire quòd mendacia non diu fallant ; noctem tamdiu esse quamdiu illucescat dies , &c.
Preface
.
sect.
Aduert
.
sect.
as
may
suffice
to
discredit
me
with
all
indifferent
men
,
CHristian
Reader
,
I
suppose
it
shall
please
thee
better
,
if
I
doe
entertaine
thy
studious
minde
with
some
serious
discourse
,
than
if
I
went
about
to
court
it
,
with
the
ordinary
complements
of
a
curious
preamble
.
Wherefore
I
purpose
(
by
thy
gentle
patience
)
to
handle
here
a
matter
of
maruellous
great
importance
,
which
towards
the
latter
end
of
his
booke
,
laieth
out
against
vs
in
maner
of
a
most
grieuous
complaint
:
it
is
,
that
we
among
many
other
capitall
crimes
by
vs
(
as
he
fableth
)
defended
,
doe
bolster
and
vphold
the
most
haynous
sinne
of
The
man
is
not
a
little
troubled
to
deuise
wherein
we
doe
maintaine
any
such
point
of
impietie
:
For
,
compelled
by
the
cleere
euidence
of
trueth
,
he
confessed
that
we
doe
rightly
acknowledge
the
vnitie
of
the
God-head
in
the
Trinitie
of
persons
:
yet
that
hee
may
seeme
to
say
something
therein
against
vs
,
he
flieth
vnto
the
threed-bare
ragges
of
their
common
slanders
of
mans
merits
and
satisfactions
,
and
such
old
stuffe
:
and
stretching
them
on
the
tenter-hooks
,
yet
one
nayle
further
then
his
fellows
,
striueth
to
draw
out
of
them
a
certaine
strange
kinde
of
in
this
maner
There
needs
apretie
wit
(
I
weene
)
to
vnderstand
how
these
points
appertaine
to
For
suppose
that
we
defended
,
that
the
merit
of
the
works
of
man
concurred
with
Gods
grace
,
as
two
distinct
agents
,
which
wee
doe
not
;
for
we
hold
that
no
works
of
man
haue
any
merit
,
vnlesse
they
spring
and
proceed
from
the
very
grace
of
God
:
but
let
that
be
granted
,
what
kinde
of
or
denying
of
God
were
this
?
or
how
followeth
it
thereof
,
that
the
grace
of
God
(
which
is
the
principall
agent
,
and
farre
more
potent
than
the
other
)
must
thereby
needs
be
cast
to
the
ground
and
foyled
?
this
is
so
silly
&
simple
,
that
I
know
not
what
to
tearme
it
:
for
he
doth
vntruely
slander
our
doctrine
,
and
that
to
no
end
and
purpose
.
To
this
second
cauill
I
answer
in
a
word
,
that
we
teach
(
as
he
knoweth
right
well
)
the
infinite
iustice
of
God
to
be
appeased
no
other
way
,
than
by
the
infinite
satisfaction
of
Christs
passion
:
And
that
our
satisfactions
are
onely
to
pay
for
the
temporall
pains
remaining
yet
due
after
the
infinite
are
paid
for
by
Christ
.
Now
whether
any
such
temporall
pa●ne
remaine
or
no
,
after
the
sinne
is
remitted
,
is
a
question
betweene
vs
:
but
to
say
(
as
doth
)
that
we
be
and
do
denie
God
to
be
God
,
for
that
we
hold
some
temporall
punishment
of
man
to
be
due
,
after
pardon
granted
of
his
greater
paine
,
is
most
apparantly
a
very
sencelesse
assertion
.
As
wide
from
all
reason
is
his
third
instance
:
For
if
Christs
most
perfect
and
full
satisfaction
,
can
well
stand
with
Gods
infinite
mercy
:
farre
more
easely
may
mans
satisfactions
agree
with
it
,
which
are
infinitely
lesse
than
Christs
.
But
the
infinite
riches
of
Gods
mercy
appeareth
especially
,
in
that
it
pleased
him
freely
to
giue
vnto
vs
(
so
meane
creatures
and
wretched
sinners
)
his
owne
onely
deare
Son
,
to
be
our
Redeemer
and
Sauiour
;
and
both
Christs
satisfaction
and
ours
are
rather
to
bee
referred
vnto
Gods
iustice
,
than
to
his
mercy
:
wherefore
very
vnskilfully
doth
compare
them
with
Gods
mercy
.
Neither
is
it
possible
to
distill
any
quintessence
of
out
of
it
,
more
than
out
of
the
former
:
nay
,
they
both
vprightly
weighed
,
are
so
farre
off
from
or
derogating
any
thing
from
Gods
glory
;
that
they
doe
much
magnifie
and
aduance
the
same
.
For
albeit
we
hold
our
good
works
to
be
both
meritorious
and
satisfactory
:
yet
doe
we
teach
the
vertue
,
value
,
and
estimation
of
them
,
to
proceed
wholly
from
the
grace
of
God
in
vs
,
whereby
we
be
enabled
and
holpen
to
doe
them
;
and
not
any
part
of
the
dignitie
and
worthinesse
of
the
workes
,
to
issue
from
the
naturall
facultie
or
industrie
of
the
man
that
doth
them
.
So
that
when
we
maintaine
the
merit
or
satisfaction
of
good
works
,
we
extoll
not
the
nature
of
man
,
but
doe
onely
defend
and
vphold
the
dignitie
and
vertue
of
Gods
grace
:
which
doe
greatly
debase
,
extenuate
,
and
vilifie
,
not
allowing
it
to
bee
sufficient
to
helpe
the
best
minded
man
in
the
world
,
to
doe
any
worke
that
doth
not
offend
God
mortally
.
Thus
much
concerning
our
supposed
against
God
:
now
of
those
that
be
(
as
he
imagineth
)
against
Christ
the
Sonne
of
God
.
a
serious
discourse
he
court
with
the
ordinary
complements
of
a
curious
preamble
,
the
zeale
of
God
though
not
according
to
knowledge
,
open
or
coloured
coloured
Atheisme
the
foole
saith
in
his
heart
,
There
is
no
God
to
professe
that
they
know
God
,
but
by
their
deeds
to
deny
him
d
d
Cyprian
.
de
dupl.
martyr
.
Quemadmodum
bona
opera
profitentur
deum
;
ita
mala
qu●dammodo
loquuntur
Non
est
deus
,
nee
est
Scientia
in
excelso
.
for
naughtie
doings
,
doe
after
a
sort
say
,
There
is
no
God
,
nor
any
knowledge
in
the
most
high
.
Hespinian
.
de
Origine
Monachatus
lib.
the
curse
of
the
Wolfe
is
,
Machiauel
.
Disputat
.
de
resubl
.
l.
there
was
no
where
lesse
faith
or
piety
,
than
in
them
that
dwell
neerest
to
Rome
.
the
Church
of
Rome
making
the
merit
of
mens
works
,
to
concur
with
the
grace
of
God
,
ouerthroweth
the
grace
of
God
.
the
election
of
grace
If
it
be
of
grace
,
it
is
not
of
works
;
otherwise
grace
is
no
grace
:
or
if
it
be
of
works
,
it
is
not
of
grace
,
otherwise
worke
is
no
worke
:
grace
and
worke
importeth
i
i
Hieron
.
Rom.
ca.
11.
where
grace
is
,
there
is
not
rewarding
of
works
,
but
largesse
and
bounty
of
gift
:
For
l
l
Leo
epist.
84.
except
it
be
freely
giuen
,
is
not
grace
,
but
the
reward
and
recempense
of
merits
or
workes
the
reward
of
merits
freely
giuen
Eternall
life
is
the
grace
(
or
gift
)
of
God
through
Iesus
Christ
our
Lord
,
Vulgat
.
Latin
.
Psal.
Pro●ihilo
saluos
facies
illos
;
Thou
wilt
saue
them
for
nothing
;
o
o
●●eion
.
ad
P●●●g
lib
2.
who
art
not
saued
by
their
owne
merit
,
but
by
the
mercy
of
God
.
make
the
merit
of
mans
worke
,
and
the
grace
of
God
two
distinct
agents
,
but
hold
that
no
works
of
man
haue
any
merit
vnlesse
they
proceed
and
prin●
from
the
very
grace
of
God
.
an
agent
grace
is
the
principall
and
more
potent
,
the
dignitie
and
worthinesse
of
the
workes
ariseth
wholly
of
the
grace
of
God
infinite
iustice
of
God
is
no
other
way
appeased
but
by
the
infinite
satisfaction
of
Christ
,
and
yet
that
there
are
temporall
punishments
due
besides
for
which
we
are
afterwards
to
satisfie
by
our selues
,
temporall
punishments
the
infinite
iustice
of
God
is
no
other
way
to
be
appeased
but
by
the
infinite
satisfaction
of
the
blood
of
Christ
.
the
loue
and
mercy
of
God
if
Christs
infinite
satisfaction
may
stand
with
the
mercy
of
God
,
much
more
easily
may
ours
.
so
farre
from
Atheisme
,
or
derogating
from
Gods
glory
,
as
that
it
doth
much
magnifie
and
aduance
the
same
.
magnifie
and
aduance
the
same
the
value
and
estimation
,
the
dignity
and
worthinesse
of
our
merits
and
satisfactions
ariseth
wholly
from
the
grace
of
God
reioicing
or
glorying
is
excluded
,
not
by
the
Law
of
workes
,
but
by
the
Law
of
faith
,
wee
are
saued
by
grace
through
faith
,
not
of
our selues
,
it
is
the
gift
of
God
,
not
of
workes
lest
any
man
should
boast
:
August
.
con.
Iulian.
Pelag.
l.
that
wee
should
liue
vnder
daily
remission
of
sinnes
,
that
wee
may
not
be
proud
:
u
u
Idem
de
spir.
&
lit
.
c.
36.
Bernard
.
in
Cant.
ser.
50.
that
not
for
the
workes
of
righteousnesse
which
wee
haue
done
,
but
of
his
owne
mercy
he
hath
saued
vs
.
the
value
and
estimation
,
the
dignity
and
worthinesse
of
our
workes
?
I
thanke
thee
,
O
God
,
that
I
am
not
as
other
men
are
,
&c.
z
z
Hieron
.
adu
.
Pelag.
lib.
3.
that
by
his
mercy
hee
is
not
like
other
men
the
value
and
estimation
,
the
dignitie
and
worthinesse
of
his
workes
.
debase
and
vilifie
the
vertue
of
the
grace
of
God
,
as
not
allowing
it
to
be
sufficient
to
help
the
best
minded
man
in
the
world
to
doe
any
worke
that
doth
not
mortally
offend
God
as
a
father
pitieth
his
children
,
so
the
Lord
is
mercifull
to
them
that
feare
him
,
remembring
whereof
we
be
made
,
and
considering
that
we
are
but
dust
,
All
our
righteousnesse
is
as
a
defiled
cloth
;
c
c
Dan.
9.7
.
To
thee
,
O
Lord
,
belongeth
righteousnesse
,
but
to
vs
shame
and
confusion
of
face
.
Greg.
Moral
.
l.
The
iust
know
that
without
all
doubt
they
shall
perish
if
they
bee
iudged
without
mercy
,
because
euen
our
iust
life
,
as
it
seemeth
,
is
but
sinne
if
Gods
mercy
doe
not
excuse
it
,
when
he
shall
giue
iudgement
of
it
.
the
giuing
vp
of
our
bodies
to
be
a
liuing
and
〈◊〉
sacrifice
is
accepble
vnto
God
,
we
are
made
aspirituall
house
and
holy
Priesthood
to
offer
vp
spirituall
sacrifices
which
are
acceptable
to
God
by
Iesus
Christ
.
cast
their
crownes
down
before
the
throne
of
God
,
First
he
argueth
thus
Iesus
Christ
and
all
know
right
well
,
that
we
beleeue
to
be
perfect
God
,
and
perfect
man
,
and
therefore
wee
haue
both
the
Sonne
and
the
Father
;
and
his
reason
against
it
,
is
not
woorth
arush
:
for
we
do
not
destroy
the
nature
of
man
,
by
teaching
it
to
haue
two
diuers
maners
of
existing
or
being
in
a
place
.
When
Christ
was
transfigured
before
his
Apostles
,
hee
had
another
maner
of
outward
forme
and
appearance
,
than
hee
had
before
:
yet
was
not
the
nature
of
man
in
him
thereby
destroyed
;
and
after
his
resurrection
hee
was
(
when
it
pleased
him
)
visible
to
his
Apostles
,
and
at
other
times
inuisible
;
and
yet
was
not
his
manhood
thereby
abolished
as
would
make
vs
beleeue
:
no
more
is
it
when
his
body
is
in
many
places
at
once
;
or
in
one
place
circumscribed
,
and
in
the
other
vncir
cumscribed
.
For
these
externall
relations
of
bodies
vnto
their
places
,
doe
no
whit
at
all
destroy
their
inward
and
naturall
substances
,
as
all
Philosophie
testifieth
:
wherefore
hence
to
gather
that
we
denie
both
the
Father
and
the
Sonne
to
be
God
,
doth
sauour
(
I
will
not
say
of
a
silly
wit
)
but
of
a
froward
will
,
peeuishly
bent
to
cauill
and
calumniate
.
a
diuers
maner
of
existing
or
being
in
a
place
Aug.
in
Ioan.
tract.
Christ
according
to
his
body
is
ascended
into
heauen
and
is
not
heere
:
Idem
cont.
faust
.
Mauich
.
l.
sacundum
praesentiam
corporalem
,
simul
&
in
sole
&
in
luna
&
in
cruce
esse
non
posset
.
Christ
according
to
bodily
presence
could
not
at
once
be
in
the
Sunne
and
in
the
Moone
and
vpon
the
crosse
Idem
in
Ioan.
er
When
he
is
come
to
another
place
he
is
not
in
the
place
from
whence
he
came
,
Vigil
.
cont.
Eutich
.
lib.
The
body
of
Christ
,
when
it
was
vpon
earth
,
was
not
in
heauen
;
and
now
because
it
is
in
heauen
,
it
is
not
vpon
the
earth
:
Ambr.
in
Luc.
l.
If
we
will
find
Christ
,
we
must
not
seeke
him
in
the
earth
nor
vpon
the
earth
nor
according
to
the
flesh
,
but
in
heauen
.
when
hee
was
transfigured
,
had
another
maner
of
outward
forme
and
appearance
then
he
had
before
;
and
after
his
resurrection
when
it
pleased
him
hee
was
visible
to
his
Apostles
,
and
at
other
times
inuisible
.
The
externall
relations
of
bodies
vnto
their
places
,
do
no
whit
at
all
destroy
their
inward
and
naturall
substances
,
as
all
Philosophy
testifieth
.
Aug.
epist.
take
from
bodies
space
of
place
,
and
they
shall
be
no
where
;
and
because
they
shall
be
no
where
,
they
shall
not
be
at
all
.
g
g
Cyril
de
Trinit.
lib.
2.
then
verily
it
is
in
a
place
,
and
hath
greatnesse
and
quantitie
,
and
if
it
haue
quantitie
,
it
cannot
be
but
that
it
must
be
circumscribed
.
h
h
Didym
.
de
sp●sancto
.
l.
2.
to
be
circumscribed
in
a
certaine
space
,
and
therefore
by
comming
into
one
place
,
it
must
forsake
another
.
It
is
impossible
and
a
thing
impious
,
to
beleeue
these
things
concerning
bodily
substances
.
vncircumscribed
body
chargeth
vs
with
disgrading
Christ
of
his
offices
:
saying
,
Iesus
Christ
Here
is
a
bed-role
of
many
superfluous
speeches
:
for
not
one
of
all
these
things
(
if
we
admit
them
all
to
be
true
)
doth
conuince
vs
to
haue
disgraded
Christ
of
his
offices
,
which
are
these
:
to
appease
Gods
wrath
towards
vs
:
to
pay
the
ransome
for
our
sinnes
:
to
conquer
the
Diuell
:
to
open
the
Kingdome
of
heauen
:
to
bee
supreme
head
of
both
men
and
Angels
,
and
such
like
.
He
may
(
without
any
derogation
vnto
these
his
soueraigne
prerogatiues
)
giue
vnto
his
seruants
;
first
,
as
he
hath
done
to
all
Princes
,
which
the
themselues
dare
not
denie
:
then
,
which
the
Apostles
could
doe
,
as
all
men
confesse
;
and
yet
do
not
make
them
Christs
fellowes
,
but
his
humble
seruants
:
to
whom
also
Whose
sinnes
you
pardon
on
earth
,
shall
be
pardoned
in
heauen
:
and
finally
,
to
them
he
also
gaue
authoritie
ouer
the
whole
earth
:
Ouer
part
of
hell
no
hath
authoritie
;
and
when
he
doeth
good
to
any
soule
in
Purgatory
,
it
is
as
a
suppliant
and
entreater
,
not
as
a
commander
.
Whether
hee
hath
any
authoritie
ouer
Princes
and
their
subiects
in
temporall
affaires
,
it
is
questioned
by
some
:
yet
no
man
(
not
wilfully
blinde
)
can
doubt
,
but
that
Christ
might
haue
giuen
him
that
authority
,
without
disgrading
himselfe
of
it
;
as
he
hath
imparted
to
him
and
to
others
also
,
faculties
of
greater
authoritie
and
vertue
,
reseruing
neuerthelesse
the
same
vnto
himselfe
,
in
a
much
more
excellent
maner
.
As
a
King
by
substituting
a
Viceroy
,
or
some
such
like
deputie
,
to
whom
he
giues
most
large
commission
,
doth
not
thereby
disgrade
himselfe
of
his
Kingly
authority
,
as
all
the
world
knowes
:
no
more
did
our
Sauiour
Christ
bereaue
himselfe
of
his
power
or
dignitie
,
when
hee
bestowed
some
part
thereof
vpon
his
substitutes
.
He
goes
on
multiplying
a
number
of
idle
words
to
small
purpose
:
reall
Priest
Wee
indeed
hold
the
Apostles
to
haue
beene
made
by
Christ
,
not
imputatiue
or
phantasticall
,
but
and
true
And
by
Christ
his
owne
order
and
commandement
,
to
haue
offered
his
body
and
bloud
daily
in
the
sacrifice
of
the
what
of
that
?
see
that
question
.
Furthermore
he
saith
,
yea
and
many
more
too
.
For
we
hold
that
any
of
the
faithfull
yet
liuing
,
may
bee
also
requested
to
pray
for
vs
:
neither
shall
hee
in
haste
bee
able
to
prooue
,
that
Christ
onely
maketh
intercession
for
vs
,
though
he
be
the
onely
mediatour
that
hath
redeemed
vs
.
All
power
giuen
to
him
both
in
heauen
and
earth
to
bind
in
conscience
To
bind
in
conscience
he
should
sit
as
God
in
the
temple
of
God
,
Ye
are
the
temple
of
the
liuing
God
.
All
things
are
lawfull
for
mee
,
I
may
doe
all
things
infallibly
to
determine
the
sense
of
holy
Scripture
.
properly
to
forgiue
sinnes
Who
can
forgiue
sinnes
but
God
only
?
power
to
for
giue
sinnes
belongeth
to
God
only
.
g
g
Cyprian
de
Lapsis
.
Nec
remittere
aut
donare
indulgentia
sua
seruus
potest
quod
in
dominum
delicto
grauiore
commissum
est
.
.
The
seruant
,
cannot
for
giue
that
which
by
hainous
traspasse
is
committed
against
the
Lord.
h
h
Cyril
.
in
Ioan.
lib.
2.
cap.
56.
to
be
able
to
release
men
from
their
sinnes
;
for
who
but
the
maker
of
the
law
,
can
free
them
from
offense
that
are
trespassers
of
the
law
?
Whose
sinnes
ye
remitte
,
they
are
remitted
vnto
them
,
and
whose
sinnes
ye
retaine
,
they
are
retained
,
Sauing
them
that
heare
him
Ministers
of
the
new
Testament
,
and
of
the
spirit
,
The
ministry
of
reconciliation
;
for
God
was
in
Christ
reconciling
the
world
vnto
himselfe
,
not
imputing
vnto
them
their
sinnes
:
to
vs
he
hath
committed
(
only
)
the
word
of
this
reconciliation
,
forgiuing
sins
First
in
baptisme
,
and
afterward
in
repentance
.
Them
that
beleeue
and
approoue
themselues
by
holinesse
of
life
,
the
minister
addmitteth
to
baptisme
but
carefully
he
repelleth
and
putteth
backe
them
that
are
vnworthy
August
.
scal.
Paradis
.
cap.
The
Lord
Iesus
gaue
the
office
of
baptizing
to
many
,
but
the
power
and
authority
to
forgiue
sinnes
in
baptisme
,
he
reserued
to
himselfe
only
.
I
baptize
with
water
,
but
he
it
is
which
baptizeth
with
the
holy
Ghost
.
remitte
sinnes
Chrysost
in
Ioan.
hom
Not
the
Priest
only
but
neither
Angell
nor
Archangell
worketh
any
thing
in
those
things
that
are
giuen
of
God
,
but
the
Father
,
the
Sonne
and
the
holy
Ghost
doth
all
;
the
Priest
putteth
too
but
his
tongue
and
his
hand
.
When
the
minister
giueth
checke
to
offendours
,
and
to
the
penitent
release
.
whom
for
fornication
the
Apostle
deliuered
to
Satan
for
destroying
the
flesh
that
the
spirit
might
be
saued
,
and
afterwards
receiued
againe
that
he
might
not
be
ouerwhelmed
with
ouermuch
sorow
.
forgiuenesse
of
sinnes
whatsoeuer
thou
bindest
in
earth
shall
be
bound
in
heauen
,
and
whatsoeuer
thou
loosest
on
earth
shall
be
loosed
in
heauen
,
Hieron
.
in
Matt.
as
the
Priest
in
Moses
law
did
make
the
Leper
cleane
or
vncleane
not
for
that
he
did
so
but
only
tooke
notice
who
was
a
leper
,
and
who
was
not
,
and
did
discerne
betwixt
the
cleane
and
the
vncleane
,
so
heere
the
Bishop
or
Priest
doth
bind
or
loose
,
not
bind
them
which
be
innocent
,
or
loose
the
guilty
,
but
when
according
to
his
office
he
heareth
the
variety
of
sinnes
,
he
knoweth
who
is
to
be
bound
and
who
to
be
loosed
.
Idem
in
Mat.
Which
sentence
of
man
they
who
are
thus
condemned
,
must
know
to
be
strengthened
and
made
good
by
the
sentence
of
God
himself
Idem
in
Mat.
it
is
not
the
sentence
of
the
Priest
but
the
life
of
the
parties
that
is
inquired
of
with
God
.
a
power
properly
to
forgiue
sinnes
,
Gregor.
in
Reg.
l
to
the
vniuersall
Church
gaue
his
Apostles
authority
ouer
the
whole
earth
;
Goe
into
the
vniuersall
world
.
the
whole
world
to
be
his
diocesse
,
it
concerneth
euery
humane
creature
vpon
perill
of
damnation
to
be
subiect
vnto
him
?
Goe
,
teach
all
nations
baptizing
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
,
teaching
them
to
obserue
al
things
whatsoeuer
I
haue
commanded
you
.
Ouer
a
part
of
hell
no
Pope
hath
authority
Bale
in
Clem.
we
will
that
the
punishment
of
hell
in
no
sort
be
laied
or
inflicted
vpon
him
See
Bellarm.
de
purgatorio
.
lib.
When
he
doth
good
to
any
soule
in
Purgatory
it
is
per
modum
suffragij
,
as
a
suppliant
and
intreater
,
not
as
a
commander
,
We
command
the
Angels
of
Paradise
that
they
bring
the
soule
of
such
a
one
into
Paradise
being
fully
freed
from
Purgatorie
paines
.
Whether
the
Pope
hath
any
authoritie
ouer
Princes
and
their
subiects
in
temporall
affaires
,
it
is
questioned
by
some
.
We
honour
the
Emperour
as
the
man
next
to
God
,
and
as
hauing
receiued
of
God
whatsoeuer
he
is
,
being
inferiour
to
God
onely
.
The
Canonists
do
commonly
defend
the
first
part
,
but
Catholike
Diuines
for
the
most
part
the
second
but
both
parts
fully
agree
that
there
is
such
an
authority
left
by
Christ
in
his
Church
.
Christ
might
haue
giuen
him
that
authoritie
without
degrading
himselfe
.
King
substituting
a
Viceroy
faculties
of
greater
authoritie
and
vertue
,
who
speake
things
which
they
ought
not
for
filthy
lucers
sake
.
true
and
reall
forgiuenesse
of
sinnes
,
l
l
Heb.
10.18
.
there
is
no
more
offering
for
sinne
.
Cyril
.
epist.
We
ascribe
not
the
name
of
Priesthood
or
the
thing
it selfe
to
any
other
but
to
Christ
only
.
See
that
question
,
for
one
Iesus
the
all-sufficient
Mediatour
of
intercession
,
they
haue
made
as
many
as
be
in
the
Popes
Kalendar
yea
and
many
more
to
There
is
one
God
,
and
one
Mediatour
betwixt
God
and
man
,
euen
the
man
Iesus
Christ
?
We
hold
,
that
any
of
the
faithfull
yet
liuing
,
may
bee
also
requested
to
pray
for
vs
.
By
the
holy
name
of
Marie
haue
mercy
vpon
vs
:
by
the
intercession
and
merits
of
S.
Peter
,
S.
Paul
,
S.
Iohn
the
Euangelist
and
other
of
thine
Apostles
haue
mercy
vpon
vs
;
by
the
vertues
and
merits
of
the
holy
fathers
,
S.
Augustine
,
S.
Hierome
,
S.
Chrysostome
,
S.
Ambrose
and
all
other
haue
mercy
vpon
vs
.
prooue
that
Christ
onely
maketh
intercession
for
vs
.
Aug.
in
Psal
in
heauen
of
all
that
haue
beene
partakers
of
flesh
Christ
onely
maketh
intercession
for
vs
?
Lastly
saith
(
what
was
he
not
well
pleased
with
his
Apostles
?
)
The
good
man
is
somewhat
mistaken
,
for
we
hold
not
any
ouerplus
of
merits
in
Saints
,
the
which
we
acknowledge
to
be
by
God
fully
rewarded
in
heauen
:
but
we
affirme
that
some
Saints
and
blessed
Martyrs
haue
suffered
more
paines
in
this
life
,
then
the
temporall
punishment
of
their
own
sins
deserued
:
Who
therefore
might
truely
say
with
that
iust
man
Now
part
of
these
sufferings
of
Gods
Saints
(
as
being
needlesse
for
their
owne
satisfaction
)
are
reserued
in
the
Churches
storehouse
,
and
may
by
the
high
steward
of
the
Church
(
to
whom
the
dispensation
of
her
treasure
belongeth
)
be
communicated
to
others
,
as
verie
reason
teacheth
vs
;
for
who
is
fitter
to
dispose
of
any
mans
goods
,
then
he
to
whom
the
charge
thereof
is
giuen
by
his
testament
?
And
thus
I
hope
euery
reasonable
man
doth
finde
vs
to
be
farre
off
from
transforming
Christ
into
an
Idoll
of
mans
conceit
,
as
dreameth
:
onely
we
see
a
misconceited
man
,
labouring
in
vaine
to
deface
Christs
benefits
towards
vs
,
to
calumniate
his
chiefe
seruants
,
and
to
skirmish
against
his
owne
phantasies
,
then
against
any
doctrine
of
●●rs
.
the
merits
of
the
holy
Virgin
,
and
of
all
the
elect
from
the
first
to
the
last
are
knowen
to
yeeld
supply
or
help
to
the
store
of
his
treasury
:
they
doe
not
hold
any
ouerplus
of
merits
in
Saints
,
by
the
merits
of
the
Saints
,
some
Saints
and
Martyrs
haue
suffered
more
paines
then
the
temporall
punishment
of
their
sinnes
deserued
.
the
temporall
punishment
of
their
sinnes
deserued
paines
.
the
sufferings
of
the
Saints
which
were
needlesse
for
their
owne
satisfaction
,
are
reserued
in
the
Churches
storehouse
,
and
are
to
be
dispensed
by
the
Pope
.
his
calamity
was
heauier
then
his
sinnes
.
Was
Iob
crucified
for
you
Who
is
fitter
to
dispose
of
any
mans
goods
then
he
to
whom
the
charge
thereof
is
committed
by
his
testament
?
parenthesis
,
what
,
was
not
the
father
well
pleased
with
his
Apostles
?
Greg.
in
Ezechiel
.
hom
In
Christ
only
the
father
was
well
pleased
,
because
in
him
only
he
found
no
sinne
.
He
laieth
lastly
a
third
kinde
of
against
vs
,
for
worshipping
of
God
not
with
such
respect
as
is
sutable
to
his
nature
.
(
saith
he
hath
pronounced
his
sentence
;
yet
you
need
not
beleeue
him
,
vnlesse
you
list
,
because
he
fableth
so
formally
:
doth
acknowledge
that
all
our
worship
is
meere
will
worship
,
and
that
it
hath
no
allowance
of
God
?
O
egregious
and
impudent
deceiuer
!
Rationale
Diuinorum
,
the
reasons
of
diuine
seruice
.
And
as
for
bodily
rites
,
wee
vse
but
few
,
and
those
very
decent
,
full
of
reuerence
,
and
most
fit
to
stirre
vp
and
cherish
deuotion
.
We
bee
not
spirits
,
and
therefore
must
serue
God
by
bodily
ceremonies
,
although
the
life
and
vertue
of
them
proceed
from
the
spirit
,
employing
all
parts
of
the
body
,
in
his
worship
,
and
to
his
honour
that
made
it
:
neither
be
they
borrowed
of
Iewes
nor
of
the
Heathens
;
albeit
they
might
perhaps
(
the
one
by
the
commandement
of
God
,
the
other
by
the
light
of
nature
(
vse
some
such
like
:
but
ours
were
deuised
by
the
inspiration
of
the
holy
Ghost
,
(
the
heauenly
guide
and
directer
of
the
Catholike
Church
)
to
mooue
vs
to
serue
God
more
deuoutly
,
and
with
greater
reuerence
.
Now
to
say
that
we
giue
the
same
worship
to
any
Saint
that
we
giue
to
God
,
is
a
stale
iest
,
that
hath
long
sithence
lost
al
his
grace
,
being
found
to
be
nothing
els
,
but
a
notorious
vntruth
very
often
confuted
;
as
by
others
else
where
,
so
by
me
more
then
once
in
this
booke
:
where
also
these
other
slanders
here
cast
vpon
vs
,
are
more
at
large
in
their
seuerall
places
discussed
:
this
therefore
may
serue
in
this
place
for
an
answer
to
those
imputations
of
obiecteth
against
vs
.
the
maiestie
of
Gods
worship
no
allowance
or
commandement
of
God
,
wilworships
,
according
to
the
doctrines
and
commandements
,
of
men
?
who
required
these
things
at
your
hands
?
Their
feare
towards
me
is
taught
by
the
precepts
of
men
.
Aug.
ep
all
was
so
full
of
humane
presumptions
;
and
that
albeit
it
could
not
be
found
how
they
were
against
the
faith
,
yet
the
religion
which
the
mercy
of
God
would
haue
free
with
a
very
few
and
those
most
manifest
mysteries
and
Sacraments
,
was
thereby
clogged
with
seruile
burdens
,
so
that
the
condition
of
the
Iewes
was
more
tolerable
,
who
though
they
knew
not
the
time
of
liberty
,
yet
were
subiect
not
to
the
presumptions
of
men
but
to
the
burdens
of
Gods
law
.
Rationale
diuinorum
they
vsed
some
such
like
deuised
by
the
inspiration
of
the
holy
Ghost
,
because
they
read
not
these
things
written
but
speake
of
themselues
,
it
is
manifest
that
they
haue
not
the
holy
Ghost
.
We
be
no
spirits
,
that
the
true
worshippers
beggerly
rudiments
carnall
rites
worship
the
Father
inspirit
and
truth
.
the
life
and
vertue
of
bodily
ceremonies
proceedeth
from
the
spirit
,
they
giue
the
same
worship
to
Saints
that
they
doe
to
God
,
that
is
a
stale
iest
which
long
since
hath
lost
all
his
grace
,
Bodin
.
method
.
h.
c.
A
plerisque
in
Italia
&
Gallia
Narbonensi
ardentiore
voto
,
certe
maiore
metu
colitur
D.
Antonius
quàm
deus
immort●lis
.
in
Italy
and
a
part
of
France
that
which
is
called
Narbonensis
,
S.
Antony
is
commonly
worshipped
with
greater
deuotion
and
feare
then
almighty
God
.
Lud.
Vi●es
Lud.
Viues
.
in
Aug.
de
ciu.
dei
.
l.
many
Christians
doe
no
otherwise
worship
the
Saints
then
as
God
himselfe
;
and
in
many
I
see
not
what
difference
there
is
betweene
their
opinion
of
the
Saints
and
that
which
the
heathens
deemed
of
their
Gods
,
Bellarm.
de
sanct.
beatitud.
lib.
in
a
maner
all
their
outward
worshippes
are
common
both
to
the
one
and
to
the
other
.
an
apprehensiue
and
intellectuall
difference
And
for
that
this
crime
of
is
the
most
heynous
that
can
be
,
as
contrariwise
,
the
true
opinion
of
the
God-head
and
the
sincere
worship
thereof
,
is
the
most
sweete
and
beautifull
flower
of
religion
:
let
vs
therefore
,
heere
to
hold
due
correspondence
with
examine
the
doctrine
,
concerning
the
nature
of
God
,
and
their
worship
of
him
;
that
the
indifferent
Reader
,
comparing
iudiciously
our
two
opinions
thereof
together
,
may
embrace
that
for
most
pure
and
true
,
that
carrieth
the
most
reuerent
and
holy
conceit
thereof
.
For
out
of
all
doubt
,
there
can
be
no
greater
motiue
to
any
deuout
soule
,
to
like
of
a
religion
,
then
to
see
that
it
doth
deliuer
a
most
sacred
doctrine
of
the
Soueraigne
Lord
of
heauen
and
earth
,
and
doth
withall
most
religiously
adore
and
serue
him
:
Whereas
on
the
other
side
,
there
is
not
a
more
forcible
perswasion
to
forsake
a
religion
before
professed
,
then
to
be
giuen
to
vnderstand
,
that
the
Masters
of
that
religion
,
teach
many
absurde
things
concerning
the
Godhead
it selfe
,
and
do
as
coldly
and
as
slightly
worship
God
almightie
,
as
may
be
.
Marke
therfore
,
I
beseech
thee
for
thy
owne
soules
sake
,
what
euidence
I
shall
deliuer
in
against
the
touching
this
point
of
and
following
the
same
method
that
obserueth
,
I
will
first
touch
their
errors
against
the
most
blessed
Trinitie
and
Deitie
:
secondly
,
such
as
are
against
our
Lord
God
and
man
:
lastly
,
I
will
speake
one
word
or
two
about
their
seruice
and
worshipping
of
God
:
All
which
shall
be
performed
in
a
much
more
temperate
maner
,
then
the
grauity
of
such
a
matter
requireth
;
that
it
may
be
lesse
offensiue
,
Concerning
the
sacred
Trinitie
,
it
is
by
the
doctrine
of
certaine
principall
pillars
of
their
new
Gospell
brought
into
great
question
.
Lib.
1.
In
stit
.
ca.
13.
ss.
23.25
.
Con.
rationes
Camp.
p.
152.
For
in
diuers
places
teacheth
M.
Whitaker
Nice
.
Out
of
which
position
it
followeth
,
that
there
is
neither
Father
nor
Sonne
in
the
Godhead
:
for
according
vnto
common
sense
,
and
the
vniforme
consent
of
all
the
learned
,
he
onely
is
a
true
naturall
Sonne
,
that
by
generation
doth
receiue
his
nature
and
substance
from
his
Father
.
We
are
called
the
Sonnes
of
God
,
but
that
is
by
adoption
and
grace
:
but
he
onely
is
the
true
naturall
Sonne
of
God
,
that
by
eternall
generation
receiued
his
substance
:
that
is
,
the
Godhead
from
him
.
If
therfore
the
second
person
did
not
receiue
the
Godhead
from
the
first
,
but
had
it
of
himselfe
as
they
do
affirm
:
then
certainly
he
is
no
true
Son
of
the
first
,
&
consequently
the
first
person
is
no
true
Father
.
For
(
as
al
men
confesse
)
Father
&
Son
be
so
that
the
one
cannot
be
without
the
other
.
Thus
their
doctrine
is
found
to
be
faultie
in
the
highest
degree
of
For
it
ouerthroweth
both
Father
and
Sonne
in
the
Trinitie
.
And
further
,
if
it
were
true
,
then
doth
the
holy
Ghost
proceed
neither
from
the
Father
,
nor
from
the
Son
:
for
it
receiueth
not
the
Godhead
from
them
at
all
,
as
they
hold
;
but
hath
it
of
himselfe
,
and
so
proceedeth
no
more
from
them
,
then
they
doe
from
him
,
and
consequently
is
not
the
third
person
:
Wherefore
finally
they
doe
euerthrow
the
whole
Trinitie
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
the
second
and
third
persons
of
the
Trinity
doe
not
receiue
the
Godhead
from
the
first
,
but
haue
it
of
themselues
as
the
first
person
hath
.
Caluin
Instit.
l.
Caluin
.
Instit.
lib.
we
say
then
that
the
Godhead
absolutely
is
of
it selfe
;
and
therefore
that
the
Sonne
as
he
is
God
,
setting
a
side
the
respect
of
the
person
,
is
of
himselfe
;
but
as
he
is
the
Sonne
,
we
say
,
that
he
is
of
the
Father
.
So
then
the
essence
of
the
Sonne
is
without
beginning
;
but
the
beginning
of
his
person
is
God
the
Father
Ibid.
sect
by
the
Fathers
communicating
his
whole
essence
to
the
Sonne
.
the
second
person
in
Trinity
receiueth
not
the
Godhead
from
the
first
,
God
of
himselfe
Bell
de
Christo
l.
the
cause
which
mooued
Caluin
so
to
write
,
was
because
Valentinus
Gentilis
was
still
prating
that
the
Father
only
was
and
meant
thereby
that
the
Father
only
had
the
essence
truly
diuine
and
vncreated
,
and
that
the
Sonne
and
the
holy
Ghost
had
another
essence
produced
of
the
Father
,
and
therefore
that
as
touching
essence
neither
of
them
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Caluin
therefore
willing
,
to
meete
with
Valentine
,
auoucheth
the
contrary
,
namely
that
the
Sonne
is
God
of
himselfe
as
touching
the
essence
,
that
is
,
in
that
sense
wherein
Valentine
denied
the
same
.
This
argument
concludeth
well
against
Gentilis
;
this
argument
also
concludeth
well
against
Gentilis
.
As
touching
the
essence
,
the
word
is
God
without
beginning
,
but
in
the
person
of
the
Sonne
he
hath
his
beginning
from
the
Father
?
Elias
Cret.
in
Gregor.
Nazian.
Orat.
Origen
.
in
Ioan.
tom.
Bellarm.
vt
supra
ex
Epiphan.
haer.
God
himselfe
,
most
verily
and
truly
God
.
the
very
true
God
,
God
of
himselfe
God
of
himselfe
God
of
God
,
the
Sonne
of
God
,
August
.
Orat.
contra
Iud.
Pagan
.
&
Arian
.
cap.
Fi●●us
&
de
se
&
〈◊〉
patre
splendens
.
the
Sonne
of
God
shining
both
of
himselfe
and
of
the
Father
?
To
shine
of
himselfe
shineth
of
himselfe
of
the
father
praeferring
him
before
all
the
learned
Fathers
of
the
first
Councell
of
Nice
,
the
second
person
of
the
Trinity
receiueth
his
Godhead
from
the
first
,
the
holy
Ghost
proceedeth
both
from
the
Father
and
the
sonne
,
Secondly
,
they
may
be
truely
stiled
who
thinke
any
one
to
be
God
,
that
hath
not
in
him
all
singular
perfections
,
in
the
most
perfect
sort
that
can
be
,
but
either
wanteth
some
of
them
,
or
else
hath
them
in
a
meaner
degree
then
any
other
:
they
therefore
that
teach
our
Sauiour
Christ
,
in
his
Godhead
to
be
inferiour
vnto
his
Father
,
stand
iustly
charged
with
Such
a
one
is
who
informall
tearmes
doth
auouch
and
say
,
And
else
where
he
affirmeth
which
hee
might
haue
learned
of
his
great
master
who
taught
some
other
thing
then
,
belike
,
was
wanting
.
Againe
.
with
whom
our
countrey-men
doe
iumpe
,
who
affirme
Briefly
,
all
who
hold
Christ
according
to
his
diuine
nature
,
to
haue
beene
a
mediatour
)
For
to
be
(
as
a
mediatour
must
needs
be
)
a
suppliant
vnto
another
:
to
pray
and
offer
sacrifice
to
him
,
is
to
acknowledge
him
to
be
his
better
,
and
that
something
lieth
in
his
power
to
doe
,
which
the
other
of
himselfe
cannot
doe
,
but
by
sute
must
obtaine
of
him
.
Ioyne
heereunto
that
they
doe
expound
most
of
the
textes
of
holy
Scripture
,
vsed
by
the
ancient
Fathers
to
prooue
the
blessed
and
sacred
Trinity
,
euen
as
the
old
did
,
reprouing
the
ancient
Fathers
exposition
;
which
cannot
but
argue
,
that
they
in
their
hearts
(
though
they
be
yet
ashamed
to
confesse
it
)
decline
apace
from
those
holy
Fathers
steps
,
to
fauour
This
little
therefore
may
suffice
to
demonstrate
,
how
the
chiefe
pillers
of
the
religion
,
doe
shake
the
verie
foundations
of
the
Christian
faith
,
by
their
strange
glosses
and
speeches
about
the
sacred
Trinity
,
and
by
their
diuers
derogations
to
Christs
diuinitie
.
the
Fathers
communicating
of
the
whole
essence
of
the
godhead
to
the
Sonne
,
whole
essence
of
God
formall
termes
auoucheth
that
Christ
according
to
his
Godhead
is
lesse
than
his
father
.
Foelix
Crucig
.
inter
epist.
Caluin
.
We
beleeue
the
Father
to
be
almighty
;
the
Sonne
also
as
touching
his
nature
,
essence
,
or
godhead
to
be
in
all
respects
equall
to
the
Father
;
but
inferior
only
in
that
when
he
was
in
the
forme
of
God
,
he
humbled
himselfe
,
or
in
a
word
to
speake
it
,
in
respect
of
his
office
of
mediation
.
according
to
his
Godhead
is
lesse
than
his
Father
?
Bellar.
in
prefat.
ad
controv
.
general
.
de
Christo
,
&c.
respect
of
the
office
of
mediation
Christ
euen
in
his
diuine
nature
is
inferior
to
the
Father
.
Maldonat
.
in
Ioan.
c.
the
Sonne
to
be
inferior
to
the
Father
,
not
as
touching
any
inequality
of
Godhead
,
but
as
touching
the
office
and
will
of
our
redemption
?
not
as
touching
nature
of
substance
,
but
relation
of
originall
and
beginning
.
Sixt.
Senens
.
biblioth.
sanct.
lib.
Athanas
.
con.
Arian
.
orat
.
The
Father
is
greater
than
I.
the
Father
holdeth
the
first
ranke
of
honour
and
power
,
and
the
Sonne
the
second
the
Sonne
hath
the
second
degree
,
and
the
holy
Ghost
the
third
,
sit
at
the
right
hand
of
God
.
l
l
Caluin
.
in
Mat.
cap.
26.
ver.
64.
is
said
to
sit
at
the
right
hand
of
the
Father
,
because
being
constituted
the
highest
king
,
in
his
name
to
gouerne
the
world
,
he
obtaineth
a
seat
of
honour
and
power
as
it
were
second
or
next
to
God
.
sit
at
the
right
hand
of
God
.
this
sending
and
obeying
doe
not
take
away
from
the
Son
equality
of
power
with
the
Father
,
sent
by
the
Apostles
to
Samaria
,
The
Angell
of
the
Lord
.
an
Angell
a
Messenger
the
Sonne
in
the
creating
of
all
things
did
obey
the
Father
that
we
doe
not
equall
the
Sinne
to
the
Father
,
but
vnderstand
him
to
bee
subiect
,
that
by
yeelding
obedience
he
is
subiect
to
the
Father
,
I
came
downe
from
Heauen
not
to
doe
mine
own
will
,
but
the
will
of
the
Father
that
hath
sent
me
:
Maldonat
.
in
Mat
cap.
that
Christ
indeed
did
not
his
own
will
,
but
the
will
of
his
Father
;
but
he
did
it
voluntarily
and
willingly
,
not
by
constraint
;
and
therefore
that
it
followeth
not
that
he
was
inferior
to
the
Father
.
he
did
his
Fathers
will
subiection
of
piety
is
no
diminution
of
essence
,
neither
doth
office
of
deuotion
put
nature
out
of
kinde
.
He
is
subiect
to
the
Father
both
by
seruice
and
by
name
,
but
yet
so
,
as
that
subiection
of
name
testifieth
a
propriety
of
naturall
and
no
way
different
essence
.
Christ
being
in
the
forme
of
God
,
and
thinking
it
no
robbery
to
be
equall
with
God
,
yet
abased
himselfe
and
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
.
he
that
was
in
the
forme
of
God
,
to
take
vpon
him
the
forme
of
a
seruant
,
in
the
forme
of
God
Christ
being
rich
,
for
our
sakes
became
poore
,
Cyril
.
resp.
ad
Theodoret.
anathem
.
Christ
as
God
,
the
Sonne
of
the
Father
,
became
poore
in
being
made
man
and
vndergoing
the
condition
of
a
seruant
,
that
is
,
of
a
man
.
the
instrument
God
purchased
the
Church
with
his
owne
blood
,
that
d
d
2.
Cor.
5.19
.
God
was
in
Christ
reconciling
the
world
to
himselfe
,
offered
sacrifice
both
to
himselfe
and
to
the
Father
by
his
eternall
spirit
he
offered
himselfe
to
God
?
by
his
eternall
spirit
by
his
eternall
spirit
The
holy
Scripture
teacheth
that
the
high
Priest
and
e
e
Cyril
.
vt
suprà
anathem
.
10.
Ibid
anath.
If
any
man
doe
not
confesse
that
the
word
suffered
in
the
flesh
,
was
crucified
in
the
flesh
,
tasted
death
in
the
flesh
,
was
made
the
first
borne
of
the
dead
,
according
as
he
is
life
,
and
giueth
life
as
God
,
accursed
be
he
.
the
word
to
be
a
Mediatour
is
to
be
a
suppliant
,
and
that
to
pray
and
to
offer
sacrifice
is
to
acknowledge
him
to
whom
he
so
doth
,
to
be
his
better
,
and
that
something
lieth
in
his
power
to
doe
,
which
the
other
of
himselfe
cannot
doe
,
but
by
sute
must
obteine
of
him
,
Cyril
.
vt
supra
Anath
Some
man
will
say
,
it
is
base
and
vnwoorthy
of
God
to
weepe
or
cry
,
to
be
afraid
of
death
,
to
pray
that
the
cup
may
passe
from
him
,
to
be
a
Priest
.
Verily
so
say
I
also
that
these
things
are
base
to
the
excellency
of
the
diuine
nature
and
glory
,
but
in
these
things
wee
will
behold
the
pouerty
which
of
his
owne
accord
he
tooke
vpon
him
for
our
sakes
.
If
this
basenesse
of
humbling
himselfe
seeme
amisse
to
thee
,
wonder
the
rather
at
the
loue
of
the
Sonne
towards
vs
.
For
that
which
thou
saiest
is
base
,
that
did
he
for
thy
sake
.
Thou
saiest
it
is
vnfitting
for
God
the
Word
according
to
man
to
offer
sacrifice
as
touching
the
person
.
Then
take
away
the
person
;
deny
flatly
that
there
is
any
incarnation
of
the
Word
by
meanes
whereof
he
is
also
named
the
high
Priest
.
How
dost
thou
say
that
the
Word
which
is
of
God
is
vnited
vnto
him
that
is
of
the
seed
of
Dauid
,
if
thou
attribute
Priesthood
to
him
onely
who
is
of
the
seed
of
Dauid
?
If
there
be
true
vnion
,
then
there
are
not
two
,
but
Christ
of
both
is
vnderstood
onely
one
:
we
are
to
attribute
all
to
Christ
as
one
,
hee
came
to
doe
the
will
of
his
Father
.
God
fulfilleth
the
willer
desire
of
them
that
feare
him
,
asking
or
requesting
of
the
Father
.
p
p
Ibid.
Affirmat
haereticus
minorem
esse
potentem
datore
,
si
igitur
patrem
petentem
inuerias
,
quid
hic
respenacas
?
Et
nunc
Israel
quid
dominus
tuus
à
te
petit
,
&c.
The
heretike
affirmeth
,
that
he
that
requesteth
,
is
inferiour
to
him
that
giueth
.
What
wilt
thou
answer
then
,
if
God
request
?
q
q
Deut.
10.12
.
And
now
O
Israel
,
saith
Moses
,
what
doth
the
Lord
thy
God
*
*
The
Hebrew
word
is
the
same
as
Psal.
2.8
.
aske
or
request
of
thee
,
but
that
thou
feare
him
.
Ambros
.
in
Tim.
ca.
vt
ex
vtroque
esset
mediator
on
both
parts
he
is
a
mediatour
Idem
in
Heb.
both
by
his
Godhead
and
by
his
manhood
,
he
is
the
mediatour
betwixt
God
and
man
.
Aug.
Orat.
cont.
Iudaeos
,
Pagan
&
Arian
.
c.
whole
Christ
both
God
and
man
,
the
word
,
the
soule
and
the
flesh
being
one
Christ
is
made
our
mediatour
.
Chrysost.
in
Tim.
hom
it
belongeth
to
a
Mediatour
to
be
partaker
of
them
both
,
betwixt
whom
hee
is
a
mediatour
:
therefore
because
Christ
was
a
mediatour
betwixt
two
natures
,
he
was
to
be
partaker
of
them
both
.
x
x
Theophylact
in
1.
Tim.
c.
2.
for
then
men
could
not
haue
admitted
him
to
be
intercessour
for
them
;
neither
is
he
onely
man
,
because
hee
was
to
deale
with
God
.
Christ
is
God
,
y
y
Ibid.
Quòd
deus
sit
filius
liquet
ex
eo
quia
&
conciliator
fit
&
mediator
effectus
.
because
hee
is
made
an
intercessour
or
mediatour
.
Theodoret.
in
Tim.
cap.
If
Christ
be
not
partaker
of
the
substance
of
his
Father
,
how
is
he
then
a
mediatour
?
There
must
needs
be
in
him
somewhat
of
the
diuine
nature
.
some
other
thing
then
belike
was
wanting
.
Tho.
Aquin.
in
Tim.
cap.
Christ
the
Mediatour
was
like
to
God
and
man
in
respect
that
he
was
both
God
and
man
because
the
Mediatour
must
haue
somewhat
of
both
the
extreames
which
are
God
and
man
,
we
expound
the
texts
of
Scripture
vsed
by
the
Fathers
against
the
Arians
in
the
same
sort
as
the
Arians
did
,
But
this
shall
appeare
yet
much
more
perspiciously
,
if
we
doe
well
weigh
what
they
teach
touching
the
very
nature
of
the
God-head
it selfe
.
Whosoeuer
denies
God
to
be
almighty
,
or
presumes
to
limite
the
infinite
power
of
God
,
within
the
compasse
of
mans
weake
vnderstanding
,
he
in
effect
makes
him
no
God
at
all
,
but
some
meane
creature
of
a
limitted
strength
and
power
:
such
be
all
who
affirme
Oecolamp
.
de
verbis
Domini
.
Beza
in
Neoph.
simil
.
cont.
And
pag.
with
such
like
:
the
which
(
because
they
cannot
,
out
of
the
dulnesse
of
their
witte
,
or
will
not
of
frowardnesse
,
conceiue
to
be
in
nature
possible
)
they
flatly
denie
God
to
be
able
to
doe
:
yea
,
some
of
them
were
so
blind
*
*
In
a
conference
at
Paris
.
and
bold
,
as
to
auouch
God
,
not
to
be
able
to
conceiue
or
vnderstand
,
how
that
is
possible
;
which
notwithstanding
very
naturall
Philosophie
teacheth
to
haue
no
repugnance
in
it selfe
,
as
in
his
place
I
haue
prooued
.
some
things
which
God
cannot
do
,
or
that
are
vnpossible
to
God
,
any
impotency
or
defect
,
but
to
commend
his
perfection
and
power
.
a
a
2.
Tim.
2.13
.
God
cannot
deny
himselfe
:
b
b
Heb.
6.18
.
it
is
vnpossible
that
God
should
lie
.
c
c
Ambros
.
epist
.
37.
is
not
a
matter
of
infirmity
but
of
might
and
maiesty
.
What
is
vnpossible
to
God
,
Not
any
thing
that
is
hard
to
be
done
by
power
,
but
that
which
is
contrary
to
his
nature
.
d
d
Aug.
de
ciu.
dei
lib.
God
is
rightly
called
omnipotent
,
who
yet
can
not
die
,
can
not
be
deceiued
.
For
he
is
called
omnipotent
,
for
doing
what
he
will
,
not
for
suffering
what
he
willeth
not
,
which
if
he
should
,
he
were
not
almighty
.
God
therefore
cannot
some
things
,
for
that
very
cause
because
he
is
almighty
.
T.
Aqui.
God
is
called
almighty
,
because
he
can
doe
all
things
that
are
absolutely
possible
,
absolutely
vnpossible
.
Absolutely
possible
is
when
the
things
affirmed
ech
of
other
are
not
one
repugnant
to
the
other
;
but
where
the
thing
affirmed
is
repugnant
to
that
whereof
it
is
affirmed
,
as
for
a
man
to
be
a
man
and
yet
to
be
an
asse
,
this
is
absolutely
vnpossible
.
Whatsoeuer
may
haue
the
condition
of
a
thing
being
,
is
absolutely
possible
.
Not
being
is
opposite
to
being
.
That
therefore
which
implieth
in
it
at
once
both
to
be
and
not
to
be
,
is
repugnant
to
the
condition
of
a
thing
absolutely
possible
,
which
is
the
subiect
of
Gods
omnipotencie
.
those
things
which
imply
contradiction
are
not
comprehended
vnder
Gods
omnipotency
because
they
cannot
haue
the
condition
of
things
possible
to
bee
,
and
therefore
it
is
more
conueniently
said
that
they
cannot
be
,
than
that
God
cannot
do
them
.
Ib.
ar.
God
cannot
make
the
number
of
foure
to
be
but
foure
and
yet
to
be
more
than
four
;
that
he
cannot
make
a
thing
essentially
better
than
it
is
and
to
be
still
the
same
thing
;
h
h
Ib.
ar
.
4.
that
he
cannot
make
those
things
not
to
haue
been
which
haue
been
.
whereas
God
can
doe
all
things
,
yet
he
cannot
make
a
virgin
not
to
haue
been
corrupted
when
she
hath
been
corrupted
.
Aug.
cont.
faust
.
Manich.
l.
If
God
be
almighty
,
let
him
make
those
things
not
to
haue
been
which
haue
been
,
The
man
seeth
not
that
in
effect
he
saith
:
If
God
be
almighty
,
let
him
make
those
things
that
are
true
euen
in
that
they
are
true
,
to
be
notwithstanding
false
.
But
this
sentence
(
that
the
thing
hath
been
which
indeed
hath
been
)
God
cannot
make
false
because
he
is
not
contrary
to
the
truth
.
is
not
for
any
defect
of
power
in
God
,
but
because
the
same
is
not
capable
of
the
condition
of
a
thing
possible
to
be
.
set
a
body
in
the
world
without
a
circumscribed
place
or
any
one
body
continuing
but
one
in
many
places
at
once
,
the
vbiquity
limit
the
infinit
power
of
God
within
the
compasse
of
mans
weake
vnderstanding
,
and
in
effect
make
him
no
God
at
all
,
who
were
so
blind
and
bold
as
to
auouch
God
not
to
be
able
to
conceiue
or
vnderstand
how
that
is
possible
a
conference
at
Paris
Neither
is
this
contrary
to
the
word
of
the
Angell
,
saying
,
No
word
shall
be
vnpossible
to
God
;
for
that
which
implieth
contradiction
,
can
be
no
word
,
because
no
vnderstanding
is
able
to
conceiue
it
very
naturall
Philosophy
teacheth
that
that
which
they
say
,
hath
no
repugnancy
in
it selfe
,
as
in
his
place
,
I
haue
prooued
naturall
Philosophy
weake
vnderstanding
It
was
not
hard
or
vnpossible
to
God
to
make
himselfe
both
the
Father
and
the
Sonne
,
if
in
our
owne
presumptions
we
so
abruptly
vse
that
sentence
(
that
nothing
is
vnpossible
to
God
)
we
may
feigne
of
God
what
we
list
,
and
say
that
he
hath
done
it
because
he
could
doe
it
:
by
Scripture
If
they
were
enemies
to
Gods
omnipotencie
alone
,
it
might
be
somewhat
excused
,
because
that
might
seeme
to
proceed
rather
from
the
weaknesse
of
their
vnderstanding
,
then
out
of
any
ill
affection
towards
God
:
but
if
they
doe
further
oppose
themselues
against
the
goodnesse
,
mercy
,
and
iustice
of
God
;
that
must
needs
discouer
very
great
impietie
to
lie
festring
in
their
bowels
.
Who
seeth
not
,
that
it
doth
highly
attaint
the
inestimable
goodnesse
of
God
,
and
his
tender
loue
towards
mankind
,
to
impute
the
reprobation
of
man
,
and
his
eternall
damnation
,
not
vnto
mans
owne
wickednesse
and
deserts
,
but
vnto
the
meere
will
and
pleasure
of
God
himselfe
:
and
yet
this
is
too
too
common
an
assertion
amongst
the
one
of
their
brauest
champions
,
speake
for
the
rest
:
(
saith
hee
To
whom
in
this
booke
draweth
neere
Mercy
(
indeed
)
God
of
his
meere
goodnesse
doth
powre
out
vpon
vs
abundantly
:
but
to
imagine
that
hee
of
his
owne
will
and
prime
choise
,
without
any
foresight
of
our
sinnes
,
doth
forsake
vs
,
and
appoint
vs
to
hell
fire
,
is
heinous
impiety
,
most
contrary
vnto
the
very
nature
of
God
;
whose
goodnesse
is
so
pure
and
sincere
,
that
it
doth
good
to
all
things
,
and
wisheth
euill
to
none
;
vnlesse
they
doe
first
greatly
deserue
it
.
What
an
vngodly
opinion
then
is
it
,
to
hold
that
hee
of
his
owne
free
choise
ordained
man
(
a
creature
made
to
his
owne
Image
and
likenesse
)
to
most
grieuous
and
endlesse
torments
,
without
foresight
of
any
offence
of
his
?
As
though
he
should
take
a
singular
pleasure
,
to
see
a
principall
worke
of
his
owne
hands
,
frie
in
hell
fire
.
discouer
impiety
Bernard
.
de
aduent
.
dom.
ser.
Omnes
in
Adam
peccauimus
,
&
in
eo
sententiam
damnationis
accepimus
omnes
.
We
haue
all
sinned
in
Adam
,
and
in
him
we
haue
all
receiued
the
sentence
of
damnation
.
so
then
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
it
proceeedeth
from
the
very
will
of
God
that
he
sheweth
mercy
to
some
and
forsaketh
others
?
Before
the
children
were
borne
,
when
they
had
yet
done
neither
good
nor
euill
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
of
him
that
calleth
,
it
was
said
,
The
elder
shall
serue
the
yonger
:
I
haue
loued
Iacob
and
hated
Esau
.
Aug.
ep.
Who
would
not
wonder
that
this
sharpe
conceit
should
bee
wanting
to
the
Apostle
?
Idem
Enchir.
c.
if
the
Apostle
would
haue
had
vs
to
vnderstand
future
workes
,
either
the
good
of
the
one
,
or
the
euill
of
the
other
,
he
would
not
haue
said
,
Not
of
workes
,
but
would
haue
said
,
because
of
their
workes
to
come
,
and
thus
would
he
haue
cleered
the
question
,
or
rather
haue
made
no
question
that
should
need
cleering
.
Bell.
de
Amiss
.
grat
.
&
stat.
percati
.
l.
who
sheweth
mercy
to
whom
he
will
,
and
whom
he
will
he
hardneth
,
Aug.
de
praed.
&
grat
.
c.
remitteth
the
debt
to
whom
he
list
,
and
where
he
list
,
requireth
it
.
there
is
no
iniquity
with
God
.
O
man
,
who
art
thou
which
pleadest
against
God
?
shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
O
the
deepnesse
of
the
riches
of
the
knowledge
and
wisedome
of
God
;
how
vnsearchable
are
his
iudgements
,
and
his
waies
past
finding
out
?
Aug.
de
praedsi
&
grat
.
c.
If
mankind
created
at
first
of
nothing
,
were
borne
without
the
debt
and
due
originall
of
death
and
sinne
,
and
yet
the
almighty
creatour
would
of
them
condemne
some
to
euerlasting
destruction
,
who
would
say
to
him
,
why
hast
thou
so
done
?
for
he
who
when
they
were
not
,
gaue
them
to
be
,
had
it
in
his
power
for
what
end
they
should
be
,
neither
might
the
rest
aske
,
why
the
merits
of
all
being
alike
,
the
iudgement
of
God
should
differ
,
because
the
potter
hath
power
ouer
the
clay
to
make
of
the
same
lump
one
vessell
to
honour
and
another
to
dishonour
.
Phoc.
apud
Oecumen
.
in
Rom.
that
God
hath
made
thee
thus
,
yet
is
it
not
iust
for
thee
to
speake
against
God
,
or
to
accuse
him
.
For
albeit
thou
wilt
yeeld
no
greater
prerogatiue
to
him
who
is
aboue
all
vnderstanding
and
speech
,
yet
were
it
absurd
and
impious
that
thou
shouldest
take
from
him
that
that
is
common
to
all
workemen
who
in
any
sort
frame
or
fashion
any
thing
,
namely
that
no
worke
accuseth
or
reprooueth
the
maker
,
but
euery
workeman
is
at
his
liberty
to
worke
and
fashion
as
he
will
,
and
is
not
blamed
,
specially
by
the
things
which
he
hath
made
.
Therefore
although
thou
be
so
made
as
thou
saiest
,
yet
according
to
the
common
rule
and
condition
of
things
made
,
thou
art
not
to
repine
or
gainsay
thy
maker
.
the
vessels
of
mercy
L●rnard
.
de
conuers
.
ad
Cleric
.
ca.
Misericordiae
prepria
sedes
miseria
est
the
proper
seat
of
mercy
is
misery
,
elected
in
Christ
accepted
in
Christ
There
is
no
vnrighteousnesse
with
God
,
O
man
who
art
thou
that
disputest
against
God
?
Gods
inestimable
goodnesse
and
mercy
I
will
shew
mercy
to
whom
I
will
shew
mercy
,
and
will
haue
compassion
on
whom
I
will
haue
compassion
.
they
are
vessels
of
wrath
prepared
to
destruction
,
s
s
1.
Pet.
2.8
.
ordained
to
this
selfe
same
thing
,
t
t
2.
Pet.
2.12
.
made
to
be
taken
and
destroied
,
u
u
Iude
vers.
4.
written
of
old
to
this
condemnation
.
The
Lord
hath
created
all
things
for
himselfe
,
euen
the
wicked
against
the
day
of
euill
.
Another
opinion
some
of
them
hold
,
which
is
yet
much
more
blasphemous
then
the
other
,
to
wit
:
that
God
,
who
hath
beene
alwaies
by
good
men
esteemed
the
author
of
all
good
,
and
so
meerely
good
in
his
owne
nature
and
will
,
that
he
cannot
possibly
doe
or
thinke
any
euill
:
that
this
Ocean
(
I
say
)
of
goodnesse
,
is
become
This
is
the
doctrine
of
a
great
Rabin
among
the
new
gospellers
,
who
auoucheth
that
With
him
agreeth
sometimes
a
professer
of
diuinity
in
the
Vniuersity
of
Of
the
same
accursed
crue
was
who
vpon
the
chapter
to
the
Paul
.
Lib.
1.
Inst.
c.
18.
ss.
1.
But
the
principall
proctor
and
promoter
of
this
blasphemy
is
who
of
set
purpose
bestowes
a
whole
chapter
of
his
Institutions
,
to
hell
,
to
prooue
and
perswade
it
.
There
he
auoucheth
boldly
,
And
whereas
the
poore
were
wont
to
interpret
such
textes
of
Scripture
,
as
seeme
to
attribute
these
things
to
God
,
by
saying
,
that
God
doth
indeed
iustly
to
be
done
,
but
is
not
the
author
of
them
:
this
,
will
not
in
any
wise
admit
of
,
but
in
the
same
place
confutes
it
;
saying
.
(
saith
he
and
so
goeth
on
,
proouing
that
God
doth
not
onely
suffer
,
but
that
any
man
commiteth
:
yea
,
he
addeth
that
which
is
more
horrible
:
that
God
doth
worke
this
euill
in
man
,
Is
not
this
blasphemy
in
the
highest
degree
,
to
make
God
a
more
principall
author
,
and
worker
of
all
wickednesse
,
done
in
the
world
,
then
the
Diuell
himselfe
?
this
is
much
wrose
then
flat
for
it
is
the
lesser
impiety
of
two
to
hold
that
there
is
no
God
at
all
,
then
to
beleeue
that
God
worketh
more
effectually
all
mischeefe
,
then
the
infernall
spirits
doe
.
But
some
of
our
will
perhaps
say
,
that
they
hold
not
this
opinion
:
be
it
so
,
for
I
thinke
better
of
many
of
them
:
yet
,
be
not
these
men
that
so
teach
,
as
it
were
the
founders
of
the
new
Gospell
,
and
men
of
chiefest
marke
among
them
?
Now
what
force
such
principal
authors
(
as
they
take
to
be
)
may
haue
,
to
carry
the
rest
away
into
the
same
errours
,
I
know
not
.
Sure
I
am
,
that
Institutions
(
wherein
this
matter
is
so
vehemently
vrged
)
is
translated
into
and
in
the
Preface
commended
to
all
students
of
Christian
diuinity
,
as
one
of
the
most
profitable
(
the
holy
Scriptures
excepted
)
for
the
sound
declarations
of
truth
in
articles
of
religion
.
Bell.
de
Amiss
.
grat
.
&
statu
peccats
.
li.
is
the
author
of
sinne
,
that
God
truely
and
properly
sinneth
,
is
God
onely
which
sinneth
and
not
man
,
and
that
sinne
is
but
a
matter
of
false
opinion
Aug.
ad
artic.
sibi
falsò
impositos
.
art.
God
was
made
the
authour
of
our
sinnes
,
and
did
make
the
will
of
men
euill
.
Aug
de
corrept.
&
grat
.
ca.
he
knew
that
it
did
appertaine
to
his
almighty
goodnesse
,
rather
out
of
euill
to
do
good
,
than
not
to
suffer
euill
to
be
at
all
.
Gre.
Moral
.
l.
It
is
iust
that
the
almighty
God
suffer
that
to
be
done
which
notwithstanding
he
forbiddeth
to
be
done
Aug.
Enchir.
c.
it
is
good
that
there
be
not
good
only
,
but
also
euill
Greg.
Moral
.
lib.
suffereth
not
that
iniustice
to
goe
vnreuenged
which
he
iustly
suffered
to
be
done
Ibid.
l.
it
commeth
strangely
to
passe
that
that
which
is
done
without
the
will
of
God
,
yet
is
not
against
his
wil
,
because
whilst
euill
deeds
are
turned
to
good
vse
,
those
things
serue
the
counsell
and
will
of
God
which
notwithstanding
are
repugnant
vnto
it
.
Aug
Enchir.
c.
nothing
is
done
vnlesse
the
almighty
will
haue
it
done
,
either
himselfe
doing
it
or
suffering
it
to
be
done
.
Greg.
Moral
.
l.
disposeth
the
doings
of
wicked
men
that
they
may
not
befall
vnorderly
,
Aug.
Enchir.
c.
euill
being
ordered
&
put
in
his
due
place
,
doth
the
more
eminently
grace
and
set
foorth
the
things
that
are
good
.
m
m
Idem
.
de
praedest
.
sanct.
c.
16.
but
in
sinning
to
doe
by
their
wickednesse
this
or
that
,
is
not
in
their
power
but
in
the
power
of
God
,
who
seuereth
the
darknesse
from
the
light
,
and
ordereth
the
same
,
so
that
by
that
which
they
doe
against
the
will
of
God
they
doe
nothing
but
what
God
will
.
the
Lords
seruant
an
euill
spirit
of
the
Lord
,
the
euill
spirit
of
God
.
Greg.
Moral
l.
It
was
a
spirit
of
the
Lord
by
leaue
and
licence
of
iust
power
,
but
an
euill
spirit
by
desire
of
vniust
will
.
Ibid.
lib.
that
the
will
of
the
Diuell
is
altogether
vniust
,
but
his
power
,
which
of
Gods
permission
only
he
hath
,
is
altogether
iust
.
Th.
Aquin.
p.
The
diuels
impugning
of
men
is
of
the
malice
of
the
diuels
themselues
,
but
the
order
of
their
impugning
is
of
God
.
Th.
Aquin.
God
is
the
cause
of
euery
astion
as
it
is
an
action
,
and
the
vniuersall
beginning
of
euery
inward
motion
of
man
.
the
cause
of
the
cause
,
must
needes
be
also
the
cause
of
the
effect
,
Tho.
Aquin.
in
Rom.
c.
God
is
said
to
incline
men
to
euill
by
way
of
occasion
in
that
he
setteth
before
man
somewhat
either
inwardly
or
outwardly
which
of
it selfe
tendeth
to
good
,
but
man
by
his
wickednesse
crosly
vseth
it
to
euill
.
August
.
in
Psal.
By
doing
good
to
the
Israelits
x
x
Psal.
105.25
.
he
turned
the
heart
of
the
Aegyptians
against
them
,
so
that
they
hated
his
people
and
dealt
vntruely
with
his
seruants
.
the
Sauour
of
death
vnto
death
.
So
x
x
Psal.
69.22
.
their
table
(
where
God
giueth
them
plenty
and
abundance
)
becommeth
a
snare
vnto
them
and
their
prosperity
is
their
ruine
,
or
as
we
commonly
reade
it
,
the
things
that
should
haue
beene
for
their
wealth
,
become
vnto
them
an
occasion
of
falling
.
But
of
this
see
what
hath
beene
said
in
the
place
before
named
,
the
fourteenth
section
of
the
answer
of
the
epistle
to
the
King
.
By
destitution
God
draweth
foorth
mans
sinne
whilest
he
forsaketh
him
and
leaueth
him
to
himselfe
and
to
the
power
and
tyrany
of
Satan
to
be
holden
of
him
at
his
will
.
For
as
in
the
departure
of
the
soule
the
corrupt
body
groweth
to
more
putrifaction
and
corruption
,
so
when
God
withdraweth
himselfe
from
sinfull
man
,
his
sinne
increaseth
more
and
more
:
and
as
a
house
,
the
pillars
whereof
are
taken
away
falleth
with
violence
,
so
doth
he
runne
headlong
and
without
any
stay
to
all
excesse
and
obstinacy
of
sinne
.
Yea
and
as
a
man
being
left
naked
and
forlorne
amidest
his
cruell
enemies
becommeth
a
prey
and
a
spoile
vnto
them
,
so
heere
being
forsaken
of
God
,
Satan
and
his
angels
presently
seaze
vpon
him
,
they
blinde
him
,
they
binde
him
as
it
were
hand
and
foot
,
and
carry
him
vp
and
downe
whethersoeuer
it
pleaseth
them
.
We
must
vnderstand
that
God
,
though
in
the
beginning
he
suffered
man
to
fall
away
from
him
and
thereby
to
deface
in
himselfe
the
glorious
image
of
God
according
to
which
he
was
created
,
yet
vouchsafed
of
his
goodnesse
so
far
to
vphold
in
him
both
light
of
vnderstanding
and
touch
of
conscience
as
might
serue
to
direct
him
in
some
sort
for
morall
and
ciuill
life
for
the
preseruation
and
maintenance
of
society
amongst
men
.
This
direction
of
our
life
,
God
increaseth
and
strengthneth
much
by
education
and
instruction
,
more
by
the
knowledge
and
vnderstanding
of
true
religion
,
most
of
all
by
the
grace
of
spirituall
regeneration
.
Were
it
not
that
God
in
mercy
had
set
these
bounds
&
bankes
to
restraine
and
hold
in
the
rage
and
fury
of
vnlawfull
and
wicked
lust
,
the
fall
of
man
had
carried
him
into
all
importunity
and
extremity
of
wickednesse
and
abhomination
,
and
the
state
of
men
had
beene
much
worse
then
the
state
of
bruit
beasts
.
When
God
therefore
taketh
away
these
props
and
staies
both
of
grace
and
nature
,
and
leaueth
lust
to
it
owne
vnbridled
and
vnruly
passage
,
and
to
the
spurres
of
Satans
malicious
prouocations
,
what
must
needs
follow
,
but
that
as
the
water
vpon
the
rupture
of
the
bankes
breaketh
foorth
with
all
force
,
and
violently
beareth
downe
all
that
commeth
in
the
way
,
so
man
setting
a
side
all
respect
of
conscience
,
of
modesty
and
honesty
,
most
wretchedly
demeaneth
himselfe
;
and
the
further
God
goeth
from
him
,
so
much
the
more
betaketh
himselfe
to
all
most
vngodly
and
reprobate
courses
.
When
God
left
a
a
2.
Sam.
11.4.14
.
Dauid
a
while
to
himselfe
,
how
fearefully
,
how
beyond
all
expectation
did
he
fall
?
The
like
we
see
in
Solomon
,
in
Ezechias
,
in
Peter
,
and
other
holy
men
and
seruants
of
God
.
Now
b
b
Luk.
23.31
.
if
these
things
befall
in
the
greene
,
what
shal
be
done
in
the
drie
?
If
it
haue
beene
thus
with
them
who
haue
beene
neere
to
God
,
what
shall
bee
expected
of
them
who
are
strangers
to
God
and
haue
no
part
in
the
spirit
of
grace
?
What
other
waies
and
meanes
God
hath
for
that
purpose
c
c
Aug.
cont.
Iulian
Pelag.
l
5.
cap.
3.
God
shall
send
them
strength
of
illusion
that
they
may
beleeue
lies
.
The
poore
Papists
were
wont
to
interpret
such
textes
of
Scripture
by
saying
that
God
doth
indeed
iustly
permit
and
suffer
such
things
to
be
done
,
but
is
not
the
authour
of
them
.
it
came
of
the
Lord
to
harden
their
hearts
to
goe
against
Israel
in
battell
to
the
intent
that
they
should
vtterly
destroy
them
:
I
will
send
him
,
I
will
giue
him
a
charge
against
the
people
of
my
wrath
to
take
the
spoile
and
to
tread
them
downe
as
clay
in
the
streets
:
The
Lord
hath
bidden
Shimei
to
curse
Dauid
,
Aug.
cont.
Iulian
li.
when
men
are
said
to
be
deliuered
ouer
to
their
owne
lusts
they
must
be
vnderstood
to
be
left
by
Gods
sufferance
and
permission
,
not
by
his
power
to
be
forced
into
sinne
,
As
though
the
Apostle
had
not
set
downe
both
these
together
,
both
Gods
sufferance
and
his
power
,
where
he
saith
,
If
God
would
,
to
shew
his
wrath
and
to
make
his
power
knowen
,
suffer
with
long
patience
the
vessels
of
wrath
prepared
to
destruction
.
Whether
of
these
wilt
thou
say
it
is
which
is
written
,
s
s
Ezec.
14
9.
If
that
Prophet
be
deceiued
when
hee
hath
spoken
a
thing
,
I
the
Lord
haue
deceiued
that
Prophet
,
and
I
will
stretch
out
my
hand
vpon
him
,
and
I
will
destroy
him
out
of
the
middest
of
my
people
Israel
,
is
this
Gods
permission
or
his
power
?
Wilt
thou
heere
say
,
that
,
I
the
Lord
haue
deceiued
that
Prophet
,
must
be
vnderstood
,
I
haue
forsaken
him
,
that
according
to
his
deserts
being
deceiued
he
might
erre
?
I
The
Lord
haue
deceiued
that
Prophet
,
Caluin
.
Instutut
.
lib.
These
things
many
refer
to
sufferance
,
as
if
by
forsaking
the
reprobate
he
suffered
them
to
be
blinded
of
Satan
:
but
seeing
the
holy
Ghost
plainly
expresseth
,
that
blindnesse
and
madnesse
is
inflicted
by
the
iust
iudgement
of
God
,
that
solution
is
too
fond
.
They
receiued
in
themselues
such
recompence
of
their
errour
as
was
meet
,
x
x
Aug.
cont.
Iulian
.
lib.
5.
ca.
3.
that
they
were
condemned
to
the
working
of
so
great
sinnes
,
and
this
damnation
notwithstanding
is
a
guilt
wherewith
they
are
more
grieuously
intangled
.
that
the
Apostle
saith
,
it
was
behoouefull
or
meet
that
they
should
receiue
this
recompence
one
of
them
by
another
.
It
stood
not
with
iustice
but
that
he
who
beleeued
not
the
true
God
,
should
be
deceiued
by
a
false
diuell
.
By
these
,
manifestly
it
appeareth
that
by
the
secret
iudgment
of
God
there
is
wrought
a
peruersnes
of
heart
not
to
heare
the
truth
and
thereby
to
sinne
,
and
this
sinne
is
the
punishment
of
former
sinne
.
For
it
is
sinne
,
to
beleeue
lies
,
and
not
to
beleeue
the
truth
,
and
yet
this
commeth
of
that
blindnesse
of
heart
which
by
the
secret
,
but
iust
iudgement
of
God
is
declared
to
be
the
punishment
of
sinne
.
Idem
de
grat
.
&
lib.
arbitr.
c.
God
worketh
in
the
hearts
of
euill
men
whatsoeuer
he
will
,
rendring
to
them
notwithstanding
according
to
their
deserts
:
that
hee
stirreth
in
their
hearts
the
motion
of
their
will
to
doe
by
them
what
he
will
doe
by
them
,
who
vniustly
can
will
nothing
.
It
is
heereby
manifest
enough
,
as
I
suppose
,
that
God
worketh
in
the
hearts
of
men
to
incline
their
wills
whithersoeuer
he
will
,
either
to
good
for
his
owne
mercy
sake
,
or
to
euill
for
mens
owne
merits
,
and
that
by
his
iudgement
sometimes
manifest
and
apparant
,
sometimes
secret
,
but
alwaies
iust
.
the
Lord
spake
to
Shimei
to
curse
Dauid
,
Ibid.
cap.
he
did
not
speake
to
him
by
(
vocall
)
bidding
him
so
to
doe
as
that
his
obedience
therein
should
be
commended
,
but
because
by
his
iust
and
secret
iudgement
he
inclined
his
wil
to
this
sinne
,
which
will
was
euill
by
it
owne
default
,
therefore
is
it
said
,
The
Lord
hath
spoken
to
him
.
permission
and
sufferance
worketh
in
their
hearts
,
stirreth
the
motion
of
their
will
,
causeth
in
them
frowardnesse
of
heart
not
to
beleeue
the
truth
,
inclineth
their
wills
to
euill
:
by
wonderfull
and
vnspeakable
meanes
and
waies
Bellar.
de
Amiss
grat
.
&c.
l.
God
hath
a
moderation
and
presidency
ouer
the
euill
wills
of
men
,
that
he
ruleth
and
gouerneth
them
,
wresteth
and
boweth
them
by
working
inuisibly
in
them
,
so
that
albeit
they
be
euill
by
their
owne
corruption
,
yet
by
Gods
prouidence
they
are
ordered
rather
to
one
euill
than
to
another
,
not
by
the
position
of
the
euill
it selfe
,
but
by
the
permission
of
it
.
The
euill
will
of
man
hath
of
it selfe
the
corruption
whereby
it
is
euill
,
but
the
order
whereby
in
willing
it
tendeth
either
to
this
or
that
,
is
of
God
.
In
the
will
then
is
the
corruption
and
that
is
euill
,
and
thereby
the
will
is
euill
:
but
in
the
act
of
willing
there
is
both
the
corruption
,
for
that
it
proceedeth
from
the
will
being
euill
,
and
there
is
order
,
for
that
of
him
that
disposeth
it
,
it
commeth
that
it
tendeth
to
this
or
that
.
And
when
the
act
of
willing
is
to
this
certaine
thing
,
it
is
euill
as
it
is
to
this
,
because
it
commeth
of
an
euill
wil
,
but
that
it
is
to
this
rather
than
to
that
it
is
good
,
because
this
is
order
,
and
commeth
of
him
that
well
disposeth
it
.
positiuely
by
way
of
occasion
Ibid.
ca.
is
said
accidentally
to
blind
men
&
harden
them
by
such
occasions
.
Ibid.
cap.
God
is
not
a
fountaine
whence
the
troubled
streames
of
wicked
acts
doe
flow
,
but
he
is
a
workman
of
admirable
skill
,
who
can
force
and
turne
to
his
own
vse
those
streames
flowing
of
themselues
,
and
ordereth
them
to
the
doing
of
some
good
.
that
God
doth
not
only
forsake
sinners
when
he
giueth
them
vp
to
their
owne
lusts
,
but
doth
so
wonderfully
turne
and
wind
,
gouerne
and
order
their
euill
wills
,
as
that
out
of
them
he
draweth
some
good
,
and
causeth
them
perforce
and
against
their
wills
to
serue
him
,
and
by
the
iust
iudgement
of
God
they
are
grieuously
punished
for
that
which
in
the
meane
time
they
willingly
doe
;
that
by
his
wonderfull
power
he
ruleth
the
hearts
euen
of
wicked
men
,
and
hindereth
them
that
they
may
not
doe
,
indeauour
,
will
or
thinke
any
thing
but
what
he
permitteth
and
suffereth
,
and
turneth
their
sinne
to
be
their
punishment
,
and
being
most
mighty
and
most
highly
good
,
vseth
their
euill
wills
to
many
good
purposes
.
Ibi.
cap.
as
a
cause
vniuersall
a
cause
particular
to
this
or
that
Caluin
goeth
on
proouing
that
God
doth
not
only
suffer
,
but
actually
effect
and
worke
all
the
euill
that
any
man
committeth
,
actually
effect
and
worke
all
the
euill
that
God
doth
worke
this
euill
in
man
,
by
satans
seruice
as
a
meane
,
yet
so
as
God
is
the
principall
worker
of
it
,
and
sat
an
but
his
instrument
,
Cal.
Inst.
l.
That
God
by
satans
seruice
doth
often
worke
in
the
reprobate
,
but
yet
that
God
is
said
to
giue
men
ouer
to
a
reprobate
sense
,
and
to
cast
them
into
filthy
lusts
,
because
he
is
the
chiefe
authour
of
his
iust
reuenge
or
punishment
,
and
satan
only
the
minister
or
instrument
thereof
.
Aug.
de
grat
.
&
l.
arbit.
c
a
power
to
worke
in
the
hearts
of
wicked
men
,
according
to
their
deserts
,
either
by
good
or
euill
angels
,
Idem
in
Psal
God
vseth
euill
angels
to
punish
euill
men
,
as
he
did
to
punish
the
Aegyptians
by
hardning
their
hearts
,
the
hangmen
or
executioners
of
the
warfare
of
heauen
.
to
haue
turned
the
hearts
of
the
Aegyptians
so
that
they
hated
his
people
,
s
s
Ibid.
Benè
creditur
deus
fecisse
per
illos
angelos
malos
,
&c.
we
may
wel
belee●e
,
that
God
did
this
by
the
euill
angels
.
the
chiefe
authour
that
punishment
is
referred
to
God
,
as
the
chiefe
authour
of
it
.
Of
the
same
cursed
crue
was
Melancthon
,
Melanct.
ad
Rom.
c.
Though
God
giue
life
to
the
wicked
,
yet
God
is
not
the
cause
of
sinne
,
but
the
will
it selfe
in
the
euill
,
whether
the
diuell
or
man
,
transferring
the
cogitation
to
an
obiect
forbidden
of
God
,
is
the
cause
of
sinne
.
This
opinion
is
safe
and
true
,
and
agreeable
to
the
holy
Scriptures
.
And
whereas
,
it
is
read
in
the
Scriptures
;
I
will
harden
Pharaoh
his
heart
,
He
gaue
them
ouer
to
their
owne
lusts
,
and
such
like
;
this
figure
of
speech
may
easely
be
expounded
,
if
a
man
obserue
the
nature
of
the
Hebrew
tongue
.
For
certaine
it
is
,
that
these
figuratiue
speeches
haue
a
signification
of
permission
.
God
gaue
them
ouer
,
&c.
doth
not
signifie
positiuely
that
God
efficiently
or
by
proper
motion
draweth
mens
mindes
to
fulfill
their
lusts
,
but
it
signifieth
the
forsaking
of
them
.
God
forsaketh
the
wicked
,
and
suffereth
them
to
rage
;
hee
doth
not
restraine
their
furie
.
I
will
harden
,
&c.
I
will
suffer
to
be
hardened
;
I
will
not
bow
the
naturall
hardnesse
of
the
wicked
heart
.
Now
when
the
Scripture
maketh
mention
of
this
desertion
,
it
signifieth
a
punishment
wherewith
hee
punisheth
the
wicked
.
This
,
is
the
true
Grammaticall
interpretation
,
and
hath
nothing
absurd
in
it
.
Bucer
.
in
Rom.
cap.
vnlesse
we
confesse
that
God
worketh
all
things
in
all
men
,
we
deny
him
to
be
God
:
aswell
all
euill
as
all
good
.
The
words
of
God
doe
testifie
these
two
things
,
that
if
we
sinne
,
the
fault
is
ours
,
not
Gods
,
whereto
our
owne
conscience
beareth
witnesse
;
and
then
that
all
goodnesse
commeth
of
God
,
so
as
that
what
he
giueth
not
,
it
is
impossible
for
any
man
to
doe
or
thinke
.
Zwingl
.
de
prouid
.
dei
.
ca.
One
and
the
same
deed
,
as
adultery
or
murther
,
so
farre
as
it
is
of
God
,
the
author
,
moouer
,
and
pusher
forward
thereof
,
it
is
a
worke
,
and
not
a
sinne
,
but
so
farre
as
it
is
of
man
it
is
sinne
and
wickednesse
.
But
to
proceed
on
with
this
discourse
:
the
do
not
onely
impugne
the
power
and
goodnesse
of
God
▪
but
they
doe
also
peruert
his
iustice
.
For
to
omit
their
last
p●sition
,
that
God
is
the
worker
of
all
sinne
in
vs
,
and
therefore
cannot
in
iustice
punish
the
poore
wretches
,
for
being
obedient
vnto
his
owne
will
and
working
:
and
not
to
vrge
their
former
assertion
,
that
which
if
it
were
true
,
should
it
not
be
intclerable
wronge
,
to
torment
so
rigorously
innocents
,
that
neuer
offended
him
?
To
let
passe
these
points
(
I
say
)
how
can
they
defend
the
iustice
of
God
,
who
hold
that
he
hath
tied
vs
to
such
lawes
,
as
are
impossible
to
be
kept
by
any
man
?
For
Christ
(
as
he
testified
himselfe
)
will
condemne
men
to
hell
fire
for
transgressing
of
these
lawes
,
by
working
of
iniquity
:
and
what
equity
should
there
be
in
that
sentence
,
if
it
had
neuer
beene
possible
for
these
men
to
haue
done
otherwise
?
For
no
reasonable
Iudge
condemneth
any
man
for
not
doing
of
that
,
which
he
knew
well
,
lay
not
any
way
in
his
power
to
be
done
.
So
that
nothing
is
more
plaine
and
euident
,
then
that
the
doctrine
trotteth
apace
towardes
open
by
impugning
the
power
of
God
:
by
defacing
his
goodnesse
,
mercy
,
and
iustice
,
which
in
our
vnderstanding
are
the
chiefe
properties
of
his
diuine
substance
:
and
by
calling
into
question
the
blessed
Trinity
it selfe
,
which
their
of-spring
and
progeny
the
doe
already
deny
flatly
.
Thus
much
of
their
against
God
.
Compelling
the
reprobate
to
obedience
Cal.
Instit.
l.
that
the
prouidence
of
God
doth
not
onely
shew
his
power
in
the
elect
,
but
also
,
Reprobos
in
obsequium
cogit
.
he
forceth
or
compelleth
the
reprobate
to
serue
him
,
to
do
what
hee
will
.
obedient
to
Gods
will
and
working
.
Greg.
Moral
.
l.
Thereby
were
they
compelled
to
doe
the
will
of
God
whereby
they
subtelly
thought
to
defeat
the
same
,
by
persecuting
they
thought
to
cut
off
the
miracles
of
Christ
,
but
were
compelled
vnwittingly
to
spread
the
same
further
.
God
forceth
that
ad
pietatis
suae
obsequium
,
to
the
seruice
of
his
piety
wherein
humane
cruelty
burneth
or
rageth
against
him
.
our
action
euen
against
our
will
serueth
the
heauenly
will
of
God
,
when
in
our
pride
it
shunneth
the
same
.
Bellar.
de
Amiss
grat
.
&c.
c.
supra
sect
God
so
gouerneth
the
wils
of
wicked
men
as
that
he
maketh
them
perforce
and
against
their
will
to
serue
him
.
therefore
God
cannot
in
iustice
punish
the
poore
wretches
for
being
obedient
,
to
his
will
and
working
by
the
iust
iudgement
of
God
they
are
greeuously
punished
for
that
which
in
the
meane
while
they
willingly
doe
.
Gods
predestinating
men
to
hell
How
we
can
defend
the
iustice
of
God
,
who
hold
,
that
he
hath
tied
vs
to
such
lawes
as
are
impossible
to
be
kept
?
Who
can
make
him
cleane
that
is
conceiued
of
vncleane
seed
?
i
i
Ier.
13.23
.
Can
a
black-Moore
change
his
skin
,
or
a
leopard
his
spots
?
No
more
can
yee
doe
good
that
are
accustomed
to
doe
euill
.
k
k
Rom.
8.7
.
The
wisedome
of
the
flesh
is
enmitie
against
God
,
for
it
is
not
subiect
vnto
the
law
of
God
,
neither
indeed
can
be
.
but
the
first
fruits
of
the
spirit
the
flesh
yet
remaineth
lusting
against
the
spirit
,
so
that
we
cannot
doe
the
things
that
we
would
,
Christ
shall
condemne
men
for
transgressing
his
lawes
,
and
what
iustice
shall
that
be
if
it
were
not
possible
for
them
to
doe
otherwise
?
thoughts
shall
accuse
them
God
giueth
not
account
of
all
his
matters
,
Aug.
ep
the
conceit
of
man
it
one
thing
,
and
the
iustice
of
God
another
,
Lactant.
Insti
.
l.
there
should
be
no
difference
betwixt
God
and
man
,
if
the
vnderstanding
of
man
could
reach
to
the
counsels
and
dispositions
of
his
eternall
maiestie
.
Now
to
those
that
be
against
our
Sauiour
Christ
I
haue
before
touched
their
errors
concerning
his
Godhead
;
here
I
will
speake
of
those
that
be
against
his
Man-hood
and
Mediatorship
.
First
,
it
must
needes
argue
in
them
a
great
want
of
good
affection
towards
our
Sauiour
,
that
they
are
so
backeward
in
his
blessed
Mother
the
holy
Virgins
praises
,
not
hearing
,
with
pacience
,
any
body
that
would
so
much
as
salute
her
with
the
which
notwithstanding
is
recorded
in
the
Gospell
:
and
are
besides
so
ready
vpon
euery
litle
occasion
,
to
speake
in
her
dispraise
,
that
we
may
with
good
reason
reprooue
them
,
as
men
either
wanting
iudgement
(
which
they
will
not
indure
of
any
thing
)
or
else
voide
of
due
respest
vnto
the
Sonne
,
who
are
such
aduersaries
to
the
Mother
:
whom
if
they
would
not
reuerence
for
her
owne
vertues
,
which
were
most
rare
and
singular
;
yet
for
her
Sonnes
sake
(
who
loued
her
so
tenderly
)
they
should
shew
themselues
better
affected
towards
her
,
The
virgin-mother
ho●
worshipped
in
Popery
.
and
more
forward
in
her
praises
,
if
they
did
indeede
loue
and
honour
her
Sonne
,
as
they
pretend
to
doe
.
Haile
Mary
dispraising
her
call
her
blessed
apud
Pet.
Bembum
.
ep.
l.
loued
her
tenderly
Ioan.
Michae
.
Enchir.
quotidian
.
exercit
.
pag.
their
mother
and
aduocate
that
shee
will
receiue
them
into
her
motherly
custody
and
direction
,
to
adopt
them
to
be
her
deuout
children
,
to
purge
them
and
preserue
them
from
all
vices
:
to
adorne
them
with
her
humility
,
chastity
,
charity
,
obedience
and
other
vertues
;
d
d
Cap
7.
p.
346.
by
the
heart
of
her
sonne
,
she
will
receiue
all
the
duty
of
their
seruice
,
and
adioining
it
to
her
merits
,
will
supply
it
,
amend
it
,
perfect
and
offer
it
;
e
e
Cap.
4.
pa.
158.
our
Mediatresse
,
our
Aduocate
,
commend
vs
to
thy
sonne
,
represent
vs
to
thy
sonne
,
reconcile
vs
and
incorporate
vs
to
him
.
But
let
vs
come
to
Christs
owne
person
.
Whereas
the
first
was
(
at
the
first
instance
of
his
creation
)
replenished
with
perfect
knowledge
:
Ioh.
1.
In
cap.
2.
Luc.
v.
52.
Col.
2.
v.
4.
and
it
is
also
in
holy
writ
said
of
the
second
,
Yet
they
commonly
teach
,
that
euen
as
other
mens
soules
are
:
and
But
what
and
they
spare
him
not
when
he
came
to
ripe
yeares
,
and
began
now
to
preach
?
let
vs
for
a
taste
,
heare
some
of
sweete
obseruations
vpon
the
text
of
the
Gospell
;
Ex
Caluin
.
Turcismo
.
lib.
7.
cap.
13.
Luc.
16.
Matth.
7.
Iohn
1.
In
cap.
7.
Luc.
v.
29.
because
the
purer
brethren
complaine
much
,
that
workes
are
in
no
greater
request
.
(
saith
he
which
he
willeth
vs
to
beare
in
minde
,
as
a
thing
often
practised
by
our
Sauiour
,
Matth.
cap.
which
is
no
lesse
in
plaine
then
that
he
spake
vntruly
as
men
doe
.
Matth.
26.39
.
And
very
sutable
to
this
he
noteth
else
where
,
Seeme
not
these
execrable
notes
to
issue
from
the
pen
of
some
malicious
Iew
,
or
ranke
yet
are
they
but
fleabitings
in
comparison
of
those
which
follow
.
In
his
commentary
vpon
these
words
of
our
Sauiour
:
He
obserneth
first
also
vpon
these
words
of
Christ
:
where
he
saith
Is
not
this
pitifull
impiety
?
Whereas
our
most
louing
redeemer
,
of
set
purpose
tooke
that
feare
vpon
him
,
and
most
willingly
both
suffered
,
and
caused
that
bloudy
agony
and
conflict
,
by
representing
vnto
himselfe
,
both
the
shame
and
paine
of
his
dolorous
passion
,
and
the
causes
thereof
(
which
were
the
innumerable
most
grieuous
sins
of
the
world
)
that
he
might
in
euery
part
both
of
minde
and
body
,
endure
what
hee
possibly
could
,
for
the
time
;
and
spake
nothing
rashly
,
but
repeated
that
his
praier
ouer
three
seuer
all
times
,
as
is
set
downe
in
the
text
it selfe
;
to
shew
vs
how
naturally
he
(
as
all
other
men
)
did
abhorre
such
a
cruell
and
ignominious
death
:
and
yet
withall
to
instruct
vs
,
that
we
should
be
content
with
it
,
and
pray
to
God
for
strength
to
beare
it
,
if
it
were
his
blessed
will
to
put
vs
to
the
like
.
This
holesome
doctrine
,
and
Godly
instructions
,
are
by
the
ancient
holy
Fathers
gathered
out
of
that
praier
of
Christ
:
what
a
venemous
spider
then
was
to
sucke
such
poison
out
of
it
?
If
Christ
so
wauered
,
where
was
his
constancy
?
If
he
were
so
frighted
falsly
imagineth
where
was
his
fortitude
?
If
he
strugled
so
against
his
Fathers
decree
,
where
was
his
obedience
?
If
he
refused
to
redeeme
vs
,
what
was
become
of
his
charity
towards
mankinde
?
If
the
first
motions
to
euill
be
deadly
sinnes
in
vs
as
the
what
will
they
make
of
such
tumultuous
,
and
vnbridled
passions
in
him
,
that
had
a
greater
command
ouer
them
,
then
we
haue
?
replenished
with
perfect
knowledge
was
full
of
grace
and
truth
,
grace
and
truth
to
be
filled
with
all
knowledge
,
sinne
excepted
,
Christ
was
in
all
things
like
vnto
vs
.
except
sinne
and
ignorance
in
all
things
except
sinne
Cyril
.
Thesau
.
l.
he
knew
not
the
day
and
houre
Of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
which
are
in
heauen
,
neither
the
sonne
himselfe
,
but
the
father
onely
.
e
e
Ibid.
Infirmitates
nostras
omnes
accepits
hac
de
causa
ignerasse
sedixit
.
He
tooke
vpon
him
all
our
infirmities
,
for
this
cause
he
said
he
knew
it
not
.
to
admire
the
mercy
of
Christ
,
for
that
he
would
so
much
abase
himselfe
for
our
sakes
,
as
to
take
vpon
him
,
as
al
the
rest
,
so
namely
the
ignorance
of
humane
nature
.
he
knew
not
that
day
,
g
g
Ibid.
Interrogandi
sunt
haehetici
quid
facient
quando
saluator
dicitur
esurijsse
,
siti●sse
,
&c.
situt
ergò
voluit
tanquam
h●mo
fame
ac
siticaeterisque
huiusmodi
laborare
,
sic
e●●am
vt
honodiem
illum
ignorat
.
then
to
say
that
he
hungred
,
thirsted
,
slept
,
was
weary
,
Where
haue
yee
laied
him
?
i
i
Ibid.
Locum
ignorabat
vbi
corpus
Lazarierat
.
vt
homo
ign●rauit
.
he
knew
not
as
man
,
in
what
place
the
body
of
Lazarus
was
.
Christ
though
as
the
sonne
of
God
he
knew
all
things
no
lesse
then
the
father
,
yet
as
man
,
by
way
of
dipensation
,
said
himselfe
to
be
ignorant
of
many
things
.
And
Iesus
in●reased
in
wisedome
,
and
stature
and
in
fauour
with
God
and
men
.
m
m
Origen
.
in
Ierem.
hom
.
1.
or
increase
who
is
already
perfect
,
but
he
groweth
that
wanteth
grouth
.
Why
then
is
it
vnlikely
to
be
truely
saied
of
him
:
Before
the
child
knew
good
or
euill
.
Idem
.
in
Math.
tract.
that
Christ
grew
in
wisdome
and
knowledge
aboue
all
other
,
but
yet
so
as
that
that
which
is
perfect
should
not
come
till
he
had
fulfilled
the
dispensation
that
belonged
to
him
,
and
therefore
that
it
was
no
maruell
if
he
knew
it
not
.
in
whom
are
hidden
all
the
treasures
of
wisedome
and
knowledge
sweet
obseruations
Caluin
in
Math.
ca.
speaketh
vnproperly
August
.
de
doct.
Christ
.
l.
the
writers
of
the
scriptures
haue
vsed
al
manner
of
tropes
and
figures
,
The
flesh
lusteth
against
the
spirit
,
I
thinke
it
to
be
vnproperly
spoken
:
Christ
vseth
harsh
and
far-fetched
similitudes
.
Caluin
.
in
Luc.
Christ
thereby
admonisheth
to
deale
friendly
and
kindely
with
our
neighbours
,
that
when
we
shall
come
to
the
tribunall
seat
of
God
,
the
fruit
of
our
liberality
may
returne
to
vs
.
And
albeit
the
similitude
seeme
to
be
hard
and
far-fetched
,
yet
the
conclusion
sheweth
that
the
purpose
of
Christ
was
no
other
.
this
similitude
seemeth
to
be
harsh
and
far-fetched
,
to
,
he
vseth
harsh
and
far-fetched
similitudes
.
some
of
his
words
seem
to
be
but
simple
,
and
as
the
words
of
a
silly
country
man
,
who
neither
hath
skill
to
snare
another
,
nor
to
auoid
the
snare
himselfe
:
yet
whithersoeuer
thou
lookest
they
are
very
thunder
.
seeme
to
be
hard
and
farre
fetched
,
Aug.
q
Euang.
l.
We
are
not
to
take
all
things
heere
to
imitate
,
that
it
is
to
be
taken
by
way
of
contrarietie
,
that
if
he
were
commended
of
his
master
that
deceiued
,
much
more
doth
he
please
God
,
who
according
to
his
commandement
doth
such
things
.
commending
of
the
vniust
steward
Grigen
.
apud
Th.
Aquin.
Caten
Euang
Luc.
not
to
be
spoken
as
touching
any
true
commendation
,
but
by
abuse
of
speech
.
hard
and
farre
fetched
Christ
wresteth
the
Prophets
words
a
strange
sense
Hee
tooke
our
infirmities
,
and
bare
our
sicknesses
.
Cal.
in
Math.
This
prophecie
seemeth
to
be
amisse
or
vnfitly
cited
,
yea
to
be
wrested
to
a
wrong
meaning
,
or
to
a
strange
sense
.
The
solution
is
easie
,
so
that
the
Readers
doe
weigh
that
it
is
not
heere
declared
onely
,
what
Christ
did
to
the
sicke
,
but
to
what
end
hee
cured
their
sicknesses
.
Idem
in
Mat.
Christ
vseth
triuiall
and
vulgar
prouerbes
,
as
probable
coniectures
,
not
as
sound
arguments
.
sound
arguments
triuiall
prouerbes
Ibid.
ver
Prouerbiall
sentences
must
not
be
drawen
to
a
perpetuall
rule
;
but
do
only
teach
what
for
the
most
part
falleth
out
.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
Who
giue
good
words
with
their
mouth
,
and
curse
with
their
heart
.
a
Friar
,
a
liar
The
neerer
the
church
,
the
farther
from
God
there
is
no
smoke
,
but
there
is
some
fire
?
if
the
myracles
that
were
done
in
them
,
had
beene
done
in
Tyre
and
Sidon
,
yea
in
Sodome
,
they
had
repented
in
sackcloth
and
ashes
,
and
Sodome
had
still
remained
.
he
speaketh
after
the
maner
of
men
,
not
out
of
his
heauenly
cabinet
,
which
,
is
no
lesse
in
plaine
English
,
then
that
he
spake
vntruely
as
men
doe
.
I
speake
after
the
maner
of
men
,
because
of
the
infirmitie
of
your
flesh
,
Cal.
in
Math.
That
no
man
may
here
mooue
any
curious
questions
,
touching
the
secret
iudgements
of
God
,
we
are
heere
to
resolue
,
that
the
speech
of
Christ
is
applied
to
the
common
conceit
of
mens
minds
:
for
comparing
the
of
Bethsaida
and
their
neighbours
with
the
Tyrians
and
Sidonians
,
he
doth
not
dispute
what
God
did
foresee
should
be
either
in
the
one
or
the
other
,
but
what
the
other
would
haue
done
so
farre
as
by
the
very
thing
it selfe
might
be
esteemed
.
Ibid.
ver.
We
haue
before
admonished
,
that
Christ
heere
speaketh
after
the
maner
of
men
,
and
doth
not
out
of
the
heauenly
sanctuarie
declare
what
God
did
foresee
would
haue
come
to
passe
if
he
had
sent
a
prophet
to
the
Sodomites
.
after
the
maner
of
men
Perhaps
they
had
continued
till
this
day
.
to
some
who
he
knoweth
that
they
will
repent
,
yet
he
doth
not
yeeld
patience
that
they
may
repent
,
because
hee
will
not
grant
them
to
beleeue
,
therefore
denieth
them
that
whereby
they
should
beleeue
.
that
Christ
could
not
get
any
other
to
be
his
disciples
,
then
some
certaine
poore
fellowes
of
the
refuse
and
dregges
of
the
people
.
Then
all
the
people
that
heard
,
and
the
Publicanes
iustified
God
being
baptised
with
the
baptisme
of
Iohn
;
but
the
Pharisees
and
the
interpreters
of
the
law
despised
the
counsell
of
God
against
themselues
,
and
were
not
baptised
of
him
.
This
at
first
sight
obscureth
the
glory
of
the
Gospell
,
yea
disgraceth
it
,
that
Christ
could
get
no
other
disciples
but
of
the
dregges
and
refuse
of
the
people
,
and
that
they
,
who
excelled
in
learning
and
holinesse
,
did
refuse
him
.
But
God
by
this
beginning
would
giue
token
that
neither
they
then
,
nor
others
afterward
should
esteeme
the
Gospell
by
humane
approbation
.
Doth
any
of
the
Rulers
or
of
the
Pharisees
beleeue
in
him
;
but
this
people
which
know
not
the
law
Idem
de
bono
perseuer
.
ca.
are
cursed
I
thanke
thee
,
O
father
,
Lord
of
heauen
&
earth
,
that
thou
hast
hid
these
things
from
the
wise
,
and
prudent
of
this
world
,
and
hast
opened
them
to
babes
.
dregges
and
refuse
Brethren
,
yee
see
your
calling
,
that
not
many
wisemen
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
;
but
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
God
hath
chosen
the
weake
things
of
the
world
to
confound
the
mighty
,
and
vile
things
of
the
world
,
and
things
which
are
despised
hath
God
chosen
,
and
things
which
are
not
,
to
bring
to
naught
things
that
are
,
that
no
flesh
should
reioice
in
his
presence
?
foolish
things
,
weake
,
vile
,
despised
,
things
that
are
not
,
dregges
and
refuse
seeme
not
these
execrable
notes
,
to
issue
from
the
pen
of
some
malicious
Iew
,
or
ranke
Atheist
?
flea-bitings
in
comparison
of
those
that
fellow
.
Father
,
if
it
be
possible
let
this
cup
passe
from
mee
,
first
that
this
praier
of
Christ
was
vnaduisedly
made
.
vnaduisedly
made
a
desire
abruptly
conceiued
a
desire
sodeinely
passing
from
Christ
,
He
began
to
be
sorrowfull
,
and
grieuously
perplexed
;
z
z
Mar.
14.33
.
He
was
afraid
,
and
in
great
heauinesse
,
and
said
,
My
soule
is
verie
heauy
,
euen
vnto
death
.
his
agony
being
such
his
sweat
was
like
droppes
of
blood
trickling
downe
to
the
ground
,
he
praieth
,
that
if
it
were
possible
that
houre
might
passe
from
him
:
Abba
Father
,
all
things
are
possible
vnto
thee
,
take
away
this
cup
from
me
.
O
my
Father
,
if
it
be
possible
let
this
cup
passe
away
from
mee
:
Neuerthelesse
not
as
I
will
but
as
thou
wilt
,
be
done
.
b
b
Caluin
.
ibid.
Eadem
vehementia
praesentem
coelestis
decreti
memoriam
illi
abstulit
,
vt
non
reputaret
in
ipso
momento
se
hac
lege
missum
esse
generis
humani
redemptorem
.
The
same
vehemency
of
griefe
,
tooke
away
from
him
the
present
remembrance
of
the
heauenly
decree
,
so
that
in
the
very
moment
hee
did
not
weighwith
himselfe
that
vpon
this
condition
hee
was
sent
to
be
the
Redeemer
of
mankinde
.
great
heauinesse
doth
often
cast
a
mist
before
the
eies
,
so
that
all
things
come
not
to
minde
at
once
.
forgotten
the
decree
he
remembred
not
for
the
time
,
that
he
was
sent
to
be
the
Redeemer
of
mankinde
,
with
this
condition
,
namely
Origen
in
Mat.
tract.
If
it
be
possible
that
those
benefites
which
shall
come
by
my
passion
,
may
be
effected
without
it
,
let
this
cup
passe
from
me
.
If
it
be
possible
,
let
this
cup
passe
from
me
?
if
or
and.
if
the
affections
of
Christ
were
well
and
orderly
caried
,
how
then
he
correcteth
himselfe
;
and
subdueth
his
desire
to
the
obedience
of
God
,
as
if
he
had
gone
beyond
compasse
?
Surely
there
appeareth
not
in
the
first
request
,
that
moderation
which
we
haue
spoken
of
,
because
so
much
as
in
him
lieth
he
refuseth
and
shunneth
to
doe
the
office
of
a
Mediatour
.
If
any
man
except
that
the
first
motion
which
was
to
be
restrained
before
it
went
any
further
,
was
not
of
that
temper
and
moderation
as
it
ought
to
be
;
I
answer
,
that
in
this
corruption
of
nature
,
we
cannot
see
the
heate
of
affection
with
the
due
temper
thereof
as
it
was
in
Christ
,
but
that
we
are
to
giue
this
honour
to
the
sonne
of
God
,
that
we
doe
not
esteeme
him
by
our selues
.
For
all
affections
of
the
flesh
doe
so
boile
in
vs
,
as
that
they
breake
foorth
to
rebellion
,
or
at
least
haue
some
dregges
mingled
therewith
:
but
Christ
was
so
affected
with
the
feruour
both
of
feare
and
griefe
,
as
that
notwithstanding
,
he
conteined
himselfe
within
his
bounds
.
Yea
,
as
notes
of
song
being
sundry
,
and
different
ech
from
other
,
yet
haue
no
dissonancie
or
discord
,
but
doe
make
a
goodly
and
pleasant
harmony
;
so
was
there
in
Christ
a
notable
patterne
of
concord
betwixt
the
wils
of
God
and
man
,
so
as
that
they
differed
without
any
conflict
or
repugnancie
betwixt
the
one
and
the
other
.
Christ
withstood
,
so
much
as
in
him
lay
,
and
refused
to
execute
the
office
of
a
mediatour
?
Christ
was
so
stricken
with
feare
,
and
so
pinched
on
euery
side
with
perplexed
pensiuenesse
,
that
hee
was
forced
through
these
boisterous
waues
of
temptations
to
waue
and
fleete
too
and
fro
in
his
praiers
and
petitions
.
Calu.
in
Ioan.
did
not
feare
as
being
forced
to
it
,
but
because
voluntarily
he
did
submit
himselfe
vnto
it
,
and
so
that
other
affections
were
voluntarie
in
him
.
fleeting
too
and
fro
Father
,
saue
me
from
this
houre
,
But
therefore
came
I
into
this
houre
.
Father
if
it
be
possible
let
this
cup
passe
from
me
Neuerthelesse
,
not
what
I
will
,
but
what
thou
wilt
bee
done
.
Is
not
this
pitifull
impietie
that
Christ
of
set
purpose
tooke
that
feare
vpon
him
,
and
most
willingly
suffered
that
bloudie
agonie
.
Christ
caused
to
himselfe
that
bloody
agony
and
conflict
,
by
representing
vnto
himselfe
the
shame
and
paine
of
his
dolorous
passion
.
Moses
and
Elias
talked
with
him
of
his
departure
which
he
should
accomplish
at
Ierusalem
?
he
represented
to
himselfe
the
causes
of
his
passion
,
which
were
the
innumeral
le
most
grieuous
sinnes
of
the
world
.
who
knew
what
was
in
man
,
Father
if
it
be
possible
let
this
cup
passe
from
me
.
heereby
Christ
would
in
euery
part
both
of
minde
and
body
endure
what
he
possibly
could
for
the
time
.
would
shew
how
naturally
hee
(
as
all
other
men
)
did
abhorre
such
a
cruell
and
ignominious
death
.
other
men
August
in
Psal
not
to
thinke
that
Christ
was
afraid
to
die
when
he
said
,
Let
this
cup
passe
from
me
.
The
souldiour
,
is
not
of
greater
courage
then
the
captaine
.
It
sufficeth
the
seruant
to
be
as
his
master
is
.
Paul
I
desire
to
be
loosed
,
and
to
be
with
Christ
.
He
wisheth
to
die
,
that
hee
may
be
with
Christ
;
and
is
Christ
himselfe
afraid
of
death
?
the
bearing
thereof
being
made
sinne
for
vs
the
ancient
holy
fathers
gathered
out
of
the
Gospel
this
selfsame
for
wholesome
doctrine
,
and
godly
instruction
,
the
venemous
Spider
to
sucke
poison
from
thence
,
If
Christ
so
wauered
,
where
was
his
constancie
?
If
he
were
so
frighted
,
where
was
his
fortitude
?
Christ
tooke
vpon
him
feare
where
then
was
his
fortitude
who
in
the
daies
of
his
flesh
did
offer
vp
praiers
and
supplications
with
strong
crying
and
teares
to
him
that
was
able
to
saue
him
from
death
,
and
was
heard
in
that
which
he
feared
?
that
which
he
feared
Greg.
N●zi
.
de
filio
orat
Christs
crying
,
his
teares
,
his
supplications
,
the
hearing
of
him
and
his
feare
.
with
strong
crying
and
teares
as
able
to
saue
him
from
death
,
If
he
strugled
against
his
Fathers
decree
,
where
was
his
obedience
?
Ambros
.
in
Heb
Whereas
he
came
not
to
doe
his
owne
will
,
but
the
will
of
him
that
sent
him
,
he
preferred
the
will
of
his
fat
hers
ordinance
before
the
will
of
his
owne
flesh
.
Not
what
I
will
struggle
against
his
fathers
decree
if
he
refused
to
redeeme
vs
,
what
was
become
of
his
charitie
towards
mankinde
?
If
the
first
motions
to
euill
be
deadly
sinnes
in
vs
,
as
the
Protestants
hold
,
what
will
they
make
of
such
tumultuous
and
vnbrideled
passions
in
him
who
had
a
greater
command
ouer
them
then
wee
haue
?
from
the
lesse
to
the
greater
,
tumultuous
and
vnbrideled
passions
in
him
.
tumultuous
or
vnbridled
But
we
are
not
yet
come
vnto
the
height
of
his
blasphemies
,
which
he
powreth
foorth
more
abundantly
vpon
those
our
Sauiours
words
,
And
in
his
treating
of
the
same
subiect
,
saith
,
In
the
Paragraffe
before
,
he
speaketh
more
plainly
,
He
then
(
belike
)
was
the
traytour
companion
:
for
the
while
he
was
in
the
Diuels
hands
to
be
tormented
he
as
men
doe
in
these
hellish
torments
.
What
greater
blasphemy
can
bee
inuented
,
then
to
condemne
the
King
of
heauen
,
that
came
to
redeeme
vs
all
from
hell
,
euen
to
the
very
pit
of
hell
it selfe
?
not
willing
to
come
behinde
his
master
in
this
kinde
of
impiety
,
whereas
craftily
admitted
onely
,
that
Christ
then
despaired
,
In
cap.
5.
ad
Heb.
vers.
7.
he
affirmeth
plainely
:
And
else-where
This
man
(
you
see
)
desires
to
lodge
Christ
low
enough
,
that
would
haue
him
drowned
in
the
very
bottome
of
hell
.
This
their
pestilent
venime
,
they
might
haue
sucked
out
of
theire
good
grandsire
writinges
,
who
vpon
the
very
same
wordes
,
doth
make
this
goodly
commentary
.
(
saith
this
Oracle
of
the
new
Gospel
)
See
him
also
vpon
the
third
chapter
to
the
where
he
vttereth
yet
more
detestable
speeches
of
Christ
,
to
wit
:
I
could
cite
you
diuers
others
of
the
same
opinion
,
but
I
had
rather
note
their
extreame
blindnesse
,
who
neglecting
the
ancient
Fathers
learned
expositions
of
the
holy
Scriptures
,
were
led
away
with
such
horrible
extrauagant
conceites
of
our
Sauiour
,
vpon
so
small
occasion
.
For
he
at
that
very
time
hanging
on
the
Crosse
,
declared
himselfe
to
be
most
farre
off
from
all
such
hellish
torments
:
yea
,
he
shewed
all
possible
signes
of
a
most
quiet
and
peaceable
minde
,
praying
for
the
saluation
euen
of
his
persecutors
(
he
was
not
then
belike
in
doubt
of
his
owne
)
promising
also
to
the
good
theefe
that
the
same
day
he
should
be
with
him
in
Paradise
;
wherefore
hee
doubted
nothing
of
being
there
himselfe
:
recommending
his
Mother
vnto
his
beloued
Disciple
,
and
him
likewise
to
her
;
and
to
fulfill
the
Scriptures
,
both
saying
and
citing
euen
those
very
words
,
that
they
are
scandalized
at
,
out
of
one
of
the
Psalmes
of
And
finally
,
aduisedly
considering
all
things
belonging
to
his
passion
to
be
accomplished
,
commended
his
spirit
vnto
his
Fathers
hands
;
so
that
there
could
not
possibly
be
more
calme
setled
iudgement
,
more
valiant
constancy
and
resolution
,
then
there
was
.
But
what
meant
he
then
to
say
,
Forsooth
nothing
else
,
but
to
signifie
,
that
in
all
these
torments
which
he
suffered
,
he
had
not
any
comfort
or
consolation
at
that
time
from
God
,
who
is
wont
to
giue
extraordinary
aide
and
comfort
to
all
those
,
that
suffer
for
his
names
sake
:
but
that
Christ
might
(
as
he
himselfe
desired
)
be
put
to
suffer
all
kinde
of
extremity
,
all
manner
of
inward
consolation
was
wholly
with-holden
from
him
;
which
it
pleased
him
then
to
expresse
by
manner
of
complaint
in
those
most
pittifull
words
:
the
more
to
mooue
vs
to
compassion
.
Thus
much
of
their
impieties
against
Christs
person
:
now
to
those
that
they
teach
against
the
office
of
his
mediatorship
.
Theodoret.
dialog.
ex
Iren.
adu
.
haer.
lib.
Christ
gaue
his
soule
for
our
soules
,
and
his
body
for
our
bodies
.
Hieron
.
in
Esai.
as
the
scourged
and
rent
body
of
Christ
did
carry
the
markes
of
wrong
done
to
him
by
stripes
and
blewnesse
of
wounds
,
so
that
his
soule
did
verily
endure
griefe
for
vs
,
lest
partly
a
truth
,
and
partly
a
lie
,
should
be
beleeued
in
Christ
.
he
suffered
for
vs
what
we
ought
tesuffer
for
our
owne
sinnes
.
He
shall
giue
his
soule
an
offering
for
sinne
,
My
soule
is
heauy
,
euen
vnto
the
death
.
was
made
sinne
for
vs
he
was
made
a
curse
for
vs
,
to
deliuer
vs
from
the
curse
;
h
h
Ambros
.
in
Orat.
con
.
Auxent
.
ep.
li.
5.
blessed
in
i
i
August
.
cont.
Faust.
Manith
.
l.
14.
c.
6.
tooke
vpon
him
our
maledictions
,
and
curses
,
the
vnknowen
sorrowes
of
Christ
For
putting
Hilar.
in
Psal.
he
descended
into
the
depths
of
death
,
and
all
the
terrour
of
that
tempest
that
raged
against
vs
lighted
vpon
him
.
the
sorrowes
of
death
The
paines
of
hell
came
about
me
,
the
snares
of
death
ouertooke
mee
.
o
o
Psal.
69.1
.
Saue
me
,
O
God
,
for
the
waters
are
come
in
euen
vnto
my
soule
;
I
sticke
fast
in
the
deepe
mire
,
where
no
ground
is
,
I
am
come
into
deepe
waters
,
and
the
streames
runne
ouer
me
.
Let
not
the
water
floud
drowneme
,
neither
let
the
deepe
swallow
me
vp
,
and
let
not
the
pit
shut
his
mouth
vpon
mee
.
The
Lord
would
breake
him
;
r
r
v.
6.
the
Lord
hath
laid
our
iniquities
vpon
him
:
in
the
person
of
Christ
,
Thy
wrath
is
bent
against
me
;
because
,
he
did
beare
in
himselfe
the
wrath
that
was
conceiued
against
vs
for
sinne
.
Thine
indignation
lieth
hard
vpon
mee
,
and
thou
hast
vexed
me
with
all
thy
stormes
.
Hieron
in
Psal
Thou
hast
brought
vpon
me
the
wrath
and
storme
of
thy
fury
,
which
thou
shouldest
haue
powred
foorth
vpon
the
nations
,
because
I
haue
taken
vpon
me
their
sinnes
.
Lord
why
reiectest
thou
my
soule
,
and
hidest
thou
thy
face
from
me
?
Thine
indignations
goe
ouer
mee
,
and
the
feare
of
thee
hath
vndone
me
;
They
come
about
me
daily
like
water
,
and
compasse
mee
together
on
euery
side
As
the
water
on
euery
side
toucheth
him
that
entreth
into
it
;
so
thy
punishments
haue
touched
me
both
in
soule
and
body
.
Christ
did
not
onely
giue
his
body
to
be
a
price
of
our
attonement
with
God
,
but
that
in
his
soule
also
he
suffered
the
punishments
due
to
vs
:
and
that
they
are
too
sottish
,
who
setting
a
side
this
part
of
our
redemption
,
doe
stand
onely
vpon
the
outward
punishment
of
the
flesh
,
because
it
behoued
that
Christ
to
the
end
he
might
make
satisfaction
for
vs
,
should
stand
as
guilty
before
Gods
tribunall
seat
,
and
that
there
is
nothing
more
horrible
then
to
feele
God
as
a
iudge
,
whose
anger
goeth
beyond
all
manner
of
deaths
,
Calu.
in
Mat.
When
therefore
an
appearance
or
shew
of
temptation
was
obiected
to
him
as
,
if
God
being
against
him
he
were
now
deuoted
to
destruction
,
he
was
stricken
with
horrour
,
such
as
wherewithall
mortall
men
would
haue
beene
swallowed
vp
a
hundred
times
,
but
he
by
the
woonderfull
power
of
his
spirit
,
became
the
victour
and
conquerour
of
it
.
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Arnob.
Hier.
Cassiodor
.
in
Psal.
Terrores
tui
conturbauerunt
me
;
Thy
terrours
haue
troubled
mee
?
terrour
and
horrour
troubled
with
terrours
taken
with
horrour
Austin
,
Hierome
,
Basil
,
Theodoret
,
&c.
My
hart
trembleth
within
me
,
and
the
terrours
of
death
are
fallen
vpon
me
;
feare
and
trembling
are
come
vpon
me
,
and
b
b
So
translated
by
Arias
Montanus
.
horrour
hath
couered
me
?
couered
with
horrour
Calu.
Institut.
l.
Christ
praying
with
strong
crying
and
teares
,
is
heard
out
of
his
feare
;
not
so
as
to
be
free
from
death
,
but
not
to
be
swallowed
vp
as
a
sinner
,
because
there
he
bare
our
person
.
bearing
our
person
bearing
our
person
Let
not
the
water
floods
drowne
me
,
neither
let
the
deepe
swallow
me
vp
,
and
let
not
the
pit
shut
her
mouth
vpon
me
.
And
verily
there
cannot
be
imagined
a
more
dreadfull
bottomelesse
gulfe
,
then
for
a
man
to
feele
himselfe
forsaken
and
estranged
from
God
,
and
not
to
be
heard
when
he
calleth
vpon
him
,
as
if
he
had
conspired
to
his
destruction
.
And
to
that
passe
we
see
that
Christ
was
throwen
downe
,
that
anguish
vrging
him
,
he
was
constrained
to
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
To
sense
and
feeling
,
My
God
,
my
God
.
Why
art
thou
so
farre
from
my
health
(
or
from
sauing
me
)
and
from
the
words
of
my
complaint
?
O
my
God
,
I
cry
in
the
day
,
and
thou
hearest
not
,
and
in
the
night
,
and
I
cease
not
.
I
am
weary
of
crying
,
my
throate
is
drie
,
mine
eies
faile
whilest
I
waite
for
my
God
.
as
if
God
as
if
it
were
so
Christ
by
enforcement
of
griefe
was
compelled
he
needed
the
hand
of
another
to
be
saued
,
Christ
did
hand
in
hand
wrastle
with
the
armies
of
hell
and
the
horror
of
eternall
death
.
spoiled
principalities
and
powers
,
and
triumphed
ouer
them
,
the
chastisement
of
our
peace
was
laied
vpon
him
,
that
hee
was
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
.
Hereby
,
is
giuen
to
vnderstand
,
that
he
was
put
in
the
place
and
steed
of
wicked
men
,
as
a
surety
or
a
hostage
,
yea
and
as
if
he
had
been
himselfe
a
partie
guiltie
,
to
make
good
and
to
paie
all
the
punishments
that
were
to
be
required
of
them
;
this
onely
excepted
,
that
he
could
not
be
holden
of
the
sorrowes
of
death
.
wee
are
to
know
that
not
onely
the
body
of
Christ
was
giuen
for
a
price
of
redemption
,
but
that
it
was
a
greater
and
more
excellent
price
that
he
suffered
in
soule
the
cruell
tortures
that
belong
to
man
,
damned
and
cast
away
.
he
tooke
the
bitternesse
of
the
wrath
that
rose
by
the
transgression
of
the
Law
,
and
made
it
voide
,
all
the
terror
thereof
condemne
him
to
the
very
pit
of
hell
it selfe
,
that
hee
that
came
to
redeeme
vs
from
hell
,
did
suffer
for
vs
the
paines
of
hell
,
the
companion
of
Iudas
the
traitour
,
Calu.
in
Mat.
But
it
seemeth
absurd
that
from
Christ
should
slippe
or
escape
a
speech
of
despaire
.
The
answer
is
easie
,
that
albeit
the
sense
and
feeling
of
the
flesh
apprehended
destrustion
,
yet
his
faith
abode
stedfast
in
his
heart
,
whereby
he
beheld
God
present
with
him
of
whose
absence
he
complaineth
.
In
all
this
cruell
torture
his
faith
was
vntouched
,
so
as
that
crying
out
that
he
was
forsaken
,
yet
he
trusted
to
Gods
helpe
as
hard
at
hand
.
He
wrestled
with
despaire
,
but
was
not
ouercome
:
for
they
who
are
desperate
,
can
not
call
God
their
God
.
When
he
saith
,
My
God
,
he
triumpheth
ouer
that
temptation
.
that
Christ
despaired
that
Christ
was
ouerwhelmed
or
adiudged
to
the
flames
of
hell
:
that
Christ
was
buried
&
drowned
in
the
bottom
of
the
infernal
gulf
.
when
Christ
crieth
out
that
he
is
forsaken
,
we
are
to
conceiue
his
minde
,
not
now
occupied
with
the
conceite
or
feare
of
euill
at
hand
,
Christ
how
termed
a
sinner
.
but
euen
buried
in
the
deepe
gulfe
of
extreme
calamity
,
so
as
that
with
great
difficulty
he
wrestieth
or
striueth
to
swimme
out
.
the
flames
of
hell
the
infernall
gulfe
Christ
q
q
See
heereof
the
question
of
Iustification
,
sect.
5.11
.
a
sinner
,
yea
as
Oecumenius
speaketh
,
r
r
Oetumen
.
in
Heb.
9.
a
calme
setled
iudgement
and
most
valiant
constancy
and
resolution
,
They
hold
first
,
that
whatsoeuer
our
Sauiour
did
,
Molineus
in
harmonia
,
part
.
51.
or
suffered
before
his
passion
,
was
of
smal
value
for
our
redemption
.
For
as
a
noble
Monkes
,
Priests
goeth
further
,
and
doubteth
not
to
say
,
Instit.
ca.
This
doctrine
of
theirs
is
not
only
contrary
to
an
hundred
places
of
expresse
Scripture
,
that
doe
assigne
our
redemption
vnto
the
blood-shedding
and
passion
of
Christ
:
but
it
also
derogateth
very
much
from
the
dignity
of
our
Mediator
.
For
not
that
which
he
suffered
,
made
the
merite
of
our
redemption
:
but
it
was
his
exceeding
charity
,
with
which
he
suffered
it
,
and
principally
the
very
dignity
of
his
diuine
person
,
which
gaue
that
value
,
price
,
and
estimation
to
his
sufferinges
,
that
the
very
least
thing
that
euer
he
suffered
in
his
life
,
was
of
infinite
value
;
and
therfore
sufficient
to
pay
the
ransome
of
all
mankinde
:
yea
,
to
haue
redeemed
a
thousand
worlds
.
But
let
vs
proceede
on
with
the
opinion
:
did
Christs
sufferings
of
the
torments
of
hell
deserue
of
God
in
iustice
,
theredemption
of
man
?
not
so
,
if
we
may
beleeue
one
of
(
as
he
recordeth
But
for
that
little
credit
is
to
be
giuen
to
such
a
and
such
a
let
vs
heare
what
some
of
the
learnedst
amongst
them
say
.
(
saith
Caluin
And
after
Insti
.
cap.
In
abster
.
calumni
.
Heshu
.
which
is
defended
by
his
disciple
so
that
briefly
,
all
Christs
sufferinges
in
hell
and
out
of
hell
,
in
true
reckoning
,
amount
to
no
higher
a
value
,
then
that
by
the
good
pleasure
and
acceptance
of
God
,
they
deserued
our
redemption
;
therefore
in
rigour
of
iustice
they
were
not
of
sufficient
worth
to
redeeme
vs
,
but
were
only
of
grace
,
by
God
accepted
for
such
.
Is
not
heere
a
faire
reckning
?
so
might
any
other
man
indued
with
grace
,
haue
redeemed
all
mankinde
as
well
as
Christ
,
if
it
had
pleased
God
to
haue
so
accepted
it
;
seeing
no
equall
recompence
was
to
be
expected
.
But
to
helpe
him
heere
by
the
way
,
that
could
not
vnderstand
how
we
were
saued
by
the
mercy
of
God
,
if
Christs
merites
did
in
iustice
deserue
our
saluation
,
it
is
to
be
noted
that
both
be
true
,
if
they
be
duely
considered
.
For
we
are
saued
by
Christs
merits
in
rigor
of
iustice
,
he
satisfying
of
God
as
far-forth
fully
,
as
we
offended
him
:
and
yet
we
be
saued
freely
by
the
mercy
of
God
too
;
both
because
he
hath
of
his
meere
mercy
without
any
desert
of
ours
,
giuen
vs
Christ
his
Sonne
to
be
our
Sauiour
:
and
also
for
that
he
hath
(
out
of
the
same
his
mercy
)
freely
applied
vnto
euery
one
in
particular
that
is
saued
,
the
merits
of
Christ
,
through
which
he
is
saued
.
it
behooued
Christ
to
suffer
(
death
)
and
to
rise
againe
from
the
dead
the
third
day
that
repentance
and
remission
of
sins
might
be
preached
in
his
name
.
If
righteousnesse
be
by
the
law
,
then
Christ
died
in
vaine
:
the
least
thing
that
Christ
suffered
in
his
life
,
were
sufficient
to
redeeme
vs
,
the
incarnation
and
birth
of
Christ
profited
vs
nothing
,
or
could
doe
nothing
,
without
the
death
of
Christ
an
hundred
places
of
expresse
scripture
doe
assigne
our
redemption
to
the
bloudshedding
and
passion
of
Christ
.
The
Papisticall
Doctoures
their
Monkes
and
Priests
Christs
incarnation
and
birth
onely
Campian
.
Rot.
one
drop
of
his
bloud
had
sufficed
to
redeeme
a
thousand
worlds
Caluin
.
Instit.
l.
It
had
beene
to
no
effect
if
Christ
had
died
onely
a
corporall
or
bodily
death
,
but
it
was
withall
needfull
that
he
should
feele
the
scuerity
of
Gods
reuenge
,
that
so
he
might
appease
his
wrath
,
and
satisfie
his
iust
iudgement
.
an
hundred
places
of
expresse
Scripture
doe
assigne
our
redemption
to
the
passion
of
Christ
.
the
death
of
Christ
sorrowes
of
death
to
giue
his
soule
an
offering
for
sinne
,
one
thing
might
not
for
redemption
bee
paied
for
another
,
but
the
body
was
to
be
giuen
for
the
bodie
,
and
the
soule
for
the
soule
,
and
the
whole
for
the
whole
man
.
Foxes
martyrs
Who
held
that
Christ
,
with
all
his
workes
could
not
merit
heauen
for
vs
.
Acts
and
monuments
pag.
Martyrs
and
the
Martyr-monger
peace
shall
come
;
they
shall
rest
in
their
beds
,
euery
one
that
walketh
before
him
But
you
witches
children
,
come
hither
,
the
seede
of
the
adulterer
and
of
the
whoore
;
On
whom
haue
yee
iested
;
vpon
whom
haue
yee
gaped
and
thrust
out
your
tongues
?
are
yee
not
all
rebellious
children
,
and
a
false
seed
?
some
of
the
learnedst
amongst
vs
,
I
truely
confesse
that
if
a
man
will
set
Christ
singly
&
by
himselfe
against
the
iudgement
of
God
,
there
will
be
roome
for
merit
.
Caluin
Instit.
l.
That
it
is
rightly
and
properly
said
that
Christ
hath
deserued
for
vs
the
grace
of
God
and
saluation
,
who
although
they
confesse
that
we
attaine
saluation
by
Christ
,
yet
cannot
endure
to
heare
the
name
of
merit
,
because
they
thinke
the
grace
of
God
to
be
obscured
thereby
.
simply
and
by
himselfe
because
there
can
bee
found
no
worthinesse
in
man
that
can
deserue
at
Gods
handes
.
August
.
de
praedest
.
sanct.
cap.
There
is
a
most
notable
and
cleere
light
of
Predestination
and
grace
,
euen
the
man
Christ
Iesus
,
the
Sauiour
,
the
Mediatour
betwixt
God
and
men
;
who
to
bee
so
,
by
what
former
merits
of
his
,
either
of
workes
or
of
faith
,
did
the
nature
of
man
in
him
atteine
vnto
?
Tell
mee
,
I
pray
,
that
that
man
taken
into
vnitie
of
person
with
the
word
coeternall
to
the
Father
,
should
be
the
onely
begotten
Sonne
of
God
?
whereby
did
he
merit
or
deserue
it
?
when
we
speake
of
the
merit
of
Christ
,
we
are
not
to
place
it
as
the
first
beginning
,
but
we
ascend
to
the
ordinance
of
God
,
which
is
the
first
cause
,
because
he
meerely
of
his
owne
good
pleasure
appointed
him
the
Mediatour
to
purchase
saluation
for
vs
.
that
Christ
could
not
merit
any
thing
but
by
the
good
pleasure
of
God
,
because
hee
was
destinated
and
appointed
that
by
his
sacrifie
he
should
appease
the
wrath
of
God
,
and
blot
out
our
transgressions
by
his
obedience
.
that
the
merit
of
Christ
dependeth
vpon
the
onely
grace
of
God
,
which
,
hath
appointed
for
vs
this
means
of
saluation
.
God
so
loued
the
world
that
hee
gaue
his
onely
begotten
Sonne
,
to
the
end
that
euery
one
that
beleeueth
in
him
,
should
not
perish
but
haue
euerlasting
life
;
q
q
1.
Ioh.
4.10
.
Not
that
we
loued
God
,
but
that
hee
loued
vs
first
,
and
sent
his
Sonne
to
be
the
attonement
for
our
sinnes
:
the
good
pleasure
and
grace
of
God
,
the
ordinance
of
God
,
of
his
appointing
Christ
to
be
our
mediatour
;
of
appointing
vnto
vs
this
meanes
of
saluation
,
faire
reckoning
so
any
other
man
endued
with
grace
might
haue
redeemed
all
mankind
as
well
as
Christ
here
by
the
way
to
helpe
Caluin
,
that
could
not
vnderstand
how
we
were
saued
by
the
mercies
of
God
,
if
the
merits
of
Christ
in
iustice
deserue
our
saluation
it
is
ignorantly
done
to
oppose
the
merit
of
Christ
to
the
mercy
of
God
;
for
it
is
a
common
rule
,
that
things
subordinate
are
not
repugnant
one
to
the
other
,
and
therefore
nothing
hindereth
but
that
the
iustification
of
men
may
be
free
by
the
meere
mercy
of
God
,
and
yet
the
merit
of
Christ
may
come
betweene
,
as
being
conteined
vnder
the
mercie
of
God
.
Bernard
.
de
Consider.
lib.
naught
cares
not
to
be
knowen
of
naught
,
and
where
all
stinke
alike
,
no
one
mans
stinke
is
discerned
from
other
.
To
returne
to
our
purpose
,
and
to
discouer
yet
more
of
the
disgraces
offered
to
our
Sauiours
mediation
.
Con.
Hesh
p.
39.
Sup.
Ioh.
pa.
39.
In
locis
.
fol
361.
1.
Ioh.
2.
v.
2.
Did
Christ
suffer
his
passion
for
the
redemption
of
all
mankinde
,
or
did
he
die
onely
for
some
few
of
the
elect
?
let
answer
you
With
him
agreeth
brother
Musculus
will
beare
a
part
in
that
consort
:
all
as
contrary
to
the
plaine
text
of
Scripture
,
as
can
be
.
(
where
he
spake
in
the
person
of
the
elect
)
Let
vs
goe
on
yet
one
steppe
further
.
What
effect
doth
the
bloud
of
Christ
worke
in
the
small
number
of
these
elected
brethren
?
Doth
it
clense
their
soules
from
all
filth
of
sinne
;
and
powre
into
them
the
manifold
gifts
of
the
holy
Ghost
,
whereby
they
may
afterwards
resist
sinne
,
and
serue
God
in
holinesse
of
life
?
nothing
lesse
.
with
al
the
rest
of
them
doth
teach
So
that
inwardly
in
their
soules
these
clected
be
voide
of
iustice
,
and
full
of
all
maner
of
iniquity
:
marry
,
they
haue
created
in
them
the
rare
instrument
of
a
new
deuised
faith
,
by
which
they
lay
hold
on
Christs
iustice
,
&
so
by
reall
imputation
to
vse
of
Christs
iustice
to
them
,
they
on
the
sudden
become
exceeding
iust
:
therefore
Frier
had
some
reason
to
say
,
that
whosoeuer
was
borne
againe
of
this
Euangelicall
faith
,
In
actis
disput.
Tigur
.
Fox
Act.
fol.
Nay
it
seemes
that
came
to
short
stroke
home
when
he
said
And
out
of
the
confidence
of
the
same
liuely-feeling
faith
,
proceeded
these
speeches
of
our
new
Gospellers
in
Christ
(
belike
)
could
not
liue
in
blisse
without
their
holy
company
.
What
audacious
companions
,
and
saucy
Gospellers
were
these
?
Yet
their
reason
seemeth
sound
in
the
way
of
their
owne
religion
:
for
if
they
were
most
assured
of
the
benefit
of
Christs
owne
iustice
to
be
imputed
vnto
them
,
they
could
not
be
lesse
assured
of
their
owne
saluation
,
then
they
were
of
Christs
owne
.
To
conclude
this
point
,
consider
(
good
reader
)
how
the
(
who
would
be
thought
to
magnifie
Christes
sufferings
exceedingly
)
doe
in
very
deede
extreamly
debase
them
.
For
(
as
you
haue
heard
)
they
esteeme
very
little
of
all
the
rest
of
his
life
,
besides
his
passion
:
secondly
,
they
make
his
passion
without
suffering
of
hell
torments
,
not
sufficient
to
redeeme
vs
:
thirdly
,
that
all
those
sufferings
put
together
,
doe
not
in
iustice
merit
the
remission
of
our
sinnes
,
but
onely
that
of
grace
and
curtesie
God
doth
accept
them
for
such
:
fourthly
,
that
when
all
is
done
,
they
deserue
fauour
onely
for
a
few
of
the
elect
,
and
that
not
to
purge
those
few
,
neither
from
all
their
sinnes
,
but
only
to
purchase
them
an
imputation
of
iustice
,
to
be
apprehended
by
a
strong
imagination
or
rather
presumption
,
falsly
by
them
tearmed
faith
.
Is
not
heere
a
huge
great
mill-post
,
fairely
thwited
into
a
poore
pudding
pricke
(
as
they
say
)
by
them
,
who
after
so
high
exaltations
of
the
all-sufficiency
of
Christs
suffering
,
doe
in
fine
conclude
,
that
in
a
very
few
persons
it
worketh
onely
an
imputation
or
shadow
of
iustice
:
How
Christ
died
for
all
.
but
it
agreeth
very
well
and
hangeth
handsomely
together
,
that
by
the
merits
of
Christs
sufferings
in
hell
,
(
which
are
meere
phantasticall
)
these
men
should
haue
created
in
them
a
phantasticall
faith
,
neuer
heard
of
before
their
daies
,
to
lay
hold
vpon
a
vaine
shadow
of
an
imputatiue
and
phantasticall
iustice
.
Aug.
ad
Artic.
sibi
falso
impositos
.
art.
Christ
did
not
bestow
his
death
vpon
mankinde
,
that
they
who
were
not
to
be
partakers
of
regeneration
,
should
appertaine
to
his
redemption
:
b
b
Idem
.
in
Psal.
87.
He
is
the
propitiation
for
our
sinnes
,
Not
for
our
sinnes
only
,
but
for
the
sinnes
of
the
whole
world
.
Aug.
epist
that
Christ
is
the
propitiation
of
the
sins
of
the
whol
world
,
because
of
the
wheat
that
is
through
the
whole
world
,
Idem
.
in
Ioan
tract
the
church
throughout
the
whole
world
,
the
whole
world
which
he
hath
gotten
by
his
blood
.
God
sent
not
his
sonne
into
the
world
to
condemne
the
world
,
but
that
the
world
thorow
him
might
be
saued
:
God
was
in
Christ
reconciling
the
world
to
himselfe
,
Aug.
Collat.
the
world
to
the
Church
of
God
in
the
world
,
to
all
the
faithfull
and
such
as
beare
the
hope
of
eternall
life
throughout
all
nations
,
because
the
Church
only
shall
be
saued
in
the
world
,
and
the
detested
or
detestable
world
cannot
be
reconciled
vnto
God
.
Idem
in
Ioan.
tract.
the
world
that
abideth
an
enemy
to
God
which
is
predestinated
to
damnation
,
from
the
world
that
doth
not
abide
an
enemy
,
but
of
an
enemy
is
made
a
friend
,
for
which
god
was
in
Christ
,
reconciling
the
world
to
himselfe
.
the
world
Ibid.
tr.
of
the
reconciled
world
go
one
step
further
What
effect
doth
the
bloud
of
Christ
worke
in
the
small
number
of
these
elected
brethren
?
the
smalnesse
of
the
number
Many
are
called
,
but
few
elected
?
small
number
,
feare
not
,
little
flocke
,
for
it
is
your
fathers
will
to
giue
you
a
kingdome
?
Wide
is
the
gate
and
broade
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
that
goe
in
thereat
:
but
strait
is
the
gate
and
narrow
is
the
way
that
leadeth
vnto
life
and
few
there
be
that
finde
it
?
the
first
fruits
of
the
spirit
,
I
am
carnall
,
sould
vnder
sinne
,
holden
captiue
to
the
law
of
sinne
,
which
is
in
my
members
.
Greg
Moral
.
li.
our
good
workes
cannot
be
meerely
or
purely
good
,
hauing
set
foorth
Christ
to
be
our
attonement
through
faith
in
his
bloud
,
the
rare
instrument
of
a
new
deuised
faith
the
reall
imputation
of
the
righteousnesse
of
Christ
,
the
imputation
of
righteousnesse
whosoeuer
is
borne
againe
of
this
Euangelicall
faith
is
equall
in
grace
both
to
Peter
and
Paul
,
and
to
the
Virgin
Mary
.
Luther
.
in
Pet.
c.
All
we
that
are
christians
haue
one
brotherhood
,
which
we
haue
attained
in
baptisme
,
of
which
no
saint
hath
more
then
thou
&
I.
For
with
what
price
he
was
redeemed
,
with
the
same
was
I
redeemed
also
.
It
cost
God
no
lesse
for
my
sake
,
then
for
any
the
greatest
saint
,
saue
that
he
hath
perhaps
better
embraced
this
treasure
,
that
is
,
hath
stronger
faith
then
I.
Act.
Disput
God
the
Father
no
lesse
fauoureth
all
Christians
who
rest
vpon
Christ
by
true
faith
,
hope
and
charitie
,
nor
is
lesse
gracious
to
them
then
to
Christ
his
owne
Sonne
.
No
lesse
will
hee
defend
such
a
faithfull
man
then
his
owne
Sonne
:
no
lesse
will
hee
saue
him
from
euerlasting
death
:
no
lesse
will
hee
deliuer
him
from
euerlasting
fire
:
no
lesse
will
hee
cause
heauen
to
bee
open
vnvnto
him
then
to
his
onely
begotten
sonne
.
What
should
I
vse
many
words
?
He
will
no
lesse
giue
him
euerlasting
life
then
he
will
to
his
sonne
.
We
haue
a
most
abundant
testimony
of
this
assurance
,
which
is
Christ
himselfe
the
eternall
truth
,
&c.
no
lesse
,
no
lesse
no
lesse
no
lesse
Thou
hast
loued
them
as
thou
hast
loued
me
?
August
in
●an
.
tract.
doth
not
alwaies
signifie
equality
,
but
sometimes
signifieth
onely
,
because
the
one
is
,
the
other
also
is
;
or
that
the
one
is
that
the
other
also
may
be
.
Vita
Be●nardi
l.
I
confesse
I
am
not
woorthy
,
neither
can
I
by
mine
owne
merits
obteine
the
kingdome
of
heauen
:
but
my
Lord
Iesus
hauing
obteined
it
by
double
right
,
both
by
inheritance
from
the
father
,
&
by
the
merit
of
his
passion
,
being
himselfe
contented
with
the
one
,
he
giueth
me
the
other
,
by
whose
gift
I
am
not
ashamed
to
chalenge
it
for
my
right
.
If
the
dead
rise
not
againe
,
then
is
Christ
not
risen
againe
Care
not
,
flesh
and
blood
,
yee
haue
in
Christ
taken
possession
of
heauen
,
and
of
the
kingdome
of
God
;
or
if
they
deny
you
to
be
in
heauen
in
Christ
,
let
them
also
deny
Christ
himselfe
to
be
in
heauen
,
who
haue
denied
heauen
to
you
.
audacious
and
sawcie
Gospellers
Christ
belike
could
not
liue
in
blisse
without
their
holy
company
?
But
their
reason
seemeth
good
in
the
way
of
their
owne
religion
.
But
to
returne
to
Christs
mediatorship
and
merits
.
Is
it
not
moreouer
a
great
disparagement
vnto
them
,
to
maintaine
(
as
the
doe
)
that
his
best
beloued
spouse
the
Church
,
should
continue
but
a
small
time
,
at
least
in
any
sight
,
and
should
bee
penned
vp
in
corners
:
yea
,
and
during
that
time
too
,
it
should
not
bee
free
from
many
foule
grosse
errours
,
in
the
very
foundation
of
faith
?
Furthermore
,
that
hee
left
his
holy
word
(
the
onely
rule
and
square
(
as
they
hold
)
of
Christian
religion
)
to
bee
vnderstood
of
euery
man
as
his
owne
knowledge
and
spirit
should
direct
him
?
and
if
any
doubtfull
question
did
arise
thereabout
(
as
he
fore-sawe
thousands
should
doe
)
yet
he
tooke
no
other
order
for
the
deciding
and
ending
of
them
,
but
that
euery
one
should
repaire
vnto
the
same
his
word
,
and
doing
his
diligence
to
vnderstand
it
,
might
afterward
be
his
owne
iudge
.
As
this
later
opinion
would
argue
our
blessed
Sauiour
,
who
was
the
wisedome
of
God
,
to
bee
the
weakest
and
most
improuident
law-maker
that
euer
was
:
so
the
former
doth
mightily
blemish
the
inestimable
price
of
his
most
pretious
bloud
,
making
it
not
of
sufficient
value
,
to
purchase
vnto
him
an
euerlasting
inheritance
,
free
from
all
errours
in
matter
of
faith
,
and
abounding
in
all
good
works
.
the
Church
,
the
beloued
spouse
of
Christ
should
continue
but
a
small
time
,
Greg.
Dialog.
l.
that
is
truely
said
to
be
beleeued
,
which
cannot
be
seene
,
and
that
which
may
now
be
seene
cannot
be
said
to
be
belecued
.
Aug
in
Psal
Caput
separatum
est
à
visione
the
head
is
inuisible
c
c
1.
Pet
1.8
.
we
beleeue
in
him
,
but
we
see
him
not
,
Greg.
in
Psal.
poenitential
one
part
thereof
raigning
in
heauen
with
the
head
,
because
to
it
belong
they
also
that
shall
be
after
vs
to
the
worlds
end
the
kingdome
of
God
is
within
,
Aug
de
Bapt.
cont.
Donat.
l.
to
be
in
the
Church
,
is
not
to
be
conceiued
in
the
bodie
but
in
the
heart
,
h
h
1.
King
.
8.39
.
2
Tim.
2.19
.
which
God
only
knoweth
,
that
seale
of
the
foundation
of
God
The
Lord
knoweth
who
are
his
.
Many
are
called
but
few
are
chosen
,
Though
the
number
of
the
children
of
Israel
were
as
the
sand
of
the
sea
,
yet
but
a
remnant
shall
be
saued
.
seuen
thousand
in
Israel
Elias
,
who
had
not
bowed
their
knee
vnto
Baal
,
to
haue
shed
innocent
blood
exceeding
much
,
and
to
haue
replenished
Ierusalem
therewith
from
corner
to
corner
.
waited
for
redemption
and
for
the
kingdome
of
God
.
to
flie
for
their
liues
August
.
de
doct.
Christ
.
l.
Corpus
domini
verum
atque
simulatum
the
counterfeit
body
of
Christ
the
true
B●llarm.
de
notis
eccl.
cap
that
the
visible
church
for
many
ages
was
quite
perished
out
of
the
world
.
sit
as
God
in
the
Temple
,
the
church
of
God
like
sheepe
without
a
shepheard
As
y
y
Ierem.
3.20
.
the
wife
that
is
rebellious
and
vnfaithfull
to
her
husband
,
z
z
Prou.
2.17
.
which
forsaketh
the
guide
of
her
youth
and
forgetteth
the
couenant
of
her
God
Who
b
b
Ezech.
9.4
.
mourned
and
cried
for
all
the
abhominations
that
were
done
in
the
middest
thereof
,
Aug.
de
Ciuit.
Dei
,
li.
himselfe
and
his
onely
to
be
the
church
of
God
,
Bellar.
de
notis
eccl.
cap.
Hospinian
.
de
Origine
Monach
.
l
Math.
Paris
.
in
Henrico
an
infinite
number
their
brethren
who
said
,
Let
the
Lord
be
glorified
,
yet
did
cast
them
out
for
the
names
sake
of
the
Lord
,
The
children
of
mine
owne
Mother
are
risen
vp
against
mee
.
You
doe
amisse
to
be
in
loue
with
walles
:
ill
doe
you
honour
and
admire
the
Church
of
God
in
houses
and
buildings
.
Is
there
any
doubt
but
that
Antichrist
shall
sit
in
them
?
Mountaines
and
woods
,
and
lakes
,
and
prisons
,
and
caues
are
safer
to
me
;
for
in
them
the
Prophets
abiding
or
sticking
did
Prophecie
by
the
spirit
of
God
.
Aust.
epist.
the
Church
in
the
time
of
Antichrist
shall
be
inuisible
,
because
wicked
persecutors
shall
then
practise
their
crueltie
beyond
measure
.
whilest
m
m
Matt.
13.25
.
the
watchmen
and
husbandmen
were
sometimes
sleepie
,
the
enemie
came
and
sowed
tares
amongst
the
wheat
hay
&
wood
and
stubble
Iesus
Christ
ex
Euseb.
hist.
eccles.
l.
doth
mightily
blemish
the
inestimable
price
of
the
most
precious
bloud
of
Christ
.
Forsooth
it
maketh
it
not
to
be
of
sufficient
value
to
purchase
vnto
him
an
euerlasting
inheritance
free
from
all
errours
in
matters
of
faith
,
and
abounding
in
all
good
works
.
which
God
purchased
with
his
owne
blood
,
it
was
the
pillar
and
ground
of
truth
?
the
whole
world
groning
and
woondering
that
it
was
become
Arian
.
was
gathered
together
to
Aaron
Is
not
heere
a
huge
great
mill-post
fairely
thwited
into
a
poore
pudding
pricke
,
the
inestimable
price
of
Christs
bloud
to
purchase
a
church
free
from
all
errours
in
matter
of
faith
,
the
holy
word
of
God
to
be
the
onely
rule
and
square
of
Christian
religion
.
u
u
Iren
adu
.
haeres
.
lib
3.
cap.
1.
Aug.
in
epist.
Ioan.
tract.
in
the
scriptures
to
appoint
vs
a
fortresse
against
deceitfull
errours
Chrysost.
op.
imperfect
.
hom.
Christians
being
desirous
to
receiue
assurance
of
their
faith
are
no
whither
else
to
flie
but
onely
to
the
Scriptures
.
Christ
hath
left
his
holy
word
to
be
vnderstood
of
euery
man
as
his
own
knowledge
and
spirit
shall
direct
him
,
and
that
in
doubtfull
questions
arising
he
hath
taken
no
order
for
the
deciding
of
them
,
but
that
euery
one
may
be
his
own
Iudge
,
If
a
man
forsooth
,
haue
the
interpretation
of
the
church
of
Rome
concerning
any
place
of
Scripture
,
albeit
he
seeth
not
how
it
accordeth
with
the
words
,
yet
he
hath
the
very
word
of
God
.
To
fold
vp
this
part
,
let
me
entreate
thee
to
be
an
vpright
Iudge
betweene
the
doctrine
and
ours
,
in
this
most
weighty
matter
of
Christs
dignity
,
vertues
,
and
mediation
;
and
if
thou
see
most
euidently
,
that
ours
doth
more
aduance
them
,
why
shouldest
thou
not
giue
sentence
on
our
side
?
They
make
Christ
ignorant
many
yeares
of
his
life
:
we
hold
him
from
the
first
instant
of
his
conception
,
to
haue
beene
replenished
with
most
perfect
knowledge
.
They
,
that
he
spake
and
taught
now
and
then
,
as
other
men
did
;
and
was
subiect
to
disordinate
passions
:
We
,
that
he
was
most
free
from
all
such
,
and
that
he
taught
alwaies
most
diuinely
.
They
make
his
very
death
not
sufficient
to
redeeme
vs
:
we
hold
that
the
least
thing
that
euer
he
suffered
in
his
life
,
deserued
the
redemption
of
many
worlds
.
They
,
that
he
died
onely
for
the
elect
:
we
,
that
he
died
for
all
,
though
many
through
their
owne
fault
,
doe
not
receiue
any
benefit
by
his
death
.
They
,
that
thereby
we
are
not
purged
from
our
sinnes
,
but
by
imputation
:
we
,
that
all
are
by
the
vertue
thereof
inwardly
cleansed
.
They
,
that
Christ
purchased
a
Church
consisting
of
few
,
not
to
continue
long
,
and
subiect
to
many
errours
:
we
,
that
he
established
a
Church
,
that
should
be
spread
ouer
all
the
world
,
and
that
should
continue
to
the
end
of
the
world
:
visibly
,
and
alwaies
free
from
any
errour
in
any
matter
of
faith
.
Finally
,
they
hold
that
Christ
left
his
holy
word
to
the
disputation
of
men
,
not
taking
any
certaine
order
for
the
ending
of
controuersies
,
that
should
arise
about
it
:
we
teach
,
that
he
hath
established
a
most
assured
meanes
,
to
decide
all
doubts
in
religion
,
and
to
hold
all
obedient
Christians
inperfect
vniformity
,
of
both
faith
and
manners
.
And
because
I
am
entred
into
these
comparisons
,
giue
mee
leaue
to
persist
yet
a
little
longer
in
them
.
Consider
also
(
I
pray
you
)
who
goe
neerer
to
either
we
,
that
thinke
and
speake
of
the
most
sacred
Trinity
,
as
the
blessed
Fathers
in
the
first
Councell
of
taught
:
or
they
,
who
directly
crosse
them
,
and
by
the
nouelty
of
their
phrases
,
doe
breed
new
,
or
rather
reuiue
old
heresies
against
it
.
Againe
,
who
carry
a
more
holy
conceit
of
God
,
either
they
,
who
vpon
light
occasion
doe
rashly
deny
God
to
be
able
to
doe
that
,
which
they
doe
not
conceaue
possible
:
or
we
,
that
teach
him
to
be
able
to
do
tenne
thousand
things
,
that
passe
our
vnderstanding
.
Whether
they
,
that
affirme
God
of
his
owne
free
choise
,
to
cast
away
the
greater
part
of
men
:
or
we
,
that
defend
him
to
desire
the
saluation
of
all
men
,
and
not
to
be
wiling
that
any
one
perish
,
vnlesse
it
be
through
his
owne
default
.
Either
they
,
that
hold
him
to
be
the
authour
of
all
euill
done
in
the
world
,
and
the
Diuell
to
be
but
his
Minister
therein
:
or
we
that
maintaine
him
to
be
so
purely
good
,
that
he
cannot
possibly
either
concurre
to
any
euill
,
or
so
much
as
once
to
thinke
to
doe
any
euill
.
Finally
,
whose
opinion
of
him
is
better
,
either
ours
,
that
hold
him
to
haue
beene
so
reasonable
in
framing
of
his
lawes
,
that
he
doth
by
his
grace
make
themeasie
to
a
willing
minde
:
or
theirs
,
that
auouch
him
to
haue
giuen
lawes
impossible
for
the
best
men
to
keepe
?
If
some
doe
say
,
we
doe
not
maintaine
diuers
of
these
positions
.
I
answer
,
that
it
is
,
because
they
doe
yet
in
part
hold
with
vs
,
and
are
not
so
farre
gone
,
as
they
doe
wholly
follow
their
new
masters
:
For
if
they
did
,
then
should
they
embrace
all
the
afore-said
damnable
positions
,
being
so
plainely
taught
by
their
principall
preachers
and
teachers
.
These
therefore
are
to
warne
my
deere
Country-men
to
looke
to
it
in
time
;
and
then
(
no
doubt
)
but
that
all
such
as
haue
a
sufficient
care
of
their
saluation
,
considering
maturely
whether
the
current
&
stream
of
the
new
Gospel
carrieth
them
,
will
speedily
disbarke
themselues
thence
,
lest
at
length
they
be
driuen
by
it
,
into
the
bottomelesse
gulfe
of
flat
intreateth
the
curteous
Reader
to
be
Iudge
in
a
most
weighty
matter
,
to
be
his
own
Iudge
to
abound
in
knowledge
and
in
alliudgement
,
that
they
may
discerne
things
different
(
from
the
truth
,
)
b
b
1.
Thes.
5.21
.
to
try
all
things
,
and
to
hold
that
that
is
good
:
c
c
1
Ioh.
4.1
.
to
try
the
spirits
whether
they
be
of
God
or
not
:
d
d
Heb.
5.14
.
to
haue
their
wits
exercised
to
discerne
both
good
and
euill
.
Ambros
.
in
Heb.
How
may
our
wits
be
thus
exercised
?
Marry
by
vse
and
often
reading
of
the
holy
scriptures
;
whence
the
Psalmist
calleth
the
man
blessed
,
who
day
and
night
meditateth
in
the
law
of
the
Lord
.
that
Christ
from
the
first
instant
of
his
conception
was
replenished
with
most
perfect
knowledge
,
from
the
first
instant
of
his
conception
,
principall
Preachers
and
Teachers
damnable
positions
And
is
it
any
great
maruell
,
that
the
common
sort
of
the
fall
into
so
many
foule
absurdities
touching
religion
,
when
as
the
very
fountaines
,
out
of
which
they
pretend
to
take
their
religion
,
be
so
pittifully
corrupted
?
I
meane
the
sacred
word
of
God
.
Master
man
,
very
skilfull
in
the
learned
languages
,
hath
discouered
about
two
hundreth
of
their
corruptions
of
the
very
text
of
Gods
word
:
and
after
him
one
Master
a
man
of
their
owne
(
esteemed
to
be
singularly
seene
in
the
tongue
)
hath
aduertised
them
of
more
then
eight
hundreth
faults
therein
.
And
the
matter
is
so
euident
,
that
the
Kings
Maiestie
,
in
that
publike
conference
holden
at
in
the
first
of
his
raigne
,
confesseth
himselfe
not
to
haue
seene
one
true
translation
of
the
and
that
of
which
they
were
woont
to
esteeme
most
,
to
be
the
woorst
of
all
others
:
and
therefore
commanded
them
to
goe
in
hand
with
a
new
translation
;
about
which
,
fiftie
of
the
most
learned
amongst
them
in
both
Vniuersities
(
as
it
is
crediblie
reported
)
haue
this
three
yeeres
trauailed
,
and
cannot
yet
hitte
vpon
,
or
else
not
agree
vpon
,
a
new
sincere
and
true
translation
.
Heere
is
a
large
field
offered
me
to
exclaime
against
such
corrupters
and
deprauers
of
Gods
sacred
word
:
but
I
will
leaue
that
to
some
other
time
,
because
I
haue
beene
too
long
already
.
But
what
a
lamentable
case
is
this
!
they
hold
for
the
most
assured
piller
of
their
faith
,
that
all
matters
of
saluation
must
bee
fished
out
of
the
Scriptures
,
and
crie
vpon
all
men
to
search
the
Scriptures
:
and
yet
are
the
same
Scriptures
by
themselues
so
peruersly
mangled
,
that
their
owne
pew-fellowes
crie
out
shame
vpon
them
therefore
:
whereunto
(
if
it
please
you
)
ioyne
,
that
the
haue
no
assured
meanes
to
be
resolued
of
such
doubts
and
difficulties
,
as
they
shall
finde
in
the
same
word
of
God
.
For
they
must
neither
trust
ancient
Father
,
nor
relie
vpon
the
determination
,
either
of
nationall
or
generall
Councell
;
but
euerie
faithfull
man
(
by
himselfe
)
examining
the
circumstances
of
the
text
,
and
conferring
other
like
places
vnto
it
together
,
shall
finde
out
the
right
meaning
of
all
obscure
sentences
,
as
they
most
childishly
beare
their
fellowes
in
hand
.
Briefly
to
conclude
this
point
,
a
great
number
of
them
hauing
Gods
word
corrupted
,
for
the
lantcrne
to
their
feete
;
and
their
owne
dimne
sight
,
for
their
best
guide
:
no
maruaile
,
though
they
stumble
at
many
difficulties
in
these
high
mysteries
,
and
fall
into
very
absurd
opinions
,
concerning
the
principall
parts
of
them
.
shunne
and
flie
the
light
of
the
Scriptures
,
it
is
no
meruaile
that
Protestants
fall
into
many
scule
absurdities
,
because
the
very
fountaines
out
of
which
they
take
their
religion
,
are
pitifully
corrupted
.
Pitifully
corrupted
,
Gregory
Martin
a
man
very
skilfull
in
the
learned
languages
hath
discouered
about
two
hundred
of
their
corruptions
of
the
very
text
of
Gods
word
.
singularly
seene
in
the
Hebrew
and
Greeke
tongues
:
professed
that
hee
had
neuer
seene
a
Bible
well
translated
in
English
,
and
the
worst
of
all
he
thought
the
Geneua
translation
to
be
,
and
therefore
wished
that
by
the
best
learned
in
both
the
Vniuersities
,
some
speciall
paines
should
be
taken
that
one
vniforme
translation
might
be
had
.
What
goodnesse
can
there
be
in
that
faith
which
is
builded
of
an
euill
foundation
as
by
your
owne
iudgements
your
Bibles
hitherto
haue
beene
?
Yea
what
faith
at
all
can
there
be
in
this
meane
time
whilest
the
old
Bibles
are
condemned
as
naught
,
and
a
new
not
yet
made
?
If
these
Ministers
had
once
deceiued
you
in
a
money
matter
,
you
would
beware
how
you
trusted
them
againe
,
and
will
you
beleeue
them
still
,
they
hauing
by
their
owne
confession
hitherto
deceiued
you
,
both
in
your
Church
seruice
&
Bible
,
commending
the
one
to
you
as
diuine
seruice
,
and
the
other
as
Gods
pure
word
,
and
now
condemning
them
both
?
the
Iewes
insulted
ouer
the
Christian
Church
for
their
false
translations
of
the
Scriptures
,
for
the
auoiding
whereof
he
protesteth
it
was
that
he
tooke
that
paines
to
learne
the
Hebrew
tongue
,
take
from
them
all
occasion
to
calumniate
and
mocke
the
Christians
.
there
could
be
no
goodnesse
in
their
faith
,
that
it
was
built
vpon
an
euill
foundation
,
that
their
Bibles
were
naught
,
Concil.
Trident
.
sess.
shall
stand
for
authenticall
and
good
in
all
publike
lectures
,
disputations
,
preachings
,
expoundings
,
and
that
no
man
vpon
any
pretence
shall
presume
to
reiect
it
.
Budaeus
,
Valla
T.
Moore
Pagnine
,
Galatinus
Isidorus
Clarius
,
Andradius
Arias
Montanus
Biblia
excusa
Romae
anno
domini
Aug.
de
dect
.
Christ
.
li.
the
holy
Ghost
for
more
large
and
plentifull
instruction
,
did
not
onely
foresee
but
prouide
,
that
of
the
same
words
diuers
meanings
might
be
made
,
which
notwithstanding
both
or
all
should
bee
agreeable
to
the
truth
.
Tert.
de
praescript
.
adu
.
haer.
Ista
haeresis
non
recipit
quasdam
scripturas
,
&
siquas
recipit
,
adiectionibus
&
detractionibus
ad
dispositionem
instituti
sui
interuertit
.
Et
cont.
Marcion
.
lib.
grand
signors
Aug.
de
doct.
Christ
.
l.
were
without
number
,
euen
m
m
Hier.
praefat.
in
Iosue
:
Apud
Latinos
tot
exemplaria
,
quot
codices
.
as
many
,
as
there
were
bookes
Aug.
vt
supra
cap.
the
making
of
a
new
Bible
,
to
haue
beene
stuffed
with
vaine
errours
of
superstitions
.
Lindan
de
opt.
gen.
interpret
.
scrip
l.
ca.
p
Espenc
.
Digres.
in
epist.
ad
Timoth.
lib.
apud
Rainold
.
Thess.
there
are
many
Apocryphall
things
thrust
thereinto
out
of
the
Gopell
of
Nicodemus
and
other
toies
;
that
there
is
a
false
beginning
shamefully
and
ignorantly
set
before
the
lecture
of
the
Gospell
;
that
the
canon
of
the
Masse
and
the
secrets
are
beraied
with
most
foule
faults
;
that
there
are
the
festiuals
of
some
saints
whose
names
happily
are
scantly
well
warranted
.
exclaime
against
vs
as
corruptours
and
deprauers
of
Gods
sacred
word
.
peruersly
mangling
the
Scriptures
,
Of
expounding
Scriptures
and
resoluing
doubts
.
and
of
our
owne
pew-fellowes
crying
out
shame
vpon
vs
.
Bellar.
de
Sacram
.
li
the
authority
of
them
all
,
and
the
certainty
of
all
Doctrines
must
depend
vpon
the
authority
of
their
church
.
we
beare
our
followers
in
hand
that
euery
faithfull
man
by
himselfe
examining
the
circumstances
of
the
text
and
comparing
other
like
places
,
shal
find
out
the
right
meaning
of
al
obscure
sentences
,
Aug
l●b.
solet
circumstantia
scripturae
illuminare
sententiam
the
circumstance
of
the
scripture
is
woont
to
giue
light
of
the
meaning
of
it
:
Hilar.
de
Trinit.
li.
the
understanding
of
the
sayings
(
of
Scripture
)
is
to
be
expected
either
from
that
that
is
gon
before
,
or
that
that
followeth
after
.
Origen
.
cont.
Cels
.
l
by
comparing
places
of
Scripture
together
,
we
gather
the
right
sense
.
great
number
The
word
of
God
is
indeed
the
lanterne
to
their
feete
,
and
the
light
to
their
steps
,
gaine
by
it
vnderstanding
to
hate
and
abhorre
all
wicked
waies
.
Now
to
make
vp
an
euen
reckoning
with
I
must
come
vnto
their
diuine
seruice
and
worship
of
God
,
the
third
point
that
I
promised
to
handle
;
because
he
spared
not
to
speake
his
pleasure
of
ours
.
First
then
,
whereas
a
true
,
reall
,
and
externall
sacrifice
,
is
among
all
externall
works
,
the
most
excellent
seruice
that
can
be
done
to
the
diuine
Maiestie
,
as
shall
bee
prooued
in
the
question
of
the
sacrifice
;
which
also
hath
euer
since
the
beginning
of
the
world
,
beene
by
the
best
men
practised
,
to
acknowledge
and
testifie
,
aswell
the
soueraigne
dominion
that
God
hath
ouer
vs
,
as
our
dutifull
subiection
vnto
his
almightie
goodnesse
:
the
to
make
knowne
vnto
the
wiser
sort
,
that
they
are
not
Gods
true
loy
all
people
,
will
not
vouchsafe
to
performe
to
him
any
such
speciall
seruice
,
as
to
sacrifice
in
his
honour
:
nay
they
are
fallen
so
farre
out
with
this
principall
part
of
Gods
true
worship
,
that
they
do
in
despight
of
it
,
powre
out
most
vile
reproches
against
the
daily
sacrifice
of
the
Church
,
which
conteineth
the
blessed
body
and
most
pretious
bloud
of
our
redeemer
Christ
.
Secondly
,
of
seauen
Sacraments
(
instituted
by
our
Sauiour
,
both
to
exhibite
honour
to
God
,
and
to
sanctifie
our
soules
)
they
doe
flatly
reiect
fiue
of
them
:
And
do
further
(
as
much
as
in
them
lieth
)
extinguish
the
vertue
and
efficacy
of
the
other
two
.
For
they
hold
Baptisme
not
to
be
the
true
instrument
all
cause
of
remission
of
our
sinnes
,
and
of
the
infusion
of
grace
in
our
soules
;
but
only
to
bee
the
signe
and
seale
thereof
.
And
in
steade
of
Christs
sacred
body
,
really
giuen
to
all
in
the
Sacrament
of
the
Altar
,
to
their
exceeding
comfort
and
dignity
,
the
must
be
content
to
take
vp
with
a
bitte
of
bread
,
and
with
a
sup
of
wine
:
a
most
pittifull
exchange
,
for
so
heauenly
a
banquet
.
They
doe
daily
feele
(
and
I
would
to
God
they
had
grace
to
vnderstand
)
what
a
want
they
haue
of
the
Sacrament
of
Confession
,
which
is
the
most
soueraigne
salue
of
the
world
,
to
cure
all
the
deadly
and
dangerous
woundes
of
the
soule
.
Ah
how
carelesly
doe
they
daily
heape
sinne
vpon
sin
,
and
suffer
them
to
lie
festring
in
their
breasts
euen
till
death
,
for
lacke
of
launcing
them
inseason
by
true
and
due
confession
!
Besides
,
at
the
point
of
death
,
when
the
Diuell
is
most
busie
to
assault
vs
,
labouring
then
to
make
vs
his
owne
for
euer
,
there
is
amongst
them
no
in
the
name
of
our
Lord
,
(
as
which
should
and
by
meanes
whereof
by
our
Lord
,
and
inwardly
both
greatly
comforted
and
strengthned
:
these
heauenly
helpes
(
I
say
)
&
many
others
,
which
our
religion
affords
vnto
all
persons
,
and
by
which
rightly
administred
,
God
is
highly
magnified
,
are
quite
banished
out
of
the
territories
,
and
consequently
their
religion
for
want
of
them
,
is
mightily
maymed
.
They
haue
yet
remaining
some
poore
short
praiers
to
be
said
twise
a
weeke
:
for
fearing
(
belike
)
to
make
their
Ministers
surfet
of
ouer
much
praying
,
they
will
not
tie
them
to
any
daily
praiers
:
and
other
set
they
leaue
to
the
sauing
that
on
the
Sabboath
they
solemnely
meet
together
at
the
Church
,
to
say
their
seruice
,
which
is
a
certain
mingle-mangle
,
translated
out
of
the
old
booke
,
patched
vp
together
with
some
few
of
their
owne
inuention
.
And
though
it
be
but
short
,
yet
it
is
(
the
Lord
he
knowes
)
performed
by
most
of
them
so
slightly
,
that
an
indifferent
beholder
,
would
rather
iudge
them
to
come
thither
to
gaze
one
vpon
another
,
or
to
common
of
worldly
businesse
,
than
reuerently
there
to
serue
God
.
Now
as
concerning
the
place
where
their
diuine
seruice
is
said
:
if
goodly
stately
Churches
had
not
beene
by
men
of
our
religion
built
to
their
handes
,
in
what
simple
cotes
(
trow
you
)
would
their
key-cold
deuotion
haue
beene
content
to
serue
their
Lord
?
if
one
Church
or
great
steeple
,
by
any
mishap
fall
into
vtter
ruine
,
a
collection
throughout
all
for
many
yeeres
together
,
will
not
serue
to
build
it
vp
againe
:
which
maketh
men
of
iudgement
to
perceiue
,
that
their
religion
is
exceeding
cold
in
the
setting
forward
of
good
workes
,
and
that
it
rather
tendeth
to
destruction
,
than
to
edification
.
Againe
,
whereas
our
Churches
are
furnished
with
many
goodly
Altars
,
trimmed
vp
decently
,
and
garnished
with
sundry
faire
and
religious
pictures
,
to
strike
into
the
beholders
a
reuerent
respect
of
that
place
,
and
to
draw
them
to
heauenly
meditations
:
theirs
haue
ordinarily
bare
wals
,
hanged
with
cob-webs
,
except
some
of
the
better
sort
,
which
are
daubed
like
Ale-houses
,
which
some
broken
sentences
of
Scripture
.
Besides
,
the
ancient
custom
of
Christans
being
to
pray
with
their
faces
toward
the
Sunne-rising
,
to
shew
the
hope
they
haue
of
a
good
resurrection
,
and
that
by
tradition
receiued
euen
from
the
Apostles
,
as
witnesseth
their
Ministers
in
their
highest
mysteries
,
that
c
c
Iustin
.
Mart.
Dialog.
cum
Tryph.
in
which
is
the
remembrance
of
the
passion
,
which
God
by
God
himselfe
suffered
for
vs
.
We
are
made
a
spirituall
house
,
a
holy
priesthood
to
offer
vp
spirituall
sacrifices
(
the
sacrifice
e
e
Psal.
4.5
.
of
righteousnesse
,
the
sacrifice
f
f
Ps.
50.14.23
.
Heb.
13.15
.
of
praise
and
thankesgiuing
,
the
sacrifice
g
g
Psal.
51.17
.
of
a
broken
and
contrite
heart
,
the
sacrifice
h
h
Phil.
4.18
.
of
almes
,
the
sacrifice
i
i
Rom.
12.1
.
of
our
own
bodies
)
acceptable
to
God
by
Iesus
Christ
.
wiser
sort
once
offering
of
himselfe
,
hee
hath
purged
our
sinnes
,
and
made
vs
perfect
for
euer
,
no
despight
to
Gods
true
worship
,
seuen
Sacraments
instituted
by
our
Sauiour
Bellarm.
de
effect
.
sacram
.
cap.
Aug.
in
Psal
Aug.
de
symbol
ad
Catechum
.
lib.
Sanguis
&
aqua
quae
sunt
Ecclesiae
gemina
sacramenta
.
Chrysost.
in
Ioan.
hom.
Theophy
.
in
Ioan.
Cyprian
.
de
passione
Christi
extinguish
the
vertue
and
efficacy
of
those
two
sacraments
,
ex
opere
operato
,
for
the
very
worke
wrought
,
Aug.
in
Ioan.
tract
a
Sacrament
is
as
it
were
a
visible
word
,
Why
doth
not
Christ
say
.
Now
are
yee
cleane
by
the
baptisme
wherewith
yea
are
washed
,
but
by
the
word
which
I
haue
speken
to
you
,
but
because
in
the
water
it
is
the
word
that
clenseth
?
Take
away
the
word
,
and
what
is
water
but
water
?
Whence
is
it
that
the
water
hath
so
great
power
to
touch
the
body
and
to
wash
the
heart
,
but
that
the
word
doth
it
?
not
because
it
is
spoken
,
but
because
it
is
beleeued
?
a
signe
and
a
seale
Greg.
Moral
.
lib.
what
the
water
of
baptisme
doth
with
vs
,
the
same
did
the
mystery
of
circumcision
with
the
seed
of
Abraham
.
Abraham
receiued
the
signe
of
circumcision
as
the
seale
of
the
righteousnes
of
faith
.
to
vs
,
the
signe
and
seale
of
the
righteousnesse
of
faith
.
Cyril
.
ad
Euopt
.
cont.
reprehens
.
Theodor
.
anath
.
Doest
thou
pronounce
our
Sacrament
to
be
the
eating
of
a
man
,
and
irreligiously
vrge
the
minds
of
them
that
beleeue
to
grosse
imaginations
,
and
assay
to
handle
by
humane
conceits
those
things
which
are
to
bee
receiued
by
only
pure
and
vndoubted
faith
?
is
not
the
foode
of
the
belly
,
but
of
the
minde
,
we
doe
not
whet
our
teeth
to
bite
,
but
with
syncere
faith
we
breake
and
diuide
the
sacred
bread
,
August
in
Ioan.
tract
to
beleeue
in
Christ
that
is
to
eate
the
bread
of
life
he
that
thus
eateth
the
flesh
of
Christ
and
eternall
life
,
and
Christ
shall
raise
him
vp
at
the
last
day
.
take
vp
with
a
bit
of
bread
and
asuppe
of
wine
,
heauenly
banquet
a
heauenly
banquet
It
is
a
shame
euen
to
name
the
things
that
are
done
of
them
in
secret
.
extreme
vnction
Aug.
haer.
the
restoring
the
gift
of
healing
They
anointed
many
that
were
sicke
with
oile
,
and
healed
them
.
Aug.
ep.
set
houres
our
seruice
is
a
mingle-mangle
translated
out
of
the
old
Portaise
and
Masse-booke
,
Plat.
de
vit.
Pont
in
Stephano
.
Now
is
piety
and
religion
waxen
very
cold
,
I
will
not
say
barefooted
,
but
hauing
on
their
hose
and
buskins
they
scant
vouchsafe
to
kneele
downe
to
pray
.
They
weepe
not
as
they
goe
,
or
whilest
the
Sacrifie
is
in
hand
,
but
they
laugh
,
and
that
impudently
;
euen
of
them
I
speak
whom
their
purple
robes
make
more
eminent
than
others
.
They
sing
not
the
hymnes
;
for
that
seemeth
too
base
a
matter
,
but
they
tell
iests
and
tales
to
make
one
another
laugh
.
What
should
I
say
any
more
?
the
more
pratling
and
wanton
a
man
is
,
so
much
the
more
commendation
hath
he
in
this
corruption
of
maners
.
This
Clergie
of
ours
is
afraid
of
staid
and
graue
men
.
How
fearefull
is
this
place
!
this
is
no
other
but
the
house
of
God
,
and
this
is
the
gate
of
heauen
:
surely
the
Lord
is
in
this
place
We
are
all
heerepresent
before
God
,
to
heare
all
things
that
are
commanded
thee
of
God
.
If
goodly
stately
Churches
had
not
beene
built
to
their
hands
by
men
of
our
religion
,
in
what
simple
cotes
,
trow
you
,
would
their
key-cold
denotion
haue
beene
content
to
serue
their
Lord
?
their
Lord
Extrauag
.
Ioan.
Our
Lord
God
the
Pope
simple
cotes
goodly
and
stately
Churches
Arnob.
cont.
gent.
lib.
Origen
.
contra
Cel.
l.
Ioseph
.
Antiquit.
Iuda●
.
li.
the
goodly
stones
and
buildings
of
it
.
Origen
.
cont.
Cels
.
li.
the
goodly
Chapels
and
Temples
of
the
Aegyptians
with
thier
entries
and
porches
,
admirable
for
thier
maruellous
greatnesse
and
fairenesse
,
into
which
when
yee
were
come
,
yee
should
see
them
worship
a
cat
,
or
an
ape
,
or
a
crocodile
,
or
a
goat
,
or
a
dogge
.
Greg
li.
two
mites
Altars
nor
Images
Celsus
apud
Origen
.
cont.
Cels
.
l.
Non
ferunt
templa
&
aras
&
statuas
inspicere
.
&
lib.
the
Image
is
profitable
for
nothing
,
the
stocke
is
a
doctrine
of
vanity
,
heauenly
meditation
Ale-house
fashion
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
nor
the
likenesse
of
any
thing
that
is
in
heauen
aboue
,
or
in
the
earth
beneath
,
&c.
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
,
&c.
faire
and
religious
pictures
Thou
shalt
write
them
vpon
the
postes
of
thine
house
,
and
vpon
thy
gates
,
the
ancient
custome
of
Christians
to
pray
with
their
faces
towards
the
East
.
our
Ministers
in
their
highest
mysteries
looke
into
the
South
.
at
this
day
in
the
great
Churches
at
Millaine
,
Naples
,
Lions
,
Mentz
and
Rome
,
and
in
the
Church
of
Saint
Laurence
in
Forence
,
the
Priest
in
his
seruice
standeth
towards
the
West
,
hauing
his
face
full
vpon
the
people
,
and
that
heereupon
Durand
saith
,
that
in
such
places
the
Priest
needeth
not
to
turne
himselfe
round
when
he
saith
,
Dominus
vobiscum
,
and
saluteth
the
people
,
our
spirituall
state
is
now
at
the
highest
,
and
that
in
our
religion
there
is
no
hope
of
rising
towards
heauen
,
but
assurance
of
declining
.
I
sit
like
a
Queene
and
am
no
widow
,
and
shall
see
no
mourning
as
a
milstone
,
shee
shal
be
cast
with
violence
into
the
sea
,
thencefoorth
to
be
found
no
more
.
I
may
not
heere
omit
,
that
of
late
yeeres
they
haue
caused
the
Kings
armes
to
be
set
vp
in
the
place
,
where
Christs
armes
the
Crucifix
was
wont
to
stand
:
the
which
I
confesse
would
haue
graced
their
Church
better
,
if
it
had
beene
elsewhere
placed
.
But
I
hope
they
will
giue
mee
leaue
to
aske
them
,
how
they
durst
set
vp
any
such
Images
in
their
Churches
,
as
be
in
that
armes
.
For
they
haue
taught
hitherto
,
that
it
is
expresly
against
the
second
commandement
,
and
a
kinde
of
Idolatry
,
not
only
to
worship
Images
;
but
also
to
set
them
vp
in
Churches
:
and
yet
now
(
as
it
were
)
cleane
for
getting
themselues
,
they
fall
into
that
fault
themselues
,
that
they
haue
so
much
blamed
in
others
.
Neither
will
it
helpe
them
to
say
,
that
they
reprooued
only
the
setting
vp
of
holy
pictures
,
but
not
of
others
.
For
the
second
commandement
(
as
they
expound
it
)
is
aswell
against
the
one
as
the
other
,
forbidding
generally
the
making
of
any
kinde
of
Image
.
And
is
it
not
a
pitifull
blindnesse
to
thinke
,
that
the
pictures
of
Lions
;
and
Liberts
,
do
better
become
the
house
of
God
,
than
the
Image
of
his
owne
Son
,
and
of
his
faithfull
seruants
?
And
may
not
simple
people
thinke
,
when
they
see
Christs
armes
cast
downe
,
and
the
Princes
set
vp
in
their
place
,
that
there
dwell
men
,
who
make
more
account
of
their
Princes
honour
,
then
they
doe
of
Christs
?
And
that
their
meeting
in
that
place
(
call
it
what
you
will
)
is
rather
to
serue
their
Prince
,
than
to
serue
Christ
.
But
I
haue
beene
longer
in
their
place
of
praier
than
I
thought
.
We
haue
placed
the
Kings
armes
where
Christs
armes
the
Crucifixe
was
woont
to
stand
.
described
before
our
eies
as
crucified
amongst
vs
.
we
haue
taught
that
it
is
against
Gods
commandement
to
set
vp
in
Churches
any
such
Images
as
are
in
the
Kings
armes
.
is
it
not
a
pitifull
blindnesse
to
thinke
that
the
pictures
of
Lions
and
Libberts
doe
better
become
the
house
of
God
,
than
the
Image
of
his
owne
Sonne
and
of
his
faithfull
seruants
?
I
come
now
to
the
men
that
are
elected
to
serue
the
Lord
there
.
Be
not
many
of
them
(
for
the
whole
corps
I
will
not
touch
)
such
as
was
glad
to
choose
,
when
he
made
a
Schisme
in
to
wit
not
lawfull
successors
of
the
true
but
others
of
the
baser
sort
of
the
people
,
and
them
commonly
that
are
notable
,
either
for
ignorance
or
some
other
odde
qualitie
?
and
must
they
not
also
fill
their
good
patrons
hands
with
some
feeling
commoditie
,
before
they
can
get
a
benefice
?
And
so
beginning
with
simonie
,
linked
with
periurie
(
for
the
poore
fellowes
must
neuerthelesse
sweare
,
that
they
come
freely
to
their
benefice
)
are
they
not
like
to
proceed
on
holily
?
As
for
the
vow
of
chastitie
,
the
daily
seruice
and
often
fasting
,
which
are
bound
vnto
;
they
by
the
sweet
libertie
of
the
new
Gospell
,
doe
exchange
into
solacing
themselues
with
their
yoke-fellowes
:
this
of
the
common
sort
of
their
Ministers
.
With
their
preachers
I
will
not
meddle
for
feare
of
offence
▪
yet
if
any
desire
to
know
how
they
behaue
themselues
in
other
countries
,
they
may
read
the
censure
of
a
zealous
learned
preacher
,
one
of
their
owne
companions
;
who
amongst
many
other
things
writeth
thus
of
them
.
Antichrist
(
he
meaneth
the
benefices
taken
from
the
&c.
So
much
,
and
not
a
little
more
,
speaketh
one
great
Master
of
the
late
refermation
,
concerning
his
Euangelicall
brethren
.
Are
not
these
goodly
lampes
of
the
new
Gospell
,
and
likely
persons
to
be
chosen
by
Christ
,
to
giue
light
to
others
,
and
to
reforme
the
world●
But
peraduenture
they
haue
in
some
secret
corners
,
certaine
deuout
religious
soules
,
who
in
an
austere
retired
life
,
doe
with
continuall
teares
bewaile
the
sinnes
of
the
rest
,
and
make
incessant
sute
vnto
the
Almighty
,
for
a
generall
pardon
of
the
whole
.
Would
to
God
they
had
,
but
I
feare
me
that
they
be
of
their
inuisible
congregati●o
,
or
rather
none
such
to
be
found
amongst
them
.
For
those
neligious
houses
,
which
our
Ancesters
had
built
for
such
godlyrand
vertuous
people
,
who
(
forsaking
both
father
,
mother
,
all
their
kinne
and
acquaintance
,
and
flying
from
all
the
pleasures
and
preferments
,
which
this
transitorie
world
could
yeeld
them
)
gaue
themselues
wholly
to
the
holy
exercises
of
humilitie
,
chastitie
,
pouertie
,
and
all
sorts
of
mortification
:
these
Monasteries
(
I
say
)
and
all
that
professed
in
them
a
retired
religious
life
,
the
haue
beaten
downe
and
banished
,
and
haue
not
in
their
places
erected
any
other
,
for
the
singular
godly
men
or
women
of
their
religion
;
Which
doth
most
euidently
argue
,
that
there
is
in
them
small
zeale
,
and
rare
practise
,
of
any
such
extraordinary
piety
and
deuotion
.
Surely
it
must
needes
be
a
strange
Christian
congregation
,
that
holdeth
them
for
no
tollerable
members
of
their
common-weale
,
whom
Christ
specially
chuseth
to
serue
him
day
and
night
;
and
by
whose
holy
example
and
most
feruent
praiers
,
all
other
Christians
do
finde
themselues
much
edified
,
and
mightily
protected
.
So
that
briefly
,
whether
you
consider
the
persons
that
serue
God
,
or
the
place
where
hee
is
serued
,
or
the
manner
of
his
diuine
sernice
,
the
religion
doth
in
euery
point
surpasse
the
by
many
degrees
.
Thus
much
in
answer
vnto
obiection
of
against
vs
,
the
which
I
esteemed
fittest
for
this
Preface
,
being
a
matter
of
so
great
moment
,
and
therefore
most
worthy
to
be
examined
and
considered
of
apart
,
with
mature
iudgement
.
Now
to
the
rest
of
his
questions
,
according
to
his
owne
order
.
The
whole
corps
I
will
not
touch
,
in
a
great
house
are
not
onely
vessels
of
gold
and
of
siluer
,
but
also
of
wood
and
of
stone
,
some
to
honor
and
some
to
dishonor
:
serue
their
owne
bellies
feed
themselues
enter
into
the
sheepefold
,
not
by
the
doore
,
but
by
the
window
blinde
watchmen
,
l
l
Matt.
15.14
.
blinde
guides
,
lead
the
blinde
into
the
ditch
.
de
extremis
populi
,
of
the
very
basest
of
the
people
,
to
bow
downe
for
a
peece
of
siluer
,
and
for
a
morsell
of
bread
,
to
fil
their
hands
with
feeling
commodity
with
whom
he
wil
not
meddle
for
feare
of
offence
,
whom
God
will
despise
,
because
they
haue
despised
him
.
certaine
or
some
preachers
if
a
man
would
set
foorth
a
picture
of
pride
,
he
could
not
more
fitly
doe
it
,
than
by
the
picture
of
a
Cardinal
;
that
no
man
could
by
words
expresse
the
vnmeasurable
and
bottomlesse
gulfe
of
their
couetous
desire
,
not
being
contented
with
two
or
three
benefices
,
or
ten
or
twenty
,
but
hauing
a
hundred
,
two
hundred
,
yea
foure
or
fiue
hundred
and
aboue
,
and
those
not
small
ones
,
but
the
fattest
and
best
,
and
how
many
soeuer
they
had
,
yet
gaping
still
for
more
.
Illyric
.
Catalog
.
test
.
verit
.
p.
that
he
would
so
doe
if
he
could
make
another
world
;
but
that
this
world
was
scant
enough
for
the
Cardinals
that
were
made
already
.
by
their
wickednesse
horrible
chisme
was
brought
into
the
Church
Simoniacall
intercessions
to
the
Pope
;
their
selling
of
their
fauours
for
mony
;
their
most
shamefull
and
damnable
corruptions
,
the
adulteries
,
whoredomes
and
fornications
,
wherewith
they
defiled
the
court
of
Rome
;
their
vsury
in
the
highest
degree
.
no
learned
men
,
none
good
,
iust
,
vertuous
,
atteined
to
that
high
dignity
,
but
ambitious
persons
,
flatterers
,
stageplaiers
,
and
men
defiled
with
all
vices
;
that
there
was
scant
a
man
preferred
to
be
a
Bishop
that
had
but
euen
lightly
read
,
heard
,
or
learned
the
holy
Scriptures
,
yea
,
that
had
so
much
as
touched
that
holy
booke
,
saue
onely
the
couer
,
albeit
they
tooke
their
oath
at
their
institution
that
they
had
knowledge
of
them
.
Bernard
epist
Schoole-boies
,
and
beardlesse
youthes
,
were
promoted
to
ecclesiasticall
dignities
,
and
from
the
ferula
were
exalted
to
beare
rule
ouer
Priests
;
such
as
were
more
glad
that
they
had
escaped
the
rod
,
than
that
they
had
obtained
their
preferment
;
and
ioied
more
that
they
were
come
from
being
vnder
masters
,
than
that
they
themselues
were
become
masters
.
they
euery
where
sought
the
gaining
not
of
soules
but
of
mony
;
doing
nothing
but
what
might
serue
their
turne
to
gather
mony
,
taking
in
much
better
part
the
losse
of
ten
thousand
soules
,
than
of
ten
or
twelue
shillings
,
admitting
none
to
sacred
orders
or
to
any
degree
of
the
church
,
but
only
for
money
;
refusing
none
in
a
maner
,
but
onely
such
as
were
so
poore
,
that
they
could
not
pay
money
:
(
no
question
of
their
life
,
no
question
of
their
learning
;
so
that
their
Priests
for
the
most
part
could
very
hardly
read
,
hauing
no
vnderstanding
at
all
,
either
of
the
things
which
they
reade
,
or
of
the
words
:
)
bestowing
for
money
their
benefices
which
they
had
to
bestow
,
or
vpon
their
bastards
and
●tage-plaiers
.
x
x
Specul
.
eccles.
Pontif.
ex
Aluaro
Pelag.
de
Planctu
ecclesiae
.
Vix
credo
,
maximè
in
Hispania
,
quòd
de
centum
episcopis
sit
vnus
qui
non
sit
Simoniacus
in
ordinibus
&
beneficijs
conferendu
.
I
scant
thinke
,
that
of
a
hundred
Bishops
,
there
is
one
that
doth
not
practise
simonie
in
bestowing
of
orders
and
benefices
.
solacing
themselues
with
their
Yoke-fellowes
their
Bishops
for
a
certaine
fee
did
giue
licence
to
their
parish
Priests
euery
where
and
openly
to
keepe
Concubines
:
Sleidan
.
Comment.
ii
that
a
a
Clemang
.
Passim
&
inuerecundè
prolem
ex
meretricio
susceptam
,
&
scorta
vice
coniugum
domi
tenent
.
their
Canons
and
Chaplaines
openly
and
shamelesly
kept
their
bastards
and
harlots
in
house
with
them
.
in
Ireland
and
Norway
,
as
also
in
Gascoine
,
Spaine
,
Portugall
,
and
other
countries
,
it
was
lawfull
by
the
custome
of
their
countrey
for
Bishops
and
Priests
openly
to
keepe
concubines
;
and
when
the
Bishops
twice
in
a
yeere
did
visit
the
Priests
and
Clergy
of
their
iurisdiction
,
they
led
their
minions
about
with
them
,
who
would
not
suffer
their
paramour
Bishops
to
goe
in
visitation
without
them
,
because
they
would
be
partakers
of
their
good
cheere
,
and
prouide
that
they
should
not
fall
in
loue
with
other
to
their
wrong
.
there
were
few
Priests
found
without
the
sinne
of
fornication
:
Whether
that
Priests
any
where
had
drawen
it
into
custome
vnder
pretence
of
maide-seruants
to
keepe
concubines
:
in
Spaine
and
otherwhere
their
bastards
were
almost
as
many
as
the
children
of
lay
men
;
f
f
Ibi.
ex
Theod.
de
Niem
.
Vnde
quodammodo
plures
innaturales
ex
foedo
complexu
nati
quàm
filij
,
legitimi
ac
naturales
in
ecclesiasticis
titulis
concedendis
praeferuntur
,
&
plures
legitimis
apertissimè
promouentur
.
so
as
that
in
all
those
parts
,
there
were
more
such
bastards
preferred
to
ecclesiasticall
dignities
than
there
were
of
them
that
were
lawfully
begotten
.
being
giuen
ouer
to
a
reprobate
sense
,
they
doe
the
things
which
are
not
conuement
;
for
it
is
a
shame
,
to
name
the
things
which
are
done
in
secret
euen
by
the
Bishops
;
men
with
men
working
filthinesse
,
and
receiuing
the
recompence
of
their
owne
errour
.
out
of
doubt
,
that
there
were
more
theeues
than
true
pastours
the
studies
of
sacred
Scriptures
,
together
with
the
professours
thereof
,
were
with
them
become
a
matter
of
laughter
and
mockery
,
specially
with
their
Popes
or
Bishops
,
who
prefer
their
owne
traditions
far
before
Gods
commandements
the
most
excellent
duety
of
Preaching
,
which
was
woont
onely
to
belong
vnto
the
Pastours
,
was
become
so
vile
and
base
with
them
,
as
that
they
thought
nothing
more
vnworthy
,
nothing
whereof
they
were
to
be
more
ashamed
if
there
were
a
lasie
fellow
that
would
not
worke
,
and
did
desire
to
liue
idlely
and
riotously
,
he
became
a
Priest
,
and
being
so
,
ioyned
himselfe
to
the
other
voluptuous
Priests
,
who
liuing
rather
after
the
rule
of
Epicurus
than
of
Christ
,
and
diligently
frequenting
Ale-houses
and
Tauernes
did
spend
their
time
in
drinking
,
in
feasting
and
banquetting
,
in
playing
at
tables
and
tennise
;
and
being
full
gorged
and
drunke
,
did
fight
and
brawle
and
tumult
,
and
with
foule
mouths
blaspheme
the
names
of
God
and
his
Saints
,
and
thus
ordered
did
come
from
their
harlots
company
to
the
altar
of
God
.
Are
not
these
goodly
lampes
of
the
old
religion
,
and
likely
men
to
be
chosen
by
Christ
to
giue
light
to
others
?
deuout
religious
soules
The
Land
was
defiled
by
them
;
therefore
God
visited
their
wickednesse
vpon
them
,
and
the
land
spued
them
out
.
whereas
by
the
vowes
of
their
religion
they
should
haue
beene
more
perfect
than
other
,
more
withdrawen
from
the
world
,
more
continent
,
more
obedient
,
they
were
so
much
the
further
off
from
all
these
things
,
more
holding
,
more
couetous
,
more
giuen
to
the
world
,
as
hauing
their
mindes
turned
quite
backeward
,
more
wanton
,
vnmannerly
,
dissolute
,
vnquiet
:
nothing
so
hatefull
to
them
as
their
cell
and
cloister
,
as
reading
and
praying
,
as
their
rule
and
religion
;
being
Monkes
in
outward
habit
,
but
in
life
,
in
workes
,
by
inward
filthinesse
of
conscience
far
distant
from
perfection
.
of
their
Nunnes
he
was
a
shamed
to
speake
,
lest
he
should
make
long
speech
,
not
of
companies
of
virgins
dedicated
to
God
,
but
rather
of
stewes
and
brothell
houses
,
of
the
wiles
and
bold
impudency
of
harlots
,
of
whoredome
and
incest
.
For
what
else
are
the
Monasteries
of
virgins
,
but
the
accursed
stewes
of
Venus
,
receptacles
of
wanton
and
vnchast
yoong
men
for
the
fulfilling
of
their
lusts
,
so
as
that
it
is
all
one
at
this
day
to
veile
a
virgin
,
as
to
set
her
foorth
to
be
a
common
whoore
?
m
m
Specul
.
eccle.
Pont.
ex
Theodorico
de
N●em
.
Fornicantur
quamplures
huiusm●di
Monialium
cum
eisdem
suis
Pralatis
ac
Monachis
,
&
in
ijsdem
Monasterijs
plures
parturiunt
filios
&
filias
,
quos
ab
eisdem
Praelatis
&
Monachis
incestuoso
coitu
conceperunt
.
They
play
the
harlots
,
with
their
Prelats
and
Monkes
,
and
bring
foorth
in
their
Monasteries
or
Nunneries
,
many
sonnes
and
daughters
,
which
are
incestuously
by
them
begotten
.
the
extraordinary
piety
and
deuotion
a
true
Christian
congregation
Christ
hath
specially
chosen
them
mature
iudgement
a
matter
of
so
great
moment
,
Now
to
the
rest
of
his
questions
,
according
to
his
own
●●●der
(
as
he
weeneth
I
Had
once
determined
to
haue
wholly
omitted
this
goodly
because
it
containeth
(
in
manner
)
nothing
else
,
but
an
irkesome
repetition
of
that
,
which
hath
beene
(
I
will
not
say
twice
before
,
but
more
than
twenty
times
)
handled
ouer
and
ouer
,
in
this
former
small
treatise
:
notwithstanding
,
considering
both
how
ready
many
are
,
when
they
see
any
thing
omitted
,
to
say
that
it
could
not
be
answered
;
and
also
for
that
these
pointes
heere
reiterated
,
are
the
most
odious
that
he
could
cull
out
of
all
the
rest
to
vrge
against
vs
:
I
finally
resolued
to
giue
them
a
short
answer
;
And
further
,
also
by
prouing
their
new
religion
,
to
be
very
opposite
vnto
those
old
grounds
of
the
true
religion
,
to
requite
him
with
the
like
,
that
I
die
not
in
his
debt
.
Thus
he
beginneth
.
religion
embraced
and
defended
by
the
Church
of
was
planted
and
established
there
by
the
Apostles
,
fifteene
hundred
yeeres
before
the
Councell
of
and
hath
been
euer
sithence
,
by
the
Bishops
of
their
lawfull
successours
,
constantly
retained
,
and
most
sincerely
obserued
and
maintained
:
some
articles
thereof
,
called
into
question
by
the
of
this
latter
age
,
were
in
that
most
learned
generall
Councell
of
declared
and
defined
.
And
great
meruaile
it
were
,
if
the
principall
points
thereof
,
should
be
against
the
grounds
of
the
which
is
in
euery
point
most
substantially
expounded
by
the
decree
and
order
of
the
very
same
Councell
.
Or
is
it
credible
,
that
the
Church
of
(
with
which
all
other
ancient
Churches
and
holy
Fathers
,
did
desire
to
agree
;
and
which
hath
beene
euer
most
diligent
to
obserue
all
Apostolicall
traditions
)
should
in
the
principall
points
of
faith
,
crosse
and
destroy
the
very
principles
of
that
religion
,
that
hath
been
agreed
vpon
by
all
Churches
euer
since
the
Apostle
daies
,
as
he
saith
?
Is
it
not
much
more
likely
and
probable
,
that
the
who
slander
all
Churches
,
euer
since
the
time
of
the
Apostles
,
with
some
kinde
of
corruption
or
other
,
and
who
hold
no
kinde
of
Apostolicall
tradition
to
be
necessary
:
is
not
not
(
I
say
)
more
credible
,
that
they
should
shake
those
grounds
of
faith
,
which
come
by
tradition
from
the
Apostles
,
and
haue
beene
euer
since
by
all
Churches
agreed
vpon
?
I
suppose
that
few
men
of
any
indifferent
iudgement
,
can
thinke
the
contrary
.
are
ready
when
they
see
any
thing
omitted
to
say
,
that
it
could
not
be
answered
requitall
,
to
prooue
that
our
new
religion
,
is
very
opposite
vnto
the
old
grounds
of
the
true
religion
.
new
religion
the
true
religion
new
religon
a
new
religion
the
religion
now
defended
by
the
Church
of
Rome
was
planted
and
established
there
by
the
Apostles
Saint
Peter
and
Saint
Paul
:
constantly
reteined
called
nothing
into
question
declared
and
defined
against
them
learned
nor
generall
Conc.
Trid.
sess.
in
princip.
&
sess.
Sauing
alwaies
and
in
all
things
the
authoritie
of
the
See
Apostolike
.
because
the
same
is
expounded
by
the
decree
and
order
of
that
Councell
,
opposite
to
those
old
grounds
of
true
religion
.
it
is
verie
credible
that
the
church
of
Rome
,
albeit
all
ancient
Churches
and
holy
Fathers
,
did
desire
to
agree
with
it
crosse
and
destroy
those
principles
of
religion
,
which
formerly
haue
beene
agreed
vpon
by
all
Churches
.
that
church
hath
been
euer
most
diligent
to
obserue
all
Apostolical
traditions
,
De
consecrat
.
dist.
the
Apostles
decreed
and
the
church
of
Rome
then
obserued
,
that
they
should
be
excommunicate
whosoeuer
were
present
after
consecration
,
and
did
not
receiue
the
Communion
Bellarm.
de
Missa
.
lib.
in
processe
of
time
abrogated
by
the
church
,
&
being
but
a
matter
of
humane
only
constitution
&
decree
.
Concil.
Const.
sess
Christ
administred
the
holy
Sacrament
to
his
disciples
vnder
both
kindes
,
and
that
in
the
Primitiue
Church
it
was
so
receiued
of
the
faithfull
this
notwithstanding
for
a
law
,
that
lay
men
shall
receiuc
only
in
one
kinde
.
Church
of
Rome
hath
been
euer
most
diligent
to
obserue
all
Apostolicall
traditions
?
we
slander
all
churches
since
the
time
of
the
Apostles
with
some
corruption
or
other
.
hold
no
kinde
of
Apostolicall
traditions
to
be
necessary
,
But
let
vs
descend
to
the
particulars
,
wherein
the
truth
will
appeare
more
plainely
.
Thus
beginneth
with
the
Creede
key
and
rule
of
faith
(
I
say
(
I
beleeue
the
Catholike
Church
:
)
Thus
farre
Wherein
are
hudled
vp
many
things
confusedly
:
I
will
answere
briefly
and
distinctly
to
euery
point
.
The
first
is
,
that
which
is
most
apparantly
false
,
as
the
themselues
must
needes
confesse
;
or
else
grant
,
that
it
is
not
necessary
to
beleeue
the
King
to
be
Supreame-head
of
the
Church
:
or
that
the
Church
is
to
be
gouerned
by
Bishops
:
or
that
we
are
iustified
by
Christs
iustice
imputed
to
vs
:
or
that
there
be
but
two
Sacraments
:
or
that
the
Church
seruice
must
be
said
in
the
vulgar
tongue
:
or
that
all
things
necessary
to
be
beleeued
to
saluation
,
are
contained
in
the
Scriptures
.
To
be
short
,
not
one
article
of
their
religion
(
which
is
contrary
to
ours
)
is
conteined
in
this
Creede
,
of
the
Apostles
:
therefore
to
affirme
as
he
doth
,
all
necessary
points
of
religion
to
be
contained
in
this
Creede
,
is
to
cast
their
owne
religion
flat
to
the
ground
:
and
to
teach
,
that
not
one
point
of
it
is
to
be
beleeued
:
this
Creede
may
neuerthelesse
be
called
the
because
it
containeth
the
principall
points
of
the
Christian
religion
,
and
doth
open
(
as
it
were
)
the
doore
vnto
all
the
rest
,
and
guide
a
man
certainely
vnto
the
knowledge
of
them
,
by
teaching
vs
to
beleeue
the
Church
,
which
being
directed
and
guided
will
alwaies
instruct
her
obedient
children
,
in
all
truth
necessary
to
saluation
.
Then
,
saith
Nothing
lesse
:
for
Gods
truth
is
most
sincere
and
certaine
in
it selfe
,
before
any
declaration
of
the
church
:
but
we
poore
creatures
that
are
subiect
to
mistaking
and
error
,
should
not
so
certainely
vnderstand
and
know
that
truth
of
God
,
vnlesse
hee
had
ordained
and
appointed
such
a
skilfull
and
faithfull
Mistris
and
interpreter
,
to
assure
vs
,
both
what
is
his
word
,
and
what
is
the
true
meaning
of
it
.
Like
as
pure
gold
is
not
made
perfect
in
it self
by
the
Gold-smithes
touch-stone
;
but
other
men
are
thereby
assured
,
that
it
is
true
and
pure
gold
:
euen
so
the
word
of
God
doth
not
borrow
his
truth
from
the
Church
;
but
the
true
children
of
God
are
by
the
holy
Church
assured
,
which
is
the
same
his
word
.
If
we
did
hold
(
as
we
do
not
)
that
the
written
word
containeth
all
points
of
doctrine
necessary
to
saluation
:
yet
were
it
most
necessary
to
relie
vpon
the
declaration
,
both
to
be
assured
which
books
of
scriptures
be
Canonicall
,
which
not
;
(
whereupon
(
a
man
of
far
better
iudgement
than
any
of
these
daies
)
said
,
Con.
Epist.
Iud.
cap.
as
also
to
vnderstand
them
truly
;
because
the
words
of
holy
Scripture
,
without
the
true
meaning
and
sense
of
them
,
do
but
deceiue
men
and
lead
them
into
error
;
and
to
that
end
haue
alwaies
beene
,
and
yet
are
,
by
abused
,
to
draw
others
after
them
into
destruction
.
The
like
may
be
said
of
which
holding
the
Apostles
Creed
,
did
adde
some
few
points
vnto
it
;
namely
,
such
as
were
in
those
daies
called
into
question
by
of
greater
fame
,
and
who
were
followed
of
many
,
not
touching
in
particular
diuers
other
articles
generally
beleeued
of
all
true
Christians
,
or
else
by
so●e
fewe
and
obscure
men
onely
questioned
.
Wherefore
,
to
argue
that
no
other
points
of
faith
are
to
be
beleeued
,
but
such
as
are
expressed
in
ancient
Creeds
,
is
to
cut
off
a
great
part
of
our
faith
.
Lastly
,
it
is
most
vntrue
to
say
that
those
ancient
Fathers
and
Councels
by
him
mentioned
:
for
they
haue
most
plainely
taught
them
in
their
writings
:
yea
,
and
expresly
condemned
of
heresie
,
most
of
the
contrary
positions
,
now
againe
reuiued
and
holden
by
the
as
in
those
seuerall
questions
I
haue
before
prooued
.
all
necessary
points
in
religion
to
be
beleeued
are
contained
in
the
Creede
,
the
key
and
rule
of
faith
,
the
holy
catholike
church
the
catholike
church
Catholike
church
a
Catholike
church
Leo
epist.
Bishop
of
the
catholike
church
of
the
citie
of
Rome
Socrat
hist.
li.
the
catholike
church
of
Alexandria
Athanas
Apolog
Bishop
of
the
catholike
church
of
Alexandria
August
.
cont.
Crescon
.
li.
Omnis
Aphricana
Catholica
ecclesia
the
catholike
church
of
Africa
Collat.
cum
Donat.
cognit.
Bishop
of
the
catholike
church
of
Carthage
Ibid.
ca.
Aurelius
episcopus
ecclesiae
Catholicae
Macomadiensits
:
&
cap.
Nouatus
episcopus
ecclesiae
Catholicae
Sitifensis
Bishop
of
the
catholike
church
of
Macomodia
Bishop
of
the
catholike
church
of
Sitif
.
the
holy
h
h
Concil.
Constantinop.
5.
act.
1.
Dei
.
Act.
Sextilianus
Bishop
of
the
catholike
church
of
Tunis
Megethius
Bishop
of
the
holy
catholike
church
of
the
city
of
Heracela
Pompeianus
Bishop
of
the
holy
catholike
church
of
the
city
of
Victoria
,
Duraeus
cont.
Whitak
.
li.
the
name
of
the
catholike
church
,
and
those
things
which
the
Prophets
haue
forespoken
of
the
church
of
Christ
,
can
agree
to
no
other
but
to
the
church
of
Rome
.
the
church
is
the
pillar
and
ground
of
truth
spirit
to
direct
and
guide
them
into
all
truth
,
to
abide
still
there
That
thou
maist
know
how
thou
oughtest
to
behaue
thy selfe
in
the
house
of
God
,
which
is
the
church
of
the
liuing
God
,
the
pillar
&
ground
of
truth
.
The
house
of
God
the
church
of
the
liuing
God
,
the
pillar
and
ground
of
truth
.
Yea
to
be
the
house
of
God
,
the
church
of
the
liuing
God
,
to
be
the
pillar
and
ground
of
truth
.
Yee
as
liuely
stones
are
made
a
spirituall
house
;
o
o
2.
Cor.
6.16
.
yee
are
the
Temple
of
the
liuing
God
,
p
p
Eph.
2.22
.
yee
are
built
together
in
Christ
to
be
Gods
habitation
.
the
pillar
&
ground
of
truth
the
pillar
and
ground
of
truth
is
q
q
Mal.
2.7
.
the
messenger
of
the
Lord
of
hosts
.
the
messenger
of
the
Lord
the
pillar
and
ground
of
truth
,
the
pillar
and
ground
of
truth
the
law
of
truth
the
pillar
and
ground
of
truth
,
vpon
the
foundations
of
the
Apostles
and
Prophets
,
Ambros
.
in
Eph.
that
is
,
vpon
the
new
and
old
Testament
,
a
pillar
and
ground
of
truth
to
speake
lies
in
hypocrisie
through
couetousnesse
with
feined
words
to
make
merchandise
of
y
y
Reu.
18.13
.
the
soules
of
men
.
alwaies
directed
and
guided
by
his
spirit
into
all
trueth
.
When
he
is
come
which
is
the
spirit
of
truth
,
he
will
lead
you
into
all
trueth
:
the
spirit
of
truth
August
.
cont.
Faust
.
Manich.
lib.
The
anointing
which
yee
haue
receiued
of
him
;
that
is
,
August
.
in
Ioan.
tract
the
spirit
of
the
Lord
,
teacheth
you
of
all
things
.
all
things
all
truth
Idem
.
in
actis
cum
Felice
Manich.
lib.
how
many
starres
there
be
all
things
belonging
to
the
doctrine
of
Christ
,
Idem
.
cap.
We
know
in
part
,
and
we
prophecie
in
part
,
that
whilest
a
man
is
in
this
life
,
he
cannot
attaine
to
all
things
,
but
attaineth
onely
in
part
;
but
the
holy
Ghost
,
which
in
this
life
teacheth
in
part
,
shall
after
this
life
bring
vs
into
all
truth
.
that
if
any
man
be
otherwise
minded
God
will
reueale
the
same
to
him
,
so
long
as
in
that
whereunto
we
are
come
,
we
proceed
by
one
rule
,
that
we
may
minde
one
thing
.
When
he
is
come
which
is
the
spirit
of
truth
,
he
will
leade
you
into
all
truth
;
for
he
shall
not
speake
of
himselfe
,
but
whatsoeuer
he
shall
beare
,
shall
he
speake
:
He
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
that
I
haue
told
you
:
He
shall
glorifie
me
;
for
he
shall
receiue
of
mine
,
and
shall
shew
it
vnto
you
.
Thophylact
.
in
Ioan.
I
speake
not
of
my selfe
that
he
shall
speake
nothing
of
himselfe
,
If
yee
see
a
man
saying
,
I
haue
the
holy
.
Ghost
,
and
not
speaking
the
things
of
the
Gospell
,
but
matters
of
his
owne
,
he
speaketh
of
himselfe
,
and
the
holy
Ghost
is
not
in
him
.
If
any
of
them
who
are
said
to
haue
the
holy
Ghost
do
speake
any
thing
of
himselfe
,
and
not
out
of
the
Gospell
,
beleeue
him
not
.
For
that
he
readeth
not
those
things
which
he
saith
in
the
Scriptures
,
it
is
manifest
that
he
hath
not
the
holy
Ghost
.
the
spirit
of
truth
from
p
p
Eph.
1
13.
Col.
1.5
.
the
word
of
truth
,
to
beleeue
the
Catholike
church
Credo
sanctam
ecclesiam
Catholicam
I
beleeue
that
there
is
a
holy
Catholike
church
Credo
ecclesiae
sanctae
Catholicae
;
I
giue
credit
to
the
holy
Catholike
church
;
I
beleeue
it
to
be
true
whatsoeuer
is
taught
me
by
the
holy
Catholike
church
,
the
eternall
truth
of
God
the
Creatour
is
heereby
made
to
depend
vpon
the
determination
of
the
creature
.
Tertul.
Apologet
.
cap.
with
them
Godhead
stood
at
the
discretion
of
men
,
and
vnlesse
God
did
please
man
,
he
should
be
no
God
Hieron
.
in
Daniel
he
should
subiect
all
religion
to
his
owne
power
.
Gods
truth
is
sincere
and
certaine
in
it selfe
before
any
declaration
of
the
Church
.
we
poore
creatures
are
subiect
to
mistaking
and
errour
,
and
doe
not
so
certainly
vnderstand
that
truth
of
God
.
poore
creatures
poore
creatures
rich
creatures
We
are
the
seede
of
Abraham
;
t
t
cap.
9.28
.
We
be
Moses
disciples
;
u
u
vers.
41.
We
see
;
x
x
Ier.
8
8.
We
are
wise
,
and
the
law
of
the
Lord
is
with
vs
;
y
y
ca.
18.18
.
The
law
shall
not
perish
from
the
Priest
,
nor
counsell
from
the
wise
,
nor
the
word
from
the
Prophet
poore
creatures
rich
creatures
God
hath
ordained
and
appointed
the
same
to
be
a
skilfull
and
faithfull
mistresse
and
interpreter
,
to
assure
vs
both
what
is
his
word
,
and
what
is
the
true
meaning
of
it
.
rich
creatures
what
is
Gods
word
,
and
what
is
the
meaning
of
it
,
poore
creatures
the
gold-smith
the
touchstone
we
must
rely
vpon
the
churches
declaration
,
to
be
assured
which
bookes
of
Scripture
be
Canonicall
to
whom
the
words
of
God
were
committed
,
the
law
,
and
the
Prophets
,
and
the
Psalmes
Aug.
cont.
Gaudent
.
lib.
Christ
himselfe
hath
giuen
testimony
as
witnesses
of
himselfe
,
all
the
Scriptures
Aust.
in
Psa
Christian
faith
should
be
prooued
out
of
those
bookes
which
are
acknowledged
for
true
by
them
that
are
enemies
thereto
.
a
faithfull
Mistresse
he
should
not
beleeue
the
Gospell
except
the
authority
of
the
church
mooued
him
thereunto
the
churches
declaration
for
vnderstanding
the
Scripture
,
but
deceiue
men
and
leade
them
into
errour
,
draw
others
after
them
into
destruction
.
that
the
Pope
is
Christs
Vicar
and
head
of
the
Catholike
Church
;
that
there
is
a
purgatorie
fire
after
this
life
,
that
images
of
God
and
of
Saints
are
to
be
worshipped
;
that
praier
is
to
be
made
to
Saints
departed
,
and
their
intercession
to
bee
required
;
that
there
is
a
propitiatorie
sacrifice
daily
offered
in
the
Masse
for
the
sinnes
of
quicke
and
dead
the
Fathers
haue
most
plainly
taught
them
in
their
writings
,
and
expresly
condemned
of
heresie
most
of
the
contrary
positions
.
in
those
seuerall
questions
he
hath
before
prooued
which
he
thrusteth
in
by
the
way
,
we
vse
not
that
phrase
,
as
the
very
Creed
sheweth
;
following
therein
S.
with
others
,
who
hold
,
that
to
a
thing
,
is
to
make
it
our
Creatour
,
by
giuing
our
whole
heart
vnto
it
;
in
which
sense
we
beleeue
not
in
Saints
,
nor
in
the
Church
:
albeit
some
other
ancient
Doctors
,
take
the
words
to
not
so
precisely
,
but
say
that
we
may
the
Church
and
in
Saints
:
that
is
,
beleeue
certainly
that
the
church
is
the
onely
true
company
of
Christians
;
and
that
to
the
lawfull
gouernours
thereof
,
it
appe●taineth
to
declare
both
which
bookes
be
Canonicall
,
and
what
is
the
true
meaning
of
all
doubtfull
places
in
them
:
so
we
beleeue
the
Saints
in
heauen
to
heare
our
prayers
,
to
be
carefull
to
pray
for
vs
,
and
to
bee
able
to
obtaine
by
intreaty
much
at
Gods
hands
,
in
whose
high
fauour
they
liue
.
Thus
much
in
answer
vnto
that
which
M.
obiecteth
in
generall
.
Now
to
that
he
saith
in
particular
.
Greg.
Nazia
.
de
sp.
sancto
.
orat
It
is
one
thing
to
beleeue
in
any
one
,
another
to
beleeue
of
or
concerning
him
;
the
one
belongeth
to
the
Godhead
,
the
other
is
vsed
of
euery
thing
.
Yee
beleeue
in
God
,
beleeue
also
in
me
Hilar.
de
Trin.
lib.
vniting
himselfe
to
the
beleefe
of
God
,
he
vniteth
himselfe
also
to
his
nature
;
thereby
teaching
,
that
he
himselfe
is
God
for
that
they
who
beleeue
in
God
must
beleeue
in
him
.
Aug.
in
Ioan.
tract
&
de
ciu.
dei
.
l.
Euseb.
Emissen
.
Ruffin
.
Venant
.
in
symbol
.
Apost.
Elucidat
.
Catech.
Roman
.
c.
when
wee
say
wee
beleeue
in
God
the
Father
,
in
the
Sonne
,
in
the
holy
Ghost
,
this
phrase
of
speaking
doth
signifie
that
wee
so
beleeue
God
the
Father
,
the
Sonne
and
the
holy
Ghost
,
as
that
also
we
place
all
our
confidence
in
them
,
which
we
are
to
put
in
God
onely
,
and
not
increatures
,
of
which
notwithstanding
the
Church
consisteth
.
to
beleeue
in
a
thing
,
is
to
make
it
our
Creatour
,
by
giuing
our
whole
heart
vnto
it
,
some
ancient
Doctours
take
the
words
(
to
beleeue
in
)
not
so
precisely
,
but
say
that
wee
may
beleeue
in
the
church
and
in
Saints
I
beleeue
in
one
holy
Catholike
church
,
in
one
Baptisme
,
in
the
remission
of
sinnes
,
in
the
resurrection
of
the
body
,
in
the
life
eternal
To
beleeue
in
the
church
beleeue
certainly
in
the
Catholike
church
,
to
be
the
onely
true
company
of
Christians
,
the
Catholike
church
the
lawfull
gouernours
thereof
appertaineth
to
declare
both
which
bookes
be
Canonicall
,
and
what
is
the
true
meaning
of
all
doubtfull
places
in
them
beleeuing
in
Saints
wee
beleeue
the
Saints
in
heauen
to
heare
our
praiers
,
to
be
carefull
to
pray
for
vs
,
and
to
be
able
to
obteine
by
intreatie
much
at
Gods
hands
.
beleeue
in
Saints
Faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
Basil
.
Ethit
.
reg
If
whatsoeuer
is
not
of
faith
bee
sinne
,
and
faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
,
surely
whatsoeuer
is
beside
the
Scripture
of
God
,
because
it
is
not
of
faith
,
is
sinne
.
how
shall
they
call
vpon
him
,
in
whom
they
haue
not
beleeued
?
Grego
.
Moral
.
lib.
beleeue
that
the
Saints
in
heauen
heare
our
praiers
,
it
is
God
only
which
knoweth
the
hearts
of
all
the
children
of
men
?
sitteth
at
the
right
hand
of
God
,
and
o
o
Heb.
7.25
.
euer
liueth
to
make
intercession
for
vs
August
.
in
Psam
of
all
that
haue
beene
partakers
of
flesh
,
it
is
Christ
onely
in
heauen
that
maketh
intercession
for
vs
.
beleeuing
in
God
all
our
confidence
and
trust
to
be
placed
in
God
onely
.
he
beleeueth
not
in
God
that
placeth
not
the
confidence
of
all
his
happinesse
in
God
onely
.
beleeuing
in
Saints
Psalter
.
Mariae
.
Psal
O
Lady
,
in
thee
haue
I
hoped
,
deliuer
my
soule
from
mine
enemies
;
I
trust
in
our
Lady
for
the
sweetnesse
of
the
mercy
of
her
name
;
Because
I
haue
trusted
in
thy
grace
,
thou
hast
taken
away
from
me
euerlasting
reproch
:
O
our
Lady
,
thou
art
our
refuge
in
all
our
necessity
;
O
Lady
saue
mee
by
thy
name
.
beleeuing
in
God
is
the
giuing
of
our
whole
heart
vnto
him
,
I
confesse
vnto
thee
s
s
Ibid.
Psal
.
9.
beleeuing
in
Saints
He
chargeth
vs
first
Conceiued
by
the
holy
Ghost
(
saith
he
Heere
is
a
strange
exposition
of
the
Creed
.
Is
Christs
incarnation
perpetuall
,
and
not
yet
ended
?
then
it
is
true
to
say
,
that
Christ
is
not
yet
incarnate
;
as
we
may
say
truely
,
that
a
man
is
not
borne
,
vntill
his
birth
be
accomplished
and
ended
.
But
to
the
present
purpose
:
because
Christs
incarnation
began
at
his
conception
,
cannot
bread
be
turned
afterward
into
his
body
?
how
hangeth
this
together
?
Belike
he
meanes
therefore
it
cannot
afterward
be
made
of
any
other
thing
.
This
to
be
his
meaning
,
he
declares
in
the
question
of
the
Sacrament
;
but
it
is
too
too
simple
and
childish
.
For
we
hold
him
not
to
be
so
conceiued
by
bread
,
as
he
was
by
the
holy
Ghost
,
who
was
the
efficient
cause
of
his
conception
:
but
that
the
same
body
that
was
conceiued
by
the
holy
Ghost
,
is
made
really
present
in
the
Sacrament
,
by
transubstantiation
of
bread
into
it
,
which
hath
no
opposition
at
all
with
this
article
,
as
I
haue
more
largely
prooued
in
the
for
said
question
.
And
whereas
he
saith
farther
,
cleane
besides
the
purpose
of
this
article
,
we
grant
the
same
;
but
when
he
addeth
,
he
is
deceiued
:
for
the
greatest
body
of
all
others
,
(
which
is
the
highest
heauen
)
is
not
circumscribed
by
any
place
;
because
there
is
no
other
body
without
it
,
whose
extremities
might
compasse
in
,
and
circumscribe
that
body
of
the
highest
heauen
.
And
when
he
saith
,
he
makes
himselfe
but
a
common
mocking-stocke
vnto
euery
simple
Legician
,
who
knoweth
that
no
accident
such
as
euery
can
be
of
the
essence
and
nature
of
a
such
as
Christs
body
is
.
Neither
would
any
man
say
,
(
that
cared
what
he
said
)
that
to
be
circumscribed
in
a
place
is
essential
to
euery
quantity
,
when
all
that
be
quantities
,
haue
no
relation
vnto
any
place
:
neither
is
it
of
the
essence
of
any
quantity
to
be
actually
circumscribed
by
a
place
;
but
it
is
a
property
flowing
out
of
the
essence
of
one
only
kinde
of
quantitie
,
and
compassed
about
with
a
place
.
And
naturally
all
bodies
(
except
the
highest
heauen
)
haue
one
place
,
out
of
which
they
passe
when
they
come
into
another
:
but
by
the
omnipotent
power
of
God
,
any
body
may
be
separated
from
his
place
,
or
be
in
as
many
places
at
once
,
as
it
shall
please
God
to
seate
it
:
because
to
be
circumscribed
with
a
place
actually
,
is
a
meere
accident
vnto
a
substantiall
body
,
and
without
the
nature
of
quantity
;
and
God
may
not
without
blasphemy
be
disabled
to
separate
a
substance
from
an
accident
.
perpetuall
incarnation
to
be
made
of
any
other
thing
.
the
body
of
Christ
is
so
conceiued
by
bread
as
it
was
conceiued
by
the
holy
Ghost
,
who
was
the
efficient
cause
of
his
conception
:
Christs
body
hath
all
things
in
it
which
by
order
of
creation
belong
to
a
body
,
in
local
circumscription
can
no
way
be
seuered
from
a
body
,
it
remaining
a
body
locall
circumscription
heerein
is
deceiued
;
For
the
greatest
body
of
all
other
,
which
is
the
highest
heauen
,
is
not
circumscribed
by
any
place
,
because
there
is
no
body
without
it
to
circumscribe
it
.
quantum
inse
locall
circumscription
the
body
of
Christ
is
in
one
place
circumscribed
,
and
in
another
vncircumscribed
:
locall
circumscription
He
is
ascended
far
aboue
all
heauens
,
highest
heauen
locally
circumscribed
locall
circumscription
locall
circumscription
the
highest
heauen
makes
himselfe
a
common
mocking-stocke
to
euery
simple
Logician
,
quantity
is
the
common
essence
of
euery
body
,
that
no
accident
,
as
euery
quantity
is
,
can
be
of
the
essence
of
a
substance
as
Christs
body
is
.
to
be
the
subiect
of
quantity
,
or
indued
with
quantity
,
a
body
a
body
essentiall
properties
to
be
circumscribed
in
place
is
an
essentiall
property
of
euery
quantity
:
no
man
would
say
that
cared
what
hee
said
.
all
numbers
which
be
quantities
,
haue
no
relation
vnto
any
place
.
locall
circumscription
meere
accident
to
a
substantiall
body
to
be
circumscribed
,
Leo.
epist.
the
body
of
Christ
is
in
no
sort
without
the
truth
of
our
body
.
August
.
in
Ioan.
tract
spake
vpon
earth
,
and
yet
said
he
was
in
heauen
;
the
sonne
of
man
which
is
in
heauen
.
He
so
came
,
as
that
he
departed
not
from
thence
;
he
so
returned
,
as
that
he
did
not
forsake
vs
.
Why
do
ye
wonder
heereat
,
God
doth
this
.
For
man
according
to
his
body
is
in
a
place
,
and
departeth
from
the
place
,
and
when
he
is
come
into
another
place
,
is
not
in
that
place
from
whence
hee
came
:
but
God
filleth
all
things
,
and
is
whole
euery
where
,
and
is
not
conteined
in
●ace
of
place
.
By
this
is
confuted
also
his
second
instance
:
This
followeth
not
,
Chrysost.
lib.
de
sacerd.
because
it
is
in
both
places
at
once
,
as
in
expresse
tearmes
teacheth
See
more
of
this
in
the
question
of
the
blessed
Sacrament
,
where
August
.
in
Ioan
tract
He
is
ascended
into
heauen
,
and
is
not
heere
,
as
touching
the
presence
of
his
body
.
a
miracle
,
that
he
who
sitteth
aboue
with
his
father
,
at
the
very
same
instant
is
touched
with
the
hands
of
all
men
,
and
giueth
himselfe
to
them
that
will
receiue
and
embrace
him
.
Chrysost.
op.
imperf.
hom.
in
the
holy
vessels
,
not
the
true
body
of
Christ
,
but
the
mystery
of
his
body
is
contained
.
August
.
epist
after
a
certaine
maner
it
is
the
body
of
Christ
in
name
and
power
it
is
accounted
the
body
of
Christ
.
August
.
in
Psal.
Christ
did
in
some
sort
beare
himselfe
in
his
owne
hands
,
when
he
said
,
This
is
my
body
,
in
some
sort
,
or
after
a
sort
he
who
sitteth
at
the
right
hand
of
God
is
after
a
sort
touched
in
the
Sacrament
,
with
the
hands
of
all
the
partakers
thereof
the
miracle
Chrysost.
de
sacerd.
lib.
When
thou
seest
the
Lord
offered
,
the
Priest
leaning
to
the
Sacrifice
and
powring
foorth
praier
,
and
the
people
round
about
died
and
made
red
with
that
pretious
blood
,
doest
thou
thinke
that
thou
art
amongst
mortall
men
,
or
standing
vpon
the
earth
?
Art
thou
not
foorthwith
lift
vp
to
heauen
?
Doest
thou
not
cast
away
all
carnall
cogitation
,
and
with
pure
minde
behold
those
things
which
are
in
heauen
aboue
?
And
this
is
done
,
not
by
collusion
,
but
so
as
that
the
standers
by
with
open
eies
behold
all
that
is
done
.
see
his
answeres
to
those
authorities
:
Thirdly
,
he
reasoneth
thus
We
answer
:
that
the
persons
in
the
Church
are
and
euer
were
visible
,
euen
to
who
persecuted
them
;
but
the
inward
indowments
of
those
persons
:
that
is
,
their
faith
,
hope
,
and
charity
:
their
assistance
by
Gods
spirit
,
and
such
like
Christian
qualities
,
are
inuisible
&
to
be
beleeued
.
And
euen
as
a
man
is
truely
said
to
be
visible
,
though
he
consist
aswell
of
an
inuisible
soule
,
as
of
a
visible
body
:
so
the
Church
is
visible
,
for
the
vsible
persons
,
visible
teaching
and
administring
of
Sacraments
in
it
:
albeit
the
inward
qualities
of
it
be
not
visible
.
Origen
.
in
Cant.
hom
The
holy
Chatholike
church
is
the
company
of
Gods
saints
,
whom
he
hath
elected
in
Christ
before
the
foundations
of
the
world
,
Gregor.
in
Cantic
.
cap.
whom
he
hath
by
the
grace
of
his
foreknowledge
appointed
to
continue
with
him
for
euer
.
the
body
Spouse
of
Christ
:
e
e
Reuel.
5
9.
redeemed
sprinkled
with
his
bloud
,
g
g
Rom.
8
11.
quickened
by
his
spirit
,
h
h
Rom
5.19
.
iustified
by
his
obedience
,
i
i
2
Cor.
1.22
.
Eh●
.
1.13.14
.
2.
Tim.
2.19
.
sealed
to
The
Lord
knoweth
who
are
his
.
The
persons
in
the
Catholike
church
are
visible
,
but
their
indowments
are
inuisible
.
His
last
obiection
against
vs
out
of
the
Creed
,
is
:
That
is
not
the
meaning
,
vnlesse
you
adde
some
conditions
:
to
wit
,
if
I
haue
duly
vsed
the
meanes
ordained
by
our
Sauiour
for
the
remission
of
them
;
which
is
after
Baptisme
,
the
Sacrament
of
Penance
.
Item
,
if
I
keepe
(
as
Christ
willed
the
yong-man
to
keepe
)
Gods
commandements
,
or
(
at
the
least
)
if
I
doe
die
with
true
repentance
.
Now
whether
I
haue
done
or
shall
doe
these
things
required
of
me
,
I
am
not
so
well
assured
,
as
that
I
can
beleue
it
:
for
I
may
be
deceiued
therein
;
but
I
haue
or
may
haue
a
very
goood
hope
,
by
the
grace
of
God
to
performe
them
.
Neither
is
there
any
more
to
be
gathered
out
of
as
some
of
the
words
by
himselfe
heere
alleaged
doe
conuince
.
For
he
requireth
besides
faith
,
See
the
question
of
certainty
of
saluation
.
Note
also
by
the
way
,
the
vncertainty
of
of
doctrine
,
concerning
this
point
:
for
he
holdeth
that
and
that
doctrine
he
putteth
there
(
as
he
saith
himselfe
)
yet
heere
and
elsewhere
,
the
goodman
forgetting
himselfe
,
chargeth
vs
to
crosse
the
Creed
,
because
we
doe
not
wrest
faith
vp
to
so
high
a
straine
:
and
so
in
heate
of
quarelling
,
often
expoundeth
this
contrary
to
his
owne
rule
.
Now
for
proofe
of
opinion
heerein
(
whom
he
onely
citeth
)
take
these
two
sentences
for
the
two
points
be
speaketh
of
.
For
the
first
,
let
this
serue
De
bono
perseuer
.
cap.
De
correct
.
&
grat
.
cap.
(
and
out
of
danger
(
saith
this
holy
father
(
they
were
then
truly
iustified
)
and
that
finally
;
because
be
calleth
them
the
children
of
perdition
.
Thus
much
in
answere
vnto
that
,
which
obiecteth
against
our
religion
out
of
the
Creed
,
which
(
as
you
haue
seene
)
consisteth
wholly
vpon
his
owne
forced
exposition
,
and
vaine
illations
.
of
the
certainty
of
saluation
promise
,
b
b
Agust
.
in
Psal.
88.
is
sure
,
not
according
to
our
merits
,
but
according
to
his
owne
mercy
;
c
c
Iere.
31.34
.
I
will
forgiue
their
iniquities
,
and
their
sinnes
wil
I
remember
no
more
.
the
keeping
of
Gods
commandements
He
that
saith
he
knoweth
him
,
Gregor.
in
Ezechiel
.
hom.
he
that
saith
he
beleeueth
in
him
,
&
keepeth
not
his
commandements
,
is
a
liar
,
and
there
is
no
truth
in
him
.
e
e
Rom.
7.12
.
The
commandement
is
holy
and
iust
and
good
,
without
holinesse
no
man
shall
see
God
.
If
they
which
are
of
the
law
be
heires
,
then
faith
is
made
voide
,
and
the
promise
is
made
of
none
effect
.
therefore
it
is
of
faith
,
that
it
may
be
of
grace
not
of
workes
)
and
the
promise
may
be
sure
to
all
the
seed
,
if
hee
keepe
the
commandements
that
he
may
haue
a
very
good
hope
by
Gods
grace
to
performe
them
,
there
is
not
a
man
iust
in
the
earth
,
that
doth
good
and
sinneth
not
,
in
many
things
we
offend
all
,
in
Gods
sight
no
man
liuing
shall
bee
found
righteous
.
the
iust
the
iust
)
shall
liue
by
faith
August
de
ciu.
det
,
lib.
consisteth
rather
in
forgiuenesse
of
sinnes
than
in
perfection
of
vertues
.
we
turne
from
our
sinnes
,
and
conforme
our
will
to
Gods
will
,
and
abide
in
the
lap
of
the
Catholike
church
,
a
certaine
and
full
perswasion
so
high
a
reach
as
few
can
attaine
vnto
,
August
.
de
bono
perseuer
.
cap.
Of
life
euerlasting
,
which
God
that
cannot
lie
hath
from
euerlasting
promised
to
the
children
of
promise
,
no
man
can
be
secure
before
his
life
be
ended
,
which
is
a
temptation
vpon
earth
.
But
he
wil
make
vs
to
perseuere
in
him
vnto
the
end
of
this
life
;
to
whom
we
daily
say
,
Lead
vs
not
into
temptation
.
he
wil
make
vs
to
perseuere
in
him
to
the
end
of
our
life
,
to
whom
we
daily
say
,
Lead
vs
not
into
temptation
.
q
q
1.
Thess.
5.24
.
Faithfull
is
he
,
who
hath
called
you
,
who
will
also
doe
it
.
●e
corrept.
&
gratia
.
cap
we
are
to
beleeue
,
that
some
of
the
children
of
perdition
,
not
hauing
receiued
the
gift
of
perseuering
to
the
end
,
doe
begin
to
liue
in
faith
,
that
worketh
by
loue
,
and
for
a
while
doe
liue
faithfully
and
iustly
,
and
afterwards
doefall
away
.
Gregor.
Moral
.
l.
they
who
are
not
of
the
number
of
the
elect
,
doe
beleeue
but
only
in
shew
;
do
in
shew
onely
come
to
the
faith
of
the
kingdome
;
u
u
Ibid.
lib.
34.
cap.
13.
not
by
forced
exposition
or
vaine
illations
,
Hence
he
proceedeth
to
the
tenne
Commandements
.
But
before
I
follow
him
thither
,
I
may
not
omit
heere
to
declare
how
the
Doctors
doe
foully
mangle
,
and
in
manner
ouerturne
the
greatest
part
of
the
Creed
.
Obserue
first
,
that
according
to
their
common
doctrine
,
it
is
not
necessary
to
beleeue
this
Creed
at
all
,
because
it
is
no
part
of
the
written
word
:
secondly
,
that
doubteth
whether
it
were
made
by
the
Apostles
or
no
;
being
then
no
part
of
the
written
word
,
Cal.
lib.
2.
Instit.
cap.
16.
sess.
18.
not
made
by
the
Apostles
,
it
must
by
their
doctrine
be
wholly
reiected
.
Now
to
the
particulars
.
Concerning
the
first
article
they
doe
erre
many
waies
.
First
,
they
doe
destroy
the
most
simple
vnity
of
the
God-head
,
Confess
.
fidei
gener
.
by
teaching
If
the
diuine
nature
be
really
distinguished
into
three
,
there
must
needes
be
three
diuine
essences
or
natures
:
three
Gods
.
also
saith
In
actis
Serueti
.
pag.
Secondly
,
they
ouerthrow
the
Father
in
the
God-head
,
by
denying
the
Sonne
of
God
,
to
haue
receiued
the
diuine
nature
from
his
Father
:
as
Thirdly
,
how
is
God
almighty
,
if
he
cannot
do
all
things
that
haue
no
manifest
repugnance
in
them
?
But
he
cannot
after
the
opinion
of
diuers
of
them
,
make
a
body
to
be
without
locall
circumscription
,
or
to
bee
in
two
places
at
once
;
which
notwithstanding
some
others
of
them
hold
to
be
possible
,
In
colloq.
Marpurg
.
art.
29.
Li.
1.
cont.
Scargum
,
cap.
14.
Dialog.
de
corpore
Christi
.
pag.
94.
De
consil.
part.
2.276
.
as
Fourthly
,
though
we
beleeue
God
to
be
maker
of
heauen
and
earth
;
yet
neuer
none
but
blasphemous
held
him
to
be
true
authour
and
proper
worker
of
all
euill
done
vpon
earth
by
men
.
Such
neuerthelesse
bee
and
others
of
greatest
estimation
among
the
They
must
needes
hold
Christ
not
to
be
Gods
true
naturall
Son
,
which
denie
him
to
haue
receiued
the
diuine
nature
from
the
Father
:
againe
,
thy
make
him
according
to
his
God-head
inferiour
to
his
Father
.
Many
of
them
teach
,
that
Christ
was
borne
as
other
children
are
,
with
breach
of
his
Mothers
virginity
,
as
Vnione
Euangelij
part.
signifieth
no
lesse
in
harmo
.
sup.
Math.
vers.
Pontius
Pilate
(
with
a
great
band
of
his
followers
)
doth
toughly
defend
,
that
the
suffered
;
which
to
be
blasphemy
,
doth
prooue
in
his
booke
of
the
errours
of
Schollers
:
yet
with
all
them
that
hold
Christ
to
haue
beene
our
Mediatour
,
according
to
his
diuine
nature
,
can
hardly
saue
themselues
from
the
same
blasphemy
.
For
the
chiefest
ast
of
Christs
mediation
consisteth
in
his
death
:
if
then
the
God-head
did
not
suffer
that
death
,
it
had
no
part
in
the
principal
point
of
Christs
mediation
.
Hither
also
appertaine
all
these
their
blasphemies
,
to
wit
:
(
as
much
as
in
him
lay
)
the
Apostles
Creed
Caluin
Institut.
lib.
I
call
it
Apostolike
,
not
making
any
great
scruple
who
was
the
authour
of
it
.
Surely
by
the
generall
consent
of
the
ancient
writers
it
is
ascribed
to
the
Apostles
,
either
for
that
they
thought
it
in
common
written
,
and
set
foorth
by
them
,
or
for
that
they
thought
good
by
such
a
title
to
confirme
this
Briefe
,
which
is
faithfully
gathered
out
of
the
doctrine
deliuered
by
their
hands
.
Neither
doe
I
doubt
whencesoeuer
it
first
began
,
but
that
from
the
first
originall
of
the
Christian
Church
and
from
the
very
time
of
the
Apostles
it
tooke
place
,
as
a
publicke
and
generally
approoued
confession
.
Neither
is
it
likely
to
haue
beene
written
in
priuate
by
any
one
,
because
it
is
certaine
that
from
the
very
beginning
it
hath
beene
of
sacred
authority
amongst
all
godly
men
.
That
which
we
are
entirely
to
regard
,
is
without
all
controuersie
or
doubt
,
that
the
whole
story
of
our
faith
is
therein
briefely
and
distinctly
set
downe
,
and
nothing
contained
in
it
but
what
is
confirmed
by
sound
testimonies
of
the
Scripture
.
Which
vnderstood
and
knowen
,
it
is
bootlesse
for
a
man
either
much
to
trouble
himselfe
,
or
to
contend
with
any
other
concerning
the
authour
of
it
.
By
our
doctrine
it
is
not
necessary
to
beleeue
the
Creed
,
is
wholly
to
be
reiected
,
because
it
is
no
part
of
the
written
word
.
Protestant
Doctours
doe
foully
mangle
and
in
manner
ouerturne
the
greatest
part
of
the
Creed
.
they
doe
destroy
the
most
simple
vnity
of
the
Godhead
,
by
teaching
the
diuine
essence
to
be
really
distinguished
into
three
persons
.
vnity
of
essence
triality
of
persons
the
reality
of
distinction
August
.
de
haeres
.
ad
Quod
vultd
.
c.
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
are
but
one
and
the
same
person
,
really
distinguished
Tho.
Aquin.
sum
.
p.
there
is
in
God
a
reall
distinction
,
not
according
to
that
that
is
absolute
,
which
is
the
essence
,
but
according
to
that
that
is
relatiue
,
August
.
de
fide
a●
Pet.
diacon
.
c.
There
is
one
essence
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
wherein
the
Father
is
not
one
thing
,
the
Sonne
another
thing
,
and
the
holy
Ghost
another
thing
:
and
yet
personally
the
Father
is
one
,
the
Sonne
another
,
and
the
holy
Ghost
another
.
in
one
essence
there
are
(
really
)
three
persons
,
if
the
diuine
nature
bee
really
distinguished
into
three
,
there
must
needs
be
three
diuine
esserces
or
natures
.
into
three
into
three
persons
the
Sonne
of
God
hath
a
distinct
substance
from
the
Father
,
the
word
not
an
empty
or
idle
name
,
but
importeth
some
substantiall
thing
by
propriety
of
substance
;
that
it
cannot
bee
without
substance
that
proceeded
from
such
a
substance
,
and
was
sent
of
the
substance
of
the
Father
.
Whatsoeuer
the
substance
of
the
word
is
,
that
I
call
the
person
,
and
challenge
to
it
the
name
of
the
Sonne
;
and
whilest
I
acknowledge
him
the
Sonne
,
I
defend
him
to
be
a
second
to
the
Father
.
the
essence
the
personall
and
indiuiduall
existence
his
proper
substance
they
are
three
in
substance
,
but
in
accord
one
,
g
g
Ibid.
paulo
post
.
Tres
subst
iutias
esse
dixerunt
,
subsistentium
personas
per
substantias
edocentes
,
non
substantiam
patris
&
f●●ij
&
spiritus
sancti
diuersitate
dissimulu
essentiae
separantes
.
meaning
,
by
substances
the
persons
subsistent
,
not
separating
the
substance
of
the
Father
,
the
Sonne
and
the
holy
Ghost
,
by
diuersity
of
vnlike
essence
.
there
be
as
well
three
diuine
natures
as
there
be
three
persons
,
Christ
was
borne
with
the
breach
of
his
Mothers
virginity
,
Euery
man-child
that
first
openeth
the
wombe
shall
be
called
holy
to
the
Lord
.
Tertull.
de
carne
Christi
.
propè
finem
.
Origen
.
in
Luc.
hom
Ambros
.
in
Luc.
Hierom.
cont.
Pelag.
l.
the
virgin
Mary
was
both
a
virgin
,
and
not
a
virgin
:
a
virgin
as
touching
man
,
not
a
virgin
as
touching
child-bearing
August
.
de
fide
cont.
Manich.
cap.
shee
may
not
vnfitly
be
called
a
woman
in
respect
of
her
child-birth
,
and
a
virgin
for
that
she
know
not
the
company
of
man
,
neither
was
her
virginity
corrupted
by
bearing
child
.
the
Godhead
it selfe
to
suffer
chiefest
act
of
Christs
mediation
consisteth
in
his
death
.
If
then
the
Godhead
of
Christ
doe
not
suffer
that
death
,
it
hath
no
part
in
the
principall
act
of
Christs
mediation
.
Vigil
.
cont.
Eutych
.
lib.
God
suffered
by
vnion
of
person
,
but
in
propriety
of
nature
he
suffered
not
;
the
Godhead
did
beare
the
iniuries
of
the
passion
,
but
the
flesh
onely
did
feele
the
same
.
offering
himselfe
without
spot
vnto
God
by
his
eternall
spirit
It
is
worth
a
mans
labour
,
to
behold
their
goodly
variety
of
expositions
about
Christs
descending
into
hell
.
followed
of
our
Country-man
Apolog.
ad
Sanct.
and
so
the
haue
cast
it
cleane
out
of
their
Creed
:
but
they
are
misliked
of
many
others
,
who
had
rather
admit
the
words
,
because
they
be
found
in
Creed
,
and
also
in
the
old
Roman
Creed
expounded
by
but
they
doe
most
peruersly
expound
them
.
saith
,
that
Christs
suffering
of
the
paines
of
hell
on
the
Crosse
,
is
signified
by
these
words
:
but
he
pleaseth
not
some
others
of
them
;
because
Christs
suffering
and
death
also
,
goeth
before
his
descending
into
hell
,
and
the
words
must
be
taken
orderly
as
they
lie
.
diuers
of
them
will
haue
it
to
signifie
,
the
laying
of
Christs
body
in
the
graue
;
but
that
is
signified
plainely
by
the
word
,
Wherefore
some
others
of
them
expound
it
to
signifie
,
the
lying
of
his
body
in
the
graue
three
daies
,
which
approueth
as
the
best
;
but
it
is
as
wide
from
the
proper
and
literall
signification
of
the
words
,
as
can
be
.
For
what
likenesse
is
there
betweene
lying
in
the
graue
,
and
descending
into
hell
?
Besides
,
their
great
Rabbin
misliketh
this
exposition
,
as
much
as
any
of
the
rest
,
Lib.
2.
Instit.
cap.
16.
sess.
8.
and
calleth
it
and
others
cited
by
doe
say
,
that
Christs
soule
after
his
death
went
to
hell
,
where
the
Diuels
are
,
there
to
be
punished
for
our
sinnes
,
thereby
to
purchase
vs
a
fuller
redemption
;
which
is
so
blasphemous
that
it
needes
not
any
refutation
.
As
ridiculous
is
another
,
receiued
of
most
that
Christs
soule
went
into
Paradise
,
which
well
vnderstood
is
true
.
For
his
soule
in
hell
,
had
the
ioyes
of
Paradise
;
but
to
make
that
an
exposition
of
Christs
descending
into
hell
,
is
to
expound
a
thing
by
the
flat
contrary
of
it
.
All
these
and
some
other
expositions
also
,
the
haue
deuised
,
to
leads
their
followers
from
the
ancient
,
and
only
true
interpretation
of
it
:
to
wit
,
that
Christ
in
soule
descended
vnto
those
lower
parts
of
the
earth
,
where
all
the
soules
departed
from
the
beginning
of
the
world
,
were
detained
by
the
iust
iudgement
of
God
,
till
Christ
had
paied
their
ransome
;
and
were
not
admitted
into
the
kingdome
of
heauen
,
before
Christ
had
opened
them
the
way
thither
.
his
soule
descended
into
the
lowest
parts
of
the
earth
,
All
the
soules
departed
from
the
beginning
of
the
world
.
all
the
soules
Greg
Marti
.
Discouery
chap.
that
the
Patriarchs
and
other
iust
men
of
the
old
Testament
,
were
in
some
third
place
of
rest
,
called
Abrahams
bosome
,
or
Limbus
patrum
till
our
Sauiour
Christ
descended
thither
&
deliuered
them
from
thence
.
not
all
soules
a
place
of
rest
August
.
epist
he
could
no
where
in
Scripture
finde
hell
spoken
of
or
named
in
good
part
because
it
is
not
so
read
in
any
diuine
authority
,
therefore
Abrahams
bosome
,
which
is
an
habitation
of
quiet
rest
,
is
not
to
be
beleeued
to
be
any
part
of
hell
.
And
if
the
Scripture
had
said
that
Christ
being
dead
went
into
Abrahams
bosome
,
not
mentioning
bell
or
the
sorowes
thereof
,
I
woonder
if
any
man
would
dare
thereupon
to
say
that
hee
descended
into
hell
.
Idem
de
Genes.
ad
lit
.
l.
I
doe
not
finde
it
any
where
called
hell
,
where
the
soules
of
iust
men
doe
rest
;
and
I
doe
not
see
how
we
may
beleeue
that
Abrahams
bosome
is
in
hell
.
We
see
that
there
is
no
mention
made
of
hell
in
the
rest
of
the
poore
man
,
but
in
the
punishment
of
the
rich
.
the
Elysian
fields
Tertull.
cont.
Marc.
lib.
their
Christ
promised
to
the
Iewes
after
life
ended
,
rest
in
hell
,
in
Abrahams
bosome
did
determine
a
reward
of
rest
in
hell
for
them
that
obeied
the
law
and
the
Prophets
.
Origen
.
de
recta
in
deum
fide
dialog.
Abraham
was
in
hell
,
not
in
the
kingdome
of
heauen
;
For
by
that
they
talked
one
to
the
other
,
it
is
vnderstood
,
that
they
were
together
he
listeneth
not
to
the
great
gulfe
that
is
there
said
to
be
betwixt
them
the
middle
space
betwixt
heauen
and
earth
,
the
rich
man
is
to
lift
vp
his
eies
men
vse
to
lift
vp
their
eies
to
heauen
.
Tertul.
vt
supra
lib.
Hell
is
one
thing
,
and
Abrahams
bosome
is
another
,
because
it
is
said
,
that
a
great
depthis
betwixt
those
places
,
and
no
passage
betwixt
the
one
and
the
ether
,
and
the
rich
man
would
not
haue
lifted
vp
his
eies
,
being
far
off
,
but
to
a
higher
place
.
They
shall
come
from
the
East
,
and
from
the
West
,
and
from
the
North
,
and
from
the
South
,
and
shall
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
,
in
the
kingdome
of
God
.
Origen
.
in
Genes.
hom.
all
the
Saints
which
come
from
the
foure
parts
of
the
world
,
are
caried
by
the
Angels
into
Abrahams
bosome
.
August
.
Confess
.
lib.
Et
nuncille
viuit
in
sinu
Abraham
.
He
now
liueth
in
Abrahams
bosome
.
in
the
old
Roman
Creed
expounded
by
Ruffinus
,
We
are
to
know
that
in
the
Creed
of
the
Roman
church
it
is
not
added
that
he
descended
into
hell
,
neither
are
those
words
vsed
by
the
Easterne
churches
.
Iren.
adu
.
heres.
lib.
&
.
lib.
Synod
.
Roma
.
tom
Concil.
Constantin.
for
that
he
would
not
leaue
his
soule
in
hell
,
the
variety
of
expositions
that
learned
deuout
Authour
Durand
Durand
apud
Bellarm.
de
Christianima
.
cap.
Tho.
Aquin.
sum
.
p.
Bellarm.
de
Christianima
.
c.
probable
,
that
the
soule
of
Christ
did
verily
descend
to
all
the
places
of
hell
.
Tho.
Aqui.
vt
supra
art.
the
soule
of
Christ
was
so
long
in
hell
as
his
body
was
in
the
graue
Vig.
●o
.
Eutyc
.
lib.
that
for
those
three
daies
space
,
the
soule
of
Christ
was
in
hell
.
a
thing
impious
to
be
affirmed
,
e
e
Augst.
cont.
Felic
.
Arian
.
ca.
15.
Thom.
Aquin.
sum
.
pa.
it
behooued
that
Christ
should
goe
to
hell
,
because
he
came
to
beare
our
punishments
,
so
to
deliuer
vs
from
the
same
;
and
we
by
sinne
had
incurred
,
not
onely
bodily
death
,
but
also
going
to
hell
.
Bellerm
.
de
Christi
anima
,
cap.
the
soule
of
Christ
when
it
was
in
hell
was
in
a
place
of
punishment
,
but
yet
without
punishment
.
Nicol.
Causan
.
Excitat
.
lib.
the
passion
and
suffering
of
Christ
,
than
which
none
can
be
greater
,
was
the
like
as
of
the
damned
,
which
cannot
be
more
condemned
,
euen
vnto
the
paines
of
hell
;
and
that
Christ
would
suffer
that
paine
of
sense
and
feeling
,
correspondent
to
the
damned
in
hell
,
to
the
glory
of
his
father
.
Ferus
.
in
Math.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Andrad
.
Defens
.
fidei
Trident
.
lib.
is
quem
mox
Petrus
citat
,
Quoniam
non
dere●●quisti
an
man
in
inferno
.
&c.
Suarez
in
Thom.
Aqui.
p.
Christ
suffered
some
extrinsecall
paines
of
the
damned
in
hell
:
This
day
shalt
thou
be
with
me
in
Paradise
.
expound
a
thing
by
the
flat
contrary
of
it
,
they
doe
also
erre
.
For
whereas
a
resurrection
is
the
rising
vp
of
the
very
same
body
that
died
,
with
all
his
naturall
parts
:
they
denie
Christ
to
haue
taken
againe
the
which
he
shed
in
his
passion
;
Cal.
in
27.
Math.
Perkins
pag.
194.
In.
ca.
24.
Lucae
,
and
yet
is
the
bloud
one
notable
part
of
the
body
.
also
affirmeth
it
to
to
thinke
that
in
Christs
hands
and
feete
there
remaine
the
print
of
nailes
,
and
the
wound
in
his
side
,
notwithstanding
that
Christ
shewed
them
to
his
Disciples
,
and
offered
them
to
bee
touched
of
Saint
Thomas
.
they
doe
somewhat
dissent
from
the
truth
.
For
some
of
them
say
,
that
Christs
body
did
not
pearce
through
the
heauens
by
vertue
of
a
glorious
body
(
lest
they
should
thereby
be
compelled
to
grant
,
that
two
naturall
bodies
may
be
together
in
one
place
,
and
therefore
as
well
one
true
body
in
two
places
at
once
)
but
that
broad
gappes
were
made
in
the
lower
heauens
,
to
make
him
way
to
the
highest
,
which
is
very
ridiculous
,
and
more
against
true
Philosophy
:
they
say
also
,
1
Cor.
15.
vers.
21.
Coll.
1.18
.
Beza
.
inc
.
2.
Actorum
L.
1.
ar.
25.
de
concor
.
Caluinist
.
that
he
was
not
the
first
man
that
entred
into
the
possession
of
heauen
;
which
is
flat
against
the
Scriptures
,
that
call
Christ
the
of
the
dead
.
Thirdly
,
they
locke
Christ
so
closely
vp
in
heauen
,
that
they
hold
it
impossible
for
him
to
remooue
thence
at
any
time
before
the
last
iudgement
(
for
feare
they
should
otherwise
be
inforced
to
confesse
,
that
his
body
may
be
in
two
places
at
once
)
which
is
to
make
him
not
Lord
of
the
place
,
but
some
poore
prisoner
therein
.
And
as
for
Christs
they
are
not
yet
agreed
what
it
signifieth
.
Insti
.
c.
plainely
saith
,
that
(
as
holy
Scripture
very
often
doth
testifie
)
all
the
packe
of
them
doth
vtterly
denie
.
Thou
wilt
not
suffer
thine
holy
one
to
see
corruption
.
Aug.
de
.
ciu.
Dei
.
lib.
of
our
bodies
there
shall
nothing
perish
that
is
naturally
belonging
thereto
,
not
a
haire
of
our
head
shall
perish
.
an
old
wiues
dreame
August
.
de
.
ciui
dei
.
lib.
He
was
so
to
be
seene
of
them
,
as
that
he
might
be
knowen
.
Thereto
it
serued
,
that
to
them
handling
him
,
he
shewed
the
skarres
of
his
wounds
,
as
also
,
that
he
did
eate
and
drinke
,
not
for
want
of
food
,
but
by
that
power
whereby
he
could
so
doe
at
his
owne
pleasure
.
August
.
in
Psal
Handle
his
skarres
,
and
thou
shalt
perceiue
them
to
be
repaired
,
and
that
humane
infirmity
is
restored
to
immortality
.
August
epi.
he
gaue
it
immortality
,
but
tooke
not
from
it
the
nature
of
a
body
,
it
is
in
some
certaine
place
of
heauen
,
because
of
the
condition
of
a
true
body
.
Idem
in
Psal
the
heauens
being
made
open
for
him
.
Lift
vp
your
heads
,
O
yee
gates
Hieron
.
in
Psal
therby
is
set
foorth
Christ
ascending
to
heauen
Open
yee
the
entrances
of
heauen
,
let
the
euerlasting
entry
be
set
open
.
Behold
I
see
the
heauens
open
,
and
the
Sonne
of
man
slanding
at
the
right
hand
of
God
.
Philosophers
were
the
Patriarchs
of
heretikes
Beware
lest
any
man
spoile
you
through
Philosophy
and
vaine
deceit
,
through
the
traditions
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
according
to
Christ
.
Elias
in
a
whirlewind
ascended
into
heauen
.
appeared
vnto
Christ
in
glory
Limbus
patrum
it
is
the
subsistence
of
things
hoped
for
,
the
demonstration
or
euidence
of
things
which
are
not
seene
,
saw
the
day
of
Christ
,
and
was
glad
thereof
.
the
lambe
slaine
from
the
beginning
of
the
world
.
rose
from
death
,
to
die
no
more
,
a
locking
of
him
in
heauen
,
we
shall
not
haue
him
alwaies
with
vs
heauen
must
containe
him
vntill
the
time
that
all
things
bee
fulfilled
,
which
God
hath
spoken
by
the
mouth
of
all
his
Prophets
since
the
world
began
he
is
at
the
right
hand
of
God
,
hencefoorth
expecting
or
waiting
till
his
foes
be
made
his
footestoole
.
to
locke
vp
Christ
sitting
at
the
right
hand
of
his
father
,
no
longer
sit
at
the
right
hand
of
God
,
shall
continue
for
euer
,
and
shall
haue
no
end
,
hauing
all
iudgement
committed
vnto
him
,
in
that
he
is
the
Sonne
of
man
.
farre
aboue
all
Principalities
,
and
Powers
,
and
Might
,
and
Dominion
,
and
aboue
euery
name
that
is
named
,
not
onely
in
this
world
,
but
in
that
that
is
to
come
,
c
c
Mat.
28.18
.
giuing
vnto
him
,
all
power
both
in
heauen
&
in
earth
the
end
come
,
and
all
rule
and
authority
and
power
abolished
,
he
shal
deliuer
vp
the
kingdome
to
God
the
father
,
subiect
vnto
him
,
that
put
all
things
vnder
him
,
that
God
may
be
all
in
all
.
August
.
lib.
He
must
raigne
till
he
put
all
his
enemies
vnder
his
feet
,
because
there
shall
bee
no
cause
of
such
a
kingdome
,
as
haue
Princes
or
Captaines
of
armed
men
,
when
the
enemy
shall
be
so
subdued
as
that
he
cannot
rebell
;
for
it
is
said
indeed
in
the
Gospell
,
Of
his
kingdome
there
shall
be
no
end
,
according
to
that
he
raigneth
for
euer
;
but
according
to
that
we
warre
vnder
him
against
the
diuell
,
so
long
shall
this
warfare
be
,
till
he
put
all
his
enemies
vnder
his
feete
;
afterwards
it
shall
not
be
,
when
as
we
shall
enioy
euerlasting
peace
.
to
see
face
to
face
,
and
to
know
euen
as
we
are
knowen
,
g
g
August
.
de
Trin.
lib.
1.
ca.
10.
but
he
also
as
our
Priest
,
hauing
taken
for
vs
the
forme
of
a
seruant
,
shall
be
subiect
to
him
,
who
hath
subdued
to
him
all
things
,
that
as
he
is
God
,
he
may
haue
vs
subiect
together
with
himselfe
(
as
man
,
)
and
as
our
Priest
,
may
with
vs
be
subiect
to
himselfe
(
as
God
;
)
that
God
may
be
all
in
all
That
God
shall
then
render
vnto
euery
man
according
to
his
workes
,
all
the
packe
of
them
doth
vtterly
deny
.
God
shall
render
vnto
euery
man
according
to
his
workes
.
that
no
man
deceiue
himselfe
;
for
whatsoeuer
a
man
soweth
,
the
same
shall
he
reape
.
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
;
but
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
re●pe
euerlasting
life
.
the
houre
shall
come
when
all
that
are
in
their
graues
shall
heare
his
voice
,
and
shall
come
foorth
;
they
that
haue
done
good
,
to
the
resurrection
of
life
;
and
they
that
haue
done
euill
,
to
the
resurrection
of
condemnation
.
iustified
freely
by
the
grace
of
God
,
throuh
faith
in
the
blood
of
Christ
Gregor.
in
Psal.
paenitent
.
If
the
blisse
of
the
Saints
be
mercy
,
and
be
not
purchased
or
gotten
by
merits
,
how
shall
that
stand
which
is
written
;
Thou
shalt
render
vnto
euery
one
according
to
his
workes
?
If
it
be
rendred
according
to
workes
,
how
shall
it
be
esteemed
mercy
?
But
it
is
one
thing
,
to
render
according
to
workes
;
another
thing
to
render
for
the
workes
sake
.
For
when
it
is
said
,
according
to
workes
,
the
quality
it selfe
of
the
works
is
considered
,
that
whose
workes
appeare
good
,
his
reward
may
be
glorious
.
For
to
that
blessed
life
where
we
are
to
liue
with
God
,
and
of
God
himselfe
,
no
labour
or
paines
can
be
equalled
,
no
workes
may
be
compared
,
for
that
the
Apostle
saith
,
that
the
sufferings
of
this
time
are
not
worthy
of
the
glory
that
shall
be
reuealed
vpon
vs
.
August
.
de
grat
.
&
.
lib
arbit.
cap
when
he
shall
crowne
them
,
he
shall
crowne
them
,
not
as
our
merits
,
but
as
his
owne
gifts
,
and
his
followers
(
who
hold
must
consequently
deny
the
holy
Ghost
to
proceede
from
the
and
the
In
cap.
Isa.
&
in
as
hath
beene
elsewhere
prooued
.
Secondly
,
they
make
him
much
inferiour
vnto
the
other
persons
:
for
they
teach
in
their
and
elsewhere
Math.
v.
where
the
is
either
quite
excluded
from
part
with
the
Father
and
the
Sonne
,
or
at
most
,
must
be
content
with
the
third
degree
of
honour
.
we
make
the
holy
Ghost
much
inferiour
to
the
other
persons
.
that
the
Father
alone
is
to
bee
adored
in
the
name
of
his
sonne
.
the
Father
alone
the
Father
One
is
your
Father
,
who
is
in
heauen
,
There
is
one
God
and
Father
of
all
,
who
is
aboue
all
,
and
through
all
,
and
in
you
all
.
Our
Father
which
art
in
heauen
?
Origen
.
cont.
Cels
to
offer
praiers
to
God
only
by
Iesus
,
or
in
the
name
of
Iesus
.
the
title
of
Creatour
belongeth
only
to
the
Father
.
I
beleeue
in
God
,
the
Father
almighty
,
maker
of
heauen
and
earth
.
August
de
praedest
.
sanctor.
cap.
Inseparabilia
dicimus
●sse
opera
Trinitatis
the
workes
of
the
Trinity
are
inseparable
,
Origen
.
cont.
Cels
.
lib.
the
Father
is
the
primary
or
principall
worker
,
at
whose
commandement
the
world
was
created
by
the
Sonne
,
the
Sonne
did
obedience
to
the
Father
.
the
Father
is
called
the
first
degree
and
cause
of
life
,
and
the
Sonne
the
second
that
the
father
holdeth
the
first
ranke
of
honour
and
gouernment
,
and
the
sonne
the
second
et
in
reliq
Grace
and
peace
from
God
our
Father
,
and
from
our
Lord
Iesus
Christ
Blessed
be
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
,
Forsooth
at
most
the
holy
Ghost
must
be
content
with
the
third
degree
of
honour
.
First
,
where
as
there
is
but
church
,
as
the
Councel
of
expresly
defineth
following
sundry
texts
of
the
word
of
God
;
they
commonly
teach
that
there
be
two
churches
:
one
of
the
elect
;
another
of
both
good
and
bad
.
holy
.
Secondly
,
they
imagine
it
to
be
by
the
imputation
of
Christs
holinesse
to
the
elected
Bretheren
,
and
not
by
the
infusion
of
the
holy
Ghost
into
the
hearts
of
all
the
faithfull
.
Catholike
.
Thirdly
,
they
cannot
abide
the
name
in
the
true
sense
of
it
:
that
is
,
they
will
not
beleeue
the
true
Church
,
to
haue
beene
alwaies
visibly
extant
since
the
Apostles
time
,
and
to
haue
beene
generally
spread
into
all
countries
;
otherwise
they
must
needes
forsake
their
owne
church
,
which
began
with
and
is
not
receiued
generally
in
the
greatest
part
of
the
Christian
world
.
Finally
,
they
beleeue
no
Church
,
no
not
their
owne
in
all
points
of
faith
:
but
hold
that
the
true
Church
may
erre
in
some
principall
points
of
faith
.
How
then
can
any
man
safely
relie
his
saluation
,
vpon
the
credite
of
such
an
vncertaine
ground
and
erring
guide
?
may
they
not
then
as
well
say
that
they
do
not
beleeue
the
Church
:
because
they
doe
as
well
not
beleeue
it
,
as
beleeue
it
?
And
as
their
learned
Masters
doe
commonly
cassier
it
out
of
the
Creed
,
and
that
not
without
cause
.
For
by
the
vnderstanding
(
as
the
Apostles
did
)
all
good
Christans
whether
aliue
or
departed
this
world
,
they
that
deny
praier
and
for
the
haue
reason
to
reiect
the
common
society
and
enter
course
that
is
betweene
the
Saints
,
and
the
mutuall
honour
and
help
which
such
good
Christian
soules
doe
yeeld
and
afford
one
to
another
.
the
inuisible
church
the
church
August
.
in
Ioan.
epist.
tract
as
euill
humours
in
the
body
,
respects
change
not
the
natures
of
things
imagine
it
to
be
holy
,
by
the
imputation
of
Christs
holinesse
to
the
elected
brethren
,
and
not
by
the
infusion
of
the
holy
Ghost
into
the
hearts
of
all
the
faithful
:
the
first
fruits
of
the
spirit
,
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
;
for
they
shal
be
satisfied
.
we
cannot
abide
the
name
Catholike
in
the
true
sense
of
it
.
true
sense
?
That
is
they
will
not
beleeue
the
true
church
to
haue
beene
alwaies
visibly
extant
since
the
time
of
the
Apostles
.
the
true
sense
Cyril
.
Hierosci
.
Catechis
it
is
vniuersally
spread
thorow
the
whole
world
;
for
that
it
teacheth
vniuersally
all
doctrines
that
are
to
be
known
;
for
that
it
subiecteth
to
it
alkinde
of
men
for
that
it
healeth
all
kinde
of
sinnes
;
for
that
it
hath
in
it
all
kind
of
vertues
:
alwaies
visibly
extant
Ambros
.
Hexaem
lib.
The
church
hath
her
times
of
persecution
and
peace
,
it
seemeth
as
the
Moone
to
faile
,
but
it
faileth
not
;
it
may
be
ouershadowed
,
but
vtterly
faile
it
cannot
.
alwaies
visibly
extant
alwaies
visibly
extant
the
true
church
the
true
Church
the
true
church
being
generally
spred
into
all
countries
,
Beliarm
.
de
notis
eccles.
cap.
if
one
only
countrey
should
retaine
the
true
faith
,
yet
the
same
should
truly
and
properly
be
called
the
Catholike
church
,
so
that
it
might
cleerely
be
shewed
to
be
one
and
the
same
,
with
that
which
hath
been
at
any
time
or
times
ouer
the
whole
world
.
not
receiued
generally
in
the
greatest
part
of
the
Christian
world
,
the
Catholike
church
by
consanguinity
or
agreement
of
our
doctrine
,
Iren.
lib.
The
gospell
which
the
Apostles
preached
they
afterwards
by
the
will
of
God
deliuered
to
vs
in
the
Scriptures
to
be
the
foundation
and
pillar
of
our
faith
.
they
beleeue
no
church
in
all
points
of
faith
.
beleeue
any
church
in
all
points
of
faith
?
holy
catholike
Church
,
which
is
the
communion
of
Saints
:
the
foundation
and
pillar
of
our
faith
.
vncertaine
ground
and
erring
guide
one
holy
catholike
Church
learned
masters
doe
commonly
cashiere
out
of
the
Creed
the
addition
of
the
communion
of
saints
,
the
Saints
praier
to
saints
,
or
praier
for
soules
in
purgatorie
,
communion
of
Saints
Aug.
de
vera
relig.
cap
We
honour
them
with
loue
but
not
with
seruice
;
to
follow
them
by
imitation
,
not
to
adore
them
by
religion
,
they
know
vs
not
,
nor
are
acquainted
with
vs
,
those
that
are
in
heauen
,
and
those
that
are
in
earth
,
dead
in
Christ
rest
from
labours
and
sorrowes
It
is
not
easie
to
finde
what
is
their
setled
opinion
,
touching
theforgiuenesse
of
originall
sinne
in
Infants
.
Some
attribute
it
to
Baptisme
;
but
that
cannot
stand
with
their
common
doctrine
,
Others
say
,
that
God
without
any
meanes
doth
then
,
when
they
be
baptised
,
of
himselfe
immediately
iustifie
them
.
But
that
cannot
stand
in
their
owne
doctrine
,
because
Infants
want
the
instrument
of
faith
to
lay
hold
on
that
〈◊〉
then
offered
by
God
,
and
therefore
cannot
,
being
so
young
,
take
it
vnto
them
.
Others
will
haue
Infants
sanctified
in
their
mothers
wombe
,
by
vertue
of
a
couenant
,
which
they
suppose
God
to
haue
made
with
old
father
and
all
his
faithfull
seruants
,
that
their
seed
shall
bee
holy
.
But
this
is
most
phantasticall
,
and
contrary
to
the
Scriptures
and
daily
experience
:
for
was
the
sonne
of
promise
,
and
yet
his
sonne
was
areprobate
father
was
a
godly
Israelite
,
and
yet
affirmeth
,
Psal.
51.
that
he
himselfe
and
we
may
see
whole
Countries
now
turned
whose
ancestors
were
good
Christians
:
therefore
not
all
the
soules
of
the
faithfull
are
sanctified
in
their
mothers
wombes
.
Secondly
,
how
euill
soeuer
they
agree
about
the
remission
of
sinne
;
yet
there
is
a
perfect
consent
among
them
,
that
such
relikes
of
originall
sin
remaine
in
euery
man
baptised
and
sanctified
,
that
it
infecteth
all
and
euery
worke
he
doth
,
with
deadly
sin
:
yea
that
which
remaineth
is
though
it
be
not
imputed
to
the
partie
;
so
that
sinne
is
alwaies
in
them
,
though
their
sinnes
be
neuer
so
well
forgiuen
.
And
as
for
the
by
which
we
hold
all
sinnes
committed
after
Baptisme
to
be
forgiuen
;
they
doe
renounce
the
benefit
of
it
,
and
are
at
vtter
defiance
with
it
.
attribute
it
to
baptisme
according
to
the
purpose
of
the
grace
of
God
.
the
children
of
faithfull
parents
are
holie
.
This
is
most
phantasticall
and
contrary
to
the
Scriptures
and
daily
experience
.
Isaac
was
the
sonne
of
promise
,
and
yet
Esau
his
sonne
was
a
reprobate
,
and
many
children
of
Christians
afterwards
become
Turkes
:
Therefore
the
children
of
the
faithfull
are
not
sanctified
in
their
mothers
wombe
.
Dauids
father
was
a
godly
Israelite
,
and
yet
Dauid
affirmeth
that
hee
himselfe
was
conceiued
in
iniquities
.
conceiued
in
iniquitie
borne
in
sinne
Aug.
Enchir.
ca.
wee
are
borne
guilty
of
the
wrath
of
God
,
f
f
Eph.
2.3
.
the
children
of
wrath
the
wrath
of
God
abideth
vpon
vs
.
Sacrament
of
penance
if
any
man
sinne
we
haue
an
aduocate
with
the
Father
Iesus
Christ
the
iust
,
and
he
is
the
propitiation
for
our
sinnes
.
the
first
Apostle
of
the
doubted
thereof
or
no
,
let
his
successor
tell
you
,
who
answereth
letter
thus
&c.
Againe
,
many
of
them
teach
yea
,
some
of
them
are
so
gracelesse
,
as
to
say
yeeres
agoe
.
If
then
it
bee
not
necessarie
to
a
true
resurrection
,
to
rise
againe
with
the
same
why
is
it
necessarie
to
rise
againe
with
the
same
the
one
being
as
perfect
a
part
of
a
mans
body
as
the
other
?
Caluin
.
epist.
holy
fraudes
First
,
Captaine
holdeth
it
for
very
certaine
,
that
no
soule
doth
enter
into
the
ioyes
of
heauen
(
wherin
consisteth
vntill
the
day
of
doome
.
These
be
his
words
:
Whose
opinion
is
yet
better
than
was
his
predecessor
For
he
teacheth
in
many
places
,
Enarra
.
in
Gen.
cap.
In
Ecclesi
.
c.
Take
this
one
for
a
taste
.
Another
place
to
prooue
,
And
again
with
this
one
position
of
his
(
as
that
famous
historiographer
recordeth
)
ouerthrew
two
points
of
to
wit
for
they
are
so
fast
asleepe
,
that
they
cannot
heare
vs
:
and
For
they
in
Purgatorie
slept
also
so
soundly
,
that
they
felt
no
paines
.
A
meet
foundation
surely
to
build
such
false
doctrine
vpon
.
In
20.
Luc.
hom
.
35.
But
is
most
plaine
in
this
matter
,
who
ingeniously
confesseth
Finally
,
it
is
a
grosse
errour
of
theirs
,
to
thinke
that
euery
meane
godly
man
,
shall
be
then
made
equall
in
glory
with
the
Apostles
,
which
teacheth
;
whereas
cleane
contrary
c.
Petri
I
omit
heere
many
other
particularities
,
that
I
be
not
ouer
tedious
:
For
these
their
bickerings
against
the
very
principles
of
our
Christian
faith
,
(
not
leauing
any
one
article
of
our
Creed
vnskirmished
with
all
)
will
serue
any
indifferent
man
for
a
warning
,
to
beware
of
their
prophane
doctrine
,
that
leadeth
the
high
way
to
Infidelitie
.
They
vse
to
crie
out
much
against
the
Antichrist
of
for
corrupting
the
puritie
of
the
Gospell
,
as
the
wicked
did
against
the
adulterie
of
but
the
iudicious
Christian
may
easily
espie
,
them
themselues
to
be
the
true
fore-runners
of
Antichrist
indeed
,
by
their
so
generall
hacking
and
hewing
at
euery
point
of
the
ancient
Christian
faith
.
Thus
much
concerning
the
Creede
:
now
let
vs
passe
to
the
Commandements
.
blessed
rest
blessed
rest
Cal.
Instit.
l.
when
this
earthly
house
shall
be
dissolued
,
wee
haue
a
house
or
building
in
heauen
.
the
soule
separated
from
the
body
hath
the
presence
of
God
vnlesse
the
soules
seuered
from
their
bodies
did
still
retaine
their
being
,
and
were
capable
of
blissefull
glorie
,
Christ
would
not
haue
said
to
the
theefe
,
This
day
shalt
thou
be
with
me
inparadise
.
rashnesse
and
folly
,
further
to
search
concerning
things
vnknowen
to
vs
than
God
permiteth
vs
to
know
.
d
d
Scriptura
vbi
dixit
Christum
illis
praesentem
esse
&
eas
recipere
in
Paraedisum
vt
consolationem
percipiant
,
reproborum
verò
animas
cruciatus
quales
meritae
sunt
perpeti
,
non
vltra
progreditur
.
The
Scripture
,
haning
said
that
Christ
is
present
with
them
and
doth
receiue
them
into
Paradise
to
receiue
comfort
,
and
that
the
soules
of
the
reprobate
doe
suffer
the
torments
which
they
haue
deserued
,
goeth
no
further
.
Seeing
the
Scripture
euery
where
biddeth
vs
to
depend
vpon
the
expectation
of
Christs
comming
,
and
thither
doth
deferre
the
crowne
of
glory
,
let
vs
conteine
our selues
within
these
bounds
which
God
hath
prescribed
vnto
vs
,
that
the
soules
of
the
godly
hauing
ended
the
labour
of
this
warfare
doe
goe
into
blessed
rest
,
where
with
happy
ioy
they
expect
the
fruition
of
the
promised
glory
,
and
so
all
things
are
holden
in
suspense
vntill
Christ
our
redeemer
shall
appeare
.
into
Paradise
,
into
heauen
blissefull
glory
,
blessed
rest
,
the
presence
of
God
,
the
presence
of
Christ
,
all
things
are
holden
in
suspence
vntill
the
comming
of
Christ
,
And
that
so
all
things
are
holden
in
suspence
vntill
Christs
comming
,
Caluin
.
adu
.
Libertin
.
ca.
albeit
the
soules
of
the
faithfull
so
soone
as
they
are
separated
from
their
bodies
do
liue
with
God
,
and
doe
obteine
the
blessed
ioy
of
the
heauenly
kingdome
,
yet
the
perfect
happinesse
of
all
the
children
of
God
is
deferred
vntill
the
second
comming
of
Christ
.
Bell.
de
Rom.
Pont.
l.
that
the
soules
of
the
faithfull
shall
not
see
God
till
after
the
resurrection
.
Whatsoeuer
thy
hand
can
doe
,
doe
it
instantly
;
for
there
is
neither
worke
nor
inuention
,
nor
knowledge
,
nor
wisedome
in
hell
,
whither
thou
goest
Luth.
Eccl.
the
place
sheweth
that
the
dead
perceiue
nothing
;
for
there
is
there
no
cogitation
,
arte
,
knowledge
,
wisedome
.
Solomon
therefore
thought
,
that
the
dead
doe
sleepe
,
and
haue
no
sense
of
any
thing
.
The
dead
lie
there
,
not
reckoning
daies
or
yeeres
,
but
being
raised
vp
,
they
shall
seeme
to
haue
slept
a
verie
little
while
.
the
graue
be
that
secret
withdrawing
place
where
the
soules
are
conteined
,
and
which
is
as
it
were
the
graue
of
the
soule
,
without
the
compasse
of
this
corporall
world
,
as
the
earth
is
of
the
body
:
but
what
this
is
,
it
is
vnknowen
to
vs
.
Limbus
patrum
Luther
.
in
Gen.
c.
We
haue
a
grace
&
gift
,
euen
a
manifest
and
manifold
knowledge
concerning
death
and
life
:
for
we
are
sure
that
our
Sauiour
Iesus
Christ
sitteth
at
the
right
hand
of
God
the
Father
,
and
expecteth
vs
when
we
depart
out
of
this
life
.
Whensoeuer
therefore
we
die
,
we
goe
to
the
bishop
of
our
soules
,
who
receiueth
vs
into
his
hands
.
He
is
our
Abraham
,
whose
bosome
or
embracing
we
enioy
:
he
liueth
and
reigneth
for
euer
.
Death
in
Christ
is
not
bitter
as
it
is
to
the
wicked
,
but
it
is
the
changing
of
this
wretched
and
miserable
life
into
a
quiet
and
blessed
life
.
Many
places
of
Scripture
,
doe
prooue
that
after
death
wee
die
no
more
,
but
doe
simply
or
perfectly
liue
.
Peace
commeth
;
he
shall
rest
in
his
bed
,
whosoeuer
walketh
before
him
,
They
enter
not
into
death
,
into
purgatorie
or
hell
,
but
into
peace
.
seeing
it
is
certaine
that
the
soules
liue
and
are
in
peace
,
what
maner
of
life
or
rest
that
is
.
This
,
is
a
higher
and
harder
question
than
can
be
decided
by
vs
;
for
God
would
not
haue
vs
to
know
it
in
this
life
.
It
sufficeth
vs
to
know
that
our
soules
depart
not
from
our
bodies
to
danger
of
the
torments
or
paines
of
hell
,
but
that
there
is
a
chamber
prouided
for
them
where
they
may
sleepe
in
peace
.
But
yet
,
there
is
difference
betwixt
the
sleepe
or
rest
of
this
life
and
of
the
life
to
come
.
For
man
in
this
life
being
wearied
with
the
daies
labour
,
at
night
entreth
into
his
chamber
as
in
peace
,
that
there
he
may
sleepe
,
and
so
in
the
night
he
enioyeth
rest
,
and
knoweth
nothing
of
any
euill
either
of
fire
or
of
sword
.
But
the
soule
sleepeth
not
so
,
but
waketh
and
enioyeth
the
sight
,
and
heareth
the
speeches
of
the
Angels
and
of
God
.
Therefore
the
sleepe
in
the
life
to
come
is
more
profound
than
in
this
life
,
and
yet
the
soule
liueth
in
the
presence
of
God
.
liueth
in
the
presence
of
God
,
He
that
sleepeth
a
naturall
sleepe
,
knoweth
nothing
of
those
things
that
are
done
in
his
neighbours
house
,
and
yet
he
liueth
,
though
contrarie
to
the
nature
of
life
he
perceiue
nothing
in
his
sleepe
.
The
same
shall
come
to
passe
in
that
life
to
come
,
but
in
other
and
better
sort
.
As
therfore
the
mother
bringeth
the
childe
into
the
chamber
,
putteth
it
into
the
swadling
clouts
,
not
to
die
,
but
sweetly
to
sleepe
and
rest
:
so
before
Christ
,
and
much
more
since
Christ
,
all
the
soules
of
the
faithful
did
and
do
enter
into
the
bosome
of
Christ
.
bosome
of
Christ
that
ghosts
and
apparitions
of
spirits
were
very
common
in
Popery
,
and
that
the
soules
of
the
dead
,
as
they
were
thought
to
bee
,
did
make
much
stirre
and
trouble
after
buriall
,
and
tell
why
either
they
were
condemned
,
or
for
the
time
tormented
in
Purgatory
fire
;
and
heereupon
solicited
their
neighbours
,
kinsfolke
,
and
friends
to
helpe
them
in
that
miserie
,
and
that
the
vsuall
maner
was
,
that
they
requested
either
some
vowes
to
be
paid
which
they
had
made
to
the
Saints
,
or
that
Masses
and
sacrifices
to
such
a
number
might
be
performed
for
them
,
whereby
the
opinion
of
Purgatorie
and
of
the
Masse
woonderfully
increased
,
to
the
great
aduantage
and
gaine
of
the
Priests
Sleidan
.
Comment.
lib.
when
Luthers
doctrine
began
to
be
knowen
,
and
had
gathered
some
strength
,
these
ghosts
and
apparitions
by
little
and
little
vanished
away
.
For
Luther
teacheth
,
out
of
the
holy
Scriptures
,
that
the
soules
of
the
dead
are
at
rest
,
and
do
wait
for
the
last
day
of
iudgement
and
that
those
stirres
and
fearefull
noises
and
sighes
were
caused
by
Satan
,
who
omitteth
no
occasion
to
confirme
in
mens
mindes
vngodly
deuotions
and
false
opinions
,
and
to
extinguish
the
benefit
of
Christ
our
Sauiour
.
Aug.
in
Psal.
How
many
thinke
you
would
willingly
be
Christians
,
but
doe
stumble
and
are
offended
at
the
euill
behauiour
of
them
that
are
Christians
?
euery
meane
godly
man
shall
at
the
last
day
bee
made
equall
in
glory
with
the
Apostles
,
Luther
.
in
Pet.
c.
brotherhood
is
for
that
Christians
ought
to
be
one
amongst
another
as
brethren
,
and
not
make
any
difference
at
all
;
for
we
all
in
common
haue
one
Christ
,
one
baptisme
,
one
faith
,
one
treasure
.
I
cannot
bee
of
more
woorth
than
thou
,
and
what
thou
hast
,
I
haue
the
same
also
.
Christ
is
mine
as
well
as
S.
Bernards
;
and
S.
Frances
hath
no
more
right
to
Christ
than
thou
.
All
we
that
are
Christians
haue
one
brotherhood
which
wee
haue
atteined
in
baptisme
,
whereof
no
Saint
hath
more
than
thou
and
I.
For
with
what
price
he
was
redeemed
,
with
the
same
was
I
redeemed
.
It
cost
God
no
lesse
for
me
than
for
the
greatest
Saint
;
onely
hee
hath
perhaps
better
laid
hold
of
this
treasure
,
that
is
,
hath
stronger
faith
than
I.
life
euerlasting
Aug.
de
Sanct.
Virgin
.
cap.
Hiero.
cont.
Iouinian
.
lib.
Gregor.
Moral
.
lib.
omitted
many
other
particularities
,
that
he
might
not
be
ouer
tedious
:
saith
Master
None
of
the
counsels
of
perfection
are
enioyned
in
the
tenne
Commandements
,
though
for
some
affinitie
they
may
be
reduced
to
some
of
them
.
For
example
:
It
is
commanded
that
that
is
,
to
take
any
of
my
neighbours
goods
against
his
will
;
but
to
giue
away
all
my
own
to
the
poore
,
is
beyond
the
compasse
of
the
law
:
so
likewise
it
is
commanded
not
to
commit
adulterie
,
but
wee
are
not
commanded
to
vow
perpetuall
chastitie
and
obedience
.
Such
offices
only
that
are
necessarily
required
to
the
performance
of
any
Commandement
,
are
comprehended
within
the
same
,
but
no
others
;
though
some
men
take
occasion
of
the
Commandement
,
to
treat
of
the
counsels
of
perfection
.
The
law
of
the
Lord
is
a
perfect
law
,
all
the
heart
,
all
the
minde
,
all
the
soule
,
all
the
strength
,
It
is
commanded
that
I
shall
not
steale
,
but
to
giue
all
mine
owne
to
the
poore
is
beyond
the
compasse
of
the
law
.
Who
required
these
things
at
your
hands
?
Goe
,
sell
all
that
thou
hast
and
giue
to
the
poore
,
and
thou
shalt
haue
treasure
in
heauen
,
&
come
and
follow
me
where
there
is
no
law
,
there
is
no
sinne
,
We
are
not
commanded
to
vow
pertuall
chastitie
and
obedience
.
Such
offices
onely
as
are
necessarily
required
to
the
performance
of
any
commandement
,
are
comprehended
within
the
same
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
,
saith
M.
Hee
concludeth
out
of
Deuteronomy
Hence
he
will
haue
it
to
follow
,
First
if
the
be
there
prohibited
,
and
then
according
to
his
owne
exposition
,
then
it
followeth
most
cleerely
,
that
there
is
no
probibition
for
either
making
or
worshipping
the
Images
of
any
Saints
;
and
therefore
with
a
very
euill
conscience
doth
he
wrest
the
commandement
against
them
.
Secondly
I
say
,
though
God
had
forbidden
vs
to
worship
Images
,
yet
doth
it
not
follow
therof
,
that
we
must
not
worship
God
For
as
God
is
euery
where
;
so
may
he
be
worshipped
in
all
places
,
and
as
wel
at
or
before
an
Image
,
as
in
the
Church
,
and
before
the
communion
table
.
Thirdly
,
we
make
no
Images
to
expresse
the
nature
of
God
,
which
is
a
spirit
,
and
cannot
be
represented
by
lines
and
colours
,
but
onely
allow
of
some
such
pictures
,
as
set
out
some
apparitions
of
God
,
recorded
in
the
not
doubting
but
that
such
workes
of
God
,
may
aswell
be
expressed
in
colours
to
our
eies
,
as
they
are
by
words
to
our
eares
and
vnderstanding
.
Lastly
,
touching
religious
worship
to
bee
done
to
Saints
or
pictures
,
Analog●n
.
the
cauilling
consisteth
principally
in
the
diuers
taking
of
the
word
For
it
is
and
principally
signifieth
the
worship
onely
due
to
God
;
in
which
sense
to
giue
it
to
any
creature
were
Idolatrie
:
but
it
is
also
with
the
best
authors
taken
some
other
time
,
to
signifie
a
worship
due
to
creatures
,
for
some
supernaturall
vertue
or
quality
in
them
;
and
in
this
sense
to
tearme
it
detestable
Idolatry
,
is
either
detestable
malice
,
or
damnable
ignorance
.
And
whereas
(
he
saith
)
that
common
reason
teacheth
,
that
they
who
adore
God
in
Images
,
do
binde
God
&
his
hearing
of
vs
,
to
certaine
things
and
places
:
I
say
the
contrarie
,
that
God
may
be
worshipped
in
all
places
;
but
we
rather
chuse
to
worship
him
in
Churches
and
before
Images
,
than
in
other
places
,
because
the
sight
of
such
holy
things
,
doe
breed
more
reuerence
and
deuotion
in
vs
,
and
better
keepe
our
mindes
from
wandring
vpon
vaine
matters
.
If
we
taught
that
God
could
bee
worshipped
no
where
els
,
or
by
no
other
meanes
,
then
he
had
not
lied
so
loudly
.
thogh
God
do
forbid
to
worship
images
,
yet
he
doth
not
therfore
forbid
vs
to
worship
God
in
or
at
Images
,
for
at
God
is
euery
where
,
so
may
he
be
worshipped
in
all
places
,
and
as
well
at
or
before
an
Image
,
as
in
the
Church
or
before
the
communion
table
,
Ioseph
.
Ant.
Iudaic.
l.
See
of
Images
.
sect.
because
no
place
is
void
of
God
,
neither
is
he
included
any
where
,
and
therefore
they
might
as
wel
worship
him
neerer
hand
before
those
calues
as
in
the
temple
and
before
the
sanctuary
at
Ierusalem
.
they
make
no
Images
to
expresse
the
nature
of
God
,
but
onely
to
set
foorth
some
apparitions
of
God
recorded
in
the
Bible
such
works
of
God
may
aswell
be
expressed
in
colours
to
our
eies
,
as
they
are
by
words
to
our
eares
and
vnderstanding
,
the
works
of
God
the
person
of
God
.
religious
worship
Aug.
de
vera
relig.
ca.
obliging
and
tying
of
our
soules
to
God
onely
God
onely
Lactan.
Instit.
l.
there
is
no
other
religion
to
be
holden
but
towards
God
onely
.
Aug.
cont.
ep.
Pelag.
lib.
Christians
are
with
dutie
of
religion
to
serue
God
only
Idem
cont.
Faust
.
Manich.
lib.
Apostle
forbiddeth
worship
of
religion
to
be
giuen
to
any
creature
.
Idem
de
eiu
.
dei
,
l.
seruice
of
religion
is
that
which
the
Greekes
call
which
true
piety
yeeldeth
to
God
onely
.
we
are
not
to
make
a
religion
of
the
worship
of
dead
men
,
and
that
wee
are
to
honour
them
for
imitation
,
not
to
worship
them
for
religion
.
the
best
authours
The
word
religious
is
ambiguous
,
and
principally
signifieth
the
worship
onely
due
to
God
;
but
it
is
taken
some
other
time
to
signifie
a
worship
due
to
creatures
.
abominable
idolatries
Greg.
de
Valent
.
de
idolat.
lib.
Cypria
.
de
exhort
.
martyr
.
ca.
Quod
Deus
solus
coiēdus
sit
that
God
onely
is
to
bee
worshipped
,
o
o
Origen
.
cont.
Cels
.
lib.
1.
Epiphan
haer
Collyrid
.
Sit
in
honore
Maria
:
Pater
,
Filius
,
Sp.
Sact
adoretur
:
Marian
nemo
adoret
.
Let
Mary
be
in
in
honour
;
elt
the
Father
,
Sonne
,
and
holy
Ghost
bee
worshipped
,
but
her
let
no
man
worship
Ambros
.
de
Sp.
Sancto
,
l.
Marie
was
the
temple
of
God
,
but
not
God
of
the
temple
;
and
therefore
he
onely
is
to
be
worshipped
who
wrought
in
the
temple
.
Religious
worship
doth
sometimes
signifie
a
worship
due
to
creatures
for
some
supernaturall
vertue
or
qualitie
in
them
.
supernaturall
vertue
or
qualitie
religious
worship
supernaturall
vertue
or
qualitie
in
them
.
religious
worship
religious
worship
they
doe
not
binde
God
and
his
hearing
of
vs
to
certaine
things
and
places
,
because
they
hold
that
God
may
be
worshipped
in
all
places
,
the
sight
of
such
holy
things
doth
breed
more
reuerence
and
deuotion
in
vs
,
and
better
keepe
our
mindes
from
wandering
vpon
vaine
matters
.
the
yoaking
of
an
oxe
and
an
asse
Lactant.
Inst.
l.
a
thing
vndoubted
,
that
where
Images
are
,
there
is
no
religion
,
But
let
vs
heare
the
end
of
his
discourse
:
thus
he
argueth
:
This
exposition
is
false
,
vnlesse
they
worship
it
with
diuine
honor
.
But
goe
on
:
First
,
heere
is
leaping
from
the
Commandements
to
the
Sacraments
,
which
is
out
of
order
:
secondly
,
I
returne
his
argument
vpon
himselfe
.
To
their
seruice
and
in
the
administration
of
the
intention
is
required
:
for
if
he
intend
to
serue
the
Diuell
,
and
by
giuing
them
the
communion
to
binde
them
the
faster
to
him
;
then
do
they
(
in
saying
to
his
praiers
,
and
receiuing
the
communion
at
his
hands
)
ioine
with
him
in
the
Diuels
seruice
.
Now
they
haue
no
more
certaintie
of
their
meaning
,
than
wee
haue
of
our
intention
:
yea
much
lesse
of
many
of
them
,
who
are
mad-merry
fellowes
,
and
care
not
greatly
whereabout
they
go
,
nor
what
they
intend
:
must
they
therefore
flie
from
their
diuince
seruice
and
holy
communion
,
because
they
be
not
certaine
of
their
intention
therein
?
Surely
they
should
,
if
his
reason
were
ought
woorth
.
But
in
such
cases
we
must
perswade
our selues
that
Gods
doe
their
dutie
,
vnlesse
we
see
great
cause
to
the
contrarie
;
and
thereupon
are
we
bold
to
doe
our
dutie
to
the
blessed
Sacrament
:
If
he
should
faile
in
his
,
yet
our
intention
being
pure
to
adore
Christs
holy
bodie
onely
,
and
nothing
else
there
,
we
should
formally
be
the
true
worshippers
of
Christ
,
though
materially
we
were
mistaken
in
that
host
;
which
to
tearme
Idolatrie
,
is
to
stile
our
Sauiour
Iesus
Christ
an
Idoll
,
and
therefore
blasphemy
in
the
highest
degree
.
They
that
worship
they
know
not
what
,
do
worship
an
idoll
vnlesse
they
worship
it
with
diuine
honor
.
They
that
worship
they
know
not
what
,
doe
worship
an
idoll
.
with
diuine
honor
the
Papists
in
worshipping
the
Sacrament
doe
worship
with
diuine
honour
they
know
not
what
:
Therefore
they
worship
an
idoll
.
Bellarm.
de
Sacra
.
in
Gen.
ca
without
the
Priests
intention
in
consecration
to
doe
that
which
the
Church
doth
.
madde
merry-fellowes
that
care
not
greatly
whereabout
they
goe
we
must
perswade
our selues
that
Gods
Ministers
doe
their
dutie
,
vnlesse
wee
see
great
cause
to
the
contrarie
.
duty
to
the
blessed
Sacrament
it
is
idolatrie
in
the
Sacrament
to
worship
for
Christ
,
that
which
is
not
Christ
.
yet
our
intention
being
pure
to
adore
Christs
holy
body
onely
,
and
nothing
else
,
we
shall
be
formally
the
true
worshippers
of
Christ
,
though
materially
we
be
mistaken
in
that
host
.
formally
we
shall
be
true
worshippers
of
Christ
,
but
materially
we
shall
be
idolaters
,
Humphred
.
de
vita
&
obitu
Iuelit
,
pa.
that
the
faith
of
a
lay
man
worshipping
an
Host
that
is
not
consecrated
;
though
it
be
an
erroneous
faith
,
yet
sufficeth
to
saluation
;
and
that
a
man
by
an
erroneous
faith
may
merit
,
although
it
fall
out
that
he
worship
the
diuell
.
The
time
will
come
,
that
whosoeuer
killeth
you
,
will
thinke
that
he
doth
God
seruice
.
(
formally
)
e
e
Act.
22.3
.
zealous
towards
God
,
not
knowing
(
materially
)
what
they
did
.
Aug.
epist
Whatsoeuer
they
did
in
their
turbulent
rashnesse
and
furie
,
they
thought
they
did
it
in
behalfe
of
the
Church
of
God
.
the
true
worshippers
doe
worship
God
,
not
onely
formally
in
spirit
,
but
also
materially
in
truth
.
to
worship
they
knew
not
what
of
whom
was
saluation
,
was
to
know
what
they
did
worship
.
knowledge
is
eternall
life
in
the
want
of
knowledge
is
perdition
and
destruction
.
(
materially
an
Idoll
stile
our
Sauiour
Iesus
Christ
an
idoll
,
for
blasphemie
in
the
highest
degree
.
His
third
obiection
is
out
of
the
fourth
Commandement
,
(
as
he
saith
(
saith
be
Doth
not
the
Church
of
also
prescribe
the
Natiuitie
of
our
Sauiour
,
and
of
the
feasts
of
the
Apostles
,
and
many
others
to
be
kept
holy
,
and
command
that
no
man
worke
in
the
affaires
of
their
calling
those
daies
?
doth
their
owne
church
also
erre
therein
?
How
say
you
then
to
the
church
of
the
Israelites
,
which
kept
the
feasts
of
and
of
the
as
straightly
and
with
as
much
solemnitie
,
as
they
kept
the
Lords
was
it
also
mis-led
to
the
breach
of
Gods
commandements
?
or
must
we
not
rather
thereby
learne
,
that
six
daies
in
the
weeke
,
were
at
the
first
left
vs
free
to
labour
in
;
but
yet
so
,
that
by
the
decree
and
commandement
of
our
spirituall
Gouernours
,
any
of
them
might
(
vpon
iust
occasion
)
be
made
festiuall
,
and
thereupon
euery
good
christian
bound
to
keepe
them
,
by
their
obedience
vnto
their
Gouernours
?
to
thinke
the
contrarie
is
a
high
point
of
as
straitly
and
with
as
much
solemntie
,
more
straitly
,
and
with
much
more
conscience
and
solemnitie
,
than
the
Lords
Sabbath
day
.
Bellar.
de
cultu
sanct.
l.
more
sacred
and
holy
than
other
daies
,
and
a
part
of
the
very
true
worship
and
seruice
of
God
.
it
is
not
in
the
power
of
any
creature
to
repeale
the
liberty
of
working
six
daies
,
Fourthly
(
saith
M.
It
is
very
false
to
say
that
children
must
obey
their
parents
for
if
parents
command
them
any
thing
either
against
Gods
law
or
the
Princes
,
they
must
not
obey
them
therein
.
And
touching
clandestine
and
priuie
Marriages
,
they
are
of
force
aswell
in
the
Church
of
as
in
the
Church
of
yea
more
too
.
For
by
the
Church
of
alwaies
they
haue
beene
forbidden
verie
seuerely
;
and
since
the
Councell
of
are
made
voide
and
of
no
force
,
where
the
Councell
can
be
published
.
Concerning
entring
into
religion
,
childrens
vowes
(
during
their
minoritie
)
may
be
annullated
and
made
of
no
force
by
their
parents
:
marry
,
when
they
come
to
riper
daies
,
if
their
father
stand
not
in
necessitie
of
their
helpe
,
they
may
forsake
him
to
follow
Christ
in
a
more
perfect
kinde
of
life
:
as
forsooke
their
father
and
followed
Christ
Children
,
obey
your
parents
in
all
things
,
for
that
is
well
pleasing
vnto
the
Lord
.
in
all
things
It
is
verie
false
to
say
,
in
all
things
Conc.
Trident.
sess
condemne
them
who
say
that
such
marriages
when
they
are
contracted
are
void
,
and
that
it
is
in
the
power
of
the
parents
either
to
ratifie
or
disanull
them
.
God
ioineth
not
such
together
,
that
they
marry
not
in
the
Lord
taking
wiues
for
their
sonnes
,
or
husbands
for
their
daughters
,
and
giuing
their
sonnes
and
daughters
in
marriage
,
taking
wiues
for
their
sonnes
taking
wiues
for
themselues
tooke
him
taking
of
a
wife
lest
Iacob
also
should
take
a
wife
of
the
daughters
of
Heth
,
that
he
tooke
him
to
wife
a
daughter
of
a
Canaanite
,
Multa
fieri
non
possunt
,
quae
tamen
facta
valent
:
Many
things
may
not
be
done
,
which
yet
stand
good
when
they
are
done
.
their
censers
were
holy
vnto
him
.
rashly
and
head-strongly
following
Christ
more
perfect
kinde
of
life
If
any
children
by
pretence
of
seruing
God
,
doe
forsake
their
faithfull
parents
,
thinking
it
iust
so
to
doe
,
and
shall
not
rather
yeeld
due
honour
vnto
them
,
to
reuerence
it
in
them
that
they
are
faithfull
,
accursed
be
he
.
saith
M.
Conc.
Gangrens
.
cap.
He
prooueth
it
thus
Their
doctrine
is
most
reasonable
and
godly
:
For
the
first
motions
to
sinne
,
are
rather
the
actions
of
the
euill
spirit
,
tempting
vs
to
euill
;
than
of
a
man
,
in
whose
minde
they
are
before
he
is
aware
of
them
;
and
who
assoone
as
he
beginneth
to
marke
them
,
disliketh
them
and
chaseth
them
thence
:
and
how
can
he
carrie
a
right
opinion
of
the
milde
goodnesse
of
God
,
that
thinketh
him
so
hastie
with
his
fraile
creature
man
,
as
to
punish
him
eternally
for
such
a
thought
,
as
is
thrust
into
his
minde
at
vnawares
,
and
may
come
vpon
him
in
his
sleepe
,
went
he
neuer
so
well
disposed
to
bed
?
See
more
of
this
in
the
question
of
originall
sinne
.
To
his
reasons
to
the
contrarie
,
I
answer
to
the
first
,
that
lust
with
consent
is
not
expresly
forbid
in
the
former
Commandements
,
but
the
act
of
adulterie
and
stealing
:
yet
,
it
might
well
haue
beene
reduced
vnto
them
,
as
it
is
in
the
other
Commandements
.
Neucrthelesse
,
because
our
frailty
is
more
prone
to
the
wicked
lust
of
concupiscence
,
and
desire
of
our
neighbours
goods
;
it
pleased
God
for
the
better
bridling
of
of
them
,
to
giue
vs
particular
precepts
against
them
;
specially
considering
,
that
it
was
also
very
hard
,
by
the
dimme
light
of
our
darkned
reason
,
to
discerne
them
to
be
such
capitall
sinnes
.
And
whereas
he
saith
,
that
the
Philosophers
knew
the
inward
consent
of
our
minde
,
without
any
exteriour
acts
to
be
mortall
sinne
:
I
take
him
to
speake
at
randome
,
and
more
than
he
can
prooue
.
Sure
it
is
,
that
many
learned
who
should
know
more
than
Philosophers
,
Cap.
5.28
.
&
29.
knew
not
so
much
:
as
may
be
gathered
out
of
and
out
of
vpon
the
Psalme
verse
owne
confession
rightly
vnderstood
witnesseth
the
same
:
(
saith
hee
Wherefore
it
was
verie
expedient
,
after
the
inhibition
of
the
acts
of
adulterie
and
theft
,
to
forbid
in
plaine
and
expresse
termes
,
the
lusts
and
desires
of
them
.
maketh
the
first
motions
to
sinne
,
the
actions
of
the
euill
spirit
,
euery
man
is
tempted
of
his
owne
lust
.
his
owne
lust
to
looke
vpon
a
woman
to
lust
after
her
,
Thou
shalt
not
commit
adulterie
Because
our
frailtie
is
more
prone
to
the
wicked
lust
of
concupiscence
,
and
desire
of
other
mens
goods
,
it
pleased
God
to
giue
particular
precepts
of
them
.
Specially
considering
that
it
is
very
hard
by
the
dimme
light
of
our
darkened
reason
,
to
discerne
them
to
be
such
capitall
sinnes
.
capitall
sinnes
by
the
dimme
light
of
our
darkened
reason
to
discerne
them
also
to
bee
such
capitall
sinnes
consent
of
minde
without
the
exteriour
act
.
that
the
Philosophers
knew
the
inward
consent
of
our
minde
without
any
exteriour
acts
to
be
mortall
sinne
:
mortall
sinne
knew
the
same
to
be
euill
Full.
Offic.
l.
nature
and
reason
shunneth
to
do
or
to
thinke
any
thinke
libidinously
or
licentiously
.
to
be
leaud
men
that
with
eger
minds
couet
after
venereous
pleasures
;
and
that
setting
aside
fornications
,
deflowrings
,
adulteries
,
incests
,
the
filthinesse
whereof
is
subiect
to
accusation
,
euen
the
perturbation
of
the
minde
in
wanton
loue
,
is
by
it selfe
a
filthy
thing
.
what
things
are
pernicious
in
their
increase
the
same
are
vitious
in
their
beginning
that
some
learned
Iewes
knew
not
so
much
.
Who
is
blinde
but
my
seruant
,
or
deafe
as
my
messenger
that
Isent
?
Who
is
blinde
as
the
perfect
,
and
blinde
as
the
Lords
seruant
?
Ioseph
.
Antiq.
Iudat●●
.
l
that
Antiochus
perished
for
that
he
went
about
to
make
spoile
of
the
treasures
&
offerings
of
the
temple
of
Diana
,
Only
to
will
or
intend
sacriledge
,
and
not
to
doe
it
,
seemeth
not
a
thing
woorthy
of
punishment
.
B●●l
de
Amiss
.
gr●●
&
s●at
.
p●●c
.
l.
that
the
inward
motion
is
no
sinne
,
vnlesse
it
do
outwardly
shew
or
bewray
it selfe
.
a
thing
should
〈◊〉
be
punished
vnless●
it
were
effected
;
as
though
,
the
issues
of
things
onely
were
punished
by
lawes
,
and
not
mens
counsels
and
purposes
of
them
.
the
inward
motion
is
no
sinne
,
If
I
haue
locked
vnto
or
regarded
iniquitie
in
my
heart
,
the
Lord
will
not
heare
,
The
Lord
will
not
impute
an
vniust
desire
for
sinne
if
it
be
onely
in
the
heart
.
Pauls
owne
confession
rightly
vnderstood
witnesseth
the
same
for
m
m
Rom.
7.7
.
saith
hee
,
I
had
not
knowen
concupiscence
to
haue
been
sinne
,
vnlesse
the
law
had
taught
it
to
be
sinne
.
where
no
law
is
,
there
is
no
transgression
I
allow
not
that
which
I
doe
;
for
what
I
would
,
that
doe
I
not
;
but
what
I
hate
,
that
do
I.
Aug.
cont.
epist
Pelag.
l.
&
●ont
.
Iulian.
l.
Catech.
Rom.
part.
by
light
of
nature
it
was
vnderstood
,
that
in
the
forbidding
of
adulterie
,
was
forbidden
the
lust
of
hauing
or
enioying
another
mans
wife
,
because
it
should
be
lawfull
to
haue
her
,
if
it
should
be
lawfull
to
desire
her
.
saith
M.
Either
simple
was
this
mans
iudgement
sometimes
,
or
else
most
peruersly
bent
to
deceiue
the
simple
.
For
God
speaketh
there
,
neither
of
the
reward
that
is
rendred
in
heauen
for
good
works
;
neither
of
any
reward
at
all
,
that
is
rendred
vnto
the
person
himselfe
that
keepeth
Gods
commandements
:
but
of
a
superaboundant
fauour
,
that
God
of
his
bountie
will
shew
vnto
thousands
of
others
,
for
one
mans
sake
that
loueth
him
and
keepeth
his
commandements
:
therefore
very
peeuishly
doth
he
draw
hence
any
thing
against
merits
.
See
the
seuenth
section
of
the
question
of
Merits
before
handled
.
And
to
begin
heere
where
M.
leaueth
,
to
shew
how
their
new
doctrine
and
inuentions
,
doth
crosse
and
make
void
the
commandements
of
God
.
First
in
that
,
we
gather
:
that
God
in
regard
of
his
Saints
(
who
so
holily
obserued
his
Commandements
)
doth
grant
vnto
vs
many
fauours
and
graces
:
also
,
for
else
God
would
not
punish
children
vnto
the
third
and
fourth
generation
,
for
the
offence
of
their
great
grand-father
,
vnlesse
their
punishment
serued
to
satisfie
for
their
ancestors
offence
:
hence
also
we
gather
,
that
otherwise
God
did
in
vaine
promise
to
fauour
thousands
for
their
sakes
that
keepe
the
Commandements
,
if
he
knew
well
that
there
should
be
none
such
.
Therefore
most
vngodly
is
that
position
of
the
and
which
alone
ouerthroweth
all
the
ten
Commandements
.
For
as
all
men
skilfull
in
the
true
nature
of
lawes
doe
hold
:
because
lawes
are
both
to
direct
our
actions
,
and
do
also
binde
euery
man
to
obserue
them
.
Now
what
reasonable
law-maker
will
beat
his
braine
to
direct
a
man
to
do
that
,
which
he
knoweth
before
hand
,
not
to
lie
in
the
mans
power
to
doe
?
and
as
tyrannicall
should
he
be
esteemed
,
that
would
binde
a
man
vnder
a
great
penaltie
,
to
doe
that
which
he
know
to
be
impossible
for
him
to
doe
.
Which
two
points
,
doth
in
one
sentence
confirme
,
Defid
.
cont.
Manich.
cap.
9.
saying
therefore
affirming
the
Commandements
not
to
be
possible
to
be
performed
,
doe
make
them
no
lawes
at
all
;
and
so
they
at
one
blow
,
do
beate
down
all
the
ten
Commandements
.
But
let
vs
come
to
the
particulars
.
to
the
obedience
of
faith
old
way
which
is
the
good
way
,
wherein
they
that
walke
shall
finde
rest
for
their
soules
.
the
old
way
to
shew
that
our
doctrine
crosseth
and
maketh
void
the
Commandements
of
God
.
First
,
in
that
he
promiseth
mercy
and
fauour
to
thousands
for
ones
sake
that
keepeth
his
Commandements
,
we
ga-gather
,
that
God
in
regard
of
his
Saints
,
who
so
holily
obserued
his
Commandements
,
doth
grant
vnto
vs
manie
fauours
and
graces
.
he
sheweth
mercy
that
the
satisfaction
of
one
may
serue
for
another
.
God
would
not
punish
children
to
the
third
and
fourth
generation
,
for
the
offence
of
their
great
grandfather
,
vnlesse
their
punishment
serued
to
satisfie
for
their
ancestours
offence
.
that
hate
God
.
Prepare
a
slaughter
for
the
children
for
the
iniquitie
of
their
fathers
,
some
men
doe
keepe
Gods
commandements
:
He
that
saith
,
I
know
him
and
keepeth
not
his
commandements
,
is
a
liar
,
and
the
truth
is
not
in
him
.
Though
thou
shouldest
bray
a
foole
in
a
morter
,
as
wheat
is
braied
with
a
pestell
,
yet
will
not
his
foolishnesse
depart
from
him
.
as
it
forbiddeth
vs
to
worship
false
Gods
:
so
doth
it
also
include
a
commandement
to
worship
aright
the
onely
true
God
,
which
is
done
principally
by
by
their
peruerting
of
many
articles
of
our
beliefe
(
as
hath
beene
shewed
)
haue
lost
the
true
and
by
their
new
certaintie
of
leaue
no
place
for
for
they
are
past
hope
of
saluation
,
1.
Epist.
5.
v.
3.
that
make
themselues
so
assured
of
it
as
they
doe
.
And
as
for
which
S.
Iohn
they
must
needs
confesse
themselues
to
be
farre
from
it
,
which
hold
that
to
be
impossible
:
and
with
the
principall
part
of
true
religion
(
which
consisteth
in
offering
a
true
,
reall
,
and
externall
sacrifice
vnto
God
,
as
in
that
question
hath
beene
prooued
)
they
are
at
vtter
defiance
.
to
beleeue
the
record
that
God
witnesseth
of
his
Sonne
,
that
God
hath
giuen
vnto
vs
eternall
life
,
and
this
life
is
in
his
Sonne
.
to
wait
with
patience
for
the
reueilling
of
that
which
God
hath
giuen
vs
.
those
good
works
which
God
hath
prepared
for
vs
,
wherein
to
walke
True
,
reall
and
externall
sacrifice
being
once
offered
,
he
hath
taken
away
our
sinnes
,
and
made
perfect
for
euer
them
that
are
sanctified
.
as
in
that
question
hath
beene
prooued
,
Touching
the
after
our
account
;
as
God
is
honoured
by
swearing
in
so
he
is
also
by
vowes
made
vnto
him
of
godly
and
religious
duties
,
which
the
Prophet
signifieth
,
when
he
saith
Heereupon
many
haue
,
and
doe
continually
vow
perpetuall
the
more
fully
and
freely
to
serue
God
:
which
holy
vowes
the
disallow
wholly
:
neither
doe
they
allow
of
any
other
vowes
,
for
ought
I
haue
heard
:
they
doe
therefore
diminish
the
seruice
of
God
,
and
pare
away
a
part
of
that
which
is
reduced
to
the
second
Commandement
.
And
whereas
wee
are
commanded
to
keepe
holy
the
day
,
which
is
principally
performed
by
hearing
(
attentiuely
and
deuoutly
)
that
diuine
seruice
,
which
was
instituted
by
Christ
,
and
deliuered
by
his
Apostles
,
which
is
the
they
may
not
abide
it
,
but
serue
God
after
the
inuention
of
their
owne
braines
,
with
a
mingle-mangle
of
some
old
,
some
new
,
odly
patched
together
.
which
he
had
receiued
of
the
Lord
.
Greg.
ep.
l.
the
Apostles
were
woont
with
the
Lords
praier
only
to
consecrate
the
sacred
host
,
De
cons.
dist
because
no
witnesse
heereof
is
brought
out
of
the
Gospell
.
Cyp.
l.
be
to
be
followed
therein
but
only
Christ
,
the
abomination
of
desolation
odly
patched
together
we
are
commanded
to
obey
our
Princes
,
as
well
as
our
parents
,
and
all
other
our
Gouernours
in
all
lawfull
matters
:
yet
the
Protestants
hold
,
that
our
Princes
lawes
doe
not
binde
vs
in
conscience
.
Is
Saul
also
amongst
the
Prophets
?
matters
shall
be
lawfull
God
knoweth
what
that
forcible
weapon
of
necessitie
will
driue
men
vnto
at
length
?
When
the
Fox
preacheth
,
beware
the
Geese
.
a
liar
must
beare
a
braine
.
teacheth
that
no
man
be
killed
by
priuate
authoritie
:
yet
hold
it
lawfull
to
take
armes
,
euen
against
their
lawfull
Princes
for
the
aduancement
of
their
Gospell
;
and
haue●n
th●●
quarrell
killed
,
and
caused
to
be
killed
millions
in
which
is
allowed
of
by
in
some
case
.
For
they
permit
one
party
after
dinorcement
to
marrie
againe
,
the
other
yet
liuing
;
whereas
our
Sauiour
saith
:
is
also
forbidden
in
this
Commandement
:
now
by
the
of
the
Church
,
and
the
authoritie
of
the
ancient
Fathers
,
it
is
for
one
Cosen
germaine
to
marry
with
another
:
yet
is
it
not
seldome
practised
;
yea
,
it
is
generally
allowed
of
in
the
church
of
(
a
a
Mat.
5.32
.
&
19.9
.
except
it
be
for
fornication
)
for
one
cousin
germain
to
marry
with
another
,
S.
Austen
August
.
de
ciu.
d●i
l.
that
that
which
was
lawfull
to
be
done
,
yet
was
abhorred
,
for
that
it
is
so
neere
to
that
that
is
vnlawfull
.
condemneth
with
vsury
,
and
all
withholding
of
our
neighbours
goods
,
which
was
gotten
vnlawfully
:
yet
commonly
make
no
conscience
to
take
ten
in
the
hundreth
,
which
is
plaine
vsury
;
and
as
for
restitution
of
euill
gotten
goods
,
it
is
cleane
out
of
fashion
among
them
.
for
the
hardnesse
of
mens
hearts
,
vs
to
beare
false
witnesse
against
our
neighbour
:
and
yet
do
(
the
master
in
their
pulpit
(
where
truth
should
onely
be
taught
)
most
commonly
beare
such
false
witnesse
against
that
the
very
stones
may
be
astonished
at
their
most
impudent
slanders
:
to
wit
,
that
Papists
beleeue
in
stockes
and
stones
:
that
they
will
not
be
saued
by
Christ
and
his
passion
,
but
by
their
owne
works
:
that
they
rob
God
of
his
honour
,
and
giue
it
to
Saints
;
and
a
hundreth
such
like
most
notorious
and
palpable
lies
.
Wherefore
as
the
Preachers
bee
guilty
of
bearing
false
witnesse
:
so
the
auditors
deserue
to
be
seduced
by
them
,
who
hearing
them
to
lie
so
shamelesly
in
some
things
,
will
neuerthelesse
beleeue
them
in
others
.
Thomas
Aquinas
Tho.
Aquin.
sum
.
p.
whether
the
crosse
of
Christ
be
to
be
worshipped
with
the
worship
of
Latria
,
We
giue
the
worship
of
Latria
to
that
wherein
we
put
the
hope
of
our
saluation
.
But
we
put
the
hope
of
our
saluation
in
the
Crosse
;
for
the
Church
singeth
,
All-haile
O
Crosse
our
only
hope
at
this
time
of
the
passion
;
To
the
godly
increase
righteousnesse
,
and
to
the
guilty
grant
forgiuenesse
;
Therefore
the
Crosse
is
to
b●e
worshipped
with
Latria
.
All-haile
O
Crosse
,
&c.
Polydore
Virgil
Polyd.
Virgil.
de
inuent
.
rerum
.
l.
they
put
more
trust
in
their
images
than
they
doe
in
Christ
or
in
the
Saints
whose
images
they
are
.
will
not
be
saued
by
the
passion
of
Christ
but
by
their
own
workes
Index
Expurgatorius
Order
for
visiting
the
sicke
Beleeuest
thou
,
not
by
thine
own
merits
,
but
by
the
power
and
merit
of
the
passion
of
Christ
to
come
to
glory
?
Beleeuest
thou
that
our
Lord
Iesus
Christ
died
for
our
saluation
;
and
that
none
can
be
saued
by
his
own
merits
or
by
any
other
meanes
but
by
the
merit
of
his
passion
there
is
no
doubt
to
be
made
of
the
saluation
of
him
who
thus
beleeueth
with
the
heart
and
confesseth
with
the
mouth
,
Supra
sect
the
Gentiles
of
old
caried
away
to
dumbe
Idols
euen
as
they
are
led
.
I
haue
spoken
already
;
wherein
they
erre
grieuously
,
in
teaching
euery
man
to
sinne
damnably
,
by
hauing
any
euill
motion
cast
into
his
minde
by
the
Diuell
,
albeit
he
resisteth
it
presently
,
and
foorthwith
chase
it
away
.
In
which
conflict
and
ouercomming
of
temptation
,
the
grace
and
power
of
God
is
perfited
,
as
witnesseth
:
and
S.
calleth
the
allurement
of
concupiscence
only
;
and
then
first
when
it
(
that
is
)
getteth
some
liking
of
the
party
.
to
fight
against
sinne
Iames
calleth
it
only
temptation
,
and
then
first
sinne
when
it
conceiueth
:
sinne
wrought
all
maner
of
concupiscence
in
me
,
See
heereof
the
question
of
originall
sinne
handled
at
large
before
,
and
of
this
place
of
S.
Iames
,
the
sixt
section
.
Now
to
conclude
this
passage
,
if
you
please
to
heare
to
what
height
of
perfect
obseruance
of
the
Commandements
,
the
Euangelicall
Preachers
haue
brought
their
followers
in
vnto
,
by
teaching
the
Commandements
to
bee
impossible
,
and
that
onely
faith
iustifieth
,
and
that
good
works
haue
no
reward
in
heauen
,
and
such
like
a
famous
shall
enforme
you
,
De
planetis
.
who
writeth
thus
.
and
much
more
to
the
same
purpose
.
And
that
this
truth
may
be
confirmed
by
the
testimony
of
two
sound
witnesses
a
man
of
no
smal
account
among
them
,
thus
reporteth
of
his
brethren
in
the
Lord
.
and
a
little
after
Heathens
,
Iewes
,
Turkes
that
good
works
haue
no
reward
in
heauen
.
Hauing
done
with
the
Creed
and
ten
Commandements
,
we
must
now
come
to
our
Lords
praier
.
beginneth
with
it
thus
We
allow
our
Lords
praier
to
be
a
most
perfect
forme
of
praier
:
yet
hold
that
many
other
sort
of
praiers
may
be
made
vnto
God
very
acceptably
,
as
sundry
other
praiers
vsed
by
Christ
,
and
set
downe
in
the
Gospell
doe
teach
vs
:
and
therefore
to
argue
,
that
because
one
praier
of
Christs
making
is
directed
to
God
,
that
no
other
may
bee
made
to
any
Saint
,
is
very
childish
.
Wee
gather
praier
to
Saints
out
of
requesting
the
and
others
to
pray
for
him
:
and
out
of
the
mediation
of
the
woman
of
to
Christ
for
her
daughter
:
and
the
Disciples
speaking
to
Christ
for
her
;
with
such
like
,
both
out
of
the
old
and
new
Testament
.
For
if
it
had
been
either
needlesse
or
bootlesse
,
to
haue
praied
vnto
God
any
otherwise
,
than
in
the
name
and
by
the
mediation
of
Christ
;
then
S.
Paul
would
not
haue
requested
the
helpe
of
mortall
mens
praiers
to
God
for
him
:
and
if
poore
sinners
praiers
may
helpe
vs
,
much
more
may
the
intercession
of
the
glorious
Saints
do
,
who
are
in
far
greater
fauor
with
God
:
See
the
question
of
intercession
of
Saints
.
Againe
,
if
that
only
forme
of
praier
were
to
be
vsed
,
neither
were
it
lawfull
to
pray
to
Christ
himselfe
;
neither
could
it
bee
prooued
thereby
,
that
we
should
praie
in
Christs
name
.
For
there
is
no
expresse
mention
of
Christs
name
;
neither
any
petition
for
Christs
sake
.
For
God
may
bee
truely
called
in
that
he
immediately
createth
and
giueth
vs
our
soules
,
which
is
more
than
our
bodies
,
that
we
receiue
from
our
carnall
fathers
.
most
perfect
forme
of
praier
most
perfect
forme
of
praier
the
most
perfect
forme
of
praier
,
perfect
forme
other
praiers
may
be
made
vnto
God
very
acceptably
,
and
that
other
praiers
are
vsed
by
Christ
,
and
set
downe
in
the
Gospel
,
that
they
gather
praier
to
Saints
out
of
S.
Pauls
requesting
the
Romans
,
Corinthians
,
&
others
to
pray
for
him
.
Chrysost.
ex
varijs
in
Math.
locis
hom.
the
disciples
speaking
to
Christ
for
her
,
to
send
her
away
the
wisedome
of
this
woman
;
she
requesteth
not
Iames
,
she
intreateth
not
Iohn
,
she
goeth
not
to
Peter
,
she
looketh
not
to
the
company
of
the
Apostles
,
she
seeketh
for
no
mediatour
,
but
in
stead
of
them
all
she
taketh
repentance
for
her
companion
which
supplied
the
place
of
an
aduocate
,
and
so
went
to
the
well-head
.
Tell
me
woman
,
how
durst
thou
,
being
a
sinfull
and
wicked
woman
thus
come
to
Christ
?
I
know
what
I
doe
:
therefore
descended
he
from
heauen
,
therefore
did
hee
take
flesh
and
became
man
;
that
I
might
be
bold
to
speake
vnto
him
.
If
it
had
been
either
needlesse
or
bootlesse
to
haue
prated
vnto
God
any
otherwise
than
in
the
name
and
mediation
of
Christ
,
then
S.
Paul
would
not
haue
requested
the
helpe
of
mortall
mens
traiers
vnto
God
for
him
.
Aug.
cont.
epis
.
Parmen.
l.
the
praier
of
all
the
members
labouring
vpon
the
earth
,
ech
for
other
,
goeth
vp
to
the
head
who
is
gone
before
into
heauen
,
in
whom
is
the
propitiation
for
our
sinnes
.
if
poore
sinners
praiers
may
helpe
vs
,
much
more
may
the
intercession
of
the
glorious
saints
,
the
fauour
of
the
Saints
the
question
of
the
intercession
of
Saints
,
if
that
onely
forme
of
praier
were
to
be
vsed
,
neither
were
it
lawfull
to
pray
to
Christ
himselfe
,
neither
could
it
be
prooued
thereby
that
we
should
pray
in
Christs
name
.
Our
father
which
art
in
heauen
.
our
Father
I
ascend
to
my
father
and
your
father
,
to
my
God
and
your
God
;
f
f
Cyprian
.
de
orat
.
Domin
.
Hoc
nomen
nemo
nostrum
in
oratione
auderet
attingere
,
nisi
ipse
nobis
sic
pernasisset
orare
.
Which
name
(
of
father
)
Cyprian
,
none
of
vs
might
presume
to
vse
in
praier
but
that
Christ
hath
giuen
vs
liberty
so
to
pray
.
Our
Father
God
may
be
truly
called
our
father
,
in
that
he
immediatly
createth
and
giueth
vs
our
soules
,
Our
father
which
art
in
heauen
.
Catechis
.
Roman
p.
the
name
of
father
importeth
kindnesse
and
loue
,
Secondly
,
he
hoppeth
to
the
fourth
petition
(
saith
he
It
is
false
that
we
cannot
merit
our
bread
:
Math.
10.
v.
11.
1.
Cor.
9.
v.
14.
For
Christ
teacheth
,
meriteth
and
deserueth
which
S.
Paul
testifieth
,
saying
:
that
And
doe
not
day-labourers
deserue
their
bread
,
before
they
eat
it
?
and
others
that
buy
their
bread
,
doe
I
hope
deserue
it
.
What
ignorance
then
is
it
,
in
the
very
principles
of
our
faith
,
to
auouch
that
we
cannot
merit
bread
?
which
notwithstanding
wee
pray
God
to
giue
vs
;
because
,
neither
could
we
deserue
and
yerne
it
,
without
his
helpe
and
as
sistance
;
neither
would
it
do
vs
any
good
without
his
blessing
.
The
workeman
is
worthy
of
his
meat
,
Thirdly
,
in
the
next
petition
:
(
saith
he
What
foure
at
one
blow
!
what
a
haue
we
here
?
let
vs
heare
which
.
This
is
a
silly
ouerthrow
:
for
it
is
so
farre
off
,
that
praier
and
satisfaction
are
contraries
,
that
praier
it selfe
is
one
of
the
three
works
of
satisfaction
:
are
not
contrary
,
but
the
very
workes
of
satisfaction
.
And
is
esteemed
by
who
is
assoone
to
be
beleeued
as
in
Enchir.
cap.
sufficient
of
it selfe
,
to
satisfie
for
the
light
dayly
offences
that
iust
men
fall
into
:
besides
,
Christ
himselfe
praied
for
pardon
of
these
mortall
sinnes
,
for
which
notwithstanding
Gods
iustice
was
fully
satisfied
by
Christ
his
sufferings
;
wherefore
satisfaction
and
to
sue
for
pardon
,
are
not
so
contrary
,
but
they
may
well
stand
together
.
the
not
imputing
of
them
Bernard
.
in
Cant.
ser
it
is
as
if
it
neuer
had
been
,
S.
Austins
Now
to
the
second
downfall
And
good
reason
too
.
First
then
I
answer
,
that
veniall
sins
and
small
debts
that
iust
mendaily
incur
,
doe
not
hinder
the
daily
merit
of
their
other
good
workes
.
As
aseruant
hired
by
the
day
,
by
committing
some
small
fault
,
doth
not
thereby
lose
his
daies
wages
:
againe
,
though
he
should
commit
such
a
fault
,
that
might
make
him
vnworthy
of
his
daies
hire
;
yet
,
if
his
Master
did
forgiue
him
that
fault
,
his
wages
were
notwithstanding
due
to
him
:
and
so
the
asking
pardon
for
our
sinnes
doth
not
ouerthrow
,
but
rather
establish
and
fortifie
our
merits
.
Veniall
sinnes
,
Confession
of
sinnes
is
the
demall
of
merit
.
small
debts
,
small
faults
,
Adams
behalfe
The
third
opinion
imagined
to
be
confuted
by
this
petition
,
is
:
(
saith
he
.
Heere
is
a
most
absurd
collection
:
For
when
we
in
our
craue
pardon
of
our
debts
,
wee
confesse
that
we
are
in
his
debt
,
and
that
there
is
paiment
of
punishment
yet
due
vnto
vs
,
the
remission
whereof
we
then
require
:
now
this
praier
is
made
by
the
best
men
after
their
conuersion
(
as
he
confesseth
)
who
standing
in
Gods
fauour
,
and
therefore
free
from
eternall
punishment
,
doe
notwithstanding
craue
pardon
and
release
of
some
punishment
,
by
M.
owne
interpretation
:
Whereupon
it
followeth
most
euidently
out
of
this
petition
,
that
after
eternall
punishment
is
forgiuen
vnto
the
iust
,
there
is
some
other
punishment
remaining
,
of
which
they
craue
pardon
;
and
consequently
this
opinion
of
ours
is
(
by
this
very
petition
and
M.
owne
exposition
of
it
)
much
strengthned
and
confirmed
,
and
nothing
at
all
weakened
.
Aug.
de
vera
&
falsa
paenit
.
cap.
Because
the
offence
is
euery
day
,
therefore
wee
haue
need
to
haue
remission
eucry
day
.
When
wee
in
our
Lords
praier
craue
pardon
of
our
debts
,
we
confesse
that
we
are
in
his
debt
,
and
that
there
is
paiment
of
punishment
due
vnto
vs
,
the
remission
whereof
we
then
require
.
forgiue
vs
our
trespasses
The
fourth
point
of
our
doctrine
hence
impugned
by
M.
I
grant
that
euery
sinne
is
a
debt
,
causing
the
forfeiture
of
punishment
;
but
this
punishment
may
bee
small
and
short
,
and
so
the
sinne
veniall
,
and
the
debt
not
against
the
law
directly
,
yet
against
the
band
of
some
morall
duty
:
as
the
misspending
of
time
,
vsing
of
some
idle
words
,
and
the
committing
of
such
like
light
faults
,
which
I
am
bound
in
reason
to
auoid
;
but
not
by
any
prescript
law
directly
.
And
thus
in
fine
we
see
,
how
foulely
M.
was
mistaken
,
that
thought
to
ouerthrow
foure
points
of
our
doctrine
at
a
clap
,
when
not
so
much
as
one
is
thereby
any
whit
at
all
stirred
.
misspending
of
time
and
vsing
of
idle
words
wisedome
to
redeeme
the
time
S.
Paul
of
euery
idle
word
that
men
shall
speake
they
shall
giue
account
at
the
day
of
iudgement
.
forgiue
vs
our
trespasses
against
the
law
directly
;
wee
are
not
bound
to
auoid
them
by
any
prescript
law
directly
.
directly
against
the
law
They
are
against
the
bond
of
some
morall
dutie
,
and
we
are
bound
in
reason
to
auoid
them
.
the
bond
of
reason
,
the
bond
of
morall
duty
.
S.
Paul
I
knew
not
sinne
but
by
the
law
,
Where
there
is
no
law
,
there
is
no
transgression
,
August
.
de
pecc
.
meritis
&
remiss
.
l.
How
should
it
not
be
forbidden
by
righteousnesse
,
if
it
be
sin
?
and
that
that
is
sinne
,
shall
be
no
sinne
if
God
doe
not
forbid
the
being
of
it
.
He
saith
further
(
as
we
forgiue
our
debters
)
Roman
Catholikes
Nothing
lesse
,
because
much
more
is
required
to
the
one
,
than
to
the
other
.
For
it
is
farre
easier
to
discerne
,
whether
I
doe
yet
beare
any
euill
will
to
my
neighbour
,
than
to
know
assuredly
,
that
I
doe
hartily
repent
me
of
all
my
sinnes
,
and
that
for
the
loue
of
God
;
and
further
,
that
I
haue
a
firme
purpose
not
to
commit
hereafter
,
any
kind
of
mortall
sinne
:
these
things
(
as
euery
one
may
plainly
see
)
are
farre
more
difficult
,
than
the
other
of
forgiuing
them
that
trespasse
against
vs
.
in
this
clause
it
is
taken
for
granted
that
we
may
certainly
know
that
we
repent
and
beleeue
,
in
this
clause
it
is
taken
for
granted
that
wee
may
certainlie
know
that
we
are
in
loue
and
charity
with
men
when
we
make
reconciliation
.
Why
then
may
we
not
know
certainly
that
we
repent
and
beleeue
,
and
are
reconciled
to
God
?
much
more
is
required
to
the
one
than
to
the
other
,
it
is
far
easier
to
discerne
the
one
than
the
other
,
euery
one
may
plainly
see
it
,
and
lead
vs
not
into
temptation
,
(
saith
he
That
which
we
aske
according
to
the
will
of
God
,
shall
be
granted
:
If
this
argument
were
sound
,
neuer
should
any
Christian
that
saith
our
Lords
praier
,
fall
finally
&
be
damned
;
because
they
all
make
this
petition
,
and
that
according
to
the
will
of
God
,
Many
things
then
besides
saying
our
are
required
to
saluation
,
for
want
of
which
many
that
haue
often
said
that
praier
fall
finally
.
Againe
,
he
mistaketh
the
true
sense
of
that
petition
:
for
therein
we
do
not
aske
that
we
continue
not
in
sin
,
which
we
asked
in
the
former
petition
but
wee
pray
that
we
be
not
ouercome
by
the
diuell
,
by
yeelding
our
consent
to
the
temptation
,
and
so
fall
into
sinne
.
Lastly
he
forgeteth
himselfe
much
when
he
saith
,
for
he
holdeth
for
certaine
,
that
the
very
first
motions
to
sinne
in
vs
(
which
is
the
beginning
of
the
temptation
)
are
mortall
sinnes
;
and
so
by
himselfe
,
it
is
good
to
fall
into
mortall
sinne
,
if
it
be
good
we
should
be
tempted
.
the
Lord
is
nigh
vnto
all
them
that
call
faithfully
vpon
him
,
and
fulfilleth
the
desire
of
them
that
feare
him
;
hee
will
heare
their
crie
and
will
helpe
them
.
this
is
the
assurance
that
we
haue
of
him
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
vs
;
and
if
we
know
that
he
heareth
vs
,
whatsoeuer
we
aske
,
wee
know
that
we
haue
the
petitions
that
wee
haue
desired
of
him
.
c
c
Aug.
do
bono
pers●uer
.
cap.
6.
in
that
he
praieth
,
not
to
be
led
into
temptation
,
hee
is
not
brought
into
the
temptation
of
that
wilfulnesse
,
whereby
hee
should
faile
to
perseuere
in
holinesse
.
Yea
,
but
it
is
by
a
mans
owne
will
that
hee
forsaketh
God
,
so
as
to
be
woorthily
forsaken
of
God
Who
will
denie
that
?
But
therefore
doe
wee
aske
not
to
be
brought
into
temptation
,
that
that
may
not
come
to
passe
;
and
if
we
be
heard
,
surely
it
doth
not
come
to
passe
,
because
God
doth
not
suffer
it
so
to
be
.
not
to
be
left
to
the
malice
of
Satan
,
and
held
captiue
of
the
temptation
.
that
we
be
not
ouercome
by
the
diuell
,
by
yeelding
our
consent
to
the
temptation
,
and
so
fall
into
sinne
,
though
wee
fall
,
yet
wee
may
rise
againe
whilest
he
supporteth
vs
with
his
hand
.
much
forgetteth
himselfe
,
in
saying
,
that
it
is
good
otherwhiles
to
be
tempted
,
all
things
to
Gods
elect
worke
together
for
good
;
f
f
Aug.
de
corrept.
&
grat
.
ca.
9.
Bernar.
de
diuers
.
ser
.
1.
who
is
found
thereby
more
humble
,
more
feruent
,
more
carefull
,
more
fearefull
and
warie
than
before
?
Greg.
Moral
.
l.
by
the
woonderfull
dispensation
of
pietie
,
it
commeth
to
passe
that
by
what
the
wicked
enemy
tempteth
the
heart
to
destroy
it
,
by
the
same
our
mercifull
creatour
nurtureth
it
to
life
.
commandeth
the
light
to
shine
out
of
darknesse
,
(
he
saith
(
Amen
It
signifieth
a
speciall
hope
and
confidence
to
obtaine
them
,
but
no
certaintie
of
faith
,
vnlesse
vpon
a
condition
which
is
vncertaine
:
that
is
,
if
wee
doe
our
parts
,
God
will
not
faile
of
his
;
if
wee
doe
heartily
repent
vs
,
and
vse
the
Sacrament
of
Penance
duly
,
wee
shall
assuredly
obtaine
remission
of
our
sinnes
.
Catec
.
Roman
.
p.
as
Gods
answer
to
this
effect
;
Know
that
thy
praiers
are
heard
we
are
to
vnderstand
it
,
as
that
wee
haue
obtained
all
our
desires
,
and
feeling
the
present
power
of
the
helpe
of
God
doe
sing
with
the
Prophet
;
Behold
God
is
my
helper
;
the
Lord
is
the
protector
of
my
soule
.
vncertaine
condition
hath
argued
against
vs
out
of
the
Lords
praier
:
now
I
will
briefly
shew
how
the
Protestants
doctrine
contrarieth
it
.
I
haue
in
my
answer
to
his
obiections
,
touched
some
points
already
:
I
adde
,
that
one
position
of
their
doctrine
crosseth
three
of
the
first
petitions
.
I
prooue
it
thus
:
In
euery
petion
we
must
be
assured
(
as
holdeth
)
or
at
the
least
haue
a
good
hope
to
obtaine
that
wee
pray
for
,
or
else
it
booteth
vs
not
to
pray
:
but
according
to
the
doctrine
no
man
can
be
assured
,
nay
can
haue
any
hope
to
obtaine
the
three
first
petitions
:
for
if
originall
sin
do
continually
dwell
in
vs
,
and
infect
all
our
actions
with
deadly
sinne
,
as
they
teach
:
that
are
infected
with
such
an
vnclean
leprosie
:
neither
secondly
,
can
if
sinne
possesse
and
command
all
our
members
:
and
thirdly
,
if
wee
cannot
keepe
his
lawes
and
commandements
,
which
they
in
heauen
doe
:
wherefore
the
haue
no
assurance
to
obtaine
the
three
first
petitions
,
who
are
by
their
teachers
assured
,
that
they
are
not
to
bee
expected
or
hoped
for
:
nor
they
cannot
(
according
to
their
owne
rules
)
from
their
heart
make
the
said
petitions
,
being
out
of
all
hope
to
obtaine
them
.
the
children
stroue
within
her
,
and
the
Lord
said
vnto
her
,
Two
nations
are
in
thy
wombe
,
and
two
maner
of
people
shall
be
diuided
out
of
thy
bowels
,
and
the
one
people
shall
be
mightier
than
the
other
,
and
the
elder
shall
serue
the
yonger
.
Aug.
de
peecat
.
mer.
&
remiss
.
l.
We
are
now
like
vnto
God
,
by
hauing
the
first
fruits
of
the
spirit
,
and
we
are
still
vnlike
vnto
him
by
the
remnants
of
our
old
state
.
So
far
therefore
as
we
are
like
him
,
so
far
are
we
by
the
spirit
of
regeneration
the
sonnes
of
God
:
and
so
far
as
we
are
vnlike
him
,
so
far
are
we
the
children
of
the
flesh
and
of
the
world
.
On
the
one
side
therefore
we
cannot
sinne
,
but
on
the
other
side
if
we
say
that
we
haue
no
sinne
,
we
deceiue
our selues
and
there
is
no
truth
in
vs
.
aswell
to
be
made
partakers
of
Christs
blessed
body
in
the
Sacrament
,
which
is
the
food
of
our
souls
:
as
for
our
daily
corporall
sustenance
.
For
so
do
the
ancient
fathers
expound
that
petition
:
as
namely
in
oratione
Dominica
where
he
hath
these
memorable
words
of
the
blessed
Sacrament
:
(
saith
hee
he
answereth
For
so
doth
the
Greeke
word
signifie
,
as
well
as
daily
:
(
saith
he
Now
you
may
be
well
assured
,
that
who
will
not
beleeue
any
such
bodily
presence
,
doe
not
pray
to
God
to
giue
it
them
.
if
this
daily
bread
Ambr.
de
Sacram
.
l.
Before
the
words
of
Christ
that
which
is
offered
is
bread
;
but
when
the
words
of
Christ
are
vttered
,
it
is
not
now
termed
bread
,
but
it
is
called
the
body
.
is
called
supersubstantiall
bread
for
it
is
not
this
bread
which
passeth
into
the
body
,
but
that
bread
of
eternall
life
that
vpholdeth
the
substance
of
our
soule
.
the
bread
of
eternall
life
which
goeth
into
the
bodie
that
which
goeth
into
the
body
,
And
touching
to
God
,
and
sins
;
they
are
so
assured
of
that
before
hand
,
by
the
certaintie
of
their
new
faith
,
that
they
can
no
more
request
of
God
forgiuenesse
of
their
sinnes
,
then
they
can
aske
,
that
God
will
make
them
reasonable
creatures
,
which
they
see
that
hee
hath
done
already
.
And
they
holding
the
first
motions
to
euill
in
temptation
,
to
be
mortall
sinnes
,
which
no
mortall
man
ordinarily
can
now
auoid
;
how
can
they
pray
God
when
they
teach
it
to
bee
impossible
to
escape
the
venime
of
it
?
And
if
they
vnderstand
it
so
,
as
M.
teacheth
:
to
wit
they
cannot
pray
so
;
because
they
hold
themselues
assured
of
that
before
hand
.
Neithey
can
they
pray
God
generally
affirming
as
they
doe
,
that
wee
must
needs
fall
into
mortall
sinne
at
euery
step
almost
,
which
is
the
greatest
of
all
other
euill
.
And
finally
,
if
it
belong
to
God
and
all
other
and
his
followers
doe
wickedly
blaspheme
,
who
teach
God
to
be
the
author
and
worker
in
vs
,
of
all
errour
,
sinne
,
and
wickednesse
.
Thus
much
of
the
it
is
impossible
to
escape
the
venime
of
temptation
all
things
worke
together
for
good
vnto
them
that
loue
God
.
to
bee
deliuered
from
euill
generally
to
deliuer
vs
from
all
euill
,
euill
which
is
present
with
vs
when
we
would
do
good
the
law
of
sinne
that
is
in
our
members
the
flesh
that
lusteth
against
the
spirit
,
the
outward
man
to
bee
corrupted
,
that
the
inner
man
may
be
renued
from
day
to
day
,
shall
be
all
in
all
the
certainty
of
saluation
Now
before
I
come
to
the
I
may
not
omit
to
speake
a
word
of
the
which
in
old
followeth
immediately
after
the
haue
cassierd
it
,
and
may
not
abide
to
heare
it
once
said
;
but
therein
,
as
much
as
in
any
other
such
matter
,
they
disgrace
their
doctrine
,
and
discredite
themselues
.
For
all
the
words
vsed
of
old
therin
,
are
the
very
words
of
the
holy
Ghost
,
registred
in
S.
Gospell
;
and
therefore
they
bewray
either
great
ignorance
,
or
a
wicked
spirit
to
dwell
in
them
,
that
cannot
indure
to
heare
the
words
of
Gods
spirit
.
Besides
in
holy
Scripture
it
is
prophesied
,
Luk.
1.
that
In
what
termes
then
can
wee
more
conueniently
so
call
her
,
then
in
the
verie
same
that
were
composed
by
an
are
penned
by
the
Euangelists
,
and
by
them
commended
vnto
all
good
Christians
?
besides
,
the
sence
of
them
is
comfortable
vnto
vs
,
as
containing
a
remembrance
of
the
incarnation
of
the
Sonne
of
God
for
our
redemption
,
and
we
on
our
parts
doe
thereby
giue
thanks
to
God
for
that
inestimable
benefit
,
and
congratulate
our
Sauiour
with
humble
thanks
therefore
,
saying
:
I
need
not
in
such
cleere
euidence
of
Gods
word
,
alleage
the
testimonie
of
any
ancient
father
:
hee
that
list
to
see
how
it
hath
beene
vsed
in
the
purest
antiquity
,
let
him
reade
S.
Athanasius
S.
Ephem
S.
Basils
and
S.
Chrysostomes
which
can
with
no
more
reason
be
denied
to
be
theirs
,
then
the
rest
of
their
works
.
One
short
sentence
I
will
set
downe
in
commendations
of
it
,
out
of
that
most
reuerend
and
deuout
The
Angels
triumph
,
and
the
heauens
doe
congratulate
with
them
;
the
earth
leapeth
for
ioy
,
and
hell
trembleth
when
the
is
deuoutly
said
.
part
.
in
Euan.
c.
5.17
.
Good
Christians
then
must
needs
take
great
delight
in
it
,
euen
as
the
badde
may
not
abide
it
.
the
old
Catechismes
old
Catechismes
old
Catechisms
The
words
are
the
words
of
the
holy
ghost
,
Fooles
and
slow
of
heart
to
beleeue
all
that
the
Prophets
haue
spoken
:
it
is
prophecied
that
all
generations
should
call
the
virgin
Mary
blessed
were
composed
by
the
Archangell
,
penned
by
the
Euangelists
,
commended
of
all
good
Christians
the
sense
of
them
is
most
comfortable
vnto
vs
,
purest
antiquity
Leo
Tuscus
Athanasius
in
Euangel.
de
Deipara
,
Gerardus
Vossius
these
can
with
no
more
reason
be
denied
to
be
theirs
,
then
the
rest
of
their
works
:
Our
Father
which
art
in
heauen
,
&
c
?
Now
let
vs
come
to
the
last
part
of
the
which
is
of
the
where
M.
doth
briefly
repeat
his
arguments
,
vsed
before
against
the
reall
presence
:
I
might
therefore
,
send
the
Reader
vnto
the
first
Chapter
of
this
booke
for
the
answer
;
but
because
the
matter
is
of
great
importance
,
I
will
heere
againe
giue
them
a
short
answer
.
(
saith
hee
hee
tooke
bread
and
brake
it
:
ergo
,
A
simple
ouerthrow
,
Christ
(
indeed
)
tooke
and
brake
bread
,
but
presently
after
blessing
it
,
made
it
his
body
by
these
words
,
I
might
send
the
Reader
vnto
the
first
chapter
of
this
booke
for
the
answer
,
S.
Paul
a
simple
ouerthrow
M.
Per.
It
is
false
to
say
that
this
word
doth
demonstrate
bread
:
for
it
is
of
a
different
gender
from
it
,
both
in
Latin
and
Greeke
;
and
if
he
had
said
,
that
that
bread
had
been
his
body
,
his
word
was
so
omnipotent
,
that
it
had
beene
of
force
to
make
it
his
body
;
so
that
maketh
a
false
constraction
,
which
nothing
helpeth
his
error
.
the
different
gender
the
adiectiue
in
the
neuter
gender
is
spoken
of
euery
gender
.
Tertul.
cont.
Marcionem
.
l
Panem
corpus
suum
appellans
Christ
called
bread
his
body
Cyprian
.
l.
bread
made
of
many
cornes
he
calleth
his
body
Theodoret.
Dialog.
he
honoured
the
visible
signes
with
the
name
of
his
body
and
blood
he
ministred
bread
and
wine
for
signes
and
tokens
of
his
body
and
bloud
he
gaue
to
his
Apostles
at
his
last
supper
bread
and
wine
bread
is
the
body
of
Christ
.
the
word
was
made
flesh
not
changing
nature
but
adding
grace
vnto
nature
Aug.
epi.
sacraments
haue
a
resemblance
of
the
things
whereof
they
are
sacraments
,
and
by
reason
of
that
resemblance
they
commonly
take
the
names
of
the
things
themselues
.
This
is
my
body
This
is
my
bloud
not
in
name
enely
but
m
m
Cyprian
de
resurrect.
Christi
This
bread
is
my
body
Bellar.
de
sacram
.
Eucharist
.
l.
This
,
that
is
,
the
substance
contained
vnder
these
formes
.
Tho.
Aquin.
summ
.
p.
the
last
instant
of
the
words
of
consecration
,
and
till
then
the
substance
of
bread
is
there
.
This
maketh
nothing
at
all
against
the
reall
presence
,
but
doth
greatly
fortifie
it
:
For
Christ
gaue
vs
in
the
Sacrament
,
that
which
should
be
put
to
death
for
vs
,
Now
not
bread
,
but
Christs
true
body
was
giuen
to
death
for
vs
:
Christ
gaue
vs
to
eate
not
bread
,
but
his
true
reall
body
.
Except
yee
eat
the
flesh
of
the
sonne
of
man
and
drinke
his
bloud
,
&c.
August
.
in
Psal.
Vnderstand
spiritually
that
which
I
haue
said
;
Yee
shall
not
eat
this
bodie
which
yee
see
,
nor
drinke
that
bloud
which
they
shall
shead
that
crucifie
me
:
I
haue
commended
vnto
you
a
Sacrament
,
which
vnderstand
spiritually
,
and
it
shall
giue
you
life
.
eating
and
drinking
A
goodly
reason
,
if
there
bee
one
figure
there
must
needs
be
two
.
How
followeth
this
?
if
those
words
of
S.
be
obscure
,
why
did
he
not
rather
cleare
them
by
conferring
them
with
S.
and
S.
who
deliuer
it
plainely
thus
But
hee
that
delighteth
in
cauilling
,
must
seeke
darknesse
.
good
Christian
may
thinke
but
that
our
Sauiour
Christ
Iesus
very
well
foreseeing
all
such
inconueniences
,
did
deliuer
the
Sacrament
in
such
termes
as
he
would
haue
to
bee
taken
properly
,
and
not
bee
construed
at
mens
pleasures
figuratiuely
.
a
goodly
reason
This
cup
is
the
new
Testament
in
my
bloud
,
This
is
my
bodie
;
this
bread
is
my
body
.
if
those
words
of
S.
Paul
bee
obscure
,
why
did
he
not
rather
cleere
them
by
conferring
them
with
Mathew
and
S.
Marke
they
deliuer
it
plainly
thus
,
This
is
my
bloud
of
the
new
testament
that
shall
be
shed
,
This
is
my
bloud
of
the
new
testament
the
cup
?
Iesus
tooke
the
cup
,
and
gaue
it
to
them
saying
,
Drinke
yee
all
of
this
of
this
cup
?
for
this
,
this
cup
is
my
bloud
of
the
new
testament
,
cannot
say
that
Christ
did
eat
of
that
Sacrament
,
as
M.
doth
,
because
hee
hath
no
warrant
for
it
in
the
written
word
:
yet
we
doe
grant
that
he
did
so
,
and
hold
him
most
worthy
to
taste
of
that
heauenly
food
.
ex
Luc
that
he
maruellously
desired
to
eat
this
last
banquet
with
his
disciples
.
Aug.
in
Ioan.
tract
hee
did
eat
of
the
Lords
bread
,
but
not
of
the
bread
which
is
the
Lord
.
Wee
are
bid
by
to
iudgement
,
which
we
may
very
well
doe
,
1.
Cor.
11.
v.
26.
his
body
being
present
:
as
certaine
noble
Matrons
preserued
of
their
husbands
blood
,
to
represent
more
freshly
vnto
their
children
,
the
slaughter
of
their
fathers
.
till
he
come
His
body
being
present
till
he
come
certaine
noble
Matrones
,
who
preserued
of
their
husbands
blood
to
represent
more
freshly
to
their
children
the
slaughter
of
their
fathers
.
till
they
come
The
poore
ye
shall
haue
alwaies
with
you
,
but
me
ye
shall
not
haue
alwaies
.
August
.
in
Ioan
.
tract
.
because
according
to
the
presence
of
his
body
,
he
was
conuersant
forty
daies
with
his
disciples
,
and
then
they
bringing
him
on
the
way
by
seeing
,
but
not
by
following
,
he
ascended
into
heauen
,
and
is
not
here
.
the
heauen
must
containe
him
vntill
the
time
that
all
things
be
restored
,
from
heauen
wee
looke
for
him
,
from
thence
hee
shall
come
to
iudge
both
the
quicke
and
the
dead
.
vntill
he
come
We
see
one
thing
and
remember
another
.
By
Christs
body
really
present
,
we
remember
the
same
to
haue
been
nailed
on
the
Crosse
for
our
redemption
:
as
sword
was
kept
in
the
tabernacle
,
in
remembrance
of
the
cutting-off
of
head
with
the
same
sword
;
and
the
women
before
rehearsed
,
kept
their
husbands
blood
,
&
might
much
easier
haue
prescrued
their
bodies
embalmed
,
to
keepe
the
better
their
deaths
in
fresh
memory
.
We
see
one
thing
and
remember
another
.
But
a
a
Aug.
serm.
ad
infantes
,
apud
Bedam
in
1.
Cor.
10
is
bread
,
as
your
very
eies
tell
you
.
see
this
do
this
to
eat
of
this
bread
,
and
drinke
of
this
cup.
eat
of
this
bread
The
body
and
blood
of
Christ
,
are
(
by
force
of
Christs
words
)
consecrated
apart
,
so
that
if
they
could
be
naturally
separated
,
they
should
bee
also
seuered
in
that
Sacrament
,
as
they
might
haue
been
at
Christs
death
,
when
all
the
blood
was
poured
foorth
of
his
body
;
but
euer
sithence
Christs
resurrection
,
they
are
so
ioined
together
,
that
they
can
bee
no
more
seuered
:
so
that
we
grant
vnder
one
kind
of
the
Sacrament
,
to
be
both
Christs
body
and
blood
,
which
is
not
wrought
by
the
words
of
the
institution
,
but
by
the
necessary
and
inseparable
coniunction
of
Christs
body
with
his
blood
,
euer
since
his
glorious
resurrection
.
He
began
to
set
downe
the
institution
of
the
Sacrament
out
of
heere
he
leapeth
backe
to
S.
because
he
fitteth
him
better
in
this
point
:
to
whom
I
answer
,
that
Christ
there
spake
only
vnto
his
twelue
Apostles
,
who
were
afterward
to
administer
that
holy
Sacrament
to
others
;
and
so
something
ther-about
is
spoken
to
them
which
may
not
bee
extended
vnto
lay-men
,
but
vnto
onely
,
who
were
to
succeed
the
Apostles
in
that
ministery
.
All
men
do
confesse
these
words
:
that
is
,
administer
yee
this
Sacrament
,
to
be
spoken
onely
to
the
Apostles
,
and
in
them
to
all
of
the
Clergie
alone
:
euen
so
,
was
in
like
maner
spoken
vnto
them
onely
as
Clergie
men
;
and
therfore
it
is
a
commandement
onely
to
so
to
do
:
and
as
for
others
,
they
may
either
drinke
of
it
,
or
not
drinke
of
it
,
as
it
shall
bee
thought
most
expedient
by
their
supreame
Pastors
;
and
this
may
be
gathered
out
of
those
very
words
,
For
why
should
the
Apostles
haue
a
speciall
charge
more
to
drinke
of
that
cuppe
,
then
to
eat
of
that
food
;
vnlesse
it
were
to
signifie
,
that
whereas
all
men
should
be
bound
to
receiue
Christs
body
:
they
should
bee
further
bound
to
receiue
that
holy
cuppe
also
;
from
which
bond
other
men
should
stand
free
?
But
to
come
to
the
purpose
,
when
they
quarrell
with
vs
for
taking
away
from
the
people
one
kind
of
the
Sacrament
:
we
answer
,
that
we
doe
them
no
hinderance
thereby
;
because
we
giue
them
both
the
blessed
body
,
and
sacred
bloud
of
Christ
together
vnder
one
kinde
:
yea
whole
Christ
,
both
God
and
man
;
because
they
be
so
vnited
that
they
cannot
be
separated
.
But
what
can
they
answer
,
when
we
complaine
vpon
them
,
for
that
they
haue
defrauded
the
poore
people
,
of
both
body
and
bloud
of
Christ
,
and
in
lieu
of
that
most
pretious
banquet
,
doe
giue
them
a
cold
breake-fast
,
of
this
is
a
most
miserable
and
lamentable
exchange
indeed
:
our
blessed
Lord
giue
them
grace
to
see
it
,
and
deliuer
them
speedily
from
it
.
Heere
is
the
place
to
shew
how
the
doe
not
onely
bereaue
their
vnfortunate
followers
of
this
most
heauenly
food
of
Christs
body
:
but
that
they
also
depriue
them
of
the
manifold
and
great
graces
of
God
,
deriued
vnto
vs
in
siue
other
but
because
I
haue
touched
it
in
the
I
will
omit
it
heere
,
and
make
an
end
with
M.
assoone
as
I
haue
requited
him
,
by
propounding
briefly
some
arguments
for
the
as
hee
hath
done
against
it
.
Drinke
yee
all
of
this
there
spake
to
his
Apostles
onely
,
and
that
some
thing
thereabout
is
spoken
to
them
,
which
may
not
bee
extended
vnto
lay-men
,
but
vnto
Priests
onely
.
to
deliuer
what
he
had
receiued
of
the
Lord
,
others
may
drinke
of
it
,
or
not
drinke
of
it
,
as
it
shall
be
thought
most
expedient
by
the
Pope
,
the
supreme
Pastour
Drinke
yee
all
of
this
Concil.
Trid.
ses.
Drinke
all
yee
Priests
Drinke
ye
all
of
this
Drink
ye
all
of
this
all
men
confesse
that
these
words
hoc
facite
,
doe
ye
this
,
were
spoken
only
to
the
Apostles
,
and
in
them
to
the
Clergy
alone
.
Take
,
eat
;
doe
this
,
in
remembrance
of
me
He
tooke
the
cup
,
saying
,
This
cup
is
the
new
testament
in
my
blood
which
is
shed
for
you
;
this
doe
as
oft
as
ye
drinke
it
in
remembrance
of
me
.
Drinke
ye
all
of
this
,
and
as
oft
as
ye
do
so
,
doe
it
in
the
remembrance
of
me
.
Drinke
ye
all
of
this
Doe
this
Take
and
eat
Cyprian
lib.
that
in
remembrance
of
the
Lord
,
we
are
to
do
the
same
that
the
Lord
did
;
that
we
are
not
in
any
sort
to
depart
from
the
precepts
of
the
Gospell
;
and
the
disciples
are
to
obserue
the
same
things
which
their
master
hath
taught
and
done
;
that
that
Priest
doth
truely
supply
the
roome
of
Christ
,
who
imitateth
that
which
Christ
hath
done
;
that
we
ought
to
doe
nothing
but
what
he
hath
done
;
that
so
often
as
we
offer
the
cup
in
remembrance
of
the
Lord
and
of
his
passion
,
wee
are
to
doe
the
same
which
we
are
assured
Christ
did
.
why
should
the
Apostles
haue
a
speciall
charge
more
to
drinke
of
that
cup
,
then
to
eat
of
that
food
,
vnlesse
it
were
to
signifie
that
wheras
all
men
should
be
bound
to
receiue
Christs
body
,
they
,
should
be
further
bound
to
receiue
that
holy
cup
also
;
from
which
bond
other
men
should
stand
free
?
Take
,
eat
,
this
is
my
body
,
doe
this
in
remembrance
of
me
Drinke
ye
all
of
this
Do
this
Doe
this
when
they
take
away
from
the
people
one
kinde
of
the
Sacrament
,
they
do
them
no
hinderance
thereby
,
because
they
giue
them
both
the
body
and
bloud
of
Christ
together
vnder
one
kinde
.
the
body
and
bloud
of
Christ
bee
so
vnited
that
they
cannot
be
separated
wee
shew
foorth
the
death
of
the
Lord
,
This
is
my
body
which
is
broken
for
you
,
l
l
Mat.
26.28
.
this
is
my
bloud
which
is
shed
for
you
,
De
consecrat
.
dist
who
receiuing
the
portion
of
Christs
sacred
body
,
did
forbeare
the
cuppe
of
his
sacred
bloud
,
that
either
they
should
receiue
the
whole
sacrament
,
or
else
be
excluded
from
the
whole
,
because
the
diuiding
of
one
and
the
same
mysterie
cannot
come
without
great
sacriledge
.
by
concomitancy
because
there
is
no
testimony
heereof
in
the
Gospell
where
Christ
commended
to
his
Apostles
his
body
and
bloud
;
for
there
is
recorded
seuerally
the
deliuery
of
the
bread
and
seuerally
of
the
cup.
Hieron
.
in
the
Lords
supper
ought
to
be
common
to
all
,
because
the
Lord
Iesus
equally
deliuered
the
sacraments
to
all
his
disciples
that
were
present
.
Chrysost.
in
Cor.
hom
that
in
the
receiuing
of
the
holy
mysteries
there
is
no
difference
betwixt
the
Priest
and
the
people
;
for
we
all
,
are
vouchsafed
to
receiue
them
alike
.
o
o
Theophylact.
in
1.
Cor.
c.
11.
was
in
like
or
equall
condition
deliuered
to
all
.
Cyprian
lib.
by
right
of
communion
we
admit
the
people
to
drinke
in
the
Church
of
the
Lords
cup
,
wee
haue
defrauded
the
poore
people
of
both
body
and
blood
of
Christ
,
and
in
lieu
of
that
most
pretious
banquet
,
doe
giue
them
a
cold
breakefast
of
a
morsell
of
bread
,
and
a
sup
of
wine
.
the
Sacraments
which
we
receiue
of
the
body
and
blood
of
Christ
are
a
diuine
thing
,
and
we
are
thereby
made
partakers
of
the
diuine
nature
,
&
yet
there
ceaseth
not
to
be
the
substance
or
nature
of
bread
and
wine
,
morsell
of
bread
,
and
a
sup
of
wine
?
Theodoret.
dialog
remaine
still
in
their
former
substance
the
seale
of
the
righteousnesse
of
faith
,
a
morsell
of
bread
and
a
sup
of
wine
.
fiue
other
sacraments
vnfortunate
fooles
Let
this
be
the
first
The
state
of
the
which
is
more
perfect
then
the
requireth
accordingly
Sacraments
of
greater
grace
and
perfection
than
the
had
:
they
had
Manna
,
which
for
substance
and
taste
far
passed
our
bread
,
and
in
signification
was
equall
to
it
:
Wherefore
,
either
we
must
grant
our
Sacrament
of
bread
and
wine
,
to
be
inferior
to
theirs
of
the
or
else
acknowledge
and
confesse
it
to
be
the
true
of
Christ
,
which
doth
surpasse
theirs
exceedingly
,
as
the
body
doth
the
shadow
.
This
argument
is
confirmed
by
our
Sauiour
himselfe
,
who
in
expresse
termes
doth
Wee
haue
the
same
spirit
of
faith
:
they
hoped
to
bee
saued
by
the
grace
of
our
Lord
Iesus
Christ
euen
as
wee
doe
.
c
c
Aug
de
nat.
&
grat
.
cap
44.
saued
the
iust
of
old
time
that
saueth
vs
;
euen
the
faith
of
the
Mediatour
betwixt
God
and
man
,
the
man
Iesus
Christ
;
the
faith
of
his
bloud
,
the
faith
of
his
crosse
,
the
faith
of
his
death
and
resurrection
.
Aug.
ep
hath
laid
vpon
vs
an
easie
yoke
by
Sacraments
,
in
number
very
few
,
in
obseruation
most
easie
,
and
in
signification
most
excellent
:
were
baptised
in
the
cloud
and
in
the
sea
,
they
did
eat
the
same
spirituall
meate
,
and
drinke
the
same
spirituall
drinke
,
eate
the
flesh
of
the
sonne
of
man
and
drinke
his
bloud
,
eat
the
same
,
or
drinke
the
same
they
dranke
of
the
spirituall
rocke
which
followed
them
,
and
the
rocke
was
Christ
.
g
g
Amb.
de
Sp.
Sanct
lib.
1.
is
not
referred
to
the
godhead
of
Christ
,
but
to
the
flesh
,
which
did
water
and
refresh
the
hearts
of
the
thirsty
people
,
with
the
euerflowing
streame
or
riuer
of
his
bloud
.
Aug.
in
Ioan.
tract
the
same
bread
that
is
signified
in
the
table
of
the
Lord
;
they
are
both
Sacraments
in
signes
they
are
diuers
,
but
in
the
thing
signified
they
are
equall
and
alike
.
of
greater
grace
and
perfection
preferreth
the
meat
that
he
was
to
giue
to
his
disciples
before
that
of
Manna
which
their
fathers
had
eaten
in
the
wildernesse
.
I
am
the
bread
of
life
?
The
bread
which
I
will
giue
is
my
flesh
which
I
will
giue
for
the
life
of
the
world
Augu.
cont.
Faust.
Manich.
li.
Which
signe
or
figure
they
who
vnderstood
no
otherwise
but
carnally
,
died
Aug.
in
Ioan.
tract
The
visible
food
they
vnderstood
spiritually
they
spiritually
hungred
after
it
,
they
spiritually
tasted
it
,
that
spiritually
they
might
be
satisfied
.
Secondly
,
Christ
promised
to
giue
to
his
Disciples
his
and
when
they
marueiled
how
that
could
be
,
hee
assured
them
and
further
certified
them
whence
it
is
most
plainely
deduced
,
that
he
who
neuer
faileth
of
his
promise
,
gaue
them
his
true
his
true
flesh
to
eat
his
flesh
is
meat
indeed
,
and
his
blood
is
drinke
indeed
we
doe
not
sharpen
our
teeth
to
bite
,
but
with
sincere
faith
we
breake
the
sacred
bread
:
why
preparest
thou
thy
teeth
and
thy
belly
?
beleeue
and
thou
hast
eaten
Idem
.
in
Ioan.
tract
to
be
eating
within
,
not
without
;
to
be
eating
with
the
heart
,
not
crushing
with
the
teeth
.
They
thought
his
speech
to
be
hard
&
intollerable
,
as
though
he
had
determined
that
they
should
verily
eat
his
flesh
.
whoso
beleeueth
in
him
hath
euerlasting
life
,
S.
Austin
August
.
in
Ioan
.
tract
.
To
beleeue
in
Christ
,
that
is
,
to
eat
the
bread
of
life
:
he
that
beleeueth
eateth
.
Doth
this
offend
you
?
What
then
if
ye
shall
see
the
sonne
of
man
ascend
where
he
was
before
?
i
i
Aug.
vt
supra
ille
putabant
eum
erogaturum
corpus
suum
;
ille
autem
dixit
se
ascensurum
in
calum
,
vtique
integrum
.
Cum
vid
eritis
filium
hominis
,
&c.
certè
vel
tunc
videbitis
quia
non
eo
modo
quo
putatis
erogat
corpus
suum
;
certè
vel
tunc
videbitis
quia
gratia
eius
non
consumitur
morsibus
.
They
thought
,
that
he
would
impart
to
them
his
very
body
,
but
he
telleth
them
that
he
will
goe
vp
to
heauen
euen
whole
.
When
ye
shall
see
the
sonne
of
man
ascend
where
he
was
before
,
surely
then
ye
shall
see
that
he
doth
not
impart
his
body
in
that
maner
as
you
thinke
;
ye
shall
then
vnderstand
that
his
grace
is
not
deuoured
by
morsells
.
The
words
which
I
speake
vnto
you
are
spirit
and
life
:
it
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
,
that
l
l
Aug
ibi
.
Quomodo
quidem
edatur
&
quisnam
sit
manducandi
modus
ignoratis
.
they
knew
not
in
what
sort
his
flesh
was
eaten
,
or
what
the
maner
thereof
is
,
Ori.
in
Leuit.
hom
There
is
in
the
new
Testament
a
letter
which
killeth
him
that
doth
not
spiritually
listen
to
it
;
for
if
thou
folow
according
to
the
letter
that
which
is
written
,
Except
yee
eat
the
flesh
of
the
sonne
of
man
and
drinke
his
blood
,
that
letter
killeth
.
S.
Austin
Aug.
de
doct.
Christ
.
l.
If
any
speeche
seem
to
command
a
hainous
or
wicked
act
,
or
to
forbid
well
doing
or
any
profitable
thing
it
is
a
figuratiue
speech
.
Where
Christ
saith
,
Except
yee
eat
the
flesh
of
the
sonne
of
man
and
drinke
his
blood
&c.
he
seemeth
to
command
a
hainous
thing
.
It
is
therefore
a
figure
instructing
that
we
are
to
communicate
of
the
passion
of
the
Lord
,
and
sweetly
and
profitably
to
lay
vp
in
minde
that
his
flesh
was
crucified
and
wounded
for
vs
.
S.
Bernard
vnder
the
mystery
of
eating
his
body
Christ
admonisheth
his
disciples
to
communicate
of
his
passions
.
Thirdly
,
Christ
said
in
most
cleere
tearmes
,
What
could
be
more
certaine
or
more
perspicuous
?
This
bread
is
my
body
,
this
wine
is
my
blood
,
Fourthly
,
These
words
of
the
institution
are
recorded
by
three
Euangelists
,
and
by
S.
Paul
:
and
they
all
vniformely
deliuer
it
to
be
,
not
the
figure
of
Christs
body
,
and
that
his
body
it
was
that
his
true
reall
body
,
which
was
nailed
to
the
crosse
for
vs
.
the
cup
is
the
bloud
of
Christ
or
the
new
testament
in
his
bloud
,
the
figure
of
Christs
body
Aug
in
Psal
Christ
commended
and
deliuered
to
his
disciples
the
figure
of
his
bodie
and
bloud
.
Tertul.
cont.
Marcion
●●
This
is
my
body
,
that
is
to
say
,
a
figure
of
my
body
.
an
image
and
semblance
of
the
body
and
bloud
of
Christ
is
celebrated
in
the
administration
of
the
Sacraments
.
Chrysost.
Opimperf
.
in
Mat.
hom.
in
the
sacred
vessels
not
the
true
body
of
Christ
,
but
the
mysterie
of
his
body
is
conteined
.
Constit
Clem.
l.
Antitypa
corporis
,
&c.
Iacob●
Liturg
.
Typus
corporis
&
sanguinis
Christi
tui
.
the
signes
of
the
body
and
bloud
of
Christ
,
saith
not
that
it
is
the
figure
of
his
body
,
but
his
body
.
a
figure
of
Christ
The
rocke
was
Christ
;
i
i
August
.
in
Leuit.
q.
57.
was
not
Christ
in
substance
,
but
in
signification
.
the
rocke
was
Christ
this
is
my
body
Sacraments
commonly
beare
the
names
of
those
things
whereof
they
are
sacraments
,
demandeth
thus
if
then
wee
doe
in
receiuing
the
blessed
Sacrament
they
surely
are
there
really
present
.
participate
Christs
body
,
and
communicate
his
bloud
,
Aug.
in
Ioan.
tract
How
shall
I
lay
hold
of
him
being
absent
?
how
shall
I
put
vp
my
hand
to
heauen
,
to
lay
hold
of
him
sitting
there
?
send
vp
thy
faith
,
and
thou
hast
taken
hold
of
him
.
and
before
the
body
and
bloud
of
Christ
are
there
present
;
or
else
why
should
a
man
incurre
that
guilt
,
but
by
his
vnwoorthy
receiuing
of
it
,
and
by
not
discerning
Christs
body
to
be
there
present
?
to
discerne
the
Lords
body
,
and
to
be
guiltie
of
the
body
and
bloud
of
Christ
,
Besides
all
these
plaine
texts
of
holy
.
Scripture
in
confirmation
of
the
reall
presence
,
the
very
circumstances
of
it
doe
much
fortifie
our
faith
therein
.
In
S.
we
haue
,
Luc.
22.15
.
that
our
Sauiour
maruellously
desired
to
eat
that
this
last
banquet
with
his
Di●ciples
.
S.
What
coherence
(
I
say
)
with
this
exceeding
loue
and
infi●●te
power
of
Christ
,
to
bee
shewed
in
his
last
supper
,
if
he
hath
left
onely
bread
and
wine
to
bee
taken
in
remembrance
of
him
,
any
meane
man
might
easily
haue
done
as
much
;
and
departing
from
his
Disciple
did
much
more
:
for
hee
left
a
more
noble
remembrance
of
himselfe
behinde
him
,
to
wit
,
his
But
Christ
bequeathing
vs
his
true
naturall
body
to
bee
the
foode
of
our
soules
,
and
comfort
of
our
hearts
as
wee
beleeue
and
teach
,
he
then
(
indeed
)
shewed
his
i●finite
power
and
loue
towards
vs
,
and
and
as
God
bestowed
an
inestimable
gift
vpon
vs
,
such
a
one
as
neuer
any
other
did
,
or
could
possibly
doe
.
nothing
so
much
offendeth
mens
mindes
as
the
simplicitie
of
Gods
works
,
as
they
seeme
in
act
,
and
the
magnificence
which
is
promised
in
effect
.
be
the
food
of
our
soules
;
of
our
soules
,
an
inestimable
gift
vpon
vs
,
such
a
one
as
neuer
any
other
did
or
possibly
could
doe
.
Moreouer
,
the
institution
of
a
religious
rite
and
ceremonie
,
to
be
vsed
in
the
whole
Church
vnto
the
worlds
end
,
and
to
be
receiued
of
all
Christian
people
of
age
and
discretion
,
did
necessarily
require
that
it
should
bee
done
in
most
certaine
and
cleare
tearmes
;
otherwise
,
there
might
arise
great
strife
and
contention
about
it
,
and
be
the
ruine
of
thousands
.
And
specially
great
perspicuitie
is
required
in
this
holy
Sacrament
,
where
the
mistaking
of
it
,
must
needs
breeed
either
idolatrie
,
if
wee
worship
for
Christ
,
that
which
is
not
Christ
:
or
impietie
,
if
on
the
other
side
we
should
not
giue
to
it
(
being
Christ
God
and
man
)
diuine
honour
.
Wherefore
,
no
good
Christian
may
thinke
,
but
that
our
prouident
Sauiour
Christ
Iesus
,
who
verie
well
foresaw
all
these
inconueniences
,
did
deliuer
it
in
such
tearmes
as
he
would
haue
to
be
taken
properly
,
and
not
be
construed
at
mens
pleasures
figuratiuely
.
Adde
,
that
hee
spake
those
words
to
the
twelue
Apostles
onely
,
whom
hee
was
accustomed
to
instruct
plainly
,
and
not
in
parable
darkely
;
and
who
were
woont
also
to
aske
for
the
interpretation
of
obscure
speeches
,
who
here
made
no
question
about
this
high
mysterie
,
because
they
were
sufficiently
forewarned
,
and
therefore
beleeued
Christs
words
without
further
question
.
Sacraments
commonly
beare
the
names
of
those
things
whereof
they
are
Sacraments
.
the
couenant
of
the
Lord
,
the
Lords
Passeouer
attonements
or
reconciliations
was
vnpossible
that
the
bloud
of
calues
and
goats
should
take
away
sins
,
the
signes
,
and
the
things
signified
are
reckoned
by
the
same
names
,
worshiping
the
creature
insteed
of
the
creatour
,
to
worship
for
Christ
,
that
which
is
not
Christ
,
at
mens
pleasures
the
eating
of
his
flesh
his
flesh
was
truely
meate
Finally
,
this
holy
Sacrament
is
a
principall
part
of
the
and
one
of
the
chiefest
legacies
by
Christ
bequeathed
vnto
vs
Christians
.
Now
what
law
or
conscience
will
permit
,
that
any
legacie
should
be
interpreted
figuratiuely
?
to
wit
:
that
for
a
house
,
goods
,
or
lands
bequeathed
and
giuen
by
last
will
and
testament
,
you
should
vnderstand
a
figure
of
a
house
to
be
giuen
,
or
the
signification
and
representation
of
some
goods
or
lands
.
If
this
be
most
absurd
and
ridiculous
in
the
testament
of
any
ordinary
man
,
about
temporall
goods
:
how
much
more
pernicious
and
intollerable
is
it
,
to
suffer
this
in
the
eternall
Testament
of
the
Sonne
of
God
,
and
that
in
his
diuine
and
inestimable
treasures
?
And
thus
at
length
by
the
grace
of
God
I
come
to
the
end
of
this
booke
,
wherein
if
thou
finde
any
thing
,
that
may
confirme
thee
in
the
true
faith
,
or
further
thy
knowledge
therein
;
giue
God
(
the
Father
of
lights
,
from
whom
all
good
gifts
descend
)
the
whole
praise
:
If
any
thing
be
amisse
,
impute
it
partly
to
my
slender
skill
,
ouersight
,
or
negligence
;
and
partly
to
the
want
of
a
conuenient
resting-place
,
commoditie
of
bookes
,
and
conference
:
all
which
,
these
times
of
persecution
doe
depriue
vs
of
.
if
any
thing
heerein
bee
amisse
to
impute
it
partly
to
his
slender
skill
,
ouersight
,
or
negligence
.
slender
skill
his
ouersight
and
negligence
the
true
Catholike
faith
August
.
con.
epist.
Parmen.
lib.
Though
truth
compelleth
them
to
be
dumbe
,
yet
iniquity
suffereth
them
not
to
be
silent
.
Liu
Decad.
in
fine
Quòd
de
rep.
non
desperasset
,
For
that
he
had
not
despaired
of
the
state
of
their
common-wealth
,
remitting
the
points
thereof
to
be
handled
(
ad
calendas
Graecas
)
in
their
proper
questions
,
because
hee
was
loth
(
forsooth
)
first
lightly
to
skimme
them
ouer
in
hast
,
as
I
had
done
,
and
afterward
to
recoile
and
turne
backe
to
them
againe
.
the
Catholike
The
true
ancient
Romane
Catholike
Foxes
whelpes
are
all
alike
A
Reproofe
of
M.
Doct.
Abbots
Defence
of
the
Catholike
deformed
by
M.
W.
Perkins
,
wherein
his
sundry
abuses
of
Gods
sacred
word
,
and
most
manifold
misapplying
and
falsifying
of
the
ancient
Fathers
sentences
be
so
plainely
discouered
to
the
eie
of
euery
indifferent
Reader
,
that
whosoeuer
hath
any
due
care
of
his
owne
saluation
,
can
neuer
heereafter
giue
him
more
credit
in
matter
of
faith
and
religion
.
As
Iannes
and
Iambres
resisted
Moses
,
so
these
men
also
resist
the
truth
,
men
corrupted
in
minde
,
reprobate
concerning
the
faith
;
but
they
shall
prosper
no
further
,
for
their
folly
shall
be
manifest
to
all
,
as
theirs
also
was
.
August
.
de
ciu.
dei
.
lib.
vanity
is
not
therefore
stronger
than
truth
,
because
if
it
list
it
can
cry
louder
than
truth
.
as
may
suffice
to
discredit
me
with
all
indifferent
men
.
Quintil.
Orator
institut
.
lib.
a
dissembling
tricke
,
that
what
he
cannot
confute
he
shall
seeme
scornefully
to
reiect
and
trample
vpon
.
he
found
so
little
substance
in
it
,
that
a
long
time
he
was
vnwilling
to
reply
vpon
it
,
and
could
not
thinke
the
time
well
bestowed
which
should
be
spent
in
so
friuolous
and
vaine
altercation
.
Aquil●
non
capit
muscas
.
The
Fox
would
none
.
vnlearned
writings
,
k
k
Pag.
94.
more
meet
to
stop
mustard-pots
,
than
likely
to
stop
any
meane
scholars
mouth
.
shallow
and
shuttle
witted
,
m
m
Pag.
16.
one
of
the
most
shallow
and
beggerliest
writers
of
these
daies
,
n
n
Pag.
52.
one
of
the
shallowest
for
substance
of
matter
that
euer
he
read
there
lie
more
marrow
and
pith
hidden
in
my
writing
than
one
at
the
first
sight
would
perhaps
suppose
(
spectatum
admissi
risum
teneatis
?
)
then
surely
it
doth
require
a
man
of
more
substance
than
he
,
though
of
lesser
shew
:
if
there
be
more
in
my
booke
,
than
you
somtimes
would
haue
people
to
beleeue
,
they
that
haue
a
good
opinion
of
it
may
hap
to
thinke
that
those
graue
and
wise
men
in
high
authority
foresaw
that
it
would
hardly
be
answered
by
laying
nakedly
testimony
to
testimony
,
and
reason
to
reason
;
wherefore
they
thought
it
best
policy
to
make
choice
of
som
iolly
smooth-tongued
discourser
,
that
might
with
a
ruffling
multitude
of
faire
pleasing
words
cary
his
Reader
from
the
matter
.
marrow
and
pith
disgracefull
and
odious
termes
,
and
bitter
railing
,
against
the
best
men
of
their
side
.
Ye
witches
children
,
ye
seed
of
the
adulterer
and
of
the
whoore
.
O
generations
of
vipers
,
who
hath
forewarned
you
to
flie
from
the
wrath
to
come
?
generations
of
vipers
,
t
t
Mat.
16.4
.
a
wicked
and
adulterous
generation
;
u
u
Mat.
23.13.16.17.26
.
Hypocrites
,
blind
guides
,
fooles
and
blind
,
blind
Pharisees
,
Ye
serpents
,
Ye
generations
of
vipers
,
how
should
ye
escape
the
damnation
of
hel
?
Ye
stifnecked
and
of
vncircumcised
hearts
and
eares
:
God
shall
smite
thee
,
thou
painted
wall
.
The
seruant
of
the
Lord
must
not
striue
,
but
must
be
gentle
towards
all
,
apt
to
teach
,
instructing
with
meekenesse
them
that
are
contrary
minded
.
O
full
of
all
subtilty
&
mischiefe
,
thou
child
of
the
diuel
&
enemy
of
all
righteousnes
,
wilt
thou
not
cease
to
peruert
the
straight
waies
of
the
Lord
?
a
foule
mouthed
wrangler
vehemently
contending
for
the
maintenance
of
the
faith
,
which
was
once
giuen
to
the
Saints
,
I
wot
well
that
the
most
milde
&
sweet
pen-men
are
sometimes
through
zeale
of
the
truth
,
or
by
the
ouerthwart
dealing
of
their
aduersary
moued
to
let
slip
now
and
then
a
word
or
two
.
Sory
I
am
that
to
some
blemish
of
his
former
vertues
,
certaine
bookes
set
out
of
late
carry
the
letters
of
his
name
,
because
the
stile
seemeth
too
sharp
,
and
some
thing
in
them
soundeth
harshly
in
Catholike
eares
.
But
to
mitigate
the
matter
,
the
occasion
of
writing
which
time
and
place
ministred
must
be
duely
considered
,
and
withall
,
how
he
and
others
were
before
grieuously
hurt
in
their
reputation
by
the
other
party
,
and
that
in
defense
of
their
honour
they
might
lawfully
discredit
the
iniurious
aggressours
.
an
iniurious
aggressour
Bern.
in
Cant.
serm
Thou
dealest
vngently
to
blame
the
doings
of
them
whose
burdens
thou
refusest
:
it
is
rashnesse
for
the
woman
that
sitteth
spinning
in
the
house
,
to
checke
the
souldier
returning
from
the
warre
.
g
g
Hieron
.
Apolog.
ad
Pammach.
Delicata
doctrina
est
pugnanti
ictus
dictare
de
muro
.
It
is
a
daintie
kinde
of
teaching
,
to
sit
vpon
the
wall
,
and
to
appoint
the
man
in
fight
,
in
what
maner
he
shall
strike
.
Of
the
same
accursed
crue
was
Melancthon
;
Caluin
in
his
institutions
to
hell
;
i
i
Reproofe
.
Pag.
50.
craking
impudencie
,
and
impudent
craking
:
k
k
Pag.
64.
a
vaine
craking
iangler
,
and
notorious
liar
;
l
l
Pag.
211.
deuoid
of
all
good
conscience
&
honest
dealing
;
m
m
Pag.
264
past
all
shame
,
and
worthy
to
be
thrust
into
an
Asses
skin
;
n
n
Pag.
272.
base
and
bastardly
minded
Ministers
;
o
o
Pag.
283.
cosening
companions
,
false
hypocrites
,
most
impudent
liars
;
p
p
Pag.
281.
the
spirit
that
possesseth
his
heart
,
to
wit
,
the
father
of
all
lies
,
q
q
Pag.
283.
he
that
will
be
fed
with
lies
let
him
take
the
diuell
to
his
father
and
M.
Abbot
or
some
other
such
like
of
his
lying
Ministers
to
be
his
master
.
fiue
lies
A
lie
it
is
that
I
denied
to
his
Maiesty
such
authority
as
would
serue
for
the
taking
order
how
God
might
be
rightly
serued
in
his
Realm
he
denieth
to
his
Maiesty
that
supreme
gouernment
in
causes
ecclesiasticall
whereby
he
should
take
vpon
him
so
to
doe
Another
lie
it
is
that
the
Popes
lawes
doe
inhibit
Princes
to
meddle
with
matters
of
religion
The
ordering
of
matters
for
the
Church
God
would
haue
to
belong
to
Priests
,
not
to
the
secular
powers
:
not
by
publike
lawes
,
not
by
secular
powers
,
but
by
Popes
and
Priests
would
God
haue
the
worke
of
Christian
religion
to
be
ordered
.
u
u
Sext.
de
haeret
.
Quicunque
.
Inhibemus
ne
cuiquam
laica
personae
liceat
publicè
vel
priuatim
de
fide
Catholica
disputare
.
Qui
contra
fecerit
excommunicationis
laqueo
innodetur
.
We
forbid
any
lay
person
either
publikely
or
priuately
to
dispute
or
reason
concerning
the
Catholike
faith
;
he
that
doth
so
,
let
him
be
excommunicated
.
A
third
lie
it
is
that
I
affirmed
Kings
to
hold
their
crownes
immediatly
from
God
Which
though
it
be
true
in
that
sense
he
taketh
it
,
yet
it
is
false
that
I
said
so
in
that
place
,
for
I
meddle
not
with
those
termes
of
immediatly
or
mediatly
.
mediatly
nor
immediatly
of
Gods
meere
grace
and
bounty
Princes
receiue
and
hold
their
diadems
and
princely
scepters
.
The
fourth
lie
is
that
the
Pope
denieth
Princes
to
hold
their
Diadems
and
Princely
authority
immediatly
from
God
,
but
are
to
receiue
them
by
his
mediation
Auent
.
Annal.
lib.
What
he
hath
,
he
hath
it
wholly
of
vs
;
the
Empire
is
in
our
power
to
giue
it
to
whom
we
will
;
being
therefore
appointed
of
God
ouer
nations
and
Kingdomes
,
to
destroy
and
to
pull
vp
,
to
build
and
to
plant
.
Bull
a
Pij
apud
Sander
.
de
schism
.
Anglic.
the
common
opinion
of
all
their
Diuines
is
to
the
contrary
,
The
fift
lie
that
he
maketh
within
the
compasse
of
lesse
than
halfe
a
side
is
,
that
the
Pope
saith
,
By
me
Kings
raigne
By
me
he
raigneth
fire
,
fire
a
lie
,
a
lie
stop
the
thiefe
,
stop
the
thiefe
,
a
lier
,
a
lier
Their
throat
is
an
open
sepulcher
,
with
their
tongues
they
deale
deceitfully
,
the
venime
of
serpents
is
vnder
their
lips
,
their
mouth
is
full
of
malediction
and
bitternesse
,
&c.
Thou
which
teachest
another
,
teachest
thou
not
thy selfe
?
Out
of
thine
owne
mouth
will
I
iudge
thee
thou
euill
seruant
.
if
I
hold
that
course
of
scurrility
,
I
shall
driue
him
to
giue
me
ouer
in
the
plaine
field
,
I
cite
for
confirmation
and
proofe
of
any
doubt
Bale
,
Fox
,
Iewel
,
Humphrey
,
Holinshed
,
Bellarmin
.
de
notis
eccles.
cap.
three
Conuersions
Ibid
chap.
a
conference
at
Paris
What
a
iest
is
this
?
how
knew
this
late
writer
what
passed
so
long
before
his
owne
time
?
amongst
many
other
pardons
granted
by
S.
Gregory
there
is
to
be
seene
vntill
this
day
one
altar
by
him
erected
in
the
Monastery
of
S.
Andrews
in
Rome
,
whereat
whosoeuer
saith
Masse
for
a
soule
in
Purgatory
shall
deliuer
a
soule
from
thence
.
What
a
iest
is
this
?
how
knoweth
M.
Bishop
,
a
new
vpstart
writer
,
what
passed
so
long
before
his
owne
time
?
vpon
the
silly
poore
credit
of
Holinshed
onely
three
Conuersions
a
noueller
by
the
worshipfull
verdict
of
Polydore
Virgil
.
Polyd.
Virgil
.
de
inuent
.
rer.
lib.
the
Decrees
Men
say
that
of
old
,
before
the
time
of
Siricius
,
Priests
might
marry
.
a
worshipful
verdict
did
ignorantly
and
saucily
reprehend
Gregory
the
seuenth
for
forbidding
men
to
be
present
at
the
Masses
of
maried
Priests
Matth.
Paris
.
in
Willielm
ex
Chronico
Sigeberti
,
anno
dom.
abusing
,
mangling
,
misapplying
,
falsifying
,
Epist.
dedicat
for
the
discouering
of
the
impudency
of
the
petitioners
;
for
the
gaining
of
such
as
may
be
gained
to
the
acknowledgment
of
Gods
truth
;
and
that
as
Saint
Bernard
saith
,
though
the
heretike
arise
not
from
his
filth
,
yet
the
Church
may
be
confirmed
by
the
faith
.
to
disswade
any
man
from
the
Romane
faith
,
and
doth
in
that
discourse
describe
those
heretikes
to
be
such
as
denied
Purgatory
,
and
praier
for
the
dead
,
and
inuocation
of
Saints
,
&c.
For
we
are
also
his
generation
,
the
generation
of
God
,
Euill
words
corrupt
good
maners
Apud
Aug.
cont.
lit
.
Petil.
lib.
Iudas
the
traitour
perished
with
a
halter
,
and
to
such
as
himselfe
he
left
the
halter
.
He
did
run
well
,
who
did
let
him
that
he
did
not
obey
the
truth
?
Vnto
these
men
I
returne
a
louing
,
a
faithful
and
iust
answer
,
founded
in
the
demand
of
an
eminent
professour
of
their
Gospell
;
Will
you
be
any
longer
led
by
them
who
thus
grosly
abuse
you
?
Doct.
Abbot
against
Doct.
Bishop
part
.
in
fine
though
the
heretike
arise
not
from
his
filth
,
yet
the
Church
may
be
confirmed
in
the
faith
.
Take
vs
the
Foxes
Bernard
.
in
Cant.
Ser.
taken
,
not
with
weapons
but
with
arguments
whereby
to
refute
their
errours
,
that
so
they
may
be
reconciled
to
the
Catholike
Church
,
and
recalled
to
true
faith
.
he
that
disputeth
with
an
heretike
should
propound
to
himselfe
to
conuince
his
errour
that
so
he
may
conuert
him
,
though
he
will
not
be
conuerted
,
yet
hee
that
hath
conquered
and
conuicted
him
is
not
to
thinke
he
hath
done
no
good
;
for
though
the
heretike
,
arise
not
from
his
filth
,
yet
the
Church
is
confirmed
in
the
faith
:
in
that
very
place
those
heretikes
to
be
such
as
denied
Purgatory
and
praier
for
the
dead
,
&c.
Magdeburg
.
Centur.
that
some
Catholikes
did
then
doubt
of
sacrifices
and
praiers
for
the
dead
,
Bernard
.
in
Cantic
.
ser.
they
dispensed
with
themselues
to
sweare
and
forsweare
for
the
concealing
of
their
owne
secrets
,
equiuocation
and
mentall
reseruation
vowed
continency
without
the
company
of
women
for
the
couering
of
their
filthines
,
marriage
as
vncleane
ex
August
.
de
ciu.
Dei
.
lib.
If
we
would
so
often
refute
their
gainsayings
,
as
they
resolue
with
impudent
faces
not
to
care
what
they
say
,
so
that
they
may
in
any
sort
contradict
what
we
say
,
there
should
be
no
end
.
pronounced
this
against
infidels
,
and
with
what
countenance
could
M.
Abbot
cite
it
against
vs
Christians
,
which
in
S.
Austins
meaning
concerneth
vs
not
?
Aug.
de
bapt.
cont.
Donat.
lib.
They
chuse
rather
with
froward
words
to
striue
against
the
trueth
,
than
by
the
confession
of
their
errors
to
be
restored
to
Christian
peace
.
God
knowes
what
that
forcible
weapon
of
necessity
would
driue
men
vnto
at
length
,
Where
they
cannot
by
slie
and
wily
cosenage
creepe
like
Aspes
,
there
with
open
professed
violence
they
rage
like
Lions
.
they
were
pronounced
against
the
Donatists
.
August
.
in
Psal
Aspes
lurkingly
seeke
to
thrust
in
their
poison
and
to
disperse
the
same
.
And
therefore
where
they
cannot
by
their
wiles
and
subtilties
creepe
like
Aspes
there
by
open
violence
they
rage
like
Lions
;
the
troupes
of
Circumcellions
come
foorth
armed
,
and
they
murther
and
kill
all
that
they
can
.
patience
often
prouoked
is
turned
into
furie
,
those
words
may
be
applied
to
the
Lutherans
in
Germany
,
and
Protestants
in
England
.
ex
August
.
cont.
Gaudent
.
lib.
He
bringeth
nothing
but
what
is
weared
and
spent
,
Another
tricke
no
lesse
shamefull
misconstruing
the
words
of
the
fathers
.
a
fable
Gregory
the
Bishop
of
Rome
commended
the
zeale
of
Serenus
Bishop
of
Massilia
,
who
could
not
endure
that
any
thing
should
be
worshiped
that
is
made
with
hands
,
or
did
tell
him
that
he
should
forbid
the
people
the
worshipping
of
them
.
he
did
not
commend
but
reprehend
the
vndiscreet
zeale
of
that
Bishop
,
who
did
breake
some
pictures
set
in
the
Church
,
because
some
late
conuerted
heathens
not
yet
well
instructed
in
the
Christian
religion
did
adore
them
as
if
they
had
beene
Gods
.
Greg.
li.
I
certifie
you
that
it
came
of
late
to
our
hearing
that
your
brotherhood
beholding
some
worshipping
images
,
did
breake
the
same
Church-images
and
threw
them
away
.
And
surely
I
commended
you
that
you
had
that
zeale
,
that
nothing
made
with
hands
should
be
worshipped
;
but
yet
I
iudge
that
you
should
not
haue
broken
those
images
;
for
therefore
is
the
picture
vsed
in
the
church
,
that
they
who
are
not
learned
by
booke
,
may
yet
by
sight
read
vpon
the
wals
those
things
which
they
cannot
read
in
bookes
.
Therefore
your
brotherhood
should
both
preserue
the
images
and
forbid
the
people
the
worshipping
of
them
,
that
both
the
ignorant
may
haue
whence
to
gather
the
knowledge
of
the
history
,
and
the
people
may
not
sinne
in
the
worshipping
of
the
picture
.
Idem
li.
gather
together
againe
the
Children
of
the
Church
,
and
to
shew
vnto
them
by
testimonies
of
Scriptures
,
that
it
is
not
lawfull
to
worship
any
thing
that
is
made
with
hands
,
because
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
thou
shalt
serue
.
late
conuerted
heathens
of
worshipping
images
as
Gods
worshipping
them
as
Gods
telleth
him
plainly
that
that
should
not
be
broken
which
was
not
set
vp
in
the
Church
to
be
adored
,
but
onely
to
instruct
the
ignorant
.
only
to
instruct
the
ignorant
not
onely
to
instruct
the
ignorant
onely
to
instruct
the
ignorant
not
to
be
adored
,
but
only
to
instruct
the
ignorant
,
though
S.
Gregory
forbid
images
to
be
adored
as
Gods
,
yet
doth
he
teach
them
to
be
worshipped
as
representations
of
most
holy
personages
.
Marry
,
by
his
letters
to
Secundinus
,
to
whom
he
sent
the
images
of
our
Sauiour
,
of
the
blessed
Virgin
Mary
,
and
of
Peter
and
Paul
.
that
his
request
did
greatly
please
him
;
because
,
thou
louest
him
with
all
thy
heart
and
whole
intention
,
whose
image
thou
desirest
to
haue
before
thine
eies
.
Greg.
lib.
I
know
verily
that
thou
doest
not
therefore
desire
the
image
of
our
Sauiour
that
thou
maiest
worship
it
as
God
,
but
for
a
remembrance
of
the
sonne
of
God
,
that
thou
maiest
become
feruent
in
his
loue
,
whose
image
thou
considerest
thy selfe
to
behold
.
And
we
verily
fall
not
downe
before
it
as
before
the
Godhead
,
but
we
worship
him
,
whom
by
the
image
we
remember
,
either
as
borne
,
or
hauing
suffered
,
or
now
sitting
vpon
his
throne
.
And
whilest
the
picture
,
as
it
were
a
writing
,
bringeth
to
our
remembrance
the
Sonne
of
God
,
either
it
reioyceth
our
minde
as
touching
his
resurrection
,
or
appeaseth
it
by
his
passion
.
We
doe
not
fall
downe
or
cast
downe
our selues
before
it
as
before
the
Godhead
,
We
doe
cast
downe
our selues
before
the
said
Image
,
not
as
before
a
Godhead
.
Thou
worshippest
the
image
,
but
thou
doest
not
worship
it
as
a
God
,
(
as
worship
the
image
as
God
,
or
to
kneele
before
it
as
before
God
,
Idem
.
l.
If
any
man
will
make
images
,
forbid
him
not
;
but
by
all
meanes
auoid
the
worshipping
of
images
:
but
this
let
your
brotherhood
carefully
aduertise
them
,
by
the
sight
of
the
story
to
gather
feruency
of
compunction
,
but
humbly
to
fall
downe
or
kneele
in
the
worship
of
the
holy
Trinity
onely
.
he
approoueth
the
worshipping
of
images
,
euen
so
farre
foorth
as
to
kneele
before
them
.
not
to
worship
but
for
remembrance
;
not
to
fall
downe
before
it
,
but
to
worship
Christ
,
whom
we
remember
by
it
,
diuers
other
places
wrongfully
alleaged
Gregories
words
the
Churches
of
the
East
that
Socrates
who
wrote
his
storie
within
lesse
than
twentie
yeeres
after
the
death
of
Hierom
,
a
a
Socrat.
hist.
lib.
5.
cap.
21.
Epiphanius
an
Easterne
bishop
,
saith
M.
Abbot
,
euen
in
the
time
of
Hierome
,
acknowledgeth
for
true
those
words
of
Socrates
,
that
the
Priests
and
Bishops
thereof
were
not
forced
by
any
law
to
forbeare
their
wiues
,
&c.
which
Epiphanius
also
an
Easterne
Bishop
euen
in
the
time
of
Hierome
of
some
parts
thereof
acknowledgeth
.
of
some
places
thereof
Epiphan.
haer.
the
Church
receiueth
not
a
bishop
that
liueth
still
the
husband
of
one
wife
,
and
begetteth
children
,
specially
where
the
ecclesiasticall
Canons
be
syncere
or
exact
.
But
thou
wilt
say
vnto
mee
,
that
in
some
places
Priests
and
Deacons
and
Subdeacons
do
still
beget
children
:
But
this
is
not
according
to
the
Canon
,
but
according
to
the
minde
of
men
,
which
in
time
hath
fainted
,
and
for
number
sake
when
there
were
not
found
to
perform
the
ministery
.
in
some
places
were
married
and
did
beget
children
,
some
places
some
places
Socr.
hist.
eccles.
li.
a
new
law
earnestly
crying
out
that
it
was
too
heauy
a
yoke
to
be
laid
vpon
the
Clergy
,
that
marriage
is
honorable
in
all
,
and
the
bed
vndefiled
,
that
the
company
of
a
man
with
his
owne
wife
is
chastity
.
Canon
.
Apost
Let
not
any
Bishop
,
Priest
or
Deacon
,
put
away
his
wife
vnder
colour
of
religion
;
if
he
doe
so
,
let
him
be
excommunicated
;
if
he
continue
therein
,
let
him
be
deposed
.
in
Trull
.
can
to
obserue
the
old
Canon
of
Apostolike
perfection
and
order
doe
decree
,
that
the
marriages
of
Clergy
men
shall
from
thenceforth
continue
firme
and
good
,
that
they
will
not
dissolue
their
coniunction
with
their
wiues
,
or
depriue
them
of
their
mutuall
company
in
time
conuenient
.
Wherefore
if
any
,
be
found
worthy
to
be
made
a
Subdeacon
or
Deacon
or
Priest
,
let
him
not
be
put
backe
though
he
dwell
with
his
lawfull
wife
;
neither
let
it
be
required
of
him
in
the
time
of
his
ordination
to
professe
that
he
will
abstaine
from
hauing
lawfull
company
with
his
wife
.
If
therefore
any
contrary
to
the
Apostolike
Canons
shall
be
mooued
to
depriue
any
Priest
,
Deacon
,
or
Subdeacon
of
the
company
of
his
lawfull
wife
,
let
him
be
deposed
;
and
if
any
Priest
or
Deacon
shall
put
away
his
wife
vnder
pretence
of
religion
,
let
him
be
excommunicated
;
and
if
he
so
perseuere
,
let
him
be
deposed
.
as
a
horrible
impiety
written
in
their
law
,
Our
Lord
God
the
Pope
a
double
lie
I
auouch
that
to
stand
in
the
Law
which
is
onely
written
in
the
Glosse
.
Law
bookes
Extrauag
.
Ioan.
the
more
shamefull
lie
is
,
that
it
standeth
not
in
the
glosse
neither
,
but
I
bely
both
the
one
and
the
other
.
Paris
,
Anno.
Dom.
Extrauag
.
Ioan.
cap.
Cum
inter
.
in
glossa
Parisiis
.
Anno
dom.
Credere
dominum
Deum
nostrum
Papam
sic
non
potuisse
statuere
,
&c.
haereticum
censeretur
.
To
beleeue
that
our
Lord
God
the
Pope
might
not
so
decree
,
should
be
accounted
heresie
.
Optat.
lib.
he
doth
not
forbid
this
stile
,
taketh
vpon
him
to
be
our
Lord
God
the
Pope
.
a
lie
which
I
cite
out
of
the
Decretals
,
the
Pope
is
not
a
meere
man
.
he
hath
not
the
condition
of
a
meere
man
but
is
the
vicar
of
the
true
God
.
by
the
changing
of
the
Popes
name
is
imported
the
changing
of
the
man
;
for
where
he
was
before
a
meere
man
,
now
he
is
Gods
vicar
vpon
the
earth
the
Canonists
perswaded
the
Pope
that
he
was
not
a
meer
man
,
Nec
deus
es
,
nec
homo
;
quasi
neuter●es
inter
vtrunque
;
Thou
art
neither
God
nor
man
,
but
as
it
were
a
neuter
or
mungrell
betwixt
both
The
Pope
in
this
behalfe
is
not
a
man
but
the
vicar
of
God
.
that
q
q
Answer
to
the
epistle
sect.
31.
pag.
199.
in
his
time
the
Scriptures
were
in
foure
seueral
languages
of
so
many
seueral
nations
in
this
Iland
,
beside
the
Latin
tongue
common
to
them
all
,
thereout
to
search
the
knowledge
of
Gods
truth
.
is
a
lie
Beda
hist.
eccles.
gent.
Anglor.
lib.
This
Iland
at
this
present
according
to
the
number
of
bookes
wherein
the
Law
of
God
is
written
,
doth
in
the
languages
of
fiue
Nations
search
and
confesse
one
and
the
same
knowledge
of
the
highest
truth
,
and
of
true
sublimity
or
height
,
namely
of
the
English
,
the
Britons
,
the
Scots
,
the
Picts
,
and
the
Latines
,
which
by
meditation
of
the
Scriptures
is
become
common
to
all
the
rest
.
according
to
the
number
of
bookes
wherein
the
law
of
God
is
written
,
These
be
Bedes
wordes
This
Iland
at
that
time
did
study
and
confesse
one
and
the
same
knowledge
of
truth
(
of
the
highest
truth
in
fiue
sundry
languages
of
the
highest
truth
of
the
highest
truth
Theodoret.
de
enrand
.
Graecor
.
affectib
.
lib.
that
the
bookes
of
the
old
Testament
were
translated
,
no●
onely
into
the
Greeke
tongue
,
but
also
the
Latine
,
Aegyptian
,
Persian
,
Indian
Armenian
,
Scythian
,
&
all
tongues
which
all
Nations
vsed
at
that
time
.
the
Latine
tongue
by
meditation
of
the
Scriptures
became
common
to
the
rest
,
that
they
needed
not
to
haue
learned
the
Latin
tongue
for
the
studying
of
the
Scriptures
if
the
Scriptures
had
beene
translated
into
their
owne
mother
languages
.
Another
notorious
vntruth
and
most
malicious
slander
,
our
English
Apostle
he
being
offended
at
the
bishops
of
the
Britons
,
for
that
they
refused
to
be
subiect
to
his
Romish
authority
,
prouoked
against
them
Ethelbert
,
then
King
of
Kent
,
by
whose
procurement
an
army
of
Infidels
was
sent
to
slay
them
,
who
cruelly
and
vnmercifully
performed
the
slaughter
,
not
sparing
them
who
in
their
shirts
came
foorth
to
them
to
intreat
mercy
.
the
old
Cronicle
Galfridus
Monumetensis
Galfrid
Monumetens
.
lib.
in
the
city
of
Bangor
there
was
a
most
noble
Church
of
Monks
,
all
liuing
with
the
labour
of
their
hands
.
Their
Abbot
was
named
Dino●ch
a
man
maruellously
well
learned
;
who
by
diuers
arguments
made
it
appeare
,
when
Austin
required
the
Bishops
to
be
subiect
vnto
him
,
that
they
ought
him
no
subiection
.
Edelbert
therefore
the
King
of
Kent
,
assoone
as
he
saw
them
refuse
to
yeeld
obedience
to
Austin
and
despise
his
preaching
,
sturred
vp
Edelfride
&
other
princes
of
the
Saxons
to
gather
a
great
army
,
and
to
goe
to
Bangor
to
destroy
Dinoochand
his
Clergy
.
Who
taking
the
city
,
commanded
the
swords
of
his
men
to
be
turned
first
vpon
the
Monks
,
and
so
twelue
hundred
of
them
the
same
day
,
decked
with
Martyrdome
,
entred
the
kingdome
of
heauen
.
Thomas
Gray
Austin
being
so
refused
of
the
Bishops
and
other
learned
of
the
Britans
,
made
such
complaint
thereof
to
Ethelbert
King
of
Kent
,
that
foorthwith
he
leuied
his
power
and
marched
against
them
,
and
slew
them
in
most
cruell
wise
,
hauing
no
more
regard
of
mercy
then
a
woolfe
hath
vpon
a
sheep
.
Beda
.
hist.
li.
that
if
they
would
not
accept
of
peace
with
their
brethren
,
they
should
finde
warre
of
their
enemies
.
they
should
finde
warre
of
their
enemies
,
if
they
would
not
accept
of
peace
with
their
brethren
,
they
should
(
ab
eisdem
)
of
them
,
or
from
them
,
finde
warre
and
reuenge
,
Ambrosius
Telesinus
Ben
Beirdh
,
the
chiefest
of
the
wisemen
,
the
Ode
for
the
space
of
twelue
hundred
yeeres
after
Christ
,
the
Popes
authoritie
could
gaine
no
acknowledgement
in
Scotland
,
for
that
in
the
time
of
King
Henry
the
third
(
the
one
and
twentith
of
his
raigne
)
when
the
Popes
Legate
would
haue
entred
into
Scotland
to
visit
the
Churches
there
,
the
King
of
Scots
Alexander
the
second
,
forbad
him
so
to
do
,
alleaging
that
none
of
his
predecessours
had
admitted
any
such
,
neither
would
hee
suffer
it
,
and
therefore
willed
him
at
his
owne
perill
to
forbeare
.
Curteous
Reader
,
I
must
needs
acquaint
thee
with
a
notable
legerdemaine
,
which
by
perusing
the
authour
,
I
found
out
after
the
rest
was
printed
.
M.
Abbot
to
prooue
that
the
Pope
had
no
authoritie
in
Scotland
twelue
hundred
yeeres
after
Christ
,
auerreth
that
Alexander
the
second
vtterly
forbad
the
Popes
Legate
to
enter
within
his
kingdome
,
which
is
not
true
.
For
his
authour
Mathew
Paris
declareth
,
that
the
King
indeed
did
at
the
first
oppose
himselfe
against
that
visitation
of
his
kingdome
to
be
made
by
the
said
Legate
,
not
for
that
he
did
not
acknowledge
the
Popes
supreme
authoritie
in
those
ecclesiasticall
causes
,
but
because
it
was
needlesse
,
the
matters
of
the
Church
being
(
as
he
said
)
in
good
order
,
and
for
feare
of
ouer-great
charges
.
Tigure
,
in
officina
Froschouiana
,
anno
Math.
Paris
.
in
Henrico
The
Lord
Legate
being
desirous
to
enter
into
the
kingdome
of
Scotland
,
there
to
deale
in
Ecclesiasticall
matters
,
as
he
had
done
in
England
,
the
King
of
Scotland
answered
him
,
I
remember
not
that
I
haue
seene
any
Legate
in
my
countrey
,
nor
that
there
hath
beene
any
need
,
thanks
be
to
God
,
that
any
should
be
called
,
neither
is
there
yet
any
need
;
all
things
are
well
.
No
,
nor
in
the
time
of
my
Father
,
or
of
any
of
my
predecessours
,
hath
any
Legate
beene
seene
to
haue
had
any
entrance
there
,
neither
wil
I
suffer
any
so
long
as
I
am
in
my
right
wits
.
Notwithstanding
,
because
by
report
you
are
a
holy
man
,
I
warne
you
,
that
if
yee
doe
goe
into
my
countrey
,
yee
goe
warily
,
lest
any
thing
befall
amisse
to
you
.
For
vnruly
and
sauage
men
are
there
dwelling
,
which
thirst
after
mens
bloud
,
whom
I
my selfe
cannot
tame
,
nor
hold
them
backe
from
me
,
if
they
fall
vpon
you
.
notable
legerdemaine
the
king
forbad
the
Legate
to
enter
the
King
alleaged
,
that
neuer
any
Legate
in
the
time
of
any
of
his
predecessours
had
beene
admitted
there
:
twelue
hundred
yeeres
after
the
time
of
Christ
Math.
Paris
.
ibid.
anno
dom.
In
those
daies
the
Legate
hastened
to
enter
into
Scotland
,
and
before
hee
was
come
into
the
kingdome
of
Scotland
,
the
King
met
him
,
not
liking
well
of
his
comming
.
For
he
said
that
neuer
any
Legate
,
beside
him
,
had
entred
into
Scotland
,
for
there
was
,
as
he
said
,
no
neede
;
Christianity
flourished
there
,
and
the
Church
was
in
good
case
.
And
vpon
multiplying
of
words
,
when
the
King
was
almost
ready
to
chide
,
there
was
a
writing
drawen
betwixt
them
by
the
intercession
of
the
Nobles
of
both
kingdomes
;
the
tenor
whereof
was
,
that
there
should
neuer
any
custome
grow
by
reason
of
his
so
comming
,
and
that
at
his
departure
he
should
seale
that
writing
,
and
this
was
procured
that
he
might
not
returne
into
England
with
disgrace
,
as
hauing
receiued
a
repulse
.
But
whilest
the
King
was
abiding
in
the
innermost
parts
of
his
country
,
the
Legate
,
without
the
Kings
licence
,
priuily
and
suddenly
departed
and
tooke
away
with
him
the
writing
aforesaid
.
August
.
cont.
Adimant
.
cap.
O
leaud
man
presuming
of
the
negligence
of
men
for
the
hiding
of
his
owne
cosenage
and
deceit
,
conuincing
of
me
to
be
so
perfidious
and
without
all
conscience
in
alleging
ancient
authours
as
that
no
man
can
repose
trust
in
my
allegations
,
King
Edward
the
third
the
first
,
would
haue
giuen
to
the
Scots
Iohn
Baliol
to
be
their
King
,
they
answerd
him
,
that
they
would
not
accept
him
without
the
Popes
consent
,
who
had
their
country
in
protection
,
he
taught
as
we
doe
,
that
sinne
in
baptisme
is
not
wholly
taken
away
,
but
only
couered
,
Bellarm.
de
notis
ecclesiae
.
cap.
&
de
baptismo
.
c.
shamelesse
audacity
simple
and
shallow
wit
carelesnesse
of
credit
in
thrusting
out
such
an
impudent
assertion
grosse
ignorance
past
all
shame
,
and
worthy
to
be
thrust
into
an
Asses
skin
.
thrust
into
an
Asses
skin
Wo
vnto
them
that
put
darknesse
for
light
,
and
light
for
darknesse
.
Epiphan.
haer.
Iano
Cornario
interprete
.
Basileae
ex
officina
H.
ruagiana
.
&c.
Ianus
Cornarius
printed
at
Basil
,
anno
.
Hitherto
Methodius
hath
rehearsed
the
words
of
Origen
;
there
follow
now
the
words
of
Proclus
,
which
Methodius
also
setteth
downe
,
the
words
of
Proclus
that
the
resurrection
must
not
bee
vnderstood
of
this
body
,
as
which
cannot
abide
for
euer
without
change
,
but
of
a
spirituall
body
wherein
the
same
shape
that
now
is
in
this
body
shall
be
kept
,
that
euery
one
of
vs
in
forme
and
proportion
may
be
the
same
,
as
,
Origen
hath
said
But
this
which
they
contend
for
,
a
man
by
these
and
many
other
reasons
may
reprooue
;
for
we
will
shew
in
the
processe
of
our
speech
following
,
by
truth
of
nature
and
not
by
coniectures
,
that
neither
Ieremy
calleth
vs
prisoners
of
the
earth
,
because
of
the
society
with
the
body
,
nor
Dauid
calleth
vs
bound
or
fettered
for
that
cause
:
for
it
is
woorth
the
while
to
alleage
those
things
wherin
they
specially
seeme
to
erre
.
Therefore
when
we
shall
haue
spoken
what
is
conuenient
of
the
coates
of
skinnes
,
and
that
our
first
parents
before
the
making
thereof
,
liued
with
a
body
enioying
immortality
,
and
moreouer
,
that
the
body
cannot
bee
taken
to
be
a
bond
or
a
prison
,
then
I
will
turne
me
to
those
things
that
follow
,
that
we
may
the
more
plainly
see
that
that
we
desire
.
that
the
soule
was
first
created
without
the
bodie
,
and
that
when
it
sinned
,
God
created
it
a
body
and
shut
it
vp
thereinto
as
into
a
prison
wherein
it
is
fettered
and
bound
,
and
that
this
the
Scripture
meaneth
where
it
saith
,
that
God
made
to
the
man
and
the
woman
coates
of
skins
&
put
vpon
them
;
by
these
,
saith
he
,
is
vnderstood
the
bodie
.
he
made
the
resurrection
defectiue
It
was
said
that
the
soule
receiued
this
body
that
is
about
vs
for
sinne
and
transgression
,
when
as
before
time
it
had
litted
happily
without
it
;
and
that
the
coats
of
skin
are
these
bodies
wherein
it
hath
befallen
our
souls
to
be
shut
vp
,
whereby
in
state
of
mortalitie
they
may
be
punished
for
the
things
they
did
amisse
.
Was
it
not
this
that
was
before
said
?
Tell
me
if
I
seeme
not
rightly
to
remember
.
Thou
needest
no
telling
;
thus
it
was
indeed
that
wee
said
before
.
Seemeth
it
not
amisse
to
thee
,
Aglaophon
,
to
say
that
the
bodie
is
made
for
fetters
and
chaines
against
the
soule
,
and
that
the
Prophet
called
vs
prisoners
of
the
earth
,
and
that
Dauid
termeth
vs
men
in
bonds
?
I
cannot
readily
tell
what
to
say
.
that
the
body
is
a
bond
and
a
prison
and
a
graue
,
and
a
burden
and
fetters
,
It
is
true
as
thou
saiest
.
c.
At
fortassis
opponentis
vosipsos
aduersus
relata
.
O
Aglaophon
&
dicetis
,
&c.
But
you
,
Aglaophon
,
will
oppose
your selues
against
the
things
that
haue
beene
spoken
.
u
u
Pag
180.
b.
Attende
,
ó
sapientissime
Aglaophon
.
Listen
heere
,
O
wise
Aglaophon
.
x
x
Pag.
182.
that
God
in
the
beginning
made
man
immortall
,
consisting
of
a
body
and
a
soule
,
because
according
to
truth
of
nature
man
is
called
neither
the
soule
without
the
body
nor
the
body
without
the
soule
,
but
that
which
is
made
into
one
by
the
coniunction
of
body
and
soule
.
man
became
polluted
&
defiled
by
swaruing
and
declining
from
the
commandement
of
God
,
and
did
set
vpon
himselfe
many
spots
of
wickednesse
,
which
the
prince
and
father
of
errour
brought
foorth
:
and
that
God
beholding
man
thus
made
by
the
subtilty
of
Satan
immortally
euill
as
Satan
himselfe
was
,
did
make
for
the
man
and
the
woman
garments
of
skinnes
,
as
it
were
clothing
them
with
mortality
,
to
the
end
that
by
the
dissolution
of
the
body
all
the
euill
that
was
wrought
in
him
might
die
.
the
making
of
coates
of
skines
it
is
euident
that
man
before
the
coates
of
skins
had
a
body
,
for
that
it
was
said
by
Adam
concerning
Euah
;
This
is
flesh
of
my
flesh
and
bone
of
my
bone
;
and
of
the
creation
of
man
it
is
written
,
that
God
formed
him
of
the
dust
or
slime
of
the
earth
,
which
is
manifestly
spoken
of
the
body
,
because
the
soule
had
not
his
being
thereof
.
cast
him
out
of
Paradise
,
not
properly
for
that
he
would
not
haue
him
to
eat
of
the
tree
of
life
and
liue
for
euer
,
for
why
would
he
send
Christ
into
the
earth
if
he
would
haue
had
man
vtterly
to
die
and
not
to
taste
of
life
?
but
because
he
would
not
haue
sinne
to
be
immortall
by
mans
liuing
for
euer
in
that
state
wherein
he
was
.
Therefore
he
cast
him
out
,
that
sinne
first
might
be
mortified
by
death
,
that
so
sinne
being
consumed
,
man
after
death
being
raised
vp
againe
might
liue
pure
and
vncorrupt
that
by
a
disease
of
folly
or
madnesse
he
speaketh
amisse
who
in
any
sort
determineth
that
this
flesh
is
not
capable
of
immortality
.
man
was
hindered
from
eating
of
the
tree
of
life
,
that
sinne
being
killed
with
the
body
might
die
,
but
the
body
,
sinne
being
destroied
,
might
rise
againe
.
this
flesh
is
capable
of
immortality
,
this
body
,
sinne
being
destroied
shall
rise
againe
?
of
a
Figg-tree
growing
in
the
wall
of
a
goodly
temple
and
spreading
the
rootes
into
the
iointes
of
the
stones
;
which
ceaseth
not
to
grow
til
it
be
quite
pulled
out
,
the
stones
being
taken
asunder
in
the
places
where
it
grew
,
which
,
the
fig
tree
being
taken
away
,
may
be
put
euery
one
into
his
place
againe
,
that
so
the
temple
may
be
preserued
,
and
the
fig-tree
pulled
vp
by
the
rootes
may
die
.
For
euen
in
the
same
sort
,
almighty
God
by
the
stroke
of
death
dissolueth
man
who
is
his
temple
,
who
hath
brought
forth
sinne
like
a
wild
fig-tree
,
killing
him
,
as
it
is
written
,
and
giuing
him
life
againe
,
to
the
end
that
the
flesh
or
body
of
the
same
parts
(
euen
of
the
very
same
parts
)
after
sinne
dried
vp
and
dead
may
be
raised
vp
againe
immortall
and
without
any
hurt
,
sinne
being
wholly
and
vtterly
destroied
.
so
long
as
the
body
liueth
sinne
must
needes
liue
withall
,
inwardly
hiding
in
vs
the
rootes
of
it
,
albeit
outwardly
by
the
checkes
of
chastisements
and
admonitions
it
be
brideled
and
refrained
;
that
certaine
it
is
that
sinne
is
now
holden
short
and
laied
asleepe
by
faith
,
that
it
may
not
bring
foorth
noisome
fruits
but
it
is
not
pulled
vp
by
the
rootes
therefore
death
is
appointed
by
God
our
helper
and
Physician
to
be
as
a
medicinable
purgation
for
the
rooting
out
and
destroying
of
sinne
that
it
may
not
continue
immortally
in
vs
,
but
we
may
be
made
blamelesse
and
without
spot
.
that
as
a
workman
hauing
made
a
goodly
faire
image
of
gold
or
some
other
mettall
,
if
he
see
it
by
any
leaud
body
of
enuy
maimed
and
disgraced
,
taketh
course
for
the
bringing
of
it
to
the
former
beauty
to
haue
it
broken
and
cast
anew
,
that
all
the
disgraces
and
alterations
and
whatsoeuer
is
caused
by
practise
and
enuy
may
by
being
repaired
and
new-cast
be
quite
abolished
,
and
the
image
may
be
framed
againe
perfect
according
to
the
former
shape
and
fashion
most
like
vnto
it selfe
,
because
it
befalleth
not
to
it
to
perish
though
it
be
resolued
into
the
matter
againe
,
for
it
may
be
restored
;
but
the
hurts
and
maimes
and
disgraces
thereof
are
by
melting
taken
away
;
euen
so
God
beholding
man
his
most
goodly
worke
brought
to
euill
case
by
the
subtilty
and
enuy
of
the
diuel
,
would
not
indure
to
leaue
him
in
that
case
,
for
that
he
is
gratious
towards
man
,
but
dissolued
him
into
his
first
matter
,
that
by
making
him
anew
all
things
that
are
faulty
in
him
may
be
as
it
were
melted
away
and
consumed
.
For
what
is
the
melting
of
the
image
there
,
the
same
is
heere
the
dying
&
dissoluing
of
the
body
,
and
as
is
there
the
new
forming
of
the
matter
and
restoring
of
it
to
his
beauty
,
the
same
is
heere
the
rising
againe
from
the
dead
.
I
will
kill
and
I
will
make
aliue
,
I
will
strike
and
I
will
heale
;
k
k
Pag.
181.
but
that
for
this
cause
the
body
is
killed
and
dieth
,
that
it
may
rise
and
liue
againe
;
and
is
therefore
stricken
and
wounded
,
that
it
may
be
new
,
made
whole
and
sound
.
all
things
that
are
by
generation
are
subiect
to
sicknesse
,
both
by
condition
of
birth
and
by
reason
of
foode
and
nourishment
;
and
are
increased
by
that
that
is
put
to
them
and
diminished
by
that
that
goeth
from
them
,
and
being
by
this
meanes
subiect
to
passion
,
are
subiect
also
,
and
therefore
so
is
mans
body
,
to
failing
and
perishing
and
cannot
be
immortall
.
that
that
which
from
without
receiueth
and
supplieth
some
things
by
way
of
food
,
and
for
the
things
which
it
putteth
in
euacuateth
other
,
cannot
continue
the
same
materiall
subiect
,
and
therefore
is
not
amisse
compared
to
a
riuer
not
being
two
daies
the
same
:
that
the
materiall
body
is
fluxible
and
neuer
continueth
in
it selfe
so
much
as
for
a
very
small
time
,
but
commeth
and
goeth
vnder
the
shape
which
proportioneth
the
man
.
there
is
no
difference
whether
things
be
created
or
begotten
;
for
our
first
parents
were
not
begotten
but
created
,
if
things
that
are
by
creation
or
generation
must
perish
,
then
so
must
the
angels
and
the
soules
of
men
,
which
yet
neither
of
them
doe
perish
;
yea
and
that
the
world
it selfe
shall
not
vtterly
perish
so
as
there
be
no
more
heauen
or
earth
or
aire
,
but
shal
be
burned
onely
to
the
purging
and
renewing
thereof
.
in
the
resurrection
p
p
Pag.
182.
that
if
there
were
no
resurrection
but
the
soule
only
were
saued
,
Christ
would
haue
accorded
to
the
Sadduces
as
being
well
and
rightly
perswaded
.
But
now
he
answereth
saying
,
In
the
resurrection
they
marry
not
nor
are
giuen
in
marriage
,
but
are
as
the
Angels
of
God
in
Heauen
,
not
because
they
haue
not
flesh
or
bodies
,
but
for
that
they
marry
not
,
but
are
thencefoorth
in
state
of
incorruption
,
crowned
with
glory
and
honour
,
and
thereby
likened
to
the
angels
.
it
is
a
most
absurd
thing
to
say
that
because
Christ
saith
we
shall
in
the
resurrection
be
seene
as
Angels
,
therfore
these
bodies
these
bodies
)
doe
not
rise
againe
.
these
bodies
resurrection
.
r
r
Ibid.
Resurrectio
n●n
de
non
lapso
sed
de
lapso
dicitur
&
resurgente
,
&c.
Moritur
autem
caro
;
Anima
enim
immortalis
est
.
Promde
si
anima
est
immortalis
,
corpus
autem
ipse
mortuus
,
qui
r●surrectionem
quidem
esse
dicunt
,
verùm
carnis
non
esse
,
hi
resurrectionem
negant
.
For
resurrection
is
not
named
of
that
that
is
not
fallen
,
but
of
that
that
is
fallen
and
doth
rise
againe
.
Now
it
is
the
flesh
that
dieth
,
for
the
soule
is
immortall
;
and
if
the
soule
be
immortall
,
and
it
be
the
body
that
is
dead
,
then
they
that
say
there
is
a
resurrection
but
not
of
the
flesh
,
doe
deny
the
resurrection
.
as
it
befalleth
a
man
to
rise
and
wake
from
sleepe
,
so
doth
it
befall
also
to
liue
again
from
death
,
so
as
that
the
dead
doth
not
still
continue
in
that
state
.
what
is
Proclus
his
opinion
and
proposition
in
the
beginning
,
the
very
same
is
his
conclusion
fiue
leaues
after
,
where
he
endeth
his
discourse
with
a
comparison
of
our
mortall
bodies
to
a
beasts
hide
filled
with
water
.
Doe
you
not
see
how
the
same
that
Proclus
propounded
in
the
beginning
with
Origen
,
the
same
he
concludeth
in
the
end
?
Wherefore
all
that
whole
discourse
betweene
those
two
places
was
his
owne
,
and
no
word
in
it
of
Methodius
.
But
let
vs
giue
ouer
,
O
noble
Theophilus
,
and
you
other
Iudges
of
our
speech
,
to
speake
any
more
of
these
things
at
this
time
.
But
let
vs
take
also
those
words
which
heereupon
further
follow
,
how
far
he
departed
from
the
right
when
in
the
prophecy
of
the
threescore
and
fift
Psalme
which
he
expoundeth
forcedly
and
vnproperly
he
saith
,
We
must
expect
that
the
resurrection
shall
be
performed
in
shape
only
.
departing
from
the
right
forced
and
vnproper
exposition
the
resurrection
shall
be
onely
in
the
same
shape
.
Sequuntur
nunc
ipsius
Methodij
verba
:
there
follow
now
the
words
of
Methodius
himselfe
,
the
rest
or
the
remnant
of
Methodius
a
bad
discourse
woorthy
to
be
thrust
into
the
Asses
skinne
,
no
Asse
if
he
would
make
a
Catalogue
of
M.
Abbots
corruptions
,
falsifications
and
other
odde
trickes
,
he
should
hither
reduce
the
gretest
part
of
his
booke
:
but
this
that
I
haue
heere
declared
,
cannot
but
suffice
to
discredit
him
with
all
indifferent
men
.
he
hath
wittingly
misreported
such
woorthy
authours
of
purpose
to
beguile
the
credulous
Reader
,
then
he
hath
a
most
seared
and
corrupt
conscience
vnwoorthy
the
name
of
a
Diuine
,
and
walking
aliue
is
dead
in
conscience
,
and
consequently
in
credit
with
all
men
that
loue
the
truth
,
for
the
tongue
that
lieth
,
killeth
the
soule
.
His
vntruthes
are
so
plaine
and
palpable
that
you
need
no
more
but
compare
his
reports
with
the
authours
words
,
and
at
first
sight
any
meane
scholar
shall
finde
his
cosinage
and
deceit
.
the
cosinage
and
deceit
is
the
last
kind
of
abuse
offered
by
me
to
the
sacred
Senate
of
those
most
renowmed
ancient
fathers
.
to
deny
their
authority
flatly
,
to
controll
and
censure
them
as
simple
men
,
to
accuse
them
of
errour
and
falsehood
,
yea
and
to
preferre
the
opinions
of
old
rotten
heretikes
before
them
,
and
heerein
,
I
do
most
ingenuously
discouer
the
right
humour
of
a
true
Protestant
.
neither
Austin
,
nor
Hierome
,
nor
any
of
the
Doctours
may
maintaine
his
opinion
against
the
authority
of
the
Pope
.
In
the
old
Catholike
writers
we
beare
with
very
many
errours
,
but
we
extenuate
and
lessen
them
,
we
excuse
and
make
the
best
of
them
:
by
some
deuised
shift
we
often
deny
them
or
set
some
good
meaning
on
them
when
they
are
opposed
in
disputations
or
in
combates
with
our
aduersaries
.
in
very
many
things
that
most
famous
Historiographer
Let
him
giue
me
leaue
to
censure
Eusebius
a
little
,
because
the
Canons
of
their
owne
Church
haue
censured
him
much
more
.
Decret.
de
Apocryph
.
dist.
his
story
by
Gelasius
Bishop
of
Rome
with
seuenty
other
Bishops
is
pronounced
Apocryphall
and
it selfe
with
the
authour
abandoned
with
the
rest
,
out
of
the
whole
Romane
Catholike
and
Apostolike
Church
,
an
iniudicious
&
presumed
application
Bellarm.
de
Rom.
Pont.
lib.
with
expounding
falsely
the
Councell
of
Nice
,
a
Nouatianheretike
,
and
his
testimony
nothing
worth
in
matters
of
doctrine
ex
Greg.
l
a
lier
in
many
things
the
reiecting
of
his
story
by
the
Church
of
Rome
.
Sixt.
Senens
.
Biblioth.
sanct.
l.
in
Prafat
.
Chrysostomus
impetu
disceptandicum
Manichaeis
&
Gentibus
,
&c.
saeponumerò
naturae
nostrae
vires
plus
aequo
attollit
.
by
heat
of
reasoning
against
the
Manichee●
and
Heathens
he
doth
often
too
much
extoll
the
power
of
nature
Andrad
.
Defens
.
fidei
Trident.
l.
Chrysostome
was
not
farre
from
the
same
errour
of
Origen
when
he
charged
her
with
importunity
and
ambition
for
that
shee
interrupted
her
sonne
as
he
was
preaching
.
Ibid.
pag.
howsoeuer
it
proceeded
from
him
,
it
is
much
different
from
the
certaine
story
.
Erasmus
obserueth
truly
that
Austin
chargeth
Iouinian
with
some
errours
,
whereof
Hierome
maketh
no
mention
,
who
would
not
haue
passed
by
them
if
Iouinian
had
taught
them
,
whereby
it
appeareth
as
he
collecteth
,
that
Austin
had
neither
read
Iouinians
bookes
nor
Hieromes
bookes
against
Iouinian
,
but
onely
by
peoples
rumours
and
talke
had
learned
that
that
he
knew
concerning
Iouinian
.
In
like
maner
he
slandereth
S.
Austin
for
writing
against
Iouinian
,
whose
opinions
,
saith
M.
Abbot
very
audaciously
,
S.
Austin
knew
onely
by
hearesay
and
not
of
any
certainty
.
Austin
was
deceiued
where
he
said
that
no
Priests
imbraced
Iouinians
opinion
.
maried
wiues
are
the
same
(
with
God
)
as
Virgins
are
?
Ibid.
pag.
for
rude
&
vndecent
speeches
against
mariage
.
ad
Gerontiam
de
Monogamia
with
l
l
Pag.
57.
He
doth
so
raile
at
him
as
that
I
cannot
but
wish
that
hee
had
shewed
more
modesty
.
I
would
he
had
dealt
by
argument
onely
and
had
for
borne
railing
speeches
.
False
doctrine
Bell.
de
Rom.
Pont.
lib.
Hierome
seemeth
to
be
of
that
opinion
that
Bishops
by
the
law
of
God
are
not
superiour
to
Priests
,
that
opinion
is
false
,
and
he
will
afterwards
refute
it
Alphons
.
de
Castro
aduers
.
haeres
.
l.
apud
Sixt.
Senens
.
Biblioth.
sanct.
l.
he
doubteh
not
to
confesse
that
Hierome
in
that
behalfe
erred
,
Bellarm.
de
sanct.
beatitud.
c.
I
doe
not
see
how
we
can
defend
their
opinion
from
errour
.
q
q
Idem
de
Rom.
Pont.
l.
4.
c.
7.
seemeth
to
haue
sinned
mortally
for
that
he
obeied
not
the
expresse
commandement
of
the
Bishop
of
Rome
.
Ibid.
cap.
Tertullian
is
not
to
be
beleeued
because
he
was
a
Montanist
.
Idem
de
verb.
Dei
interpret
.
ca.
It
is
certaine
that
some
of
the
chiefe
of
the
fathers
haue
greatly
erred
in
some
things
.
he
maketh
haste
to
acquaint
the
Reader
with
the
most
shamelesse
pranke
of
all
other
,
we
prefer
the
most
infamous
condemned
heretikes
euen
in
the
very
points
of
their
errours
,
before
the
most
iudicious
,
learned
and
syncere
Doctours
of
the
Church
.
a
foole
many
times
speaketh
a
wise
word
,
August
.
de
Anima
cap.
it
may
befall
to
an
ignorant
and
vnlearned
man
to
know
something
which
the
skilfull
and
learned
man
is
ignorant
of
.
Epiph.
haeres
Hieron
.
ad
Euagr.
Apostolus
docet
eosdem
esse
presbyteros
quosepiscopo●
,
&
in
Tit.
I
confesse
in
the
same
place
that
the
conceit
of
the
holinesse
of
virginity
before
the
holinesse
in
marriage
was
by
the
whole
court
of
Rome
maintained
at
those
daies
,
the
poore
miserable
Protestants
blindly
bent
to
defend
their
owne
errors
;
of
their
consorting
themselues
with
heretikes
;
of
likelihood
that
Austin
,
Hierom
and
Epiphanius
,
should
see
more
than
Iouinian
,
Vigilantius
and
Aerius
,
of
my
misapplying
,
misconstruing
,
corrupting
,
and
falsifying
the
Doctours
sentences
as
Caluin
saith
the
Libertines
did
the
Scriptures
,
of
their
being
deceiued
that
thought
I
had
beaten
the
Papists
with
their
owne
weapons
;
of
our
catching
hold
onely
of
some
broken
sentences
of
the
Fathers
to
astonish
and
deceiue
the
simple
Reader
:
how
reuerently
I
behaue
my selfe
towards
the
holy
Scripture
.
One
example
he
will
giue
heere
whereby
the
Reader
may
take
scantling
of
the
rest
.
This
is
the
thing
that
M.
Bishop
laboureth
for
,
seeking
with
Elymas
the
sorcerer
and
whereas
his
Maiestie
as
he
confesseth
hath
made
open
and
often
profession
of
his
vigilancie
and
care
to
aduance
the
diuine
honour
of
our
Sauiour
Christ
and
his
most
sacred
religion
,
hee
would
in
stead
therof
draw
him
to
aduance
the
idoll
the
god
of
Antichrist
,
and
to
establish
by
him
whereby
his
agents
and
factours
the
dismembring
of
Gods
word
,
and
renting
of
it
in
peeces
,
with
which
peeces
odly
and
idlely
patched
together
,
he
maketh
vp
,
as
it
were
a
poore
beggers
cloake
rather
than
any
testimony
of
Scripture
.
seeking
to
peruert
the
streight
wayes
of
the
Lord
he
shall
priuily
bring
in
damnable
heresies
,
and
through
couetousnesse
with
fained
words
shall
make
merchandise
of
men
.
of
the
soules
of
men
the
soules
of
men
they
speake
things
which
they
ought
not
for
filthy
lucres
sake
.
dismembring
and
renting
of
Gods
word
in
peeces
the
words
hang
vntowardly
together
;
for
if
his
Maiesty
should
be
perswaded
to
aduance
the
idoll
Mauzzim
the
God
of
Antichrist
,
he
could
not
establish
heresies
priuily
brought
in
.
For
that
false
God
will
wholly
oppose
himselfe
against
Christ
,
and
openly
professe
idolatry
and
compell
others
to
doe
the
same
.
priuily
to
bring
indamnable
heresies
the
spirits
of
errour
speake
lies
in
hypocrisie
doctrines
of
diuels
the
mother
of
the
whoredomes
and
abominations
of
the
earth
,
in
amystery
,
e
e
2.
Thess.
2.7
.
a
mystery
of
iniquity
,
Antichrist
will
not
suffer
any
God
to
be
worshipped
but
himselfe
,
he
shall
exalt
himselfe
aboue
all
that
is
called
God
or
that
is
worshipped
.
Hieron
.
in
Dan.
cap.
He
shall
subiect
all
religion
to
his
owne
power
.
These
words
are
most
falsly
and
fondly
applied
to
vs
Romane
Catholike
Priests
;
for
that
false
god
of
Antichrist
shall
not
be
aduanced
by
the
Romans
,
but
fought
against
and
foiled
by
them
.
The
Galls
and
Romans
shall
come
vpon
him
,
&c.
the
abomination
of
desolation
that
should
stand
in
the
holy
places
of
the
Church
the
Edomites
,
the
Ammonites
and
Moabites
,
couetousnesse
and
desire
of
filthy
lucre
,
and
making
merchandise
of
soules
God
knoweth
what
that
forcible
weapon
of
necessitie
may
constraine
and
driue
men
vnto
at
the
length
.
a
few
greene
heads
,
some
rash
vnaduised
Catholicks
for
the
greater
part
decayed
in
their
estates
.
a
few
greene
heads
August
.
in
Ioan.
tract
Your
deeds
speake
,
and
shall
we
listen
after
your
words
?
for
who
is
so
bad
but
he
will
say
well
?
Idem
.
cont.
lit
.
Petilian
.
l.
Of
your
gentlenesse
we
will
not
aske
your
words
,
but
the
bats
and
clubs
of
the
Circumcellions
.
he
shall
seldome
light
vpon
any
Diuine
that
dealeth
more
vnsufficiently
or
perfidiously
,
that
I
set
a
brasen
face
vpon
the
matter
,
speake
confidently
,
conuey
cunningly
,
gild
artificially
,
seeming
some
iolly
fellow
and
a
rare
flourishing
writer
,
and
being
one
of
the
most
shallow
and
beggerly
writers
of
these
dayes
;
a
very
Mount-banke
,
setting
forth
for
fresh
and
new
merchandise
the
very
rif-raf
and
refuse
of
other
Protestant
authours
,
bringing
nothing
that
hath
not
been
by
their
part
,
so
shaken
,
battered
and
beaten
,
that
it
can
not
be
but
a
foule
disgrace
among
the
learned
to
put
into
light
and
to
set
to
sale
so
base
,
ouerworne
,
threed-bare
and
ragged
stuffe
.
contract
so
much
marrow
and
pith
out
of
your
large
volumes
he
chargeth
the
religion
professed
by
his
Maiestie
with
heresies
,
impieties
,
blasphemies
,
&c.
You
in
the
weightier
part
falsly
slander
me
,
which
I
will
proue
euen
by
your
owne
testimonie
;
for
I
say
,
as
it
may
be
seene
in
your
owne
booke
,
that
I
will
let
passe
their
impietie
that
make
God
the
authour
of
all
wickednesse
,
and
say
nothing
of
their
blasphemy
who
touch
our
Sauiour
with
doubting
,
if
not
with
despaire
of
his
owne
saluation
;
in
which
speech
I
tax
by
the
way
Caluin
and
Beza
and
som
other
,
&c.
Thus
much
for
my
first
reason
collected
from
the
vntruth
of
the
Protestants
religion
.
The
second
shall
be
grounded
vpon
the
vngodlinesse
of
it
,
where
I
will
let
passe
that
high
point
of
impietie
that
they
make
God
the
authour
of
all
wicked
actions
,
&c.
and
will
beside
say
nothing
of
that
their
blasphemy
against
our
Sauiour
,
&c.
the
protestants
religion
,
the
vngodlinesse
of
it
,
they
make
God
the
authour
of
sinne
,
their
blasphemy
against
our
Sauiour
,
Bulla
Pij
&
de
Maior
.
&
obed.
cap.
Vnam
sanctam
.
Behold
,
sayth
the
Pope
,
we
are
set
ouer
nations
and
kingdomes
,
to
build
vp
and
to
plant
,
to
pull
vp
and
to
destroy
,
&c.
and
therefore
what
the
wisdome
of
God
saieth
,
as
M.
Bishop
alleageth
,
q
q
Prou.
8.15
.
By
me
Kings
raigne
,
the
same
the
Pope
blasphemously
applieth
r
r
Ceremon
.
eccles.
Rom.
lib.
1.
cap.
2.
By
him
Kings
raigne
Sacrar
.
ceremon
.
eccl.
Rom.
l.
he
by
whom
Kings
doe
reigne
,
supra
.
sect.
By
me
he
reigneth
This
is
the
fift
lie
that
he
makes
within
the
compasse
of
lesse
than
halfe
a
side
:
for
albeit
the
Pope
vse
the
words
spoken
to
the
Prophet
Ieremy
,
Ecce
nos
constituti
sumus
,
&c.
yet
doth
he
not
those
by
King
Salomon
vttered
in
the
person
of
Gods
wisdome
,
which
M.
Abbot
deceitfully
shuffleth
in
.
Our
faith
therefore
because
it
is
that
which
the
Apostles
committed
to
writing
is
the
Apostolike
faith
,
and
our
Church
ex
consanguinitate
doctrinae
,
by
consanguinity
and
agreement
of
doctrine
is
procued
to
be
an
Apostolike
church
.
And
is
the
only
true
Catholike
church
by
perfection
of
doctrine
The
diuels
cause
it
is
that
needeth
to
be
bolstered
out
and
vnderpropped
with
lies
.
Answer
.
to
the
epistle
,
sect.
ex
August
.
cont.
lit
.
Petilian
.
l.
If
any
man
,
nay
if
an
Angell
from
heauen
shall
preach
vnto
you
concerning
Christ
or
concerning
his
Church
or
concerning
any
thing
pertaining
to
our
faith
and
life
but
what
ye
haue
receiued
in
the
Scriptures
of
the
Law
and
the
Gospell
,
accursed
be
he
.
To
S.
Austin
I
answer
,
first
,
that
those
are
not
his
formall
words
which
he
citeth
.
the
formall
words
if
any
shall
preach
contrary
to
that
that
is
written
,
August
.
de
Doct.
Christ
.
l.
in
those
things
which
are
plainely
set
downe
in
the
Scripture
are
found
all
those
things
which
conteine
faith
and
conuersation
of
life
,
if
any
preach
any
thing
beside
that
that
is
written
,
accursed
be
he
.
ex
Theodoret.
praefat
in
epist.
Pauli
.
comprehended
therein
,
as
Theodoret
saith
;
omnis
generis
doctrinam
&
accuratam
copiosamque
dogmatum
pertractationem
;
doctrine
of
all
sorts
,
or
all
kind
of
doctrine
,
and
very
exact
and
plentifull
handling
of
the
points
thereof
.
That
you
may
see
how
nothing
can
passe
his
fingers
without
some
legerdemaine
,
marke
how
he
Englisheth
Theodorets
words
;
Dogmatum
pertractationem
,
the
handling
of
opinions
is
by
him
translated
,
all
points
of
doctrine
,
whereas
it
rather
signifieth
some
than
all
opinions
or
lessons
.
Omnis
generis
Doctrinam
,
all
kinde
of
Doctrine
,
Dogmatum
pertractationem
,
all
points
of
Doctrine
.
all
kinde
of
Doctrine
duty
of
obedience
obediently
to
performe
Agatho
.
epist.
in
synod
.
Constantinop
.
Act.
I
am
incouraged
effectually
to
shew
ready
obedience
to
the
things
commanded
by
your
Maiesties
writ
;
to
inquire
out
for
giuing
satisfaction
of
my
obedience
such
persons
as
by
the
scarsenes
of
this
time
and
state
of
this
seruile
Prouince
may
be
found
;
this
our
seruice
would
long
agoe
haue
performed
with
carefull
obedience
,
according
to
the
most
godly
commandement
of
your
Maiesty
I
haue
had
care
for
the
obedience
that
I
owe
,
not
for
the
confidence
of
the
learning
of
them
that
I
send
,
to
direct
vnto
you
such
and
such
my
fellow
seruants
;
this
your
Imperiall
grace
with
gentlenesse
commanding
hath
wished
,
and
my
pusillity
hath
obediently
performed
your
commandement
;
for
whom
with
bowing
the
knee
of
my
heart
I
humbly
beseech
your
clemency
to
vouchsafe
to
grant
them
acceptance
.
that
he
findeth
no
such
words
in
the
place
by
me
quoted
,
marry
,
that
he
hath
indeed
but
the
abbridgement
of
the
letter
as
it
stands
in
the
summe
of
the
Councels
.
but
by
this
kinde
of
arguing
,
I
might
prooue
euery
Pope
to
professe
due
obedience
to
euery
priuate
seruant
of
God
,
because
his
ordinary
stile
is
,
The
seruant
of
Gods
seruants
.
the
seruant
of
Gods
seruants
hee
oweth
obedience
the
seruice
in
terminis
,
that
he
oweth
obedience
giue
satisfaction
of
his
obedience
he
obediently
performed
the
Emperours
commandement
he
did
bow
the
knee
they
are
common
and
vsuall
words
of
courtesie
,
k
k
Pag.
181.
words
vttered
of
custome
&
courtesie
in
all
countries
,
a
miserable
shift
of
mine
to
vse
such
words
for
sound
proofes
.
a
miserable
shift
If
all
Italians
and
Frenchmen
that
will
say
they
are
your
seruants
should
be
taken
short
at
their
word
and
thereby
be
pressed
to
your
obedience
and
seruice
you
might
soone
become
a
great
signiour
ouer
many
stately
seruants
that
will
doe
what
they
list
.
owe
obedience
for
giuing
satisfaction
thereof
to
doe
what
they
are
commanded
?
Much
courtesie
,
much
craft
owe
obedience
there
ceaseth
not
to
be
the
substance
or
nature
of
bread
and
wine
.
the
meaning
is
,
that
the
nature
of
bread
doth
not
wholly
cease
to
be
in
the
blessed
Sacrament
because
the
form
,
taste
&
sauour
of
bread
which
be
naturall
qualities
thereof
doe
still
remaine
,
though
the
whole
inward
substance
be
turned
into
the
body
of
Christ
.
there
ceaseth
not
to
be
the
substance
of
bread
,
that
the
substance
doth
cease
to
be
,
being
wholly
turned
into
the
body
of
Christ
.
the
substance
of
bread
the
forme
,
taste
and
sauour
of
bread
remaineth
,
but
the
substance
remaineth
not
.
it
ceaseth
not
that
it
doth
cease
by
the
operation
of
the
holy
Ghost
the
bread
and
wine
doe
passe
into
a
diuine
substance
.
They
passe
into
a
diuine
substance
,
but
yet
they
remaine
in
the
propriety
of
their
owne
nature
Theodoret.
dial
Christ
honoured
the
visible
signes
with
the
name
of
his
body
and
bloud
,
not
changing
their
nature
but
adding
grace
vnto
nature
.
naturall
qualities
there
ceaseth
not
to
be
the
substance
or
nature
of
bread
and
wine
,
We
say
that
the
propriety
of
ech
substance
or
nature
abideth
continually
in
Christ
,
There
is
no
substance
but
it
is
called
nature
,
August
.
cont.
Iulian.
li.
Natura
est
ipsa
substantia
.
&
cont.
serm.
Arianor
.
c.
The
nature
is
the
very
substance
,
Of
one
and
the
same
substance
or
essence
,
is
more
plainly
said
,
of
one
and
the
same
nature
two
natures
the
forme
and
taste
and
sauor
seeing
you
beloued
doe
with
one
minde
hold
fast
the
Apostolike
sea
,
therefore
constantly
preach
and
wisely
defend
this
rule
of
the
Catholike
faith
,
Bibliot
.
sanct.
Patr.
edit.
the
Councell
of
Laodicea
did
forbid
to
pray
to
Angels
or
to
worship
them
,
heretikes
that
did
so
August
.
ad
Quod
vultd
.
haer.
Angelici
,
who
were
bowed
downe
in
the
worship
of
Angels
.
Let
no
man
at
his
pleasure
be
are
rule
ouer
you
by
humblenes
of
minde
and
worshipping
of
Angels
,
Theodoret.
in
Col.
They
who
defended
the
law
did
induce
them
(
the
Colossians
)
to
worship
Angels
,
saying
that
the
Law
was
giuen
by
them
.
And
this
corruption
continued
long
in
Phrygia
and
Pisidia
.
Wherefore
the
Councell
of
Laodicea
the
chiefe
City
of
Phrygia
,
did
by
decree
forbid
to
pray
to
Angels
.
And
euen
to
this
day
we
may
see
amongst
them
and
others
neere
to
them
Chapels
of
S.
Michael
.
And
this
they
perswaded
pretending
humility
,
saying
that
the
Lord
of
all
might
not
be
seene
nor
comprehended
nor
come
vnto
,
and
that
by
the
Angels
we
must
procure
or
obtaine
the
good
will
or
fauour
of
God
.
And
this
,
the
Apostle
meant
by
humility
and
worship
of
Angels
.
of
leauing
our
Sauiour
,
Iesus
Christ
,
to
commit
idolatry
to
the
Angels
,
preferring
the
Angels
before
him
.
see
the
Canon
and
you
shall
finde
M.
Abbots
legerdemaine
.
See
the
Canon
Concil.
Lao.
dicen
.
c.
That
it
behoueth
not
Christians
forsaking
Gods
Church
to
goe
and
call
to
the
Angels
,
or
to
make
assemblies
,
which
is
forbidden
;
if
any
man
therefore
be
found
to
giue
himselfe
to
this
secret
idolatry
,
accursed
be
he
,
because
he
hath
forsaken
our
Lord
Iesus
Christ
and
hath
resorted
to
idolatry
.
the
preaching
of
the
fox
By
the
commandement
of
letters
sent
the
last
yeere
by
your
reuerence
vnto
the
most
roiall
Emperour
Theodosius
we
vndertooke
the
iourney
euen
to
Constantinople
Ambrose
,
Britto
,
Valerian
,
Acholius
,
Anemius
,
Basil
,
and
other
holy
Bishops
assembled
in
the
citie
of
Rome
By
the
commandement
of
letters
,
&c.
Theodoret.
hist.
lib.
Vpon
the
letters
of
your
reuerence
sent
after
the
councell
of
Aquileia
to
Theodosius
the
most
religious
Emperour
we
assembled
together
at
Constantinople
.
letters
of
commandement
that
many
holy
bishops
met
together
in
the
citie
of
Chalcedon
by
the
commandement
of
Leo
bishop
of
Rome
,
who
truely
is
the
head
of
bishops
by
the
commandement
of
Leo
bishop
of
Rome
,
and
of
the
reuerend
Bishop
and
Patriach
Anatolius
Ibid.
Act.
Facta
est
synodus
ex
decreto
fidelissimorum
Imperatorum
.
&c.
&
in
Epist.
Concil.
act
.
the
Councell
is
said
to
haue
beene
assembled
by
the
Decree
of
the
Emperours
Valentinianus
and
Martianus
,
by
the
grace
of
God
,
and
by
their
commandement
,
to
be
there
gathered
together
.
Ibid.
pag.
Tertullian
confesseth
there
that
Catholikes
held
themselues
bound
to
fast
the
Lent
,
and
on
Wednesdaies
and
Fridaies
,
that
in
the
Gospell
they
thought
those
daies
determined
for
fasting
wherein
the
Bridegroome
was
taken
away
and
that
these
onely
were
the
daies
by
law
appointed
for
Christian
fasts
.
by
example
of
the
like
,
recorded
in
the
old
Testament
,
Lord
remember
Dauid
and
all
his
mildnesse
;
for
why
may
we
not
as
well
beseech
God
to
remember
the
constant
fortitude
of
S.
Thomas
,
as
they
did
the
mildnesse
of
Dauid
?
the
affliction
or
trouble
of
Dauid
.
Leo
in
Natiuit
.
dom.
ser.
Chrysost.
in
Psal.
Because
I
am
borne
of
him
,
and
for
that
when
his
studie
and
diligence
was
acceptable
to
thee
,
thou
saiedst
that
thou
wouldest
raise
vp
his
stocke
and
kingdome
,
therefore
we
now
desire
of
thee
the
things
that
thou
hast
couenanted
and
promised
.
the
Apostle
in
expresse
termes
affirmeth
the
imputation
of
righteousnesse
without
works
.
Dauid
declareth
the
blessednesse
of
that
man
to
whom
the
Lord
imputeth
righteousnesse
without
works
.
touching
imputation
of
righteousnesse
,
the
Apostle
speaketh
not
like
a
Protestant
of
the
outward
imputation
of
Christs
iustice
vnto
vs
,
but
of
inherent
iustice
,
to
wit
,
of
faith
which
worketh
by
charitie
,
which
are
qualities
powred
into
our
hearts
by
the
holy
Ghost
;
so
that
,
there
is
onely
a
bare
sound
of
words
for
the
Protestants
,
the
true
substance
of
the
text
making
wholly
for
the
Catholikes
.
imputing
inherent
iustice
for
k
k
Origen
.
in
Rom.
cap.
4.
that
to
a
iust
man
his
iustice
should
be
reputed
for
iustice
?
by
the
imputing
of
righteousnesse
without
works
,
Dauid
declareth
the
blessednesse
of
that
man
to
whom
the
Lord
imputeth
righteousnesse
without
works
,
Blessed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
;
blessed
is
the
man
to
whom
the
Lord
imputeth
not
sinne
.
August
.
Retract
.
li.
all
the
commandements
of
God
are
reputed
as
done
when
that
is
pardoned
which
is
not
done
.
the
first
part
The
first
part
Ibid.
pag.
that
is
to
preuaile
maruellous
much
with
his
Maiestie
.
great
exploit
the
marrow
and
pith
of
many
large
volumes
contracted
and
drawen
into
a
narrow
roome
.
Ibid.
pag
God
knoweth
what
that
forcible
weapon
of
necessitie
will
driue
men
vnto
at
length
,
trecherous
,
false-hearted
,
faithlesse
,
waiting
for
time
and
opportunitie
,
if
power
would
serue
,
to
compell
his
Maiestie
to
their
order
.
an
Apostolicall
tradition
whatsoeuer
all
or
the
most
famous
in
all
ages
or
at
least
in
diuers
ages
haue
constantly
deliuered
as
receiued
from
them
that
went
before
them
(
no
man
doubting
or
contradicting
it
)
may
be
thought
to
be
an
Apostolicall
tradition
.
praier
for
the
dead
,
that
the
most
famous
and
renowmed
in
all
ages
,
haue
constantly
deliuered
it
as
receiued
from
them
that
went
before
,
and
none
haue
gainsaied
it
but
damned
heretikes
,
I
was
compelled
to
inferre
,
that
Doct.
Abbot
doth
willingly
deceiue
himselfe
,
saying
,
that
praier
for
the
dead
is
a
tradition
and
ordinance
of
the
Church
,
to
which
purpose
he
misinforceth
the
testimony
of
Epiphanius
,
whereby
he
would
exempt
Aerius
from
the
crime
of
heresie
iustly
laied
vnto
his
charge
by
S.
Austin
and
many
others
.
Epiphan.
haer
The
Church
necessarily
doth
this
by
tradition
receiued
from
the
Fathers
,
and
who
may
dissolue
the
statute
of
his
mother
or
the
law
of
his
Father
?
as
Solomon
saith
,
My
sonne
heare
thy
Fathers
words
,
and
refuse
not
thy
Mothers
statutes
?
heereby
shewing
that
both
in
writing
and
without
writing
the
Father
hath
taught
,
and
our
Mother
the
Church
hath
statutes
set
downe
in
her
which
are
inuiolable
and
may
not
be
broken
.
Seeing
then
,
that
there
are
statutes
ordeined
in
the
Church
,
and
they
are
well
and
all
things
are
admirably
done
,
this
seducer
is
confuted
.
by
tradition
from
the
Fathers
a
statute
or
ordinance
of
the
Church
?
the
ordinance
of
the
Church
the
ordinance
of
the
Church
a
tradition
and
an
ordinance
of
the
Church
,
a
tradition
and
ordinance
a
tradition
Epiphanius
resolueth
vs
that
praier
for
the
dead
is
a
matter
of
tradition
and
an
ordinance
of
the
Church
,
and
therefore
freeth
vs
from
any
trespasse
against
any
thing
that
Moses
or
the
Prophets
or
Christ
and
his
Apostles
in
the
Scriptures
haue
deliuered
vnto
vs
.
Epiphan.
haer
the
Apostles
decreed
a
fast
vpon
Wednesdaies
and
Fridaies
continually
,
saue
betwixt
Easter
and
Whitsuntide
,
and
that
six
daies
before
Easter
men
should
receiue
nothing
but
bread
and
salt
and
water
,
Aug.
epist
what
daies
to
fast
or
what
daies
not
to
fast
,
he
findeth
it
not
defined
or
set
downe
by
any
commandement
of
Christ
or
his
Apostles
that
the
Apostles
imposed
no
yoke
of
standing
and
common
fasts
Socrat.
hist.
li.
because
no
man
can
shew
any
written
commandement
thereof
,
it
is
manifest
that
the
Apostles
left
it
free
to
euery
mans
will
and
discretion
that
without
feare
or
necessity
euery
man
should
doe
what
good
is
.
August
.
de
peccat
.
mer.
&
remiss
.
l.
There
is
not
any
middle
place
for
any
man
,
that
he
may
be
but
with
the
diuell
that
is
not
with
Christ
.
Heereupon
the
Lord
himselfe
also
willing
to
take
away
from
the
hearts
of
misbeleeuers
this
I
know
not
what
middle
place
which
some
seeke
to
assigne
to
children
vnbaptised
,
hath
to
stop
their
mouthes
pronounced
a
definitiue
sentence
,
where
he
saith
,
He
that
is
not
with
me
is
against
mee
.
August
.
Hypognostic
.
lib.
Giue
me
beside
this
any
other
place
where
there
may
be
perpetuall
rest
of
life
.
For
the
first
place
the
faith
of
catholick
men
by
diuine
authority
haue
beleeued
to
be
the
kingdome
of
heauen
.
The
second
hell
fire
,
where
euery
Apostata
and
alien
from
the
faith
of
Christ
shall
feele
euerlasting
punishments
.
A
third
we
are
vtterly
ignorant
of
,
yea
wee
finde
by
the
holy
Scriptures
that
there
is
none
such
.
Austin
reuerenceth
Epiphanius
as
a
holy
man
,
and
famous
in
the
Catholike
faith
,
it
seemeth
good
to
me
to
iustifie
Aerius
a
damnable
heretike
against
him
.
a
holy
man
,
and
famous
in
the
Catholike
faith
,
August
.
con.
Pelag.
&
Cele
.
lib.
Though
he
were
a
holy
and
learned
man
,
yet
is
he
not
to
be
compared
to
the
authoritie
of
the
Canonicall
Scripture
.
many
other
Aug.
ad
Dulcit
.
quaest
Whether
the
offering
that
is
made
for
the
dead
,
doe
auaile
their
soules
any
thing
,
Many
say
to
this
matter
,
that
if
heerein
any
good
were
to
be
done
after
death
,
how
much
rather
should
the
soule
it selfe
obtaine
ease
to
it selfe
by
confession
of
sins
there
,
than
that
for
the
ease
thereof
an
offering
should
be
procured
by
other
men
,
I
peruert
the
sense
of
Epiphanius
,
as
though
the
church
had
praied
for
the
Saints
,
&c.
Epiphanius
reporteth
that
when
we
make
a
memoriall
of
Patriarchs
,
Prophets
,
Apostles
,
&c.
we
separate
Christ
from
the
order
of
men
,
by
the
honour
and
adoration
which
we
performe
vnto
him
,
that
is
to
say
,
We
doe
not
offer
thanks
for
him
as
wee
doe
for
some
other
men
but
vnto
him
as
being
God
of
equall
Maiesty
with
his
Father
.
Epip
.
haer
Verily
for
that
whilest
we
are
in
the
world
,
we
are
often
deceiued
,
and
go
awry
both
vnwillingly
and
with
our
will
,
to
the
end
that
that
which
is
more
perfect
may
be
signified
,
we
make
a
memoriall
both
for
the
iust
&
for
sinners
;
for
sinners
intreating
the
mercy
of
God
;
but
for
the
iust
,
the
Fathers
,
the
Patriarchs
,
the
Prophets
,
the
Apostles
,
the
Martyrs
and
Confessours
,
the
Bishops
and
Anchorites
,
and
the
whole
order
that
wee
may
separate
our
Lord
Iesus
Christ
from
the
order
of
men
,
by
the
honour
which
wee
yeeld
vnto
him
,
and
may
performe
worship
vnto
him
,
waighing
this
in
our
minde
,
that
the
Lord
is
not
compared
to
any
man
,
though
a
man
liue
in
righteousnesse
a
thousand
times
and
more
;
for
how
should
it
be
possible
?
for
the
one
is
God
,
the
other
man
:
the
one
in
heauen
,
the
other
in
earth
by
remainder
of
his
body
in
the
earth
.
Wee
make
a
memoriall
of
the
iust
,
of
the
Patriarchs
,
&c.
for
them
we
make
a
memoriall
for
the
iust
,
we
make
a
memoriall
for
the
iust
and
for
sinners
memoriall
or
commemoration
Aug.
de
cura
pro
mortuis
gerenda
cap.
the
church
hath
receiued
vnder
a
generall
commemoration
,
to
make
supplications
for
the
spirits
of
the
dead
,
euen
for
all
that
are
dead
in
the
Christian
and
Catholike
society
.
all
that
haue
died
in
Christian
society
,
Chrysost.
de
sacerdot.
lib.
the
Priest
praied
to
God
to
be
mercifull
to
the
sinnes
of
all
,
both
quicke
and
dead
.
August
.
de
Verb.
Apost.
ser.
I●uria
est
orare
pro
martyre
he
doth
wrong
to
a
martyr
that
praieth
for
him
.
wee
often
are
deceiued
and
goe
awry
so
long
as
we
are
in
this
world
that
they
are
often
deceiued
and
go
awry
.
that
we
may
separate
our
Lord
Iesus
Christ
from
the
order
of
men
,
by
the
honour
that
we
do
vnto
him
.
that
that
which
is
more
perfect
may
be
signified
And
that
we
may
yeeld
worship
to
him
.
Waighing
in
our
mindes
that
there
is
no
man
compared
to
him
,
though
a
man
liue
in
righteousnesse
a
thousand
times
and
more
.
to
the
one
and
for
the
other
,
he
is
in
heauen
they
are
in
the
earth
by
their
bodies
yet
resting
in
the
earth
.
the
memoriall
the
Papists
themselues
confesse
that
Purgatory
was
not
receiued
or
beleeued
in
the
Greeke
Churches
,
the
Papists
confesse
it
Alfons
.
De
Castro
adu
.
haeres
.
lib.
Of
Purgatory
there
is
in
a
maner
no
mention
at
all
with
the
ancients
but
specially
with
the
Greeke
writers
;
for
which
cause
Purgatory
is
not
beleeued
of
the
Greekes
vntill
this
day
.
Ibid
lib.
they
teach
there
is
no
Purgatory
,
an
errour
well
knowen
Polyd.
Virg.
de
inuent
.
rer.
lib.
Of
Purgatory
there
was
none
or
very
rare
mention
made
amongst
the
ancient
Fathers
;
yea
and
with
the
Greekes
it
is
not
beleeued
till
this
day
.
mutuall
dependance
to
our
great
disreputation
as
professours
of
the
same
faith
and
religion
which
we
now
prefesse
.
the
three
conuersions
of
England
Catalog
.
test
.
veritatis
.
lib.
Edm.
Campi
.
decem
.
rat
.
cap.
&
passim
Aeneas
Sylu.
de
Origen
Bohem
.
cap.
Sleidan
.
Comment.
lib.
Whom
I
might
more
iustly
call
a
foul-mouthed-dogge
,
then
D.
Abbot
bestoweth
this
homely
courtesie
vpon
a
very
learned
Priest
,
T.
Wright
That
the
Protcestants
make
God
the
authour
of
sinne
,
the
only
cause
of
sinne
,
that
man
sinneth
not
,
that
God
is
worse
than
the
diuell
.
forcible
reasons
a
very
learned
Priest
.
for
that
he
durst
condemne
the
laudable
custome
of
the
commemoration
of
the
dead
by
way
of
giuing
thankes
for
them
.
like
harpe
and
harrow
Doe
not
these
men
agree
like
harpe
and
harrow
?
a
first
opinion
of
such
a
one
,
a
second
opinion
of
such
a
one
,
a
third
,
yea
a
fourth
opinion
of
such
and
such
?
pedling
merchants
they
cannot
thriue
at
all
vnlesse
they
can
lie
much
.
no
roome
integrity
,
truth
integrity
and
truth
vit.
see
in
the
see
the.
most
ancient
the
ancient
the
article
that
particle
certainly
in
the
certainly
the.
reprooued
.
Ibid.
the
Church
that
the
Church