of men departed doe not sleape but either they â—oe to heauen for their good workes or els to Hell for their euell before domâ—s daye v. That it is lawefull and good to put fiâ—unce esperaunce or truste in our good workes nexte after God aâ— in his giftes which thinge Luther Bucer Peter Martyr semblable others denie Also that we maye lyue godlye for the heauenlye rewarde vi That Baptisme is not onelye a signe a marke of our iustification profession nor onlye a seale and confirmation of the same as Peter Martyr and the authors of the catechisme and articles setfurthe in kinge Edwardes the .vi. tyme falslye and wickedlye doe saye and teache vii That all godlye vowes as the vowe of virginitie of continuall chastitie promised by a wydowe the voâ— of wylfull or voluntarie pouertie and â—emblables oughte by Gods lawâ— to be obserued vnder the payne of euerlastynge damnation â–ª Finis The firste chapiter That it is not lawfull for a man to forsake his wife but onely for aduoutrie and that if he forsake her for that cause yet he maye not marrye agayne as longe as shee lyueth althoughe Peter Martyr Iohan Hoper and suche other did teache the contrarie against Gods lawe and mans CHriste playnely saieth Ego dico nobis Math. v. etc. But I say vnto you who soeuer putteth awaye hys wyfe excepte it be for fornication causeth her to commit aduoutrie and who soeuer marrieth her that is deâ—orsed breaketh matrimonie Whiche thing Marke and Luke doe expouÌ„de Mar. x. after suche sorte that we maye Mar. x. Luke xvi perceiue euidently that Christement that if anye man shoulde leaue hys wyfe for aduoutrie for which cause only it is lawfull to forsake her yet he ought not to marrye an other wyfe Lâ—ra Gloso interli Hayâ—o in i. Cor. vii whiles she liueth For Marke sayeth who soeuer putteth awaye his wife and marrieth an other breaketh matrimonie against her and if a woman forsake her husbande and marrye an other she committeth aduoutrie S. Luke declareth the same saying thus Ois qui dimittit uxo rem suaÌ„ et aliam ducit maechatur qui dimissam á uiro ducit maechatur Euery man that forsaketh his wyfe and marrieth an other committeth aduoutrie and he that marrieth her which is for saken committeth aduoutrie The holye and greate clerke S. Austen did writte agaynste Pollentius because he sayed a man mighte lefullye marrye agayne when he hadde forsaken his wyfe for aduoutrie and he did alledge these two places of Marke and Luke to proue his purpose whiche writeth of that matter after this maner expouÌ„ding these wordes of S. Paule I say not to them that are married i Cor. vii Tom. iiii lib. lxxxiii quest ix lxxxiii but our lorde coÌ„maundeth that the wyfe goe not from her husbande if she doe she shoulde remain vnmarried or els be reconciled to her husband Vbi etiam oecumenus ideÌ„ habet in telligitur quòd si una illa causa qua sola relictio coÌ„iugiâ— permittitur mulier á uiro recesserit innupta perseuerare debet aut si fe noÌ„ coÌ„tinet uiro potius recoÌ„ciliari uel correctouel toleraÌ„do quà m alteri nubere Sequitur auteÌ„ dicit Idem habet Tom. iiii lib. i. de serm domini in monte ca. xxv xxvi Et uir uxorem non dimittat breuiter eandem formam intimans in uiro quam praecipiebat in foemina quae ex praecepto dnÌ„i insinuauit Haec ille In the which saying of S. Paule it is vnderstand that if the wyfe goe awaye from her husbande for that onely cause for the which alone the leauing of marriage is permitted shee ought to continue vnmarried or if she liue not continently she oughte rather to be reconciled vnto her husband either amended or els to be tolerated then to marrie vnto an other man It followeth in S. Paule saying And let not the man leaue hys wyfe By whiche wordes S. Paule do the brieflye shewe that the same fourme ought to be in the man whiche he did commaunde to be in the woman that is to saye that he leaue his wife onlye for aduoutrie if he leaue her for that cause he marrye not agayne Saint Hierom also is against Peter Martyr and Iohan Hoper Tom. ix in Mat. xix when he sayeth thus Quia poterat accidere ut aliquis calumniam faceret innocenti ob secundam nuptiarum copulam veteri crimen impingeret sic iubetur priorem dimittere uxorem ut secuÌ„dam uiuente prima non habeat For as muche as it myght haue chaunced that some man should Note this agaiÌ„st Iohn Hoper the white moÌ„ke picke a quarell against his wife or falselye accuse her of aduoutrie and finde faulte with the firste marriage to be married agayne He is so commaunded to forsake his firste wyfe that he maye not haue the seconde whiles the firste is alyue The lyke he sayeth of the woman who is in thys point equal with her husband as S. Paule meÌ„t i. Cor. vii saying that the husbande hathe not power of his bodye nor the wyfe of hers He reproued a woman verye sharplye because she In epitaphio fabiolae forsoke her husbande for aduoutrie and was married to an other man Also he sayeth expouÌ„ding S. Paules wordes to the Corinthiens written of thys mattier Docet apostolus iuxta Tom. ii lib. i. contra Iouinia â— Cor. vii sententiam domini uxorem excepta causa fornicationis non esse repudiandam repduiaâ—am â–ª uiuo marito alteri non nubere aut uiro suo recoÌ„ciliari debere Thapostle teacheth saieth he that the wife ought not to be put awaye after the minde of our lord Christ excepte for her aduoutrie and that she being so forsaken of her husbande for that ought not to marrye an other while her husbande liueth or els she ought to be reconciled vnto her husband Also he sayeth I founde abriefe Tom. iii. epist ad AmanduÌ„ letter ioyned vnto thine Epistle and thy commentarie in whiche these wordes were written Aske or demaunde of him that is to saye of me whether a woman which her husbande being forsaken for aduoutrie another married thorow force maye without penaunce be receaued in to the communion of the churche that man yet alyue whiche she had forsaken for his aduoutrie The whiche thing when I readde I remembred thys verse of Dauid Psalm 140. They doe it to finde excuses for the defense of their synnes We al are men that fauour our owne vices and doe impute vnto the necessitie of nature that thinge whiche we doe commit through our own frewyl As if Mans free wyll a youÌ„g maÌ„ should saie I suffer force or violence of my bodye the heate of my fleashe driueth or inforceth me to synne The instrumentes of my priuie membres and the complexion of my bodie desier a womans companye Aunswere therefore to the sister whiche asketh of vs touchinge
awaye his wyfe for aduoutrye marye an other For he saieth that the wyfe is so bouÌ„de to her husbande during hys naturall lyfe that he beinge yet aliue if she marie to another man she breaketh mariage she is an adâ—outresse he sayeth not she is bounde to him by the lawe vntiâ— he committe aduoutrie but as longe as he liueth Whiche is to be vnderstand of the newe law and of the bonde of mariage of the same lawe whiche can not be losed vntyl deathe of the one partye as sainte Panle affirmeth i. Cor. vii saying againe The wyfe is bouÌ„de by the lawe to her husbande as longe as her husband â—iueth Yf her husbande do slepe that is to saye if he doe dye she is at libertie to marye with whome she wyll onelye in oure lorde that is to a Christen man and godly Saint Hierom saint Austen saâ—nt Bede and manye other greate leaâ—ned meâ— and more godlye then Peter Martyr Iohan Hoper and suche others are soo haue as it appeâ—eth afore taken these places of â—ainte Paule as I haue vsed them here nowe What â—un beâ— moore plainâ—ye spoken of saâ—nte Paule then this is against Peter Martyr Iohn Hoper and suche others that defende the contraâ—ie opinion in thys mattier Agayne saiâ—t Paule saâ—eth i. Cor. vii vnto them whiche are maried I commaunde not but our lord doeth that the wife departe not i. Cor. viâ— from her husbande Yf she be separated let her abide vnmarried or let her be reconciled vnto her husbande againe And let not the husbande put away his wyfe from him excepte it be for aduoutrie as Christe sayeth and if he put her awaye for that cause yet let him remayne vnmarried as yâ— wife must neades doe This mente sainte Paule as the letter it selfe declareth euideÌ„tly And also saint Austen Serâ— duÌ„i in â—â—nte cap. xxv xxvi xxvii saâ—â—t Hierom ChrysostoÌ„ Origen and manye other auncient and noble clerkes Paule ment not of a womans departing froÌ„ her husbande for anye lyghter â—â—use than for aduoutrye as Peter Martyr sayeth faâ—slye that he did for that was the onlye cause whiche Christe did excepte and it is not lawefull for any other cause the wyfe to forsake her husbande and to bee from him because she is bounde to cleaue vnto him and to rendre his duetie to him as Paule witnesseth and not to defraude him of it A couÌ„sell called Mileuitane at the whiche saint Austen was present determined thys controuersie sayinge Placuit ut secundum Cap. xâ—â— euangelicam apostolicam disciplinam neque dimiss us ab uxore neque dimissa á marito alâ—eri coniungatur sed ita maneant aut sibimet reconcilientur quod si contempserint ad poenitentiam redigantur It pleaseth vs that accordinge to thee learninge or doctrine of the Gospell and of Mat. xix i. Cor. vii thapostle nother the husbande forsaken of his wyfe for aduoutrie nor the wyfe whiche is put awaye of her husbande for the like crime be maried to another but let them so remayne vnmaried or be reconciled amongest them selfes The whiche lawe or act if they do or shal despise let them be broughte to doe penaunce Thys was also enacted of many other counsels and Aphricanum cap. lxix namelye in the counsell holden in Aphrica of CCâ—viâ— byshops at the whiche saint Austen was presente Origen was of the same â—om iii. â—omi vii in Matth. minde and iudgemente when he saied Scio quosdam qui praesuÌ„t ecclesijs extra scripturaÌ„ permisis se aliquam nubere uiro priori uiuente contra scripturam quideÌ„ â— Cor. vii fecerunt dicentem Mulier alligata est legi quamdiu uiuit uir eius IteÌ„ Rom. vii uiuente uiro adultera uocabitur si iuncta fuerit alteri uiro I knowe Idem habet Augus lib. ii cap. xii de coningijs adulterinis that certen rulers of the churches haue with out yâ— scripture suffered a woman to marye her first husbaÌ„de being alyue they haue done it playne agaynst the scriptures saying A woman is bounde to the lawe as longe as her husband lyueth Also Paule sayeth the woman shal be called a breaker of wedlocke if shee marye an other manne her husbande being yet a lyue Hether to Origen which wrote a boue thirtene hundreth yeres paste afore oure tyme. Christe mente euen the same thinge saying Who soeuer putteth awaye his wyfe excepte it Mat. 5. 19. be for her aduoutrie and marieth another wyfe he breaketh mariage and committeth aduoutrie And he whiche marieth her so put awaye for aduoutrie coÌ„mitteth aduoutrie For Christ teacheth vs here three leessons The firste is that a man maye i. not lawfullye put awaye hys Lira wyfe and that concerning bed and bourde onelye but for her aduoutrie onelye and for no other cause at all The seconde is ii that if he forsake his wyfe for aduoutrie coÌ„mitted of her than he maye not marrye agayne as longe as she lyueth as sainte i. Cor. vii Rom. vii Paule intreatynge of the same mattier witnesseth playnlye The thirde lesson is that whosoeuer iii. marieth a woman diuorsed from her husbande for aduoutrie he committeth aduoutrie because he marrieth another mans wife for the band of mariage remaineth styll and shall as longe as bothe parties lyue These thre thinges are directly agaynst the beleife of the Pharisies which thought that it was lawfull for them to put awaye their wyues for euerye lighte cause and to marrye agayne and that he committed not aduoutrie whiche married a woman so put away from her husbande S. Austen aunswereth to an argument made vpon Christes wordes after this Tom. vi lib. ii cap. viii de adulterinis nuptiis cap. x. xiâ— maner Who so euer putteth awaye hys wyfe but for aduoutrie and marrieth another breaketh matrimonie ergo he that putteth awaye his wyfe for aduoutrie and marieth another breaketh not matrimonye To this reason S. Austen I said answereth refuting it by another like made vpoÌ„ s Iames wordes sayinge scienti bonum et non facienti peccatum est Iaco. iiii â—lli He sinneth that knoweth what is good and doeth it not Thys argument made of the contrarie sense ergo he sinneth not that knoweth not what is good is nought Because a maÌ„ synneth through ignoraunce as Christ witnesseth Wherefore Christe ment that he synneth â—uc xii more greuouslye whiche putteth awaye his wife without aduoutrie and marieth another than he doeth whiche putteth her awaye for aduoutrie and marteth agayne lyke as he sinneth more that sinneth wittinglye than he which synneth ignorauntly and yet both doth offende God This S. Austen Lib. 2. cap. 10. de adulterinâ—â— coniugâ—is gathereth verye godly and lernedlye out of the Euangelie of Marke and Luke whiche as it were expoundinge Matthew affirme absolutlye that whosoeuer for anye cause putteth awaye his wife and marieth another committeth aduoutrie in so doynge S. Austen
her estate not with mine but with the Apostles sentence Mulier quae sub viro est viuente viro astricta est legi quòd si mortuus fuerit vir eius liberata est á lege viri Ergo viuente viro adultera est si duxerit alterum virum Marke this wel reader Et in alio loco Mulier alligata est legi quanto tempore viuit vir eius si autem dormierit vir Rom. vii eius liberata est cui vult nubat tantum in domino Omnes igitur causationes Apostolus amputans definiuit apertissime viuente viro adulteram esse mulierem si alteri nupserit That is to saye the woman that is maried is bounde to the lawe as longe as her husbande liueth But yf her husbande be dead she is fre from the lawe of him She is then a breaker of wedlocke yf she be maried to another husbande her first husbande being alyue And in another place S. Paule hath the same affirming that there is no cause but death â— Cor. vii onelye to breake the bonde of mariage Wherfore the Apostle takinge awaye all causes that can bee alleged determineth moste plainelye that the woman committeth aduoutrie yf she doe marrye another man her husbande liuinge S. Hierome â— Hierom. addeth these woordes there I wyll not that thou brynge forthe to me the rauishers violence the mothers persuasion the authoritie or styrringe of the father the companie of the kinsfolke the deceite of the seruitours and the contempt of them or others the endomages of the housholde goodes Quamdiu viuit vir eius licet adulter sit licet Sodomita licer flagiâ—ijs omnibus coopertus ab vxore propter haec scelera derelictus maritus esus reputatur cui alterum virum ascisere non licet Nec Apostolus haec propria authoritate decernit sed Christo in ii Cor. â—iii seloquente Christi verba secutus est qui in euangelio ait Qui dimitâ—it Math. xix vxorem suam excepta fornicaâ—ione facit eam maechari et qui dimissam accepiret adulter est Animaduerte quid dicat qui dimissam acceperit adulter est sâ—â—e ipsa dimiserit virum siue à viro dimissa sit adulter est qui â—am acceperit As longe as her husbaÌ„d liueth sayeth S. Hierom aunsweringe to the question before spoken of althoughe he be an aduouterer althoughe he be a synner agaynst nature or elles Note this against all yâ— who le rablement of the â—utherans and Swâ—â—glians full of all kindes of vices and be also forsaken of his wyfe for these synnes he is iudged her husbande and she maye not lawfully marrye another whiles he liueth And the Apostle decreed or determined not thys thing of his owne authoritie but he folowed Christes wordes whiles he spake in hym whiche sayeth in the Euangelie He that putteth awaye hys wyfe except it be for aduoutrie maketh her commit aduoutrie and he whiche marieth her that is so putte awaye is an aduouterer Note well what Christe sayeth He that receyueth her to his wyfe that is putte awaye from her husbaÌ„d is an aduouterer whether she had forsaken her husbande or els her husbande had forsaken her he whiche taketh her committeth aduoutrie Then S. Hierom making an end of this doubt in the whiche his iudgement was required Sayeth Ergo ista soror quae vt dicit vim passa est vt alteri iungeretur si vult corpus Christi suscipere non adultera reputari agaâ— poenitentiam ita dumtaxat vt secundo viro qui maritus appellatur sed adulter est à â—empore poenitentiae non copuletur Wherefore let this syster which as she saieth was enforced and compelled to marrye vnto an other man doe penaunce if shee wyll receâ—ue Christes body and be not couÌ„ted an aduoutresse but so onely let her doe penaunce that from the â—yme of it shee be no more coupled with the seconde man which is called a husbande but he is an aduouterer Heather to S. Hierom. Is not this manifestlie written in this mattier What maÌ„ that is wise wil not beleue S. Hierom following yâ— scriptures rather theÌ„ the lutherians hauinge for their opinion no scripture rightlye taken S. Bede our countreye man iâ—dged the same writynge thus Nulla causa est dei lege praescripta vt viuente ea quae relicta â—ib 3 in MarcuÌ„ fol. xxx est alia ducatur There is no cause written in Gods lawe This was wrytten aboue viii C. yeres past that another wyfe shoulde bee maried whiles she liued which was lefte or forsaken What madnes was in Peter Martyr Iohn Hoper and suche other of that forte to teache and defende the contrarye to thys doctrine grounded vppon the holye Scriptures the old godlye Doctours and the Counsels Is this to refourme Christes religion as they pretende to her purenes whiche they falsely affirme that she had lost here But I wil go forward for the further confutation of thys opinion Adam by inspiration of the holye Ghost sayed of hys wife Eue. Hoc nunc os ex ossibus meis ce Thys bone is of my bones and thys fâ—eashe of my fleshe for whiche thynge the man shall forsake hys father and mother and he shall cleaue faste to his wyfe and they shall be two in one fleshe The which wordes declare as Christ witnesseth that mariage ought not to be broken for anye cause touching Math. xix yâ— band knot of it Christ addeth to these wordes of AdaÌ„ and sayth quod Deus coniunxit homo noÌ„ separet MaÌ„ can not or ought not to deuide theÌ„ whiche God hathe ioyned together in matrimonye Then the Pharisees sayed to Christ Why then did Moyses bydde the man to geue hys wyfe a byl of diuorsement and so to leaue her He aunswered to them and sayed Moyses dyd permitte you to forsake youre wyues for the hardnes of your heartes but it was not so at the beginninge These wordes laste written but it was not so in the beginning of mariage declare playnlye that Christ would mariage Peter maâ—tyr saieth that God badde them forsake their wiâ—es i. Cor. vii shoulde not be broken for anye cause touchinge the bonde of it although for adâ—outrie it were broken concerninge the mans and womans keping together and the vse of mariage in rendring the duety one to an other Moreouer S. Paule sayeth Rom. vii thus The woman whiche is vnder the man or in subâ—ection to him is bounde to the man by the lawe as longe as he liueth Yf the man be deade she is losed from the lawe of him where fore whiles the man liueth if she be with an otherman as her husbande she shal be iudged a breaker of matrimonie but if her husbande were deade she is free from the lawe of the man so that she is no wedlocke breaker though she be with another man as her husbande Thys texte maketh euidently against them that saye a man may put
baptisme saueth vs Peter Martyr sayeth that oure saluation commeth onlye of God O ignorant Baptisme is not amarâ—e onelye of our iustification but a cause of it man he saieth that onelye faieth saueth vs and that baptisme is but a signe marke or seale of oure iustification and saluation But Christe sainte Paule sainte Peter affirme that we are saued by baptisme What follie is it then to geue credence to Peter Martyr or to anye other of that secte the Swinglians and Sacramentaries which are deceaued after semblable maner Dauid prayed to God that Prayer saueth vs. Psal lxxxv he might be saued saying SaluuÌ„me fac deus meus sperantem in te Saue me o my God whiche do truste in the. Is this our saluation to depende only vpon God Howe blynde are they whiche saye that Peter Martyr was a singuler learned man in diuinitee and that his commentaries are verye learned lie made Hathe not affection blynded them But heare further the Prophete Ioell sayeth Ioelis ii We obtain oure saluatioÌ„ by praier and by not â—â—â—eth onlie Who soeuer shall call vpon thee name of God shal be saued declaringe therby that our saluation consisteth in prayer and Peter Martyr Wylliam Tyndall and the Italian Barnardine say that it is onlye in God and nothinge in vs nor in oure doinges God saieth by his prophet Conuertiminiad me salui Isaye xlv We are saued by penaunce and not by faith onelye i. Lor. vii eritis oeÌ„s fines terrae Tourne ye to me all the coastes of the earth ye shal be saued Saint Paule sayeth that repentaunce worketh in vs oure saluation Howe ignoraunte are these men then Zacheus promised to Christ Luc. xix Wâ—e are iustified by almes not by faieth oâ—lye to geue halfe of his riches to the poore and if he hadde done wronge to anye man to restore to him foure tymes so muche Than Christe sayd Hodie salus facta est huic domui quia hic filius Abrahae est Thys daye health or saluation is coÌ„men to this house because he is alsoâ— the chyld or sonne of Abraham Whiche oure sauiours wordes declare that we are saued by restoring of goodes gotten wroÌ„gfully by almes not by onely faith that our saluatioÌ„ staÌ„deth not only in god as Pe. Martyr most falsely saieth that it doeth Ionas the Prophet saied Quaecunque uoui reddam pro falute mea domino I wyll rendre Vowes to oure Lorde for my saluation euerye thinge that I haue vowed But Peter Martyr sayed oure saluation consisteth onelye in God that no man is bouÌ„de to perfourme hys vowe made vnto God that he maye be saued One of the causes of thys his erroure was that he was a Chanon of saint Austens ordre and yet married a wyfe not withstandynge he had vowed chastitie And God requireth of Psal lxxv vs the perfourmauÌ„ce of all godly vowes as the holie scripture Eccle. v. witnesseth playnelye The prophete sayed I wyll shew to the o man what thing Mich. vi is good and what oure Lorde doth require of the. Truelye to doe right or iustice to loue mercie and with care to walke before God that is to serue him diligentlye This is the voice of our lorde to the citie Et salus We are saued by the feare of god erit timentibus no men eius And healthe or saluation shal be to them whiche feare his name Is this our saluation to confist onlye in faieth or in God onely Malachie the prophet treating malach â—iii of Christes coÌ„ming saieth And the sonne of righteousnesse shall ryse vnto you that feare my name and saluation in his fethers Zacharie saied by the inspiration of the holie ghoste â—uc i. His mercie shal be froÌ„ progenie to progenie vnto theÌ„ that feare his name Salomon saied Timor domini fons uitâ— The dread Prou. xiiii of oure lorde is a fountayne of lyfe Agayne feare putteth awaye sinne Was not then Peter Martyr plainlie ignorant to saye that oure saluation staÌ„deth onelye in God or that onelye Fayth doth not only iustifie vs. faieth is the meane to obtayne of God oure iustification and saluation S. Paule saieth Gala. v. that that faieth auaileth which doeth worke by charitee and that with oute charitee faieth can not same vs. He also sayeth the womaÌ„ shal be saued thorow i. Tim. ii bearing of children if she do continue in faieth charitee and holynes with sobriete Also he said vnto Timothe the byshop i. Tim. iiii Take hede to thy selfe and vnto learninge or teachinge of the people and continue therin For if thou so doe thou shalte saue thy selfe and them that heare thee Brieflye he saieth Worke ye youre owne saluation with feare and tremblinge O howe blinde then was Peter Martyr to saye that oure saluation consisteth onelye in God or in faieth alone and not in vs and the workes of oure freewyll aidid of God by hys especiall grace But I wyll make nowe an ende of this traicte and in another booke set furth dyuers other shamefull errours and detestable heresies of this man and of some others also Moreouer Peter Martyr saieth Iâ—ico ut quis credit salutem habet iustificatur Strayghte after a man beleueth he is boeth saued and also iustified Whiche hys sayinge is clearlye agaynste the scriptures alleadged in the laste chapiter and these also Miserere mei deus etc. Haue mercie vpon me o God accordinge Psalm â— to thy great mercye and after the multitude of thye mercyfull workes put thou awaye mine iniquitie Who can denye but Dauid the prophet beleued when he thus praied seeing S. Paule witnesseth that no man Rom. x. can praye or call vpon God for remission of his sinnes and hys saluatioÌ„ except he beleue afore and yet Dauid was not incontinente iustified and saued Saieth not yâ— prophet Ioel that whosoeuer shall call vpon thee Ioel. ii name of GOD shal be saued Whiche sayinge proueth that a man muste neades firste beleue in Christ before he can be saued thorowe his prayer The same thing appeareth most euidentlye by the Publican that beleued Luc. xix before he went into the temple to praye for to pourchase his iustification and saluation throughe hys calling vpon God to haue mercye vpon hym Dyd not the Iewes beleue Act. ii iij â–ª when S. Peter badde them tourne to God to repent and to be baptized that they might obtayne their iustificatioÌ„ by remission of their sinnes Sayeth not Paule also let vs go with an affiaunce hope or boldnes Heb. iiii vnto the seate of Godes grace that we maye receyue mercie and finde grace for our helpe in due season Who seeth not then that we must nedes beleue and put our affiaunce and truste in God to obtayne of hym mercye and grace through our praiers afore â—e doe praye to him therfore Sayd not likewise Christ Quecum que petieritis in