Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	infallible_a	scripture_n	2,072	5	7.3203	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12701	An ansvvere to Master Iohn De Albines, notable discourse against heresies (as his frendes call his booke) compiled by Thomas Spark pastor of Blechley in the county of Buck	Sparke, Thomas, 1548-1616.; Albin de Valsergues, Jean d', d. 1566. Marques de la vraye église catholique. English.	1591 (1591)	STC 23019; ESTC S117703	494,957	544

And so doeth Tertullian de resurrectione carnis Cap. 3. saying Auferantur ab haereticis quae cum aethnicis sapiunt vt de scripturis solis suas quaestiones fistant stare non possunt that is let those things be taken from heretiques which they holde with the heathen that onely by the scriptures they may determine their questions and they cannot stand And nothing was more vsuall and familier with Augustine against the heretiques of his time then to call them for the triall of the question both whither he or they were of the true Church also whither of them had the trueth to this way of triall by the scriptures And therefore de vnitate ecclesiae Nolo humanis documentis sed diuinis oraculis ecclesiam demonstrare I will not make demonstration of the Church by the writings of men but by the diuine oracles saieth he Cap 3. again there also he further addeth pressing the heretiques with whom hee had there to doe sunt libri dominici quoruÌ„ authoritati vtrique consentimus ibi quaeramus ecclesiam ibi discutiamus causaÌ„ nostraÌ„ that is there are certaine bookes of the Lord vnto the authority whereof we both consent there let vs seeke the Church there let vs discusse our cause To the like effect he writeth in the 2 Chapter of that booke and elswhere very often Vnles therfore they wil once bee contented to come to this trial of the controuersies betwixt theÌ„ vs we must needs tel theÌ„ that they are not desirous in earnest euer to haue it appeare which of vs haue the better cause but as men who know in their owne coÌ„science that their cause is bad they labour to maintaine the credit thereof as long as they can by cunning shifts delaies But yet let them assure themselues as long as they shun this trial how cuÌ„ningly colourably soeuer though simple fooles already besotted with superstition bewitched with popish enchantments vpon their bare worde stought bragges that it is nothing but the ancient catholicke faith that they teach may sometimes beleeue theÌ„ that yet withal those that haue any wisdoÌ„ at al by this means they leese quite both the credit of theÌ„selues their cause For faith being as it is not a wauering vncertaine conceyt opinioÌ„ of the thing beleeued but a most certain sure infallible perswasion of the trueth thereof how can any be assured that the doctrine that he beleeues is such as he may soundly firmely rest vpon for vndoubted trueth without euident grouÌ„d thereof out of the writeÌ„ word of the Lord in the canonical scriptures For theÌ„ce onely Peter dare warraÌ„t the sincere milke which caÌ„not deceiue the childreÌ„ of god to be fetched 1. Pet. 2 2. therefore that he would haue theÌ„ to desire as new borne babes doe milk that they may grow vp therby And as for the writings traditioÌ„s of meÌ„ beside hath not doth not experieÌ„ce daily teach that they may not nor caÌ„not chalenge the preeminence prerogatiue alwaies to be free from errour And euery one that is a ChristiaÌ„ hath learned that this prerogatiue al the writers of the canonical scripture had in the writing thereof therein not to haue erred at al. Who therfore caÌ„ be so simple vnles the Lord in his iustice hath blinded him because hee would not see the trueth shyning about him that he should receiue that for the sound catholicke faith that he heares not first froÌ„ point to point proued vnto him so to bee out of this vndoubted certaine word of God the canonical scriptures what shew or colour of proofe soeuer otherwise be made thereof And this Iohn de Albine could not but conceiue yet neuer once going about in this his discourse thus to couÌ„tenaÌ„ce his cause religioÌ„ but as one loth to be brought to this trial he laboureth most earnestly to discourage al meÌ„ froÌ„ appealing vnto it yet almost in euery leafe braggeth and boasteth that both his Church his doctrine and al are souÌ„d catholick Wherin howsoeuer he pleased himselfe in that his vaine any indiffereÌ„t maÌ„ may see he hath rather bewraied the weaknes of his owne cause theÌ„ any way whatsoeuer he haue saied otherwise impaired the credit of ours But how vainly hee hath swet euen to the tyring of himselfe his reader about this point in many chapters That by the scriptures controuersies are not in the church to be tried determined wheÌ„ I come vnto that place I shal god willing shew more fully In the meane time Iohn de Albine to turne my speech to you I hauing thus examined your answere to our demand how you come to your prelacies and offices and hauing found the weaknes and vntruethes thereof such as that your calling or coÌ„ming thereunto can claime no more credit thereby theÌ„ the calling coÌ„ming to their offices amongst the ArriaÌ„s Greekes whoÌ„ you count heretiques and scismatiques caÌ„ doe because they caÌ„ could say as much and that as truly for theirs as you haue here said for yours let vs now proceed to the examinatioÌ„ of the places of scripture in this Chapter quoted by you vrged as you thought stroÌ„gly to your purpose By the Mat. 5. Ye are the light of the world c. by christ spokeÌ„ properly to his Apostles you would seem to proue that therfore right successioÌ„ of Bishops pastors in the Apostolique truth in al ages in diuers partes of the world hath ben euer cleare shining like a light set on a table by that Eph. 4. Esa 62. with your book quoteth Sap. 61. very wisely you would infer that not oÌ„ly alwaies vntil Christs body coÌ„e to ful perfectioÌ„ there should be doctors pastors in the Church to teach the truth which is the most that by those places caÌ„ be proued but also that they and their coÌ„gregatioÌ„s haue euer ben known visible therby doubtles meaning so visible as the rest of your side doe wheÌ„ to this end they alleage these or the like places as that froÌ„ time to time in al ages meÌ„ may be able to naÌ„e theÌ„ and their places WheruÌ„to I answere that you stretch these places and the words therin further theÌ„ their natiue sence wil bear For the first of these is properly to be vnderstood of Christs Apostles onely who in respect of their ministery other graces of the spirit that should be powred bestowed vpoÌ„ theÌ„ to beutifie streÌ„gtheÌ„ their extraordinary ministery withall are there by Christ compâ—â—â—â—â— the light of the world to a lighted candle set vpon a candlesticke not put vnder a bushell lightning all in the house and to a city ã€ˆâ—Šã€‰ on a hil which could not bee bid all which afterward they in the â—â—ecution of their Apostleship and holy conuersation proued to be â—â—â—tles truely and iustly giuen them This was no prophesie as yoâ— would make it that their should be vntill the second comming ã€ˆâ—Šã€‰ Christ a visible and

remedy but that we must needs grant all this to be true he taketh occasion to triumph and to frame a bitter inuectiue against our Religion and liues so concluding his wordy preface with an exhortation to his Reader to forsake vs our ReligioÌ„ to ioine againe with theÌ„ in theirs All which because it is nothing but the vaine malitious wordes of a foolish aduersary without proofe or shadowe of proofe which therefore I am sure the wise Reader will make no reckoning of I might very well let passe with this onely answere that whatsoeuer he hath here said braggingly either in the commendation of his Religion Church or to the disgrace of ours is vtterly false and that I haue plentifully proued it so to be in sundry places of this my answere Howbeit seing this is not only his brag but the brag also a nuÌ„ber of times of Iohn de Albine in the booke following indeed is in effect the only thing by taking whereof granted most subtily they all their fellowes seeke to beguile their simple readers it shal not be amisse because here first we meete with it least otherwise the Reader should be too ready to suffer his hart to be sorestald with this false principle to the preiudice of the truth somewhat to say to make both the vanity falshood hereof to appeare to euery one First therefore it is worthy the marking that the maÌ„ though as hee plainly sheweth hee had here a full purpose at least in wordes to giue as great countenaunce as he could to his cause that yet he seekes to giue it credit but by the testimonie of fathers consent of Christian regions and prescription of time in the meane time omitting that which is to be preferd before all these namely the testimony of the vndoubted word of God reuealed set downe in the scriptures wherein he hath dealt but as the nature of his cause requires which hath no countenance from thence and as the fashion of other of his companioÌ„s in this case is For hereupoÌ„ it is that there is nothing more coÌ„mon in their discourses then to labour by all meanes they can the disgrace of the written word of god and to establish the credite of a word vnwritten which they count to be the traditions or ordinary practise of the Church of Rome To this ende they bestowe so much paines as they doe at least to make shewe of proofe that the scriptures are so darke and obscure so insufficieÌ„t for the direction of the Church in all matters and of so vveake authority of themselues without the authority and testimonie of the Church to countenance them that without the foresaid vnwritten word no man could either fully or certainly be setled and established in the truth So that herein this is their drift that they indeed being without all sounde warrant out of the canonicall scriptures for those thinges which wee count erroneous in theÌ„ they yet may make their followers beleeue that they haue as good ground as need be for them in that they can proue theÌ„ by the tradition of the Church which they call the word of god vnwritten and which they hold to be not onely aequal vnto the other that is written but also far more full and certaine for the determining the trueth of all controuersies And therefore Soto contra Brentium Canisius cap. 5. of his Catechisme and Lindan lib. 5. cap. 10. of his panoplie are not ashamed to confesse reckening almost all the pointes in controuersie betwixt them and vs that they haue their ground and warrant from tradition not written in the scriptures And hereupon it is that there is nothing more common with any of them then when wee presse them with this that the opinions for the which we striue with them haue no warraÌ„t in the scripture yea that the scriptures rightly vnderstoode are flatte against them therein to flye to tradition which is the cause that this fellowe him selfe was so busie before to abuse Irenaeus for the countenance of that onely foundation of their Religion For this cause we may doe say of them that iustly by their owne confessioÌ„ as Tertullian saide of the hereticks in his time they cannot stand if they be driuen once to determine al their controuersies by the scriptures de Resurrectione Carnis cap. 3. Now as for vs Christian reader for all this lewde bragge of his we appeale to these scriptures of god and onely wee allowe of them as of a most perfect touchstone whereby to trye in all matters of Religion the pure golde from the counterfait crauing no further liking nor allowance in any thing then by them wee are able soundly to proue and confirme that which we say and teach And the ancient holy fathers and so the Christian regions in al ancient prescription of time which are the things that he here brags of as it appeares in all sound monuments of antiquity euer since these scriptures were written for the determining of controuersies in their times haue alwaies taken this course to coÌ„fute confound all aduersaries to the truth As for their owne authority or the authority of any other before them no further credit they craue then as they are fouÌ„d to agree with these scriptures otherwise the more that haue couseted the loÌ„ger they held the worse This I haue made manifest by pleÌ„tifull testimony of the ancient fathers theÌ„selues cap. 3.5.23 And therfore whiles he sends vs thus to the fathers Christian regions consent prescription of time he seÌ„ds vs but about the bush for when we come to theÌ„ they will send vs backe againe to the scriptures But whiles they take this course in seeking rather countenance for their cause any where else then at or by the canonicall scriptures in the iust iudgement of god they plainly bewray themselues to euery simple maÌ„ to haue but a bad cause that they so shun the light and refuse the most certaine most indifferent triall of it which questionles is by these scriptures whose neither authority nor indifferecy without blasphemy may once be called in question Indeed I read that wheÌ„ they were pressed with the authority of these scriptures the Marcionites preteÌ„ded for the defence of their heresy their paraclet or coÌ„forters visioÌ„s instructioÌ„s that likewise the MoÌ„tanists did fly to their prophecy the ValeÌ„tinians to their dreams of their Aeons the Manichees to their fundameÌ„tal Epistle the Iewes to their Talmud the Turks to their Alcaron belike lest these should be fouÌ„d vnlike these their predecessors they will thus fly from the vndoubted authority of god speaking in the scriptures to the vncertaine and variable authority of man Yet if this were true that he saith that they haue the auncient holy fathers the common consent of all Christian regions pre scriptioÌ„ of time of their side it were soÌ„ewhat some likelihood it were that things were with theÌ„ as he saith I must needs coÌ„fesse

word to trust them any more in their quoting or citing of the fathers But lest we should thinke that this was but a slippe of his by chance that hee was not his craftes-master in this kinde of dealing he hath plaide vs the very like trick againe with this same father pa. 18. where he alleadgeth the fourth chapter of the said Irenaeus third booke to iustify their traditions not warranted by the written word For in the beginning of the saide chapter not fiue lines before the wordes cited by him hee speaking of the scriptures written by the Apostles EuaÌ„gelists he saith that they into that rich treasury most fully haue brought all things that beloÌ„g to truth so that euery one that will may froÌ„ thence take the drink of life And that which he speaketh in the words alleaged by him of following of tradition it is spoken only by way of supposition to shew what course had bene best for the Church wheÌ„ any questioÌ„ should haue arisen if they had not left vs scriptures For his words are these if the Apostles had not left vs scriptures must we not haue followed the order of tradition which they gaue to them to whom they committed churches In which case which is not our case nowe seeing they haue left vs scripture we grant we should haue beene in the deciding of all controuersies that could haue arisen ouerruled by that which they deliuered by word of mouth to such and therefore that being the case no better or readier way for the ending of controuersies should there haue been then to haue recourse to the most ancient Churches wherin they were conuersant and so by their tradition to haue learned the certainty therein But thus by way of supposition Irenaeus speaking of their tradition in the case supposed by him certaine it is that by their tradition he vnderstaÌ„deth that souÌ„d form of doctrin which they deliuered by their preaching teaching which theÌ„ would should haue been the same forasmuch as they spoke wrot by one spirit that now they haue left vs in writing And therefore eueÌ„ then the Romish Church should haue been as far to seeke as she is now for hauing any warrant from thence for those things that she holdeth either contrary or besides the word written And that by tradition he meaneth here no other thing it is euident for in the first chapter of that booke he saith plainely Quod tum praeconiauerunt postea per Dei voluntatem nobis tradiderunt in scripturis columnam fundameÌ„tum fidei futurum that is that which first they preached after by the will of god they deliuered vnto vs in the scriptures to be the piller and ground of faith And in the third chapter of that book hauing before spoken of the Apostolicke tradition he after sheweth what he meant thereby namely this that god the maker of heauen and earth c as he is described in the olde testament the Apostles haue taught to be the father of our Lord Iesus Christ contrary to the phantasticall franticke dreame of Valentinian so plainely shewing that they that would euen by the scriptures themselues might learne what the Apostolick traditioÌ„ was Now what is this for the authorishing the vnwriteÌ„ traditioÌ„s of the Romish church which are not oÌ„ly al beside the scriptures but whereof the most are contrary thereuÌ„to But this gentle reader is the right trick of all the crue of these Romanists thus by the ambiguity of words out of the fathers to seek to colour their absurd opinions so er thou be a ware to deceaue thee if thou take not heede As for example to perswade a maÌ„ to like of their beggerly vnwritten traditioÌ„s whatsoeuer any father speaketh of traditioÌ„ though it be neuer so plaine in the author himselfe that thereby he meaneth nothing lesse then such traditions as theirs yet that must be confidently brought in as fit most pregnant for their purpose Likwise whatsoeuer any father hath said of any sacrameÌ„tall chaÌ„ge of the outward elements for that therein their name vse estimation are chaÌ„ged though the same father in a thousaÌ„d other places shew that his iudgemeÌ„t is that there is no change at all there in substance yet that must be quoted as a flat place for Popish traÌ„substantiation And euen so if they find in a father speaking of the Eucharist any mention of a sacrifice as though there were no kind of sacrifice but that which they dream to bee there that must be vrged as a strong place to proue their blasphemous sacrifice for the quick the dead And this iugling with the fathers and cosening of their poore simple readers vse they in al their coÌ„trouersies But at this time thou must pardoÌ„ this preface writer this fault because herein he doth but study to bee like him before whose book he hath set this his preface For chapter the fifth he himselfe most grosly committeth this same fault in the detection whereof I haue more at large discouered this lewde dealing of theirs In the meane time let vs not forget that Irenaeus hath taught vs what that church is who those pastours be what those traditioÌ„s are that we must obey be ruled by namely onely that Church that hath the scriptures for the piller grouÌ„d of her faith lib. 3. cap. 1. those pastours that succeede the Apostles in truth of doctrine li. 4. cap. 43. those traditioÌ„s which haue good warrant from the scriptures themselues lib. 3. cap. 3. whereof it must needes follow that all the places reasons quoted by him either out of the scriptures or fathers to binde vs to yeeld obedience to their churches ordinances their prelates coÌ„mandements to the points warranted onely by their traditions their Church hauing another foundation of her faith then the worde written namely alwaies their popes will as it hath the commaÌ„demeÌ„ts of their prelates traditions being not only beside but also often most grosly contrary to that word of God writteÌ„ as I shal shew in sundry places er I haue done with Albine in Irenaeus iudgemeÌ„t ar but so many abusings and corruptings of their holy good meanings And yet thus hauing to no purpose bestowed a great deale of idle paines as one that had said inough to proue that the authority of all the learned fathers the coÌ„mon conseÌ„t of all ChristiaÌ„ regions prescriptioÌ„ of time were al ful fast of his side he lustily braggeth p. 22. that if their be any weight in any or al these together that his side hath the true gospell the true sence thereof That their Religion is the very Christian Religion their order of ceremonies the right order and that their fasting and praying is according to the scriptures and that therefore their church is the lawfull and true spouse of Christ from which who so seperates himselfe is in state of damnation This thus only said thereupoÌ„ by and by as though there were no

that by the Apostolique tradition he vnderstandeth this same doctrin of God the father which before they wrote the Apostles deliuered vnto the church by liuely voice afterward as it appeareth they set down in writing Is this theÌ„ honest dealing in you to make your Reader beleeue that he meant of vnwriten doctrine such as the is for which you we striue seeing he telleth you himselfe that by the Apostolique tradition of the church you are to vnderstaÌ„d this doctrine of God the father most plainely plentifully writen and set downe in the scriptures You might haue learned of S. Paul 2. Thes 2.15 that the word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ tradition may as wel be referred to expresse doctrine in scripture as that which is deliuered by word of mouth where the Apostle as then very litle of the new testameÌ„t being writen and as then therefore the whole Apostolicke doctrine therein not being expressed saith Hold fast brethreÌ„ the documeÌ„ts deliuered you whither by word or by our Epistle But you are the lesse to be blamed the more to be borne withall for this your wilful thus abusing your reader because the making or marring of your church and Religion staÌ„deth vpon vnwriten verities or rather forgeries which you call the Apostolicke or the holy churches traditions For there are few or none of those points of ReligioÌ„ wherein we differ from you and striue with you about but your owne great champions haue confessed haue their ground from hence and not from the scriptures As any man that will take the paines to reade them may see in Peter Soto against Brentius in the 5. cap. of Canisius catechisme in the 5. booke 100. c. of Lindans panoply where they reckon vp almost all the points in controuersie betwixt them vs in Religion and when they haue done plainely coÌ„fesse the ground thereof to be but tradition And therefore to countenance this onely bulwarke of your church Religion at least with those that either for lacke of leasure or learning caÌ„not examine your quotations it is not your fault here alone but the coÌ„mon fault of you all where you finde any mention in fathers of tradition though it be neuer so euident that thereby they meane nothing beside that which also hath warrant from the word writen to alleadge that place streight to countenance your vnwriteÌ„ traditioÌ„s To preueÌ„t you therfore hereafter of thus abusing the simple I would wish theÌ„ all others to mark how flatly against your vnwriteÌ„ vnwaraÌ„ted traditioÌ„s by the writeÌ„ word the fathers with one consent haue writeÌ„ for the absolute sufficieÌ„cy of the scriptures Besides that which you heard out of Irenaeus TertulliaÌ„ to this purpose Irenaeus saieth further in his fifth book we must run to the Church be brought vp in her bosoÌ„ nourished with the scriptures of god And Tert against Hermog writeth Let Hermogenes shew that it is writen if it be not writeÌ„ let him fear that wo that is threatned or appointed to the adders or takers awaie As for Origen we haue heard him tel vs before that our senses and declarations without the witnesse of the scriptures haue no credit in his 1. Hom. vpon Ierem. And great and worthy Athanasius saieth The holy scriptures giuen by diuine inspiration are sufficient to shew the trueth against Idol Hillarie saieth it is wel that we are content with those things that are writen in his third booke of the Trinity Cyrill vpon Iohn in his 12. booke and 68. cap. graunteth indeede that all things that Christ did are not writen but hee saieth those things are writen which the writers thought sufficient both for maners and doctrine Chrysostome writing vpon the 2. to Timothie Homil. 9. saieth If there be anie thing needefull either to learne or to bee ignorant of we shall learne it in the Scriptures and in the commentary vpon Matth. commonly also fathered vpon Chrysostome wee read these golden words They that be in Christianity let them flee to the Scriptures because they can haue no other proofe of Christianity but by the Scriptures To this end read also Chrysostome vpon the 2 to the Thes Hom. 3. Basil also very sharpely writeth that it is a most euident argument of infidelity and a most certaine signe of pride if any man either doe reiect any thing of that which is writen or bring any thing not writen seeing the Lord saieth My sheepe heare my voice and they follow not the voice of a straÌ„ger in his treatise of true and godly faith Where also he noteth that Paul Galat. 3. by an example taken from men most vehemently forbiddeth that any thing be put out of the scriptures of God or which God forbid saith he be added thereunto And therefore he in Moral Reg. 26. saieth further Whatsoeuer we say or doe it must be confirmed by the testimony of the Scriptures Where likewise in his 80 rule he gathereth that seeing faith commeth by hearing and hearing by the word of God without doubt whatsoeuer is without the holy scripture seeing it is not of faith must needes be sinne and therefore he addeth in that rule let vs stand to the arbitriment of the scriptures and with whom doctrine is founde consonant thereunto let the sentence of all trueth bee adiudged of their sides Hierome vpon Agge cap. 1. saieth those thinges which of their owne heades they deuise as though they came by Apostolique tradition without the authority and testimonie of the holy Scripture the sword of God striketh who also vpon Math. cap. 23. saieth that which hath not authority froÌ„ the scriptures as easily is despised as approued And contra Heluidium he saieth we beleeue it because we reade it and we beleeue it not because we reade it not August against Cresconins the Grammarian in his 2. booke writeth That there is an Ecclesiasticall canon ordained whereunto belong the bookes of the Prophets and Apostles by which bookes we iudge of all other writings both of the faithfull and of the Infidels out of whom already wee haue heard diuerse plaine testimonies to this purpose especially that against Petilian in his 3. booke and 6. cap. set downe in the ende of the confutation of the 3. chap Damascen is as plaine as any of these in his 1 booke of right faith cap. 1. Cuncta quae tradit a sunt c. All thinges saieth hee which are deliuered vs by the Prophets Apostles and Euangelists we embrace wee acknowledge reuerence beyond those seeking no further For all things concerning faith and maners he confesseth are plainelie conteined in the scriptures de doct Christ lib. 2. cap. 9. Infinite such places might be cited out of the ancient fathers for they are full of them whereby it sufficiently appeareth that this was the vniforme and generall iudgement and opinion of them of the sufficiency of the scriptures If therefore in deede and trueth you made any reckoning of their generall conseÌ„t as often times you will

confute them and to confirme the trueth as it appeareth by Christes answere to Sathan Mat. 4. and by the writings of the ancient fathers against these heretiques And the hardnesse that it hath pleased God to leaue in the Scriptures is not such but as that notwithstanding the simplest may reade and trauell in the Scriptures with great profit howsoeuer it pleaseth you to insinuate in your taunting maner ca. 26. that artificers may not haue the spirit of God and bee profitable readers and vnderstanders thereof For euery one that would be blessed is to take delight in the lawe of god and to shew that his delight by meditating therein day night Psalm 1. and Christ hath commanded all his hearers indifferently to search the scriptures Iohn 5. And for all the hardnes that is in them we reade Psal 19. that the testimonie of the Lord giueth wisedome vnto the simple and his commandements giue light vnto the eies And therefore the holy ghost in Dauid speaking of the scriptures of the olde Testament which were then harder then they be now being so opened as they be now by the accesse of the new Testament saieth thus Thy word is a lanterne vnto my feete and a light to my paths Psal 119. Wherefore Peter in his 2. Epist 1. cap. calleth the writings of the Prophets a light that shineth in a darke place and therefore much more he accounted the scriptures of the new testament lightsome which it seemeth in the verie same place he had an eie vnto adding that they did well to attend to the former vntill the day dauned and the day starre arose in their harâ—â— which by meanes of the Scriptures of the newe Testament might bee though I forget not that the same Peter in the same Epist chap. 3. wrote also that amongst the things writen by Paul in his Epistles concerning the later daies there are some things hard to be vnderstoode For I remember also that yet he noteth to whom they are so saying which they that are vnlearned and vnstable peruerte as they doe the other Scriptures vnto their owne destruction for to such nothing is plaine inough to preserue or keepe them from thus doing Vpon which groundes howsoeuer you and your fellowes with such like discourses as this would discourage the simple and vnlearned from reading the scriptures Origen wisheth that al would doe as it is writen Search the Scriptures in his 2. Hom. vpon Esay And Hierom noteth vpon these wordes Colosse 3. Let the word of God dwell in you plentifully c. that euen laymen ought to haue the word of God not onely sufficiently but also abundantly dwelling in them And therefore Augustine in his 55. sermon de tempore saieth generally vnto his hearers It is not sufficient that yee heare the deuine scriptures in the Church but also in your houses either reade them your selues or els desire some other to reade them and giue you diligent eare to them And Chrysost likewise in his 9. Homil vpon the Coloss is verie earnest to perswade seculare men as you call them to get them the Bible or at the least the new Testament to be their continuall teachets and in his 3. Homil vpon Mat. he saieth plainely that this as a plague marreth or infecteth all that some thinke that the reading of the Scriptures pertaineth onely to monkes And these exhortations tooke such place in the ancient time that Hierom vpon the 133. Psalm saieth that both maried men and their wiues then had this contention and not monkes onely who could learne most Scriptures Whereof came such profit that howsoeuer your gibing spirit can not digest the like in these daies Theodoret in his 5. booke of the nature of man writeth that men in his time might commonly see that their doctrine was not only knowen of them that were doctours of the Church and masters of the people but also euen of Tailers Smithes Weauers of al artificers yea and not onely of learned women but also of labouring women as Sewsters Seruants and Handmaides yea he goeth further saying that not onely citizens vnderstoode the same but also cuntrie people and amongst them Ditchers Deluers Cowherdes and Gardiners and that in such sorte as that you should then heare them disputing of the Trinity and of the creation of all thinges And as for the obiection that you terrifie them so much withal of the hardnes therein the ancient fathers haue met with that also and would not haue them thereby in any case discouraged from following this counsell whereby they are stirred vp to heare ã€ˆâ—Šã€‰ them And therefore Origen in his 20. Homil vpon Iohn saieth It may be saied the scriptures are harde yet notwithstanding iâ— thou reade them they shall doe thee good and Hierom noâ—â—th that it is the fashion of the Scripture after harde thinges to ã€ˆâ—Šã€‰ other things that be plaine in his 19. Homil vpon Esay But Augustine belike meeting in his time with your forefathers of whom yee haue learned this obiection hath these wordes in his 5. books against Iulian yee enlarge and lay out with many wordes aâ— nothing is more vsuall with you how harde a matter the knowledge of the scripture is and meete onely for a fewe learned men and therefore in his 3. booke and 26. cap. of Christian doctrine hiâ— giueth vs this rule to expound darke places by more plaine places which saieth hee is the surest way of declaring the scriptures to expounde one scripture by another in his 2. booke and 3. chap. of the same matter he writeth that in those which are conteined euideÌ„tly in the scriptures are found al things that conteine fâ—â—th maners hope and loue But Irenaeus in his 1. booke chap. 3 â—â—â—teth simply that the scriptures are plaine And Chrysost in his first Homil vpon Math. and vpon the 2. Thess 2. writeth that the scriptures are easie to the slaue husbandman widow children and that all things be plaine and cleare therein And yet I ã€ˆâ—Šã€‰ needes adde with Epiphanius onely to the children of the holy ghost are the scriptures plaine and cleare in his 2. booke and with Solomon knowledge is easy to him that will vnderstand Prou. 14.6 For the naturall man perceiueth not the thinges of the spirit for they are foolishnes vnto him neither can he know them because they are spiritually discerned 1. Cor. 2.14 Of whom that S. Peter 2. Epist 3. might giue vs to vnderstaÌ„de hee onely meant he calleth theÌ„ to whom those thinges in S. Pauls Epistles whereof he speaketh are harde and whose fashioÌ„ it is to misunderstaÌ„d not only those things but also the rest of the Scriptures how plaine soeuer both vnlearned also vnstable which is an argumeÌ„t of waÌ„t of the spirit of God of all true desire indeede to finde knowledge wheresoeuer it be And it may be this is the cause why the scriptures seeme hard vnto you of the church of Rome because you are led by the spirit of your Pope

these more certaine rules helps to finde out the true sence first that the true GraÌ„maticall sence of the words and speech vsed by the holy ghost bee soundly and rightly vnderstoode by sound knowledge of Grammer Rhetoricke for the natiue signification of the words and vse of the phrase whereunto much helpeth conference of translation with translation of all transtations if neede be with the originall tongues Secondly that diligent consideration be had of the circumstances of the text in hand as namely what is the matter scope thereof vpon what occasion it was vttered who vttered it to whom where when Thirdly that it be taken in such a sence as will agree best with these circumstances and stand well with all other places of scripture And lastly that no sence be admitted but that which will stand with the sound proportion and summe of Christian faith and good maners taught vs plainely elsewhere in the scriptures By these rules we doubt not but to iustifie approue that to be the true sence of the scriptures which we take them in either for the confirmation of the trueth which we holde or for the confutation of the errours which you defend And such rules they are as the ancient fathers in defending the ancient Catholique faith against heretiques haue alwaies vsed and no other as appeareth in their workes And such they are as Augustine in his bookes of ChristiaÌ„ doctrine doeth prescribe as most necessary in this case to be followed as no maÌ„ can or ought to make any exception against And yet such they are as would anone discouer the ridiculous vanity of your interpretatioÌ„s in any controuersie betwixt vs and you For example let vs try here by your interpretation of Hoc est corpus meuÌ„ which to be souÌ„d you will liue and die in By what grammer or by helpe of what tongue or translation shall the word Est is be all one with transubstantiatur in is transubstantiated into Sure I am in no language nor in anie Dictionarie shall you euer finde the verbe SubstaÌ„tiue takeÌ„ in that sense Secondly the matter in hand when those words were vttered was a sacrament Christ spake them to his Apostles at his last supper to the ende to institute a sacrament to continue a duetifull remembrance of his death vntill his second comming What reason is there then to the contrarie but that this speech should be taken as the like speech alwaies els hath beene and yet is in other Sacramentes Where Est is neuer taken coupling the signe and the thing signed togither whereof a Sacrament consisteth as you doe here for It is turned into but for signifieth which standeth also well with the nature of a Sacrament whereas yours ouerthroweth the nature thereof in so annihilating or transubstantiating of the signe that you leaue no signe to beare any analogie of the thing resembled which is the ground of such Sacramentall phrases Thirdly your sence agreeth not with the rest of the scriptures not onely in that in the whole bodie of the Scriptures you cannot finde Est Is placed as it is here betwixt two thinges of diuerse kindes as breade and body be taken in your sence and yet in such propositious you finde it vsually taken for it signifieth or representeth but also in that the scripture for all that speech calleth it bread still euen whiles it is in eating 1. Corin. 10. 11. cap. and expoundeth the eating thereof to bee a communion or partaking with or of the body of Christ and that spirituall not by corporall coÌ„iunction 1. Cor. 10. Lastly your interpretation for the bringing in establishing of a corporall reall eating of Christ with the mouth of the bodie which is a thing neuer taught vs in the word but such a kinde of feeding on him as you your selues confesse Iudas and such may atteine vnto and be neuer the better shaketh yea subuerteth al those articles that concerne Christs true manhoode making him to haue euen for that needles presence sake a body without any of the essential and inseparable properties of a body yea at one selfesame time to haue a body visible sensible and locall in heauen yet inuisible insensible and without dimentions of place in earth Besides it is against good maners which forbiddeth eating of mans flesh and drinking of his bloud either openly or secretly couered vnder or in another thing And truely Auerroes had some reason of all men in the world to thinke such Christians as you the most sauage and foolish that first would fal downe worship a peece of bread for your God wheÌ„ you haue so done eate him vp and deuour him Howsoeuer you please your selues in this interpretation and in your imagination grounded thereupon I am fully perswaded that this your multitude of images and idols are two of the principall causes whereby you haue hardened the hearts both of the Turkes and Iewes against ChristiaÌ„ Religion And as I haue read some of them haue to some of your fellowes being in hand to perswade them to turne froÌ„ their Religion to yours yeelded these two reasons why they thought yours worse then their owne and consequently as sufficient cause why they would not yeelde to yours Now if I should but barely recite a number of other your interpretations and collections of the scripture which yet with you go for very sound and Catholique interpretations collections I am sure it were sufficient to make euery reader thereof that hath anie witte or discrecion left him to thinke that there were neuer heretiques in the world that haue more fondly vainely interpreted the scriptures then you For example let the reader marke these for a tast God made two great lights the sunne the moone that is the Pope the Emperour therefore as many degrees as the moone is inferiour to the sonne is the Emperour inferiour to the Pope InnoceÌ„t de Maioritate obedieÌ„t Glossa Ibid. Peter saied he had two swords that is the teÌ„porall spirituall sword therfore the Pope hath both powers Cornelius the Bishop of Bitonto in the councell of Trent blusheth not to apply to the Pope these words The Pope the light is come vnto the world men loue darknes more then light Euery one the euill doeth hateth the light commeth not to the light least his deedes be reproued Yea Paulus Aemilius in his 7. booke testifieth that the Pope suffred the Legates of Cicilia being prostrate before him to say vnto him Qui tollis peccata mundi Thou which takest away the sins of the world haue mercy vpon vs Thou which takest away the sins of the world grauÌ„t vs peace thus blasphemously applying that to the Pope which belongeth to Christ But you will say these were but the popes flatterers that made these expositioÌ„s applications What then they were made vttered wtout checke yea to the liking of the Pope And a picture once

this as though you meant as honestly as any man could desire in this 33. Cha. of yours you tel vs that you would haue the Scriptures interpreted by him that did indite theÌ„ and therfore you alleage that 2. Pet. 1. that no prophecy in the scripture is of any priuate motioÌ„ or interpretatioÌ„ For the prophecy came not in old time by the wil of maÌ„ but holy meÌ„ of God spake as they were moued by the holy ghost wherupoÌ„ you insinuate vnto vs that you would haue theÌ„ interpreted by the directioÌ„ of the same holy ghost which we are very well contented wtal For indeed that onely interpretation is sound and good that commeth from thence and that is alwaies to be accounted to proceed but from a priuate motion that hath not ground from thence though otherwise neuer so great and publique persons and neuer so manie deuise it receiue it and hold it neuer so long And therefore it is that we tell you that your interpretations though they be countenanced with Popes doctours and councels and what els you will yet are to be reiected as priuate interpretations vnles they be warranted by the testimony and authority of the holy Ghost But theÌ„ say you you challeÌ„ge this holy ghost to lead you to the true sence how shal we beleeue that it dwelleth more in you theÌ„ in al the vniuersal church from Christs passioÌ„ to this time I answere you that we take no such thing vpoÌ„ vs. For we say if you vnderstand by the Church you speake of Christs Church which hath froÌ„ theÌ„ce coÌ„tinued vnto this day it hath neuer bene destitute of the same spirit of God that now leadeth vs into all trueth otherwise if thereby you vnderstaÌ„d onely your own Synagogue of Rome as the state of it hath beene these later 500. or 600. years at the least we say as it hath forsaken the true Christ and hath set vp another of an office of her owne deuising so hath shee beene destitute of his spirit and hath beene guided but by an humane foolish spirit But then you aske vs where this spirit did rest before we were borne Wherunto you thinke wee can make no other answere but that ã€ˆâ—Šã€‰ dwelt in the heartes of the faithfull And is not this a good answere What fault can you finde in it Is it not true Doeth not Gods spirit dwell indeede in such yea and in none but such Now whereas you thinke that if you should aske vs againe where were those faithfull ones our answere onelie would bee where the holy Ghost was and that wee could giue you no directer answere and so thereat you take your pleasure saying that that is to plaie handie dandie c though if wee should answere you no otherwise we might doe so with better reason then your Collier in Hosius so much commended by him and some of you else might answere as he did who when he was asked how he did beleeue answered as the Church beleeueth and being demanded how the Church beleeued answered as I beleeue For the Scripture doeth expressely binde vs when wee are called to answere for our faith that wee should yeelde a reason thereof 1. Pet. 3. and so it bindeth vs not to bee alwaies able to make demonstration who bee the faithfull and where they dwell from time to time yet you vnderstand well enough if you were disposed that wee both can and haue giuen you a more particuler answere and that wee haue tolde both the names of the most famous persons and also where they and their followers haue liued and dwelt that beleeued as wee doe and therefore had the holie Ghost as well as wee But to let your gibing go if in earnest you would haue it tried whither in interpreting the Scriptures you or wee haue the holie Ghost and so consequently whither you or wee bee liker these heretiques you speake of in misinterpreting the Scriptures your interpretations and ours must bee examined which will stande best with the rest of the Scriptures wherein we are sure the holie Ghost hath spoken and so they whose interpretations are found best to agree therewith sentence must bee giuen on their side that they haue the holie Ghost and that the other haue it not For Chrysostome writing of the holie Ghost gaue this rule to trie whither Montanus and Manicheus had this spirit or no as they bragged and hereby hee proueth that Christ taught by this spirit because hee confirmed his doctrine out of the Lawe and the Prophets whereas the false teachers could not doe so Christ himselfe also by his owne example hath taught vs when the question is betwixt two about the sence of a sentence of Scripture yea though hee that bringeth the wrong sence be the verie Deuill himselfe that this is the next best and ordinariest waie to stoppe his mouth and to make it appeare that hee hath brought a wrong sence to see whither it will stande with some other plaine place of Scripture or no. For when the Deuill had alleadged the ninetie one Psalme in this sence that the meaning thereof was that though Christ should throwe himselfe downe head-long yet his fathers promise was that hee should take no harme because by this sence sathan would haue perswaded him vpon presumption vpon his fathers protection to haue tempted him Christ proueth that that could not bee the sence of the place because it was writen as it is Deut. 6. Thou shalt not tempt the Lord thy God And with this answere sathan as cunning and malitious as he was gaue ouer to replie any further for the iustifying of his sence Math. 4.7 So also Iohn 5. in that great controuersie touching the person and office of the Messias when as the ground thereof was that his enemies had falsely interpreted the prophesies concerning him yet Christ for the determination thereof and to make it appeare whither they or hee brought the truer interpretation thereof saieth Search the Scriptures And therefore when Paul had preached the Gospell at Berea it is noted to the commendation of certaine men there that they searched the Scriptures daiele whither those things were so by that meanes labouring to satisfie themselues in this great question whither Paul or the Scribes and Pharisees had the spirit of God in interpreting the Scriptures concerning the Messias And this course all the ancient fathers haue followed as appeareth plentifully in their workes in the confuting of those heretiques that you speake of and all other and consequently in determining whither they or themselues had the direction of the holy Ghost in interpreting the Scriptures And therefore they haue giuen vs rules to helpe vs in this case as for example Tertullian against Praxeas hath giuen vs this Fewer places must bee expounded by the more Augustine this The circumstance of the Scripture is woonte to giue light and open the meaning in his booke of Questions quaest 69. Darke places are to be expouÌ„ded by more plaine places that is the

fathers as you herein take it for granted on your side For in trueth you haue none of these on your sides but the onely grounds of your religion are your owne priuate and singular interpretations traditions of men without warrant either from the Scriptures indeed soundly vnderstood or from generall Councels or ancient fathers that are worthy to bee of credit in Gods Church For as we haue made appeare in infinite discourses against you al these are farre more strong on our side then with you And therfore you rather are the fooles that seeme wiser theÌ„ all these in your owne conceit and so labour to draw vs from the ancient catholique faith and Christs true Church by your corrupt glosses allegations of these by your vaine vncertaine traditions of mortal men Wherof let the reader take for a tast these few proofes amoÌ„gst infinite others vsed by vs. The Scripture with vs teacheth iustification freely by faith in Christ without workes Rom. 3.24.25 Ephes 2.8.9 and you condeÌ„ne theÌ„ as heretiques that teach so The scriptures with vs teach that Christs offering himselfe once for al hath made perfect all them that are sanctified Heb. 10.14 and you coÌ„trarily teach that they must be perfected by the iteration of his sacrifice in your masse by a number of other things done by themselues and others for them The Scriptures with vs teach that Christ is ascended into heauen Coloss 3.1 Act. 1.9 c. and that the heauens must containe him vntill the restitution of al things Act. 3.21 and you contrarily wil haue him as oft as you consecrate to come downe to hide himselfe vnder the formes of bread and wine The scriptures with vs say concerning the cup in the Sacrament to all Christians rightly prepared Drinke yee all of this Matth. 26.22 and you say it is heresie to holde that the lay people must drinke thereof To proceed a little further the same Scripture in the 2. Commandement Exod. 20.4 forbiddeth as we doe both the making and worshipping of Images to represent God the father the sonne or the holy Ghost withal and you allow both these The scriptures prefer as we doe the speaking of fiue words in the Church that may bee vnderstoode before ten thousand in a tongue not vnderstoode 1. Cor. 14.19 and your Church as it appeareth in hauing all your seruice in lat in preferreth fiue words spoken there iâ— an vnknowen tongue before ten thousand spoken in the vulgar tongue of the people to their edification Lastly the Scriptures as we doe account mariage honourable among al men in al estates and the mariage bed vndefiled Heb. 13.4 insomuch that they aduouch the forbidding of it though vnder pretence of holines to bee a doctrine of Deuils 1. Tim. 4.1.2.3 yet you condemne it in your priestes as a filthie life In like maner is there a plaine contrariety betwixt your religion and the decrees of ancient and general councels In my answere to your 17. Chapter I haue shewed you already that the ancient famous first general Councel of Nice in the 6. Canon thereof is directly against that preheminence that now you giue to the Bishop of Rome ouer all Churches There also you haue heard the councell of Gangra pronounce you accursed for your doctrine against the mariage of ministers I haue also shewed you before that the 6. generall councell holden at Constantinople in the 36. Decree hath flatly determined against the principall article of your religion your Popes supremacy in determining that the Bishop there should haue equal priuiledges with your Pope or Bishop of Rome The councels also of Constance and Basil against your receiued opinion now preferred the authority of a generall Councel before the authority of your Pope And certaine it is that in the time of Charles the great there was a councel called at Franckeforde whereat the Bishops of France Germany Italie were assembled about the year as Regin writeth in his 2 booke 794 where the making and worshipping of Images allowed of by the false Synode of the Greekes as he tearmeth it was condemned And Hickmaâ—e Archbishop of Rheames writing against another bishop of that ã€ˆâ—Šã€‰ Chap. 20. somewhat about these times calleth this a general couÌ„cel called by the wil coÌ„maÌ„demeÌ„t of the Pope Emperor Charles witnesseth that not onely there the false Synode of the Greeks that made for Images was confuted reiected but also a great booke made thereof then sent to Rome As for fathers and ancieÌ„t doctors I haue plentifully shewed to be against you already for the sufficiency authority of the Scriptures Chap. 3. 5. against your real presence Chap. 11. against your doctrine of IustificatioÌ„ other points of your religion Chap. 16. And it were as easie a matter to shew theÌ„ so to be against you with vs in almost al the rest of the pointes in controuersie betwixt vs. At least this most confidently I doe aduouch that for 600. yeares you shall neuer proue them al nor halfe to be on your side in the third part of the questions betwixt you and vs and therfore you doe but too shamefully deceiue the simple people in this case with a shew bragge of that with you are of al other furthest froÌ„ The XXX Chapter OVr Sauiour Christ did approue his vocation after another sort then you doe yours a But in another place you know he saieth that the word that he had spokâ—n should iudge them at the last day Iohn 12. Search saieth * Ioh. 5. he the scriptures for they heare witnes of me he doeth not say that they are Iudges as you say for you wil haue none other arbitrator but the word of God You know that they are two different thinges to beare witnes and to be a Iudge and yet the scriptures of the old Testament doe coÌ„taine not only the verity of the doctrine of our Sauiour Christ but therewithal the very sufficient probation of his person to teach vs the true word of God to ouerthrowe destroy the whole kingdome of Sathan as it is plainely seene by those that list to looke vpon the oracles of the olde patriarches Prophets It is writeÌ„ in the third of Gen. that God saied vnto the womaÌ„ that her seede should breake downe the serpeÌ„ts head And likewise in the saied * Gen. cap. 12.15.19.22 24. booke there is mentioÌ„ made of this diuine seede of Abraham in the 15. 53. Chapters of Esay in the 2. Psalme Dauid doeth talke of it And in like maner Daniel Moses AaroÌ„ withal the rest of the prophets in their sacrifices haue very perfectly painted the coÌ„ming passioÌ„ of our Sauiour Moses left writeÌ„ in the prophecy of Iacob that the Messias should come when the roial scepter and the administration of it should be taken from the line of Iuda Daniel was not content to say as the rest that he should come b There

afterwardes in conclusion finally may so fall awaie that he become the childe of the Deuill and this is the second thing that I though good to admonish you and your reader of For this is also a most dangerous errour shaking al the certaine grouÌ„ds of our faith and therefore to our comforte it is plainely taught vs contrarie to this in the Scripture that the gifts and graces of God whereby are meant the giftes of regeneration are without repentance Rom. 11.29 and therefore whom Christ loueth once as his owne as doubtlesse he doeth all them that are new borne once indeede Iohn tels vs he loues to the ende Iohn 13.1 And Paul vpon this ground that he knew with whom God once went so farre as towardes them to shew his power and mercy in regenerating of them that he would neuer finallie forsake them but perfect in theÌ„ that good worke of his assures the Philippians that he that had begunne that good worke in them would performe it vntill the day of Iesus Christ cap. 1.6 And yet I doe not deny but such maie haue their falles and that in such sort that to their owne sence feeling and in the opinions of others they haue quite fallen from grace and all the good gifts of regeneration but yet if before they were not sacramentally onely but really in trueth new borne and clensed from their sinnes in Christ the spirit and graces of God in them were but in this case as the sunne hid from our eies by thicke cloudes and as fire raked vp in the ashes which God will cause to shine againe and to growe to a fire in them when hee in his good time hath caused the cloudes to vanish and hath remooued the ashes This you can holde to bee true in Peter notwithstanding his fall because Christ praied that his faith should not faile Luk. 22. why should you not then vpon Christes praier made generally for all his elect that his heauenly father would keepe them and that from euill Ioh. 17.15 conceiue the like of all those whoÌ„ God hath once sealed indeede with the peculiar seale of regeneration proper onely to his elect But it seemes you thinke you haue ground enough for this your opinion in that you see many that haue seemed to stand finally to fal and that you finde the promisses run vpon this condition if we perseuere vnto the end whereunto I answere that in the former you may be deceiued two waies either in taking them to haue stood indeede which yet neuer came vnto it or in condeÌ„ning them as finally to haue fallen when as it may be otherwise and as for the second I say that as it is certaine that the promisses runne vpon that condition so the Lord will giue all those grace to performe that conditioÌ„ that be once thus sealed to be his For nothing shal separate theÌ„ from the loue of God in Christ Iesus Rom. 8. such are kept by the power of god through faith vnto saluatioÌ„ 1. Pe. 1.5 You must therefore thirdly be admonished that indeede you doe misunderstaÌ„d Iohn the other testimonies to fortifie Iohns doctrin as daÌ„gerously as euer did IouiniaÌ„ Nouatus or any other if you take them so to be vnderstoode as it seemeth you doe that by these places wee are taught that none in any actuall sinne and hauing a minde to doe euill is in that meane while the childe of God but of the Deuill If this were true doctrine seeing it is writen that no man liueth sinneth not 1. King 8. no man can say his hart is cleane Pro. 20. but euen when we are at the best we must needs confesse that those good things that we would do we do not those euil thiÌ„gs that we would leaue vndone we doe Ro. 7. that if we say we haue no sin we deceiue our selues there is no truth in vs 1. Ioh. 1. therfore it is certaine that ther was neuer child of God yet but ofteÌ„ times he hath had a mind to doe euill and bene sometime in actuall sinne I say these thinges being most true because both Scripture and experience teach them so to be if this doctrine of yours be true also then so often as there is a purpose and performance of any actuall sinne and as long as that is found in man so often and so long he is the childe of the Deuill and not of God If this be thus if you knewe how farre actuall sinne streatcheth and weighed without dissembling how prone the best men are to fall I am fully perswaded there is none of you all that a whole day togither can haue assurance that you are any other but the children of the Deuill For if the Lorde should straitely marke what is done amisse and enter into iudgement with his seruants no man could for one daies space in trueth cleare himselfe of all actuall sinne committed either in word deede or thought by omitting good things commanded or doing ill things forbidden If in stead of saying in the meane while you had only saied therein and in that respect he is not the childe of God your speech might haue beene borne withall For indeed in the new borne though there be a new man yet as long as they liue they shall finde some reliques of the olde man remaâ—ning and so a law in their members rebelling against the law of the spirit Rom. 7. Gal. 5. by meanes wherof it commeth to passe that though sinne raigne not in their mortall bodies and they neuer commit sinne vnto death and transgresse with the whole man as the carnall men doe yet in respect of this old man that is left sinne dwelleth in them as a tyrant and getteth them now and then to doe him some seruice though not with the consent and liking of the new but it striuing against the same as it also euidently appeareth in the two foresaied Chapters Rom. 7. Gal. 5. wherein in which respect they may be saied not to be the children of God but in the meane while in that by the inner man these things that are done through the tyranny of the old man are not consented vnto but misliked striuen against by them therefore with Paul they comfort theÌ„selues say now if I doe that which I wold not it is no more I that do it but the sin that dwelleth in me RoÌ„ 7. with Iohn after that through the beholding of this their infirmity they haue coÌ„fessed that if they should say they had no sin they deceiued theÌ„selues there were no truth in theÌ„ they raise vp theÌ„selues againe saying if we acknowledge our sins he is faithful iust to forgiue vs our sin to clense vs from all vnrighteousnes 1. Ioh. 1. and so remaine still euen whiles they finde these battailes foiles risings againe in themselues the children of God For S. Iohn is not to be vnderstood to deny simply that the new borne sin but to deny that they

thinking so well of your selues as you doe should not teach vs by your often example to doe that which if we doe but once you count an heinous offence in vs. You would haue the best to reforme the rest if your request were graunted you must amend apace or else there will none of you be found in that degree You are angrie with vs for speaking as wee vse to doe against your Popes and bishops and for that in the mean time we giue our selues glorious titles of Apostles Euangelists Prophets c passing ouer the faults of our owne Whereunto most truely I may answere that so infinite and monstrous haue beene the sinnes and abhominations of these your Popes and other prelates for this long time that it is impossible for vs all euer sufficiently to paint out the filthinesse of them and as for our passing ouer in the meane time the faultes of our owne though indeede we neuer deny but that there are faultes amongst our owne for they are men and indeed for all your saying we are the first censurers of our selues oftentimes for those faults what reason is there that you should require at our handes that we should neuer tell you of your faults but that we must withal lay open our owne When this is your fashion we will learne to imitate you and concerning titles which you say we so gloriously set out our ministers withall they are yet but titles by Christ in his expresse word left vnto his Church and of them some we coÌ„fesse were extraordinary and but for a time as Apostles Prophets and Euangelists of whom onely we glory in this that our doctrine is the same that they left vs in writing the other titles of bishops pastors doctors as fit for the true ministers of the Gospel we take vnto vs therw t are we content So that you rather haue aduaunced your Clergie with glorious and vaine titles theÌ„ we in that of your own heads not thinking the titles that Christ hath left vs glorious inough you haue your Popes Cardinals and diuers other such strange and swelling names of pride and vanity Yet it grieueth you as it seemeth most that some of vs now and then tearme your Popes and bishoppes rauening deuouring wolues some labour therfore you bestow in amplifying a similitude to proue them no wolues but hirelings and bad shepheards that many of them haue beene a great while yea that their sinnes haue bene the cause of our prospering and preuailing as we haue you will not deny vs. It is wel that the euidence of the trueth and the force thereof hath preuailed thus far with you to cause you to graunt vs thus much I feare me if a number of your Prelates and Popes should come to the reading of this you should haue smal thanke of them for yeelding thus farre Well then hirelings they are and haue beene but too much and too long by your owne confession therefore as you tell them the iudgement of God denouÌ„ced against theÌ„ Eze. 3 33 is that that they may make their accouÌ„t of which beeing so I cannot see how their veriest enemies should wish them to be worse yet let vs see what reason you haue to proue that they may not bee rightly called wolues Your reason is because in the phrase of the Scripture you thinke there must needs be betwixt an hireling and a woulfe spoken of therein the same difference that is betwixt a naughty carelesse and a negligent shepheard and the woulfe that commeth in the meane time to pray of his flocke whereupon the hireling with you is as the sheephearde but careles and negligent in looking to his sheepe the woulfe is as the heretick and false teacher that coÌ„meth whiles the other is negligent driues the sheepe from the folde deuours them But you know that similitudes are not to be streatched further then they are brought in vsed for that notwithstanding seeing you your selfe coÌ„fesse that the hereticke is the woulfe we shal well inough maintaine our calling of your Popes and Bishops wolues I warrant you For that is the thing especially that wee stood vpon with you and we desire nothing more theÌ„ that you would come once to the sound triall of that point by the Canonicall scriptures whither you and they haue not beene most daungerous heretiques Heresie we account any opinion conceiued helde and stubburnly defended contrary to the sound grounds of diuinity set downe vnto vs in the canonicall scriptures And your Religion to stand consist of a great number of such we are alwaies most ready to proue It is not your saying that your Religion is ancient and receiued and taught alwaies in the Church of God from Christ to this day nor your bragging that we caÌ„not deny it as you doe here again in the later ende of this Chapter and haue often heretofore that will serue the turne in this case for I haue diuerse times heretofore proued the contrarie This is flat euery one seeth it you can hide it no longer that if your Religion be so in deede as you say then you dare bring it vnto this touchstone of the scripture and it wil abide it otherwise that whatsoeuer you say to countenance it with your wordes or with the names and titles of ancient fathers and doctours that in deede and trueth it is not as you pretend I haue meetly well already shewed the opposition and contrariety betwixt your doctrine that taught in the Scriptures cap. 29. and elsewhere and yet were it an easie matter to lead on the reader to a number of such grosse contrarieties more betwixt the doctrine of your Popes and Bishops for a long time and that which is taught there For it teacheth that God worketh euen in the regenerat both to will to performe euen of his owne good pleasure Phil. 2.13 and you contrariwise teach in your doctrine of free will That teacheth vs flatly that as there is but one God so ther is but one mediatour betwixt God maÌ„ the man Christ Iesus 1. Timot. 2. and you set vs vp a number of mediatours aduocates of saints and Angels besides him There we are taught that no man can lay any other foundatioÌ„ then that which is already laied Christ Iesus 1. Cor. 3.11 and your church hath laied Peter for the foundation of the church And in this scripture we are taught to worship the lord God him only to serue Deut. 6. and namely the seruice of praier beeing one of the highest and diuinest pointes of seruice that wee are to yeelde vnto him there we are taught by commandement promisse and example only to doe vnto him and you come and teach vs to worship to serue euen with diuine honour and namely with this of praier not onely saints Angels but also their reliques shrines and images What should I say more your owne consciences tell you that you haue nothing in the world

to escape this 1000. more such contrarieties betwixt your doctrin and the reueiled wil of God in the scriptures but by subtle sophistrie fonde quiddities and distinctions deuised of your owne heades without all warrant and ground froÌ„ theÌ„ce which in matters and questions of diuinity is intollerable These and such like contrarieties betwixt the doctrine of your Popes and Prelates and the trueth taught in the scriptures we hauing oft obserued and tolde them of and yet finding them most obstinatly to persist in the same hath caused vs rather in respect of their hereticall doctrine to call them wolues theÌ„ in respect of their negligence onely heretiques And for this same cause seeing all yours are thus infected you wish vs in vaine to ioyne some of the best of them with some of the best of ours to reforme things amisse in both For there is no hope of any good reformation at all where any such as yours haue any thing to doe therein And seeing it is and hath beene so coÌ„mon a thing with vs as you cannot be ignorant if you haue reade anie of our bookes writen against you to denie that you continue in the doctrine which was preached vnto you at the first yea seeing you all know that we count your synagogue Antichristian for her manifold Apostasies from the ancient doctrine of Christ and his Apostles taught first vnto the Romans I wonder with what face or forehead you could write as you do in the coÌ„clusion of this Chapter that we our selues cannot denie if we will confesse the trueth but that you haue continued in the doctrine that was first preached vnto you And therefore not onely for your lewdnes of life and negligent sheepherds bad sheepe doeth your kingdome decay as you would insinuate but especially for this also that in the points we striue with you about you are quite gone from the ancient sound Catholique faith and religion first taught by Christ and his Apostles and receiued and continued many yeares in the ancient Roman church others The only way therefore for you is to preueÌ„t an vtter vniuersall subuersion and confusion first to returne againe from your new Antichristian ReligioÌ„ doctrine to the true ancient Catholique faith taught in the scriptures and theÌ„ to amend your maners according to the direction of the same The XXXVII Chapter ALL our ancient doctours a This is but an arrogant false brag as we are able to proue come to particulars when you will as well of the Greeke as of the Latine church since the Apostles time and the Christians of all the foure quarters of the world which were in those daies b Christians haue alwaies vowed and promised lawful thinges onely to God they haue had a care to make those vowes and promises discreetly of such things as they saw he had made possible vnto theÌ„ which things are neglected in the vowes that I feare you most mean haue made their promises and vowes vnto God euen as we doe now and at their baptisme they did vse euen those verie ceremonies that we doe with the selfesame exorcismes adiurations and annoyntings that we doe vse in our Catholique church which you call Papisticall and to proue this true we will bring the saied ancient doctours as witnesses if it please you to reade the c Neuer man had worse hap in quoting so few places as is euident in the answer to this Chapter places that we will quote Tertullian who liued verie neere the Apostles time doeth make mention in his booke that he intituled De resurrectione carnis of the annointing vsed at the Baptisme and of the renouncing the Deuill all his pompe In his booke de coronÃ¢ militis he doeth speake of the third dipping vnder the water in the name of the father the sonne and the holy ghost S. Cyprian the Martyr who was aboue 1300. yeares agone doeth write in the second volume of his Epistles Epist 12. how they did vse in his time to giue the holy Chrisme vnto the children that were baptised Origen in his twelfth Homilie and in diuerse other places of his workes doeth make mention of the renouncing of the Deuill at ones baptisme of the making of the signe of the crosse vpon childrens faces when they were christened S. Iohn Chrysostome in his 12. Homilie vpon the first Epistle to the Corinthians cap. 4. And in his first Homilie vpon the first Chapter to the Ephesians he doeth make mention of the saied renunciation made from the Deuill and all his workes Reade I praie if it be your pleasure S. Aug. in Psal 31. Aug. li 15. contra Iulia. Pelag. li. 1. ca. 2. Item de nuptiis coÌ„cupiscentia lib. 1. cap. 20. in Ioannem tract 33. in Canonicam Ioannis tract 3. tractat 6. Et de eccle dogmat cap. 31. De Simbolo lib. 1. cap. 7. lib. 2. cap. 11. Et libro de his qui initiantur sacris Cap. 1. Basilius de Spiritu Sancto cap. 15. 27. Arnobius in Psalm 75. All these doctours which were aboue a thousand yeares agone if you reade in them the places that heere I haue quoted you shall finde that they did vse at the Baptisme of their children those verie ceremonies that wee doe now vse and that you doe so mislike And as for confession before the receiuing of the Sacrament our sauiour Christ doeth teach vs that the Ecclesiasticall ministers haue authoritie to binde and forgiue sinnes Saint Cyprian in his fifth Sermon de lapsis Origen vpon the thirtie and seuenth Psalm and in Leuit. Hom. 2. Saint Augustine libro 2. de visitatione infirmorum Cap. 4. Saint Cyril libro 12. in Iohannem Cap. 56. Saint Hierom in Ecclesiast Cap. 10. All these doctours according to the Scriptures in these places doe confirme auriculer confession And as for praying vnto the Saintes in Paradise to helpe vs vvith their praiers read Origen in his third Homilie vpoÌ„ the CaÌ„ticles and in his 2. book vpoÌ„ Iob his eight book in Eccl. Reade Chrysostom in his eight Homilie vpon the Epistle to the Ephesians the fourth Chapter and S. Augustine in his twentie booke against Faustus the one and twenty Chapter and Saint Hierom against Vigilantius All these make mention of the praying vnto the Saintes And for praying for the dead reade Tertullian in his booke De Monogonia and in his booke De corona militis and Saint Cyprian ad plebem Furnensem and in the first booke of his Epistles and Origen in Hieremiam Homil. 12. Item in Epist ad Rom. libro 8. cap. 11. Reade Chrysostome in his thirde Homilie vpon the Epistle of Saint Paul to the Philippians and S. Augustine lib. 2. de gen against the Manichees cap. 20. in the Encheridion ad Laurent cap. 110. Item libro de cura pro mortuis agenda All these doctours whose workes haue continued these 1200. yeares doe teach vs all these thinges that now we doe obserue the which

againe I require the voice of the sheepheard read me this matter out of the Prophets read it out of the Psalms read it out of the law read it out of the Gospel read it out of the Apostles writings in his book de pastoribus c. 14. and so likewise conclude with him I owe my consent without gainsaying onely vnto the canonicall scriptures .. cap. 61. de naturÃ¢ gratiÃ¢ and according to these bookes of the scriptures we haue learned of him to iudge freely of all other writings lib. 2 cap. 29. contra Cresconium The fathers are full of such places whereby any man may see that by their very good leaue we are not to be pressed to beleeue or receaue any thing not taught in the scriptures vpon their bare authority and therefore these and such like places in them considered if you would haue had their names the places you cite in them to haue in sadnes bred any sound credit to any of these foure points you alleadge them for either should you haue warraÌ„ted them by good proofe out of the scriptures your selfe or haue shewed vs how they proued them consonant at the least to the same Howbeit because you shall not abuse the Reader to make him thinke that the fathers you name for these matters are further of your opinion then they be indeede as I haue not refused to examine your opinion and the places you send vs vnto for your ceremonies so will I for the Christian readers sake take the paines to deale with you for in al your other 3 opinions of confession praier to Saints for the dead with it your seueral quotations set down for the proofe of the same To go on therefore according to my course begun for confession before the receiuing of the sacrameÌ„t you saie first our sauiour Christ doeth teach vs that the ecclesiasticall ministers haue authority to binde and to forgiue sins and for proofe hereof you set in your margent Iohn 20. Mat. 16. I am sure here by confession that you speake of you meane your auricular confession wherof your Tridentine councel taketh such care that that in the 6 7 and 8 Canon thereof touching this matter it solemnely anathematizeth al those that hold auricular confession not to be necessary to saluation by the law of God saying that it is but the deuise of man Which they there haue defined to be a secret reckoning vp vnto the priest of al mortal sins at the least with al their circumstances whereof by due premeditation the party can haue any remembrance whereunto they bind all persons aboue certaine yeares of both sexes at least once in the yeare and that namely in lent before their receiuing at Easter Now this confession your schoolmen and doctours do teach must be made so fullie and exactly that no sin nor circumstance thereof must be coÌ„cealed for then therby al the labour is lost and the absolutioÌ„ frustrated from al the rest Which doctrine cannot chuse but a number of waies proue a needles and a desperate tormenting of coÌ„scieÌ„ces For first it laieth vpoÌ„ them an ineuitable necessity not onelie to doe that which God neuer required at their hands but also that which either is simply impossible vnto theÌ„ to doe for the multitude of their sins and circumstances thereof or else impossible for them to doe in such maner as that they can satisfie themselues that they haue omitted no piece of due premeditation to call all their sins the circuÌ„stances thereof that they should coÌ„fesse to their remeÌ„braÌ„ce which a nuÌ„ber of your owne side most deuoutly giueÌ„ to doe this in the best maner haue bene enforced to confesse Yet this confession before the sacrament though indeed it bee a thing that hath no ground or warrant at all in the Scriptures but was as both Iohannes Scotus libro 4. sententiarum Distict 17. art 3. and Anton part 3. histatit 19 doe confesse first imposed as necessary by the Lateran councel in InnoceÌ„t the thirds time about the year of the Lord one thousand 2 hundred and fifteene you here would seeme to couÌ„tenaÌ„ce by two places of scripture co begin withal But your betters haue thought otherwise of this your kinde of confession For your glosse de paenitentiÃ¢ Distinct 5. Cap. in principio confesses plainely that it came in rather by some tradition then either by authority of the olde testament or new which tradition he saieth yet ought to binde the West Church to vse it though not the Greekes East Church which haue it not And Beatus Rhenanus in his notes vpon Tertullians booke of repentance forasmuch as hee findeth not therein anie mention hereof not onely gathered that it was not in vse then but also hee sheweth that he thought it came in after grew of the mislike of the inconueniences of the continuance of publicke confessions made in the publicke assembly in the hearing of al the congregation vsed seuerally in the former times And Soto coÌ„tra BreÌ„tiuÌ„ reckoneth vp both your other two points following of praying to Saints and for the dead this also amongst the things grouÌ„ded but vpon the vnwriten word or tradition You had therefore delt both more wisely and more simply honestly if of these and such other great Rabbins of your side you had learned to fetch the ground of this your confession from any where els rather then from the scriptures But seeing you will seeme to haue found that ground for it there which they could not let vs a little consider how fâ—ly now the places you quote serue your turne You meane I am sure both by your words and quotations that Christs doing and saying to his Apostles set downe by Matthew John in the places you quote in these words to thee speaking namely in the first place to Peter I wil giue the keies of the kingdoÌ„e of heaueÌ„ whatsoeuer thou shalt binde in earth shal be bound in heauen whatsoeuer thou loosest in earth shal be loosed in heaueÌ„ And in the other he breathed vpoÌ„ theÌ„ and saied receiue yee the holy Ghost whose sins yee remit they are remitted whose sins yee retaine they are retained Wherby indeed it is euident that our Sauiour first promised to Peter in the name of al the rest after gaue to al his faithful Apostles first the gift of the holy Ghost and then power and authority to vse the â—eies of the kingdome of heauen to binde and loose and to remit retaine sinnes which power and authority they most faithfully and effectually vsed whiles faithfully they preached saluation to the peniteÌ„t beleeuer and denouÌ„ced damnation to the impenitent vnbeleeuers with all duety as they saw cause vsing the censures of the Church of admonition rebuking suspending and excommunicating though they were neuer acquainted with your auricular confession And likewise the same power is exercised by the Lords faithfull ministers in his church still not by the helpe of your

for such as worshipped them as that thereby it may most clearely appeare that you haue no stay nor moderatioÌ„ at all whatsoeuer you say in praying to them Thus then thou maiest see Christian Reader for all M. Albines sending of thee to reade Origen Chrysostome Augustine and Hierom for the maintenance of his praying to the Saints in Paradise that not onely they haue quite forsaken him therein but that also both Scripture they and a number of ancient fathers besides haue condemned that their praying vnto Saints for grosse idolatry The most thou seest that any of the fathers quoted by him for this haue saied that hath any souÌ„d the way is that they thought it was not inconuenient to thinke that the Saints in heauen praied for the Saints aliue yet vpon the earth and that therby they did them some good which as I haue shewed thee by good reasons proueth not that therefore they are to be praied vnto thus of vs. But to conclude this matter euen touching this point I would haue thee to vnderstand that the first brochers hereof they of the ancient fathers that most seemed to bee resolued of it yet spake thereof but stammeringly and doubtfully For thou hast heard Origen onely say that he thought it was not incoÌ„uenient to think so and vpon the second Chapter to the Romans moouing that question whether the soules of the Saints departed doe any thing and labour for vs as the Angels doe or no he in conclusion determineth that if they doe that yet it is amongst Gods secretes and that it is a mystery not to be committed to paper And Augustine de curÃ¢ agendÃ¢ pro mortuis inclines to the negatiue and therefore to that end alleadgeth that Esa 63. Abraham knoweth vs not and Israel hath forgot vs. And though Nazianzene seeme with Origen and Cyprian to think they doe pray for vs and procure vs good yet where he shewes himselfe to be most of that mind as in his oration of Basil and in his epitaph of his father he vttereth it not as a resolute trueth whereof he was sure but aduouching it addeth as I think if I be not deceaued or if it be not too much to say so which argueth that he was not perswaded and resolued that it was a plaine trueth taught in the worde but that onelie it was thought to bee a thing probable and possible and therefore this must needes be a weake ground to build so massy and huge a building vpon as the popish praying to Saints coÌ„meth to To conclude therefore this point in this case notably hath Augustine saied wheÌ„ the question is of a thing most obscure the certaine and plaine instructions of the diuine authority not helping vs to decide the matter let mans presumption stay it selfe doing nothing by inclining rather to the one side then another De pec meritis lib. 2. cap. 36. And againe seeing it is euideÌ„t that they haue no ground for it in scripture which some of the best of themselues confesse with Augustine let vs say both of this and that which they would builde thereon of Christ or of his Church or of any thing else which apperteineth to faith or life if we but as Paul saied if an Angell from heauen should preach vnto you beside that which yee haue receiued in the scriptures of the law the gospel let him be accursed contra literas Petil. lib. 3. Cap. 6. And so vpon these premisses boldly let vs conclude and say with him Non sit nobis religio cultus hominuÌ„ mortuoruÌ„ de verÃ¢ religione cap. 55. let it bee no part of our religion to worship dead men For as he there addeth If they liued godly indeed they are not now in that minde that they would haue such honours giuen them of vs but God they would haue vs worship Now we are come to the last point of your 4 which is praying for the dead for the which you wil vs to read two places in Tertullian one in Cyprian two in Origen one in Chrysostome and three in Augustine which at your request I hauing done though I must needes confesse this your errour in some of these hath more countenance and allowance giuen it then the former had yet I hope by that I haue done with you you shal haue as little cause to brag that all these Doctours teach you your kinde of praying for the dead as any of the former things that you haue alleadged any of them for for some of these your authours in these places you quote doe not so much as meÌ„tion praying for the dead at all onely they speake of a certaine purging paine after this life that diuersely some in one sence some in an other But I see in perusing these quotations that your leasure could aford to set downe for this point others that diuers of your side vpon deepe deliberation purpose to handle the matter as seriously as they could haue to this end remeÌ„bred that to make a shew of great proofe wheÌ„ you haue very smal any place that in any sence maketh mention of purging after this life that serueth you woulde make your reader beleeue not only to proue your fained purgatorie but also to proue your praying for the dead and againe any place in what sence soeuer that meÌ„tioneth praying for the dead that must needs proue both purgatory your maner of praying to relieue souls there Which because it is the thing whereby both you are abused wherby most fondly yet absurdly in this case you alwaies seeke to abuse your poore simple reader before I proceede any further to examine your quotations I must labour somewhat to acquaint him wt. First therfore let him marke what force there is in this kind of argumeÌ„ts OrigeÌ„ or some other father speaks of some purging paine after this life ergo of the popish purgatorie Augustine speaketh vnconstantly or very doubtfully of a purging paine or place after this life ergo questionles there is such a third place as the papists imagin such purging there is as they teach And there is such a place ergo they that be there must and can be relieued there by the praiers of the lyuing or in some sort the dead are to be remeÌ„bred in our praiers ergo they in that place therby to be releiued For these are the very argumeÌ„ts which are by the mainteiners of praier for the dead and purgatory coÌ„fusedly iumbled togither out of the fathers SecoÌ„dly for the better espying of the weakenes of al these argumeÌ„ts he must vnderstand how variably vncertainly the fathers haue spokeÌ„ writeÌ„ of purging after this life how far froÌ„ the popish seÌ„ce likewise he must be aduertised how diuers waies remembrance may be made hath beene for the dead by the fathers and yet not in their sence Concerning the first wherof because Origen Augustine are two that Albin hath especially here named by their mentioning of purging after

testimony that he might haue such school masters as I haue saied to teach him herein somwhat to fauor you to speake of your side Irenaeus in his first book 24. chapter testifieth of the heretique Carpocrates that he was a great admirer of philosophy insomuch that to the images he made of Christ and of some of his Apostles he ioyned the images of Pythagoras Plato and Aristotle of whom hee learned to imagine that there was a purifying place after this life and so to proue purgatory out of that place of Matthew as you hearde before Montanus Paraclet did And the heretiques Heracleones as Augustine wryteth of them vsed ouer their deade oyle balme water and inuocation in the Hebrewe tongue Hereunto ioyne you Virgils 6 book of his Aeneidos lying visions you haue the right scholemasters that haue taught you al that fauour you in this point But concerning the places in Tertullian which you quote we need not thus answere you for they are not so pregnant for you as you imagined For the words you ground on in the first place are these spoken by him to the wife to teach her how in this point to behaue her selfe towards her dead husband pro animÃ¢ eius oret refrigerium interim adpostulet ei in primÃ¢ resurrectione consortium offerat annuis diebus dormitionis eius that is let her pray for his soule and in the meane time desire refreshing for him and felowshippe in the first resurrection and let her offer alwaies when the yeare day commeth for his sleeping which are the words as Beatus Rhenanus confesseth that he hath so set downe acknowledging that he found it far otherwise in all examples before Againe not onely this obscurity of Tertullians wordes and the vncertainety what they were disableth this place from being of any force for you to ground vpon but also vnles you must haue it granted that euery womans husband to whom he gaue this counsel was in purgatorie wherof there is no ground at all in his wordes in that booke but rather the contrary whereby it should seeme that he spake of such as were gone before in peace to the Lord his words if they were these proue not your praying to relieue soules there And the offering that he lastly speaketh of was either the offering of thankes to God for his quiet rest and sleeping or an offering or giuing of almes to the poore in token of ioy for the same and to prouoke them to be thaÌ„keful therfore also as you heard me before note the fashion was when the tracts of Iob fathered vpon Origen were writen out of the third tract of the same and not as you woulde haue it taken an offering of your propitiatory sacrifice in your masse for his sinnes For hee saieth for his falling a sleepe and not for his sinnes and hee willeth the woman to offer and not that she should get the Priest to doe it And in answering of this place your other is also answered for there onely he saieth oblationes pro defunctis pro natalitiis annuÃ¢ die facimus that is wee offer oblations for the dead for their birth daies euery yeares day For in that he expresly saieth pro natalitiis for their birth daies it is euident that he cannot nor may not be vnderstood of any other oblation but of thankefulnesse and reioicing But this offering for their birth daies Beatus Rhenanus vpon this place in his notes saieth was heathenish and afterwards was condemned and abolished by the Nicene councell and others And yet for any thing that these words of Tertullian enforce in this place he speaketh of no other oblations for the dead but for their birth daies so that long ago the date and credit of this testimony and fashion was abrogated And lastly it is not to be forgotten that he himselfe within few lines after these words speaking of this fashion of sundry others that there also he had spoken of plainely confesseth that these thinges had no grounde in the scriptures but onely by tradition That which other of your fellowes alleadge to this purpose out of Tertullian in his exhortation to charity may receiue the same answere with these for it is euident that booke also was writen in his Montanisme for there hee is against second marriage as in the first and so against Paul Romans 7. 1. Cor. 7. and with Montanus and the words are no more pregnant to ground praier to relieue soules in purgatory then the former were Now next is Cyprian who was a bishop in that City wherein soÌ„etimes Tertullian had liued in him for your praier for the dead you would haue vs read his Epistle ad plebem Furnensem in his first booke I am sure you meane the ninth Epistle of that booke writen as it appeareth there ad plebem Furnilanorum though either you could not or would not to put your reader to a little more paines to seeke it out tell vs so much But hauing found it and read it howsoeuer you were perswaded of it we finde little or nothing there that can doe you any good for onely there of a decree made in some Africane Synode before his time he groundeth his perswasion to that people forasmuch as one Victor had contrary to that decree made one Heminius Faustinus minister executour of his wil and testament therefore to stay others from daring any more so to violate that decree to the calling away the ministers from attendance of their ministry that they should execute that decree against that their brother Victor departed which was that for this cause there should be no offering for him nor sacrifice for his falling a sleepe For saieth he he is not worthy to be named in the praier of the Priest that wil so cal away the ministers or Priests from the altar therefore seeing this is Victors fault let there be no oblatioÌ„ with you for his sleeping nor in his name any deprecatioÌ„ frequeÌ„ted in the Church Doe you thinke in good earnest Master Albine that if Cyprian had thought that his brother Victors soule had bene in such paines in purgatory as you teach are there and that these were the ordinarie meanes to ease soules there that for so small a matter as this the breaking of this positiue law which with you is vsually broken if in your sence these things were to be vnderstoode of oblation sacrifice and praier for the ease of the party so departed from vnder the punishment vpon him for his sinnes that Cyprian either might lawfully could without too too much cruelty or would so without all mercy and charity perswade to depriue a brother departed of these things You cannot be so without reason as once to thinke so The execution of this Canon against Victor was but onely a note of some disgrace ignominy laied vpon him the better to make others after to regarde that Canon and not any denying of his soule any thing so necessary

hence men ouergrowen and oppressed with thornes Sure such as these go straight to hell or else none In the other two places it cannot be denied he both mentions praier for the dead and in some sorte alloweth thereof and holdeth thereby good to come to the dead the places are in his Enchiridion to Laurence cap. 110. and in his booke de curÃ¢ agendÃ¢ pro mortuis But both in these same places and else very often in his workes as namelie in the 1 4. and 18. Chapters of the later booke in his 23. sermon de verbis Apostoli in his 21 booke of the Citty of God cap. 13. and 24. and to Dulcitius quaest 2 it appeareth that herein and hereabout in his time there was great question some as the common people stretching the vse of praiers for the dead euen to the discharging of the worst sort and some altogither disalowing any kinde of good to come thereby whereupon somewhat too much caried with a desire to appease the commoÌ„ people he chose the meane betwixt 2 extremities which he thought in this case the safest and so that he seemeth to teach that they were profitable for a mean sort neither perfectly good nor extreame bad And that in this question of the determining the auailablenes of praiers for the dead he was both greatly caried by the sway of the opinions of the multitude and greatly perplexed to finde out of what sins men might be eased therby he himselfe most plainly sheweth de ciuitate Dei l. 21. c. 24. 27. in the first hereof disputing such questions thereabout as he did in the other confessing that though he had searched much for that matter yet he could not be satisfied therein and who so readeth his booke de curÃ¢ agendÃ¢ pro mortuis hee shall finde it wonderful full of doubts and questions about this matter and before I haue shewed how variable vnconstant he was for the purging fire after this life what a weake and tottering foundation or ground then is Saint Augustines authoritie in this case to build vpon But if hee had beene neuer so confident constant and resolute herein seeing hee confesseth as he doeth that he hath no warrant for it in the scriptures but the Machabees that he laieth the custoÌ„e of praying offring for the dead as the verie foundation of his opinion in this point by his owne leaue and rules we may lawfullie without offering him any wrong dissent from him herein as I haue shewed sundry times before For in his 112 Epistle most plainely and honestly he saieth Follow not so my authority that therefore thou shouldest thinke thy selfe of necessity bound to beleeue it because I haue saied it and de vnitate ecclesiae Cap. 10. we must not saieth he agree to catholicke bishops if peradueÌ„ture they be deceiued or hold any thing contrary to the scriptures the reason is that as he saieth contra faustum l. 11. cap. 5. such mens writings are to bee read not with necessity of beleeuing but with liberty of iudging For onely to the scriptures without gainesaying saieth he I owe my consent Epist 19. ad Hieronimum This leaue and liberty you take in refusing either him or any other of the fathers in a number of points where you like them not and why should not we then haue leaue to doe likewise in this being able as we are to proue that herein he went further then either he had any warrant for out of the canonical scriptures or out of any vnforged and vncounterfeited president for three hundreth yeares at the least of any ancient father But when you haue made the most of his speeches and writings you can you can neuer without doing of him most grosse iniury make him to allow of your kinde of sacrificing and offering the body and bloud of Christ vnto God the father as a propitiatory sacrifice for the dead For de fide ad Petrum Diaconum Cap. 10. most confidentlie he hath taught bidding vs to hold it most stedfastly and nothing doubt therof but that Christ offered that sacrifice to his father himselfe and that the holy Catholique Church ceaseth not to offer the sacrifice of bread and wine in faith charity which must needs be a sacrifice of thankesgiuing and commemoration of the other onelie propitiatorie sacrifice not an offering of it againe as you imaginâ— for quicke or dead Thus at last we haue viewed and scanned all your euidence Master Albine and for any thing we can yet finde vnlesse gaine and commodity that commeth rowling in vpon you by the practice of this point of praying for the reliefe of soules in purgatorie were a more forcible argument to continue your liking thereof then anie thing saied and taught with anie constancie by anie of these doctours in any of these places or any where else to countenance it withall we might easilie be perswaded that you would quietlie giue ouer staÌ„ding any longer in such egre defence of it as you do But indeede this argument hath proued so sweete and strong of your side that vntill we be able to weaken this as we haue done the rest that is to stop the passage of the coÌ„ming in of gaine and commodity vnto you this way we shall neuer put you to silence in this howsoeuer we preuaile with you in all other points This is the argument of arguments the first and last middlemost all that in trueth you haue for this of any weight And this we cannot deny to such as you be must needs seeme a most notable argumeÌ„t For to make you in loue with it and euen for the sake thereof alone to hold on your plea in this cause purgatory hath so pickt other mens purses filled yours so dispossessed others possessed you and praying for soules there hath so brought in paiments to you pilled and poled the heires frends of the dead that if you wil speake for any thing surely you will speake neuer giue ouer speaking for this IohaÌ„nes Angelus a maÌ„ of some credit of your side saieth that the soules that are in purgatory are of the Popes iurisdictioÌ„ that he if he would could at once eueÌ„ empty purgatory therfore as it should seeme by his owne right your Pope ClemeÌ„t the 6. in his time by his buls coÌ„maunded the Angels to deliuer theÌ„ce so many soules as he thought good But I pray you this being thus why neither did he nor any before him being so holy merciful fathers to their subiects clieÌ„ts as you preteÌ„d they are take such compassion of the poore soules there as of charity and compassion to ridde them all thence at once The reason was that this your onely argument of gaine still to grow thereby might continue froÌ„ time to time in force For doubtles it is not to be supposed that such a noble rase of holy most holy fathers would haue stayed all this while from doing such a wonderfull worke of

now honour them it was no errour at al in him and if it had beene that he had held but so I am fully persuaded that rather Hierom would haue commended him for it then otherwise But indeed your grosse honouring of them was not then so much as thought of Vigilantius his fault as it seemeth by Hieroms charging of him was that hee woulde not allowe that there should such cost be bestowed vpon their tombes and burials or that any such estimation or reuerend regard should bee had of their graues and sepulchers as then of loue towardes them and to stirre vp others to imitate them beganne to be vsed Wherein if he went too far wee ioine not with him For wee very well allow that there should be a decent and comelie buriall of them and we esteeme of their graues and other certaine monumentes of them as of thinges that appertaine to the deare children of God But with you to tie vertue either to the place of their buriall or to any such thing that they left behinde and that in such grosse maner as you haue done wee account it both folly and blasphemous impiety It may bee when you named Arrians you meant Aerians in whom you oft tell vs that to pray for the dead was condemned for an heresie But if that were your meaning wee tell you that Epiphanius writing of them saieth flatlie howsoeuer they were so accounted of some that praier for the dead hath no manifest ground in the Scriptures but rather leaned to the fashion and traditions of men as both of this and almost of all the pointes in controuersie betwixt you and vs Soto coÌ„tra Brentium Lind. li. 4. suae panopliae towards the end thereof two great champions of your side haue also plainely confessed and so long you shall neuer be able to proue it an heresie Againe here you must be admonished that euery thing that an heretique is reported to haue held is not by by heresie For many sound opinions often times such haue retained and by that meanes haue the easilier preuailed to seduce men by their errours And therefore you and your fellowes also doe your readers wrong in making theÌ„ to thinke that because such an hereticke such an hereticke held this and that which we hold therfore we are heretickes For if you should speake to the purpose you should first proue the opinions that wee hold to be heresies and theÌ„ shew vs that they were held and coÌ„deÌ„ned in such and such or at the least that the things that we hold were in them heretofore condemned for heresies But to be briefe you say if our Religion be the trueth theÌ„ there hath beene neuer a ChristiaÌ„ Doctour in the Church since Christ for all haue taught the contrary c. These are but your words and the falshood of this I haue made to appeare in sundry points already And I would to god the poor simple people could read their works indeede for then howsoeuer it please you here to brag to the contrary they should and would perceiue that you haue in this wounderfullie abused them For they should see that for the most and greatest questions betwixt you and vs they are flat on our side in those things wherein they seeme most to fauour you that yet euen therein there was and is very great difference betwixt you and them Wherfore your vehement exhortation that men should not follow vs to condemne all Christians that haue beene since Christ which taught alwaies yours condeÌ„ned ours as heresy is sutable to the fouÌ„dation that is nothing but false vaine In like maner where you bring vs here as men to auoide your argument of the condemnation of forefathers that are so driuen to our shifts that we haue nothing to say for appeasing the people but this that their errours shall not bee imputed vnto them for that they did holde them of simple ignoraÌ„ce hauing no better instruction in confuting this excuse you might haue spared your paines For you may remember that otherwise I haue blunted the edge of that argument And for my part I most willingly acknowledge that ignorance shall not nor cannot exeÌ„pt any from condemnation that know not if they be of yeares and otherwise capable of knowledge the Lord Iesus Christ aright to their saluation For I know it is writen that Christ shall come in flaming fire rendering vengeance vnto them that know not God and which obey not the gospell of Iesus Christ 2. Thes 1. and that howsoeuer by strong delusion vnder Antichrist meÌ„ shall be carried to beleeue lies yet in the iust iudgement of God because they receaued not the loue of the trueth they shal be damned for not beleeuing the trueth 2. Thess 2. But you say some haue vsed that excuse of them in conference with your selfe I warrant you not simply to excuse such as liued and died in an Antichristian faith that is looking to be saued not onely through the mercie of God in Christ Iesus but by other meanes also which can not stand together with a sound faith in Christ but such onely as either amongst the fathers were preserued from euer falling into this fouÌ„damental errour or hauing fallen into it had growen to detest it to imbrace a faith seeking and finding in Christ alone the full cause of their saluation ere they died of which two sortes besides those whom God did cleane preserue from the infection of popery as hee did the 7000. in Elias his time from the idolatry of Baal euen in the greatest florish of poperie the Lord no doubt of it had infinite numbers For I my selfe in my daies haue knowen diuers in whom the leauen of popery hath beene so rooted that notwithstanding neuer so good meanes haue beene vsed in their health and prosperity to reforme them yet they haue perseuered in an opinion that they should either not be saued or that partly they should be saued for their own merits who yet in time of sickenes or some other misery hauing therby beene brought as it were before Gods presence and so to see the infinitenes of his iustice haue straight renounced all confidence in their owne works with woÌ„derful detestation of their owne blasphemous and foolish conceit that euer they trusted in them or in any thing but onely in Christ Iesus who now when they knew them selues they would confesse was he that alone must saue them by that which he had done himselfe or else it would neuer be And if the Lord thus mercifully reclaimed some that wilfully and peeuishly a long time had resisted the trueth shining as it doeth now why should wee not much more conceiue that hee shewed that mercy vpon a number of our forefathers who dwelt in that errour of simplicity and ignoraÌ„ce That therein in a number of things else they erred not you say but you shal neuer be able to proue Neither can you vpon our holding that they did erre conclude that either

and by Iohn Reuel 14. of the consumption of Antichrist and fall of Babylon shew onely that the Lorde would doe it by the spirit of his mouth in the preaching of the euerlasting Gospell That therefore is it onely that we are to approue our selues by to be the men that the Lorde will vse to that purpose And yet herein we take not vpon vs greater priuiledge then Christ For we accouÌ„t that an especiall priuiledge of his that he was so to confirme his doctrine by miracles as that after the confirmation of it so by him his Apostles and the recording of it in the new Testament as it is it should thenceforth stand so firme that it should be an intollerable signe of incredulity amongst them especially that pretend they reuerence and receaue the scriptures as you would seeme to doe euer to require miracles more to confirme the same doctrine by You were not best therefore to perswade your selues in this sort the howsoeuer it be with your religion otherwise yet you shal be at the least without blame for your not receiuing of ours because we work no miracles Deceiue not your selues It is not with you now in respect of vs and our doctrine as it was then with the Iewes in respect of him and his Then that he was the particuler person of the Messias that therefore he being come the ceremonies of Moses law should cease and giue place to his sacraments c was a thing to be proued that by miracles because it was before prophecied whereas now those things long ago haue beene sufficiently confirmed and therefore we preaching vnto you no other doctrine but that so already confirmed and requiring no further to be credited then we can so proue our doctrine especially seeing the prophecies coÌ„cerning these later daies shew rather yâ— Antichrist and his Chaplaines shal come and seeke to preuaile by miracles then the Lords faithful pastours you haue no such reason as they had nor indeed any at all to require miracles at our hands But you say vnto vs as Augustine saied vnto the Manichees contra epist Fundam cap. 4. sola personat apud vos veritatis pollicitatio with you there is no other sound but promise that you haue the truth Whereunto adde the words that immediatly follow and you are answered For he addeth which yet if you can make appeare is so cleare of your side that it may not be doubted of is to be preferred before all those things that otherwise holde me in the Catholique Church Be you of this minde once with Augustine and then learne this one other lesson of him do vnitate ecclesiae contra Petil. cap. 3. Nolo humanis documentis sed diuinis oraculis ecclesiam demonstrari I will not haue demonstration made of the church by humane documents but by the diuine oracles And so say vnto vs as he saied there vnto Petilian let vs seeke the Church and so discusse our cause by the scriptures beholde they are common vnto vs both beholde there we haue knowen Christ beholde there we haue knowen the church c. Take this course once with vs and I doubt not whatsoeuer you brag to the contrary but we shall thereby be able to iustifie both our vocation and Religion and to make it appeare that we haue not onely a bragge of trueth with you and the Manichees but the very trueth it selfe And this being proued theÌ„ you must yeelde with Augustine that it is to be preferred before all other outward thinges whatsoeuer that haue kept you hitherto in an other Religion and church yea then you must confesse notwithstanding all your obiections otherwise against vs of nouelty paucity iars in opinion and whatsoeuer else yet it is your dueties to ioyne with vs in receauing of this trueth Wherefore vnlesse you will let all other bie matters go and enter once into this question with vs in earnest whether your Religion or ours be the trueth and for the triall thereof will stand to the scriptures interpreted according to the sound and alwaies vsed rules of interpreting them colour your refusing thus to doe with what colours possibly you can you too too grossely be wray the badnesse of your cause and euidently shewe that you onely seeke shifts hoales and corners to escape as long as you may the discredit therof And your owne frends will they nill they shal be inforced to see the same You conclude with prayer that we may drawe as neare you as we are farre from you and that we may turne to the flock of Christ the which both to your hurt and our owne you say we haue forsaken Insteede of Amen to yours I beseech the Lord of all mercies and father of our Lord Iesus Christ that it would please him of his infinit goodnes and mercy euen for his deare sonne Iesus sake to open the eies of your mindes and so to touch your hearts as that you may haue grace with vs to come out of Babylon and to leaue that garish whore of Rome with all her abhominations and so to ioyne with vs in the true communion of Saints and fellowship of the trueth and spirit that both you and we may dwell togither as brethren in one house agree and growe togither as members of one body rest togither as sheepe of one flocke vnder one father God almighty vnder one head shepheard Christ Iesus through the mighty working of the holy Ghost to Gods glory and our owne euerlasting comfort Amen FINIS A short answere to a new offer not published at the first when D. Fulke and Master Carter answered the 22. demands whereunto it is now annexed the ground and matter whereof is an enumeration of six certaine and assured signes and tokens as the offerer calleth them of Antichristians false prophets heretiques and schismatiques mentioned in diuerse places of the scripture COncerning these sixe signes welbeloued this is his offer that if by the learned protestaÌ„t they can be proued more aptly and truely to agree to him his fellowes of the commoÌ„ knowen catholick church of Christ theÌ„ vnto the protestaÌ„ts of so many sundry and diuers sects and congregations that then he wil submit yeelde recant and not before Learned protestant I take my selfe to be none howbeit finding as I did when I tooke first in hand to answer Iohn de Albines former discourse that the publisher thereof had therewithall published not only the offer of a proud papist to a learned protestant coÌ„sisting of 22. challenges or demaunds long ago answered by the men aboue named but also with this new addition of these six signes and then not vnderstanding though it had beene thus abroad many years amoÌ„gst vs in English that any learned or vnlearned had vouchsafed to answer it though I thought it needles to answer againe the offer of 22. demaunds so wel answered by the foresaied meÌ„ before that the authour thereof neuer since had pleasure to reply I thought it yet

9. p. 322. Auricular confession coÌ„futed at large c 37. p. 322. c B. BAptisme and the ceremonies at large spoken of 308. c. Baptisme that is outward sometimes separate from regeneration 280. c. Baptisme bindeth not alwaies the baptised to be of his religion that baptised him p. 395. 410. Bad alwaies intermingled with good 404. Beza defended against Albines slanders 400 Bondage vnder poperie as great as Israels vnder Pharao 170. c. Bohemians doings coÌ„sidered and defended 291. c. C. CAluins argument against the popish priesthoode that it is not of God vnanswered by Albine p. 5. Ceremonies popish how and when many of them came in and how withstood C. p. 15. 16. Colliers faith what it is 222 Christ will bee a whole and sole Sauiour or else no Sauiour at all 419. Christs Church perpetuall but not alwaies visible in the popish sence 37. c. 122. 413. c. Church why called catholicke and so the popish church is not catholicke p. 360. Contentions and varieties of opinions amongst Christians no news they ought not to preiudice the trueth 68. 69. 250. Contentious popish many and great 70. 71. 97. 252. c. Corpus Christi day when and by whom it came in 161. Caiphas had not the spirit of prophesie as Albine would seem he had 94. 95 Crueltie of papists in seeking to preuaile to stand by force 155. c. 291. c. Cathechising in popery how bad it hath bene 179. c. Councels haue erred and that euen papists confesse 230. c. Communion vnder one kind is but a new deuise 159. Christ was to proue his calling by miracles and yet not we 188. c. 403. D. DEdicating of bookes to great persons hath good and ancient presidents A. p. 11. and 12. Departure from the Roman Church that now is lawfull 149. 394. 417. c. 409. c. E. EDucation bindeth not the party to bee alwaies of their religion that brought him vp 181. to be read but not so as to discourage the simple from the study of them 205. 208 c. Scriptures alleadged in their true sence the ground that protestants staÌ„d vpoÌ„ 205 c. Scriptures though neuer so much abused by heretiques yet by them they must be confuted 226. Scriptures must expound scriptures 47. 210. 224. Scriptures they which alleadge best they are to be followed 245 c. Scriptures must trie who hath the spirit of God 222 c. Scriptures are to bee studied and read of all men 209 c. Scriptures shamefully spoken of by papists the better to shun triall by them 82 c. 212 c. Scriptures fondely allâ—adged and applied by Papists 35 c. 218. Scriptures in some sence may well be vnderstoode according to the tradition of the Church 87. 393. Scriptures whither rightlier alleadged by protestants or papists examined 215. 216. c Scriptures are so alleaged by protestaÌ„ts that they therfore are to be beleeued and neither papist nor heretique 215 c. Scriptures are both iudge and witnes 262. Scriptures are the only souÌ„d touchstoÌ„e both of trueth church al. 33 c. 46 c. 244 406. Scriptures by Papists thought neuer to bee soundly interpreted but according to the present practise of the Roman Church 214. 219. Sinne is more strictely condemned by protestants then by papists 285. 404. SuccessioÌ„ papists haue neither Personall 25 c. SuccessioÌ„ papists haue neither Locall 25 c. SuccessioÌ„ papists haue neither not reall 21 c. 27 Succession Popish we reiect not so much for their bad liues as doctrine 92. 301. Succession neither locall nor personall anie certaine note of trueth 27 c. Succession in the trueth the onely succession indeede to be stood simply vpon 31 c. Supper of the Lord wonderfully peruerted of the Papists 31. 416. Supremacy of the Pope new how by whoÌ„ it came vp and by whom still resisted p. 11. c 161. c. T. Traditions beside the word writen countenanced by abusing of Irenaeus and others p. 1 2. 76 c. Traditions vnwriteÌ„ the ground of popery C. p. 5. p. 82. Traditions beside and contrary to the word writen reiected by the fathers C. 2. p. 46 78. c. 224. c. Traditions spoken for and allowed by the fathers alwaies warranted by the scriptures C. p. 2 3. Traditions vnwriten heretiques commonly flie vnto eueÌ„ as the papists doe p. 5 6 33. Transubstantiation wheÌ„ it came in and how confuted D. 7 8. p. 109. Tree that is good bringeth forth good fruit and in what sence that is to be taken 274 278. c. Trueth is to be preferred before custome all things else C. p. 7. 86. 100. 406. Trueth is not tied to bishops mouthes and chaires 28. 29. 94. 95. 151. c. Trueth is most ancient and that is it that came from the Apostles 102. Turkes and Iewes take occasion the more to be hardened for the popish doctrine of Images and transubstantiation 217. V. VIsible demonstrable succession is neither certaiâ—e note of Church not trueth 28 â—7 c. 51. Vnity and Christian peace may and ought to be kept in the Church though the rites be diuers 312. c. Vnity vnlesse it bee in verity men are not to continue in 417. c. Vnity in euery thing followeth not vpon right praying for the spirit 247. c. Vnity papists haue not though they bragge thereof neuer so much 70. 71. 97. 246. 252. Vnâ—uersalitie indeed the Romish Church hath not 388 c. Vocation ordinary hath not alwaies beene found in them that haue beene meanes of the conuersion of nations that haue profitably preached 30. 123. c. Vocation may be good and lawfull though the called haue faults 131. Vocation of what sort popish prelates haue 14 c. Vowes in popery foolish and superstitious 306. c. W. VVAnts and faultes of the Church to reforme men are not bound onely to vse praier 141. Way that is narrow both for life and religion is to bee preferred before the broad way 395. c. Workes that are good indeed rather founde with protestants theÌ„ with papists 280. c. 286. 404. FINIS Faults escaped in printing through the absence of the authour the hardnes and smalnes of the hand wherein the copy was offered to the presse and the vnacquaintance of the ouerseers with the same A. p. 1 l. 26 â— why for when 4. 16. before for vnto B. 1. 7 the for that l. 33. the for their 15. 16 for second 11. l. 20 when for whom l. 35 for the their C. 1. 12 pruning for prouing 7. 12 them for them l. 25 put in I say next therefore 12. 23 for first sixt 15. 11 put out of desposed the first s D. 2. 9 Paula for pacta and in Armonians e for o and in Moralia is for l. 6. 9. put in next them they doe 7. 1 that for the 9. 34

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