The
first
article
conteyneth
3.
demandes
.
1
First
I
aske
of
the
protestant
what
Church
that
was
,
which
conuerted
all
these
cuntries
that
be
now
Christian
,
to
the
faith
of
Christ
?
IF
you
meane
by
Christians
,
true
Christians
,
and
by
the
faith
of
Christ
,
the
true
faith
of
Christ
,
I
answere
:
only
the
true
Church
of
Christ
,
hath
had
the
worde
of
God
and
sacraments
,
as
meanes
which
God
vseth
,
to
subdue
al
nations
vnto
the
obedience
of
the
faith
,
as
was
the
primitiue
Church
of
the
Apostles
,
which
hath
continued
vnto
this
daye
by
succession
,
not
of
personnes
,
and
places
,
but
of
faith
and
truth
,
wherefore
if
the
Papist
can
proue
,
that
we
holde
not
the
same
faith
and
trueth
,
vnto
which
the
Apostles
conuerted
the
nations
,
we
refuse
to
be
called
the
Church
or
Congregation
of
Christ
.
But
if
by
Christians
and
Christian
faith
,
you
meane
all
them
that
professe
the
name
of
Christ
,
in
the
whole
worlde
,
I
aunswere
,
that
the
true
Church
of
Christ
,
did
not
conuert
them
all
,
for
in
Aethiopia
,
there
are
yet
people
,
conuerted
by
the
false
apostles
,
which
taught
circumcision
,
and
obseruation
of
the
lawe
,
in
which
heresie
they
continue
vnto
this
day
,
and
it
is
manifest
by
all
histories
,
that
the
nations
of
the
Alanes
,
Gothes
,
and
Vandales
,
were
first
conuerted
by
the
Arrians
.
2
And
let
him
shew
vnto
me
,
that
euer
his
Church
conuerted
any
people
,
or
lande
in
the
earth
,
from
Idolatrie
,
or
Gentility
,
or
Iudaisme
,
to
the
true
Religion
of
Christ
,
or
that
this
his
fayth
was
taught
to
any
Nation
in
steede
of
true
Christianity
.
WE
are
members
of
that
Church
,
which
conuerted
all
landes
in
the
earth
that
are
conuerted
,
from
Idolatry
,
Gentility
,
Iudaisme
,
or
heresie
,
to
the
true
Religion
of
Christ
,
and
we
affirme
that
the
Apostles
taught
none
other
faith
in
steede
of
true
Christiantie
,
but
that
which
we
hold
,
as
we
are
readie
to
proue
by
the
worde
of
God
:
And
at
this
daye
the
most
parte
of
Europe
,
is
conuerted
from
Idolatrie
,
heresie
,
and
Antichristianitie
,
vnto
the
same
true
faith
,
that
we
mainteine
,
as
in
England
,
Scotland
,
Ireland
,
France
,
Germany
,
Denmarke
,
Suetia
,
Bohemia
,
Polonia
,
by
publike
authoritie
,
in
Spaigne
,
and
Italie
,
a
great
numbre
vnder
persecution
and
tyrannie
.
Also
of
the
Iewes
,
no
small
numbre
are
conuerted
to
our
religion
,
since
the
rising
vp
of
the
Gospell
in
our
dayes
.
3
Or
any
Church
,
but
the
common
Catholike
Church
to
haue
don
that
,
and
I
recant
.
BEcause
you
meane
by
the
common
Catholike
,
not
the
true
Catholike
,
but
the
popish
church
:
First
I
denie
that
euer
the
popish
church
conuerted
any
people
,
to
the
true
faith
.
Secondly
,
I
denie
that
the
popish
church
hath
conuerted
all
nations
,
to
the
profession
of
Christ
:
For
,
it
is
shewed
before
,
that
the
false
Apostles
,
and
Arians
,
conuerted
some
nations
to
the
profession
of
Christes
name
,
but
yet
to
false
religion
,
And
it
is
also
manifest
by
histories
,
that
the
Grecians
,
whome
the
papistes
counte
no
parte
of
their
church
,
but
schismatikes
,
conuerted
the
Moscouites
first
of
all
,
vnto
the
profession
of
the
name
of
Christ
,
which
yet
continue
in
their
religion
,
being
neither
the
true
faith
,
nor
yet
popish
religion
.
As
for
the
popish
church
,
as
it
is
certeine
,
that
it
hath
peruerted
and
corrupted
all
partes
of
the
Latine
,
or
Westerne
Church
,
with
Idolatry
and
false
religion
,
so
it
shal
be
harde
for
the
papistes
to
proue
,
that
it
hath
conuerted
any
Nation
from
Gentility
to
the
popish
religion
,
except
some
partes
of
Germanie
,
and
them
by
force
of
armes
,
rather
than
by
preaching
,
and
teaching
,
as
appeareth
by
the
conuersion
of
Liuonia
,
Anno
Domini
1200.
of
Prussia
,
Anno
Domini
1254.
and
of
Lithuania
,
Anno
Domini
1386.
wherefore
I
conclude
that
seeing
I
haue
shewed
that
our
Church
,
holding
the
true
doctrine
of
the
Apostles
,
is
that
which
conuerted
all
nations
to
true
religion
,
and
that
the
popish
church
,
hath
not
conuerted
any
people
to
true
religion
,
nor
all
people
to
the
profession
of
the
name
of
Christ
,
this
chalenger
,
whosoeuer
he
be
,
do
the
recant
.
The
second
article
conteyneth
4.
demandes
.
1
I
aske
of
him
what
Church
it
was
,
which
hath
induced
the
Christian
people
through
the
whole
worlde
,
to
geue
most
humble
credit
in
all
points
,
to
the
holy
bookes
of
the
Byble
?
I
Aunswere
,
it
was
the
Church
of
Christ
,
and
not
the
Popish
church
,
which
hath
commended
the
bookes
of
holy
Scripture
,
to
be
beleued
of
all
true
Christians
where
soeuer
they
be
,
although
it
be
the
office
of
the
holy
Ghost
,
to
open
the
hartes
of
men
,
and
to
forme
them
that
they
may
beleue
the
scripture
to
be
true
,
like
as
it
is
the
office
of
the
scripture
or
worde
of
God
,
to
trie
and
examine
,
whether
it
be
the
spirite
of
God
that
perswadeth
vs
to
beleue
any
thing
,
so
the
spirite
beareth
witnesse
to
the
worde
and
the
worde
to
the
spirite
.
As
for
the
popish
church
it
coulde
not
induce
the
Christian
people
to
geue
credit
to
the
scripture
in
all
pointes
,
because
she
is
contrarie
to
the
scripture
in
many
pointes
:
and
euen
in
the
cheefest
pointes
of
Christian
Religion
,
namely
in
pointes
concerning
the
glorie
of
God
,
and
the
saluation
of
mankinde
,
geuing
the
glory
of
God
to
dead
men
,
and
dumbe
Images
,
and
denying
the
mercy
of
God
,
pourchased
by
the
onely
sacrifice
of
Christes
death
,
to
be
the
onely
cause
of
mans
saluation
.
Finally
seeing
it
is
manifest
by
the
aunswere
to
the
first
article
,
that
the
popish
church
did
not
conuerte
all
nations
,
to
the
profession
of
the
Christian
faith
,
it
is
euident
thereby
,
that
the
popish
church
did
not
induce
all
them
,
that
are
called
Christians
,
to
geue
credit
to
the
bookes
of
the
holy
Bible
,
as
this
chalenger
woulde
haue
it
to
be
thought
.
2
What
Church
hath
had
the
discerning
&
seuering
of
them
from
other
writinges
of
all
sortes
?
THe
Church
of
Christ
,
hath
not
an
absolute
authority
to
allow
or
refuse
bookes
of
the
scripture
,
but
a
iudgment
to
discerne
true
writinge
from
counterfaicts
,
&
the
word
of
God
,
of
infallible
verity
,
from
the
writing
of
men
,
which
might
erre
,
&
this
iudgement
she
hath
,
not
of
her selfe
,
but
of
the
holy
Ghost
:
as
for
the
popish
Church
,
it
can
not
be
said
to
haue
this
iudgement
of
discerning
the
scripture
of
God
from
other
writings
,
not
only
because
she
is
so
blind
that
she
can
not
discerne
betwene
the
Canonical
bookes
of
the
scripture
,
from
the
Apocrypha
writings
,
as
appereth
by
receauing
the
bookes
of
the
Machabees
,
Ecclesiasticus
,
&c.
to
be
of
equall
authoritie
with
the
bookes
of
the
Law
,
Psalmes
,
&c.
but
also
because
she
is
so
presumptuous
,
as
to
compel
men
to
beleue
,
that
Customes
,
and
traditions
,
writinges
of
doctors
,
decrees
of
Popes
,
and
Councells
,
are
equall
with
the
authoritie
of
God
his
worde
,
yea
are
of
force
,
to
alter
and
change
the
lawe
of
God
,
and
the
institution
of
Christ
,
set
forth
vnto
vs
in
the
scripture
.
And
although
she
boast
that
she
receaueth
all
the
bookes
of
scripture
,
yet
this
proueth
no
more
that
she
is
the
Church
of
Christ
,
than
was
the
churches
of
the
Arrians
,
Donatistes
,
Nouatians
,
Euthychans
,
&
other
heretikes
,
which
receiued
the
Bible
,
as
well
as
the
Popish
church
.
3
What
Church
hath
had
the
custodie
of
them
,
and
most
safely
hath
preserued
them
,
for
the
necessary
vse
of
God
his
people
,
and
from
the
corruption
of
aduersaries
,
as
well
of
Iewes
,
as
heretikes
of
all
sortes
?
THe
prouidence
of
God
,
hath
alwayes
preserued
the
Scripture
,
both
from
the
violence
of
tyrants
,
&
from
the
falshoode
of
heretikes
,
and
hath
neuer
suffred
the
true
Church
,
to
be
destitute
of
the
necessarie
vse
thereof
.
But
the
popish
church
,
hath
not
kept
the
scripture
for
the
necessary
vse
of
the
people
,
which
hath
so
kept
it
in
an
vnknowen
tongue
,
that
the
people
coulde
haue
no
vse
,
much
lesse
the
necessary
vse
thereof
:
wherefore
if
this
be
a
note
of
the
Catholike
Church
,
to
kepe
the
worde
of
God
for
the
necessarie
vse
of
God
his
people
,
it
is
plaine
that
the
popish
church
is
not
the
Catholike
Church
,
which
hath
kept
the
scripture
so
,
that
God
his
people
coulde
haue
no
vse
thereof
.
And
if
the
only
custodie
of
the
scripture
from
corruption
of
heretikes
,
be
a
sure
note
of
the
Church
,
why
is
not
the
Greeke
Church
,
the
Catholike
Church
,
which
vnto
this
day
hath
kept
the
scripture
as
safely
as
the
popish
church
?
why
are
not
other
Estern
Churches
of
Asia
,
which
neuer
acknowledged
the
Pope
,
or
popish
religion
,
true
Churches
,
which
likewise
haue
preserued
the
scripture
,
as
we
haue
seen
of
late
,
that
the
newe
Testament
is
printed
in
the
Syrian
tongue
,
at
th
emperours
charges
,
for
the
encrease
of
Christian
faith
among
them
.
And
finally
,
why
are
not
the
Iewes
,
the
Catholike
Church
,
which
haue
kept
the
old
Testament
in
Hebrue
,
more
faithfully
than
euer
the
Papistes
.
And
because
they
boast
of
safe
preseruing
of
the
scriptures
,
all
men
,
that
are
learned
in
the
tongues
can
testifie
,
in
how
corrupt
a
Latin
translation
they
haue
kept
the
scriptures
,
both
of
the
olde
and
of
the
new
Testament
.
4
And
let
the
Protestant
declare
to
me
,
that
their
Congregation
hath
had
from
time
to
time
,
or
euer
had
right
herein
,
or
any
other
Church
,
sauing
the
Catholike
Church
,
and
I
recant
.
OVr
Congregation
,
which
is
the
body
of
Christ
,
hath
euer
had
,
both
right
and
possession
of
the
inestimable
treasure
of
the
word
of
Christ
her
heade
:
as
appeareth
by
this
,
that
our
Church
and
Congregation
beleueth
nothing
but
that
she
learneth
in
it
,
acknowledgeth
that
all
thinges
profitable
to
saluation
,
are
sufficiently
conteined
in
it
,
and
finally
in
all
thinges
submitteth
her selfe
to
the
iudgement
of
it
.
But
the
popish
church
,
which
beleueth
many
thinges
contrarie
to
the
scripture
,
teacheth
many
thinges
beside
the
scripture
,
necessary
to
saluation
,
and
refuseth
to
haue
her
faith
,
doctrine
,
and
ceremonies
,
to
be
iudged
by
the
scripture
,
neither
hath
,
neither
euer
had
,
any
right
to
the
scripture
,
though
she
haue
neuer
so
many
bookes
of
them
in
possession
.
Wherefore
these
thinges
considered
,
this
chalenger
doth
recant
.
The
third
article
conteyneth
5.
demandes
.
1
Shew
me
why
our
common
knowen
Church
,
did
not
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
religion
conteyned
in
the
same
?
THere
may
be
diuers
good
reasons
shewed
,
why
your
Church
,
commonly
knowen
to
be
the
church
of
Antichrist
,
did
not
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
religion
conteined
therein
.
First
,
because
she
coulde
not
,
the
copies
thereof
being
so
many
,
by
the
prouidence
of
God
dispersed
throughout
the
worlde
.
Secondly
,
because
she
thought
it
not
so
needefull
,
hauing
other
meanes
to
worke
her
deuilish
deuise
:
For
,
although
she
coulde
not
corrupt
the
scripture
,
yet
it
made
the
lesse
matter
,
because
she
founde
meanes
to
diminish
,
and
controll
the
authority
therof
by
aduancing
decrees
of
men
,
Popes
,
and
Councells
,
to
be
equall
or
of
greater
authoritie
than
the
scripture
.
Thirdly
,
because
she
woulde
be
lesse
in
feare
,
to
be
reproued
by
the
scripture
,
she
prouided
that
the
knowledge
thereof
,
shoulde
be
hidden
from
the
vnlearned
people
by
a
strange
tongue
,
and
from
the
learned
,
by
the
tedious
mazes
of
questions
,
deuised
by
her
Canonistes
,
and
Sententiaries
.
Fourthly
,
because
she
submitted
all
interpretation
of
the
scripture
,
to
her
owne
iudgement
,
and
therefore
woulde
not
be
controlled
by
the
iudgement
thereof
,
but
woulde
alwayes
expound
it
,
as
it
liked
her
best
.
As
appeareth
by
Ockam
,
and
Duns
,
who
though
they
confesse
,
that
transubstantiation
,
seemeth
to
them
,
contrary
to
the
scripture
,
and
reason
,
yet
they
beleued
it
,
because
of
the
authoritie
of
the
church
,
and
for
none
other
cause
.
These
are
the
reasons
,
why
the
Romish
church
did
not
,
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
Religion
.
And
yet
how
corrupt
that
Latine
translation
is
,
which
they
woulde
needes
thrust
vpon
vs
,
is
sufficiently
knowen
to
all
learned
men
,
euen
in
such
texts
,
as
are
the
most
coulerable
places
for
the
defence
of
Popish
doctrine
.
I
will
geue
one
example
for
all
:
They
alleage
the
text
1.
Cor.
10.
Qui
stat
,
videat
ne
cadat
.
He
that
standeth
,
let
him
take
heede
he
fall
not
,
against
the
certainetie
of
faith
,
whereas
the
Greeke
hath
,
not
he
that
standeth
,
but
,
he
that
thinketh
he
standeth
,
let
him
take
heede
he
fall
not
:
Thus
the
popish
church
cannot
altogether
excuse
her selfe
,
from
corrupting
of
the
text
of
the
Testament
,
whether
it
was
of
fraude
,
or
of
ignorance
,
or
of
negligence
,
the
Lorde
knoweth
.
2
Shew
me
why
,
she
kept
not
so
safely
,
and
faithfully
,
the
true
sense
of
God
his
word
,
as
she
preserued
the
word
it selfe
?
BEcause
it
was
against
her
owne
estimation
,
and
profit
,
which
are
the
chiefe
endes
for
which
popish
Prelates
mainteyne
popish
religion
.
Take
away
the
Popes
prerogatiue
,
which
is
contrary
to
the
sense
of
God
his
word
,
downe
goe
Cardinalls
,
Legates
,
Prothonotaries
:
downe
goeth
all
the
Court
of
Rome
,
take
away
workes
of
supererogation
,
which
are
contrary
to
the
Scripture
,
downe
goe
Abbeys
,
Priories
and
Chantries
.
Take
away
the
sacrifice
of
the
Masse
,
&
Purgatory
,
which
are
contrary
to
the
word
of
God
,
downe
goeth
the
estimation
,
and
gaynes
of
all
the
popish
clergie
:
And
this
is
the
cause
,
why
the
popish
church
kept
not
so
safely
,
and
faithfully
,
the
true
sense
of
God
his
word
,
as
she
preserued
the
word
it selfe
,
although
she
preserued
not
the
word
it self
,
in
such
safetie
as
becommed
the
Church
of
Christ
.
3
Shew
me
why
,
we
should
beleue
the
Papistes
,
as
you
terme
them
,
for
the
word
it self
,
and
rather
you
Protestants
than
them
,
for
the
meaning
of
the
word
.
WE
doe
not
chalenge
credit
to
our selues
,
in
any
poynt
,
so
presumptuously
as
the
Papistes
,
that
men
must
beleue
it
because
we
affirme
it
.
But
because
we
proue
it
to
be
true
,
by
the
worde
of
God
.
And
therefore
for
the
meaning
of
the
word
,
you
should
beleue
vs
rather
than
them
,
because
our
groundes
&
proues
are
better
then
theirs
,
or
else
we
require
not
to
be
beleued
better
than
they
.
4
Shew
me
why
,
you
beleued
our
Church
,
telling
you
this
to
be
God
his
booke
,
&
will
not
credit
her
,
auouching
this
to
be
the
true
and
vndoubted
sense
of
the
same
booke
?
IF
we
had
no
better
ground
to
perswade
vs
,
of
the
authoritie
of
God
his
booke
,
than
the
testimony
of
your
Church
,
you
may
be
sure
we
would
not
beleue
it
.
But
because
we
haue
most
stedfast
assurance
of
God
his
spirite
,
for
the
authority
of
that
booke
,
with
the
testimony
of
the
true
Church
in
all
ages
.
If
you
say
it
is
God
his
booke
,
we
beleue
you
not
,
because
you
say
so
,
but
because
we
know
it
to
be
true
.
But
if
you
bring
out
a
false
sense
,
we
beleue
you
not
,
because
we
know
it
to
be
false
,
&
are
able
to
proue
by
the
word
of
God
,
that
it
is
contrary
to
the
meaning
of
the
holy
Ghost
.
To
be
plaine
with
you
,
we
geue
as
much
credit
to
your
Church
,
as
to
the
deuill
.
When
the
deuill
sayth
:
it
is
written
:
He
shall
giue
his
angells
charge
ouer
thee
,
and
with
their
handes
they
shall
hold
thee
vp
that
thou
dash
not
thy
foote
against
a
stone
.
We
beleue
that
this
is
the
worde
of
God
.
But
when
he
auoucheth
this
to
be
the
meaning
of
it
,
that
we
may
cast
downe
our selues
from
a
Church
steeple
,
without
daunger
,
we
doe
not
beleue
him
,
because
we
know
this
sense
is
contrary
to
an
other
Scripture
,
which
sayth
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
So
when
you
say
these
wordes
are
the
Scripture
of
God
:
This
is
my
body
:
We
beleue
it
,
because
we
knowe
it
to
be
true
.
But
when
you
say
this
is
the
meaning
of
these
wordes
.
This
bread
is
turned
into
my
naturall
bodye
,
we
beleue
you
not
,
because
it
is
contrary
to
all
places
of
Scripture
,
which
proue
the
trueth
of
Christ
his
humanitie
or
naturall
body
.
Thus
I
shewe
you
why
we
beleue
you
,
if
you
say
the
Scripture
is
God
his
word
,
namely
because
we
know
it
to
be
true
,
&
why
we
beleue
you
not
,
saying
this
is
the
meaning
of
it
,
that
is
,
because
we
knowe
by
the
word
of
God
that
it
is
false
.
5
Last
of
all
,
Shew
me
why
,
you
beleued
the
olde
known
church
,
affirming
this
to
be
the
word
of
God
,
and
will
not
beleue
her
,
affirming
Luther
to
be
an
heretike
,
shew
me
good
reason
or
Scripture
for
these
thinges
,
and
I
recant
.
IF
you
meane
by
the
olde
Church
the
primitiue
Church
,
whose
testimony
of
the
word
of
God
we
allow
&
beleue
,
I
deny
that
the
primitiue
Church
did
affirme
Luther
to
be
an
heretike
,
or
the
doctrine
that
he
taught
,
which
we
hold
,
to
be
heresie
,
but
I
am
able
to
proue
,
that
the
primitiue
Church
,
from
which
you
haue
receiued
the
Scripture
,
affirmeth
your
doctrine
to
be
heresie
,
&
your
Church
the
Church
of
Antichrist
.
But
if
by
the
old
knowne
Church
,
you
meane
the
Church
of
old
,
knowne
to
be
the
Church
of
Antichrist
,
which
is
the
popish
church
,
we
beleue
the
deuill
if
he
speake
the
trueth
,
and
we
beleue
not
an
Angell
comming
from
heauen
,
if
he
bring
any
other
Gospel
,
than
S.
Paule
deliuered
to
the
Galathians
.
Therefore
when
your
church
affirmeth
Luther
to
be
an
heretike
,
seeing
we
know
that
Luther
did
not
obstinately
,
and
malitiously
erre
,
in
any
article
of
faith
,
concerning
the
substance
of
religion
,
we
doe
not
beleue
her
:
and
specially
because
she
is
a
partiall
witnesse
against
him
,
whome
God
vsed
to
discouer
,
so
much
of
her
wickednesse
,
to
her
great
hindrance
,
there
is
no
credit
to
be
geuen
vnto
her
,
when
she
goeth
about
to
deface
him
,
by
sclaunderous
names
,
and
false
accusations
.
Thus
I
haue
shewed
these
thinges
that
you
require
,
both
by
good
reason
,
and
also
by
scripture
:
Therefore
if
I
may
beleue
you
,
you
recant
.
The
fourth
article
conteyneth
3.
demandes
.
1
I
demand
,
what
Church
hath
mightely
gonne
through
,
borne
downe
,
and
fully
vanquished
,
all
heresies
in
times
past
,
aswell
against
the
blessed
Trinitie
,
as
other
Articles
of
our
religion
?
I
Aunswere
,
the
true
Catholike
Church
,
hath
alwayes
resisted
all
false
opinions
,
contrary
to
the
worde
of
God
,
as
her
duty
was
,
and
fought
against
them
with
the
sworde
of
the
spirite
,
which
is
the
worde
of
God
,
and
by
the
aide
of
God
obteyned
the
victorie
,
and
triumphed
ouer
them
.
So
did
Paule
ouercome
the
Iewes
Act.
18.
So
did
the
fathers
of
the
primitiue
Church
,
from
time
to
time
,
confute
heresies
,
by
the
scriptures
,
and
declare
in
their
writinges
,
that
by
them
they
are
to
be
confuted
,
for
examples
sake
of
a
great
number
,
I
will
alleage
a
few
.
Hylarius
,
writing
of
the
blessed
Trinitie
against
heretikes
Lib.
4.
sayeth
:
Cessent
itaque
propriae
hominum
opiniones
,
neque
se
vltrà
Diuinam
constitutionem
,
humana
iudicia
extendant
:
Sequamur
ergo
aduersus
irreligiosas
,
&
impias
de
Deo
institutiones
,
ipsas
illas
diuinorum
dictorum
authoritates
,
&
vnumquodque
eorum
ipso
de
quo
quaeritur
auctore
tractabimus
.
Wherefore
let
opinions
propre
to
men
geue
place
,
and
let
not
mens
iudgements
stretche
them selues
further
than
God
his
constitution
.
Therefore
against
these
vnreligious
and
vngodly
opinions
of
God
,
let
vs
follow
the
very
authority
of
God
his
sayings
,
and
handle
euery
one
of
them
,
by
the
aide
of
him
,
about
whome
the
question
is
:
Thus
Hylarius
,
woulde
haue
heresies
against
the
Trinitie
,
to
be
confuted
,
not
by
mens
iudgement
,
but
by
God
his
word
.
Basilius
magnus
,
very
often
testifieth
,
that
he
woulde
haue
all
good
thinges
,
proued
by
the
scripture
,
and
all
euill
thinges
confuted
by
the
same
,
In
his
moralles
Dist.
26.
Euery
worde
or
deede
,
must
be
confirmed
by
the
testimonie
of
holy
Scripture
,
for
the
perswasion
of
good
men
,
and
the
confusion
of
wicked
men
:
And
in
his
treatise
of
Faith
:
we
know
,
that
we
must
now
,
and
alwayes
,
auoide
euery
voice
or
opinion
,
that
is
differing
from
the
doctrine
of
our
Lorde
.
And
in
his
short
definitions
to
the
first
interrogation
:
whether
it
be
lawefull
or
profitable
for
a
man
to
permit
vnto
him selfe
,
to
do
or
say
any
thinge
,
which
he
thinketh
to
be
good
,
without
the
testimonie
of
the
holy
Scripture
?
he
aunswereth
:
forasmuch
as
our
Sauiour
Christ
sayeth
:
that
the
holy
Ghost
shall
not
speake
of
him selfe
,
what
madnes
is
it
,
that
any
man
shoulde
presume
to
beleue
any
thing
,
without
the
authoritie
of
God
his
worde
.
By
these
,
and
many
other
places
,
it
is
manifest
,
that
Basilius
,
woulde
haue
heresies
and
false
opinions
,
confuted
by
the
holy
Scriptures
.
Chrysostome
,
vpon
Luke
cap.
16.
sayeth
,
that
the
ignorance
of
the
scriptures
,
hath
bred
heresies
,
and
brought
in
corrupt
life
,
yea
it
hath
turned
all
things
vpsidown
,
by
which
it
appeareth
,
by
what
meanes
he
would
haue
heresies
kept
away
,
namely
by
knowledge
of
the
scriptures
.
It
were
to
long
to
reherse
all
the
places
of
S.
Augustine
,
by
which
his
minde
appeareth
,
that
he
would
haue
the
Church
,
sought
onely
in
the
scriptures
,
and
heretikes
confuted
,
onely
by
the
scriptures
,
to
whose
onely
authoritie
in
many
places
,
he
professeth
that
he
him selfe
will
be
bounde
,
as
Epist.
19.
ad
Hieronymum
.
Epist
.
48.
Vincentio
.
Epist.
111.
Fortunatiano
.
Epist.
112.
to
Paulina
,
contra
Faustum
.
lib.
11.
cap.
5.
Contra
Cresconium
Grammaticum
,
lib.
2.
cap.
31.
&
32.
de
Baptismo
contra
Donatistas
lib.
2.
cap.
2.
De
meritis
&
remissione
peccatorum
,
contra
Pelagianos
lib.
3.
cap.
7.
De
naturae
&
gratia
cap.
61.
De
gratia
Christi
contra
Pelagium
cap.
43.
De
nuptijs
&
concupiscentia
lib.
2.
c.
29.
In
these
places
,
S.
Augustine
preferreth
the
authority
of
the
Canonicall
scripture
,
before
all
writinges
of
Catholike
Doctors
,
of
Byshops
,
of
Councells
,
before
all
customes
,
and
traditions
.
But
that
he
would
haue
the
true
Church
sought
onely
in
the
scriptures
,
it
is
manifest
,
by
these
places
,
first
in
his
48.
Epistle
to
Vincentius
.
Nos
autem
ideo
certisumus
,
neminem
se
a
communione
omnium
gentium
iustè
separare
potuisse
,
quia
non
quisquam
nostrum
in
iustitiae
sua
,
sed
in
scripturis
Diuinis
quaerit
Ecclesiam
.
speaking
of
the
Donatistes
,
he
sayeth
.
We
are
suer
,
that
no
man
could
iustly
separate
him selfe
from
the
communion
of
all
Nations
,
because
none
of
vs
seeketh
the
Church
in
his
owne
righteousnesse
,
but
in
the
holy
Scriptures
.
So
if
the
Papistes
woulde
not
presume
of
their
owne
righteousnesse
,
but
seeke
the
Church
of
Christ
in
the
scriptures
,
they
would
not
separate
them selues
from
the
communion
of
Christes
Church
,
now
by
God
his
grace
inlarged
farther
than
the
Popish
church
.
Also
in
his
booke
De
vnitate
Ecclesiae
.
cap.
2.
he
hath
these
wordes
.
Inter
nos
autem
&
Donatistas
quaestio
est
,
vbi
sit
Ecclesia
.
Quid
ergo
facturi
sumus
?
in
verbis
nostris
eam
quaesituri
,
an
in
verbis
capitis
sui
Domini
nostri
Iesu
Christis
puto
quod
in
illius
potius
verbis
eam
quaerere
debemus
,
qui
veritas
est
,
&
optimè
nouit
corpus
suum
.
The
question
is
betwene
vs
,
and
the
Donatistes
,
where
the
Church
shoulde
be
,
what
shall
we
doe
then
?
shall
we
seeke
her
in
our
owne
wordes
,
or
in
the
wordes
of
her
heade
our
Lorde
Iesus
Christ
?
I
thinke
we
ought
rather
to
seeke
her
in
his
words
which
is
the
Truth
,
and
best
knoweth
his
owne
body
.
So
the
question
is
at
this
daye
,
betwen
the
Papistes
and
vs
,
where
the
church
is
,
let
vs
seeke
in
God
his
worde
,
there
we
shall
easily
finde
her
.
To
the
same
intent
,
he
speaketh
in
the
third
,
fiueth
,
and
sixtenth
Chapters
of
the
same
treatise
.
Furthermore
,
that
he
woulde
haue
heretikes
confuted
onely
by
the
scriptures
,
he
sheweth
likewise
in
many
places
of
his
workes
:
for
writing
against
Maximinus
the
Arian
,
lib.
3.
cap.
14.
a
place
commonly
and
often
cited
,
he
sayeth
:
but
nowe
,
neither
must
I
preiudicially
bring
forthe
the
Councell
of
Nice
,
nor
then
the
Councell
of
Arimine
,
for
neither
am
I
bounden
to
the
authoritie
of
the
one
,
nor
you
of
the
other
,
but
let
matter
with
matter
,
cause
with
cause
,
reason
with
reason
,
contend
by
authoritie
of
the
scriptures
,
not
proper
to
any
,
but
indifferent
witnesses
to
both
partes
.
If
Augustine
would
not
oppresse
the
Arrians
,
by
the
authoritie
of
the
Nicene
Councell
,
which
was
the
first
,
and
the
best
generall
Councell
,
that
euer
was
,
but
only
by
the
scriptures
,
how
much
lesse
woulde
he
charge
them
with
other
authorities
,
that
the
Papistes
alleage
,
beside
the
authoritie
of
holy
scriptures
.
And
in
his
booke
De
Vnitate
Ecclesiae
against
the
Donatistes
the
16
chapter
:
Sed
vtrum
ipsi
Ecclesiam
teneant
,
non
nisi
diuinarum
scripturarum
Canonicis
libris
ostendant
,
quia
nec
nos
&c.
But
whether
they
holde
the
church
or
no
:
let
them
shew
none
other
wise
,
but
by
the
canonicall
bookes
of
holy
Scripture
,
for
we
our selues
doe
not
say
,
that
men
ought
to
beleue
vs
,
that
we
are
in
the
Church
,
because
we
holde
that
Church
which
Optatus
of
Mileuitum
,
or
Ambrose
of
Millayn
,
or
innumerable
other
Byshops
of
our
communion
,
haue
commended
to
vs
,
or
because
it
is
set
forth
by
the
Councels
of
our
felowe
byshops
,
or
because
so
many
myracles
of
hearing
requests
,
or
healinges
,
are
don
in
the
holy
places
,
which
our
fellowship
doth
frequent
in
the
whole
worlde
,
so
that
the
bodies
of
Martyrs
,
which
were
hidden
so
many
yeares
(
which
thinge
if
they
will
aske
they
may
heare
of
many
)
were
reuealed
vnto
Ambrose
,
and
that
at
the
same
bodies
,
one
that
had
bene
many
yeares
blinde
,
very
well
knowen
in
the
citie
of
Millayn
,
receyued
his
eyes
,
and
eye
sight
,
either
because
this
man
dreamed
,
or
that
man
was
rauished
in
the
spirite
,
and
hearde
a
voice
,
that
he
should
not
ioyne
himselfe
to
Donatus
,
or
that
he
shoulde
departe
from
the
faction
of
Donatus
:
for
when
soeuer
such
thinges
are
don
in
the
Catholike
Church
,
they
are
to
be
allowed
,
because
they
are
don
in
the
Catholike
church
.
but
the
church
it selfe
is
not
therfore
proued
to
be
Catholike
,
because
these
thinges
are
done
in
it
.
By
this
Augustine
declareth
first
that
heretikes
must
be
confuted
,
onely
by
the
scriptures
,
and
secondly
that
neither
Councells
,
succession
of
byshops
,
vniuersality
,
miracles
,
visions
,
dreames
,
nor
reuelations
,
are
the
notes
to
trie
the
Catholike
church
,
but
onely
the
scriptures
.
Moreouer
in
his
booke
De
Pastoribus
cap.
14.
Quaerit
infirmus
Ecclesiam
&c.
A
weake
person
seeketh
the
Church
,
he
wandreth
and
seeketh
the
church
,
what
sayest
you
?
The
church
is
of
Donatus
side
.
Enquire
for
the
shepheards
voice
,
Reade
me
this
out
of
some
Prophet
,
reade
me
this
out
of
some
Psalme
,
rehearse
me
it
out
of
the
lawe
,
rehearse
it
out
of
the
Gospell
,
rehearse
it
out
of
the
Apostle
,
out
of
them
do
I
rehearse
the
Church
dispersed
ouer
all
the
worlde
.
And
a
litle
after
:
Tu
accusas
non
Euangelium
&c.
Thou
accusest
,
not
the
Gospell
,
thou
accusest
not
the
Prophet
,
not
the
Apostle
of
whome
this
voyce
speaketh
to
me
I
beleue
him
other
I
beleue
not
.
But
thou
wilt
bring
forth
decrees
,
I
will
also
bring
forth
decrees
,
shoulde
I
beleue
thine
?
beleue
thou
mine
likewise
.
I
beleue
not
thine
,
neither
do
thou
beleue
mine
,
then
let
mens
writings
be
layd
away
and
let
Gods
worde
sounde
betwen
vs
:
bring
me
one
place
of
scripture
for
Donatus
side
&c.
These
places
maye
sufficiently
declare
by
what
meanes
this
doctor
thought
the
Church
shoulde
ouerthrowe
heresies
,
namely
by
the
worde
of
God
onely
,
which
thing
also
Leo
,
the
first
byshop
of
Rome
,
in
his
Epist.
10.
ad
Fabianum
contra
Eutychen
plainely
confesseth
saying
:
Sed
in
hanc
insipientiam
cadunt
,
qui
cum
ad
cognoscendam
veritatem
&c.
But
those
men
fal
into
this
foly
,
which
when
they
are
hindred
by
any
doubt
to
knowe
the
trueth
,
haue
not
recourse
to
the
voyces
of
the
Prophets
,
not
to
the
writings
of
the
Apostles
,
not
to
the
authoritie
of
the
Gospell
,
but
to
them selues
.
And
therefore
they
become
,
maisters
of
error
,
because
they
haue
not
bene
schollers
of
trueth
.
Of
the
same
iudgement
was
the
whole
Councell
of
Constantinople
the
sixt
,
as
appeare
Actione
18.
Si
igitur
omnes
simpliciter
&c.
Therefore
if
all
men
from
the
beginning
woulde
haue
simply
and
without
subtiltie
taken
vpon
them
the
preaching
of
the
Gospell
,
and
haue
bene
content
with
the
constitutions
of
the
Apostles
,
suerly
matters
shoulde
haue
bene
well
,
and
in
good
case
,
neither
shoulde
painefull
contention
,
haue
bene
exercised
against
the
authors
of
heresies
,
nor
against
the
fauorers
of
priests
.
Here
the
Councell
confesseth
,
that
the
heretikes
and
schismatikes
grow
so
fast
,
because
they
were
not
beaten
downe
,
by
preaching
of
the
Gospell
and
authority
of
the
scriptures
.
Thus
I
haue
declared
by
example
,
and
authority
of
these
Fathers
,
that
the
true
Church
of
Christ
,
hath
conuicted
all
heretikes
,
onely
by
the
scripture
.
2
And
what
Church
it
was
,
that
hath
alwayes
stande
still
,
and
stedfast
,
whilest
all
other
Congregations
,
as
well
of
Arrians
,
as
Anabaptistes
,
Aerians
,
Nouatians
,
Vigilantians
,
Iouinians
,
and
the
rest
haue
decaied
.
THe
true
Church
of
Christ
,
hath
alwayes
stoode
stedfast
,
and
vnseparable
,
from
Christ
her
heade
,
when
all
heretikes
haue
bene
,
and
shal
be
confounded
.
But
the
true
Church
hath
not
alwaies
florished
in
wordly
peace
and
tranquilitie
:
for
vntill
the
tyme
of
Constantine
the
great
,
which
was
Anno
Dom.
339.
the
Church
had
small
rest
from
cruell
persecution
in
most
places
:
and
soone
after
againe
vnder
the
Emperors
Constantius
,
Constans
,
and
Valons
,
it
was
greatly
infected
with
the
heresie
of
Arius
,
what
time
also
Tiberius
Bishop
of
Rome
,
was
infected
with
the
same
heresie
.
After
that
when
Iulianus
the
Apostata
,
was
Emperor
,
the
temples
of
Idolls
were
opened
,
and
gentilitie
againe
restored
,
so
that
the
Church
suffered
great
detriment
.
To
be
short
,
when
the
barbarous
Goathes
,
Vandales
,
Alanes
,
and
other
Idolatrous
or
heretical
nations
destroyed
the
Empire
,
the
Church
of
God
suffered
a
great
Ecclipse
.
But
when
Mahomet
,
in
the
East
,
&
Antichrist
the
Pope
,
in
the
West
,
seduced
the
world
with
most
detestable
heresie
,
then
was
fulfilled
that
which
was
reuealed
to
S.
Iohn
in
the
12.
of
the
Apocalyps
,
the
woman
clothed
with
the
Sonne
,
which
you
your self
confesse
to
be
the
Church
,
was
so
persecuted
by
the
Dragon
,
that
she
fled
into
the
wildernes
,
there
to
remaine
a
long
season
.
Where
she
hath
not
decayed
,
but
ben
always
preserued
,
vntil
God
should
reueale
Antichrist
,
and
bring
her
againe
into
open
light
,
which
(
his
holy
name
be
praysed
)
is
now
brought
to
passe
in
our
dayes
,
to
our
inestimable
comfort
,
and
his
euerlasting
glory
.
3
And
if
it
can
be
proued
that
either
the
Protestants
Church
or
any
other
Church
but
ours
,
hath
mightely
ouerthrowne
these
foresayd
sectes
,
and
other
of
all
sortes
,
I
recant
.
IT
hath
bene
already
proued
sufficiently
,
that
the
true
Catholike
Church
which
is
ledde
onely
,
by
the
worde
of
God
,
as
a
most
infallible
rule
,
hath
ouerthrowne
heresies
of
all
sortes
.
But
the
popish
church
which
refuseth
the
only
weapon
,
by
which
heresies
are
cut
downe
,
to
be
sufficient
for
that
purpose
,
neuer
was
nor
shall
be
strong
enough
to
encounter
with
heretikes
,
therefore
she
practiseth
to
vanquish
those
whom
she
counteth
for
heretikes
,
not
by
authoritie
of
the
Scriptures
,
but
by
fire
and
sworde
,
and
cruell
warre
,
as
appeareth
by
her
dealing
with
the
Waldenses
,
Albigenses
,
Bohemians
,
and
in
our
dayes
with
the
true
Christians
.
But
where
her
power
of
fire
and
sword
could
not
preuayle
,
there
hath
she
not
ouerthrowne
such
as
she
condemneth
for
heretikes
,
namely
the
Grecians
church
,
&
all
other
churches
of
Asia
,
and
Aphrica
,
which
vnto
this
day
will
not
acknowledge
her
doctrine
to
be
Catholike
,
nor
her
authoritie
to
be
lawefull
.
Wherefore
seeing
the
Popish
church
neither
hath
confuted
those
that
are
heretikes
in
deed
,
nor
subdued
those
whom
she
counteth
to
be
heretikes
,
if
you
be
as
good
as
your
worde
,
you
recant
.
The
fiueth
article
conteyneth
3.
demandes
.
1
Againe
,
what
Church
is
that
,
which
hath
exercised
by
Christes
appointement
,
Discipline
,
vpon
offendors
in
all
degrees
?
ONely
the
Church
of
Christ
,
by
Christes
appointement
,
hath
exercised
true
discipline
vpon
offendors
,
Although
by
meanes
of
persecution
,
she
could
not
alwayes
practise
the
same
as
she
would
.
2
And
for
that
purpose
,
hath
continually
executed
lawes
and
Canons
Ecclesiasticall
,
with
Excommunication
,
Degradation
,
suspension
,
and
such
like
.
THe
Church
of
Christ
only
,
hath
had
lawful
authority
to
exercise
discipline
:
but
as
it
is
said
before
,
she
hath
not
continually
practised
the
same
,
because
she
could
not
,
being
hindered
by
persecution
,
and
dispersion
.
Concerning
excommunication
,
she
hath
practised
it
according
to
the
word
of
God
,
and
against
such
offendors
,
as
the
scripture
iudgeth
worthy
of
that
seuere
punishment
:
As
for
degradation
,
and
suspension
,
it
may
be
doubted
what
you
meane
by
them
:
if
you
vnderstand
by
degradation
,
that
such
persons
as
the
Church
hath
tried
vnmeet
,
either
for
doctrine
or
manners
,
to
execute
the
office
of
preaching
,
and
ministring
the
sacraments
,
she
hath
displaced
and
reiected
from
that
charge
:
she
hath
also
practised
drgradation
:
And
if
you
meane
by
suspension
,
that
when
the
accusation
of
a
mans
doctrine
or
life
was
vncerteine
,
that
she
hath
willed
him
to
cease
from
executing
his
office
,
vntill
his
cause
were
tried
either
good
or
euill
,
she
hath
also
vsed
suspension
:
but
if
by
degradation
and
suspension
,
you
meane
those
foolish
and
wicked
ceremonies
,
which
the
popish
church
now
vseth
and
so
termeth
,
I
deny
that
euer
the
true
Church
of
Christ
had
to
do
with
such
degradations
and
suspensions
.
3
Proue
me
this
geere
to
procede
from
Protestants
,
or
from
any
other
Church
than
the
Catholike
,
and
I
recant
.
IT
is
proued
before
,
that
true
discipline
belongeth
to
the
true
Church
,
wherof
we
are
a
part
,
which
Church
is
sufficiently
proued
to
be
the
spouse
of
Christ
,
because
she
is
ruled
in
all
thinges
by
his
onely
voice
:
And
therefore
all
congregations
of
heretikes
,
which
departe
from
the
true
worde
of
God
,
though
they
take
vpon
them
,
to
exercise
discipline
,
by
excommunication
or
otherwise
,
it
is
not
to
be
regarded
,
and
lest
of
all
the
Popish
church
,
where
remaineth
nothing
of
discipline
and
excommunication
,
but
the
very
names
:
for
what
call
you
popish
discipline
?
is
not
that
it
which
they
vse
in
Lent
,
whisking
men
on
the
heades
,
and
women
on
the
handes
,
with
white
roddes
which
they
them selues
call
discipline
?
Or
is
it
the
seuere
punishment
that
they
vse
against
offendors
by
excommunication
,
suspension
,
interdighting
&c.
First
,
it
is
manifest
they
haue
no
excommunication
by
Christes
appointment
,
for
neither
it
is
executed
by
the
persons
appointed
by
Gods
worde
,
nor
against
such
offendors
only
as
God
his
word
appointeth
:
for
wheras
our
Sauiour
Christ
appointeth
the
order
of
that
discipline
,
to
the
Congregation
of
such
as
are
wise
,
godly
,
and
carefull
of
mens
health
,
which
first
shal
labor
by
fatherly
admonition
and
wholesome
exhortation
,
to
bring
the
offendors
to
repentance
,
whome
if
they
refuse
to
heare
,
they
are
to
be
reputed
for
hethens
and
publicanes
,
the
Pope
contrariwise
referreth
the
same
to
profane
and
vnreligious
officers
,
which
are
more
desirous
to
gaine
the
fees
of
absolution
,
than
by
bringing
the
party
to
repentance
,
to
saue
him
from
excommunication
.
Moreouer
whereas
by
Gods
worde
,
excommunication
is
the
last
and
most
greuous
punishment
,
that
the
Church
can
enioyne
against
any
,
of
whom
there
is
any
hope
of
saluation
,
and
therefore
ought
not
to
be
practised
but
for
haynous
offences
,
the
Popish
church
maketh
it
serue
for
euery
trifling
matter
,
yea
for
pettie
debts
and
all
,
then
commeth
in
interdightings
&
suspensions
of
places
,
as
churches
and
townes
,
yea
whole
realmes
,
for
one
mans
faulte
:
what
likelinesse
hath
this
vnto
the
discipline
of
Christes
church
set
forth
in
the
scriptures
,
and
practised
by
the
fathers
?
with
what
face
can
you
Papistes
affirme
,
they
haue
discipline
,
in
their
Church
,
when
all
penaunces
for
most
horrible
offences
,
may
be
bought
out
for
money
,
and
an
open
market
thereof
set
vp
at
Rome
,
with
the
prices
rated
,
what
men
must
pay
for
euery
thing
that
they
buye
:
as
absolution
for
him
that
hath
killed
his
father
,
or
mother
,
brother
,
sister
,
or
wife
Turones
4.
Ducat
.
1.
Ca.
line
.
5.8
.
For
an
heretike
before
he
haue
abiured
36.
Turones
.
and
9.
ducates
.
For
a
witche
6.
Turones
.
2.
ducates
.
For
a
priest
that
is
a
Sodomite
,
or
hath
lyen
with
brute
beastes
36.
Turones
.
9.
ducates
.
For
a
nonne
that
hath
bene
a
common
whore
both
within
and
without
her
Abby
,
with
dispensation
that
she
may
be
able
to
receiue
any
dignitie
,
in
her
order
,
yea
to
be
Abbesse
,
36.
Turones
.
9.
ducates
.
And
so
for
all
other
offences
,
with
dispensations
,
inhibitions
,
rehabilities
,
licences
,
relaxations
,
commutations
,
confirmation
,
perinde
Valeres
Marcamas
and
the
deuill
and
all
for
money
:
wherefore
except
you
be
to
impudent
,
to
acknowledge
this
to
be
Christian
discipline
,
be
as
good
as
your
promise
,
and
recant
.
The
sixth
article
conteyneth
3.
demandes
.
1
Againe
from
what
Church
,
did
all
the
solemne
ceremonies
,
and
obseruations
,
all
festiuall
dayes
,
all
fastes
,
all
distinctions
,
and
varieties
of
seruice
,
by
diuersities
of
seasons
,
and
times
of
the
yeare
,
(
proceede
.
)
FIrst
you
must
vnderstande
,
that
we
detest
and
abhorre
all
your
beggarly
ceremonies
,
which
you
counte
holy
and
solemne
obseruations
:
for
we
know
,
that
God
is
not
to
be
worshipped
with
such
thinges
but
that
the
true
worshippers
must
worship
him
in
spirit
&
veritie
Iohn
4.
And
seeing
we
know
God
,
or
rather
are
knowen
of
him
,
we
will
not
regarde
the
weake
and
beggarly
elementes
,
because
they
are
destitute
of
God
his
worde
,
which
onely
is
able
to
geue
them
strength
and
estimation
?
as
for
your
festiuities
,
in
the
honour
of
creatures
,
we
doe
likewise
abhorre
them
.
we
honour
the
Sainctes
as
S.
Augustine
sayeth
for
imitation
,
but
we
do
not
worship
them
for
Religion
.
De
vera
Religione
cap.
55.
Where
he
also
saith
.
Quare
honoramus
eos
charitate
,
non
seruitute
.
We
honor
them
with
loue
,
and
not
with
seruice
.
And
as
he
doth
often
affirme
,
that
it
is
Idolatry
to
builde
churches
in
the
honour
of
Sainctes
,
so
is
it
as
great
Idolatry
,
to
institute
festiuall
dayes
,
in
the
fauour
of
the
same
Sainctes
.
As
for
the
festiuall
dayes
that
were
vsed
in
the
primitiue
Church
,
although
they
might
haue
bene
omitted
,
without
any
hurt
of
Christian
Religion
,
yet
were
they
not
kept
in
the
honour
of
creatures
,
as
they
are
of
the
Papistes
,
but
only
for
the
memorie
of
the
Martyrs
,
and
other
Saincts
,
that
their
good
life
might
be
followed
.
Your
fastes
are
also
abhominable
:
for
they
are
nothing
else
but
abstinence
from
meates
,
created
of
God
to
be
receiued
with
thankesgeuing
,
which
S.
Paule
affirmeth
to
be
the
doctrine
of
Diuells
1.
Tim.
4.
Also
your
distinctions
and
varieties
of
seruice
,
because
they
consiste
most
of
blasphemous
prayers
to
dead
Sainctes
,
and
sometimes
to
damned
spirites
,
with
foolish
lessons
,
responses
,
versicles
,
&c.
Lewde
lies
and
vncertaine
tales
,
which
you
reade
and
sing
,
as
God
his
seruice
,
they
are
all
abhominable
.
In
vaine
do
they
worship
me
,
saith
our
Sauiour
Christ
,
teaching
for
doctrine
the
preceptes
of
men
.
Math.
15.
Also
it
was
decreed
in
the
Councell
of
Laodicea
,
the
59.
chapter
,
that
nothing
should
be
song
or
reade
in
the
Church
,
but
the
Canonicall
bookes
of
holy
Scripture
:
wherefore
if
you
demande
whence
your
ceremonies
,
festiuall
dayes
,
fastes
,
and
varieties
of
seruice
did
proceede
?
I
aunswere
plainely
,
out
of
the
bottomles
pit
of
hell
.
2
From
whence
did
all
thinges
,
yet
indifferently
for
most
part
,
obserued
,
and
allowed
,
on
both
sides
,
from
whence
did
they
proceede
?
IF
you
had
vttered
what
thinges
you
meane
,
that
are
so
indifferently
allowed
on
both
sides
,
we
might
better
haue
aunswered
:
but
seeing
you
haue
not
,
we
must
coniecture
what
you
meane
:
if
you
meane
any
thinge
that
is
allowed
without
controuersie
on
both
sides
,
it
did
either
proceede
from
the
scripture
of
God
,
or
from
the
primitiue
Church
or
else
it
a
thing
meerely
indifferent
,
but
if
it
haue
no
grounde
in
holy
Scripture
,
nor
example
of
the
primitiue
Church
,
nor
iudged
meerely
indifferent
,
it
not
indifferently
obserued
for
the
most
parte
,
nor
yet
allowed
on
both
sides
.
2
And
if
it
can
be
proued
,
that
the
Protestants
Congregation
,
or
any
other
Church
,
but
ours
,
hath
instituted
and
ordered
all
these
,
or
any
of
these
,
for
the
comelinesse
and
honour
of
God
his
house
,
I
recant
.
I
Haue
aunswered
before
,
that
the
Protestants
Congregation
,
geueth
you
leaue
to
bragge
,
that
you
are
the
inuentors
of
all
these
Idolatrous
superstitions
,
&
false
worshipping
of
God
,
and
yet
because
you
offer
so
liberally
to
recant
,
if
it
can
be
proued
that
any
Church
but
yours
,
hath
instituted
and
ordered
all
these
thinges
,
you
shall
he
are
what
can
be
saide
.
First
,
your
great
doctor
Durande
,
plainely
affirmeth
that
many
of
your
ceremonies
,
and
solemnities
,
had
not
their
first
institution
of
your
church
,
but
were
taken
of
the
Iewes
or
Gentiles
:
And
it
may
easily
be
proued
,
that
many
of
your
ceremonies
,
were
instituted
of
heretikes
,
as
your
holy
water
which
you
say
you
vse
to
put
men
in
minde
of
their
baptisme
,
was
deriued
of
the
heretikes
called
Hemerobaptistae
,
which
were
,
baptized
euery
daye
.
Epiphan.
lib.
1.
Tom.
1.
cap.
17.
Of
the
Ossenes
,
you
tooke
the
great
estimation
of
water
,
salt
,
oyle
,
breade
,
&c.
and
vse
to
sweare
by
them
,
as
they
did
.
Epiph.
contra
Ossenes
19.
Of
the
same
heretikes
,
you
receiued
the
superstition
of
reliques
,
for
they
vsed
to
take
the
spittle
,
and
other
filth
from
the
bodies
of
Marthys
,
and
Marthana
,
which
were
of
the
seede
of
Elxai
,
that
is
,
great
Sainctes
with
them
,
and
vsed
them
to
cure
diseases
,
as
Erasmus
witnesseth
,
at
Canterbury
were
kept
the
clowtes
,
Thomas
Becket
did
occupy
to
wipe
of
his
sweate
,
and
to
blow
his
nose
on
,
which
were
kissed
as
holy
reliques
,
and
thought
also
to
be
holsom
for
sicke
folkes
:
of
the
same
heretikes
you
learned
to
commande
the
people
to
pray
,
in
an
vnknowene
tongue
,
as
Elxai
,
the
great
Pope
of
those
heretikes
sayde
:
Nemo
quaerat
interpretationem
,
sed
solum
in
oratione
haec
dicat
.
Let
no
man
seeke
the
interpretation
,
but
onely
saye
these
wordes
in
his
prayer
.
Which
wordes
were
in
a
strange
tong
,
either
the
Hebrue
,
or
the
Arabike
.
Epiphan.
lib.
1.
Tom.
1.
haeres
.
19.
Likewise
the
Marcosians
when
they
baptized
,
vsed
to
speake
certaine
Hebrue
wordes
,
that
the
ignorant
people
might
maruell
the
more
at
them
,
as
you
doe
in
Baptisme
Ephata
,
&c.
Epiph.
lib.
1.
Tom.
3.
haer.
34.
To
make
the
Images
of
Christ
,
and
of
the
Apostles
,
and
to
sense
them
,
you
learned
of
the
heretikes
called
Gnostici
,
and
Carpocratirę
,
Epip
.
lib.
1.
Tom.
2.
in
the
preface
Epiph.
lib.
1.
Tom.
2.
haer.
27.
and
Irenaeus
lib.
1.
cap.
23.
Of
the
Valentinians
,
you
learned
to
haue
in
price
the
signe
of
the
crosse
,
and
to
abuse
the
places
of
scripture
for
the
same
superstitious
vse
:
as
,
God
forbidde
that
I
shoulde
reioice
but
in
the
crosse
of
Christ
,
&c.
Irenaeus
lib.
1.
cap.
1.
Epiphan.
lib.
1.
Tom.
2.
haeres
.
31.
Of
the
Heracleonites
,
you
learned
to
annoynte
men
at
the
point
of
death
,
with
oyle
,
and
balme
,
and
to
cast
water
vpon
dead
men
,
with
inuocations
.
Epiph.
lib.
1.
Tom.
3.
haeres
.
36.
Of
the
Cayanes
,
you
learned
to
call
vpon
Angels
.
Epiph.
lib.
1.
Tom.
3.
haeres.
38.
Of
the
Marcionistes
,
you
learned
to
giue
women
leaue
to
baptize
.
Ep.
lib.
1.
Tom.
Haer.
42.
George
,
Bishop
of
Alexandria
,
inuented
beares
to
carry
deade
corpses
,
charging
all
men
to
vse
them
for
his
owne
aduantage
,
as
doe
you
Papistes
your
bearing
clothes
&
other
toyes
for
funerall
pompes
.
Ep.
lib.
3.
Tom.
1.
Haer.
76.
Of
the
Colliridianes
,
you
learned
to
make
images
of
the
virgine
Marie
,
&
worship
them
&
her
,
with
offering
of
candells
,
&c.
as
they
did
of
cakes
,
&c.
Ep.
lib.
3.
Haer.
79.
Of
the
Messalians
or
Martirians
,
you
learned
to
shaue
your
beardes
and
to
let
your
lockes
grow
long
.
Ep.
lib.
3.
Haer.
80.
Of
the
Pharizees
,
you
receaued
your
superstitious
masking
garments
,
which
you
call
amictus
dalmaticus
,
and
pallia
,
as
witnesseth
Epiphanius
,
in
his
epistle
to
Acacius
,
and
Paulus
.
Last
of
all
what
say
you
to
the
ceremonies
,
festiuities
,
fastes
,
and
solemnities
,
vsed
in
the
Greeke
Church
,
and
in
the
other
Oriental
Churches
,
if
they
be
sufficient
to
make
their
church
Catholike
,
why
doe
you
count
them
heretikes
,
and
Schismatikes
?
if
they
be
not
sufficient
,
why
doe
you
reason
of
the
institution
of
the
like
,
to
proue
your
Church
Catholike
?
You
see
that
proued
which
you
desired
,
play
the
honest
man
therfore
,
and
recant
.
The
7.
article
conteineth
3.
demaundes
.
1
Further
I
aske
them
,
what
Church
that
is
,
which
hath
brought
forth
out
of
her
wombe
,
so
many
noble
personages
,
of
Martyrs
,
Confessors
,
Doctors
,
Virgines
,
and
holy
Sainctes
,
of
all
sortes
,
all
which
both
they
and
we
doe
outwardly
professe
,
by
the
continuance
of
the
Callendare
,
which
yet
is
vsed
euery
where
,
to
be
Sainctes
in
heauen
.
FVrther
I
aunswere
you
,
that
all
true
Sainctes
,
whether
they
were
Patriarches
,
Prophets
,
Apostles
,
Euangelistes
,
Martyrs
,
Confessors
,
Doctors
,
Scholars
,
Virgins
,
wiues
,
widowes
,
married
,
or
vnmarried
,
are
all
children
of
that
Church
,
in
whose
fellowship
we
reioyce
to
be
,
and
are
our
deare
brethren
and
sistern
begotten
in
Iesu
Christ
by
the
gospell
,
and
we
all
hold
of
one
head
Iesus
Christ
,
as
members
of
his
mysticall
body
.
We
all
beleue
to
be
receaued
into
that
glory
that
they
are
,
by
the
onely
meane
that
they
were
,
that
is
by
the
mercie
of
God
in
Christ
Iesus
.
But
as
for
the
continuance
of
the
Callendar
,
we
haue
litle
respect
vnto
it
,
yea
no
regard
at
all
,
to
vse
it
either
as
a
recorde
,
or
as
a
register
of
those
whom
we
acknowledge
to
be
Sainctes
in
heauen
.
Let
the
Prince
make
you
aunswere
,
for
the
continuance
of
such
callenders
,
for
we
haue
not
to
do
with
them
.
Neuerthelesse
because
you
speake
of
a
Callendar
,
that
is
vsed
euery
where
,
you
declare
that
you
haue
small
experience
in
Callendars
,
for
euery
cuntry
hath
them
diuers
in
most
dayes
,
except
holy
dayes
,
and
in
some
cuntry
Callendars
,
such
dayes
are
festiuall
to
those
Saincts
,
that
haue
not
their
names
in
Callendars
of
other
cuntries
,
yea
it
may
be
doubted
whether
they
haue
their
names
in
the
booke
of
life
.
If
you
sawe
a
Bohemians
Callendar
,
perhaps
if
you
shoulde
see
Iohn
Hus
,
and
Ierom
of
Prage
,
which
your
church
condemned
for
heretikes
,
and
haue
as
solemne
feastes
,
in
the
Callender
as
Peter
and
Paule
,
wherefore
we
acknowledge
those
to
be
Sainctes
in
deede
,
not
whose
names
are
continued
in
the
Callendars
of
men
,
but
are
written
in
the
booke
of
life
of
the
Lambe
,
that
was
slaine
from
the
beginning
of
the
worlde
.
Apoc.
13.
2
And
if
it
can
be
proued
by
any
man
of
the
Protestancy
,
that
these
were
either
,
of
the
Protestants
Congregation
,
or
beleefe
when
they
were
aliue
.
IT
is
sufficiently
proued
against
you
,
of
the
Papistrie
,
that
all
they
,
whome
we
acknowledge
to
be
Sainctes
in
heauen
,
are
members
of
the
same
mysticall
bodie
of
Christ
,
that
we
are
,
and
hold
the
onely
foundation
that
we
hold
,
which
is
Iesus
Christ
,
and
although
some
of
them
,
builded
straw
and
stubble
vpon
the
same
foundation
,
yet
the
Lorde
hath
not
imputed
it
unto
them
.
But
wheras
the
Patriarches
,
Prophetes
,
and
Apostles
were
cheefe
lightes
and
pillers
of
the
church
of
Christ
,
the
daye
is
yet
to
come
,
and
euer
shal
be
,
that
all
you
of
the
Papistrie
,
shal
be
able
to
charge
vs
with
one
pointe
of
our
faith
,
contrary
to
the
doctrine
of
the
Patriarches
,
Prophetes
,
and
Apostles
.
3
Or
canonized
and
allowed
for
Sainctes
by
the
Protestantes
Church
,
when
they
were
deade
,
or
by
any
other
Church
,
then
I
recant
.
OVr
Church
doth
take
all
them
that
shew
the
fruicts
of
a
liuely
faith
,
to
be
Sainctes
,
while
they
be
aliue
,
as
well
as
after
their
death
,
and
we
say
with
Dauid
:
All
my
delight
is
in
the
Sainctes
,
that
are
in
the
earth
Psal.
16.
and
with
S.
Paule
:
We
labour
to
comprehend
with
all
Sainctes
,
what
is
the
length
,
breadth
,
depth
,
and
heigth
,
and
to
know
the
loue
of
Christ
.
Ephes.
3.
Finally
the
scripture
teacheth
vs
,
to
call
all
them
that
are
sanctified
in
the
bloude
of
Christ
,
and
called
to
the
felowship
of
the
Gospell
,
holy
and
Sainctes
of
God
.
1.
Cor.
1.
Ephes.
1.
&c.
Wherefore
,
your
Popish
church
doth
great
iniury
to
the
Sainctes
of
God
,
first
,
because
she
doth
not
so
accompt
them
while
they
liue
,
and
secondly
,
because
she
referreth
the
canonization
of
them
only
to
the
Pope
,
who
not
for
their
holy
life
,
maketh
them
Sainctes
,
but
for
the
holy
honger
of
golde
,
as
appeare
by
Pope
Iuly
2.
who
woulde
not
canonize
king
Henry
the
sixt
,
at
the
request
of
king
Henry
the
seuenth
,
vnder
an
vnreasonable
summe
of
money
.
If
that
summe
of
money
had
bene
paide
,
he
shoulde
haue
bene
a
sainct
,
though
he
had
not
deserued
,
not
for
his
vertue
.
And
because
that
summe
of
money
was
not
paide
,
he
might
not
be
canonized
,
although
his
godlinesse
neuer
so
much
deserued
.
Againe
of
what
force
your
Canonization
is
to
be
esteemed
,
we
may
learne
by
a
fact
of
Pope
Boniface
the
8.
who
condemned
,
digged
vp
,
and
burned
the
bodie
of
Hermannus
in
Ferraria
,
30.
yeares
after
his
buriall
,
who
had
bene
worshipped
for
a
sainct
aboue
20.
yeares
before
,
as
witnesseth
Platina
and
other
.
Gregorie
the
seuenth
canonized
Pope
Liberius
,
which
was
an
Arrian
,
as
S.
Hieronym
testifieth
,
Moreouer
if
I
shoulde
likewise
demande
of
you
,
what
Pope
canonized
Peter
,
Paule
,
and
the
rest
of
the
Apostles
,
yea
most
of
the
Martyrs
of
the
primitiue
Church
,
you
shall
neuer
be
able
to
shew
me
either
what
Pope
did
it
,
or
that
any
Pope
did
it
:
For
seeing
none
may
canonize
but
the
Pope
in
your
church
,
and
you
can
not
proue
that
the
Pope
hath
canonized
the
Apostles
and
cheefe
Martyrs
,
you
can
not
proue
that
your
church
hath
canonized
the
Apostles
and
principall
Martyrs
.
But
it
is
manifest
that
your
canonization
is
taken
from
the
heathen
Senate
of
Rome
,
which
chalenged
authority
to
make
Gods
,
whome
they
them selues
thought
best
.
And
if
I
shoulde
rippe
vp
the
most
parte
of
those
Sainctes
,
which
haue
bene
canonically
canonized
by
the
Pope
,
it
were
an
easie
matter
to
finde
them
heretikes
,
traitors
,
Necromancers
,
Whoremongers
,
and
whores
,
as
you
may
reade
in
Bales
Votaries
aboundantly
,
beleuing
his
reporte
no
farther
than
he
alleageth
his
Author
,
where
you
maye
finde
it
.
Wherefore
it
were
wisedome
for
you
,
not
to
depend
vpon
the
Pope
his
Canonization
,
but
vpon
God
his
approbation
,
and
to
recante
.
The
8.
article
conteyneth
3.
demandes
.
1
And
because
Christ
as
S.
Paule
sayeth
,
hath
established
in
his
Church
some
Apostles
,
some
Prechers
,
some
Teachers
,
and
Doctors
euen
vntill
his
comming
againe
,
I
aske
the
Protestant
,
what
Church
that
is
,
which
is
able
to
shew
&
proue
,
the
continuance
and
vse
of
the
saide
functions
euer
sence
Christes
time
by
plaine
accompt
of
orderly
Succession
.
I
Aunswere
the
Papist
,
that
Christ
hath
geuen
to
his
Church
some
Apostles
,
some
Prophetes
,
some
Euangelistes
,
some
Pastors
,
and
Teachers
.
Ephes.
4.
and
1.
Cor.
12.
And
we
are
able
to
shew
&
proue
,
that
we
continue
in
that
vnitie
of
faith
and
knowledge
of
the
Sonne
of
God
,
for
which
ende
such
offices
were
ordeyned
.
But
whereas
you
require
,
that
we
should
shew
you
the
continuance
of
those
functions
by
orderly
succession
from
Christes
his
time
vntill
our
dayes
,
you
declare
how
small
skill
you
haue
in
vnderstanding
the
scriptures
,
for
the
offices
of
Apostles
,
Euangelistes
,
and
Prophetes
,
were
not
appoincted
to
continue
alwayes
in
the
Church
,
but
for
a
time
,
vntill
the
Gospell
had
taken
roote
in
the
worlde
.
Moreouer
,
whereas
you
requier
an
orderly
succession
,
according
to
persons
,
or
places
,
you
are
neuer
able
to
proue
,
that
any
such
thing
was
promised
to
the
Church
,
that
we
should
shew
you
the
performance
there
of
in
our
Church
.
Otherwise
we
doubt
not
,
but
God
hath
alway
stirred
vp
some
faithfull
teachers
,
that
haue
instructed
his
Church
in
the
necessarie
poinctes
of
Christian
Religion
.
Although
the
worlde
and
the
church
of
Antichrist
did
not
alwayes
see
them
.
2
And
is
able
to
name
you
by
the
histories
of
all
ages
,
the
notable
personnes
of
all
the
forsaide
states
,
in
their
gouernment
and
ministerie
.
A
Gaine
I
answere
you
,
that
you
are
not
able
to
name
,
me
any
text
of
scripture
,
by
which
you
can
proue
,
that
al
these
offices
must
haue
perpetual
continuance
in
the
church
of
Christ
,
nor
yet
that
any
of
them
should
kepe
an
ordinarie
succession
of
place
or
persons
:
But
contrariwise
,
seeing
it
was
prophecied
that
the
church
should
flie
into
the
wildernes
,
that
is
,
be
driuen
out
of
the
sight
and
knowledge
of
the
wicked
,
and
be
so
narrowly
persecuted
of
the
Romish
Antichrist
for
a
longe
season
,
it
were
a
token
our
church
were
not
the
true
church
,
if
we
could
name
such
notable
persons
as
you
speake
of
,
in
all
ages
florishing
in
their
gouernment
and
ministerie
.
And
it
is
a
good
argument
,
that
the
Popish
church
is
not
the
church
of
Christe
,
because
it
was
neuer
hidden
sence
it
first
sprang
vp
,
in
so
much
that
you
can
name
all
the
notable
persons
in
all
ages
in
their
gouernment
,
and
ministerie
,
and
especially
the
succession
of
Popes
,
you
can
reherse
in
order
vpon
your
fingers
,
in
which
beadroole
,
neuerthelesse
you
must
name
many
tyrants
,
many
traytors
,
one
whore
,
many
whoremongers
,
many
Sodomites
,
many
murtherers
,
many
poysenors
,
many
sorcerers
,
and
Necromancers
,
and
from
Boniface
the
third
,
all
blasphemous
heretikes
,
and
Antichristes
.
But
our
church
,
which
hath
not
had
so
many
registers
,
chroniclers
,
and
remembrancers
hath
perhaps
fewer
,
but
yet
honester
men
to
name
:
we
can
name
Peter
,
Paule
,
Mathew
,
Iohn
,
&c.
Marke
,
Luke
,
Timothe
,
Agabus
,
Epaphras
,
&c.
Instinus
,
Irenaeus
,
Cyprianus
,
Athanasius
,
Hylarius
,
Ambrosius
,
Augustinus
,
&c.
Gyldas
,
Bertramus
,
Marsilius
de
Padua
.
Ioan.
de
Ganduno
,
Bruno
Andagauensis
Wickleue
,
Iohn
Hus
,
Hierome
of
Prage
,
&c.
With
the
first
,
namely
Apostles
,
Euangelistes
,
and
Prophets
,
we
consent
wholly
in
all
pointes
of
doctrine
,
with
the
rest
,
in
the
cheefe
and
most
substantiall
articles
of
faith
,
alwayes
agreeing
with
any
man
,
so
farre
as
he
agreeth
with
the
worde
of
God
.
3
And
if
he
can
proue
vnto
me
,
that
their
Church
hath
neuer
lacked
the
same
appointed
officers
,
or
that
any
Church
or
Congregation
but
ours
hath
kept
that
charge
,
them
I
recant
.
FOr
some
of
those
officers
I
haue
twise
aunswered
before
,
that
they
were
not
ordeined
,
to
continue
alwaies
,
with
the
church
,
wherefore
they
are
not
to
be
exacted
of
vs
,
but
such
officers
as
are
necessary
for
the
conseruation
of
God
his
people
in
the
vnitie
of
faith
and
the
knowledge
of
Christ
,
our
Church
hath
neuer
lacked
,
although
in
time
of
the
great
defection
and
Apostasie
whereof
S.
Paule
doth
prophesie
2.
Thess.
2.
there
were
but
few
,
as
there
were
but
fewe
members
of
Christ
his
Church
notwithstanding
that
through
iniurie
of
the
time
,
the
remembraunce
of
all
their
names
is
not
come
vnto
vs
.
And
although
we
could
rehearse
in
order
as
many
successions
in
our
Church
as
the
papistes
boast
of
in
theirs
,
yet
were
that
nothing
to
proue
it
to
be
the
Church
of
Christ
,
which
must
be
tried
onely
by
the
Scriptures
,
as
S.
Augustine
sayth
in
his
booke
de
vnitate
Ecclesiae
,
against
the
Donatistes
cap.
16.
Sed
vtrum
ipsi
Ecclesiam
teneant
,
non
nisi
diuinarum
Scripturarum
canonicis
libris
ostendant
,
quia
nec
nos
propterea
dicimus
nobis
credere
oportere
quod
Ecclesiae
sumus
,
quia
ipsam
quam
tenemus
commendauit
Mileuitanus
Optatus
,
vel
Mediolanensis
Ambrosius
,
vel
alij
innumerabiles
nostrae
communionis
Episcopi
,
&c.
But
whether
they
holde
the
Church
or
no
,
let
them
shew
none
otherwise
,
but
by
the
canonicall
bookes
of
holy
Scripture
,
for
we
our selues
doe
not
therefore
say
that
men
must
beleeue
vs
that
we
are
in
the
Church
because
we
hold
the
same
Churche
,
which
Optatus
of
Mileuitum
hath
commended
,
or
Ambrose
of
Millayn
,
or
innumerable
Bishops
of
our
communion
.
Euen
so
we
require
at
the
Papistes
handes
that
shewe
them selues
to
holde
the
Church
not
by
succession
of
Bishops
,
or
rehearsing
of
their
names
,
but
onely
by
the
Scriptures
:
for
although
we
did
rehearse
innumerable
names
of
Bishops
in
orderly
succession
on
our
side
we
would
not
require
men
to
beleue
vs
,
but
onely
because
we
proue
the
doctrine
of
our
Church
by
the
authoritie
of
the
Scriptures
.
But
as
for
the
popish
church
,
neyther
hath
nor
euer
had
any
of
those
officers
which
S.
Paule
speaketh
of
,
for
Apostles
,
Euangelistes
,
and
Prophets
,
she
can
chalenge
by
no
reason
,
seing
she
refuseth
to
be
tried
by
their
doctrine
vttered
in
their
writings
,
in
steede
of
pastors
&
reachers
she
hath
wolues
,
dumme
dogges
,
or
false
prophets
,
which
either
teach
not
at
all
,
or
else
teach
the
doctrine
of
deuills
&
the
dreames
of
men
.
And
further
I
would
desire
none
other
place
in
all
the
Scripture
,
to
ouerthrow
the
popish
Hierarchie
(
which
is
the
greatest
glory
of
their
Church
)
then
this
place
of
Paule
,
Ephes.
4.
he
speaketh
of
Apostles
,
Euangelists
,
Prophets
,
Pastors
and
teachers
.
But
where
are
Popes
,
Cardinalls
,
popish
archbishops
,
Bishops
,
Preestes
,
Deacons
,
Subdeacons
,
Exorcistes
,
Cantors
,
Acolyts
,
Ostiares
,
Monkes
,
Friars
,
Chanons
,
Nunnes
,
&c.
Wherfore
I
conclude
that
all
these
popish
orders
are
no
offices
in
the
Church
of
Christ
.
And
especially
,
seeing
the
Apostle
both
in
this
place
Eph.
4.
and
1.
Cor.
12.
by
these
offices
proueth
the
vnitie
of
minde
,
he
acknowledgeth
no
Pope
as
one
supreme
head
in
earth
,
which
might
be
very
profitable
(
as
the
Papists
say
)
to
mainteine
this
vnity
:
for
if
there
had
bene
any
such
office
appoynted
of
God
,
S.
Paule
in
no
wise
woulde
haue
omitted
it
,
especially
when
it
made
so
notably
for
the
confirmation
of
his
purpose
,
which
was
vnitie
.
To
conclude
if
it
be
sufficient
,
or
any
thing
worth
,
to
rehearse
the
names
of
them
that
haue
orderly
succeded
in
all
ages
in
the
bishops
sees
,
in
an
outwarde
face
of
the
Church
,
the
Greeke
Church
is
able
to
name
as
many
as
the
Latine
Church
,
and
in
as
orderly
succession
.
Wherefore
if
you
be
as
ready
to
performe
as
to
promise
,
you
recant
.
The
nynth
article
may
be
deuided
into
nyne
demaundes
.
1
And
for
the
necessary
vse
and
execution
of
the
foresayd
offices
,
they
must
further
be
asked
,
what
Sacramentes
the
Protestants
ministred
for
the
space
of
a
thousand
yeares
togither
,
in
which
they
confesse
their
congregations
to
haue
bene
neare
or
else
wholy
hidden
.
THey
ministred
those
Sacramentes
which
Christ
did
institute
,
namely
the
Sacrament
of
baptisme
,
and
the
Sacrament
of
the
body
and
blood
of
Christ
,
at
such
times
as
the
cruell
tyrannie
of
you
Papistes
did
not
hinder
them
,
to
come
togither
for
such
purposes
.
2
What
correction
they
kept
and
discipline
for
offenders
.
THey
did
vse
such
discipline
as
was
vsed
in
S.
Cyprians
time
,
when
persecution
hindered
not
the
free
course
of
it
.
As
he
doth
often
complaine
in
the
places
aboue
rehearsed
.
They
did
admonish
secretly
,
before
witnesses
,
and
when
persecution
stayed
them
not
,
they
did
also
excommunicate
.
3
To
whome
they
did
preach
their
Fayth
.
TO
such
as
woulde
geue
them
hearing
,
as
Wickleue
to
the
Englishmen
:
Iohn
Hus
to
the
Bohemians
:
Waldo
to
the
Frenchmen
,
and
so
of
the
rest
.
4
How
did
they
reproue
heresies
?
THey
reproued
heresies
,
by
the
worde
of
God
,
and
patient
sufferinge
of
your
tyrannie
:
the
one
you
may
reade
in
their
workes
,
that
are
yet
extant
of
Wickleue
,
Bertrame
,
Hus
,
&c.
The
other
in
histories
of
your
owne
writers
.
5
Where
did
their
principall
Pastors
sit
in
Iudgement
?
I
Might
aske
you
where
the
Apostles
did
sit
in
iudgement
and
you
are
neuer
able
to
shew
me
,
for
I
reade
as
one
sayth
:
that
they
stoode
often
to
be
Iudged
,
but
I
neuer
reade
that
they
sat
in
iudgement
vpon
others
:
And
so
I
aunswere
of
the
principall
Pastors
of
our
Church
,
especially
in
time
of
persecution
.
6
Where
did
they
gather
as
in
Councells
to
try
the
trueth
of
doubtfull
matters
?
AS
God
gaue
them
respight
,
from
your
tyrannie
,
they
had
conference
one
with
an
other
:
and
as
for
doubtes
,
they
tried
them
by
the
worde
of
God
,
and
not
by
number
of
voyces
,
as
you
do
in
your
councells
,
as
for
the
places
where
they
met
,
is
nothing
at
all
materiall
,
at
Prage
,
at
Lyons
,
at
Merindol
,
&c.
7
How
might
Christian
men
,
iustly
offended
with
some
of
their
brethern
,
haue
sought
out
your
officers
or
Congregation
,
to
make
complainct
of
him
?
YOu
are
void
of
all
reason
that
in
a
persecuted
church
,
will
require
all
thinges
to
be
so
formall
and
orderly
,
as
in
time
of
peace
and
quietnes
,
I
could
choke
you
with
putting
like
cases
of
your
Church
.
If
a
number
of
Papistes
be
carried
prisoners
into
Barbarie
,
or
Turkey
,
what
Sacraments
,
what
discipline
,
what
Iudgement
haue
they
among
them
,
if
one
be
offended
with
his
brother
how
shall
he
come
to
your
officers
,
or
to
your
Church
to
complaine
.
In
such
cases
where
the
ordinary
authoritie
of
the
Church
is
hindred
by
persecution
,
or
otherwise
,
the
rule
of
S.
Paule
.
1.
Cor.
5.
may
serue
and
ought
to
be
obserued
:
If
any
that
is
called
a
brother
be
a
fornicator
,
or
couetous
,
or
an
Idolater
,
or
a
rayler
,
or
a
drunkard
,
or
an
extorcioner
with
such
one
eate
not
.
So
that
if
a
Christian
be
iustly
offended
with
his
brother
,
he
ought
to
absteine
from
his
company
.
And
if
he
may
haue
ordinary
authoritie
,
he
may
complaine
further
.
8
Or
how
if
it
had
liked
any
man
to
haue
ben
baptized
of
them
,
or
to
haue
receiued
the
communion
of
them
,
or
to
haue
bene
married
of
them
,
or
to
haue
ioyned
them selues
in
Fayth
and
Religion
to
them
,
how
might
I
say
that
secret
,
contemptible
,
and
vnknowne
company
,
be
founde
in
this
case
?
HE
must
haue
sought
them
out
as
well
as
he
could
,
&
if
he
had
bene
perswaded
,
that
they
onely
ministred
the
Sacraments
,
&
Ecclesiasticall
rites
,
sincerely
,
according
to
the
word
of
God
,
it
were
no
great
matter
for
him
to
find
them
,
seing
he
knew
by
whom
he
was
so
perswaded
,
and
of
them
might
also
be
informed
where
he
should
haue
them
.
I
maruell
you
are
not
ashamed
to
demaund
these
questions
,
as
though
it
were
materiall
to
discusse
,
whether
of
vs
hath
the
Church
,
to
haue
the
Church
so
manifest
,
that
euery
man
may
see
it
.
Doe
you
not
remember
how
many
schismes
haue
bene
euen
in
the
popish
church
,
more
than
twenty
,
and
sometime
two
Popes
at
once
,
sometime
three
,
&
sometime
fower
,
which
of
them
should
a
simple
Papist
take
for
head
of
the
Church
,
especially
in
the
22.
schisme
,
which
lasted
39.
yeares
:
one
Pope
sitting
at
Rome
,
an
other
at
Auinion
,
either
hauing
his
court
,
either
hauing
and
making
Cardinals
,
either
cursing
other
.
Or
in
the
23.
schisme
,
when
the
question
was
of
one
of
the
highest
pointes
in
all
popery
,
and
is
not
yet
throughly
decided
among
them
:
Whether
the
Pope
be
aboue
the
Councell
,
or
the
Councell
aboue
the
Pope
.
In
the
time
of
these
schismes
how
might
a
man
haue
founde
out
,
which
was
the
true
Church
,
which
was
Christes
vicare
in
earth
,
which
had
the
right
Sacraments
and
Sacramentalls
,
to
which
Popes
court
should
he
appeale
,
where
did
the
principall
Pastors
sit
in
iudgement
,
&c.
How
should
councells
be
gathered
,
which
Pope
shoulde
confirme
their
actes
,
&c
,
When
you
are
able
to
aunswere
these
questions
,
for
your
owne
church
,
then
you
may
better
require
them
of
ours
.
As
for
that
secrete
,
contemptible
,
and
vnknowne
company
of
our
Church
,
in
the
sight
of
the
world
,
was
neuerthelesse
manifest
,
glorious
,
and
knowen
to
our
Sauiour
Christ
,
and
the
liuely
members
of
his
body
.
9
If
therefore
you
can
shew
me
,
that
any
man
euer
sought
Iustice
or
knowledge
of
trueth
,
sacrament
,
or
faith
,
or
any
helpe
of
Saluation
at
the
Protestants
secret
and
close
congregation
,
or
any
other
where
,
but
of
Gods
knowen
Catholike
Church
,
I
recant
.
ALthough
it
be
to
litle
purpose
to
aunswere
this
demande
,
because
it
is
no
reason
to
say
,
these
thinges
hath
not
bene
,
because
chronicles
make
no
mention
of
them
:
yet
that
all
men
maye
see
,
how
farre
you
ouershoot
your selfe
,
I
wil
partely
satisfie
your
request
.
Charles
the
great
sought
knowledge
of
the
trueth
of
the
sacrament
of
Bertramus
.
Iohn
,
Duke
of
Lancaster
,
and
diuers
other
noble
men
were
instructed
in
our
Religion
by
Wickleue
.
The
land
of
Bohemia
,
was
conuerted
by
Iohn
Hus
,
and
Hieronym
of
Prage
,
and
sought
the
sacraments
of
them
.
Finally
,
you
alwayes
forget
the
Greeke
church
,
which
you
do
not
accompt
parte
of
the
Catholike
church
,
and
yet
you
can
not
deny
but
men
haue
sought
Iustice
,
sacramentes
,
faith
,
&c.
of
it
.
Therefore
if
a
man
might
trust
you
vpon
your
worde
,
you
recant
.
The
11.
article
is
so
confuse
that
it
is
harde
to
bring
it
into
any
certeine
numbre
of
demandes
.
1
Againe
I
requier
of
the
Protestants
to
declare
by
good
histories
,
or
by
reasonable
likelihoode
when
the
true
church
,
as
they
compt
theirs
,
decayed
?
I
Answer
,
euen
in
the
Apostles
time
,
there
arose
many
heresies
which
did
not
a
litle
trouble
the
Church
,
but
immediatly
after
the
Apostles
time
,
while
the
fathers
of
the
church
were
earnestly
occupied
,
in
resisting
of
horrible
heresies
,
by
the
craft
of
Satan
,
some
errors
and
abuses
crept
into
the
true
Church
of
Christ
,
which
at
the
first
because
they
were
small
,
and
men
occupied
in
greater
matters
,
were
either
not
espied
,
or
not
regarded
:
as
may
be
knowen
by
the
writinges
of
Iustinus
Martyr
,
and
Irenaeus
,
two
of
the
most
auncient
writers
,
sence
the
Apostles
time
.
Iustinus
,
was
in
this
error
,
that
he
thought
that
the
Angells
lusted
after
women
and
therefore
were
turned
into
Deuills
.
It
seemeth
also
,
that
the
Church
in
his
time
,
was
in
some
error
,
about
second
mariages
and
diuorcements
.
Irenaeus
,
affirmeth
,
that
our
Sauiour
Christ
liued
here
50.
yeares
,
which
he
sayeth
was
receyued
of
them
that
heard
it
,
euen
of
the
Apostles
mouthes
.
Also
both
he
and
Papias
,
which
was
before
him
and
was
the
disciple
of
S.
Iohn
:
are
charged
by
S.
Ieronym
,
in
Catalogo
Script
.
Eccl
to
haue
held
this
error
,
that
Christ
should
raigne
a
thousand
yeares
after
the
Resurrection
here
in
the
flesh
,
whereby
it
is
manifest
,
seeing
these
auncient
fathers
,
and
pillers
of
the
Church
were
thus
stayned
with
errors
,
that
the
Church
in
their
time
,
could
not
be
free
from
the
same
.
And
so
it
is
euident
,
that
the
true
Church
decayed
immediatly
after
the
Apostles
times
.
2
What
yeare
the
Religion
of
the
Papistes
came
in
and
preuayled
?
ALthough
many
abuses
and
corruptions
were
entred
into
the
church
of
Christ
immediatly
after
the
Apostles
time
,
which
the
deuill
planted
as
a
preparatiue
for
his
eldest
sonne
Antichrist
.
Yet
we
may
well
say
,
that
the
religion
of
the
Papistes
came
in
,
and
preuailed
,
that
yeare
in
which
the
Pope
first
obteyned
his
Antichristian
exaltation
,
which
was
in
the
yeare
of
our
Lord
607.
when
Boniface
the
third
,
for
a
great
summe
of
mony
,
obteyned
of
Phocas
,
the
trayterous
murtherer
,
and
adulterous
Emperour
,
that
the
Bishop
of
Rome
should
be
called
and
counted
,
the
head
of
all
the
Church
.
Since
that
time
,
that
deuilish
heresie
hath
alwayes
increased
in
error
,
vntill
the
yeare
of
our
Lord
1414.
in
which
the
Councell
of
Constance
decreed
,
to
robbe
the
people
of
the
Sacrament
of
Christ
his
blood
.
From
this
time
it
hath
againe
decaied
,
being
mightely
subdued
by
the
bright
beames
of
the
Gospell
,
shining
in
the
world
,
and
at
the
length
shall
be
vtterly
destroyed
.
3
Whether
all
their
true
Church
was
so
soundly
sleeping
,
that
none
could
preach
against
it
as
it
first
entred
.
WHen
the
comming
of
Antichrist
was
in
all
power
of
lying
signes
,
Eusebius
,
libro
5.
cap.
25.
Eccle.
S.
Cyprian
,
also
reproueth
Cornelius
,
bishop
of
Rome
,
for
that
he
was
moued
by
threatning
of
heretikes
to
receiue
their
letters
,
&
did
not
send
them
backe
into
Africa
,
to
their
own
bishop
lib.
1.
Ep.
3.
Also
when
Stephanus
,
bishop
of
Rome
,
was
bold
to
communicate
with
Basilides
,
and
Martialis
,
two
Spamards
,
that
were
iustly
excommunicated
and
deposed
by
the
bishops
of
their
owne
prouince
,
&
sought
to
restore
them
:
Cyprian
and
his
felow
bishops
of
Aphrica
,
being
required
to
giue
their
aduise
,
gaue
counsell
,
that
in
no
wise
they
shoulde
be
receiued
,
not
a
litle
blaming
Stephanus
,
that
beinge
far
of
,
and
ignorant
of
their
cause
,
he
would
take
vpon
him
,
to
defend
such
wicked
men
.
lib.
1.
Ep.
4.
Likewise
when
the
same
Stephanus
,
threatned
excommunication
to
Helenus
and
Firmilianus
,
and
almost
all
the
Churches
of
Asia
,
because
they
thought
that
such
as
were
baptized
by
heretikes
,
shoulde
be
baptized
againe
:
he
was
misliked
by
Dionysius
of
Alexandria
,
and
diuers
other
godly
bishops
,
as
appeareth
by
his
Epistle
wrytten
to
Xystus
.
Euseb.
lib.
7.
●ap
.
5.
Cyprian
also
reproueth
him
very
sharply
,
for
the
same
opinion
,
accusing
him
of
presumption
and
contumacy
Epi.
ad
Po●npeium
,
and
in
his
epistle
to
Quintinus
,
he
sayth
plainly
,
that
Peter
himselfe
was
not
so
arrogant
,
nor
so
presumptuous
that
he
would
say
he
held
the
primacy
,
&
that
other
men
should
obey
him
as
his
inferiors
.
When
Anastasius
,
Innocentius
,
Zozimus
,
Caelestinus
,
bishops
of
Rome
all
on
a
row
,
chalenged
prerogatiue
ouer
the
bishops
in
Aphrica
,
by
forginge
a
false
Canon
of
the
Nicene
Councel
,
they
were
withstoode
by
all
the
bishops
of
Aphrica
,
who
decreed
,
that
none
vnder
paine
of
excommunication
,
should
appeale
to
any
bishop
,
beyond
the
sea
,
Concil.
Aphrican
.
cap.
92.
and
that
the
bishop
of
the
chiefe
see
,
should
not
be
called
prince
of
priestes
,
or
highest
priest
,
but
onely
bishop
of
the
chiefe
see
.
Conc.
Aph.
cap.
6.
When
Celestinus
by
shop
of
Rome
dealt
hardly
with
the
Nouatians
,
Socrates
testifieth
,
he
could
doe
not
good
with
them
,
because
they
enuied
his
ambition
,
saying
that
the
bishoprike
of
Rome
,
like
as
of
Alexandria
,
was
long
before
growen
beyonde
the
bondes
of
priestbood
,
into
foreine
lordship
.
Lib.
7.
cap.
11.
By
these
examples
it
is
plaine
,
that
although
the
mysterie
of
iniquitie
,
beganne
to
worke
in
Victor
,
Cornelius
,
Stephanus
,
Anastasius
,
Innocentius
,
Zozimus
,
Bonifacius
,
and
Caelestinus
,
yet
it
was
reproued
,
by
some
godly
men
:
as
Irenaeus
,
Polycrates
,
Dionysius
Alexandrinus
,
Cyprianus
,
the
Councell
of
Aphrica
,
and
Socrates
the
Historiographer
.
4
WHether
all
nations
sodenly
and
in
one
yeare
were
moued
to
the
doctrine
of
the
Papistes
,
no
one
man
of
all
their
true
Church
neither
preaching
,
teaching
,
writing
,
nor
attempting
any
thing
against
it
,
or
making
mention
of
it
.
WHen
the
scripture
telleth
vs
,
that
the
mysterie
of
iniquitie
,
preparing
for
the
generall
defection
,
and
reuelation
of
Antichrist
,
wrought
euen
in
S.
Paules
time
2.
Thess.
2.
it
is
foly
to
aske
,
whether
sodenly
and
in
one
yere
all
Religion
was
corrupted
.
And
yet
all
nations
neuer
consented
to
the
doctrine
of
the
Papistes
,
for
as
it
hath
bene
often
saide
,
the
Greeke
church
,
and
other
Orientall
churches
,
hath
neuer
receiued
the
Popish
religion
,
in
many
cheefe
pointes
,
and
especially
,
in
acknowledging
the
Popes
authoritie
:
what
preaching
,
teaching
,
and
writing
hath
bene
against
it
,
is
shewed
before
,
and
shal
be
more
declared
hereafter
.
5
Whether
sodenly
all
bookes
of
seruice
were
altered
?
NO
forsoothe
,
but
by
litle
and
litle
,
in
the
Latine
Church
:
as
for
the
Greeke
&
Orientall
Churches
,
neuer
receyued
nor
vsed
your
Latine
seruice
bookes
.
6
Whether
in
a
moment
,
the
Masse
was
saide
in
steede
of
other
Apostolike
Communion
?
WHen
Durande
,
your
owne
doctor
,
sheweth
what
Pope
sewed
on
euery
patche
,
that
belongeth
to
your
Masse
,
it
were
foly
for
vs
to
say
:
it
came
in
sodenly
,
and
impudencie
in
you
,
to
affirme
that
it
came
whole
from
the
Apostles
,
which
was
so
long
a
framing
in
so
many
peeces
.
7
Whether
men
beganne
sodenly
to
praye
for
the
soules
departed
?
FIrst
it
is
manifest
,
that
men
had
no
warrant
out
of
God
his
worde
to
pray
for
the
dead
:
and
it
can
not
be
proued
for
200
,
yeares
after
Christ
,
by
any
credible
author
,
that
it
was
vsed
in
the
Church
:
wherefore
it
is
certeine
,
that
it
was
first
planted
by
the
deuill
,
as
were
other
abuses
:
And
because
it
hath
a
pretence
of
Charitie
,
deceyued
simple
men
the
sooner
.
Yet
did
it
not
so
preuaile
,
in
the
primitiue
Church
,
that
they
durst
define
,
what
profit
the
soules
receyued
thereby
:
for
Chrysostome
in
his
3.
Homelie
,
vpon
the
first
Chapter
of
the
Epist.
to
the
Philippians
,
sayeth
:
Procuremus
eis
aliquid
auxilij
,
modici
quidem
,
attamen
iuuemus
eos
.
Let
vs
procure
them
some
helpe
,
small
helpe
truely
,
but
yet
let
vs
helpe
them
.
Likewise
,
Augustine
in
the
9.
booke
and
13.
Chapter
of
his
confessions
,
where
he
prayeth
for
his
father
and
mother
,
declareth
how
vncertaine
he
was
of
that
matter
,
one
while
he
feareth
the
danger
of
euery
soule
that
dieth
in
Adam
:
An
other
while
he
beleueth
,
that
they
neede
not
his
prayer
,
yet
he
desireth
God
to
accept
the
same
,
and
moue
other
men
to
remember
them
in
their
prayers
:
Thus
it
is
necessary
that
they
wander
,
which
leane
vnto
mens
traditions
without
the
worde
of
God
.
8
Sodenly
required
the
helpe
of
Sainctes
in
heauen
?
WHether
sodenly
or
by
litle
and
litle
,
men
were
brought
to
such
superstition
,
that
they
required
helpe
of
Sainctes
,
it
maketh
litle
matter
,
seeing
it
is
contrary
to
the
worde
of
God
,
and
the
example
of
the
primitiue
Church
,
for
200.
yeares
after
Christ
.
Yet
it
is
to
be
thought
,
that
it
grew
vp
,
as
other
errors
,
by
litle
and
litle
.
And
S.
Augustine
in
his
booke
,
De
cura
pro
mortuis
agenda
,
wearieth
him selfe
,
and
in
the
ende
can
define
nothing
,
in
certeine
,
how
the
Sainctes
in
heauen
should
heare
the
prayers
of
men
,
on
earth
.
Such
doubtfulnesse
they
fall
into
,
that
leaue
the
word
of
God
,
and
leane
to
traditions
.
9
Sodenly
the
tongue
of
common
prayers
altered
?
FIrst
the
Greeke
church
,
&
other
churches
both
in
Asia
,
&
Aethiopia
,
neuer
receiued
the
Latine
tongue
:
but
to
this
day
continue
in
their
vulgare
tongue
.
The
Westerne
Church
,
for
the
most
parte
all
spake
and
vnderstoode
Latine
,
as
the
sea
coast
of
Aphrica
,
Italye
,
Fraunce
,
Spayne
,
Britayne
:
as
for
Germany
,
was
lately
conuerted
to
the
faith
.
Then
seeing
they
spake
Latine
,
and
had
their
common
prayer
in
Latine
:
The
tongue
of
their
common
prayer
was
not
altered
,
but
their
speach
was
altered
from
the
tongue
of
their
common
prayer
:
and
this
was
not
sodainely
,
for
it
was
more
than
twelue
hundred
yeares
after
Christ
before
it
was
taken
for
a
Catholike
doctrine
,
that
common
prayer
should
be
vsed
in
latine
.
S.
Augustine
preached
in
latine
&
all
the
people
vnderstoode
him
,
and
that
they
might
the
better
vnderstand
him
,
he
doth
vse
such
phrases
and
termes
which
were
not
pure
latine
,
but
commonly
vsed
of
the
people
as
Ossum
,
and
Faenerare
,
&c.
But
soone
after
his
time
,
when
the
Gothes
,
and
Vandalles
,
oueranne
the
Empire
,
the
latine
tongue
which
before
was
not
pure
among
the
people
,
began
daily
to
be
more
corrupted
,
and
yet
remained
after
a
sort
latine
,
vntill
the
yeare
of
our
Lorde
768.
when
Charles
the
great
began
to
raigne
in
France
,
and
long
after
:
for
within
the
time
of
his
reigne
,
which
was
47.
yeares
,
a
Councell
was
holden
at
Turon
,
in
France
,
what
yeare
it
is
not
certeyne
,
but
it
is
probable
,
that
in
the
latter
ende
of
his
empire
,
in
which
it
was
decreed
,
that
euery
bishop
,
should
haue
certeine
homilies
Et
easdem
quisque
apertè
studeat
transferre
in
rusticam
Romanam
linguam
aut
Theotiscam
,
quo
facilius
cuncti
possint
intelligere
quae
dicuntur
.
Turon
.
3.
cap.
17.
And
that
euery
one
studye
to
translate
them
plainly
,
into
the
rusticall
Romane
tongue
or
into
the
Theotisce
tongue
,
that
all
men
may
more
easily
vnderstand
what
is
sayd
.
By
this
Canon
,
it
is
euident
,
that
at
this
time
,
the
people
vnderstood
the
Latine
tongue
,
though
it
were
very
rude
and
rustical
.
And
where
the
Canon
prescribeth
the
same
homilies
to
be
translated
either
into
the
rude
latine
tongue
,
or
into
the
Theotisce
tongue
.
Although
this
word
Theotisca
,
seeme
to
be
corrupted
,
yet
it
is
most
certeine
that
they
meant
Dutch
tongue
,
for
as
much
as
Carolus
magnus
,
had
a
great
part
of
Germanie
vnder
his
dominion
,
and
the
Germanes
,
as
neuer
throughly
subdued
by
the
Romanes
,
neuer
throughly
receiued
the
latine
tongue
.
Yet
it
is
manifest
,
that
they
vnderstoode
their
common
prayer
in
the
latine
tongue
,
though
not
perfectly
,
because
the
Canon
sayth
:
Quo
facilius
&c.
That
all
men
may
more
easely
vnderstand
,
signifying
that
they
vnderstood
the
pure
latine
tongue
though
hardely
and
not
perfectly
.
About
the
yeare
of
our
Lorde
813.
the
knowledge
of
the
latine
tongue
,
beganne
more
and
more
to
weare
awaye
,
from
amongest
the
common
people
,
which
when
the
bishops
perceiued
,
they
decreed
in
the
Councell
of
Magunce
,
cap.
25.
that
euery
Sondaye
,
and
holy
daye
,
there
shoulde
be
a
sermon
in
such
sorte
,
that
the
common
people
might
vnderstand
it
:
and
in
the
45.
Canon
.
they
decreed
,
that
euery
Christian
,
shoulde
learne
the
Creede
,
and
the
Lorde
his
prayer
,
Et
qui
aliter
non
potuerit
,
vel
in
sua
lingua
hoc
discat
,
that
is
,
And
he
that
can
not
,
yet
let
him
learne
it
in
his
owne
tongue
.
Whereby
they
declare
,
that
they
desier
to
reteine
the
latine
tongue
still
,
but
rather
than
the
people
shoulde
be
ignorant
,
they
commande
them
to
learne
their
prayers
and
beleefe
in
their
mother
tongue
.
Also
by
the
43.
Canon
,
wherein
they
iudge
that
no
preeste
can
saye
Masse
alone
,
it
appeareth
that
the
people
commonly
vnderstood
the
latine
seruice
:
for
they
aske
how
he
shoulde
saye
:
Dominus
vobiscum
,
and
admonish
the
people
to
lifte
vp
their
heartes
,
and
diuers
like
sayinges
,
where
there
is
none
by
him
but
him selfe
.
Nowe
if
the
people
vnderstoode
not
these
sayinges
,
it
were
all
one
,
whether
they
were
present
or
absent
.
Also
in
the
Councell
of
Rhenes
,
holden
in
Fraunce
about
the
same
time
,
the
like
decree
was
made
cap.
15.
that
bishops
studie
to
preache
sermons
,
and
homelies
of
the
holy
fathers
so
that
all
men
maye
vnderstand
,
according
to
the
property
of
their
tongue
.
Finally
in
the
Councell
of
Laterane
holden
vnder
Pope
Innocent
the
third
,
Anno
Dom.
1215.
in
which
Councell
transubstantiation
was
first
established
,
the
9.
chapter
,
it
was
plainely
decreed
that
forasmuch
as
within
one
citie
and
diocesse
people
of
diuers
languages
be
mingled
together
,
hauing
vnder
one
Faith
,
diuers
rites
,
and
maners
,
we
streightly
commande
,
that
the
bishops
of
such
cities
and
diocesses
,
prouide
able
men
,
which
according
to
the
diuersitie
of
their
rites
,
and
languages
,
celebrate
vnto
them
,
the
diuine
seruice
,
and
minister
the
sacramentes
,
instructing
them
both
by
worde
and
example
.
Hereby
it
appeareth
,
that
when
the
latine
tongue
,
was
either
almost
,
or
altogether
growen
out
of
the
common
peoples
vnderstandings
,
order
was
taken
that
common
prayers
should
be
sayed
and
sacramentes
ministred
in
the
mother
tongue
of
euery
nation
.
But
the
bishops
which
shoulde
haue
seene
it
put
in
execution
,
either
negligently
omitted
it
,
or
willingly
refused
to
doe
it
,
because
it
was
more
for
their
profit
to
kepe
the
people
in
blinde
ignorance
.
So
thus
I
haue
shewed
,
that
sodenly
the
tongue
of
common
prayer
,
was
not
altered
.
10
Tell
me
what
yeare
of
our
Lorde
,
vnder
what
Emperour
,
vnder
what
Pope
,
by
whome
these
thinges
were
wrought
,
vpon
what
occasion
,
this
marueillous
mutation
was
made
?
WHo
can
tell
the
originall
of
euery
blind
custome
and
peuish
tradition
,
of
euery
olde
error
and
foolish
fashion
it
is
sufficient
to
shew
,
that
these
thinges
haue
no
grounde
in
the
scripture
of
God
,
they
were
not
taught
by
Christ
and
his
Apostles
,
nor
receiued
in
the
church
that
followed
immediatly
after
them
,
and
then
we
are
bolde
to
say
,
with
Tertullian
:
This
preiudice
there
is
against
all
heresies
,
how
soeuer
they
came
vp
or
when
soeuer
they
sprange
vp
,
That
is
true
that
was
first
,
and
that
is
false
,
that
is
latter
,
therefore
from
the
beginning
it
was
not
vsed
to
praye
for
the
deade
nor
to
the
deade
,
from
the
beginning
common
prayer
was
not
in
an
vnknowen
tongue
.
Wherefore
prayer
for
the
deade
and
to
the
deade
,
with
prayer
in
a
strange
tongue
are
false
,
when
soeuer
they
beganne
,
or
how
long
soeuer
they
continued
.
11
Who
preached
against
it
,
what
historie
maketh
mention
of
it
,
who
of
all
your
Pastors
preached
against
it
,
was
God
his
Church
so
voide
of
the
spirit
of
Trueth
,
and
strength
,
that
euen
then
when
it
most
florished
,
it
had
none
that
durst
open
against
such
corruption
of
religion
,
as
it
entred
in
,
and
when
it
might
soone
haue
bene
repressed
?
BEfore
you
demande
what
yeare
the
religion
of
the
Papistes
came
,
in
and
whether
it
came
in
sodenly
:
and
as
though
we
shoulde
aunswere
that
it
came
in
sodainely
,
you
demande
,
who
preached
against
it
&c.
This
is
to
fight
with
your
owne
shadowe
:
for
we
say
not
that
it
came
in
sodainely
,
but
that
it
entred
by
small
degrees
at
the
first
and
therefore
was
lesse
espied
by
the
true
Pastors
,
especially
being
earnestly
occupied
against
great
heresies
,
and
open
aduersaries
,
that
sought
to
beate
downe
the
cheefe
foundations
of
Christian
faith
,
as
the
Valentinians
,
Marcionistes
,
Manichees
,
Arrians
,
Sabellians
,
and
such
like
monsters
.
So
when
Satan
had
gotten
in
one
foote
,
by
such
craftie
pollitie
,
he
neuer
rested
,
vntill
he
had
thrust
in
his
whole
bodie
,
with
the
power
of
Antichrist
.
12
If
it
coulde
not
,
shew
me
then
what
yeare
of
the
Lorde
this
mutation
was
made
,
and
who
of
all
the
true
preachers
did
with
stand
this
doctrine
?
SO
often
as
you
demande
one
thinge
,
so
often
must
I
aunswere
after
one
sorte
,
this
mutation
was
not
all
in
one
yeare
,
nor
in
one
hundreth
yeares
,
nor
in
one
thousand
of
yeares
,
for
transubstantiation
no
small
article
of
your
religion
,
was
not
decreed
vntill
the
yeare
of
God
1215.
what
preachers
haue
withstoode
your
doctrine
at
diuers
times
are
declared
before
in
the
aunswere
to
the
8.
Article
2.
demande
.
13
Or
note
the
name
of
him
that
euer
first
preached
any
article
of
our
doctrine
:
and
if
we
note
you
not
by
their
names
,
euery
one
of
your
Capitaines
,
and
the
seuerall
errors
that
they
tought
and
the
time
,
and
the
yeare
when
they
arose
against
the
former
receyued
trueth
and
the
Councells
in
which
they
were
orderly
condemned
if
I
,
saye
this
can
be
done
of
your
side
towarde
vs
,
or
if
we
doe
it
not
for
improofe
of
your
Church
and
religion
,
I
recant
.
I
Haue
noted
in
the
answere
to
the
6.
article
3.
demande
,
the
names
of
diuers
heretikes
,
that
first
preached
diuers
articles
of
your
religion
,
and
further
I
note
vnto
you
Pelagius
,
and
Coelestius
,
which
tought
that
free
will
without
grace
coulde
doe
somewhat
towardes
eternall
saluation
,
and
that
grace
was
geuen
according
to
merite
,
which
article
you
teach
also
with
culler
of
a
distinction
De
congruo
&
condigno
,
which
is
a
meere
cauill
:
for
God
is
as
much
bounde
vnto
congruitie
,
as
to
dignitie
or
worthinesse
,
and
as
he
can
doe
nothing
against
worthinesse
,
no
more
can
he
doe
any
thing
against
congruitie
,
which
is
a
kinde
of
Equitie
.
And
whereas
you
bragge
,
to
note
vnto
vs
euery
one
of
our
Capitaines
&c.
except
you
note
vnto
vs
the
Patriarches
,
Prophets
,
Apostles
,
Euangelistes
,
and
Christ
himselfe
,
you
shall
neuer
be
able
to
performe
that
you
promise
,
for
we
teache
nothing
but
the
eternall
trueth
of
God
,
wherefore
we
refuse
not
to
be
counted
heretikes
,
if
you
can
proue
,
that
we
holde
any
one
article
of
faith
,
contrarie
to
the
scripture
:
you
may
perchaunce
note
the
names
of
them
,
that
preaching
the
trueth
of
our
doctrine
,
against
your
receyued
errors
,
were
accounted
of
the
world
for
heretikes
,
but
you
must
proue
that
their
opinions
are
contrarie
to
the
worde
of
God
,
or
els
all
your
labour
is
in
vaine
:
we
confesse
also
,
that
some
articles
of
our
doctrine
,
were
taught
by
heretikes
,
as
there
was
neuer
no
heresie
,
which
had
not
many
thinges
common
with
true
Religion
,
but
yet
in
those
poinctes
they
were
no
heretikes
,
neither
did
they
erre
.
Yea
but
you
will
saye
,
they
were
condemned
for
those
opinions
,
as
erroneous
.
I
will
not
dissemble
,
that
which
you
thinke
the
greatest
matter
.
Aerius
tought
,
that
prayer
for
the
deade
was
vnprofitable
,
as
witnesseth
both
Epiphanius
,
and
Augustinus
,
which
they
compte
for
an
error
,
but
neither
of
them
both
,
reproueth
it
by
the
scripture
.
Wherefore
,
if
Aerius
had
not
bene
an
Arrian
,
this
opinion
coulde
not
haue
made
him
an
heretike
.
Also
he
tought
that
fasting
dayes
are
not
to
be
obserued
,
if
he
espied
the
superstition
of
fasting
dayes
and
reproued
it
,
that
was
no
error
at
all
.
But
if
Aerius
was
an
heretike
,
for
denying
prayer
for
the
deade
to
be
profitable
,
why
were
the
Heracleonites
,
accused
of
heresie
,
because
they
buried
their
deade
with
inuocations
Epiph.
lib.
1.
Tom.
3.
Haeres
.
36.
Augustine
,
also
by
authoritie
of
Philaster
chargeth
the
same
Aerius
,
with
abstinence
from
flesh
,
if
this
be
an
heresie
,
then
be
all
Papistes
heretikes
,
which
compte
abstinence
from
flesh
an
holy
fast
.
Againe
you
will
bring
in
Iouiniane
,
which
affirmed
that
virginitie
was
no
better
than
mariage
,
which
if
it
be
well
vnderstoode
,
is
no
error
at
all
:
for
although
virginitie
in
some
cases
and
respectes
,
and
for
some
persons
is
better
than
mariage
:
yet
is
it
not
simply
,
that
is
in
all
respectes
and
cases
,
and
for
all
persons
better
than
matrimonie
.
And
if
he
tought
further
that
such
as
coulde
not
conteine
,
though
they
had
vowed
Virginitie
,
shoulde
neuerthelesse
be
maried
,
this
was
the
doctrine
of
S.
Paule
:
It
is
better
to
marry
than
to
burne
.
And
Epiphanius
was
of
the
same
iudgement
,
although
he
compte
it
an
offence
to
marrie
after
their
vowe
,
yet
he
sayeth
:
It
is
better
to
marry
then
to
burne
.
Melius
est
itaque
vnum
peccatum
habere
,
&
non
plura
,
&c.
It
is
better
to
haue
one
offence
,
rather
then
many
.
It
is
better
for
him
that
is
fallen
from
his
course
,
openly
to
take
a
wife
according
to
the
lawe
,
and
to
repent
longe
time
that
vowe
of
his
virginitie
,
and
so
againe
be
brought
into
the
Church
,
as
one
that
hath
done
amisse
,
as
one
that
is
fallen
and
broken
,
and
hauing
neede
to
be
bound
:
rather
then
to
be
wounded
daily
,
with
priuy
darts
of
that
wickednes
,
which
the
deuill
putteth
into
him
.
So
knoweth
the
Church
to
preach
,
these
are
the
medicines
of
healing
.
Ep.
lib.
2.
Haer.
61.
this
medicine
the
popish
church
wil
not
acknowledge
,
but
will
separate
them
from
their
wiues
,
as
they
did
in
Queene
Maries
times
.
S.
Ieronym
also
,
who
was
a
most
bitter
enemy
vnto
Iouinian
,
plainly
affirmeth
,
that
rather
then
they
which
haue
professed
virginitie
,
shoulde
liue
incontinently
,
they
ought
to
marrie
.
Sanctum
Virginum
propofitum
&
coelestis
angelorúmque
familiae
gloriam
,
quarundam
non
bene
se
agentium
nomen
infamat
.
Quibus
aperte
dicendum
est
,
vt
aut
nubant
,
si
se
non
possunt
continere
,
aut
contineant
,
si
nolunt
nubere
.
Epi.
ad
Demetriadem
.
That
is
:
The
name
of
certeine
virgines
,
which
behaue
them selues
not
well
,
doth
blemish
the
holy
purpose
of
virginitie
,
and
glory
of
the
heauenly
and
angelike
family
.
To
whom
must
be
plainly
sayd
that
either
they
should
marry
,
if
they
can
not
conteyne
,
or
else
conteyne
if
they
will
not
marry
.
Note
well
this
saying
of
S.
Ieronym
,
the
great
aduancer
of
virginitie
,
and
dispraiser
of
mariage
.
Moreouer
if
Iouinian
taught
that
fasting
,
abstinence
from
certeyne
meates
,
and
other
bodily
exercise
of
them selues
profit
litle
,
his
doctrine
agreeth
with
S.
Paul.
1.
Tim.
4.
but
if
he
taught
(
as
he
is
charged
)
that
such
thinges
profited
nothing
at
all
,
we
agree
not
with
him
in
that
opinion
.
Last
of
all
Vigilantius
,
shall
be
brought
in
,
who
wrote
against
inuocation
of
Saincts
,
superstition
of
reliques
,
and
other
ceremonies
,
him
Ieronym
reproueth
or
rather
rayleth
on
him
:
for
his
reasons
are
nothing
worth
that
he
hath
against
him
,
therefore
howsoeuer
Ieronym
estemed
him
in
his
rage
,
if
he
had
none
other
opinions
contrary
to
the
truth
:
we
doubt
not
to
acknowledge
Vigilantius
(
as
many
godly
and
learned
Bishops
of
his
tyme
did
)
for
a
true
preacher
and
reprehender
of
that
superstition
whereunto
Ieronym
was
to
much
addict
,
although
he
doe
somewhat
qualifie
the
matter
.
If
any
man
thinke
his
reasons
to
be
effectuall
,
let
him
marke
this
one
,
that
he
vseth
,
and
thereby
iudge
the
rest
,
he
sayth
of
the
Martyrs
:
Sequuntur
agnum
,
&c.
They
follow
the
lambe
whether
soeuer
he
goeth
.
If
the
lambe
be
euery
where
,
therfore
they
which
are
with
the
lambe
,
are
to
be
thought
to
be
euery
where
.
Beside
this
euill
consequence
,
consider
what
perilous
assertions
these
be
:
that
the
lambe
is
euery
where
,
&
that
the
martyrs
are
euery
where
,
this
is
to
destroy
the
humanitie
of
Christ
,
and
to
giue
diuinitie
vnto
the
Martyrs
:
for
Christ
concerning
his
humanitie
,
according
to
which
,
he
is
called
a
Lambe
,
is
not
euery
where
,
but
in
one
place
alone
,
as
S.
Augustine
sayth
Ep.
ad
Dardanum
57.
Secundum
hanc
formam
non
est
putandus
vbique
diffusus
,
that
is
:
According
to
this
forme
it
is
not
to
be
thought
,
that
he
is
diffused
euery
where
.
Againe
no
creature
is
euery
where
,
in
more
places
than
one
,
at
one
time
.
Wherefore
to
say
that
the
soules
of
Martyrs
,
be
euery
where
,
is
to
deny
them
to
be
creatures
and
so
make
them
gods
.
I
doubt
not
but
S.
Ieronym
if
he
had
quietly
considered
these
absurdities
,
would
haue
reuoked
them
as
erroneous
and
hereticall
:
but
while
he
rather
followed
affection
,
then
iudgement
,
you
may
see
how
he
was
deceaued
.
Thus
seeing
we
haue
noted
to
you
the
names
of
diuerse
heretikes
,
which
first
preached
certeyne
articles
of
your
doctrine
,
and
you
are
not
able
to
name
any
,
which
preached
any
article
of
our
doctrine
,
but
the
same
was
consonant
to
the
Scripture
.
If
you
were
as
ready
to
performe
,
as
you
are
to
promise
,
you
should
recant
.
14
And
for
that
purpose
because
the
gouernment
of
the
Byshop
of
Rome
is
most
misliked
of
them
,
and
yet
most
notoriously
knowne
by
euery
historie
,
let
them
name
the
Pope
that
first
brake
of
the
course
of
his
forefathers
beleefe
,
&
regiment
in
any
article
of
fayth
or
necessary
Christian
vsage
,
and
I
recant
.
I
Haue
named
before
Victor
,
which
was
the
first
that
went
about
to
vsurpe
authoritie
ouer
other
Churches
.
Also
I
haue
named
Boniface
,
the
third
,
which
was
the
first
that
chalenged
to
be
vniuersall
bishop
:
For
Gregorie
the
great
sayeth
:
Nemo
meorum
decessorum
hoc
prophano
vocabulo
vti
voluit
,
That
is
:
None
of
my
predecessors
woulde
vse
this
prophane
worde
.
The
same
Gregorie
,
as
Hulderichus
,
bishop
of
Auspourge
doth
testifie
,
was
the
first
that
compelled
priests
to
liue
vnmaried
,
which
afterwarde
when
he
saw
the
inconuenience
,
he
reuoked
.
Thus
hauing
named
diuers
Popes
that
first
brake
the
course
of
their
fathers
faith
,
and
regiment
&c.
and
more
coulde
rehearse
but
for
auoyding
prolixitie
,
I
chalenge
your
promise
that
you
must
recant
.
The
14.
article
hath
5.
demandes
.
1
Also
I
demande
what
furniture
or
commodity
in
seruing
God
the
Christianity
of
any
age
,
or
any
part
of
Christendome
had
euer
by
your
Congregations
?
THe
seruice
of
God
hath
small
neede
of
furniture
in
outwarde
thinges
:
for
God
being
a
spirite
,
is
not
worshipped
with
outward
pompe
but
with
spirituall
and
inwarde
reuerence
.
And
as
for
other
furniture
that
is
necessary
,
was
decreed
to
the
Church
by
the
Emperour
Constantine
and
his
successors
,
that
were
of
our
Church
,
before
the
reuelation
of
Antichrist
.
Notwithstanding
the
Church
was
in
better
case
,
before
such
furniture
was
graunted
,
than
it
was
since
.
Therefore
it
is
a
small
reason
to
chalenge
the
Church
of
Christ
by
outwarde
furniture
.
2
What
Churches
did
you
builde
for
your
assemblies
and
seruice
?
OVr
assemblies
were
kept
in
secret
places
,
long
time
after
Christes
Ascension
,
in
most
cuntries
,
that
were
subiect
to
the
Romane
empire
.
Wherefore
the
building
of
materiall
churches
proueth
nothing
at
all
the
builders
to
be
members
of
the
mystical
Church
,
that
is
the
body
of
Christ
.
Howbeit
in
such
realmes
and
cuntries
where
the
faith
of
Christ
,
was
receiued
by
publike
authoritie
,
as
in
this
lande
of
Brytaine
,
there
were
churches
builded
as
our
Chronicles
declare
.
And
when
Constantinus
had
geuen
peace
to
the
Church
:
he
also
builded
Oratories
and
great
Synagoges
called
Basilicas
,
for
our
assemblies
and
seruice
.
3
What
Bishoprickes
for
the
gouernment
of
the
Church
did
you
finde
?
AS
the
church
continued
longe
without
materiall
churches
,
so
also
without
large
possessions
,
for
the
lyuing
of
bishops
,
yet
in
Brytish
Church
our
histories
make
mention
that
the
possessions
and
places
of
the
Pagane
Flamines
,
and
Archiflamines
were
conuerted
to
the
vse
of
Ecclesiastical
bishops
and
archbishops
,
so
soon
as
Lucius
,
the
king
receiued
the
faith
.
Also
the
same
histories
do
testifie
,
that
when
Augustine
came
into
Britayn
,
there
were
still
7.
bishops
and
one
archbishop
among
the
Britaines
.
And
in
the
Romane
Empier
Constantinus
,
and
other
Christian
Emperors
appointed
great
possessions
for
the
mainteyning
of
the
ministers
of
the
Church
.
4
What
Vniuersities
,
Schooles
,
or
Colledges
,
did
you
euer
erect
?
THe
Church
of
God
hath
alwayes
had
schooles
,
or
Vniuersities
for
the
mainteinance
of
godly
learning
.
For
the
first
Colledges
of
monkes
in
solitary
places
,
were
nothing
els
,
but
Colledges
of
studentes
,
that
were
after
,
as
occasion
serued
,
taken
to
serue
in
the
Church
,
as
appereth
by
Chrysostome
in
his
booke
De
Sacerdotio
,
where
he
sheweth
that
Basilius
,
who
was
a
Monke
with
him
,
was
taken
by
violence
and
made
a
minister
of
the
church
,
as
he
him selfe
was
afterwarde
.
Also
in
the
bishops
house
was
a
colledge
of
studentes
:
and
our
histories
testifie
,
that
at
Bangor
,
in
Wales
was
a
great
Vniuersitie
of
learned
men
.
Also
of
late
dayes
,
you
may
heare
that
diuerse
Vniuersities
,
Scholes
,
and
Colleges
are
erected
by
Protestants
,
in
Germanie
,
and
other
contries
that
haue
receiued
the
gospel
:
As
at
Wittemberge
,
Geneua
,
Zuriche
,
Conigsperge
in
Prussia
,
&c.
5
Name
one
Church
,
not
builded
in
all
fashions
,
as
well
for
the
making
of
the
chancells
,
the
forme
of
the
aultars
,
the
vse
of
the
chalices
,
the
signification
of
the
vestiments
,
as
also
for
the
speciall
intent
of
the
builders
thereof
.
Name
one
of
them
in
the
whole
Church
of
Christ
,
either
erected
for
your
Faith
,
Church
,
&
seruice
,
or
not
prepared
,
in
all
sorts
for
catholike
practises
:
Proue
vnto
me
that
any
of
all
those
thinges
were
euer
prouided
for
any
other
seruice
and
Religion
then
ours
,
or
that
they
be
monuments
of
any
other
Fayth
and
Church
then
the
common
Catholike
,
and
I
recant
.
HEre
are
many
wordes
to
litle
purpose
.
What
if
it
were
graunted
that
all
churches
that
now
remaine
were
builded
by
Papistes
,
and
for
popish
vses
,
what
had
you
wonne
thereby
.
The
same
chalenge
might
the
Idolaters
haue
made
to
the
Apostles
:
Shew
vs
a
temple
in
all
the
worlde
that
was
not
builded
by
Idolaters
,
and
to
mainteyne
Idolatrie
?
Certeinly
they
could
shew
none
when
the
Temple
of
Ierusalem
was
destroyed
.
But
for
all
your
bragges
,
we
are
able
to
shewe
that
such
Churches
as
were
builded
by
true
Christians
were
not
builded
to
such
ende
as
yours
are
:
for
they
were
all
builded
in
the
honour
of
God
,
and
the
most
of
yours
in
the
honour
of
creatures
:
for
wheras
you
haue
one
Church
in
the
honour
of
Christ
,
you
haue
neare
a
thousand
in
the
honour
of
Sainctes
:
For
Basilius
magnus
in
his
141.
epistle
proueth
the
holy
Ghost
to
be
God
because
he
hath
a
Temple
.
For
Omne
Templum
Dei
Templum
est
.
Euery
temple
is
the
temple
of
God
.
Also
Didymus
,
in
his
booke
De
spiritu
sancto
,
which
S.
Ieronym
translateth
,
vseth
the
same
reason
and
to
the
same
purpose
.
S.
Augustine
in
the
same
matter
is
very
plentifull
:
as
in
his
booke
De
vera
Religione
cap.
55
,
speaking
of
the
Sainctes
he
sayth
:
Quare
honoramus
eos
charitate
non
seruitute
,
nec
eis
templa
construimus
,
&c.
Wherfore
we
honour
them
with
loue
and
not
with
seruice
,
neither
doe
we
build
temples
vnto
them
:
for
they
wil
not
be
so
honored
of
vs
because
they
know
that
we
our selues
when
we
are
good
,
are
the
temples
of
the
highest
.
In
this
saying
beside
his
iudgement
for
building
of
temples
,
note
that
he
will
not
haue
Sainctes
to
be
honored
with
seruice
,
which
he
calleth
seruitus
,
and
is
the
same
that
dulia
is
,
contrary
to
the
Papistes
which
will
worship
them
with
seruice
called
dulia
,
or
seruitus
.
Also
in
his
174
epistle
to
Pascentius
,
he
sayth
,
the
holy
Ghost
could
not
haue
our
bodies
to
be
temples
except
he
were
God
,
And
in
his
Enchiridion
ad
Laurentium
,
cap.
56.
he
sayth
:
howe
should
he
not
be
God
which
hath
a
temple
?
Also
in
the
8.
booke
cap.
27.
De
ciuitate
Dei.
Nec
tamen
nos
ijsdem
martyribus
templa
,
&c.
he
sayeth
:
Christians
builde
no
temples
vnto
Martyrs
which
were
to
make
them
gods
.
And
in
the
22
,
booke
cap.
10.
De
ciuitate
Dei.
Nos
autem
Martyribus
nostris
non
templa
sicut
dijs
,
sed
memorias
sicut
hominibus
mortuis
,
quorum
apud
Deum
viuunt
spiritus
fabricamus
.
Nec
ibi
erigimus
altaria
in
quibus
sacrificemus
martyribus
,
sed
vni
Deo
&
martyrum
&
nostro
sacrificium
immolamus
:
ad
quod
sacrificium
sicut
homines
Dei
,
qui
mundum
in
eius
confessione
vicerunt
,
suo
loco
&
ordine
nominantur
,
non
tamen
à
sacerdote
qui
sacrificat
inuocantur
,
Deo
quippe
non
ipsis
sacrificat
quamuis
in
memoria
sacrificet
eorum
,
quia
Dei
sacerdos
est
non
illorum
.
Ipsum
verò
sacrificium
corpus
est
Christi
quod
non
offertur
ipsis
quia
hoc
sunt
&
ipsi
.
that
is
:
We
truely
do
not
build
temples
to
our
martyrs
as
vnto
gods
,
but
memories
as
vnto
dead
men
whose
soules
liue
with
God
.
Neither
doe
we
there
set
vp
aultars
in
which
we
should
sacrifice
vnto
the
martyrs
,
but
to
God
onely
which
is
God
both
of
the
martyrs
and
of
vs
,
doe
we
offer
sacrifice
:
at
which
sacrifice
they
are
named
in
their
place
and
order
,
as
men
of
God
which
haue
ouercome
the
world
in
his
confession
:
yet
are
they
not
called
vpon
by
the
Priest
that
doth
sacrifice
,
for
he
offereth
sacrifice
to
God
and
not
to
them
although
he
doe
sacrifice
in
their
memorie
,
because
he
is
the
Priest
of
God
and
not
of
them
,
and
the
sacrifice
is
the
body
of
Christ
which
is
not
offered
vnto
them
because
they
them selues
are
the
same
.
Here
also
beside
building
of
churches
,
note
that
no
sacrifice
ought
to
be
offered
to
Martyrs
,
but
prayer
is
a
sacrifice
,
therefore
it
ought
to
be
offered
onely
to
God
.
Secondly
,
that
Martyrs
were
not
called
vpon
in
tyme
of
the
sacrifice
but
onely
named
for
remembrance
.
Thirdly
,
that
Altares
were
not
builded
in
the
honor
of
Martyrs
or
other
Sainctes
as
they
be
in
Popish
churches
:
as
our
Ladies
altar
.
S.
Peters
altar
.
S.
Laurences
altar
&c.
Fourthly
,
that
the
bodie
of
Christ
,
which
he
sayeth
was
the
sacrifice
that
was
offered
,
was
not
the
naturall
body
of
Christ
but
his
mysticall
bodie
,
because
he
sayeth
the
Martyrs
and
it
are
all
one
,
whereby
it
is
manifest
,
that
he
meaneth
the
sacrifice
of
thankes
giuing
offered
to
God
for
the
redemption
of
his
church
by
the
death
of
Christ
.
Wherfore
if
this
one
place
were
well
wayed
,
it
will
interpret
and
aunswere
all
places
of
the
auncient
doctors
,
where
mention
is
made
of
sacrificing
the
body
of
Christ
at
the
time
of
the
communion
.
But
to
returne
to
building
of
churches
the
same
Augustine
,
contra
Maximinum
Arrianum
.
Lib.
Titul
.
11.
hath
these
wordes
:
Nunc
si
templum
alicui
sancto
angelo
excellentissimo
de
lignis
&
lapidibus
faceremus
,
anathematizaremur
a
veritate
Christi
,
&
ab
Ecclesia
Dei
,
quoniam
creaturae
exhiberemus
eam
seruitutem
quae
vni
tantum
debetur
Deo
?
Si
ergo
sacrilegi
essemus
faciendo
templum
cuicunque
creaturae
,
quomodo
non
est
Deus
verus
cui
non
templum
facimus
,
sed
nos
ipsi
templum
sumus
?
that
is
:
If
we
shoulde
builde
a
temple
of
wodde
and
stones
to
any
holy
and
most
excellent
Angel
,
shoulde
we
not
be
accursed
from
the
Trueth
of
Christ
and
from
the
Church
of
God
,
because
we
should
shew
that
seruice
vnto
a
creature
which
is
due
onely
vnto
God
?
Therefore
if
we
shoulde
be
sacrileges
by
making
a
temple
to
any
creature
,
how
is
he
not
true
God
to
whome
we
doe
not
make
a
temple
,
but
we
our selues
are
a
temple
.
If
this
be
true
,
how
be
not
the
Papistes
accursed
from
the
Trueth
of
Christ
,
and
from
the
Church
of
God
which
builde
and
vpholde
churches
to
Angells
,
as
S.
Michaels
,
S.
Gabriels
,
&
c
?
So
that
to
builde
churches
as
Papistes
doe
,
is
church
robbing
or
sacrilege
.
Furthermore
whereas
you
will
vs
to
name
one
church
whose
chancell
is
not
builded
in
all
fashions
to
serue
poperie
.
First
it
is
manifest
that
the
first
Churches
which
were
builded
for
Christians
had
not
the
same
fashion
of
chancels
and
other
partes
that
most
churches
haue
in
Englande
,
for
that
purpose
reade
the
Panegyricall
oration
made
before
Paulinus
byshop
of
Tyrus
.
Euseb.
lib.
10.
cap.
4.
In
which
is
described
the
fashion
of
that
church
builded
in
that
citie
farre
vnlike
the
moste
parte
of
churches
at
this
day
in
all
partes
,
and
specially
in
the
chancel
which
was
in
the
middest
of
that
church
,
a
place
compassed
in
with
grates
or
wodden
latesses
called
Cancelli
,
wherof
this
worde
chancel
is
deriued
,
and
the
aultar
stoode
in
the
middest
of
it
wherof
some
similitude
remaineth
yet
in
olde
Cathedrall
churches
.
Contrariwise
your
chancells
in
most
churches
be
at
the
Eastende
and
the
aulter
hard
at
the
wall
,
there
was
also
but
one
alter
in
that
church
,
but
you
in
euery
church
must
haue
many
,
it
is
certaine
also
in
their
church
the
Ministers
and
Deacons
stoode
rounde
about
the
table
or
aulter
,
but
so
they
can
not
about
your
aultars
except
some
of
them
stande
on
the
toppe
of
the
wall
or
in
the
windowe
.
Moreouer
if
you
marke
the
most
parte
of
olde
churches
in
Englande
you
shall
plainely
see
,
that
the
chancells
are
but
additions
builded
sence
the
churches
,
of
likelihoode
by
the
parsons
that
disdained
to
haue
their
place
in
the
middest
of
the
people
as
the
olde
manner
was
.
Also
you
may
see
some
churches
builded
rounde
:
as
at
London
the
Temple
,
and
an
other
is
at
Cambridge
of
the
same
fashion
.
And
some
churches
haue
the
steple
at
the
Est
ende
,
very
vnhandsomely
for
placing
of
the
roode
lofte
.
Againe
many
churches
haue
crosse
Isles
in
which
the
people
can
not
see
the
chancell
,
nor
the
high
aultar
,
which
argueth
that
there
was
no
vse
of
such
chancells
when
they
were
builded
:
For
such
churches
as
are
latelie
erected
haue
the
chancell
and
church
all
of
one
building
,
and
are
made
of
such
fashion
that
men
maye
see
the
highe
aultar
in
euery
parte
of
them
:
Beside
this
,
in
the
Orientall
church
,
as
their
ceremonies
are
diuers
from
yours
,
so
no
doubt
the
fashion
of
their
temples
differeth
from
yours
.
As
for
chalices
,
the
church
in
the
beginning
was
content
with
wodden
cuppes
,
and
then
came
Zepherinus
and
brought
in
the
vse
of
glasses
.
Acacius
Amidenus
is
commended
for
selling
the
golden
and
siluer
vessells
of
the
church
,
to
redeme
captiues
.
Socrat.
lib.
7.
cap.
21.
S.
Ambrose
also
Offic.
lib.
2.
cap.
8.
sayth
the
church
hath
golde
,
not
to
kepe
it
but
to
be
bestowed
for
necessarie
vses
,
for
which
it
is
lawfull
to
breake
,
melt
,
and
sel
,
euen
the
holyest
vessells
of
all
.
But
of
your
church
it
is
true
that
one
said
of
olde
time
:
ye
had
wodden
chalices
,
and
golden
priestes
but
now
you
haue
golden
chalices
,
and
wodden
priestes
:
your
vestimentes
are
of
as
good
stuffe
as
your
chalices
.
The
olde
church
knew
none
such
,
but
as
your
owne
Authors
write
:
when
they
wente
to
celebrate
they
changed
the
affection
of
their
minde
rather
than
the
garmentes
of
their
body
:
as
Antoninus
witnesseth
of
Fulgentius
.
Howbeit
we
are
content
that
your
church
by
her
gorgeous
garments
as
well
as
by
other
thinges
shoulde
declare
it selfe
to
be
that
woman
which
is
described
to
be
clothed
in
purple
,
golde
,
perles
,
and
such
like
ornamentes
Apoc.
17.
Finally
wheras
you
will
vs
to
name
one
church
that
for
the
speciall
intent
of
the
builders
,
was
not
prepared
in
all
sortes
for
Popish
practises
:
Although
I
could
name
many
,
yet
for
examples
sake
,
I
name
Pantheon
,
a
church
in
Rome
,
prepared
by
the
speciall
and
onely
intent
of
the
builders
for
Cybelle
,
the
great
mother
of
the
gods
and
for
all
false
gods
of
the
heathen
,
which
now
is
called
the
church
of
Mary
and
Alhalowes
.
Then
this
church
with
many
other
in
Rome
,
and
other
places
,
being
monuments
of
the
faith
and
religion
of
the
Paganes
and
not
of
yours
,
except
yours
and
theirs
be
all
one
,
as
they
are
very
like
,
you
are
bounde
by
your
promise
to
recant
.
The
17.
Article
conteyneth
5.
demandes
.
1
I
aske
of
them
whether
the
Lutherans
,
Zuinglians
,
Illirians
,
Calvinists
,
Confessionistes
,
Swenkefeldians
,
Anabaptistes
and
such
like
,
be
all
of
one
Church
?
BEcause
you
would
make
simple
men
beleue
,
that
there
be
so
many
diuerse
sectes
of
Protestantes
,
as
you
haue
giuen
them
names
,
I
will
first
discusse
these
sectes
,
and
afterwarde
aunswere
your
question
.
Lutherans
,
you
meane
them
that
follow
Luthers
opinion
of
the
Sacrament
.
Zuinglians
,
follow
Caluines
iudgement
of
the
same
.
Confessionistes
,
them
that
exhibited
their
confession
at
Auspurge
,
which
were
both
the
Lutherans
and
Zuinglians
,
so
these
3.
names
may
be
contracted
into
two
:
Lutherans
and
Zuinglians
.
As
for
Illyrians
,
if
you
call
them
of
Flaccius
Illyricus
,
they
be
Lutherans
,
in
opinion
of
the
Sacrament
,
and
differ
onely
in
ceremonies
,
which
can
not
diuide
them
from
the
faith
.
Caluine
,
and
they
that
be
of
his
iudgement
,
agree
plainly
with
Zuinglius
,
so
that
of
fiue
names
,
there
remaine
but
two
sortes
differing
in
opinion
,
whereunto
you
ioyne
the
Swenkefeldians
and
Anabaptistes
.
Now
to
your
question
,
these
be
not
all
of
one
Church
,
for
the
Swenkefeldians
&
Anabaptists
be
detestable
heretiks
,
but
the
Lutherans
&
Zuinglians
(
as
it
pleaseth
you
to
cal
them
)
are
of
one
true
church
,
although
they
differ
in
one
opinion
,
concerning
the
Sacrament
,
for
although
the
one
affirme
a
real
presence
,
the
other
deny
it
,
yet
they
both
consent
in
this
,
that
the
body
of
Christ
,
is
receiued
spiritually
,
not
corporally
,
with
the
hart
,
and
not
with
the
mouth
.
Wherfore
,
this
dissention
is
not
so
great
(
though
there
be
error
on
the
one
side
)
but
that
they
may
be
both
of
the
Church
of
Christ
,
as
well
as
S.
Cyprian
,
the
Martyr
,
and
all
the
Bishops
of
Africa
,
and
a
great
many
of
Asia
,
differing
with
Stephanus
,
bishop
of
Rome
,
and
the
rest
of
his
opinion
in
rebaptizing
such
as
were
baptized
by
heretiks
.
2
And
if
either
they
can
proue
vnto
me
,
that
these
,
being
of
such
diuersitie
in
faith
and
religion
make
one
Church
.
WE
haue
alwaies
abhorred
the
heresies
of
the
Anabaptistes
,
Libertines
,
Swenkefeldians
,
Dauidians
,
Seruitians
,
and
all
such
.
But
that
Luther
&
Zuinglius
,
may
be
both
of
one
Church
,
differing
onely
in
one
opinion
of
the
Sacrament
,
is
declared
before
.
3
Or
that
each
of
their
sects
may
giue
saluation
to
their
folowers
,
being
so
disagreable
,
one
with
an
other
in
high
points
of
our
Religion
.
SAluation
is
the
gift
of
God
,
and
not
in
the
power
of
any
company
,
or
sect
of
men
:
but
this
we
affirme
,
that
out
of
that
Church
,
whereof
we
count
Luther
,
and
Zuinglius
,
notwithstanding
their
diuerse
opinions
(
which
is
but
in
one
matter
of
the
Sacrament
)
to
be
members
,
there
is
no
saluation
.
4
Or
that
I
should
beleue
all
these
rather
then
the
Catholike
Church
,
or
one
of
these
more
then
another
,
all
making
such
a
bold
chalenge
of
the
truth
and
Gospell
.
NO
man
requireth
you
to
beleue
all
these
,
but
the
true
Catholike
Church
onely
.
Neither
doe
we
require
you
to
beleue
any
one
company
of
men
,
more
then
an
other
:
but
to
beleue
the
trueth
before
falshood
.
Now
,
which
of
them
hath
the
truth
,
that
they
all
brag
of
,
you
must
search
in
the
word
of
truth
,
desiring
the
spirite
of
truth
that
you
may
vnderstand
and
beleue
the
truth
,
and
so
without
doubt
,
you
shall
come
to
the
knowledge
of
the
truth
,
and
of
the
Church
of
God
,
which
is
the
piller
and
stay
of
truth
.
5
Let
the
Protestants
of
all
these
kindes
put
their
heades
together
,
and
shew
me
a
reason
of
these
thinges
,
and
with
all
,
let
them
among
them selues
agree
,
to
what
sorte
of
these
sectes
they
woulde
haue
me
,
and
I
will
recant
.
SVch
is
your
impudencie
in
this
matter
,
as
in
all
other
,
that
you
woulde
make
men
beleue
that
the
Anabaptistes
,
Swenkefeldians
,
Libertins
,
and
other
abhominable
heretikes
,
be
Protestantes
:
But
it
is
well
that
you
can
make
none
but
fooles
thinke
so
:
as
for
the
Protestantes
,
they
neede
take
no
great
deliberation
to
aunswere
your
demandes
but
you
had
more
neede
to
laye
your
heades
together
to
reconcile
the
Thomistes
,
Albertistes
,
Ockamistes
,
Scotistes
,
Reales
,
and
Nominalls
,
which
be
all
sectes
of
Papistes
,
and
especially
your
Canonistes
,
and
diuines
,
about
the
articles
of
your
religion
,
that
is
:
whether
the
Pope
be
aboue
the
Councell
,
or
the
Councel
aboue
the
Pope
.
Whether
the
Pope
may
erre
and
not
the
Councell
,
or
whether
the
Councell
maye
erre
and
not
the
Pope
.
These
two
:
the
Popes
determination
and
the
Councells
determination
,
being
the
rules
of
trueth
in
your
religion
and
not
agreed
vpon
:
how
can
any
trueth
be
certeine
in
your
Church
?
At
for
Luther
,
and
Zuinglius
,
they
agree
vpon
one
rule
of
trueth
,
that
is
the
worde
of
God
,
and
differ
onely
for
the
applying
or
laying
of
this
rule
,
&
yet
but
in
one
matter
&
that
not
the
greatest
.
But
you
Papists
,
some
holding
of
the
Pope
,
and
some
of
the
Councell
,
as
rules
of
truth
,
can
haue
no
ground
nor
certainty
thereof
.
Therefore
if
you
woulde
haue
me
,
or
any
man
,
to
be
of
your
belefe
.
First
determine
how
I
shal
know
when
I
am
in
a
right
beleefe
:
one
sayeth
,
if
the
councell
alloweth
it
,
an
other
sayeth
if
the
Pope
alloweth
,
what
shall
I
doe
,
when
one
of
these
is
against
an
other
?
yea
when
one
Pope
is
against
an
other
,
and
one
councell
against
an
other
,
shall
I
thinke
that
trueth
changeth
so
often
as
they
change
.
Moreouer
when
one
Pope
graunteth
,
that
the
councell
is
aboue
the
Pope
and
that
the
Pope
maye
erre
.
Likewise
one
councell
graunteth
,
that
the
Pope
is
aboue
the
councell
and
that
the
councell
may
erre
,
as
it
hath
bene
within
the
200.
yeares
,
the
councells
of
Constance
and
Basill
,
determined
that
the
councell
was
aboue
the
Pope
and
that
the
Pope
maye
erre
.
Contrariwise
,
the
councell
of
Ferraria
,
and
Florence
,
determined
that
the
Pope
was
aboue
the
councell
and
that
the
councell
might
erre
.
Martinus
5.
the
Pope
chosen
by
the
councell
of
Constance
,
was
of
the
same
iudgement
that
the
councell
:
But
Eugenius
4.
that
gathered
the
councell
of
Ferraria
,
and
Florence
against
the
councell
of
Basill
,
was
of
the
contrarie
iudgement
.
Nowe
I
woulde
saye
he
were
a
wittie
fellow
,
that
coulde
reconcile
this
geare
together
.
For
,
if
he
be
a
Canonist
that
holdeth
this
opinion
:
that
the
Pope
can
not
erre
,
when
the
Pope
him self
graunteth
that
he
may
erre
,
which
waye
shall
he
turne
him selfe
?
For
,
if
this
proposition
be
true
:
the
Pope
can
not
erre
,
then
this
is
true
also
,
that
the
Pope
may
erre
:
for
if
he
can
not
erre
he
can
not
erre
in
saying
so
:
And
if
the
Pope
erred
in
saying
,
he
coulde
erre
where
he
can
not
erre
,
then
this
proposition
is
false
,
the
Pope
can
not
erre
,
so
one
proposition
shal
be
both
true
and
false
,
which
is
impossible
.
Likewise
if
he
holde
that
hilde
that
the
councell
can
not
erre
,
and
the
councell
it selfe
confesseth
it
that
it
may
erre
.
Gentle
maister
N.
reconcile
me
these
together
,
which
concerne
a
case
that
hath
bene
in
practise
and
still
is
,
in
the
Papistrie
,
and
maye
here
trouble
a
mans
conscience
that
woulde
beleue
your
church
,
and
if
he
haue
any
wit
,
restraine
him
for
euer
comming
into
your
church
:
If
you
can
not
vntie
this
knot
nor
winde
your selfe
out
of
this
maze
,
vnlesse
you
will
be
still
obstinate
,
it
were
wisedome
for
you
to
recant
.
The
20.
article
hath
3.
demandes
.
1
Likewise
,
if
any
man
can
proue
vnto
me
,
that
either
those
be
not
true
Christians
,
which
by
the
consent
of
nations
,
and
by
olde
prescription
of
so
manye
yeares
as
be
sith
their
conuersion
,
be
and
euer
hath
bene
called
Catholikes
.
YOu
your selues
,
will
not
accompt
the
Grecians
for
true
Christians
,
and
yet
by
consent
of
nations
,
and
prescription
of
as
many
yeares
as
you
can
prescribe
,
they
be
,
and
euer
haue
bene
called
Catholikes
,
if
you
say
:
they
are
not
called
by
you
,
I
aunswere
:
no
more
are
you
so
called
by
them
.
And
sence
the
time
that
you
departed
from
them
,
as
great
a
portion
of
the
worlde
,
and
as
many
nations
,
haue
called
them
Catholikes
,
as
you
are
able
to
shewe
on
your
side
.
Therfore
either
you
must
compte
them
true
Christians
,
or
els
you
must
graunt
that
they
,
which
haue
ben
long
called
Catholikes
,
are
not
alwayes
true
Christians
.
2
Or
that
those
can
be
any
true
members
,
or
children
of
the
Catholike
church
,
which
do
mislike
and
mistrust
so
farre-forth
these
holy
names
,
as
wel
of
Church
,
as
Catholike
that
they
haue
turned
them
into
Congregations
,
and
Gospellers
,
and
Protestants
,
and
such
like
.
HE
is
a
foolish
sophister
,
that
reasoneth
from
names
to
things
,
as
you
doe
most
vainely
and
childishly
:
we
mislike
the
names
of
Church
,
&
Catholike
,
because
we
do
sometimes
vse
these
names
:
Congregation
,
and
Gospellers
or
Protestantes
,
and
therefore
be
no
true
members
of
the
Catholike
church
:
we
neither
mislike
nor
mistrust
those
names
as
you
sclaunder
vs
,
neither
doe
we
boast
and
trust
onely
in
these
names
,
without
the
thinges
them selues
,
as
you
doe
,
and
as
your
forefathers
the
wicked
Iewes
,
crying
:
the
Temple
of
the
Lorde
,
the
Temple
of
the
Lorde
,
the
Temple
of
the
Lorde
:
when
they
had
nothing
lesse
than
the
Temple
of
the
Lord
,
but
rather
a
denne
of
theues
:
So
,
you
crie
,
the
Catholike
church
,
the
Catholike
church
,
the
Catholike
church
,
when
you
haue
nothing
in
deede
but
the
synagoge
of
Sathan
.
But
because
you
make
so
much
of
these
two
names
,
Church
,
and
Catholike
,
let
vs
see
what
great
mysteries
are
conteined
in
them
.
This
worde
,
Church
,
commeth
of
the
Greeke
worde
Kyriaka
,
in
Latine
Dominica
,
in
English
,
the
Lorde
his
house
:
for
so
were
they
wonte
,
in
olde
time
to
call
their
temples
,
or
oratories
,
so
that
this
worde
,
church
,
proprely
signifieth
a
materiall
temple
,
and
can
not
signifie
the
fellowship
and
communion
of
Christian
people
,
but
by
a
figure
.
Therefore
if
we
other
whiles
vse
this
worde
,
Congregation
,
which
can
not
denie
,
but
it
is
the
English
worde
of
this
Greeke
name
Ecclesia
,
that
the
Scripture
vseth
,
and
signifieth
without
figure
the
same
thing
that
this
word
,
Church
,
doth
by
a
figure
,
you
may
be
ashamed
,
if
you
were
not
impudent
,
to
finde
any
fault
with
vs
for
so
doinge
.
Likewise
this
worde
,
Catholike
,
commeth
of
the
Greeke
worde
,
and
signifieth
Vniuersall
,
or
ouer
all
,
which
worde
the
common
people
doth
not
vnderstande
.
Therefore
we
expounde
it
plainly
and
saye
:
that
the
Catholike
Church
,
is
the
Congregation
of
Christ
,
dispersed
ouer
all
the
worlde
.
What
reasonable
man
can
reprehende
this
doinge
,
and
not
rather
your
folly
,
which
thinke
it
inoughe
,
if
the
people
can
prate
like
parates
:
Catholike
,
Catholike
,
and
vnderstande
not
what
Catholike
meaneth
.
Thus
,
as
we
doe
not
refuse
these
wordes
:
Catholike
,
and
Church
,
because
they
are
commonly
receiued
,
so
doe
we
interprete
them
,
by
Vniuersall
,
and
Congregation
,
because
they
are
not
else
,
commonly
vnderstanded
.
3
If
therefore
any
thing
can
proue
our
true
Church
better
than
the
honorable
name
of
Catholike
,
or
more
condemne
them
to
be
out
of
Christes
church
than
that
not
only
the
Christian
worlde
geueth
it
not
to
them
,
but
they
in
a
name
,
do
refuse
the
same
them selues
,
then
do
I
recant
.
HEre
you
bewraye
your selfe
euidently
,
and
acknowledge
,
that
we
doe
not
sclaunder
you
,
when
we
say
:
you
boast
onely
of
the
Catholike
church
:
For
you
declare
plainely
,
that
you
haue
no
better
argument
then
the
very
name
of
the
Catholike
Church
,
to
proue
,
that
you
be
the
Catholike
Church
:
if
this
be
the
best
argument
,
all
the
rest
is
litle
worth
.
For
if
the
onely
name
of
an
honest
man
,
is
enough
to
proue
an
honest
man
,
many
a
knaue
may
proue
him selfe
an
honest
man
,
and
if
the
very
name
of
learning
,
make
a
learned
man
,
many
an
asse
may
proue
him selfe
to
be
a
learned
man
,
or
if
the
name
of
a
good
Christian
,
proue
a
man
to
be
a
good
Christian
,
euery
hypocrite
may
proue
him selfe
a
good
Christian
.
Likewise
if
you
haue
no
greater
argument
,
that
can
more
condemne
vs
,
then
that
we
are
not
called
the
Catholike
Church
,
then
can
you
no
more
condemne
vs
,
then
Christ
and
his
Apostles
,
that
were
not
onely
,
not
called
the
true
Church
,
but
also
were
called
heretikes
&
deceiuers
by
the
people
of
the
Iewes
,
which
were
as
rightly
called
God
his
people
,
as
they
that
giue
you
the
name
of
Catholike
Church
,
are
called
the
Christian
world
.
It
is
well
you
haue
nothing
better
to
proue
your
Church
,
then
the
honorable
name
of
Catholike
,
nor
any
thing
more
to
condemne
our
Church
,
then
that
we
are
not
called
Catholike
,
and
yet
we
haue
as
many
nations
,
and
more
then
you
haue
,
that
by
publike
authoritie
,
call
vs
Catholikes
,
and
you
heretikes
,
although
you
most
shamefully
sclaunder
vs
,
that
we
doe
refuse
the
name
being
offered
vnto
vs
.
Seeing
you
boast
so
much
of
the
name
,
Catholike
;
you
shall
heare
what
some
of
the
old
writers
iudged
thereof
.
Chrysostome
,
in
an
homelie
,
that
he
writeth
of
Adam
,
and
Eue
,
in
the
later
ende
hath
these
words
,
after
he
hath
tolde
them
that
he
hath
no
neede
to
repeate
such
depe
questions
,
as
those
men
haue
handled
which
haue
fought
against
heretikes
:
Satis
sufficere
credimus
quicquid
secundum
praedictas
regulas
Apostolica
scripta
nos
docuerunt
,
vt
prorsus
opinemur
Catholicum
,
quod
apparuerit
praefixis
sententijs
esse
contrarium
,
that
is
,
we
beleue
that
what
so
euer
the
Apostles
haue
taught
vs
according
to
the
foresayd
rules
is
sufficient
,
in
so
much
that
in
no
wise
,
we
thinke
that
to
be
Catholike
which
shall
appeare
to
be
contrary
to
the
sentences
before
determined
.
By
this
you
may
see
that
Chrysostome
thought
it
not
sufficient
to
haue
the
name
of
Catholike
,
for
he
iudged
nothing
to
be
Catholike
in
deede
,
that
was
contrary
to
the
rule
grounded
in
the
writings
of
the
Apostles
.
Wherfore
how
so
euer
you
boast
of
the
honorable
name
of
Catholike
,
except
you
can
proue
that
your
opinions
agree
with
the
Scripture
,
they
are
not
Catholike
in
deede
,
by
Chrysostomes
iudgement
.
S.
Augustine
also
,
in
his
booke
de
Genese
ad
literam
imperfecto
cap.
1.
speaking
of
the
Catholike
faith
,
sayth
:
This
is
an
article
thereof
,
that
we
should
beleue
.
Constitutam
ab
eo
matrem
Ecclesiam
quae
Catholica
dicitur
,
ex
eo
quia
vniuersaliter
perfecta
est
,
&
in
nullo
claudicat
&
per
totum
orbem
diffusa
est
.
That
he
hath
appoynted
a
mother
Church
,
which
is
called
Catholike
,
of
this
,
because
it
is
vniuersally
perfect
,
&
halteth
in
nothing
,
and
is
dispersed
ouer
all
the
worlde
.
S.
Augustine
here
,
is
not
content
that
the
Church
be
onely
called
Catholike
,
but
sheweth
when
it
is
that
,
which
it
is
called
,
and
therefore
the
popish
Church
,
not
being
vniuersally
perfect
,
as
most
Papists
will
confesse
,
that
many
thinges
in
their
church
haue
neede
of
reformation
,
&
halting
in
many
thinges
from
the
truth
of
God
his
worde
,
neither
yet
being
dispersed
ouer
all
the
world
but
conteyned
in
a
corner
of
Europa
,
is
not
by
S.
Augustines
rule
the
Catholike
Church
.
Furthermore
S.
Augustine
,
contra
Epistolam
Fundamenti
cap.
4.
against
the
Manichees
plainely
declareth
,
how
farre
forth
,
not
onely
the
name
of
Catholike
,
but
also
how
farre
vniuersally
,
consent
,
succession
,
antiquitie
,
are
to
be
allowed
:
Vt
ergo
hanc
omittam
sapientiam
,
&c.
Therefore
to
omitte
this
wisedom
which
you
do
beleue
to
be
in
the
Catholike
Church
,
there
be
many
other
things
which
may
hold
me
most
righteously
in
her
bosome
.
The
consent
of
people
and
nations
holdeth
me
,
the
authoritie
begun
with
miracles
,
nourished
with
hope
,
encreased
with
charitie
,
confirmed
by
antiquitie
,
doth
hold
me
.
The
succession
of
Priestes
from
the
very
seate
of
Peter
the
Apostle
,
vnto
whom
our
Lord
after
his
resurrection
,
committed
his
sheepe
to
be
fedde
euen
vnto
this
present
bishopricke
,
doth
hold
me
.
Last
of
all
that
very
name
of
Catholike
doth
hold
me
,
which
name
,
not
without
a
cause
,
this
Church
alone
hath
so
obteyned
,
among
so
many
heresies
,
that
wheras
all
heretiks
would
be
called
Catholikes
,
yet
when
a
stranger
shall
aske
:
where
men
meete
at
the
Catholike
Church
,
none
of
the
heretikes
dare
shew
him
,
either
their
principall
temple
or
house
.
All
this
,
you
will
say
maketh
exceeding
much
for
vs
:
yea
,
but
heare
that
which
followeth
:
Apud
vos
autem
,
vbi
nihil
horum
est
quod
me
inuitet
ac
teneat
,
sola
personat
veritatis
pollicitatio
:
quae
quidem
si
tam
manifesta
monstratur
,
vt
in
dubium
venire
non
possit
:
proponenda
est
omnibus
illis
rebus
,
quibus
in
Catholica
teneor
,
that
is
:
But
among
you
where
there
is
none
of
these
thinges
,
that
may
prouoke
or
holde
me
,
there
soundeth
the
onely
promise
of
truth
,
which
if
it
be
shewed
so
manifest
that
it
can
not
come
in
doubt
,
is
to
be
preferred
before
all
those
thinges
,
by
which
I
am
holden
in
a
Catholike
Church
.
By
this
you
may
plainly
see
,
that
though
consent
,
antiquitie
,
succession
,
and
the
name
of
Catholike
,
be
good
confirmation
,
when
they
are
ioyned
with
the
truth
,
yet
when
a
truth
is
seuered
from
them
,
it
is
more
to
be
regarded
then
they
all
:
&
it
is
truth
that
maketh
Catholike
,
to
be
estemed
,
and
not
Catholike
,
that
giueth
authoritie
to
truth
:
Wherefore
,
seeing
it
were
better
to
proue
your
Church
,
to
be
Catholike
,
then
to
boast
,
that
it
is
so
called
,
&
to
disproue
our
Church
so
to
be
,
then
to
say
:
it
is
not
so
called
:
The
best
way
for
you
,
is
to
recant
.
The
24.
article
conteyneth
10.
demandes
.
1
Moreouer
let
any
man
shew
how
that
Church
can
be
the
piller
of
truth
,
which
durst
not
for
a
thousand
yeares
clayme
either
preaching
of
Gods
word
or
ministring
of
Sacraments
or
shew
her selfe
against
falshood
or
superstition
.
AS
the
number
of
your
articles
doth
draw
to
an
ende
,
so
your
matter
is
farre
spent
,
and
therefore
to
make
vppe
your
number
,
you
must
repete
one
thing
twise
.
This
demaund
is
conteined
before
in
the
11.
and
12.
articles
,
where
also
it
is
fully
aunswered
.
Notwithstanding
,
seeing
it
commeth
againe
it
shal
be
briefly
aunswered
in
this
place
.
The
Church
is
not
called
the
piller
of
truth
,
because
it
should
stand
alwayes
in
the
sight
of
the
world
:
for
then
the
defection
,
which
S.
Paule
speaketh
of
,
could
not
haue
come
,
neither
should
the
Church
flie
into
the
wildernes
,
as
was
declared
to
S.
Iohn
:
But
it
is
called
the
piller
of
truth
,
because
that
where
so
euer
the
Church
is
,
either
visible
or
inuisible
,
there
is
the
truth
.
So
though
the
Church
were
hidde
a
certeyne
time
in
the
wildernes
,
yet
there
was
trueth
with
the
Church
.
You
seeme
to
be
a
good
Arithmetrician
:
for
no
number
soundeth
in
your
mouth
but
a
thousand
.
Neuerthelesse
how
long
so
euer
it
was
,
the
piller
of
truth
decayed
not
,
And
as
God
gaue
his
spirite
,
diuers
times
was
bold
to
chalenge
preaching
and
ministring
of
the
Sacraments
,
yea
,
and
so
boldly
,
that
it
cost
many
of
the
chalengers
their
liues
.
As
Berengarius
,
Bruno
,
Marsilus
de
Pandua
,
Ioannes
de
Gaudano
,
Ioannes
Wickleffe
,
Waldo
,
Ioannes
Hus
,
Ieronymus
de
Praga
,
&c.
Thus
it
is
manifest
that
the
Church
hath
diuers
tymes
chalenged
her
right
,
and
withstood
falshood
.
2
Let
any
man
shew
that
all
giftes
of
the
spirite
,
and
functions
of
the
holy
Ghost
haue
bene
taken
from
her
,
a
thousand
yeares
togither
,
and
onely
practised
to
the
peoples
vse
by
an
aduouterous
Church
.
THere
is
no
man
can
shew
this
:
for
it
is
a
false
lye
,
that
all
giftes
of
the
spirite
,
&
function
of
the
holy
Ghost
were
either
taken
from
the
true
Church
,
or
giuen
to
the
adulterous
church
.
And
this
hath
bene
shewed
more
then
once
or
twise
before
.
3
Let
it
be
declared
,
how
the
gates
of
hell
haue
not
preuailed
,
or
Christes
promise
and
warrant
for
her
,
not
bene
voyd
&
frustrate
,
if
a
bastard
Church
exercising
idolatry
,
as
they
say
,
hath
spoyled
the
true
Church
of
all
holy
actions
,
and
the
whole
gouernment
,
and
the
whole
name
of
Christianitie
,
almost
euer
since
Christes
tyme
.
THe
Deuill
hath
bent
all
his
force
and
ordinance
,
he
hath
armed
all
the
power
of
darkenesse
,
he
stirred
vp
ryrantes
,
heretikes
,
Popes
,
Saracenes
,
and
Turkes
to
destroye
the
Church
,
the
dragon
,
that
olde
serpent
Satanas
,
the
Deuill
,
stoode
before
the
woman
to
deuoure
her
childe
,
he
persecuted
her
into
the
wildernesse
,
he
cast
out
of
his
mouthe
,
a
great
riuer
to
cary
her
awaie
,
he
made
warre
with
the
rest
of
her
seede
that
keepe
the
commaundementes
of
God
.
Apoc.
12.
but
yet
in
despight
of
the
deuill
,
the
Pope
,
and
all
her
enemies
,
she
is
to
this
day
preserued
,
and
shal
be
to
the
worldes
end
:
Therefore
the
gates
of
Hell
,
haue
not
preuailed
against
her
,
nor
the
promise
of
Christ
hath
failed
.
And
whereas
you
say
,
that
your
bastard
church
hath
spoiled
her
of
all
holy
actions
,
gouernment
,
and
Christian
name
,
it
is
a
most
impudent
lye
,
as
it
is
true
,
that
you
sawe
a
bastard
church
vsurped
her
holy
name
,
counterfaicted
her
holy
actions
,
and
turned
her
gouernment
into
tyrannie
.
4
Let
me
see
therefore
howe
the
onely
dearling
and
spouse
of
Christ
shoulde
be
neglected
of
him
so
long
.
SHe
hath
not
bene
neglected
of
him
,
but
felt
his
continuall
aide
,
he
hath
geuen
her
safe
deliuerance
of
her
childe
,
&
taken
it
vp
from
the
crueltie
of
the
Dragon
,
he
hath
prouided
her
a
place
in
the
wildernesse
,
he
hath
made
warre
with
the
Dragon
for
her
sake
,
and
driuen
him
out
of
heauen
,
he
hath
geuen
her
Eagles
wings
to
flie
into
the
wildernesse
,
he
hath
caused
the
earth
,
to
swallow
vp
the
water
that
shoulde
haue
caried
her
awaie
,
he
hath
geuen
the
remnant
of
her
seede
,
Victorie
ouer
the
Dragon
.
Finally
,
his
mercifull
protection
and
louing
care
ouer
her
,
hath
neuer
more
notably
appeared
than
that
against
so
many
daungers
and
enemies
all
this
while
he
hath
preserued
her
,
vntill
such
time
as
he
hath
thought
good
,
now
to
bring
her
out
of
her
secret
place
in
the
wildernesse
,
into
the
open
sight
of
the
worlde
againe
.
5
Let
the
aduersarie
shew
that
the
Church
shoulde
euer
by
superstition
and
falshood
commit
adultery
or
be
deuorced
from
him
.
THe
true
church
,
consisting
of
God
his
elect
,
and
the
liuely
members
of
the
bodie
of
Christ
,
shall
neuer
commit
such
adultery
that
she
shal
be
diuorced
from
him
.
But
the
visible
church
,
by
Idolatrie
and
superstition
may
separate
her selfe
from
Christ
,
and
be
refused
of
him
,
as
God
speaketh
by
Esay
to
the
church
of
Ierusalem
cap.
1.
How
is
the
faithfull
Citie
become
an
harlot
?
It
was
full
of
iudgement
,
and
iustice
lodged
therein
,
but
now
they
are
murtherers
.
Thy
siluer
is
become
drosse
,
and
thy
wine
is
mixed
with
water
.
Thy
Princes
are
rebellious
and
companions
of
theeues
&c.
euen
so
maye
he
say
to
the
church
of
Rome
:
how
is
that
faithfull
church
become
an
harlot
,
true
Faith
and
Religion
haue
dwelled
in
her
,
but
now
Idolatrie
and
superstition
:
thy
siluer
is
turned
into
drosse
,
and
thy
wine
is
mixed
with
water
,
thou
hast
nothing
pure
and
vncorrupted
,
thy
Princes
be
rebellious
Antichristes
&c.
Thus
I
haue
shewed
that
the
visible
church
,
may
become
an
adulteresse
,
and
be
deuorced
from
Christ
.
6
Or
that
Christ
should
euer
want
his
spouse
in
earth
.
THis
hath
bene
often
aunswered
before
,
Christ
hath
neuer
wanted
his
spouse
in
earth
,
though
the
blinde
world
can
not
alwayes
see
her
,
or
when
they
see
her
,
will
not
acknowledge
her
to
be
his
spouse
,
but
persecute
her
,
as
if
she
were
an
adulteresse
.
7
Or
that
he
shoulde
be
a
heade
either
without
a
bodie
.
THese
are
but
one
thing
in
diuers
phrases
,
as
he
hath
neuer
wanted
his
spouse
in
earth
,
so
hath
he
neuer
bene
an
heade
without
a
bodie
,
and
seeing
these
wordes
in
this
sence
are
relatiues
(
for
Christ
is
called
a
heade
in
respect
of
the
Church
which
is
his
body
,
and
the
Church
is
called
a
bodie
,
in
respect
of
Christ
that
is
her
heade
)
I
aunswere
you
by
a
rule
of
the
Logicians
:
No
man
knoweth
a
relatiue
,
except
he
know
the
correlatiue
thereof
,
Therefore
,
though
Christ
had
a
bodie
in
earth
,
yet
coulde
it
be
knowen
of
none
,
but
such
as
knewe
Christ
the
heade
of
that
bodie
.
Of
whome
,
when
the
Papistes
were
ignorant
,
specially
when
they
appointed
an
other
heade
in
earth
,
it
is
no
marueill
,
if
they
could
not
see
the
bodie
of
Christ
,
though
he
haue
neuer
bene
without
it
.
8
Or
such
an
vnknowne
and
small
bodie
.
THis
hath
bene
answered
immediatly
before
,
it
sufficeth
that
it
be
knowne
to
Christ
the
head
.
As
he
sayeth
:
My
sheepe
heare
my
voyce
and
I
know
them
.
Iohn
10.
And
to
them
that
be
of
the
members
of
the
same
body
.
As
for
the
rest
,
it
is
not
necessary
that
they
should
alwayes
see
it
,
which
will
neuer
acknowledge
it
.
Neither
is
it
so
smal
,
as
it
is
thought
of
,
it
is
dispersed
in
many
places
ouer
all
the
worlde
,
and
yet
fewe
in
comparison
of
the
malignant
church
,
whose
number
is
as
the
sand
of
the
sea
,
&c.
Apoc.
20.
9
Or
that
Christes
only
kingdom
should
become
so
contemptible
.
NOthing
else
is
to
be
looked
for
of
the
worlde
,
but
hatred
and
contempt
,
as
Christ
him selfe
sayth
:
You
shall
be
hated
of
all
men
for
my
names
sake
.
Matth.
10.
&
S.
Paule
biddeth
vs
looke
on
our
calling
,
not
many
wise
men
,
according
to
the
flesh
,
not
many
mighty
men
,
&
not
many
noble
men
:
but
God
hath
chosen
the
foolish
thinges
of
this
world
to
confound
the
wise
,
and
the
weake
of
this
worlde
to
consounde
the
stronge
.
1.
Cor.
1.
And
what
hath
the
true
church
to
boast
in
but
in
the
Crosse
of
Christ
.
Gal.
6.
than
the
which
,
nothing
is
more
shamefull
,
contemptible
or
reprochefull
to
the
wisedome
of
this
worlde
:
what
knowledge
or
preaching
hath
the
true
church
but
Iesus
Christ
crucified
,
which
to
the
Iewes
is
an
offence
and
to
the
Greckes
foolishnesse
,
but
to
them
that
be
called
,
both
Iewes
and
Greekes
it
is
the
power
and
wisedome
of
God
to
euerlasting
saluation
1.
Cor.
1.
Rom.
1.
So
that
as
the
church
in
the
sight
of
God
and
his
Sainctes
is
most
glorious
and
honorable
,
so
in
the
sight
of
the
worlde
it
hath
alwayes
bene
most
base
and
contemptible
.
10
Or
that
his
spouse
in
earth
shoulde
euer
lacke
the
singular
prerogatines
of
Gods
spirite
,
shewe
me
these
thinges
,
and
I
recant
.
THis
also
hath
ben
declared
before
in
the
second
demande
of
this
Article
.
There
be
certeine
singular
prerogatiues
,
which
are
not
continually
with
God
his
Church
:
as
the
gift
of
tongues
,
the
gift
of
prophesie
,
the
gift
of
healinges
&c.
but
there
be
other
prerogatiues
of
God
his
spirit
,
that
are
necessary
for
the
saluation
of
God
his
elect
,
as
the
gift
of
vnderstanding
,
the
gift
of
Faith
,
the
spirit
of
adoption
,
&c.
and
these
the
spouse
of
Christ
hath
neuer
wanted
.
Wherefore
if
you
wil
be
partaker
of
those
benefits
which
are
receiued
in
the
church
of
Christ
,
you
must
forsake
your
Romish
religion
,
and
recant
.
The
26.
article
conteyneth
in
effect
but
3.
demandes
.
1
Shew
me
againe
whether
any
man
of
yeares
may
be
saued
,
except
he
beleue
the
Catholike
Church
?
THere
is
no
man
of
what
age
or
yeares
soeuer
he
be
that
can
be
saued
,
except
he
be
a
member
of
the
Catholike
church
.
But
how
necessary
it
is
to
beleue
the
Catholike
church
,
it
is
very
doubtfull
,
as
you
demande
,
and
as
the
conclusion
of
this
article
seemeth
to
require
.
If
you
meane
that
it
is
necessary
to
beleue
the
Catholike
church
,
that
is
to
say
,
that
God
hath
an
holy
vniuersall
Congregation
,
I
graunt
it
is
necessary
to
beleue
.
But
I
vtterly
deny
that
the
Romish
church
is
that
holy
Catholike
church
.
But
if
you
meane
(
as
it
seemeth
)
and
as
the
rest
of
the
Papistes
doe
interprete
that
article
,
I
beleue
the
Catholike
church
,
that
is
:
I
beleue
,
what
soeuer
the
church
doth
allow
,
to
be
true
:
I
deny
that
it
is
necessary
to
saluation
,
that
a
Christian
man
should
so
beleue
the
Catholike
church
,
both
because
the
church
may
erre
,
&
also
because
something
may
be
commonly
receiued
of
the
church
,
which
is
not
materiall
to
saluation
.
And
that
this
is
a
false
interpretation
of
this
article
of
our
Creede
,
I
beleue
the
Catholike
church
,
that
is
:
I
beleue
what
so
euer
she
doth
set
forth
or
maintaine
,
to
be
true
,
appeareth
manifestly
by
the
wordes
them selues
:
For
who
euer
was
so
ignorant
in
the
Latine
tongue
,
to
thinke
that
Credere
Ecclesiam
,
and
Credere
Ecclesiae
,
were
all
one
in
signification
.
In
deede
if
the
wordes
were
:
Credo
Ecclesiae
Catholicae
,
in
the
datiue
case
,
this
interpretation
might
take
place
,
but
when
it
is
in
the
accusatiue
case
,
Credo
Ecclesiam
Catholicam
,
A
boy
that
woulde
conster
it
otherwise
than
thus
:
I
beleue
that
there
is
a
Catholike
church
,
were
worthy
to
haue
a
doosen
stripes
for
his
labour
.
Moreouer
this
common
distinction
of
Credere
in
Deum
,
that
is
:
to
put
our
trust
in
God
.
Credere
Deum
,
that
is
:
to
beleue
that
there
is
a
God
,
and
Credere
Deo
,
that
is
:
to
geue
credit
to
God
,
that
he
speaketh
the
trueth
,
plainely
ouerthroweth
this
foolish
and
false
interpretation
:
For
we
say
not
:
Credo
in
Ecclesiam
,
that
is
:
I
put
my
whole
trust
in
the
Church
,
for
that
were
blasphemie
,
against
God
,
in
whome
only
we
must
beleue
,
neither
do
we
say
:
Credo
Ecclesiae
,
that
is
:
I
geue
credit
to
the
Church
,
as
though
she
shoulde
alwaies
speake
the
trueth
:
But
we
saye
and
confesse
against
all
heretikes
and
scismatikes
:
Credo
Ecclesiam
&c.
that
is
:
I
beleue
,
that
there
is
one
Holy
,
Catholike
,
and
Apostolike
church
,
whereof
I
am
a
member
&c.
Finally
,
when
the
articles
following
,
are
spoken
in
one
context
and
phrase
,
it
can
not
be
chosen
,
but
that
they
must
haue
one
kinde
of
interpretation
Communionem
Sanctorum
,
Remissionem
peccatorum
,
Carnis
resurrectionem
,
that
is
:
I
beleue
the
Communion
of
Sainctes
,
the
forgeuenesse
of
sinnes
,
the
Resurrection
of
the
body
,
&c.
whereof
the
interpretation
must
needes
be
this
:
I
beleue
that
there
is
a
Communion
of
Sainctes
,
that
there
is
forgiuenesse
of
sinnes
,
&c.
Euen
so
I
beleue
,
that
there
is
a
Catholike
Church
,
which
is
an
article
of
our
crede
,
necessary
to
be
beleued
of
euery
Christian
man
,
but
to
beleue
all
and
euery
thing
that
the
Catholike
church
,
by
common
consent
doth
maintaine
,
is
no
article
of
our
Faith
,
and
therefore
not
necessary
to
saluation
.
2
And
that
is
it
which
hath
in
the
face
of
all
the
worlde
practised
preaching
:
the
conuersion
of
nations
to
the
obedience
of
the
Gospell
:
that
hath
alwaies
had
the
ministring
of
sacraments
,
the
hearing
of
matters
in
controuersie
,
power
Iudiciarie
in
Ecclesiasticall
causes
,
the
orderly
succession
of
Byshops
,
vniformitie
in
solemne
ceremonies
,
vnity
in
faith
,
that
hath
in
her selfe
all
holy
functions
of
the
spirite
,
as
working
of
miracles
,
remission
of
sinnes
,
the
true
sence
and
interpretation
of
Gods
word
that
is
bewtified
by
the
diuersitie
of
states
,
commended
by
Christ
in
the
Gospell
,
as
with
Virgines
,
with
Martyrs
,
with
Confessors
,
and
the
rest
.
BEcause
these
colewortes
haue
bene
sodden
twise
or
thryse
already
,
they
are
not
worthy
to
be
shewed
in
seuerall
disher
,
but
euen
as
they
are
here
mingled
all
togither
in
an
hochpotte
.
Of
these
notes
that
you
make
proper
to
the
Catholike
Church
(
as
it
hath
bene
declared
before
)
some
are
not
alwaies
necessary
in
the
catholike
church
:
As
open
preaching
in
the
face
of
the
world
,
open
ministring
of
Sacraments
and
execution
of
discipline
,
these
are
not
to
be
required
in
a
persecuted
Church
.
Some
were
proper
for
a
time
,
and
then
ceased
,
as
working
of
miracles
,
and
diuers
other
functions
of
the
spirite
.
Some
are
neuer
necessary
in
the
Church
,
as
succession
of
Bishops
,
vniformitie
in
ceremonies
,
&c.
But
of
all
these
notes
,
there
is
not
one
that
is
proper
to
the
Church
of
Rome
:
for
she
hath
not
alwaies
practised
open
preaching
,
and
neuer
preached
the
worde
of
truth
,
she
hath
conuerted
but
few
nations
to
her
Religion
,
from
Gentilitie
,
and
them
rather
by
warre
,
than
by
preaching
:
she
neuer
had
sence
she
first
arose
,
the
ministring
of
sacraments
according
to
Christ
his
institution
,
she
hath
hard
matters
in
controuersie
,
not
for
furtherance
of
Iustice
,
but
for
loue
of
money
.
Her
iudiciarie
power
,
may
be
dispensed
withall
for
money
.
She
hath
had
no
orderly
succession
of
Bishops
,
except
an
hore
be
an
orderly
Bishop
of
the
Church
of
Rome
:
And
except
so
many
schismes
as
they
write
of
,
be
orderly
successions
:
she
hath
not
vniformitie
in
all
ceremonies
,
for
diuerse
nations
,
and
diuerse
Churches
in
these
nations
haue
diuers
ceremonies
,
as
Sarum
,
Yorke
,
Bangor
,
&c.
in
England
:
she
hath
not
vnitie
in
faith
:
for
it
is
not
yet
determined
,
of
one
of
the
greatest
articles
of
Popish
faith
,
whether
the
Pope
be
aboue
the
church
:
she
hath
no
holy
functions
of
God
his
spirite
,
but
prophane
vsages
of
mens
inuentions
:
she
hath
no
true
miracles
,
but
the
power
of
Antichrist
in
lying
signes
and
wonders
.
She
hath
nothing
lesse
then
the
true
sense
of
God
his
worde
,
which
submitteth
the
same
to
her
owne
corrupt
and
changeable
iudgement
.
She
is
not
bewtified
with
estates
commended
in
Scripture
,
as
Apostles
,
Euangelists
,
Prophets
,
Pastors
and
Teachers
,
but
with
Popes
,
Cardinalls
,
Monkes
,
Chanons
,
Fryers
,
&c.
In
steede
of
virgines
,
she
hath
filthy
strumpets
,
her
Nunnes
,
or
else
such
foolish
virgines
as
bring
no
oyle
in
their
lampes
:
she
hath
no
Martyrs
,
but
obstinate
traytors
,
as
Becket
,
Fisher
,
More
,
&c.
she
hath
no
confessors
of
trueth
,
though
she
haue
ten
thousand
mainteyners
of
salshood
and
lyes
:
Wherfore
if
these
be
the
notes
of
the
Catholike
Church
,
the
Church
of
Rome
can
in
no
wise
be
that
same
.
3
Proue
vnto
me
that
this
is
not
the
true
Church
,
or
that
we
be
not
bound
to
obey
this
Church
and
no
other
in
all
controuersies
,
and
doubtes
raysed
either
by
the
difficultie
of
the
Scripture
,
or
by
the
vayne
contention
&
pride
of
heresie
,
and
I
recant
.
I
Haue
proued
,
euen
immediatly
before
that
not
one
of
those
notes
,
which
you
count
to
be
markes
of
the
true
Church
,
is
proper
to
your
Church
.
And
therefore
it
is
not
the
truth
,
neither
ought
it
to
be
obeyed
in
any
thing
.
And
as
for
doubtes
that
arise
by
difficultie
of
Scripture
,
or
contention
of
heresie
,
must
be
resolued
and
determined
,
as
it
is
abundantly
declared
before
,
onely
by
the
Scriptures
:
for
the
hard
places
of
the
Scripture
must
be
opened
by
easie
places
,
and
heretikes
must
be
confuted
,
by
the
Scriptures
:
for
there
is
neuer
heresie
,
but
there
is
as
great
doubt
of
the
Church
,
as
of
the
matter
in
question
,
onely
the
Scripture
is
the
stay
of
a
Christian
mans
conscience
,
which
I
woulde
wish
that
you
would
truely
embrace
and
recant
.
The
27.
article
conteyneth
5.
demandes
.
1
Moreouer
let
any
man
proue
vnto
me
,
that
the
true
&
onely
Church
of
God
,
may
at
any
time
be
voyd
of
God
his
spirite
.
THe
true
and
onely
Church
of
Christ
,
can
neuer
be
voyd
of
God
his
spirite
,
and
yet
she
may
erre
from
the
truth
,
and
be
deceiued
,
in
some
thinges
,
euen
as
there
is
no
true
Christian
man
that
is
voyd
of
God
his
spirite
,
for
he
that
hath
not
the
spirite
of
Christ
,
is
none
of
his
.
Rom.
8.
yet
may
euery
true
Christian
erre
,
and
be
deceaued
in
some
things
,
according
to
the
saying
of
the
Scripture
,
euery
man
is
a
lyar
.
Wherefore
the
whole
Church
militant
consisting
of
men
,
which
are
all
lyars
,
may
erre
all
togither
,
as
euery
part
thereof
,
although
neither
the
whole
Church
nor
any
true
member
thereof
be
voyd
of
God
his
spirite
.
2
Or
falsely
interprete
any
sentence
of
holy
Scripture
.
THis
gentle
offer
must
needes
be
taken
,
I
will
proue
vnto
you
,
that
the
church
of
Rome
,
hath
falsely
interpreted
diuers
sentences
of
scripture
,
and
therefore
by
that
which
she
hath
done
,
it
cannot
be
doubted
but
that
she
may
do
it
.
S.
Augustine
was
in
this
error
,
that
he
thought
Infantes
must
receiue
the
sacrament
of
the
body
and
bloude
of
Christ
,
vnder
paine
of
damnation
,
and
was
deceiued
by
false
interpretation
of
this
scripture
:
Except
ye
eate
the
fleshe
of
the
Sonne
of
man
and
drinke
his
bloude
&c.
Ioan.
6.
This
error
and
false
interpretation
,
he
affirmeth
to
be
common
to
all
the
Westerne
church
,
&
to
Pope
Innocent
him selfe
.
Contra
duas
epist.
Pelag.
ad
Bonifacium
lib.
2.
cap.
4.
&
contra
Iulianum
lib.
1.
cap.
2.
Furthermore
the
second
Councell
of
Nice
,
how
many
textes
of
scripture
doth
it
falsely
interprete
,
which
it
were
to
tedious
to
repete
,
yet
for
examples
sake
I
will
reherse
some
of
them
.
God
made
man
to
his
owne
image
Gen.
1.
therefore
we
must
haue
images
in
the
church
.
No
man
lighteth
a
candle
and
setteth
it
vnder
a
bushell
Math.
5.
therefore
images
must
be
set
vpon
the
altars
.
As
we
haue
heard
,
so
we
haue
seene
in
the
City
of
our
God
,
Psal.
48.
that
is
:
God
must
not
be
knowen
by
onely
hearing
of
his
worde
,
but
also
by
sight
of
images
.
If
these
be
not
true
interpretations
I
reporte
me
to
you
.
Beside
these
,
I
will
bring
you
a
sentence
of
holy
Scripture
,
not
onely
falsely
interpreted
in
sence
,
but
also
falsified
in
wordes
,
and
concerning
not
a
small
matter
,
but
euen
one
of
the
cheefe
articles
of
our
Faith.
It
is
written
in
the
10.
chapter
of
the
Gospell
after
S.
Iohn
the
29.
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
My
Father
which
gaue
them
vnto
me
(
speaking
of
his
sheep
)
is
greater
than
all
.
This
sentence
,
hath
the
Councell
of
Laterane
,
holden
vnder
Pope
Innocent
the
3.
where
were
present
70.
Metropolitanes
,
400.
Bishops
,
12.
Abbates
,
and
800.
Priors
commentualles
in
all
1300.
Prelats
,
falsified
in
wordes
,
after
this
maner
,
Pater
quod
dedit
mihi
,
maius
est
omnibus
,
that
is
:
That
which
the
Father
hath
geuen
me
,
is
greater
than
all
.
This
sentence
they
alleage
,
to
proue
that
God
the
Father
begetting
his
Sonne
from
euerlasting
,
gaue
his
owne
substance
vnto
him
,
the
wordes
be
in
the
2.
Canon
.
Pater
enim
ab
aeterno
filium
generando
,
suam
substantiam
ei
dedit
,
iuxta
quod
ipse
testatur
:
Pater
quod
dedit
mihi
,
maius
est
omnibus
.
At
dici
non
potest
,
quod
partem
suae
substantiae
illi
dederit
,
&
partem
retinuerit
ipse
sibi
,
cum
substantia
Patris
indiuisibilis
sit
&c.
that
is
to
say
:
For
the
Father
,
begetting
his
sonne
,
from
euerlasting
,
gaue
him
his
owne
substance
,
according
as
he
himselfe
witnesseth
:
that
which
the
Father
gaue
me
,
is
greater
than
all
.
But
it
can
not
be
said
,
that
he
gaue
him
part
of
his
substance
,
and
kept
parte
vnto
him selfe
,
when
as
the
substance
of
the
Father
is
indiuisible
&c.
Goe
your
wayes
now
and
perswade
vs
,
that
your
church
can
not
interprete
any
sentence
of
the
scripture
,
falsely
,
when
the
Laterane
Councell
,
which
is
your
represented
church
hath
thus
both
falsefied
,
and
falsely
interpreted
,
this
scripture
.
Perswade
men
,
that
they
may
safely
leane
to
the
interpretation
of
your
church
,
when
among
a
thousand
and
three
hundred
Prelates
,
gathered
canonically
in
a
Councell
,
not
one
was
founde
that
coulde
espie
such
grosse
abusing
of
the
worde
of
God
,
but
let
it
passe
in
a
Canon
,
vnder
the
name
of
the
whole
Councell
.
Perswade
men
,
that
in
all
controuersies
,
&
condemning
of
errors
,
they
must
be
ruled
by
the
determination
of
your
Church
,
When
the
Fathers
of
the
Laterane
Councell
,
can
not
confute
the
error
of
Ioachim
Abbot
,
concerning
the
Diuinitie
of
Christ
,
but
by
falsefying
and
false
interpreting
of
scripture
.
These
few
examples
of
an
infinite
numbre
,
I
haue
set
forth
,
because
they
are
sufficient
,
both
to
satisfie
your
chalenge
,
and
to
perswade
the
simple
,
that
the
church
of
Rome
may
falsely
interprete
the
scripture
,
which
you
woulde
beare
them
in
hande
were
impossible
.
3
Or
induce
any
error
among
the
people
.
THe
true
and
onely
church
of
God
,
is
so
guided
by
God
his
spirite
and
directed
by
his
worde
that
she
can
not
induce
any
damnable
error
to
continue
.
Yet
,
as
it
is
declared
before
,
she
hath
no
such
priuilege
graunted
,
but
that
she
may
be
deceiued
,
in
some
thinges
:
for
her
knowledge
is
vnperfect
,
and
her
prophecying
is
vnperfect
.
1.
Cor.
13.
And
it
is
true
that
S.
Augustine
sayeth
:
euen
the
whole
church
is
taught
to
saye
:
Forgeue
vs
our
trespasses
.
And
if
generall
Councells
be
the
church
represented
(
as
you
Papistes
doe
teache
)
S.
Augustine
plainely
affirmeth
that
they
may
erre
:
De
Baptismo
contra
Donatistas
,
lib.
2.
cap.
2.
Quis
autem
nesciat
sanctam
scripturam
Canonicam
tam
veteris
quam
noui
Testamenti
&c.
And
who
knoweth
not
,
that
the
holy
Canonicall
scripture
,
as
well
of
the
olde
,
as
of
the
newe
Testament
,
is
conteined
within
her
certeine
boundes
:
and
that
it
is
so
preferred
,
before
all
later
writinges
of
byshops
,
that
of
it
,
no
man
may
in
any
wise
doubt
,
or
dispute
,
whether
it
be
true
,
or
whether
it
be
right
,
what
so
euer
is
knowen
to
be
written
therin
:
and
that
the
writings
of
bishops
,
which
haue
bene
written
,
or
are
now
in
writinge
,
maye
be
reprehended
,
if
they
haue
gonne
astraie
,
any
thing
from
the
trueth
,
both
by
the
saying
that
is
perhaps
more
wise
,
of
any
man
,
that
is
more
skilfull
in
that
matter
,
and
by
the
more
graue
authoritie
and
wisedom
of
other
better
learned
bishops
,
and
also
by
Councells
:
and
that
euen
those
Councells
which
are
gathered
in
euery
region
or
prouince
,
ought
to
geue
:
place
without
all
doubt
,
to
the
authoritie
of
the
generall
Councells
,
which
are
gathered
out
of
all
the
Christian
worlde
:
and
that
euen
the
very
generall
Councells
,
may
often
be
amended
,
the
former
by
the
later
,
when
as
by
any
triall
of
thinges
,
that
is
opened
,
which
before
was
shut
,
and
that
is
knowen
which
before
was
hidden
,
without
any
swelling
of
wicked
pride
,
without
any
stubbernesse
of
arrogance
,
without
any
contention
of
peuishe
enuie
:
with
holy
Humility
,
with
Catholike
peace
,
with
Christian
charity
.
Thus
farre
,
S.
Augustine
,
which
cleerely
affirmeth
,
that
generall
Councells
may
often
erre
,
which
maye
often
be
amended
,
but
that
the
authority
of
God
his
worde
,
is
to
be
preferred
before
the
writings
of
all
Doctors
,
and
Decrees
of
all
Councells
,
and
that
it
onely
can
not
erre
.
The
Councell
of
Carthage
the
3.
ca.
23.
determined
,
that
all
prayers
at
the
altar
,
shoulde
be
directed
onely
to
the
Father
,
and
not
to
the
Sonne
,
or
the
holy
Ghost
,
whether
this
be
an
error
to
define
that
it
is
vnlawfull
to
pray
to
God
the
Sonne
,
and
God
the
holy
Ghost
,
let
euery
man
iudge
.
But
you
will
except
,
that
this
was
a
prouinciall
Synode
,
and
not
a
generall
Councell
.
But
I
aunswere
you
,
it
hath
the
authoritie
of
a
generall
Councell
,
because
it
was
confirmed
in
the
sixt
generall
Councell
holden
at
Constantinople
in
Trullo
.
And
as
for
the
Popish
church
,
that
it
maye
erre
,
what
neede
we
better
proofe
than
the
prayer
,
which
it
maketh
,
after
the
ending
of
euery
generall
Councell
,
Precamur
scilicet
vt
ignorantiae
parcas
&
errori
indulgeas
,
that
is
we
praye
truely
that
thou
wouldest
spare
our
ignorance
&
pardon
our
error
.
And
againe
,
Et
quia
conscientia
remordente
tabescimus
,
ne
aut
ignorantia
nos
traxerit
in
errorem
,
aut
praeceps
forsitan
voluntas
impulerit
a
Iustitia
declinare
,
ob
hoc
te
poscimus
,
te
rogamus
,
vt
si
quid
offensionis
in
hac
Concilij
celebritate
attraximus
,
condonare
,
&
remissibile
facere
digneris
.
that
is
:
And
because
we
are
greued
with
remorce
of
conscience
,
lest
either
ignorance
haue
drawen
vs
into
error
,
or
perhaps
rash
will
hath
driuen
vs
to
decline
from
Iustice
,
therefore
we
praye
thee
,
we
beseech
thee
,
that
if
we
haue
drawen
vnto
vs
any
offence
in
the
celebration
of
this
Councell
,
thou
wouldest
vouche
safe
to
pardon
,
and
to
make
it
remissible
&c.
If
it
be
impossible
for
the
generall
Councell
to
erre
,
what
neede
they
pray
to
God
to
pardon
their
error
,
and
when
their
owne
conscience
condemneth
them
and
compelleth
them
to
confesse
,
and
that
before
God
,
that
they
may
erre
,
what
impudence
is
it
in
any
man
,
to
contend
that
they
can
not
erre
?
Furthermore
the
second
Councell
of
Nice
,
determined
that
Angels
,
and
soules
of
men
had
bodies
,
were
visible
,
and
circumscriptible
,
and
therefore
might
be
painted
,
and
this
it
affirmeth
to
be
the
iudgement
of
the
Catholike
church
,
Con.
Nice
.
2.
Actione
5.
If
this
be
not
to
induce
an
error
,
to
make
men
beleue
that
Angells
and
spirites
haue
bodies
visible
and
circumscriptible
,
there
was
neuer
anye
error
sence
the
worlde
beganne
.
Finally
,
when
they
say
the
Pope
can
not
erre
,
they
acknowledge
that
such
generall
Councells
as
condemned
Popes
,
for
heretikes
,
did
erre
,
as
the
sixt
generall
Councell
of
Constantinople
in
Trullo
,
which
condemned
and
accursed
Pope
Honorius
for
an
heretike
,
Actione
13.
Euen
as
Pope
Leo
,
the
2.
did
also
,
as
appeareth
in
his
epistle
,
to
the
Emperour
Constantine
.
Also
the
Councell
of
Constance
did
erre
,
which
condemned
Pope
Iohn
the
23.
for
denying
the
immortality
of
the
soule
,
and
the
resurrection
of
the
body
.
Session
.
11.
which
Councell
,
Pope
Iohn
him selfe
affirmed
to
be
most
holy
,
and
that
it
coulde
not
erre
.
Session
.
12.
And
the
Councell
of
Basile
did
erre
,
which
deposed
Pope
Eugenius
,
the
4.
Session
.
34.
the
same
Councell
being
confirmed
by
Pope
Nicolas
the
5.
Session
.
43.
If
you
say
:
these
two
last
Councells
did
not
erre
,
in
condemning
and
deposing
these
Popes
:
Then
the
great
generall
,
and
OEcumenicall
Councell
of
Ferraria
,
and
Florence
,
did
erre
,
in
disallowing
the
determination
of
these
Councells
.
Thus
it
is
manifest
that
the
Romish
church
,
which
they
them selues
confesse
,
to
be
represented
in
a
generall
Councell
,
may
erre
,
which
hath
so
often
erred
.
And
if
it
may
erre
,
and
be
deceiued
it selfe
,
what
man
is
he
,
that
neede
to
doubt
:
Whether
it
maye
iuduce
any
error
among
the
people
.
4
Or
approue
any
vnprofitable
or
hurtefull
vsage
among
Christians
.
IF
the
church
had
not
approued
many
vnprofitable
and
hurtefull
vsages
,
among
the
people
in
S.
Augustines
time
,
what
neede
had
he
to
complaine
,
that
many
of
God
his
commaundements
,
were
litle
regarded
,
&
mans
presumptions
so
highely
esteemed
,
Sed
hoc
nimis
doleo
&c.
But
herewithall
I
am
to
much
greued
,
that
many
thinges
which
in
God
his
booke
are
most
holsomly
commanded
are
lesse
regarded
,
and
all
thinges
are
so
full
of
so
many
presumptions
,
that
he
is
more
greuousely
reproued
,
which
in
his
vtas
hath
touched
the
earth
,
with
his
bare
foote
,
that
he
that
hath
buried
his
minde
in
dronkennesse
.
Therefore
if
it
be
an
vnprofitable
and
hurtefull
vsage
,
to
preferre
mans
traditions
before
God
his
commaundementes
,
the
Church
in
S.
Augustines
time
approued
an
vnprofitable
and
hurtefull
vsage
.
Furthermore
,
if
the
Church
can
not
approue
an
vnprofitable
or
hurtefall
vsage
,
wherefore
are
so
many
ceremonies
,
as
were
approved
in
S.
Augustines
and
S.
Ambroses
times
,
abrogated
and
disanulled
,
either
because
they
were
vnprofitable
,
or
else
hurtful
.
Last
of
all
,
what
superstitious
vsages
,
doth
the
church
of
Rome
still
approue
?
euen
such
as
the
wiser
sort
of
Papistes
are
ashamed
of
.
5
Or
that
she
suffereth
any
man
,
damnably
abusing
her
religion
,
without
open
reprehension
thereof
,
proue
any
of
these
thinges
,
and
I
recant
.
THe
true
Church
of
Christ
,
in
such
places
as
she
is
,
suffereth
no
man
damnably
abusing
her
Religion
,
with
out
open
reprehension
,
as
in
the
dayes
of
Waldo
,
Wickleffe
,
Husse
,
&c.
whereof
sufficient
mention
is
made
before
,
but
because
she
is
not
in
all
places
at
all
times
,
many
men
,
yea
whole
nations
,
may
damnably
erre
,
and
not
be
reprehended
of
her
,
As
all
the
Mahometistes
,
which
occupie
the
greatest
part
of
the
world
,
who
doth
,
or
hath
alwaies
openly
reprehended
them
.
And
the
Romish
Church
,
can
well
enough
abide
,
the
true
Religion
of
Christ
,
to
be
damnably
abused
,
not
onely
without
reprehension
,
but
also
with
allowing
:
For
when
the
Friars
,
Dominicanes
,
&
Franciscans
,
had
forged
a
newe
Gospell
,
out
of
the
doctrine
of
Ioa●himus
,
and
the
visions
of
Cyril
,
which
they
called
the
Gospell
of
the
holy
Ghost
,
the
Gospell
that
should
endure
hereafter
,
the
euerlasting
Gospell
:
which
diuilish
gospell
they
affirmed
to
be
so
much
more
perfect
,
then
the
Gospell
of
Christ
:
as
the
Sunne
is
more
perfect
then
the
Moone
,
&
a
kernell
of
a
nut
,
before
the
shell
:
yet
did
not
the
Church
of
Rome
,
once
reprehend
it
.
So
that
it
was
cultiued
55
,
yeares
,
and
at
length
set
forth
to
be
openly
expounded
in
the
Vniuersitie
of
Paris
,
Anno
Dom.
1255.
without
open
reprehension
of
any
,
but
such
as
were
counted
heretikes
for
their
labour
,
As
Gulielmus
de
S.
Amore
,
Gerardus
Sagurellus
,
&c.
And
finally
,
when
the
matter
was
brought
before
the
Pope
,
Anno
Dom.
1256.
by
Gulielmus
de
S.
Amore
,
and
other
sent
from
the
Vniuersitie
of
Paris
,
the
Pope
and
the
Cardinalls
,
tooke
order
that
it
shoulde
be
priuily
burned
,
and
not
openly
reprehended
,
for
shaming
their
orders
.
Mathaeus
Paris
.
Whereby
it
is
clearely
proued
,
that
the
Romish
Church
hath
suffered
wicked
men
,
damnably
to
abuse
Religion
,
without
open
or
priuie
reprehension
for
the
space
of
55.
yeares
,
and
at
length
without
open
reprehension
,
when
there
was
no
remedie
but
it
must
needes
be
reprehended
,
wherefore
if
there
be
any
grace
in
you
,
you
will
recant
.
The
29.
article
conteyneth
8.
demandes
.
1
Let
any
Protestant
in
the
worlde
,
proue
vnto
me
,
that
their
church
coulde
rightly
be
called
Catholike
,
which
was
so
particular
,
that
no
man
aliue
coulde
name
a
place
where
any
such
church
was
.
WHy
might
not
our
Church
,
when
it
was
most
hidden
,
be
as
rightly
called
Catholike
,
as
the
Church
of
the
Apostles
,
when
it
was
so
particular
,
that
it
was
conteined
in
the
narrow
bondes
of
Iury
:
for
it
is
not
called
Catholike
,
because
it
shoulde
be
euery
where
,
for
that
it
neuer
was
nor
shal
be
:
But
because
that
where
so
euer
it
be
,
in
partes
,
it
is
one
body
of
Christ
.
The
Popish
church
is
not
in
euery
parte
of
the
worlde
:
For
Mahomets
sect
is
in
the
greatest
parte
.
Many
cuntries
are
Idolaters
and
the
most
parte
of
them
that
professe
the
name
of
Christ
,
are
not
in
the
felowship
of
the
Popish
church
:
And
whereas
you
saye
:
that
no
man
aliue
coulde
name
the
place
where
it
was
,
you
make
an
impudent
lye
:
For
although
it
were
vnknowen
,
to
the
Papistes
,
and
enemies
thereof
,
yet
was
it
knowen
to
the
true
members
therof
.
It
was
in
Italie
,
when
Marsilius
of
Padua
,
preached
:
in
France
,
when
Waldo
preached
at
Lyons
,
and
there
about
.
In
England
,
when
Wickliffe
taught
:
in
Bohemia
,
when
Iohn
Hus
,
and
Ieronyme
of
Prage
did
florishe
.
2
Or
that
it
might
be
called
holy
,
which
neuer
had
Baptisme
,
or
other
sacramentes
,
to
sanctifie
any
of
her
followers
withall
.
IT
had
the
spirite
of
God
to
sanctifie
the
true
members
of
it
,
and
it
had
sacramentes
to
testifie
the
same
:
Also
did
not
the
Bohemians
baptise
:
Were
not
pauperes
de
Lugduno
baptised
?
&c.
But
if
you
count
their
Baptisme
no
Baptisme
,
why
did
you
not
rebaptize
in
Queene
Maries
time
,
all
those
that
were
baptized
by
our
Church
in
King
Edwards
time
?
3
Or
that
it
should
be
one
,
which
as
soone
as
it
grew
vp
in
the
world
,
was
diuided
into
so
many
sundry
sectes
.
NOne
of
vs
will
graunt
you
,
that
our
Church
began
first
to
grow
,
when
it
was
last
brought
to
light
,
and
knowledge
of
the
world
:
for
it
hath
continued
euen
since
Christ
.
But
if
there
arose
,
or
were
renewed
many
heresies
,
with
it
,
that
is
no
new
matter
,
but
an
olde
practise
of
the
deuill
.
For
as
soone
as
the
Church
of
Christ
beganne
to
grow
vp
after
his
ascension
,
euen
in
the
Apostles
time
,
there
were
many
sectes
and
heresies
,
As
the
Iewes
that
mainteyned
the
lawe
,
they
that
denyed
the
Resurrection
among
the
Corinthians
Hymenaeus
and
Philetus
,
Simon
Magus
,
Cerinthus
,
Ebion
,
Marcion
,
Basilides
,
Valentinus
,
Carpocrates
,
&c.
So
that
there
were
many
more
heresies
,
at
the
first
preaching
of
the
Gospell
,
in
,
and
immediatly
after
,
the
Apostles
time
,
then
at
the
last
restoring
of
the
publike
preaching
therof
vnto
the
worlde
in
our
dayes
:
And
yet
the
Apostolike
Church
was
one
Church
,
and
so
is
ours
at
this
day
one
and
the
same
.
4
Or
that
it
might
be
called
Apostolike
,
which
could
neuer
count
by
orderly
sucession
from
any
Apostle
,
or
Apostolike
man
.
YOu
are
neuer
able
to
answere
the
arguments
that
are
brought
to
proue
that
Peter
was
neuer
Bishoppe
at
Rome
.
And
then
where
is
all
your
braggs
of
Apostolike
sea
,
and
succession
,
&c.
But
be
it
that
Peter
was
there
,
except
you
proue
succession
of
doctrine
and
faith
as
wel
as
succession
of
men
,
your
succession
is
not
worth
a
straw
.
And
our
Church
,
which
holdeth
all
the
doctrine
of
the
Apostles
,
and
none
other
but
the
doctrine
of
the
Apostles
,
shall
be
truely
called
,
and
founde
,
the
Apostolike
Church
,
when
your
with
all
her
succession
of
Antichristes
whore
,
whoremongers
,
heretikes
,
Sodomites
,
blasphemers
,
coniurers
,
&c.
sha
be
Apostaticall
,
rather
than
Apostolicall
.
5
Or
the
secret
,
base
,
contemptible
,
defaced
,
and
disordered
Congregation
,
was
euer
of
that
maiestie
,
that
it
might
require
the
obedience
of
all
Nations
.
HOw
base
,
and
contemptible
soeuer
it
be
,
in
the
eyes
of
the
wicked
despisers
of
it
:
yet
did
it
not
only
require
,
but
also
subdue
all
nations
to
the
obedience
of
the
Faith
,
so
many
as
were
euer
subdued
,
in
the
dayes
of
the
first
Christian
Emperors
,
and
before
.
And
sence
,
when
it
was
most
defaced
by
the
tyrannie
of
Antichrist
,
it
was
of
such
maiestie
,
that
it
both
required
and
obteined
the
obedience
of
the
realme
of
Bohemia
,
and
in
processe
of
time
,
hath
obteined
the
obedience
of
almost
all
the
nations
of
Europe
.
If
the
churche
of
Rome
reteine
the
like
maiestie
,
why
doth
it
not
now
,
requier
the
like
obedience
of
all
nations
,
both
Christians
and
Turkes
.
you
will
saye
:
It
requireth
,
but
it
can
not
obteine
.
Euen
so
,
I
aunswere
of
our
Church
,
it
hath
alwayes
bene
worthy
to
requier
:
but
it
hath
not
pleased
God
,
that
it
shoulde
alwaies
obteine
.
6
Or
that
it
was
euer
able
to
gather
generall
Councels
.
THe
foure
best
generall
Councells
were
gathered
by
our
Church
,
and
the
Emperors
,
that
were
defenders
of
the
same
,
and
not
by
the
byshops
of
Rome
.
Neither
were
they
Presidentes
in
them
,
as
it
is
manifest
,
that
other
men
were
Authors
of
the
Canons
,
or
distinctions
:
As
of
the
Nicene
,
Alexander
Bishop
of
Constantinople
of
the
Constantinopolitane
.
Nectarius
byshop
of
the
Ephesine
.
Cyrillus
byshop
of
Alexandria
of
the
Chalcedonense
.
Anatolius
of
Constantinople
&c.
and
in
other
generall
Councells
where
the
bishop
of
Rome
was
president
,
I
aunswere
as
Iohn
Patriarche
of
Antioche
did
,
in
the
Councell
of
Basile
,
his
presidence
was
:
Honoraria
ad
beneplacitum
Concilij
eis
data
:
non
authoritatiua
,
nisi
ex
concessione
aut
permissione
habente
vim
concessionis
aut
ex
tolerantia
,
that
is
:
For
honor
sake
graunted
to
them
so
long
as
it
shoulde
please
the
Councell
,
and
not
of
authority
but
either
by
graunt
or
permission
being
of
the
force
of
a
graunt
or
els
of
sufferance
.
And
I
conclude
as
he
doth
,
the
Pope
was
neuer
President
either
of
honor
,
or
of
authority
,
but
by
the
graunt
or
permission
of
the
Councell
.
And
how
is
the
Popish
church
able
to
gather
general
Councells
at
this
daye
?
who
will
come
at
her
calling
?
Except
a
few
Spaniardes
,
and
a
ioly
company
of
buckram
bishops
of
Italie
?
generall
Councells
of
all
the
worlde
,
can
neuer
be
gathered
,
but
either
when
there
is
a
Monarchie
,
or
els
(
which
is
not
to
be
looked
for
)
that
all
the
Princes
of
the
worlde
,
will
consent
together
.
7
Or
exercise
Discipline
.
BEcause
this
demande
hath
bene
aunswered
so
often
before
,
I
will
saye
the
lesse
nowe
.
The
free
course
of
discipline
,
in
time
of
persecution
may
be
hindred
:
As
it
was
in
S.
Cyprians
time
,
when
the
members
of
the
Church
be
dispersed
:
but
the
power
of
discipline
,
hath
alwayes
remained
,
and
when
occasion
serued
,
bene
executed
:
As
the
Bohemians
,
excommunicated
the
Adamites
,
and
the
ciuill
Magistrates
punished
them
by
the
sworde
.
8
Or
that
these
names
,
proper
by
scripture
and
Doctors
of
the
true
Church
,
coulde
be
euer
chalenged
,
by
any
right
to
their
saide
Congregation
.
AS
many
of
these
names
as
are
proper
to
the
Church
by
scripture
,
or
Doctors
agreeing
,
with
scripture
,
haue
bene
alwayes
iustly
chalenged
of
right
to
perteine
to
our
Church
and
Congregation
.
I
meane
these
:
1
Corpus
Christi
.
OVr
Church
doth
rightly
chalenge
,
to
be
the
body
of
Christ
,
which
acknowledgeth
Christ
to
be
her
only
head
,
Sauiour
,
Redeemer
,
Priest
,
King
,
Intercessor
.
&c.
The
Popishe
church
can
not
chalenge
this
name
,
because
she
doth
not
acknowledge
Christ
to
be
theese
only
and
wholly
.
2
Sponsa
Christi
.
THe
spouse
of
Christ
,
heareth
the
voice
of
Christ
,
and
is
ruled
thereby
,
so
doth
our
Church
,
therefore
she
is
spouse
of
Christ
.
But
the
Romish
church
goeth
a
whoringe
after
her
owne
inuentions
,
committeth
grosse
idolatry
,
and
will
in
no
wise
be
ruled
only
by
the
voice
of
Christ
,
there
she
is
not
the
spouse
of
Christ
.
3
Vinci
dilecta
Christo
.
HOwe
tenderly
Christ
loueth
his
Church
,
the
true
members
thereof
,
which
haue
receiued
the
first
frutes
of
his
spirit
,
do
better
vnderstand
in
hart
than
can
be
expressed
with
words
,
&
howe
he
abhorreth
the
whore
of
Babylon
the
Romishe
Synagoge
,
the
Scripture
doth
plentifully
declare
.
4
Columba
speciosa
.
OVr
Church
,
expressing
the
simplicitie
of
a
fayer
doue
,
may
iustly
chalenge
this
name
:
But
the
Babylonicall
Strompet
your
church
,
in
crafte
and
subtilitie
,
is
more
like
a
foxe
than
a
doue
.
5
Domus
Dei.
THe
true
Church
,
in
which
we
are
,
is
the
house
or
familie
of
God
,
which
he
gouerneth
by
his
stewardes
,
the
sincere
preachers
of
his
word
.
The
popish
church
is
the
Synagoge
of
Satan
,
where
the
preaching
of
God
his
word
is
despised
,
and
the
word
it selfe
,
made
subiect
to
mens
determinations
and
authorities
.
6
Columna
veritatis
.
SAinct
Paule
by
this
title
doth
admonish
Pastors
,
and
Preachers
,
how
great
a
burthen
and
charge
they
susteyne
,
that
the
truth
of
the
Gospell
can
not
be
continued
in
the
world
,
but
by
their
ministerie
in
the
church
of
God
,
which
is
the
piller
and
stay
of
truth
,
this
their
duety
true
preachers
considering
,
are
diligent
in
their
calling
to
set
forth
the
Gospell
and
to
preach
the
truth
.
But
the
popish
church
,
which
is
not
the
vpholder
,
and
mainteyner
,
but
the
ouerthrower
&
oppressor
of
the
truth
,
compelling
it
to
giue
place
to
falshood
and
error
,
can
by
no
equitie
chalenge
this
name
,
to
be
called
the
piller
and
stay
of
truth
,
but
rather
of
falshood
and
lyes
.
7
Ciuitas
Dei.
OVr
Church
is
the
citie
of
God
,
builded
vpon
the
foundations
of
the
Patriarkes
,
Prophets
,
and
Apostles
,
Iesus
Christ
being
the
head
corner
stone
:
ruled
by
the
lawes
of
God
onely
,
reteyning
that
forme
of
regiment
and
common
wealth
,
that
Christ
him selfe
hath
prescribed
.
The
Church
of
Antichrist
,
is
founded
vppon
seuen
hilles
,
Apoc.
17.
vpon
the
traditions
,
dreames
,
phantasies
,
and
deuises
of
men
,
refuseth
to
be
ruled
onely
by
the
lawes
of
God
,
hath
cleane
altered
and
changed
the
forme
of
regiment
prescribed
by
God
,
&
set
vp
an
other
,
full
of
Antichristian
pride
,
crueltie
,
and
tyrannie
.
Therefore
in
no
wise
may
be
called
the
citie
of
God
,
But
Babylon
the
mother
of
fornication
,
Sodoma
and
Egypt
,
where
our
Lord
is
daily
crucified
in
his
members
.
8
Ciuitas
supra
montem
posita
.
THis
saying
of
our
Sauiour
Christ
in
the
5.
of
Mathew
,
is
not
properly
meant
of
the
Church
,
but
of
the
Apostles
&
their
successors
the
ministers
of
the
Church
,
euen
as
these
sayinges
:
You
are
the
salte
of
the
earth
,
you
are
the
light
of
the
worlde
,
A
citie
builded
vppon
an
hill
can
not
be
hidden
,
neither
is
a
candle
lighted
to
be
set
vnder
a
bushell
.
By
which
wordes
,
he
teacheth
them
aboue
all
other
men
,
to
looke
diligently
to
their
life
and
conuersation
:
for
as
they
excell
in
place
and
dignitie
,
so
the
eyes
of
all
men
are
set
vppon
them
.
As
a
citie
builded
vppon
an
hill
,
must
needes
be
seene
of
all
them
that
come
neare
it
,
so
they
being
placed
in
so
high
an
office
and
dignitie
shall
be
noted
and
marked
aboue
all
other
men
.
As
a
candle
is
not
lighted
but
to
be
set
on
a
candlesticke
&
to
giue
light
vnto
all
them
that
come
into
the
house
,
euen
so
a
Minister
and
P●●●cher
of
God
his
word
is
not
ordeyned
for
any
other
ende
but
that
he
should
shine
before
men
in
true
doctrine
and
good
maners
.
Hereby
it
appeareth
how
fondly
some
Papists
would
seeme
to
proue
out
of
this
place
that
the
Church
must
alwayes
be
visible
,
when
the
wordes
are
not
applyed
to
the
Church
,
but
to
the
ministers
thereof
,
I
know
some
of
the
doctors
expound
this
place
otherwise
,
but
the
context
of
the
wordes
doth
plainely
confute
their
error
.
9
Hortus
conclusus
.
AS
a
garden
or
orchard
walled
in
or
inclosed
with
hedges
,
is
more
estemed
of
the
owner
,
than
great
broad
fieldes
,
and
the
trees
and
flowers
that
growe
therein
are
preserued
and
kept
more
safely
,
then
such
as
are
wilde
and
grow
abroad
,
right
so
the
Church
of
Christ
seuered
from
the
rest
of
the
world
,
though
it
be
small
in
compasse
,
yet
is
it
more
estemed
of
him
then
all
the
world
beside
.
But
the
Church
of
Rome
,
which
will
not
be
enclosed
with
the
walls
or
hedges
of
God
his
word
,
but
wandreth
at
large
after
her
owne
inuentions
,
can
not
be
called
the
inclosed
garden
of
Christ
.
10
Fons
signatus
,
THe
true
Church
of
Christ
is
also
compared
to
a
spring
or
founteine
,
which
is
shutte
in
or
sealed
vppe
from
the
prophane
waters
of
worldly
vanities
,
ministring
the
water
of
life
to
all
the
children
of
God
.
But
as
for
the
popish
church
,
which
ishueth
out
of
the
bottomles
lake
,
is
a
stincking
puddle
of
all
false
doctrine
and
heresie
,
whereof
the
whore
beareth
a
cupp
full
.
Apoc.
17.
out
of
which
all
nations
haue
dronk
,
Apoc.
18.
So
farre
is
it
,
that
she
should
be
a
well
,
sealed
vp
by
Christ
.
11
Sponsa
Agni
.
THe
description
of
the
Spouse
of
the
Lambe
,
set
forth
in
S.
Iohns
Reuelation
,
doth
in
all
pointes
most
aptly
agree
vnto
our
holy
Church
and
congregation
.
But
the
popish
church
,
which
is
not
content
to
be
clothed
in
that
white
shining
silke
,
which
is
the
Iustification
of
Saincts
made
white
in
the
blood
of
the
Lambe
,
but
with
the
filthy
ragges
of
mans
righteousnes
,
Esay
64.
is
no
Spouse
of
Christ
,
but
the
darling
of
the
deuill
.
12
Mulier
amicta
Sole
.
NO
place
in
all
the
scripture
doth
more
plainely
set
forth
the
estate
of
our
Church
than
this
12.
of
the
Apocalyps
.
She
is
clothed
with
the
sunne
of
righteousnesse
Iesus
Christ
,
which
is
her
bewtie
.
She
treadeth
vnder
her
feete
,
the
Moone
of
mutabilitie
,
changeablenesse
,
and
inconstancie
,
she
is
crowned
with
12.
starres
,
which
is
the
doctrine
of
the
12.
Apostles
,
the
worde
of
God
.
She
is
alwaies
fruitefull
,
and
persecuted
by
the
deuill
and
his
members
,
but
yet
by
Christ
defended
,
protected
,
and
prouided
for
in
all
daungers
and
aduersities
.
But
the
church
of
Rome
,
is
that
whore
of
Babylon
clothed
in
purple
and
scarlet
,
golde
,
precious
stones
,
and
perles
,
described
Apoc.
17.
sitting
vpon
the
beast
with
seuen
heades
,
which
are
the
seuen
hilles
,
and
is
the
great
cytie
that
had
dominion
ouer
the
kinges
of
the
earth
.
13
Habitatio
fratrum
in
vnum
.
ALthough
this
saying
be
not
proper
nor
peculiar
vnto
the
Church
onely
,
but
common
to
euery
societie
and
fellowship
of
men
that
continue
in
godly
vnity
,
yet
doth
it
most
aptly
agree
vnto
our
Church
,
which
holdeth
one
vnity
of
doctrine
,
faith
,
and
religion
of
Christ
.
But
the
Popish
church
how
so
euer
it
bragge
of
vnity
,
because
their
agreement
is
not
in
verity
,
can
not
be
that
cohabitation
of
brethren
,
which
the
Psalmist
doth
so
highely
commende
.
14
Mons
Dei
mons
pinguis
.
THe
hill
which
Dauid
so
extolleth
Psal.
68.
is
the
mount
Zyon
,
which
though
it
be
small
,
yet
it
excelleth
the
high
and
frutefull
hill
of
Basan
,
because
God
had
chosen
it
to
place
his
tabernacle
therupon
:
euen
so
the
church
of
Christ
,
though
it
surmount
not
ouer
kingdomes
in
worldly
dignities
and
commodities
,
yet
to
such
as
Dauid
was
,
the
litle
hill
of
Zyon
is
more
worth
,
than
all
the
seuen
hilles
of
Rome
.
15
Sacra
anchora
.
IN
all
the
Scripture
the
Church
is
not
compared
to
an
holy
Anchore
,
but
in
the
sixt
to
the
Hebrues
Fayth
in
God
his
promises
,
is
compared
vnto
a
sure
&
stedfast
Anchore
of
our
soules
,
vpon
which
Faith
seeing
our
Church
is
builded
we
may
truely
say
that
in
our
Church
only
is
this
sure
anchore
,
which
the
popish
church
doth
so
much
despise
that
she
counted
it
heresie
for
vs
to
flie
vnto
Fayth
,
tanquans
ad
sacram
anchoram
,
that
is
:
As
to
our
only
sure
refuge
.
16
Vinea
Domini
.
THe
Vineyard
of
the
Lorde
is
of
his
owne
plantinge
,
dressed
&
tilled
by
such
husbandmen
,
as
he
hath
placed
in
it
,
which
will
yeelde
him
frute
in
time
conuenient
.
This
agreeth
aptly
vnto
our
Church
,
which
alloweth
no
plant
,
but
such
as
is
planted
by
our
heauenly
Father
.
This
Vineyarde
can
not
the
popish
church
be
compted
,
which
plucketh
vppe
the
vines
planted
by
God
,
and
in
the
steede
of
them
setteth
thornes
and
thistles
after
the
deuises
of
men
.
17
Terra
viuentium
.
THe
land
of
the
lyuing
in
scripture
signifieth
this
present
life
,
as
:
I
trusted
to
see
the
goodnesse
of
the
Lorde
in
the
lande
of
the
lyuing
.
that
is
:
Although
I
was
neare
death
,
yet
I
beleued
that
God
woulde
preserue
me
in
this
life
Psal.
27.
And
vnto
Doeg
,
he
sayeth
:
Psal.
52.
God
shall
destroy
thy
roote
out
of
the
lande
of
the
lyuing
.
that
is
:
Out
of
this
life
.
Also
Ezechias
,
in
his
psalme
.
Esay
.
38.
I
shall
not
see
the
Lorde
,
euen
the
Lorde
in
the
lande
of
the
lyuing
.
that
is
:
I
shall
no
more
praise
God
in
his
temple
here
in
this
life
.
And
when
you
shall
bring
forth
a
place
of
scripture
where
it
is
proprely
applied
vnto
the
church
,
it
shal
be
an
easie
matter
to
proue
that
we
onely
are
the
liuely
members
of
Christ
,
which
abide
in
his
body
receuing
all
benefites
of
life
from
him
which
is
our
heade
:
And
easie
it
wil
be
to
proue
that
you
are
the
lande
of
the
deade
men
,
which
are
strangers
from
the
life
of
God
Ephes.
4.
which
are
aliue
in
this
worlde
and
not
deade
vnto
Christ
.
18
Regina
in
vestitu
deaurato
circundata
varietatibus
.
ALthough
this
saying
alleaged
out
of
the
45.
Psalme
,
be
figuratiuely
ment
of
the
church
,
as
it
is
literaly
spoken
of
Pharaos
doughter
whom
Solomon
maried
:
yet
being
alleaged
not
after
the
trueth
of
the
Hebrue
but
after
the
error
of
the
olde
translation
,
I
will
not
interprete
it
contrarie
to
my
conscience
(
as
S.
Ieronym
fayeth
)
according
to
that
corrupt
version
but
according
to
the
trueth
of
the
text
,
which
is
:
The
Queene
in
a
garment
of
golde
of
Ophir
,
As
for
compassing
with
varieties
,
it
is
not
in
the
text
.
By
this
figure
the
spirituall
magnificence
of
the
church
of
Christ
gathered
of
the
Gentiles
is
set
forth
vnto
vs
,
and
therefore
let
not
the
Papistes
dreame
that
material
golde
is
the
ornament
of
Christ
his
spouse
,
but
as
it
is
before
sayed
,
of
the
whore
of
Babylon
.
19
Ecclesia
magna
.
20
Populus
grauis
.
DAuid
in
the
35.
Psalme
promiseth
that
he
will
geue
thankes
vnto
God
after
his
deliuerance
,
in
a
great
companie
and
solemne
assemblie
of
people
,
such
as
was
wont
to
come
together
at
the
holy
meetings
in
the
Sanctuarie
.
This
is
the
true
and
the
simple
meaning
of
this
text
.
And
it
were
to
violent
an
interpretation
to
inforce
it
to
be
a
prophesie
of
the
church
of
Christ
,
although
it
be
true
that
the
church
is
a
great
congregation
and
a
mighty
people
,
yet
remembring
therewith
that
in
comparizon
of
all
the
worlde
it
is
as
Christ
him selfe
calleth
it
:
A
litle
Flocke
.
21
Archa
Noe.
IN
the
Arch
of
Noe
,
as
S.
Peter
testifieth
1.
Pet.
3.
but
a
fewe
,
namely
8.
soules
were
saued
in
the
water
,
euen
as
many
as
were
obedient
vnto
the
voice
of
God
,
the
whole
worlde
beside
were
drowned
.
Wherefore
how
fewe
soeuer
we
be
:
As
the
Papistes
say
we
are
not
many
,
so
long
as
we
obey
the
voice
of
God
,
we
doubt
not
but
we
shal
be
saued
in
the
Arch.
And
the
Papistes
with
all
their
vniuersality
and
multitude
,
despising
the
lawe
of
God
,
shall
perishe
with
the
wicked
worlde
.
22
Tabernaculum
altissimi
.
THe
old
Tabernacle
was
a
figure
of
the
true
Church
,
and
we
know
that
none
shall
dwell
therein
but
such
as
be
described
in
the
Psal.
15.
Therefore
let
the
Papistes
bragge
as
long
as
they
list
of
the
Tabernacle
of
the
highest
,
yet
shall
they
not
dwell
there
,
neither
shall
they
rest
in
his
holy
hill
,
because
they
be
not
indued
with
such
vertues
,
springing
of
true
,
and
a
liuely
faith
:
As
in
that
Psalme
be
set
forth
.
23
Ager
&
area
Dei.
THe
church
is
the
feelde
and
flower
of
God
,
in
his
feelde
he
soweth
none
but
good
seede
,
&
the
chaffe
shal
be
purged
from
his
flower
.
The
Papistes
are
some
of
these
tares
,
whome
the
enuious
man
hath
sowed
while
men
were
a
sleepe
,
and
the
chaffe
,
which
after
it
be
purged
from
the
corne
together
with
the
tares
shal
be
burned
in
the
vnquencheable
fire
.
24
Mater
fidelium
.
IErusalem
that
is
from
aboue
is
free
,
which
is
the
mother
of
vs
all
,
which
embrace
Iesus
Christ
as
our
onely
Redemer
from
the
bondage
and
curse
of
the
lawe
.
As
for
that
steppe
mother
of
Rome
which
bringeth
men
into
captiuitie
through
ceremonies
and
traditions
of
men
:
Begetteth
vnto
bondage
as
Agar
did
,
and
is
become
the
mother
,
not
of
the
faithfull
,
but
of
abhominable
fornication
Apocalip.
17.
25
Nutrix
Christianorum
.
THe
church
of
Christ
is
the
Nurse
of
Christians
,
which
bringeth
them
vp
and
feedeth
them
first
with
milke
,
and
afterwarde
with
stronger
meates
according
as
they
are
able
to
receue
it
1.
Cor.
3.
Heb.
6.
But
Rome
,
which
feedeth
her
babes
with
poyson
of
mans
traditions
in
steede
of
the
milke
of
God
his
word
,
&
will
rather
see
them
famish
than
they
shoulde
taste
of
God
his
worde
,
maye
well
be
a
nurse
of
Antichristians
,
but
neuer
did
good
vnto
Christians
.
26
Ecclesia
orthodoxa
.
TRue
opinions
are
confirmed
out
of
the
worde
of
trueth
,
wherefore
our
church
which
holdeth
no
doctrine
,
but
such
as
is
tried
by
the
worde
of
truth
most
truly
may
be
called
the
true
beleuing
church
.
Contrarywise
,
the
Popish
church
which
so
manifestly
dissenteth
from
the
worde
of
trueth
that
she
dare
not
be
iudged
thereby
,
but
most
blasphemously
submitteth
the
same
to
her
corrupt
and
false
iudgement
,
maye
iustly
be
called
a
false
beleeuing
church
.
27
Vna
,
Sancta
,
Catholica
.
28
Apostolica
.
THis
hath
bene
often
proued
before
:
And
namely
in
the
first
,
second
,
third
,
and
fourth
demandes
of
this
last
Article
.
29
Vxor
de
latere
Christi
sicut
Eua
de
latere
Adam
.
AS
S.
Augustine
sayeth
:
The
church
of
Christ
is
taken
out
of
his
side
:
as
Eue
was
out
of
Adams
side
,
which
so
long
as
she
obeyeth
the
voice
of
her
busbande
,
is
not
deceiued
by
the
serpent
:
But
if
she
be
absent
from
him
,
that
she
be
not
instructed
by
him
,
she
is
deceiued
by
heretikes
Augusti
.
De
Genes.
contra
Manichaeos
libro
.
2.
cap.
24.
&
26.
by
which
place
of
Augustine
it
is
proued
that
the
Church
may
erre
,
if
she
be
not
ruled
by
the
worde
of
God
.
30
Domus
Pacis
.
THe
church
may
be
called
the
house
of
Peace
,
because
there
is
in
it
Peace
and
agreement
in
the
cheefest
Articles
of
the
Faith
,
or
because
in
it
is
taught
vs
the
Peace
and
reconciliation
wrought
by
Christ
,
whereby
we
knowing
that
we
are
iustified
by
faith
,
haue
peace
with
God
.
Rom.
5.
But
neither
of
these
Peaces
are
in
the
church
of
Rome
:
for
there
is
dissention
in
doctrine
and
their
doctrine
dissenteth
from
the
truth
:
as
for
the
peace
of
conscience
is
altogether
vnknowen
vnto
Papistes
,
euen
as
the
iustification
of
Faith
,
by
which
onely
it
is
obteined
.
31
Domus
Refugij
.
THe
house
of
Refuge
or
defence
may
also
be
applied
to
the
Church
,
out
of
which
is
no
saluation
:
And
in
whose
bosome
it
becommeth
euery
man
to
rest
,
which
shall
looke
for
the
refuge
and
defence
of
God
.
But
God
forbidde
that
any
man
should
seeke
for
refuge
or
helpe
at
your
church
,
which
must
be
ouerthrowen
with
such
violence
as
a
great
mylstone
that
is
cast
into
the
Sea
,
and
shal
be
founde
no
more
Apoc.
18.
32
Domus
Veritatis
.
AS
our
church
is
the
piller
and
staie
of
trueth
,
so
is
she
also
the
house
of
Trueth
,
which
knoweth
nothing
but
him
that
is
the
Trueth
it selfe
Iesus
Christ
and
his
most
holy
Scripture
:
In
which
this
trueth
is
signed
and
testified
.
But
your
Synagoge
is
the
house
of
lyes
,
where
beside
mens
doctrines
and
traditions
which
are
nothing
but
lyes
,
there
be
also
leaden
legendes
of
lyes
,
Promptuaries
of
lyes
,
Festiuals
of
lyes
,
and
other
infinite
bookes
of
lyes
.
33
Societas
Sanctorum
.
HOw
shoulde
not
our
Church
be
the
societie
and
fellowship
of
Sainctes
,
which
is
sanctified
and
purged
by
the
bloode
of
Christ
,
which
hath
receiued
the
spirite
of
sanctification
,
by
which
we
crie
:
Abba
,
Father
,
which
is
guided
and
gouerned
by
the
most
sacred
and
holy
worde
of
God
.
And
how
can
the
Popish
church
be
the
fellowship
of
Sainctes
,
when
she
refuseth
the
sanctification
of
Christ
his
one
oblation
and
sacrifice
,
as
sufficient
to
make
them
perfect
,
which
scorneth
at
the
spirite
of
sanctification
,
which
can
abide
any
thing
,
rather
than
to
be
directed
onely
by
God
his
holy
worde
:
Finally
which
acknowledgeth
no
sainctes
,
but
such
as
the
most
vnholy
Pope
,
for
money
doth
canonize
and
make
sainctes
.
Proue
vnto
me
therefore
that
these
excellent
and
propre
callinges
,
can
agree
to
any
disordered
companie
or
Congregation
,
or
to
any
vnknowen
society
of
men
:
but
onely
to
the
true
Church
of
Christ
spred
throughout
the
whole
worlde
by
Christes
his
promise
,
and
by
vertue
of
his
spirit
,
continued
in
truth
and
grace
from
falshood
sence
Christes
time
,
and
I
recant
.
AS
many
of
these
excellent
names
,
as
in
the
worde
of
God
,
or
the
doctors
agreeing
with
the
worde
of
God
,
are
propre
or
perteyning
to
the
true
Church
of
Christ
,
so
many
haue
I
proued
to
be
propre
and
perteyning
to
our
most
holy
and
well
ordered
Congregation
.
And
moreouer
that
they
can
in
no
wise
be
rightly
applied
to
that
most
abhominable
,
Idolatrous
,
and
disordered
Synagoge
of
Rome
,
which
is
vtterly
departed
from
the
faith
,
geuing
heede
to
spirites
of
error
,
and
doctrines
of
deuills
,
being
so
liuely
painted
forth
and
euen
pointed
fotth
by
the
scripture
to
be
that
Antichristian
church
,
whereof
the
holy
Ghost
prophesieth
,
that
no
man
,
except
he
will
wilfully
be
blinde
,
can
be
ignorant
thereof
,
so
that
if
you
be
not
starke
blinde
,
and
geuen
vp
into
a
reprobate
sence
,
when
you
consider
these
thinges
you
will
recant
.
Let
any
man
therefore
aliue
answer
directly
and
plainly
without
colour
or
fraude
of
wordes
and
vnprofitable
digressions
to
the
foresayd
or
any
of
the
foresayd
demandes
,
and
I
shall
willingly
leaue
the
knowne
Church
&
playne
way
of
Saluation
,
and
wander
in
the
woodes
to
seeke
after
them
,
and
their
congregation
.
IF
you
had
not
added
this
conclusion
,
we
might
haue
conceaued
some
hope
,
that
vpon
further
instruction
in
such
matters
as
troubled
your
conscience
you
would
haue
ben
contented
to
be
reformed
after
God
his
worde
,
and
good
counsell
.
But
now
you
declare
that
you
are
so
obstinatly
bent
that
what
so
euer
be
proued
against
you
,
you
will
not
receiue
it
as
truth
but
yeld
vnto
it
perforce
.
As
for
me
,
Although
I
know
there
are
very
many
which
with
more
learning
and
eloquence
coulde
haue
aunswered
your
demandes
,
yet
being
such
as
they
are
,
I
submitte
my selfe
to
the
iudgement
of
all
them
,
that
be
learned
and
godly
minded
,
whether
I
haue
not
directly
and
plainely
,
without
colour
or
fraude
of
wordes
,
&
without
all
digression
aunswered
the
same
,
so
that
I
doubt
not
,
but
as
many
as
are
tractable
,
and
stayed
vpon
these
doubtes
onely
,
may
be
fully
perswaded
by
these
not
very
long
and
yet
sufficient
Answers
.
THE
ENDE
.