A
CONCLVSION
TO
THE
READER
,
WITHE
a
challenge
annexed
.
THVS
much
vnto
a
singular
Frind
.
but
,
to
take
my
leaue
of
the
also
(
Reader
)
,
and
to
shutt
vpp
all
this
matter
,
with
some
coclusion
well
worth
the
remembring
,
I
think
it
verie
good
and
profitable
,
to
sett
furth
also
a
solemne
challenge
,
thereby
to
geaue
owr
aduersaries
an
occasion
,
to
shew
furth
their
Scriptures
,
Councells
,
Doctours
,
&c
,
and
to
declare
their
deepe
knowledge
in
answering
for
them selues
,
whose
art
we
haue
experience
of
,
in
deuysing
of
obiections
against
other
.
Which
enterpryse
and
ventering
of
myne
,
as
it
will
be
most
subiect
vnto
their
eye
,
and
consequentlie
vnto
their
prying
and
examyning
:
so
haue
I
taken
vnto
me
,
the
counsell
of
a
perfect
wyse
man
,
and
wel
practised
,
which
hath
tawght
me
,
how
to
procede
against
them
,
that
I
neede
not
to
mistrust
my
boldnes
.
For
thus
he
saieth
in
his
boke
of
Prouerbes
,
a
boke
of
good
authoritie
and
instruction
,
Doe
not
aunswer
a
foole
according
to
his
folishnes
,
least
thow
be
made
lyke
vnto
hym
.
And
in
the
next
sentence
folowing
:
Aunswer
(
saieth
he
)
a
foole
according
vnto
his
folishnes
,
that
he
may
not
seeme
to
hymselfe
to
be
wyse
.
To
folow
now
therefor
,
this
duble
and
good
counsell
,
of
not
aunswering
,
and
yet
aunswering
a
foole
,
I
will
sett
furth
vuto
the
(
Reader
)
two
challenges
,
to
plaie
the
foole
with
a
foole
in
the
first
of
them
,
that
he
may
beholde
his
artificiall
wysedome
:
and
in
the
second
,
not
to
agree
with
hym
in
his
folie
,
because
I
will
refuse
his
waies
and
order
.
But
how
may
one
aunswer
a
foole
according
vnto
his
folie
,
or
what
hope
is
there
of
anye
vantage
,
if
that
waie
be
taken
with
hym
?
Marie
,
lyke
as
some
madd
men
(
I
haue
heard
saie
)
haue
ben
meetlie
well
browght
to
themselues
,
when
an
other
hath
stared
and
gaped
vpon
them
,
all
counterfaicting
an
owtragiouse
behauyor
:
so
vndowbtedlie
against
fond
questions
,
it
ys
a
profitable
waye
of
replying
,
to
putt
the
lyke
againe
vnto
madd
aduersaries
,
and
cawse
them
to
behold
the
absurditie
.
For
,
as
the
fault
which
an
other
maketh
,
doth
more
sensiblie
appeere
vnto
vs
,
then
the
lyke
of
owr
owne
vsing
,
thowgh
owrselues
be
neerest
to
owrselues
:
so
,
to
declare
the
absurditie
of
the
challenge
,
which
M.
Iuell
with
much
opinion
of
wisedome
pronounced
against
all
Catholykes
:
lett
one
of
a
lyke
proportion
to
his
,
be
made
furth
vnto
hym
,
that
he
may
consider
,
the
well
fauorednes
of
his
owne
worke
,
when
the
lyke
example
of
it
,
shall
greatlie
mislyke
hym
.
Now
,
if
there
were
not
so
good
lykelyhode
and
reason
,
why
this
counterfaicted
challenge
(
so
to
call
it
)
shoulde
be
vttered
profitablie
:
yet
the
wyseman
so
plainelie
either
counselling
or
licensing
vs
,
To
aunswer
a
foole
according
to
his
foolishnes
,
his
authoritie
ys
sufficient
inowgh
for
me
,
to
beare
me
owt
in
this
my
doing
,
and
to
saye
,
that
,
if
I
playe
the
foole
,
yowr
example
M.
Iuell
hath
moued
me
vnto
it
.
I
saye
therfor
:
-
1
Yf
any
learned
man
of
all
our
aduersaries
,
or
yf
all
the
lerned
men
that
be
alyue
,
be
able
to
bring
any
one
sufficient
sentence
,
out
of
any
old
Catholike
doctour
or
father
,
or
out
of
any
old
generall
Councell
,
or
out
of
the
holy
Scriptures
of
God
,
or
any
one
example
of
the
primitiue
church
,
wherby
it
may
be
clearlie
and
plainely
proued
,
that
there
was
any
drie
communion
in
the
whole
world
at
that
tyme
,
for
the
space
of
six
hundred
yeares
after
Christ
:
-
2
Or
that
there
should
be
no
celebration
of
the
Lord
his
supper
:
except
there
be
a
good
number
to
communicate
with
the
priest
,
that
is
,
foure
or
three
persons
at
the
least
,
though
the
whole
parisshe
haue
but
twentie
of
discretion
in
it
:
-
3
Or
that
any
Bisshop
then
did
sweare
by
his
honor
,
when
,
in
his
visitation
abrode
in
the
countrie
,
he
should
warrant
his
promise
to
some
poore
prisoner
priest
vnder
hym
:
-
4
Or
that
any
bagpipers
,
horsecorsers
,
gailers
,
or
alebastars
,
were
admitted
then
in
to
the
clergie
without
good
and
long
triall
of
their
conuersion
:
-
5
Or
that
any
Bisshop
then
,
refused
to
weare
a
whyte
rochet
,
or
to
be
distincted
from
the
laitie
,
by
some
honest
priestlie
apparell
:
-
6
Or
that
any
Bishopp
then
,
not
satisfyed
with
the
prisonyng
of
his
aduersaries
,
dyd
crie
out
and
call
vpon
the
princes
,
not
disposed
that
waie
,
to
put
them
yet
to
most
cruell
death
:
-
7
Or
that
the
communion
table
(
yf
any
then
were
)
was
remoueable
vpp
and
downe
,
hyther
and
thyther
,
and
brought
at
any
tyme
in
to
the
lower
partes
of
the
church
,
there
to
exequute
the
Lorde
hys
supper
:
-
8
Or
that
any
communion
was
saied
vpon
good
fridaie
:
-
9
Or
that
Gloria
in
excelsis
should
be
song
after
the
communion
:
-
10
Or
that
the
Sacrament
was
ministred
then
,
some
tyme
in
loeuebread
,
some
tyme
in
wafers
,
and
in
those
rather
without
the
name
of
Iesus
,
or
the
signe
of
the
crosse
,
then
with
it
:
-
11
Or
that
Quicunque
vult
and
Crede
of
Athanasius
was
apointed
to
be
song
onlie
vpon
hygh
daies
and
principall
feastes
:
-
12
Or
that
at
the
communion
tyme
the
minister
should
weare
a
cope
,
and
at
all
other
seruice
a
surples
onlie
,
or
,
as
in
some
places
it
is
vsed
,
nothing
at
all
,
besides
hys
common
apparell
:
-
13
Or
that
the
wordes
of
Sainct
Paule
,
1.
Cor.
11.
shold
be
ordinarilie
readen
at
the
tyme
of
consecration
:
-
14
Or
that
they
vsed
a
common
and
prophane
cup
at
the
communion
,
and
not
a
consecrated
and
halowed
:
-
15
Or
that
a
solemne
curse
should
be
vsed
vpon
Asshewensdaye
:
-
16
Or
that
a
procession
about
the
fieldes
was
vsed
in
the
rogation
weeke
,
to
know
therebie
,
rather
the
boundes
and
borders
of
euerie
lordeshipp
,
then
to
moue
God
to
mercie
,
and
styr
mens
hartes
to
deuotion
:
-
17
Or
that
any
Bishopp
then
,
gathered
beneuolence
of
his
clergie
,
to
marye
his
daughter
to
a
gentle
man
or
merchant
,
or
to
helpe
hym
,
in
the
setting
vp
of
his
howsehold
:
-
18
Or
that
the
man
should
put
the
wedding
ring
vpon
the
fourth
finger
of
the
left
hand
of
the
woman
,
and
not
of
the
right
hand
of
her
,
as
it
hath
ben
many
hundred
yeares
contynued
:
-
19
Or
that
any
man
then
dyd
read
it
in
open
scholes
,
or
preach
it
out
of
pulpites
,
or
set
it
furth
in
print
,
that
Sainct
Peter
was
neuer
at
Rome
:
-
20
Or
that
in
the
tyme
of
contagious
plagues
,
when
,
for
feare
of
the
infection
,
none
will
communicate
with
the
sick
person
,
the
minister
might
alonelie
communicate
with
him
,
with
out
breache
of
Christ
his
institution
,
and
that
the
decree
(
of
no
communion
to
be
made
withowt
three
at
the
least
)
should
in
such
cases
be
forgoten
:
-
21
Or
that
the
people
then
,
were
called
togeather
to
morning
prayer
by
ringing
of
a
bell
:
Yf
any
man
alyue
be
able
to
proue
any
of
these
articles
,
by
any
one
cleare
,
or
plaine
clause
,
or
sentence
,
either
of
the
Scriptures
,
or
of
the
old
Doctours
,
or
any
old
generall
Councell
,
or
by
any
example
of
the
primitiue
church
,
I
promise
,
that
I
will
geaue
ouer
,
and
subscribe
vnto
hym
in
that
poynt
.
And
of
this
,
I
for
my
part
,
will
not
onlie
not
call
in
any
poynt
(
being
well
assured
of
the
trueth
therein
)
but
allso
will
laye
more
matter
to
it
.
Wherefor
beside
all
that
I
haue
said
allready
,
I
will
say
further
,
and
yet
nothing
so
much
,
as
might
be
said
,
If
any
one
of
our
aduersaries
be
able
clearlie
and
plainelie
to
proue
,
by
such
authoritie
of
the
scri
ptures
,
the
old
Doctors
,
and
Councels
,
as
I
said
before
,
-
22
That
the
Bishopp
of
Rome
was
called
Antichrist
within
the
first
.
vjC
.
yeares
after
Christ
:
-
23
Or
that
the
people
was
then
tawght
to
beleue
that
the
force
and
strength
of
their
faith
,
made
Christ
his
bodye
present
to
them
in
the
Sacrament
,
and
not
any
vertue
of
wordes
and
consecration
:
-
24
Or
that
the
residue
of
the
Sacrament
vnreceaued
,
was
taken
of
the
priest
or
the
parish
clark
,
to
spread
ther
young
childerns
butter
therevppon
,
or
to
serue
their
owne
to
the
with
it
,
at
their
homely
table
:
-
25
Or
that
who
so
had
said
,
in
the
Sacrament
is
the
true
and
reall
bodie
of
Christ
and
not
a
figuratiue
body
onlie
or
mistical
,
shold
ben
therefor
iudged
a
papist
,
and
brought
vp
before
high
commissioners
:
-
26
Or
that
it
was
lawfull
then
to
haue
but
one
communion
,
in
one
church
,
in
one
daye
:
-
27
Or
that
images
were
then
,
cutt
,
hewed
,
mangled
,
and
reuiled
,
though
it
were
answered
that
they
are
not
holden
for
Godes
or
Sainctes
,
but
kept
only
for
memorial
sake
of
Christ
him selfe
or
any
of
his
faithfull
:
-
28
Or
that
Bishopes
then
,
threw
downe
Christ
and
his
sainctes
images
,
and
set
vp
their
owne
,
their
wyues
,
and
their
childernes
pictures
,
in
their
open
chambers
and
parlors
:
-
29
Or
that
our
Sauior
in
his
last
supper
deliuered
hys
bodye
,
to
many
more
then
his
twelue
Apostels
:
-
30
Or
that
Iudas
Machabeus
in
causing
sacrifice
to
be
offered
for
the
dead
,
added
in
that
point
vnto
the
law
,
and
offended
God
,
and
ys
no
more
to
be
folowed
in
that
doing
,
then
Loth
and
Dauid
are
in
their
incest
and
adultery
:
-
31
Or
that
a
Bishopp
being
a
virgin
at
takyng
hys
office
,
did
afterwardes
yet
commendablie
,
take
a
wife
(
so
to
call
an
harlot
)
vnto
hym
:
-
32
Or
that
after
the
first
wyfes
death
,
which
he
had
before
holy
orders
receiued
,
any
priest
toke
a
second
or
third
vnto
hym
,
with
a
toties
quoties
the
later
wyfe
departing
left
hym
in
hott
fiery
passions
,
that
he
needed
an
other
to
coole
hym
:
-
33
Or
that
any
preacher
of
those
daies
,
moued
young
men
and
women
in
open
-
34
Or
that
it
was
at
those
dayes
the
right
way
to
knowledge
,
euery
man
to
read
by
hym self
the
Scriptures
,
and
neglect
all
kynd
of
tradition
:
-
35
Or
that
the
lent
,
or
friday
,
was
to
be
fasted
,
for
ciuile
policie
,
and
not
for
any
deuotion
:
-
36
Or
that
Palmesonday
was
solemnised
without
bearing
of
bowes
conmonly
called
palmebowes
:
Or
that
Christmassdaye
,
was
without
a
masse
,
or
asshewensday
without
asshes
,
or
Candelmasdaye
without
bearing
of
Candels
:
-
37
Or
that
the
Natiuity
of
S.
Ihon
Baptist
was
kept
holy
and
the
Eue
fasted
,
and
neither
the
natiuity
neither
the
assumption
of
owr
blessed
lady
kept
holy
,
with
a
special
fast
vpon
the
Eues
:
-
38
Or
that
they
did
pray
vnto
God
vpon
the
feast
of
S.
Michael
,
saying
(
grawnt
that
owr
liffe
maye
be
defended
on
earth
by
them
,
by
whom
,
thow
art
allwayes
wayted
vpon
in
heauen
)
and
neuerthelesse
tawght
the
people
,
that
it
was
iniurious
to
Christ
and
his
mediation
,
to
aske
for
helpe
at
any
others
handes
,
then
his
:
-
39
Or
that
they
should
vse
the
signe
of
the
crosse
in
baptysme
only
and
not
at
the
consecrating
of
Christ
his
body
:
-
40
Or
that
they
were
not
heretykes
which
threw
downe
altars
erected
vnto
Christ
:
-
41
Or
that
any
Bisshopp
then
was
maryed
vpon
Asshewensday
:
-
42
Or
that
any
goodman
then
,
did
write
,
that
the
gouernement
of
women
was
monstruous
:
-
43
Or
that
,
est
,
in
these
wordes
,
hoc
est
corpus
meum
,
ys
to
be
taken
,
for
significat
:
-
44
Or
that
the
lay
people
communicatyng
did
take
the
cup
one
at
an
others
handes
,
and
not
at
the
priests
handes
or
the
deacons
:
-
45
Or
that
there
was
any
controuersie
then
in
religion
,
which
being
decided
by
the
Bishop
of
Rome
,
the
contrarie
part
was
not
taken
for
heresie
,
and
the
mainteiners
of
it
accompted
heretikes
:
-
46
Or
that
any
then
was
put
in
the
Calender
for
a
Martir
,
which
was
hanged
by
iust
iudgement
,
not
for
any
cause
and
matter
of
faith
,
but
for
euident
and
wicked
felonie
.
-
47
Or
that
any
ecclesiasticall
persons
were
depriued
then
of
their
benefices
or
excommunicated
owt
of
church
and
liuyng
,
for
that
they
refused
to
sweare
against
the
authoritie
of
the
Bishope
of
Rome
.
Or
that
any
suche
othe
was
vsed
to
be
put
vnto
any
man
,
at
that
tyme
:
-
48
Or
that
any
fryer
of
threescore
yeares
,
obteinyng
afterwardes
the
Rome
of
a
Bishop
,
maried
a
young
woman
of
.
xix
.
yeares
:
-
49
Or
that
any
Bishopp
then
preached
to
be
all
one
,
to
pray
on
a
dunghyll
and
in
a
churche
:
-
50
Or
that
any
but
heretikes
refused
to
subscribe
to
a
general
and
lawful
councell
,
gathered
and
confirmed
by
the
Bishop
of
Rome
his
authoritie
.
(
These
be
the
highest
misteries
,
and
greatest
keies
of
their
religion
,
and
without
these
their
doctrine
can
neuer
be
mainteyned
and
stand
vpright
.
)
Yf
any
one
therefor
of
all
owr
aduersaries
,
be
able
to
auouch
any
one
of
all
these
articles
,
by
any
such
sufficient
authoritie
of
Scriptures
,
doctors
,
or
Councels
,
as
I
haue
required
:
as
I
sayd
before
,
so
saie
I
now
againe
,
I
am
content
to
yeld
vnto
hym
,
and
to
subscribe
in
that
poynt
(
which
I
wold
neuer
do
,
nor
might
do
vnto
an
heretike
,
knowing
that
my
faith
must
not
hang
vpon
the
euent
of
disputation
,
yet
seing
I
haue
begon
to
playe
the
foole
with
a
foole
,
therefor
I
vse
this
terme
of
subscribing
,
as
I
do
lerne
it
of
master
Iuell
.
)
But
I
am
well
assured
,
they
shal
neuer
be
able
trulye
to
alleage
one
sentence
.
And
becaufe
I
know
it
,
therefor
I
speake
it
,
least
any
happelie
should
be
deceaued
.
And
thus
far
furth
to
the
imitation
of
master
Iuell
,
Factus
sum
insipiens
,
vos
me
coëgistis
.
But
what
now
might
any
protestant
think
of
this
challenge
?
will
he
not
mislike
with
me
,
that
emong
so
manye
articles
,
as
I
reherse
with
great
solemnitie
,
so
few
are
of
weight
and
substance
?
will
he
not
be
moued
at
the
very
hart
,
that
for
indifferent
matters
and
reasonable
ceremonies
,
I
shall
require
yet
,
to
haue
their
proufe
,
out
of
the
first
six
hundred
yeares
after
Christ
,
and
owt
of
generall
councells
,
or
auncient
doctours
,
or
els
make
an
exclamation
agaynst
the
keeping
of
them
?
will
it
not
greiue
hym
,
that
I
stick
vpon
termes
,
which
,
can
neuer
be
fownd
in
the
cumpasse
of
the
primitiue
church
,
which
if
their
principles
were
true
,
woulde
folowe
yet
well
inowgh
of
them
?
And
that
leauyng
the
principle
,
I
presse
hym
with
the
particular
word
of
some
conclusion
,
will
it
not
anger
hym
?
Can
he
take
it
for
indifferent
dealing
,
that
I
rekon
vp
some
ones
priuate
opinion
,
and
make
as
thowgh
it
were
the
generall
determination
of
all
the
protestantes
in
the
world
?
And
when
I
haue
gathered
vp
a
number
of
articles
,
of
which
the
greater
part
conteineth
indifferent
or
simple
matters
,
to
conclude
of
them
all
,
in
one
sum
,
without
order
or
distinction
,
and
boldlie
to
saye
:
(
These
be
the
highest
misteries
,
and
greatest
keies
of
their
religion
,
and
without
these
,
their
doctrine
can
neuer
be
mainteined
and
stand
vpright
)
can
the
protestant
hearing
or
reading
this
,
if
he
haue
any
spirite
of
trueth
or
honestie
,
think
that
I
were
to
be
trusted
in
any
point
,
with
the
teaching
or
guyding
of
the
ignorant
?
yet
,
I
assure
you
,
(
marke
it
who
will
)
M.
Iuells
most
gloriouse
challenge
,
hath
no
better
reason
or
substance
in
it
.
for
of
so
manye
his
ors
and
interrogatories
,
to
make
a
shew
and
colour
,
of
great
copie
and
store
of
matter
,
I
see
not
three
of
them
,
which
be
not
,
either
of
scholepoyntes
and
quiddities
(
without
discussing
and
examinyng
of
which
,
the
Catholike
faith
continueth
plaine
inowgh
)
or
els
about
orders
and
ceremonies
(
of
which
the
gouernours
of
the
church
,
haue
the
making
or
remouing
in
their
discretion
.
Now
therefor
,
if
this
maner
of
owr
challenge
be
mislyked
,
I
am
gladd
,
that
in
aunswering
a
foole
accordyng
to
his
foolisshnes
;
I
haue
geauen
warnyng
to
the
Reader
,
not
to
make
of
euerie
rare
thing
and
much
praised
,
a
Iuell
,
and
to
be
ware
euer
of
great
faces
sett
vpon
small
and
simple
matters
.
As
on
the
other
syde
,
if
for
M.
Iuells
sake
and
honor
,
this
my
challenge
,
framed
after
the
example
of
his
,
shall
stand
for
a
reasonable
one
and
tolerable
:
lett
me
be
answered
then
in
the
particulars
,
and
except
I
doe
replie
againe
,
and
that
speedelie
,
I
with
others
,
will
yeld
vnto
hym
.
Yet
now
,
because
the
wyseman
hath
sayed
,
not
onlie
,
aunswer
a
foole
according
to
his
foolisshnes
,
but
rather
and
before
this
warned
vs
,
with
,
doe
not
answer
a
foole
according
to
his
folisshnes
,
lest
thow
be
made
lyke
vnto
hym
:
I
will
not
therfor
rest
,
and
staye
vpon
the
forsaid
challenge
,
but
come
furth
with
an
other
,
full
of
great
and
principall
matters
:
neither
will
I
be
lyke
the
protestant
,
and
troble
the
reader
with
questions
of
small
importaunce
,
but
of
substanciall
and
necessarie
articles
,
concerning
the
orders
of
this
present
lyfe
,
or
the
hope
of
the
lyfe
euerlasting
.
I
make
for
the
Catholikes
honor
this
challenge
,
and
prouoke
him
that
can
,
to
encouter
me
I
except
none
,
thowgh
I
lyke
not
all
,
(
for
who
would
be
matched
with
the
bold
and
blind
brothers
,
willinglie
?
)
but
I
trust
,
who
so
euer
replyeth
,
he
shall
be
superintended
so
wiselye
,
that
his
aunswer
shall
not
come
against
me
,
but
with
good
authoritie
and
priuileage
.
I
saye
therefor
:
Yf
any
single
one
of
owr
aduersaries
,
or
they
all
conmunicating
togeather
,
can
proue
by
any
suficient
testimonie
,
out
of
Scriptures
,
Doctors
or
Councells
.
-
1.
That
for
the
space
of
six
hundred
yeares
after
Christ
hys
ascension
(
by
which
hundreds
onlie
,
they
would
be
tryed
,
in
examining
of
verities
)
It
was
vnlawfull
to
make
avowe
to
God
,
of
chastitie
,
obedience
,
or
pouertye
:
or
that
breakers
of
such
vowes
,
were
estemed
aboue
others
,
as
singular
witnesses
of
the
libertye
of
Christ
his
true
Ghospell
.
-
2.
Or
that
it
was
abhominable
then
,
to
make
to
hym
any
speciall
sacrifice
,
besides
the
sacrifice
of
owr
thankes
in
wordes
and
figures
,
for
his
benefites
,
with
remembrance
of
Christ
his
passion
for
vs
,
and
besides
the
offering
of
owr
,
sowles
and
bodies
to
the
seruice
of
his
maiestie
,
with
mortifiyng
of
owr
affections
and
cuill
desyres
.
-
3.
Or
that
there
was
no
priesthode
then
,
according
to
the
order
of
Melchisedech
,
or
that
priestes
haue
not
a
singular
sacrifice
,
which
they
must
offer
for
the
sinnes
of
the
people
.
-
1.
OR
that
the
Baptisme
,
which
-
2.
Or
that
baptisme
ys
a
signe
onlie
of
owr
profession
,
and
that
owr
synnes
are
not
trulie
and
in
deed
,
forgeauen
vs
in
it
:
-
3.
Or
that
the
Sacrament
of
Confirmation
,
ys
an
inuention
onlie
of
man
,
and
that
no
spirituall
strength
cummeth
vnto
vs
,
by
signing
of
vs
with
holie
oyle
,
and
imposition
of
the
Bishoppes
handes
:
-
4
,
Or
that
Christ
delyuered
in
his
last
supper
a
figure
onlie
of
his
bodie
to
be
eaten
of
his
Apostles
:
-
5.
Or
that
the
power
of
forgeauing
or
reteyning
sinmes
,
which
Christ
gaue
to
his
Apostles
,
and
by
them
to
laufull
priestes
,
ys
nothing
els
but
a
comforting
,
or
a
fearing
of
mens
consciencies
,
by
the
promyses
or
menacies
of
the
scriptures
.
and
that
in
deed
priestes
can
not
(
as
ministers
vnder
God
)
forgeaue
synnes
and
offences
,
which
by
absolute
aucthoritye
ys
proper
vnto
God
alone
,
and
no
others
:
-
6.
Or
that
to
confesse
our
sinnes
to
a
priest
,
with
sorow
of
hart
and
contrition
,
and
to
labor
by
fasting
,
prayeing
,
almes
deedes
,
and
hard
discipline
,
to
helpe
forward
towardes
the
makyng
vpp
of
a
full
satisfaction
and
perfect
,
ys
iniuriouse
vnto
Christ
his
passion
and
merites
,
and
a
superstitiouse
and
thanklesse
trauaile
:
-
7.
Or
that
the
knowledge
and
vnderstanding
of
scriptures
ys
sufficient
licence
inowgh
to
instruct
and
teach
others
:
and
that
there
is
no
such
difference
betwene
the
clergye
,
and
the
laytie
,
but
that
the
layetie
hath
before
God
,
as
good
and
great
priesthoode
as
the
clergie
:
-
8.
Or
that
a
temporall
and
Christian
Prince
,
were
he
man
,
woman
,
or
childe
,
had
then
,
or
may
haue
now
,
the
aucthoritie
of
a
supreame
head
in
Christ
his
churche
and
ouer
the
churche
:
-
9.
Or
that
faith
onlie
iustifieth
,
after
one
be
baptized
and
sanctified
:
-
10.
Or
that
all
the
Iustice
and
holines
which
good
men
of
those
daies
had
,
or
now
shall
haue
,
is
but
an
Imputatiue
Iustice
,
and
such
as
pleaseth
God
to
accept
,
but
in
deede
ys
not
true
and
right
Iustice
:
-
11.
Or
that
the
keeping
of
the
fortie
daies
fast
of
lent
,
was
alowed
then
for
temporall
policie
or
bodylie
healths
sake
onlie
,
and
had
no
commaundement
from
Christ
,
or
his
Apostles
:
-
12
Or
that
in
most
extremitie
and
at
the
verie
poynt
of
death
,
aneyling
of
Christians
was
abhorred
of
Christians
,
and
the
keeping
of
the
Sacrament
forbydden
,
which
is
our
true
viaticnm
and
viage
prouision
:
-
1.
OR
that
the
calling
vpon
Sainctes
in
heauen
,
was
accompted
then
,
blasphemie
:
-
2.
Or
the
setting
vp
of
Christ
his
crosse
,
or
any
holie
Sancte
his
image
,
was
preached
to
be
ldolatrie
:
-
3.
Or
that
the
visiting
of
their
tumbes
,
&
kyssing
their
reliques
,
was
thought
to
be
a
superstitiouse
vanitie
:
-
4.
Or
that
the
miracles
worked
at
their
chappels
,
or
memories
,
were
attributed
then
,
at
the
first
tydinges
of
them
vnto
the
duyel
his
subteltie
:
-
1.
OR
that
to
pray
for
the
sowles
departed
,
was
thowght
repugnant
vnto
the
Scriptures
:
-
2.
Or
that
to
offer
sacrifice
,
and
geaue
almes
for
their
sowles
health
,
was
accompted
impietie
.
-
3.
Or
that
the
last
willes
and
testamentes
,
of
founders
of
almes
howsen
,
Colledges
,
and
Monasteries
,
were
broken
concerning
their
temporal
goodes
and
legacies
,
and
that
no
part
thereof
,
dyd
come
to
their
owne
bloud
and
familie
.
These
be
such
articles
as
are
directed
,
first
against
the
proper
honor
and
glorie
of
God
allmightie
:
secondlie
,
against
the
grace
of
Ihesus
Christ
,
and
profit
of
all
Christians
in
the
world
:
thirdlie
against
the
dignitie
,
estimation
,
and
honor
of
all
Sainctes
:
fourthlie
against
the
profit
of
the
sowles
departed
,
by
debarring
their
commodities
.
so
that
in
all
states
,
worldes
,
and
persons
,
Christ
thorowgh
these
articles
ys
proscribed
.
And
againe
in
these
articles
,
the
fundation
,
estimation
,
and
perfection
of
their
Ghospell
and
preaching
consisteth
,
so
that
without
these
,
or
worser
then
these
,
they
could
not
be
so
singular
and
vnlyke
other
Christians
.
Yf
therefore
,
any
of
all
owr
aduersaries
,
be
able
with
sufficient
authoritie
,
to
proue
these
articles
,
or
conclusions
of
theirs
,
owt
of
the
Scriptures
,
vse
of
primityue
churche
,
Doctors
,
or
Councels
:
either
he
shall
be
proued
,
manifestlie
to
misconster
and
misuse
Scriptures
,
doctors
or
councels
:
either
els
he
shall
be
praised
for
his
labors
,
and
folowed
with
a
free
wyll
and
submission
.
Lett
this
be
the
challenge
,
and
let
vs
obteine
an
answer
vnto
it
.
for
,
if
the
Catholykes
pressed
with
such
questions
,
which
for
the
most
part
deserued
no
aunswer
,
haue
not
refused
to
shew
their
faith
,
and
geaue
reason
of
it
vnto
their
aduersaries
:
(
allthowgh
the
lack
of
conference
with
their
felowes
,
of
free
printing
,
and
open
vttering
of
their
bokes
,
might
with
reason
haue
stayed
them
from
their
purpose
,
and
not
haue
moued
to
chainge
their
contrie
for
the
matter
)
how
much
more
cawse
and
reason
ys
it
,
that
they
,
which
are
so
fauored
in
their
procedinges
,
should
not
lett
to
stand
vnaunswered
,
such
principall
questions
,
as
are
moued
agaynst
them
,
nor
goe
at
that
tyme
backward
,
and
flee
from
the
quarell
,
when
most
of
all
,
they
should
shew
them selues
,
and
spread
furth
their
cunnyng
and
sinceritie
.
And
yet
if
these
forsaid
articles
are
to
manye
,
for
their
leysure
:
or
yf
they
seeme
to
much
particular
,
for
their
profite
,
which
would
not
be
espied
:
or
yf
the
answering
vnto
them
should
be
sayed
to
be
forbydden
by
wyse
heades
:
(
for
a
rumor
may
sone
be
made
to
faine
,
that
it
serueth
to
a
saction
,
to
make
such
challenges
,
and
combattes
)
Lett
me
be
quietlie
suffered
then
,
to
speake
a
few
wordes
and
indifferent
,
such
as
to
which
euerie
religion
must
agree
,
yf
with
any
reason
it
will
be
credited
.
The
heretykes
(
sayeth
Tertullian
)
Thus
haue
I
Englisshed
more
at
large
,
owt
of
Tertullian
,
that
it
might
the
better
be
considered
of
the
(
Reader
)
whether
he
speaketh
rea
son
or
no
:
and
whether
in
any
disputation
to
be
instituted
,
or
any
challenge
to
be
apoynted
,
these
articles
,
which
Tertullian
specifyeth
,
are
not
principallie
to
be
debated
,
and
examined
:
and
whether
this
trade
and
manner
of
arguing
doe
serue
to
the
mainteynyng
of
any
stomak
:
which
ys
so
naturall
(
as
I
may
saye
)
and
so
reasonable
,
that
you
can
not
deuyse
a
more
indifferent
.
To
vse
it
therefor
to
myne
owne
comfort
and
others
,
and
yet
not
to
depart
from
the
manner
of
a
challenge
,
therebye
to
recompense
owr
aduersaries
,
I
saye
:
-
1.
Yf
any
of
owr
aduersaries
be
able
-
2.
Or
that
the
Scriptures
haue
ben
delyuered
vnto
them
,
or
that
they
are
the
right
keepers
of
them
:
-
2.
Or
yf
they
can
tell
from
whom
they
haue
receiued
their
Ghospell
,
other
then
papistes
:
-
4.
Or
by
what
successors
,
from
the
fyrst
,
eyther
maker
,
or
cheife
preacher
of
theire
Ghospell
,
it
hath
come
vnto
them
:
-
5.
Or
at
what
tyme
,
they
receiued
it
:
-
6.
Or
yf
they
can
shew
but
the
fundacions
onlye
,
or
proportion
of
some
churche
,
howse
,
communion
table
,
communion
boke
,
or
any
other
thing
neuer
so
smal
,
by
which
it
might
be
gathered
,
that
a
true
an
Apostolyke
religion
was
extant
to
be
seen
within
the
six
hundred
yeares
after
Christ
,
as
voyd
of
ornamentes
,
ceremonies
,
reuerence
,
distinction
of
places
,
and
dignityes
,
Sacramentes
,
and
solemnities
parteyning
to
Sacramentes
,
as
theirs
ys
:
These
are
the
most
best
and
easiest
questions
,
for
the
capacitye
of
a
sensible
man
,
and
most
meetest
to
be
asked
of
these
greate
folowers
of
Antiquitie
(
as
they
saye
them selues
.
)
Yf
therefore
any
of
owr
aduersaries
,
can
name
,
eyther
the
places
,
or
the
persons
,
where
their
religion
stode
of
old
tyme
,
or
from
whom
,
by
lineall
descent
,
it
hath
come
to
theyr
churches
,
and
ministers
:
I
promyse
for
my selfe
,
and
others
allso
:
eyther
to
proue
their
predecessors
heretikes
,
or
to
yeld
with
a
good
will
to
their
succession
,
yf
they
bring
it
downewarde
from
any
Apostle
.
I
haue
sayed
:
And
in
the
meane
while
,
vntill
theyr
aunswer
be
deuised
:
I
will
contynue
in
that
fayth
,
which
lawfull
Bisshoppes
of
England
receiued
of
Sainct
Augustyne
a
monke
,
and
owr
Apostle
,
which
,
by
the
allmightie
power
of
God
,
conuerted
owr
realme
from
Idolatrie
to
Christianitie
which
receiued
his
faith
of
Sainct
Gregorie
the
greate
,
and
the
first
of
that
name
:
And
Sainct
Gregorie
lerned
it
of
his
predecessor
Pelagius
the
second
:
Pelagius
agayne
receiued
it
of
Benedictus
the
first
:
from
Benedictus
then
we
goe
vpward
to
Ioannes
.
III.
to
Pelagius
.
I.
to
Vigilius
,
to
Siluerius
,
to
Agapetus
,
to
loannes
the
second
,
to
Bonifacius
the
second
,
to
Foelix
the
first
,
to
Ioannes
.
Ito
Hormisda
,
to
Symmachus
,
to
Anastasius
the
second
,
to
Gelasius
,
to
Faelix
.
III
to
Simplicius
,
to
Hilarius
,
to
Leo.
I.
to
Sixtus
.
III.
to
Caelestinus
,
to
Bonifacius
.
I.
to
Zozimus
,
to
Innocentius
,
to
Anastatius
.
I.
to
Siricius
,
to
Damasus
,
to
Faelix
the
second
,
to
Liberius
,
to
Iulius
,
to
Marcus
,
to
Siluester
,
to
Melchiades
,
to
Eusebius
,
to
Marcellus
,
to
Marcellinus
,
to
Caius
,
to
Eutichianus
,
to
Faelix
.
I.
to
Dionisius
,
to
Sixtus
the
second
,
to
Stephanus
.
I.
to
Lucius
,
to
Cornelius
,
to
Fabianus
,
to
Antherus
,
to
Pontianus
,
to
Vrbanus
,
to
Calistus
,
to
Zepherinus
,
to
Victor
,
to
Eutherius
,
to
Soter
,
to
Anicetus
,
to
Pius
,
to
Higinus
,
to
Telesphorus
,
to
Sixtus
,
to
Alexander
,
which
was
the
first
that
apointed
making
of
holywater
,
which
receaued
the
Catholike
faith
of
Euaristus
,
which
receaued
it
of
Anacletus
,
which
receaued
it
of
Clemens
,
which
receaued
it
of
Sainct
Peter
,
which
receaued
it
of
Christ
,
which
is
God
most
true
and
blessed
for
euer
.
Amen
.
Fare
well
.
Quoniam
viri
S.
Theologiae
peritissimi
Angli
apud
me
fide
dignissimi
,
perlegerunt
hunc
librum
Iohannis
Rastelli
,
&
per
omnia
catholicum
esse
censent
,
dignumque
qui
typis
excusus
à
popularibus
eius
Prouintiae
nempe
Anglicanae
legatur
.
puto
ipsum
tutò
posse
imprimi
.
Ita
testor
Cunerus
Petri
de
Brouwershauen
Louanij
Pastor
S.
Petri
indignus
.
11.
Nouem.
1561