The
occasion
and
beginning
of
the
passages
following
.
MR.
Iohn
Aynsworth
whiles
he
was
prisoner
in
London
,
had
conference
with
some
other
prisoners
that
differed
in
religion
from
him
;
about
the
right
way
of
mans
justification
before
God
&c:
which
things
he
after
answered
in
writing
also
,
with
this
challenge
at
the
end
:
Let
who
will
answer
it
;
I
could
wish
for
name
sake
Mr
Henry
Aynsworth
might
see
it
.
If
any
answer
it
,
let
him
set
to
his
name
,
as
I
set
down
mine
,
to
stand
to
all
,
and
then
I
will
deal
with
him
.
Iohn
Aynsworth
.
This
writing
was
,
as
he
wished
,
sent
to
the
party
by
him
nominated
:
who
upon
the
receipt
thereof
,
wrote
as
foloweth
.
To
Mr
Iohn
Aynsworth
,
prisoner
in
London
,
Mercy
from
God
our
Father
,
and
the
Lord
Iesus
Christ
our
hope
.
MR.
Aynsworth
,
I
received
a
writing
under
your
hand
and
name
,
touching
some
controversie
in
religion
:
you
defending
the
faith
of
the
church
of
Rome
that
now
is
,
against
such
as
haue
forsaken
her
for
departing
from
the
ancient
faith
of
the
church
that
was
in
Rome
when
Paul
wrote
thereunto
:
among
whom
we
are
,
the
witnesses
of
Iesus
Christ
.
You
provoke
in
the
end
,
who
will
to
answer
your
writing
,
but
wish
for
names
sake
my self
mought
see
it
,
promising
,
if
any
answer
it
,
affixing
his
name
,
you
then
will
deal
with
him
.
Though
I
have
at
this
tyme
other
opposites
to
answer
,
and
affayres
important
lying
upon
me
,
yet
would
I
not
altogither
let
passe
this
occasion
offred
by
your self
,
whom
for
nation
and
name
,
(
&
I
know
not
whither
also
for
neerer
alliance
,
)
I
regard
as
is
meet
,
greeving
for
your
estate
,
who
are
in
captivity
not
so
much
in
body
as
in
soul
:
from
which
if
I
could
procure
your
release
I
should
be
glad
.
The
way
to
doe
you
good
,
or
any
that
is
in
like
error
,
I
take
to
be
this
;
that
we
begin
at
the
root
and
ground
work
of
our
religions
,
in
which
if
we
can
accord
,
there
wil●e
more
hope
of
other
things
.
As
first
,
how
our
differences
shal
be
tried
and
composed
;
whether
by
the
verdict
of
God
,
or
of
man
?
If
of
God
,
as
I
hold
;
then
where
this
is
to
be
found
?
wh●ther
in
the
scriptures
of
the
old
and
new
testament
,
or
in
the
writings
and
mouthes
of
other
men
?
If
in
holy
scriptures
,
(
which
is
my
faith
:
)
then
commeth
to
be
considered
,
what
they
are
,
and
how
to
be
used
.
My self
doe
imbrace
the
writings
of
all
the
Prophets
now
extant
,
from
Moses
to
Mal●chie
;
who
wrote
all
in
Hebrue
,
the
Chaldee
in
Ezra
and
Daniel
counted
therewith
:
&
of
all
the
Apostles
and
Evangelists
,
which
wrote
in
Greek
,
as
is
now
generally
received
.
By
all
and
every
of
these
I
offer
my
faith
to
be
tried
,
and
to
make
t●yall
of
other
faith
offred
.
The
use
of
these
,
to
be
with
all
care
,
and
reverence
,
sobriety
,
sanctitie
,
and
wisdome
ministred
by
the
holy
Ghost
.
And
here
may
be
questioned
,
in
whom
the
faith
of
a
Christian
should
rest
,
whither
on
the
Churches
sentence
,
without
doubt
or
contradiction
:
or
whither
he
should
also
have
assurance
in
his
owne
hart
,
by
Gods
word
and
spirit
.
If
the
Church
be
our
stay
;
then
are
we
to
inquire
,
where
and
which
it
is
:
and
so
to
consider
the
doctrines
that
it
teacheth
.
Among
which
this
is
one
principal
,
(
which
you
treat
of
in
your
writing
,
)
how
our
synns
shal
be
forgiven
,
and
we
justified
in
the
sight
of
God
.
Thus
may
we
proceed
in
order
:
&
if
you
please
to
begin
with
these
grounds
,
I
am
willing
(
as
my
leysure
shal
serve
me
)
not
only
to
hear
what
you
can
say
for
your
religion
,
but
also
to
inform
you
where
I
see
you
err
.
If
you
like
not
thus
to
deal
,
but
will
insist
on
the
question
in
hand
,
I
shall
not
be
unwilling
to
defend
my
Saviours
suffrings
,
as
alsufficient
for
my
salvation
,
and
of
all
that
trust
in
him
.
That
which
shal
be
prosecuted
between
us
,
(
if
ought
be
,
)
I
desire
may
be
doon
in
love
and
meeknes
,
in
simplicitie
and
sincerity
,
with
brevity
and
perspicuitie
:
all
which
I
shall
labour
for
,
through
the
grace
of
God
,
and
exhort
you
to
doe
the
like
.
Otherweise
from
fruitlesse
quarrels
I
shall
furcease
,
&
folow
more
comfortable
meditations
.
Thus
wish
I
your
farewell
in
soule
and
body
.
From
Amsterdam
this
4.
of
September
,
1609.
Your
freind
to
use
in
all
Christian
dutie
Henry
Ainsworth
.
Vnto
this
letter
,
Mr
Iohn
Aynsworth
returned
this
answer
.
I
Accept
with
all
willingnes
(
Mr
Aynsworth
)
of
your
ready
offer
,
viz.
that
we
should
draw
our
disputations
,
and
controversies
to
a
maine
and
principall
point
,
and
foundation
of
our
religion
.
For
as
in
the
spiritual
building
faith
is
a
foundation
and
Secondly
,
There
must
be
Ecclesia
proponens
,
the
Church
propounding
Thirdly
there
must
be
prima
veritas
,
the
first
verity
,
●r
Gods
veracity
,
Fourthly
,
There
must
be
a
supernatural
judgment
dict●ting
that
Fiftly
there
must
be
a
supernaturall
concour●●
of
Gods
holy
illumination
,
That
onely
the
bare
text
of
the
2.
I
will
prove
that
the
scriptures
expounded
by
the
3.
That
this
rule
is
onely
found
in
the
Romane
Catholike
First
then
to
prove
that
the
bare
scripture
is
not
a
sufficient
rule
of
our
beleife
,
and
that
many
mysteries
,
and
points
are
to
be
beleeved
,
that
are
not
expressely
taught
,
or
evidently
deduced
out
of
the
holy
scriptures
;
I
frame
this
Argument
Nothing
is
to
be
beleeved
that
is
not
taught
,
or
gathered
out
of
the
written
word
;
but
that
the
Bible
is
Canonicall
,
is
neyther
directly
taught
,
nor
by
evident
consequence
deduced
out
of
the
same
:
therefore
it
is
not
to
be
beleeved
that
the
Bible
is
Canonicall
scripture
.
The
Major
is
the
common
assertion
of
protestants
,
but
especially
I
take
it
a
cheife
ground
and
principle
of
your
sect
,
vide
Calvi
.
de
vera
Ecclesia
reformata
pag.
473.
Apologie
of
the
Church
of
England
pag
58.
The
Minor
is
Ecclesiast.
lawes
lib.
1.
pag.
84.
lib.
2.
S.
4.
pag.
100.
102
:
who
there
writeth
thus
.
Of
things
necessary
,
the
very
cheifest
thing
is
to
know
what
bookes
wee
are
bound
to
beleive
holy
:
which
thing
is
confessed
as
a
thing
impossible
for
the
scriptures
to
teach
.
And
afterwardes
he
confirmeth
thus
.
For
(
saith
he
)
if
any
one
book
did
give
testimony
of
all
the
rest
,
yet
the
scripture
that
gives
credit
to
all
the
rest
,
would
require
another
scripture
to
be
credited
,
neyther
could
we
come
to
any
pause
whereon
to
rest
our
assurance
this
way
.
So
that
we
see
eyther
that
he
holds
scripture
is
not
to
be
beleived
and
authenticke
,
or
else
he
requireth
the
authority
of
somthing
besides
scripture
to
make
it
authentical
.
The
force
of
this
Hooker
lib.
3.
paragraph
the
8.
pag.
1●6
.
Zanchius
in
Brentius
in
prologo
Kemnitij
in
examine
Conc.
Trident
.
2.
I
prove
that
the
bare
and
naked
word
of
God
cannot
be
an
infallible
rule
or
square
of
truth
:
I
prove
it
thus
.
That
which
is
difficult
and
includeth
many
senses
,
at
least
to
the
ignorant
,
cannot
be
a
certayne
rule
of
faith
:
But
the
scriptures
are
thus
:
My
Anteced
:
Luther
in
his
preface
to
the
Psalmes
acknowledgeth
.
Tertull.
in
lib.
De
praescripti
:
sayth
,
Nec
periclitor
dicere
ipsas
quoque
S.
Augustin
,
though
a
Doctor
of
incomparable
wit
and
learning
in
his
12.
conf.
c.
14.
break
out
in
the
height
of
ad●i●ation
,
and
say
;
oh
wonderfull
profoundness
that
there
was
more
in
the
scriptures
that
he
understood
not
,
then
of
that
which
he
understood
.
The
●unuch
of
the
Queen
of
A●thiopia
was
dayly
convers●●t
in
the
scriptures
,
yet
he
confesseth
that
he
could
not
vnderstand
them
without
a
master
.
The
second
part
of
my
Antecedent
viz.
that
the
scripture
hath
many
senses
litterall
;
many
senses
spirituall
;
of
whose
manifold
,
deepe
and
mysticall
sense
,
the
ignorant
reader
cannot
be
possest
.
And
therefore
since
in
the
old
law
when
any
difficulty
happened
,
the
Preist
was
to
decyde
it
;
and
therefore
with
a
farre
greater
interest
is
the
Preist
of
the
new
law
that
hath
that
spirit
of
interpretation
redoubled
,
and
ratification
of
his
doctrine
assigned
and
confirmed
by
Christ
Jesus
himselfe
.
is
to
expound
the
hidden
senses
of
scripture
.
And
therefore
S.
John
vltim●
:
〈◊〉
bids
S.
Peter
and
his
successors
feed
his
flock
with
the
spirit
of
interpretation
,
which
is
the
food
to
a
reasonable
flock
and
fold
.
This
made
the
Apostles
when
they
were
to
decyde
the
controversies
about
the
cessation
of
the
ceremonies
of
the
old
law
,
not
to
repaire
vnto
their
private
spirits
interpretation
,
but
to
a
counsell
gathered
in
Hierusalem
,
where
S.
Peter
was
head
:
where
all
was
concluded
with
Visum
est
Spiritui
sancto
et
nobis
,
It
seemes
good
vnto
the
holy
ghost
and
vnto
vs
.
And
therefore
let
S.
Peter
himself
conclude
.
That
no
prophe●i●
of
scripture
,
that
is
no
interpretation
(
as
the
holy
fathers
interpret
)
is
made
by
a
private
Spirit
interpretation
.
Thirdly
I
argue
,
and
by
my
argument
I
break
the
force
of
a
pretended
answer
thus
:
Not
onely
scriptures
by
themselves
are
not
sufficient
to
prove
what
is
Canonicall
and
what
is
not
,
but
also
that
scriptures
helped
by
private
mens
interpretation
are
not
sufficient
to
prove
the
same
.
For
they
doe
not
onely
allow
of
private
learned
mens
interpretation
,
but
the
poorest
handycrafts
man
,
or
the
sillpest
huswife
that
is
,
they
doc
allow
to
interpret
the
hardest
places
of
scripture
,
to
shoulder
the
vniforme
consent
of
all
the
fathers
,
Doctors
,
and
schoolemen
,
with
some
fond
toyes
of
their
owne
braine
,
and
invention
;
yea
to
give
their
glosse
of
those
places
of
S.
Paul
where
he
speakes
of
justification
,
and
predestination
;
whereas
they
should
●●y
Oh
altit
ido
sapientiae
et
scientiae
Dei
:
quam
incomprehensibilia
sunt
judicia
ejus
●
When
as
they
should
rather
rely
on
the
auncient
Fathers
exposition
.
S.
Hierome
in
his
old
yeares
went
as
farre
as
Al●randria
to
heare
Didimus
.
S.
Hier.
ad
Paul
:
Epist:
103.
c.
5.
67.
vsed
such
hard
discipline
,
retirement
into
the
desert
,
abstinence
,
for
▪
obtey●ing
the
t●ue
interpretation
of
the
holy
scripture
.
How
should
we
beleeve
each
private
handycrafts
manns
censure
,
and
his
silly
interpretation
against
the
vniforme
consent
of
the
holy
Fathers
;
against
the
stre●me
of
the
learned
of
all
ages
;
But
admit
they
should
have
i●
war●ly
that
speaking
spirit
to
satisfy
themselves
,
how
should
a
man
be
perswaded
they
it
to
be
a
lanterne
unto
others
stepps
▪
Nay
how
will
they
prove
against
their
adversaries
,
that
they
also
have
not
that
motion
of
the
spirit
?
and
though
we
should
graunt
they
be
illuminated
in
the
truth
of
one●●ysterie
,
how
shall
we
know
with
like
certainty
all
other
different
mysteries
.
But
you
will
answer
out
of
the
1.
Cor.
2.
Spiritualis
To
which
I
answer
,
admit
that
a
spirituall
man
knoweth
something
,
yet
it
doth
not
follow
that
his
supernaturall
ins●●●●ts
extendeth
it self
to
all
things
,
but
onely
to
the
knowledge
of
those
for
the
obteyning
of
which
that
illumination
was
inspired
.
For
Deliseus
that
had
a
redoubled
spirit
of
Elias
sayth
,
Domi●●
▪
celavit
hoc
a
me
et
non
indicavit
mihi
:
Our
Lord
did
hide
this
from
me
,
and
did
not
shew
it
:
why
then
may
not
these
simple
soules
rather
feare
that
their
private
spirits
defect
in
the
2.
Since
that
the
effects
of
this
particular
illumination
,
and
assistance
of
the
Holy
Ghost
,
is
not
manifested
and
warranted
by
any
extraordinary
workes
or
miracles
or
the
like
in
the
:
it
were
to
make
a
desperate
tender
of
Gods
truth
,
to
point
this
or
that
man
whole
vinp●ore
of
any
controversy
,
in
that
many
other
men
in
the
pretence
of
some
few
mens
illuminations
,
might
challenge
unto
themselves
the
like
prerogatives
of
interpretation
.
Fourthly
I
argue
,
that
which
by
the
●ights
and
lanterns
of
your
〈◊〉
have
ben
wronged
in
the
highest
degree
to
bolster
vp
heresies
,
cannot
be
a
true
and
indeficient
rule
of
faith
.
For
what
more
frequent
with
●eretickes
,
then
at
their
fingers
ends
to
●ite
places
of
scripture
to
back
their
heresies
:
as
the
Arians
,
Pelagians
,
Lutherans
,
and
Sacramentaries
.
The
Lutherans
and
Calvinists
both
disagreeing
in
a
maine
point
of
the
real
presence
,
the
one
holding
Christs
pretious
havy
and
blood
to
be
really
and
corporall
in
the
Sacrament
,
though
with
a
certayn
companation
;
and
the
other
holding
Christ
to
be
present
with
a
signification
onely
:
and
yet
both
cite
scripture
,
both
of
them
yet
●●●ing
scripture
for
scripture
.
John
Knell
of
Kent
led
with
this
Alanus
Copus
.
Dialog.
6
,
c.
17.
John
Mesel
denyed
the
holy
Ghost
to
proceed
from
the
Father
,
pag.
1151.
Frith
the
excellent
Martyr
of
John
For
,
pag.
942
943
944
▪
affirmeth
the
reall
presence
to
be
no
Article
of
beleefe
,
affirmative
or
negative
.
John
of
Teurbury
,
that
the
Iewes
of
good
zeale
did
put
Christ
to
death
:
pag.
9●5
.
Fiftly
and
lastly
Iargue
,
many
mysteries
of
our
faith
are
beleeved
fine
eccles.
Hier.
c.
7.
parte
3.
Tertull.
de
corona
militis
.
S.
Aug.
De
cura
pro
mortuis
c.
1.
D
Chrvs.
homil.
3.
in
epist.
ad
Philipp
.
in
Morali
.
D.
Damascen
.
sermone
de
defunctis
:
initio
:
Also
the
●rcede
is
affirmes
to
be
an
Apostolica●l
tradition
:
sic
Ruffinus
in
exposit:
symboli
in
principio
:
D.
Hier.
epistol.
61.
c.
9.
D.
Ambros.
sermone
38.
D.
Augustinus
de
Symbolo
ad
Catech:
lib.
3.
c.
1.
Yea
that
traditions
w●re
of
this
account
we
may
gather
out
of
the
antient
Fathers
of
the
Church
.
We
may
easily
gather
by
the
irreverend
speaches
which
Doctor
Whitaker
vseth
against
S.
Chrysostom
:
for
whereas
he
in
the
2
of
the
Thess.
4
▪
graunts
that
traditions
are
as
w●ll
to
be
beleeved
as
scripture
,
he
sayth
his
speach
was
irreverend
and
vnworthy
of
a
Father
.
And
wheras
Euseb.
lib
1.
De
demonstrat
.
Euangel:
c.
8.
sayth
the
Apostles
did
publish
and
propagate
the
fayth
of
Christ
partly
by
scriptures
,
and
partly
by
tradi●i●●s
;
he
breifly
rejects
one
of
the
famousest
recorders
of
antiq●●ty
,
saying
his
authority
is
not
to
be
received
.
Raynolds
also
in
his
conclusions
a●●ered
to
his
conference
,
1.
conclus
.
pag.
689.
Cartwr
.
●
.
8.
in
his
defense
pag.
103.
affirmes
that
the
fathers
did
still
allow
of
v●written
traditions
.
Wherefore
I
will
breifly
conclude
this
point
showing
that
a
man
ruled
by
his
private
spirites
direction
can
have
no
faith
.
For
since
they
beleeve
scriptures
only
to
be
scriptures
,
in
that
〈◊〉
are
delivered
vp
by
the
Church
,
why
should
not
they
then
beleeve
any
thing
that
the
Church
with
a
generall
consent
propou●●eth
as
●
〈◊〉
of
our
beleefe
.
For
if
I
beleeve
the
relation
of
my
freind
because
my
freind
tells
me
,
I
must
beleeve
all
that
my
freind
relates
with
the
like
firme
assertion
and
with
the
like
reason
▪
or
else
I
doe
not
beleeve
my
freind
,
but
my
owne
affection
,
that
is
thereunto
incli●ed
to
beleeve
the
one
,
and
not
beleeve
the
other
.
No
more
doth
no
protestant
or
any
other
sect
beleeve
with
a
supernatural
act
of
faith
for
then
would
●e
beleeve
al
that
the
scripture
propo●●●eth
to
be
beleeved
,
aswell
as
beleeve
the
scripture
by
reason
it
is
of
her
propounded
,
else
they
beleeve
onely
their
private
spirits
,
dictament
,
and
fan●ies
;
that
hath
derived
unto
the
knowledge
of
many
other
mysteries
as
well
,
as
of
the
truth
of
the
scriptures
.
The
second
thing
I
am
to
prove
breefly
is
,
that
the
Popes
defini●ive
Simon
,
Simon
,
particularizing
the
speech
with
a
pronowne
of
the
second
person
saying
,
for
thee
,
thy
fayth
,
and
thy
brethren
.
2.
Though
our
Saviour
did
begin
to
speake
in
the
plurall
number
,
Sathan
expetivit
ut
cribraret
vos
,
Sathan
desired
to
sift
you
,
immediately
changeth
the
manner
of
speech
,
I
haue
prayed
for
thee
,
and
not
for
yee
.
3.
Our
Saviour
prayeth
for
him
to
whom
he
bidds
&
thou
being
converted
confirme
thy
brethren
,
but
onely
S.
Peter
and
not
the
Church
in
generall
hath
brethren
:
Besides
S.
Math
16.
He
sayth
,
he
builds
his
church
vpon
S.
Peter
.
Tues
P●trus
et
super
hanc
Petram
aedificabo
ecclesiam
meam
,
and
therevpon
he
chaunged
his
name
,
of
Simon
,
he
makes
him
Peter
and
Petra
,
and
Cephas
which
name
in
the
Spria●k
tong
signifyes
a
rock
,
thereby
to
prevent
all
f●●volous
answers
to
a
point
so
clearly
declared
:
As
appeareth
first
,
in
that
first
he
designes
him
first
out
by
the
name
of
his
father
Bar
Jonas
,
2.
by
his
own
name
Simon
,
then
doth
he
as
it
were
seclude
him
from
the
rest
,
saying
,
super
han●
Petram
aedificabo
ecclesiam
meam
;
then
by
the
authority
and
prehe●inence
given
him
,
showed
by
the
delivery
of
the
kepes
.
All
which
the
auncient
Fathers
doe
affirme
with
an
uniform
consent
,
as
Tertull
:
lib.
d●
praescript
Orig.
homil:
5.
in
Exod.
Sanctus
Cypr
:
de
unitate
Ecclesiae
S.
Hyll
:
Cano
:
16.
in
Mat.
S.
Ambros.
sermo
.
47.
68.
lib.
6.
in
cap
:
9.
Luc.
D.
Hier.
lib:
1.
in
lovini
:
S.
Epiph.
in
Anchor
:
S.
Chrysost.
homil:
55.
in
Mat.
etc.
every
one
of
them
affirming
expressly
that
the
Church
of
God
was
built
on
S.
Peter
as
vpon
a
rock
▪
Besides
this
our
Saviour
in
S.
John
21.
gives
S.
Peter
the
office
of
an
vniversall
Pastor
,
saying
,
pasce
ov●s
meas
,
feed
my
flock
,
which
sounds
as
much
as
have
care
of
my
sold.
But
in
S.
John
the
10.
it
is
sayd
that
there
is
but
one
flock
and
one
shepheard
,
and
therefore
since
he
bids
him
thrise
feed
his
flock
,
he
honors
him
thrise
with
the
stile
of
an
universall
pastor
:
And
therefore
all
the
fathers
joyntly
interpret
this
place
of
an
especiall
charge
and
dominion
assigned
unto
S.
Peter
,
investing
him
thereby
in
the
supreame
seat
and
government
of
his
church
,
and
by
him
he
is
installed
that
had
all
power
given
him
in
heaven
above
and
in
earth
beneath
.
Now
lastly
and
breifly
to
showe
that
our
Romane
Church
is
the
Apocal.
21.
v.
20.
that
fruitful
vine
,
Psa.
79.
v.
9.
that
high
mountayne
,
that
direct
path
,
Is●
35.
vers.
8.
that
onely
Dove
,
Cant:
6.
v.
8.
that
kingdome
of
heaven
,
Mat.
13.
v.
24.
that
onely
spouse
,
Cant.
4.
v.
8.
that
mysticall
body
of
Christ
Jesu
,
Ephes.
5.
v.
23.
1
Cor.
12
:
v
:
12.
that
foundation
and
rock
of
the
truth
,
1
Tim.
3.
v.
15
that
holy
multitude
to
whom
such
speciall
directions
of
the
Holy
Ghost
is
promised
,
Ioh.
14.
26.
that
Church
against
which
hell
gates
shall
not
prevayle
,
Mat
16.
v.
18.
the
which
Church
was
prefigured
by
the
Arlie
of
Noe
,
out
of
which
none
were
saved
from
the
all
drowning
deluge
;
that
is
that
tabernacle
posuit
tabernaculum
suum
in
sole
,
a
tabernacle
S.
Math.
8.
All
which
properties
belong
onely
unto
our
Romaine
Catholike
Church
.
First
our
church
is
Catholik
.
For
in
my
memorie
first
we
onely
are
catholiks
,
in
so
much
that
the
name
Catholick
was
hatefull
to
a
Puritaine
or
a
Protestant
.
And
therefore
Beza
in
his
preface
novi
testamenti
1565.
calls
the
name
Catholicke
a
vaine
word
.
D.
Humfrey
in
vita
Iuelli
pag.
113.
calls
it
a
vain
term
:
Sutliff
in
his
challenge
,
a
fruitlesse
name
;
not
unlike
Gaudentius
the
hereticke
who
termed
the
word
catholick
a
humane
fiction
.
Vt
D.
Aug:
contra
Gaudentium
,
lib:
2
c.
25
though
it
be
against
the
article
of
our
beleefe
,
whereas
S.
Hier:
Apol.
1.
adversus
Ruff
:
sayth
,
if
we
agree
with
the
Bishop
of
Rome
go
.
Catholici
sumus
●
where
S.
Hier:
makes
an
vnfallible
note
of
a
catholicke
man
to
agree
with
the
sea
of
Rome
.
2.
Our
Church
is
an
auncient
church
,
and
God
is
more
auncient
then
the
Divill
,
truth
then
falshood
,
the
good
seed
them
the
bad
cockle
;
Christs
seamless
coate
then
his
rent
peeces
,
that
is
Christs
Church
concording
,
then
the
division
into
schismes
:
And
if
you
graunt
that
once
our
Church
was
the
true
Church
,
but
since
it
hath
swarved
from
her
auncient
purity
,
and
incorruption
;
shewe
I
praye
you
which
Pope
first
gave
place
to
the
defects
,
by
what
doctrine
first
,
in
what
age
of
our
Lord
,
on
what
motive
and
occasion
,
who
openly
repugned
it
,
how
that
defect
increased
:
But
all
these
points
we
can
prove
on
your
religions
and
sects
.
Wee
can
shewe
that
there
was
neyther
Wicliff
,
Nuss
,
Zuther
,
Calvin
of
your
religion
;
Zuther
and
Calvin
seeme
first
to
have
broached
it
,
though
with
in
this
hundred
yeares
,
we
can
trace
them
forth
the
yeares
,
motives
,
places
,
increase
of
their
religion
,
as
you
may
read
in
hystories
.
Wee
are
not
ignorant
of
the
motives
that
made
King
Henry
the
8.
first
oppose
himself
to
the
Romane
church
,
though
notwithstanding
in
his
●ir
articles
he
held
and
ratified
seven
sacraments
of
the
Church
,
and
conformed
himself
to
al
points
of
the
Romane
Catholick
church
onely
excepting
the
point
of
supremacie
:
Wee
can
show
so
that
lawful
in
his
dayes
and
sworne
to
,
which
of
some
was
held
blasyliemy
in
the
latter
end
of
King
Edward
the
6
:
dayes
;
That
also
which
was
allowed
of
in
his
dayes
in
his
communion
book
was
def●ed
in
Queen
Elizabeths
dayes
;
And
that
in
her
daies
that
is
rejected
in
K.
James
.
And
that
in
his
Majesties
dayes
now
,
whose
Highness
offers
his
religion
to
be
tried
by
the
united
consent
of
the
Fathers
,
and
the
4.
or
5.
generall
Councells
,
whose
triall
both
his
Bishops
and
you
we
are
assured
dare
not
stand
to
:
That
which
the
Protestants
now
held
to
be
a
true
lanterne
and
touchstone
of
the
truth
,
you
repute
o●●iy
as
a
stumblin●
block
and
a
stincking
snuff●
.
We
can
show
that
interrupted
duration
of
the
Romane
catholick
church
according
to
that
in
Daniel
the
9.
Regnum
,
quod
in
aeternum
non
dissipabitur
;
and
5.
of
the
Arts
,
si
ex
hominibus
consilium
hoc
,
aut
opus
,
dissolvetur
,
si
vero
ex
D●o
non
potest
dissolvi
.
Wee
can
show
the
prophe●y
of
the
psalmist
fulfilled
,
Dabo
tibi
gentes
hereditatem
tuam
,
et
possession●m
tuam
t●minos
terrae
,
Psal
2.
Et
dominabitur
a
mariusque
ad
mare
.
Wee
can
show
multitudes
of
people
converted
to
our
religion
in
the
East
and
west
Indies
,
in
Iaponia
and
China
,
by
men
of
our
religion
,
and
sent
by
an
Apostolicall
mission
.
Wee
can
show
how
that
S.
Peter
about
the
63
year
of
Christ
came
hither
into
England
.
Vnam
,
Sanctam
,
et
Apostolicam
.
But
you
can
prove
no
one
of
these
notes
in
your
church
.
And
when
you
shal
be
demanded
at
the
tribunall
of
Almighty
God
why
you
hold
this
faith
you
now
profess
:
you
can
onely
answer
,
the
holy
and
your
privat
spirit
told
you
it
was
so
,
though
against
all
antiguitie
of
●yme
,
just
interpretation
of
scripture
,
consent
of
Fathers
Greek
and
Latin
.
But
when
we
shal
be
demanded
why
we
beleeve
in
the
Romane
catholick
church
;
we
shall
answer
by
reason
Christ
himselfe
teacheth
vs
so
,
He
that
heareth
you
heareth
me
,
and
he
that
contemneth
you
cont●net●
me
;
the
church
propoundeth
vnto
v●
to
be
b●leeved
so
:
the
church
,
counsells
,
holy
fathers
,
Doctors
,
fo●ders
of
all
orders
teacheth
us
so
,
in
that
the
death
of
so
many
thowsand
Martyrs
confirmes
it
so
,
so
many
thowsand
miracles
wrought
in
the
confirmation
of
it
,
witneseth
it
so
.
So
that
we
may
justly
and
confidently
say
with
Richard●
be
sanet●
Victore
lib.
1.
de
●ri●●tate
.
Nam
cum
omni
fiducia
ideò
dicere
poterimus
;
Domine
si
error
est
a
teipso
decepti
sumus
.
Nam
ista
tantis
signis
et
prodigijs
confirmata
sunt
,
et
talibus
quae
non
nisi
per
●e
fieri
possunt
.
Ponder
and
waigh
well
(
Mr.
Ainsworth
)
these
few
lines
I
send
you
,
for
I
wish
from
the
bottome
of
my
hart
your
soules
good
,
and
that
your
eyes
were
opened
to
see
the
errour
wherein
you
have
lived
;
and
the
more
earnestly
I
wish
it
vnto
you
for
country
,
name
sake
and
alliaunce
;
and
that
those
good
talents
of
naturall
vnderstanding
and
learning
God
hath
indowed
you
withall
,
should
not
serve
as
heapers
up
of
your
greater
condemnation
,
if
you
should
dye
out
of
the
Romane
catholick
church
which
God
of
his
infir●te
mercy
forbidd
.
To
whom
I
shall
pray
that
he
will
of
his
free
infusion
of
his
holy
grace
,
inlighten
your
vnderstanding
to
see
the
truth
,
and
incline
your
will
with
all
fervour
and
zeale
to
imbrace
it
.
From
Justice
hall
in
Newgate
the
22.
of
September
stilo
veteri
.
1609.
Your
freind
most
desirous
to
give
you
satisfaction
,
to
work
your
conversion
Iohn
Aynsworth
.
The
answer
to
the
former
writing
.
To
Mr
Iohn
Aynsworth
,
in
Justice
hall
in
Newgate
;
Grace
and
understanding
from
God
our
Father
,
and
Lord
Jesus
Christ
our
Saviour
.
I
Perceive
by
your
second
writing
,
Mr
Ainsworth
,
your
readie
inclination
,
to
controvert
the
differences
between
you
and
us
,
about
the
grounds
of
our
religions
;
wherto
(
as
in
my
first
I
signified
,
)
I
also
am
willing
,
for
your
or
others
good
,
to
condescend
,
and
prosequute
as
leysure
●erveth
me
.
God
guide
me
in
this
my
enterprise
:
and
blesse
my
labours
unto
you
.
The
first
thing
which
both
of
us
were
to
agree
upon
,
that
we
wrastled
not
in
vain
,
was
,
how
our
differences
shall
be
tried
and
composed
,
whether
by
the
verdict
of
God
,
(
as
I
hold
)
or
of
man
?
Herevnto
.
(
after
you
have
set
down
certayn
generall
things
required
that
a
man
may
elicit
a
supernaturall
act
of
faith
;
which
hereafter
if
need
be
may
be
seanned
;
)
you
returne
me
this
word
:
I
answer
you
directly
enough
though
with
a
distinction
,
viz.
that
if
you
vnderstand
by
what
formal
motive
we
shal
be
tried
in
our
beleefe
,
I
answer
,
by
the
verdict
of
Gods
written
and
unwritten
word
:
but
if
you
as●
who
shall
determine
our
faith
,
after
a
propounding
manner
,
so
we
say
the
Church
concurreth
after
the
manner
of
an
applying
condition
,
teaching
what
is
canonicall
,
and
that
which
is
not
authenti●
.
This
answer
which
you
think
direct
enough
,
seemeth
unto
me
very
intricate
and
full
of
fear
.
I
had
thought
never
to
have
me●t
with
a
man
professing
the
religion
of
God
,
that
would
eyther
deney
the
differences
of
religion
to
be
tried
&
composed
by
the
verdict
of
God
;
or
that
would
doubt
to
answer
such
a
demaund
,
without
a
distinction
,
when
to
a
simple
hart
there
is
no
doublenes
or
ambiguitie
.
Again
you
distinguish
with
such
terms
,
as
doo
rather
dimm
the
light
then
clear
the
same
:
for
these
words
,
formal
motive
;
to
determine
after
a
propounding
manner
;
to
toucurr
after
the
manner
of
an
applying
condition
,
&c.
are
more
ambiguous
●hen
the
thing
it self
propounded
and
distinguished
.
So
,
were
I
disposed
to
folow
this
game
,
we
should
h●re
even
at
first
,
fall
into
contention
and
strife
of
words
,
which
the
holy
Ghost
hath
[
*
](A13707-e1780-b)
*
Me
Logomachem
.
2
Tim.
2.
1●
forbidden
with
earnest
protestation
.
From
this
course
I
signified
before
,
that
I
would
be
farr
:
and
will
therefore
plainly
confirm
that
I
hold
,
wishing
you
to
weigh
it
in
equitie
.
That
God
onely
is
to
be
the
umpier
and
arbiter
of
all
questions
and
controversies
about
religion
,
is
manifested
thus
.
1.
Because
himself
commaundeth
us
his
people
,
to
[
†
](A13707-e1800-b)
†
Deut.
5
,
32
take
heed
that
we
doo
as
the
Lord
our
God
hath
commaunded
us
,
not
turning
aside
to
the
right
hand
or
to
the
left
;
not
[
‡
](A13707-e1810-b)
‡
Deut
12.
32.
putting
any
thing
thereto
,
nor
taking
ought
therefrom
.
2.
Because
the
corruption
of
man
is
so
great
,
as
naturally
[
*
](A13707-e1840-b)
*
1.
Cor.
1.
20.
foolishnes
and
[
†
](A13707-e1850-b)
†
Rom.
8.
7.
enimitie
against
God
.
Wherupon
all
[
‡
](A13707-e1860-b)
‡
Col.
2.
22.
23.
Mat
15.
●
voluntarie
religion
,
and
humane
precepts
in
divine
worship
,
are
condemned
as
vain
and
fruitless
.
3
Because
,
men
being
[
*
](A13707-e1890-b)
*
Gal.
3.
11.
Eb●
.
11.
6.
by
faith
,
without
which
we
cannot
please
God
:
and
faith
is
by
[
†
](A13707-e1900-b)
†
Rom.
10
,
17.
hearing
,
&
hearing
by
the
word
of
God
.
Wherfore
without
Gods
word
,
we
cannot
in
faith
assure
our selves
of
any
point
of
doctrine
,
neither
can
our
questions
of
religion
,
●oundly
without
it
be
determined
.
4.
Because
,
the
Preists
and
Prophets
of
God
,
were
bound
[
‡
](A13707-e1920-b)
‡
Eze.
3
,
17.
to
heare
the
word
from
Gods
mouth
,
and
give
the
people
warning
from
him
;
&
not
for
to
[
†
](A13707-e1950-b)
†
Psal.
62
,
9.
secundum
Hebr.
sonns
of
base-m●n
are
vanitie
,
the
sonns
of
noble
men
are
fal●itie
:
in
the
ballances
they
are
togither
leighter
then
vanitie
it self
.
But
the
Lord
[
‡
](A13707-e1960-b)
‡
Prov.
2
,
6.
giveth
wisdom
,
out
of
his
mouth
commeth
knowledge
&
understanding
;
The
second
thing
we
were
to
accord
of
,
was
,
where
this
verdict
of
God
is
to
be
found
,
whether
in
the
scriptures
of
the
old
and
new
testament
,
(
which
is
my
faith
)
or
in
the
writings
and
mouthes
of
other
men
?
To
this
I
have
not
your
direct
answer
as
I
expected
;
yet
you
manifest
your
mind
,
in
that
you
take
upon
you
to
prove
,
That
onely
the
bare
text
of
the
scripture
,
is
not
a
sufficient
rule
of
our
faith
.
I
wil
first
breifly
confirm
,
that
which
I
set
down
:
and
then
I
will
answer
your
arguments
.
In
many
parts
and
in
many
sorts
(
[
*
](A13707-e2020-b)
*
Hebr
1.
1.
sayth
the
holy
Ghost
)
God
having
spoken
of
old
time
to
the
Fathers
by
the
Prophets
;
hath
in
these
last
daies
spoken
to
us
by
the
Son
:
which
Son
having
[
†
](A13707-e2030-b)
†
Ioh.
5
,
39.
witnesse
of
the
former
prophets
writings
,
chose
also
special
men
to
be
[
‡
](A13707-e2040-b)
‡
Act
10.
40.
41.
42.
&
5.
32.
witnesses
of
his
doctrines
and
actions
unto
the
world
,
both
by
word
and
writing
.
Who
haue
testified
unto
us
,
that
whatsoever
God
promised
to
the
fathers
,
he
hath
fulfilled
unto
us
by
[
*
](A13707-e2060-b)
*
Rom.
16
,
25
,
26.
by
the
propheticall
scriptures
,
the
secret
and
mysterie
of
the
Gospel
:
so
as
none
need
to
say
in
his
hart
,
[
†
](A13707-e2070-b)
†
Rom.
10
,
6.
7
,
8.
who
shall
goe
up
into
heaven
,
or
who
shall
goe
down
into
the
deep
;
for
the
word
is
neer
us
,
in
our
mouth
and
in
our
hart
,
even
the
word
of
faith
which
they
preached
.
And
by
them
we
learn
that
all
[
‡
](A13707-e2080-b)
‡
2
Tim.
3.
16
,
17.
scripture
is
the
opneustos
,
inspired
of
God
,
&
profitable
for
doctrine
,
for
reprehension
,
for
correction
,
for
instruction
which
is
in
righteousnes
,
that
the
man
of
God
may
be
(
artios
and
exe●tismenos
,
)
perfect
and
perfectly
fitted
unto
every
good
work
.
These
also
,
after
vocal
preaching
,
did
write
their
gospel
,
that
such
as
read
,
mought
beleeve
,
and
[
*
](A13707-e2100-b)
*
1
Ioh.
1
,
4.
their
joy
might
be
full
.
Wherfore
as
we
are
referred
to
the
scriptures
for
assurance
of
our
faith
:
so
also
are
we
willed
not
[
†
](A13707-e2110-b)
†
1
Cor.
4
,
6.
phronein
.
to
presume
,
(
or
be
wise
)
above
that
which
is
written
.
This
being
the
auctoritie
and
authentia
of
the
scriptures
,
as
we
are
taught
of
God
:
let
us
now
weigh
your
reasons
alleged
to
disable
them
.
Your
first
argument
is
:
Nothing
is
to
be
beleeved
,
that
is
not
taught
or
gathered
out
of
the
written
word
.
But
that
the
Bible
is
canonical
,
is
not
directly
taught
,
nor
by
evident
consequence
deduced
out
of
the
same
.
Therfore
it
is
not
to
be
beleeved
,
that
the
Bible
is
canonicall
scripture
.
The
Major
as
you
say
is
the
common
assertion
of
Protestants
;
citing
Calvin
,
and
the
Apologie
of
the
Church
of
England
.
The
Minor
you
say
is
approved
by
Hooker
a
principall
Protestant
.
I
answer
;
the
pillars
of
your
propositions
being
earth
and
ashes
;
the
Your
second
proposition
I
deney
.
Your
reason
,
learned
from
M.
Hooker
〈◊〉
〈◊〉
is
▪
F●●
if
any
book
did
give
testimonie
of
all
the
rest
,
yet
the
scripture
that
gives
credit
to
all
the
〈…〉
scripture
to
be
credited
,
neyther
could
we
come
to
any
pa●se
wheron
to
rest
,
or
assurance
this
way
.
I
answer
;
Al
scripture
(
such
as
I
rely
upon
)
is
theopneustos
,
inspired
of
God
,
and
therefore
authentik
,
and
to
be
a
canon
and
rule
of
our
faith
and
actions
.
To
discern
what
scripture
is
inspired
of
God
,
none
is
able
but
by
the
spirit
of
God
.
For
the
Apostle
sayth
,
What
man
knoweth
the
things
of
man
,
save
the
spirit
of
a
man
which
is
in
him
;
even
so
the
things
of
God
knoweth
no
man
,
but
the
spirit
of
God
;
1.
Cor.
2
▪
11.
Of
this
spirit
God
powreth
out
upon
all
his
children
some
mesure
;
without
this
spirit
,
none
[
*
](A13707-e2220-b)
*
1.
Cor.
12
,
3.
can
say
that
Iesus
is
the
Lord
;
though
men
should
see
all
his
mighty
miracles
,
and
hear
all
his
gracious
words
,
yet
[
†
](A13707-e2230-b)
†
Ioh.
12
,
37
38.
39
,
40.
Act
16
,
14.
could
they
not
be
p●rswaded
,
unless
God
opened
their
harts
.
Therfore
sayd
our
Saviour
to
Simon
bar
Ionas
,
[
“
](A13707-e2240-b)
“
Mat.
16
,
17.
flesh
and
blood
hath
not
reveled
this
unto
thee
,
(
that
I
am
the
Christ
the
son
of
the
living
God
,
)
but
my
father
which
is
in
heaven
.
And
as
of
him
,
so
of
all
,
he
sayth
,
[
‡
](A13707-e2250-b)
‡
Ioh.
●
,
44.
No
man
can
come
unto
me
except
the
father
which
hath
sent
me
draw
him
.
Whither
the
word
therfore
be
spoken
or
written
,
it
cannot
be
beleeved
to
be
of
God
,
but
by
the
spirit
of
God
,
which
therfore
is
called
the
[
*
](A13707-e2270-b)
*
●sa.
59
▪
21.
Isaias
prophesieth
:
)
who
therupon
are
all
The
whole
word
of
God
being
of
it self
worthy
to
be
credited
,
and
having
testimony
of
the
same
Spirit
which
spake
&
wrote
it
,
is
also
further
confirmed
by
the
power
&
effect
therof
in
the
conscience
,
peircing
more
sharply
then
any
[
“
](A13707-e2300-b)
“
Heb.
4
,
12
.
two
edged
sword
,
and
discerning
the
thoughts
and
intents
of
the
hart
.
The
power
,
majestie
,
excellencie
,
of
the
scriptures
above
all
humane
writings
,
felt
in
the
hart
,
and
confirmed
by
the
spirit
;
evidently
prove
to
all
that
are
Christs
,
that
they
are
of
God
;
and
if
from
him
,
then
are
they
canonical
,
the
rule
and
mesure
of
our
faith
and
actions
:
&
these
all
doe
bear
witnesse
one
to
an
other
,
the
latter
Prophets
and
Apostles
commenting
upon
Moses
the
first
divine
writer
,
&
Iohn
the
last
,
confirming
and
abridging
all
other
from
the
first
,
in
his
heavenly
Revelation
.
The
ear
(
fayth
[
‡
](A13707-e2310-b)
‡
Iob.
12
,
11
Iob
)
discerneth
words
,
as
the
palat
tasteth
meat
for
it self
;
wherfore
though
the
natural
man
discerneth
no
difference
between
Gods
canonical
and
mans
apocryphal
scriptures
,
yet
the
spirituall
man
[
*
](A13707-e2330-b)
*
Iude
,
19.
Apostle
speaketh
.
It
this
be
not
,
as
I
have
shewed
;
but
we
must
rely
upon
men
,
for
the
ground
of
our
faith
:
then
would
I
know
,
how
you
can
perswade
an
infidel
,
to
beleeve
Christianisme
rather
then
Mahometisme
,
to
be
the
way
of
life
.
For
the
Turk
will
say
&
swear
that
the
Alkoran
is
of
God
;
as
the
Pope
will
say
of
the
new
Testament
.
And
if
mens
voices
shall
cary
it
away
,
our
beleef
in
Christ
is
lost
.
If
miracles
be
alleged
,
there
is
still
the
same
controversie
,
whither
they
be
divine
or
divilish
:
for
hethens
and
idolaters
have
had
miracles
many
;
and
Antichrist
,
as
it
is
prophesied
,
shal
[
‡
](A13707-e2340-b)
‡
Rev.
13
,
13.
shall
doe
great
wonders
,
making
fyre
to
come
down
from
heaven
on
the
earth
,
in
the
sight
of
men
Your
other
allegations
of
antiquitie
,
Vniversalitie
&c.
wil
not
stop
the
mouth
of
Iuli●●
the
Apostata
,
but
he
will
bear
down
Christianitie
and
restore
Paganisme
,
as
being
ancient
and
universal
.
So
there
wil
be
no
setling
of
the
conscience
til
it
come
unto
God
,
and
rest
upon
him
alone
,
and
receive
the
plerophorian
,
the
full
assurance
by
his
spirit
;
without
which
men
can
not
discerne
between
the
propheticall
writings
and
the
Iewes
Thalmud
,
between
Christs
Testament
and
the
Turks
Alkoran
,
or
between
Gods
oracle
out
of
the
Debir
in
Ierusalem
,
and
the
Divils
oracle
out
of
his
temple
in
Delphos
.
Again
,
as
the
Israelites
discerned
canonical
scriptures
from
others
;
so
doo
we
:
for
we
Gentiles
are
[
‡
](A13707-e2360-b)
‡
Ephes.
3
,
6
coheyrs
with
them
,
and
of
the
same
body
;
for
there
is
[
†
](A13707-e2370-b)
†
Eph.
4
,
4
,
5
one
body
and
one
spirit
,
as
there
is
one
Lord
and
one
faith
.
But
they
relyed
not
on
the
Church
,
or
on
the
Highpreist
&
his
council
:
for
had
they
so
doon
,
their
church
must
haue
had
privilege
not
to
err
,
(
as
you
think
of
yours
,
)
which
if
you
grant
a
Iew
,
he
wil
overthrow
your
beleef
in
Christ
,
seing
their
Preists
,
Elders
&
people
condemned
Christ
,
his
Apostles
,
and
their
writings
.
As
you
would
answer
a
Pharisee
for
this
point
,
so
mind
the
like
answer
to
your self
Finally
your
plea
is
overthrown
&
confounded
by
your
own
practise
:
for
you
will
have
us
receive
the
scriptures
for
canonical
,
because
your
Church
of
Rome
sayth
so
they
are
:
we
must
beleeve
upon
her
word
,
Tobie
and
Iudith
to
be
canonical
,
but
the
third
and
fourth
of
Esdras
,
not
:
the
first
and
second
of
the
Machabees
to
be
canonical
,
but
not
the
third
or
fourth
.
If
any
make
question
of
this
for
conscience
sake
;
you
seek
to
resolve
him
by
the
definitive
sentence
of
the
Pope
who
cannot
err
.
But
if
he
ask
why
the
Pope
of
Rome
may
not
err
,
aswel
as
the
Patriarch
of
Constantinople
:
you
then
allege
(
as
after
to
me
in
this
your
letter
)
Christs
promise
to
Peter
,
Mat.
16
and
there
you
scan
every
word
,
and
presse
every
circumstance
of
the
text
,
to
make
him
beleeve
that
Peter
was
the
Rock
and
head
of
the
Church
,
and
consequently
the
Popes
his
successors
.
Ask
he
you
againe
,
how
he
shall
know
that
Matthewes
gospel
(
wherin
this
promise
is
written
)
is
canonical
,
rather
then
Nicodemus
gospel
you
will
answer
because
the
Pope
hath
so
determined
.
Thus
the
very
entrance
and
ground
of
your
religion
,
bringeth
men
into
a
maze
and
Labyrinth
:
for
we
must
beleeve
the
Pope
cannot
err
,
because
Christ
sayth
such
words
to
Peter
;
which
the
Pope
expoundeth
and
applyeth
to
himself
:
&
we
must
beleeve
that
Christ
sayd
them
words
,
because
the
Pope
hath
determined
that
he
sayd
them
.
Thus
the
foundation
of
our
faith
,
must
rely
wholly
upon
man
,
(
a
clod
of
clay
:
)
whatsoever
he
telleth
us
is
scripture
,
that
must
we
so
esteme
;
how
ever
he
expound
scripture
,
so
must
we
take
it
:
what
he
sayth
is
tradition
or
Gods
unwritten
word
;
we
must
so
regard
and
keep
it
:
be
it
never
so
absurd
,
against
the
light
of
nature
,
against
reason
,
against
the
grounds
of
faith
;
against
the
evident
testimonies
of
the
prophets
and
Apostles
;
we
must
captivate
all
our
understanding
,
faith
and
conscience
,
under
the
Popes
wisdome
:
and
all
because
he
telleth
us
we
must
so
doo
.
Otherweise
,
if
we
may
trie
this
principle
of
yours
by
the
scripture
,
through
the
light
of
Gods
spirit
in
us
;
then
may
we
doe
the
like
of
other
,
which
be
of
lesser
moment
.
Consider
I
pray
you
this
first
point
seriously
;
and
the
Lord
give
you
understanding
in
all
things
.
And
let
me
here
put
you
in
mind
(
though
I
be
not
yet
come
to
the
end
,
)
of
the
last
motive
in
your
letter
,
where
you
tell
me
how
when
you
shal
be
demanded
at
the
tribunal
of
almighty
God
,
why
you
beleeve
in
the
Roman
catholik
church
;
you
can
answer
,
by
reason
Christ
himself
teacheth
you
so
,
saying
,
He
that
heareth
you
heareth
me
&c.
But
deceive
not
your
own
soul
;
for
when
Christ
shall
ask
you
at
that
day
,
why
you
have
worshiped
images
,
sung
masse
and
Dirige
,
prayed
to
Saints
and
soules
departed
,
and
[
*
](A13707-e2420-b)
*
Mat.
15
,
3.
transgressed
many
other
of
his
fathers
commandements
by
your
traditions
;
you
will
answer
,
because
the
head
of
your
church
the
Pope
did
teach
you
so
;
when
he
shall
ask
you
,
how
you
knew
the
Pope
to
be
head
of
the
church
,
and
to
haue
such
authoritie
over
your
conscience
;
you
will
answer
because
Christ
himself
spake
such
words
to
Peter
as
are
written
,
Mat.
16.
When
he
ask
you
agayn
,
how
you
knew
that
he
spake
those
words
,
or
that
they
extended
to
the
Pope
of
Rome
,
above
all
other
:
your
answer
wil
be
(
according
to
the
grounds
of
your
religion
)
because
the
Pope
himself
,
with
his
senate
of
Cardinals
did
tel
you
so
.
Then
wil
your
hope
be
the
web
of
a
spider
,
and
your
house
now
seeming
upon
the
Rock
,
wil
be
found
upon
the
sand
:
you
shall
hear
the
Curse
pronounced
upon
[
*
](A13707-e2430-b)
*
Ier.
17.
●
.
the
man
that
trusted
in
man
,
and
made
flesh
his
arm
,
and
withdre●v
his
hart
from
the
Lord
;
and
that
all
such
[
‡
](A13707-e2450-b)
‡
P●
.
73
,
26.
Rock
of
my
hart
,
who
is
my
portion
for
ever
,
preserve
me
and
deliver
you
from
those
syrtes
and
quicksands
,
where
men
make
ship-wrack
of
faith
.
Your
second
argument
to
prove
that
the
bare
&
naked
word
of
God
That
which
is
difficult
and
includeth
many
fenses
,
at
least
to
the
ignorant
,
cannot
be
a
certaine
rule
of
faith
:
But
the
scriptures
are
thus
.
Your
antecedent
you
seek
to
confirm
by
Luther
,
Te●tullian
;
and
S.
Peter
also
who
(
as
you
write
)
sayth
in
S.
Pauls
epistles
ther
be
many
things
hard
to
be
understood
,
which
the
vnlearned
and
unstable
deprave
as
all
the
rest
of
the
scriptures
,
to
their
own
perdition
.
To
this
of
the
Apostle
I
answer
,
first
,
you
set
the
holy
text
on
the
centers
,
to
stretch
it
out
for
your
us●
.
The
Apostle
sayth
[
*
](A13707-e2510-b)
*
〈◊〉
〈◊〉
.
some
things
are
hard
to
be
understood
;
you
would
haue
him
say
,
many
things
:
he
sayth
,
they
deprave
these
as
the
rest
of
the
scriptures
;
you
say
,
as
all
the
rest
.
Secondly
this
testimonie
,
though
it
were
as
large
as
you
extend
it
,
proves
not
your
antecedent
,
but
onely
the
first
part
of
it
,
and
scarce
that
too
.
For
to
gather
because
part
is
difficult
,
therfore
the
whole
is
;
is
more
then
eyther
his
words
,
or
good
reason
wil
bear
.
The
later
part
,
that
the
scripture
cannot
be
a
certayn
rule
of
faith
,
followeth
not
upon
the
former
:
it
may
be
a
〈◊〉
〈◊〉
though
some
part
of
it
be
difficult
,
though
many
men
doo
deprave
it
.
Our
ignorance
or
perversnes
,
cannot
make
crooked
that
which
is
most
streight
,
no
more
then
our
[
‡
](A13707-e2570-b)
‡
Mat.
12
,
13.
14.
Luk.
8.
10.
hearing
men
may
hear
and
not
understand
,
when
to
others
it
is
given
to
know
the
secrets
of
the
kingdom
of
God
;
who
hath
written
his
word
That
the
Popes
definitive
sentence
as
he
is
head
of
the
church
,
is
an
indeficient
rule
in
matters
of
faith
.
But
these
definitive
sentences
,
say
I
,
are
some
of
them
hard
to
be
understood
,
at
least
by
the
ignorant
;
and
many
cannot
understand
them
without
a
master
▪
if
therfore
your
argument
be
good
,
your
position
is
naught
,
and
you
must
seek
a
new
rule
in
matters
of
faith
.
Your
humane
testimonies
say
no
more
then
is
alreadie
heard
and
answered
:
if
they
did
say
more
and
you
pressed
it
,
I
would
make
answer
as
to
you
,
but
leave
the
Fathers
to
sleep
in
peace
.
You
procede
with
the
second
branch
of
your
antecedent
,
saying
,
that
the
scripture
hath
many
senses
literal
,
many
senses
spiritual
;
wherupon
you
gather
,
siure
is
the
old
law
when
any
difficultie
happened
,
the
Preist
was
to
decide
it
,
therfore
with
a
farr
greater
interest
,
the
I
answer
,
first
that
ther
be
so
many
senses
literal
&
spiritual
as
you
doo
say
,
resteth
for
you
to
prove
in
your
next
,
for
in
this
you
make
none
.
I
hold
the
sense
of
scripture
to
be
one
,
though
applied
to
many
tymes
,
places
,
and
persons
.
Pentheus
in
the
[
†
](A13707-e2660-b)
†
〈◊〉
.
Poet
,
thought
he
saw
two
suns
▪
in
the
firm●ment
,
when
ther
was
in
deed
but
one
:
it
was
but
the
dif●●r●perature
of
his
own
senses
that
made
him
so
to
think
.
You
suppose
the
word
(
which
shineth
as
the
s●n
in
the
firmament
of
the
church
hath
many
meanings
:
when
it
is
but
the
dazeling
of
your
eyes
.
Secondly
though
it
were
granted
to
haue
many
senses
,
yet
the
law
in
Deut.
11.
maketh
nothing
against
my
faith
.
For
I
graunt
the
scriptures
are
to
be
expounded
by
the
Preists
and
Ministers
of
God
.
Deut.
33.
10.
Eph●
.
4.
〈◊〉
〈◊〉
.
yet
not
by
mans
owne
judgment
,
or
at
the
wil
of
any
mortal
〈…〉
but
by
the
[
*
](A13707-e2670-b)
*
1
Cor.
●
,
〈◊〉
.
spirit
of
God
▪
and
by
the
scripture
it self
,
as
did
[
†
](A13707-e2690-b)
†
2.
Cor.
1
,
2●
.
Apostles
;
haue
de●●●nion
over
our
faith
:
but
are
in
declaration
of
the
teach
,
to
approve
themselves
to
every
mans
conscience
,
in
the
sight
of
God
,
as
[
*
](A13707-e2710-b)
*
Deu
,
●
▪
●●
to
the
law
;
which
the
Lord
explaineth
by
the
preist
Ezekiel
thus
;
In
controversies
they
shall
stand
to
judge
,
and
they
shall
judge
it
according
to
my
judgements
,
&c.
Ezek
44
,
●4
.
Thus
Gods
law
is
the
rule
of
judgement
;
and
the
scriptures
are
not
so
bare
&
naked
,
as
to
need
the
raggs
of
mens
inventions
to
array
them
.
If
you
yeeld
not
in
this
,
I
pray
you
what
answer
will
you
make
to
the
Iewes
,
that
shall
plead
with
you
against
Christ
,
and
alledg●
,
how
their
high
Preists
and
Rulers
which
were
to
decide
all
controversies
.
Deut.
17.
decided
this
controversie
of
Iesus
of
Nazareth
thus
,
that
he
was
a
seducer
,
a
blasphemer
,
a
traytor
,
&
therfore
to
dye
the
death
.
If
the
bare
and
naked
scripture
(
as
you
call
it
,
)
help
you
not
against
their
pontifical
decrees
and
expositions
;
you
wil
hav
but
a
bare
and
naked
faith
,
the
shame
wherof
,
no
●igleaves
wil
hide
.
But
the
Preist
of
the
new
law
you
say
,
is
to
decide
with
a
farr
greater
interest
.
I
grant
it
;
for
Christ
being
come
,
[
†
](A13707-e2750-b)
†
Heb.
9.
1●
the
high
Preist
of
good
things
that
were
to
come
,
hath
farr
greater
privilege
and
power
then
any
legal
Preist
;
and
him
we
are
commanded
[
‡
](A13707-e2770-b)
‡
Mat.
17.
5.
to
hear
.
But
he
is
not
the
Preist
you
mean
:
for
you
allege
from
Iohn
2●
▪
that
Christ
biddeth
S.
Peter
and
his
successors
,
feed
his
flock
with
the
spirit
of
interpretation
,
&c.
I
marvel
how
this
wil
make
for
your
opinion
,
that
the
bare
word
of
God
,
is
not
an
infallible
rule
or
square
of
truth
.
For
doo
you
think
in
good
●arnest
,
that
Christ
would
ha●●●th
Apostle
feed
his
flock
,
with
ought
save
Gods
word
,
because
he
bad
him
feed
?
then
all
other
Pastors
must
doo
so
too
.
For
the
same
Apostle
writeth
afterward
thus
,
[
*
](A13707-e2800-b)
*
Act.
20
▪
28.
Take
h●ed
to
your selves
,
and
to
all
the
flock
wherof
the
holy
Ghost
hath
made
you
Bishops
,
to
feed
the
Church
of
God
&c.
If
the
commandement
to
feed
,
privileged
S.
Peter
above
the
law
and
word
of
God
:
then
all
Christian
Bishops
or
Elders
,
haue
like
privilege
,
because
they
haue
like
commandement
.
But
I
deny
eyther
that
Peter
alone
was
to
feed
Christs
sheep
,
or
that
he
mought
feed
them
with
any
thing
,
save
Gods
word
.
For
the
Apostles
doctrines
were
the
commandements
of
the
Lord
.
1
Cor.
14
,
37.
&
not
their
own
counsels
▪
and
if
S.
Peter
or
any
other
,
taught
or
practised
contrary
to
the
word
,
he
was
to
be
withstood
and
reproved
,
Gal.
●
.
11.
Wh●rfore
●ven
Peter
himself
(
who
knew
wel
the
meaning
of
his
commission
,
)
taught
the
church
,
that
their
new
birth
was
[
*
](A13707-e2810-b)
*
1
Pet.
1.
23
25.
not
of
mortal
feed
,
but
of
immortal
,
by
the
word
of
God
;
and
that
was
the
word
which
was
preached
among
them
;
and
which
he
exhorted
them
stil
to
[
†
](A13707-e2820-b)
†
1
Pet.
2
,
2.
desire
that
they
mought
grow
therby
;
&
willed
them
,
that
if
any
man
spake
,
it
should
[
‡
](A13707-e2830-b)
‡
1
Pet.
4
,
●1.
be
as
the
words
of
God
,
and
referreth
them
to
the
sure
You
next
allege
Act.
15.
where
the
Apostles
meaning
to
decide
a
controversie
,
repayred
not
(
you
say
)
to
their
private
spirits
interprctation
but
to
a
council
gathered
in
Jerusalem
,
where
S
Peter
was
head
,
wher
al
was
concluded
with
It
seemeth
good
to
the
holy
Ghost
and
to
vs
.
I
answer
,
you
hold
not
to
the
point
which
you
took
upon
you
to
prove
,
viz.
that
the
bare
word
of
God
is
not
an
infallible
rule
of
truth
:
the
scripture
you
cite
maketh
against
you
;
for
the
Apostles
were
publishers
not
of
their
own
word
but
of
Gods
,
1.
Thes.
2
,
13.
1.
Pet.
1.
25.
2.
Pet
1.
16.
They
confirmed
their
sayings
in
this
Council
,
by
the
former
scriptures
,
Act
15
,
15
,
16.
They
expounded
and
applyed
the
scriptures
to
their
present
question
,
by
the
same
spirit
which
wrote
them
,
which
was
no
private
but
the
most
publik
spirit
of
God
,
[
*
](A13707-e2900-b)
*
1
Cor
2.
10.
11.
without
which
no
scripture
can
be
wel
interpreted
.
And
where
you
say
S.
Peter
was
head
of
that
council
,
you
passe
the
boundes
of
the
text
which
shewes
no
such
thing
.
Christ
was
[
†
](A13707-e2920-b)
†
Mat.
18
,
20
Eph.
1.
22.
the
head
,
and
he
guided
them
by
his
[
‡
](A13707-e2930-b)
‡
Act.
15.
28
holy
spirit
.
Peter
,
after
much
disputation
shewed
his
mind
,
grounded
upon
the
works
and
law
of
the
Lord
,
Barnabas
and
Paul
confirmed
the
same
by
their
own
experience
:
then
Iames
confirmed
[
*
](A13707-e2950-b)
*
vers.
19.
cr●●o
.
gave
sentence
or
judgment
what
should
be
doon
;
wherto
the
Apostles
and
Elders
with
the
whole
church
agreed
.
Wherefore
if
any
man
were
head
,
reason
would
lead
us
to
think
Iames
rather
then
Simeon
was
the
man
.
Thus
the
decree
had
power
and
force
from
Gods
word
,
which
by
the
holy
Ghost
was
serched
,
scanned
,
manifested
of
[
†
](A13707-e2960-b)
†
vers.
6
,
&c
the
Apostles
and
Elders
;
was
approved
and
consented
to
,
of
the
whole
Church
there
,
the
[
‡
](A13707-e2970-b)
‡
vers.
23.
Apostles
,
Elders
and
brethren
;
all
which
,
and
not
Simon
alone
,
sayd
,
[
*
](A13707-e2980-b)
*
vers.
28.
It
seemed
good
to
the
Holy
ghost
and
to
us
.
And
that
all
care
and
diligence
should
be
used
to
decide
controversies
by
the
word
of
God
;
I
acknowledg●
but
to
deney
Gods
word
(
which
you
call
bare
and
naked
,
though
it
be
gloriously
arayed
with
al
ornaments
of
the
spirit
,
)
to
be
an
infal●ible
rule
of
truth
;
is
farr
from
my
hart
,
and
farr
from
being
proved
by
these
your
allegations
.
But
you
shut
up
your
argument
thus
.
Therfore
let
S.
Peter
himself
conclude
,
But
the
Apostle
concludes
not
your
purpose
,
that
Gods
word
or
scr●p●ure
is
not
an
infallible
rule
of
truth
;
therfore
you
are
nothing
h●lpen●●
this
text
,
though
you
constreyn
it
to
sp●a●
otherw●is●
then
the
auctor
〈◊〉
it
downe
:
which
was
not
(
is
you
say
)
by
a
private
spirit
〈…〉
;
but
[
*
](A13707-e3060-b)
*
●dias
epi
▪
.
〈◊〉
:
propria
interpretatione
sayth
your
authentik
●a●in
.
of
ones
own
interpretation
,
or
of
it
own
explication
or
〈◊〉
.
This
speech
dooth
no
whit
disprove
the
auctoritie
,
sufficiencie
,
or
i●●●llibilitie
of
the
prophesies
of
scripture
,
which
the
Apostle
before
did
approve
,
(
v●r●
▪
19.
)
Therfore
this
standeth
still
firm
against
you
,
th●t
Gods
bare
word
(
meaning
without
the
raggs
of
mens
inventions
,
)
is
a●
infallible
rule
of
truth
:
but
how
this
infallible
rule
is
to
be
used
,
interpreted
,
applyed
&c.
is
a
second
consideration
.
And
,
though
I
would
not
swery
from
the
question
,
yet
to
help
you
what
I
may
,
I
will
speak
a
litle
of
that
which
you
allege
.
If
by
〈◊〉
spirit
you
mean
an
humane
spirit
,
or
the
spirit
natural
in
man
;
I
grant
it
:
no
prophesie
of
scripture
is
of
private
,
or
of
a
m●●s
own
interpretation
:
he
can
not
by
all
his
w●t
,
learning
,
or
industrie
explane
it
,
without
the
spirit
of
God
.
If
you
mean
a
private
mans
interpretation
;
as
that
no
privat
man
can
interprete
any
prophesie
:
I
deney
it
.
For
the
publick
man
with
you
is
the
Pop
;
&
he
interprets
all
;
having
his
supposed
soveraigntie
from
Peter
.
But
if
all
other
be
private
men
,
save
Peter
and
his
successors
the
Popes
;
then
doe
you
injurie
to
all
the
other
Apostles
,
Prophets
,
Evang
lists
,
Pastors
and
Teachers
,
at
that
time
and
in
ages
since
:
as
if
they
without
Peter
or
the
Pope
,
could
not
interpret
any
proph●sie
of
scripture
.
It
is
also
against
your
own
Bishops
,
Preists
,
Iesuits
,
and
against
your self
;
for
none
of
you
(
but
the
publick
spirit
of
the
Pope
onely
)
can
interpret
any
scripture
:
which
if
it
be
so
,
why
medle
you
now
with
controversies
about
the
scriptures
against
me
,
seing
you
can
give
but
a
private
spirits
interpretation
,
which
the
Apostle
(
in
your
own
judgment
)
condemneth
?
If
all
Church
officers
be
exempted
from
the
private
number
,
and
are
among●th
publick
,
and
may
all
interpret
:
then
will
your
Pope
have
●●le
privilege
from
this
place
,
above
other
Bishops
▪
Or
if
you
think
,
that
no
private
that
is
(
as
you
speak
)
no
〈◊〉
man
,
can
interpret
any
prophesie
of
scripture
,
you
doo
injurie
to
Gods
people
or
l●itie
.
For
were
not
all
the
laie
o●
people
of
the
church
in
Cor●●th
willed
to
[
†
](A13707-e3170-b)
†
1.
Cor
14.
1.
covet
spiritual
gif●s
,
and
rather
that
they
might
prophesie
;
which
[
‡
](A13707-e3180-b)
‡
vers.
31.
all
of
them
might
perform
in
the
church
?
Doth
not
the
wind
[
*
](A13707-e3200-b)
*
Ioh.
▪
●
.
15.
unlettered
,
n●yther
Preist
nor
Levite
,
but
a
laie
man
in
Israel
,
was
permitted
to
[
†
](A13707-e3210-b)
†
Luk.
●
.
16
,
17.
&c.
interprete
the
prophesies
of
scripture
publikly
;
and
C●iaphas
himself
cavill●d
not
against
him
,
as
being
a
private
spirit
.
The
Apostles
also
were
[
‡
](A13707-e3220-b)
‡
Act.
●
.
13.
unlettered
and
private
men
,
yet
were
they
not
for
that
,
forbidden
to
interpret
scriptures
:
but
if
they
lived
in
your
church
,
it
seemes
they
should
,
Consider
I
pray
you
of
these
things
,
and
the
Lord
give
you
understanding
.
But
you
procede
with
this
matter
,
and
thirdly
you
argue
,
and
by
(
as
you
say
)
break
the
force
of
a
pretended
answer
,
thus
,
Not
onely
scriptures
by
themselves
are
not
sufficient
to
prove
what
is
canonical
,
and
what
is
not
:
but
also
that
scriptures
helped
by
private
mens
interpretation
,
are
not
sufficient
to
prove
the
same
.
I
see
this
your
proposition
,
but
I
see
no
proof
:
in
sted
of
that
,
you
digresse
to
complayn
that
the
poorest
handycrafts
man
&c
,
is
allowed
to
interpret
the
hardest
places
of
scripture
.
But
all
this
proveth
not
the
point
in
hand
,
namely
that
the
scripture
is
not
a
sufficient
rule
of
our
faith
.
For
this
it
may
be
,
and
is
:
how
ever
men
err
in
expounding
it
.
Of
this
point
I
have
spoken
before
:
your
assertion
is
not
an
argument
;
and
if
ther
were
but
a
pretended
answer
,
yet
your
bare
position
would
not
break
the
force
of
it
;
the
[
*
](A13707-e3320-b)
*
Eccles.
10.
10.
yron
is
blunt
,
and
you
have
not
whet
the
edge
;
therfore
you
must
put
to
more
strength
.
Fourthly
you
argue
thus
.
That
which
by
the
lights
and
lanterns
of
your
opinions
hath
been
wronged
in
the
highest
degree
to
bolster
The
assumption
is
a
rhetorical
flourish
:
for
what
more
〈…〉
quent
(
say
you
)
with
here●i●s
then
at
their
fingers
ends
to
〈◊〉
places
of
scripture
?
&c.
And
here
you
mention
divers
points
and
persons
,
and
then
without
conclusion
,
passe
on
to
an
other
argument
.
The
assumption
which
is
personal
,
touching
Luther
,
Calvin
,
&c
,
and
unjustly
b●nt
against
us
;
I
leave
to
strive
about
,
and
could
requite
you
with
the
like
of
your
Popes
and
Prelates
,
who
have
wronged
the
scripture
not
in
the
least
degree
.
Your
proposition
I
deney
:
for
though
men
wrong
the
word
of
God
never
so
much
,
eyther
ignorantly
or
wilfully
;
yet
is
the
word
never
the
worse
,
not
lesse
sufficient
rule
of
faith
.
The
Preists
in
Israel
[
†
](A13707-e3380-b)
†
Zoph.
3
,
4.
wrested
the
law
,
by
which
they
should
haue
taught
the
people
:
yet
was
the
law
in
it self
a
true
and
indeficient
rule
of
faith
,
to
which
the
Prophets
[
‡
](A13707-e3390-b)
‡
Isa.
8.
20.
referred
the
people
,
and
blamed
those
that
spake
otherweise
,
as
wanting
light
.
Our
Saviours
most
holy
doctrines
were
wronged
and
depraved
in
the
highest
degree
by
Pharisees
:
will
you
therfore
conclude
,
that
his
doctrine
was
not
a
true
and
indeficient
rule
of
faith
?
Beware
of
such
pleading
,
and
learn
rather
of
the
Apostles
,
who
though
men
[
*
](A13707-e3410-b)
*
2.
Pet.
1.
19.
referred
the
Christians
unto
them
,
as
being
able
to
make
us
wise
vnto
salvation
,
through
the
saith
that
is
in
Christ
Iesus
,
and
to
make
the
man
of
God
absolute
and
perfect
unto
all
good
works
.
2.
Tim.
3
,
15.
1●
.
Fiftly
and
lastly
you
argue
many
mysteries
of
our
faith
〈◊〉
beleeved
,
The
first
part
of
this
your
argument
I
deney
,
for
neyther
many
nor
any
mysteries
of
our
faith
,
are
without
their
due
and
sufficient
proof
from
the
holy
scriptures
.
You
labour
to
confirm
that
you
sayd
,
thus
,
because
till
Moses
〈…〉
word
,
but
men
were
taught
by
tradition
.
You
allege
also
Exod.
14.
thou
shalt
tel
thy
〈…〉
Deut
〈◊〉
ask
thy
father
and
he
wil
shew
thee
&c.
Iob
,
8
ask
the
former
generation
,
&c.
Also
,
how
after
our
Saviours
comming
,
the
Apostles
preached
viva
voce
,
before
they
wrote
&c.
Your
first
reason
is
altogither
insufficient
:
for
though
the
scriptures
could
be
no
perfect
rule
of
faith
,
before
they
were
written
;
yet
after
the
writing
of
them
,
they
mought
be
,
and
so
were
.
You
might
as
well
say
,
neyther
tradition
nor
doctrine
by
lively
voice
,
could
be
a
rule
of
faith
,
before
it
was
spoken
.
You
might
also
say
,
the
scriptures
are
not
sufficient
to
make
one
beleeve
any
one
mysterie
of
faith
,
seing
before
Moses
,
all
mysteries
were
taught
by
voice
.
The
[
*
](A13707-e3470-b)
*
Exo
25
,
40
pattern
of
the
Tabernacle
shewed
to
Moses
on
the
mount
,
could
be
no
perfect
rule
for
him
to
build
by
,
before
it
was
shewed
.
Was
it
not
therfore
a
perfect
and
sufficient
pattern
,
after
it
was
exhibited
?
Even
so
the
scriptures
,
now
that
they
are
written
,
are
a
sufficient
rule
and
assurance
of
our
faith
.
Ioh.
20.
31.
2
Tim.
3.
16.
17.
Your
other
allegations
out
of
Moses
&
Iob
,
wil
serve
much
better
for
the
Iewish
traditions
,
then
for
yours
;
and
confirm
their
Thalmud
and
Cabala
,
rather
then
your
papal
decrees
.
But
the
Apostles
turned
the
Iewes
from
their
[
†
](A13707-e3480-b)
†
1
Pe●
.
1.
1●
vain
conversation
,
received
by
the
tradition
of
the
fathers
;
and
would
not
have
them
[
†
](A13707-e3490-b)
†
Tit.
1.
14.
take
heed
to
Iewish
fables
and
commandments
of
men
that
turn
from
the
truth
.
Our
Lord
also
reproved
the
traditions
of
the
Pharisees
,
though
received
from
their
Elders
,
Mat
▪
1
,
2
,
3.
&c.
by
which
you
may
learn
(
God
opening
your
hart
)
that
Israel
was
not
left
to
unwritten
verities
for
a
ground
of
their
faith
;
but
were
to
tel
their
children
the
works
of
God
that
they
had
seen
and
heard
,
(
as
we
all
are
to
doo
ours
,
)
and
for
a
rule
of
their
faith
and
life
,
to
[
*
](A13707-e3510-b)
*
In
your
Latin
,
the
43.
&
77.
44.
and
78.
Psalms
,
wher
the
fathers
told
their
children
such
things
as
are
written
in
the
books
of
Moses
&
Iosua
&c.
which
as
they
continued
the
rule
&
ground
of
〈◊〉
rough
out
the
Prophets
ages
,
so
Malachi
the
last
Angel
of
the
old
Testament
comendeth
them
to
the
[
†
](A13707-e3520-b)
†
Mal.
4
4.
memorie
of
the
church
;
even
as
from
the
first
giving
,
they
were
the
[
‡
](A13707-e3530-b)
‡
Deu.
33.
4
inheritance
of
the
same
.
The
power
and
authoritie
of
which
Law
and
Prophets
was
so
great
,
as
our
Saviour
sayth
h●●
Masse
for
the
dead
&c:
which
you
mention
upon
certayne
fathers
credit
,
as
it
hath
no
ground
in
Gods
book
,
so
by
the
same
it
may
easilie
be
refuted
:
and
what
God
condemneth
,
no
man
can
justify
.
Wheras
you
all
〈◊〉
2
Thes.
2.
and
other
like
testimonies
for
traditions
;
I
readily
grant
you
to
accept
all
traditions
divine
or
Apostolical
;
for
they
were
the
[
†
](A13707-e3580-b)
†
Act.
26.
22
sayd
none
other
things
then
those
which
the
Prophets
&
Moses
did
say
should
come
:
beleeve
an
other
Apostle
which
sayth
,
[
‡
](A13707-e3590-b)
‡
Ioh.
20.
31
th●se
things
are
written
that
ye
might
beleev
&c.
&
that
in
beleeving
ye
might
have
life
through
Christs
name
.
And
wheras
you
wonder
how
men
should
deney
the
necessary
vse
of
traditions
,
asking
,
if
we
will
beleeve
the
Apostles
,
why
then
we
wil
not
beleeve
them
that
lived
in
the
Apostles
dayes
,
and
such
holy
fathers
as
flourished
shortly
of
er
:
you
may
stay
your
wonder
,
if
you
consider
how
Paul
necessary
vse
of
other
traditions
,
unlesse
it
be
for
works
that
are
too
good
,
and
they
be
(
I
trow
)
work
▪
of
sup●rerogation
.
You
may
also
answer
your
own
question
,
if
you
mind
how
there
lived
in
the
Apostles
dayes
,
many
[
†
](A13707-e3660-b)
†
Act.
20
,
29
there
entred
in
gr●●vous
wolves
▪
Now
seing
such
weeds
flourished
shortly
after
in
the
garden
of
the
Lord
,
is
it
not
more
safe
for
us
(
think
you
)
to
keep
the
foundation
of
the
Apostles
&
Prophets
(
on
which
Christs
church
is
[
*
](A13707-e3680-b)
*
Ioh
5
,
39.
serch
the
scriptures
;
his
Apostles
[
†
](A13707-e3690-b)
†
2
Pet.
1.
19
doo
the
like
;
the
Prophets
before
[
‡
](A13707-e3700-b)
‡
Isa.
34
,
16.
Psal.
4.
4.
spake
also
to
like
effect
:
this
counsel
by
Gods
grace
I
shall
folow
〈◊〉
these
I
wil
exercise
my self
,
not
doubting
but
I
have
chosen
the
better
part
,
which
shall
not
be
taken
from
me
.
And
unto
you
that
●…zelous
for
the
traditions
of
your
fathers
,
I
shew
the
counsel
of
the
hol●
Ch●st
[
*
](A13707-e3730-b)
*
1.
Cor.
4
,
6
above
that
which
is
written
.
The
second
thing
you
take
upon
you
to
prove
,
is
,
That
the
Popes
This
position
if
you
well
understood
it
,
I
would
not
strive
against
:
for
the
definitive
sentence
of
that
Papa
or
Father
,
that
is
head
of
the
church
,
is
(
I
confesse
)
such
an
indeficient
rule
.
But
the
Vicar
of
Rome
is
not
this
Pope
;
it
is
Christ
himself
that
is
[
†
](A13707-e3800-b)
†
Isai.
9.
6.
Father
of
eternitie
;
and
he
is
the
[
‡
](A13707-e3810-b)
‡
Col
,
●
.
18.
head
of
his
body
the
church
;
and
he
hath
forbidden
us
to
call
any
man
our
Pope
or
Father
upon
the
earth
,
for
th●r
is
but
one
our
Father
which
is
in
heaven
.
Mat.
23
,
9.
But
you
understand
it
of
an
earthly
Pope
and
head
,
and
would
confirm
it
by
this
scripture
,
Luk.
22
31.
Simon
Simon
loe
Satan
hath
desired
you
to
winnow
you
as
wheat
,
&c.
but
I
have
prayed
for
thee
that
thy
faith
fail
not
.
Here
first
I
observe
how
you
labour
to
confirm
the
Popes
definitive
power
,
by
the
scriptures
:
so
that
which
before
you
pleaded
against
,
as
an
insufficient
ground
,
now
here
you
make
a
ground
of
grounds
▪
and
so
you
are
contrary
to
your self
.
For
before
you
taught
me
to
beleeve
this
is
Gods
word
,
because
the
Pope
saith
so
:
here
you
will
have
me
beleeve
your
Popes
sentence
to
be
a
rule
of
faith
,
because
the
scripture
sayth
something
which
you
imagine
makes
for
him
.
Thus
you
would
lead
me
as
in
a
round
:
and
I
cannot
tel
what
you
make
the
rock
of
your
faith
.
But
I
wil
folow
your
argument
.
Christ
prayed
for
Simon
,
that
his
faith
(
upon
Satans
sifting
)
mought
not
fayl
.
I
grant
it
,
neyther
did
it
fayl
,
though
he
fel
greevously
.
Yet
this
grace
made
not
Simon
,
Pope
or
Head
of
the
church
:
for
it
is
a
grace
common
to
all
the
elect
members
of
the
bodie
,
whom
though
Satan
sifteth
,
and
they
be
often
foyled
,
yet
rise
they
again
by
beleef
in
God
;
and
though
their
faith
often
fainteth
,
yet
it
never
faileth
or
is
consumed
.
And
this
by
vertue
of
Christs
prayer
or
mediation
,
1.
Ioh.
●
.
1.
2.
for
Gods
gracious
gifts
are
consequently
for
his
successors
.
If
you
mean
successors
in
his
office
,
I
know
not
who
they
be
;
neyther
shew
you
the
Popes
to
be
the
men
.
If
you
mean
successors
in
his
faith
,
I
grant
it
,
as
before
.
For
Peter
had
the
faith
of
Gods
elect
(
as
true
justifying
faith
is
caled
)
:
[
*
](A13707-e3870-b)
*
Titus
1.
2.
in
which
faith
,
whosoever
succeed
or
come
after
him
,
(
as
also
they
that
then
lived
in
like
faith
with
him
,
)
they
were
&
are
and
shal
be
by
Christs
mediation
,
confirmed
that
their
faith
(
which
is
their
[
†
](A13707-e3880-b)
†
Abak.
2.
4
life
)
fayl
not
.
For
example
:
Christ
chose
12.
Apostles
,
and
one
of
them
was
[
*
](A13707-e3900-b)
*
Ioh.
17.
11
.
prayed
to
his
father
to
keep
them
in
his
name
;
and
not
[
†
](A13707-e3910-b)
†
vers
▪
20.
for
them
alone
,
but
for
those
also
which
shall
beleev
in
him
through
their
word
.
Wherfore
Christ
prayed
not
onely
for
Simon
,
but
for
all
the
Saincts
;
though
speciall
need
and
use
was
for
him
at
that
time
:
yet
as
Paul
sayth
of
Abrahams
justification
,
[
‡
](A13707-e3920-b)
‡
Rom.
4
,
23
,
24.
it
is
not
written
for
him
onely
,
but
also
for
us
;
so
say
I
of
Simons
confirmation
by
the
prayer
of
Christ
:
for
whatsoever
is
written
,
is
written
for
our
learning
Rom.
15.
4.
But
you
prosequute
your
argument
thus
,
that
S.
Peter
was
bidden
confirm
his
brethren
;
but
onely
S.
Peter
and
not
the
church
in
generall
hath
brethren
.
Wherupon
you
would
have
me
gather
,
that
this
was
his
special
privilege
,
and
no
mans
ells
,
save
his
successors
in
the
headship
.
Your
assumption
I
withstand
as
a
fallacie
,
proving
Peters
popedome
for
confirming
his
brethren
,
no
better
then
as
if
you
should
reason
thus
:
Paul
sayd
to
Barnabas
,
[
*
](A13707-e3970-b)
*
●
.
Pet.
1.
1
—
10.
beleevers
.
Wherfore
as
Simon
had
brethren
,
so
hath
every
Christian
,
and
all
are
brethren
ech
to
other
,
and
all
brethren
[
†
](A13707-e3980-b)
†
Heb.
2
,
11
▪
12.
unto
Christ
.
And
Peter
as
he
was
[
*
](A13707-e4000-b)
*
Act.
14.
22
▪
&
15
,
41.
confirmed
his
brethren
,
and
Timothee
an
Evangelist
[
†
](A13707-e4010-b)
†
1
Thes.
3
,
2
.
did
the
like
;
and
Iudas
and
Silas
being
Prophets
,
[
‡
](A13707-e4020-b)
‡
Act
15.
32
.
did
the
same
;
and
all
the
Angels
or
ministers
of
churches
,
are
taught
of
Christ
to
But
you
presse
the
circumstances
,
that
our
Saviour
points
out
one
particular
man
,
saying
Simon
Simon
;
and
after
,
having
spoken
of
al
,
particularizeth
the
speech
agayn
,
saying
,
for
thee
,
thy
faith
,
&
thy
brethren
&c.
I
answer
,
there
was
cause
why
our
Saviour
should
speak
to
him
thus
,
because
in
his
sifting
,
he
should
shew
more
weaknes
then
the
rest
:
and
a
speciall
fore
,
needeth
a
special
medicine
.
But
the
fore
being
healed
,
the
recured
person
is
as
an
other
man
of
his
degree
:
and
I
shewed
before
,
that
Peter
had
no
privilege
in
these
things
above
the
other
Apostles
,
Is●ariot
onely
excepted
.
You
next
allege
from
Mat.
16.
how
Christ
sayth
,
he
builds
his
church
vpon
S.
Peter
;
adding
moreover
,
that
he
changed
his
name
,
and
of
Simon
he
makes
him
Peter
,
and
Petra
,
and
●●phas
,
which
name
in
the
Syriah
tongue
signifies
a
Rock
;
therby
to
prevent
all
frivolous
answers
&c.
I
wish
you
more
wary
in
alleging
of
scriptures
;
Christ
sayd
he
would
build
his
church
upon
that
Rock
(
petra
)
and
had
changed
before
Simons
name
not
into
that
,
but
into
Petros
.
And
wheras
CEPHAS
the
Syriak
name
is
ambiguous
to
signifie
in
Greek
both
PETRON
and
PETRAN
;
the
ambiguitie
is
cleared
by
the
holy
Ghost
,
in
Ioh
1.
43.
where
Cephas
the
mans
name
is
interpreted
Petros
,
that
is
in
English
a
stone
.
Moreover
that
Simons
name
was
not
Petra
Rock
,
is
playn
by
Mat.
16.
wher
the
Apostle
distinguisheth
the
terms
,
adding
also
a
pronoune
demonstrative
of
the
[
*
](A13707-e4140-b)
*
●aute
.
feminine
sex
,
which
agreeth
not
with
a
mans
propre
name
;
&
the
Syriak
also
by
the
demonstrative
hada
,
distinguisheth
the
propre
name
Cipha
,
from
the
appellative
cipha
,
which
otherwise
by
termination
had
no
difference
.
As
it
standeth
not
with
the
grammatical
construction
that
Simon
should
have
the
name
of
the
Rock
:
so
neyther
standeth
it
with
the
theological
explication
.
For
the
Rock
signified
Christ
himself
,
who
was
figured
out
to
his
Church
by
a
Rock
,
1.
Cor.
10.
4.
which
is
a
title
that
Moses
and
the
prophets
after
him
,
give
unto
God
;
as
[
†
](A13707-e4190-b)
†
Deu.
32
,
4
▪
15.
perfect
is
the
work
of
the
Rock
;
and
,
the
Rock
of
his
salvation
;
and
many
the
like
:
and
that
he
onely
is
the
true
and
proper
Rock
of
the
church
,
we
are
taught
by
this
and
the
like
speeches
,
[
‡
](A13707-e4220-b)
‡
2
Sam.
22.
32.
who
is
a
Rock
save
our
God
?
meaning
none
ells
.
So
Christ
is
called
[
”
](A13707-e4240-b)
”
1.
Cor.
3
,
11.
Other
foundation
can
no
man
lay
,
then
that
which
is
layd
,
which
is
Iesus
Christ
.
And
Peter
himself
telleth
us
that
[
*
](A13707-e4250-b)
*
1
Pet.
2.
Christ
is
the
Rock
and
living
stone
,
unto
which
all
Christians
as
living
stones
doe
come
,
and
are
builded
to
a
spiritual
house
.
And
Simon
being
a
principal
stone
in
this
house
,
had
therfore
the
name
Peter
Stone
,
of
Petra
,
as
we
all
of
Christ
haue
the
name
Christians
;
and
as
touching
faith
,
are
living
stones
,
that
is
Peters
;
having
obteyned
[
†
](A13707-e4300-b)
†
2
Pet.
1.
1.
isotimon
pistin
,
a
like
precious
faith
with
Simon
Peter
himself
,
and
the
other
Apostles
:
though
as
touching
order
,
they
were
principal
,
next
unto
Christ
,
(
as
it
is
written
Moreover
were
it
granted
that
Christ
meant
to
build
his
church
upon
S.
Peter
;
yet
was
it
not
upon
him
onely
;
for
it
is
written
;
[
*
](A13707-e4330-b)
*
Eph.
2
,
20.
Ye
are
built
upon
the
foundation
of
th'
Apostles
and
Prophets
;
and
agayn
,
[
†
](A13707-e4340-b)
†
Apoc.
21.
14.
the
wall
of
the
citie
had
twelve
foundations
,
and
in
them
the
n●mes
of
the
lambs
twelve
Apostles
.
Wherfore
Christ
builded
the
Church
upon
the
12.
not
upon
one
alone
;
&
it
resteth
upon
you
to
prove
that
by
saying
super
hanc
Petram
,
Christ
secluded
Peter
from
the
rest
;
for
the
rest
had
the
rock
,
and
belonged
therto
aswel
as
Simon
,
though
he
were
foremost
in
the
r●w
.
And
though
he
onely
had
the
name
of
Peter
,
a
stone
;
that
exempteth
not
others
from
this
grace
:
for
the
two
that
were
next
unto
him
,
Iames
and
Iohn
,
onely
had
the
name
of
[
‡
](A13707-e4350-b)
‡
Mark
3.
17.
Boanerges
,
that
is
,
Sonns
of
thonder
;
yet
did
not
they
onely
thonder
out
the
gospel
,
or
understand
(
as
[
†
](A13707-e4380-b)
†
The
scripture
plainly
confirmeth
this
doct●ine
:
for
where
one
Evangelist
writeth
,
Peter
sayd
unto
him
,
Mat.
15
,
15.
another
writing
of
the
same
,
sayth
,
His
disciples
asked
him
▪
Mark
.
7.
17.
so
that
Peter
spa●e
in
the
name
of
the
rest
;
and
his
words
were
theirs
likeweise
.
So
also
in
this
particular
of
the
keyes
;
for
further
proof
wherof
,
set
you
down
by
the
scriptures
what
is
meant
by
keyes
:
and
I
will
shew
you
by
scriptures
also
,
that
the
12.
Apostles
had
equal
power
in
using
them
.
Your
supply
of
proof
from
testimonie
of
later
doctors
,
I
leave
as
insufficient
;
their
writings
neyther
being
authentik
,
nor
any
thing
so
ancient
as
the
Apostles
writings
;
and
the
most
ancient
records
,
I
stand
to
be
tried
by
.
Yet
if
I
lysted
to
fight
with
such
weapons
,
I
could
cite
Doctors
against
Doctors
,
and
many
against
you
,
&
Augustine
[
‡
](A13707-e4410-b)
‡
De
verb.
Dom.
Serm
13.
most
plainly
contrarying
your
opinion
,
and
saying
that
the
Rock
was
that
which
Peter
confessed
&
knew
when
he
sayd
that
Christ
was
the
son
of
the
living
God
;
and
that
the
Rock
was
Christ
,
not
Peter
:
but
I
will
not
presse
you
with
mans
auctoritie
;
the
book
of
God
shal
be
my
panoplie
,
and
sufficient
artillerie
.
Your
last
proof
is
from
Iohn
.
21.
Where
Christ
sayd
to
Peter
,
Feed
my
sheep
:
which
sounds
as
much
(
you
say
)
as
have
care
of
my
fold
:
but
in
S.
John
.
10.
it
is
sayd
,
there
is
but
one
flock
and
one
shepheard
&c.
and
therfore
he
honours
Peter
thrise
with
the
stile
of
an
Universal
Pastor
.
This
reason
hath
like
frayltie
as
the
former
.
I
deney
that
Peter
alone
was
to
feed
Christs
sheep
,
for
he
sent
al
his
Apostles
with
that
charge
.
Mat.
28.
19
,
20.
and
before
this
speech
to
him
,
he
had
sayd
to
them
all
,
As
my
father
sent
me
,
so
send
I
you
,
Ioh.
20
,
21.
Peter
therfore
as
he
was
[
*
](A13707-e4470-b)
*
vers.
15.
I
lay
down
my
life
for
the
sheep
;
and
[
†
](A13707-e4480-b)
†
vers.
18.
I
have
power
to
lay
down
(
my
life
)
and
have
power
to
take
it
again
,
this
commandement
have
I
received
of
my
father
:
and
[
*
](A13707-e4500-b)
*
vers.
30.
one
with
the
Father
.
And
therfore
unlesse
you
wil
renounce
Christ
,
and
make
Peter
your
Rock
,
your
God
,
your
Saviour
,
that
layd
down
his
life
for
you
,
to
give
you
eternal
life
&c.
you
cannot
make
him
that
[
*
](A13707-e4510-b)
*
vers.
16.
one
Pastor
over
the
one
fold
of
Iewes
and
Gentiles
.
Wherfore
neyther
thrise
nor
yet
once
,
is
Peter
honoured
with
the
stile
of
universal
Pastor
;
but
onely
is
charged
[
†
](A13707-e4520-b)
†
Ioh.
21.
to
feed
Christs
sheep
,
as
other
Pastors
also
are
required
;
&
our
Lord
Iesus
[
‡
](A13707-e4530-b)
‡
Heb.
13
,
20.
the
great
Pastor
of
the
sheep
,
hath
given
not
one
but
many
Pastors
for
this
work
:
Ephe.
4.
11.
Having
heard
your
reasons
for
Peters
headship
,
I
exspected
somewhat
for
your
Popes
pretended
primacie
;
but
for
this
you
shew
no
evidence
from
Gods
book
;
you
have
none
I
trow
,
so
ancient
.
Wherfore
your
position
That
the
Popes
definitive
sentence
as
he
is
head
of
the
church
,
is
an
indeficient
rule
in
matters
of
faith
:
is
farr
as
yet
from
being
proved
.
And
though
this
preeminence
were
yeilded
for
Cephas
,
yet
would
I
not
grant
the
like
for
Caiaphas
:
though
Peter
were
the
Rock
on
which
Christs
Church
is
builded
;
yet
your
house
may
be
situate
on
the
sands
,
for
ought
you
have
sayd
to
perswade
the
contrarie
.
But
let
us
see
what
the
3.
point
in
your
letter
wil
afford
,
which
now
next
foloweth
.
Lastly
and
breifly
you
take
upon
you
to
shew
that
your
Romane
21.
&c.
And
first
your
church
(
you
say
)
is
catholik
,
for
in
your
memory
,
you
onely
are
catholiks
,
in
so
much
that
the
name
catholik
was
hateful
to
a
puritan
or
a
protestant
,
citing
Beza
,
D.
Humfrie
,
Sutcliff
&c.
Your
reason
hath
no
weight
.
What
if
others
should
say
,
your
church
is
the
whore
of
Babylon
Apoc.
17.
because
in
their
memory
you
only
are
lovers
of
that
whore
,
in
so
much
that
the
name
whore
is
hateful
to
a
puritan
or
protestant
.
Would
you
approve
of
this
argument
?
Yea
but
it
is
(
you
say
)
against
the
article
of
our
beleef
to
deney
the
catholik
church
.
I
answer
,
we
beleeve
[
”
](A13707-e4660-b)
”
1.
1
▪
Pet.
4
,
11.
as
the
words
of
God
;
and
if
by
his
word
you
can
say
any
thing
to
help
you
,
sh●w
it
,
and
by
his
grace
,
I
will
hear
▪
Otherwise
your
assumed
name
Catholik
,
moves
me
no
more
then
the
name
Apostolik
,
Pr●●tegiani
(
corruptly
called
Prester
John
,
)
among
the
Eth●●pians
.
I
know
the
Apostle
Paul
gave
the
church
in
Rome
no
such
swelling
title
when
he
wrote
therunto
:
and
if
you
would
have
your
church
called
by
a
new
name
,
you
should
let
the
mouth
of
the
Lord
name
it
(
as
sayth
the
Prophet
Isa
▪
62
▪
2.
)
except
you
would
have
it
noted
to
be
none
of
his
.
Secondly
you
say
your
church
is
an
ancient
church
:
and
God
is
more
ancient
then
the
Divil
;
truth
then
falshood
&c
▪
I
grant
your
church
is
ancient
;
but
I
deney
it
to
be
the
most
ancient
.
Seing
then
the
most
ancient
(
by
your
own
grant
)
is
the
most
true
,
bring
●orth
the
testimonies
of
your
antiquitie
;
and
if
in
the
particulars
I
shew
more
ancient
testimonie
then
yow
,
I
will
yeild
.
But
you
procede
&
say
,
If
yow
grant
that
once
our
church
was
the
true
church
/
but
st●ce
it
hath
swarved
from
her
ancient
purity
/
shew
which
Pope
first
gave
place
to
the
d●fects
.
&c.
I
grant
there
was
a
true
church
in
Rome
in
t●
Apostles
dayes
;
so
was
there
in
Ierusalem
,
in
Ephesus
,
Corinth
,
Colosse
,
&
other
cities
many
What
their
faith
&
estate
was
,
I
see
in
the
most
ancient
records
,
the
Apostles
a●s
&
letters
unto
them
What
yowr
faith
&
estate
is
,
I
see
also
by
your
late
council
of
Trident
,
&
other
b●oks
of
yours
,
maynteyning
a
religion
unheard
of
in
●h
Apostles
dayes
,
as
in
the
particulars
when
they
come
to
be
scanned
(
after
we
have
ended
these
general
grounds
in
hand
)
I
doubt
not
but
to
manifest
.
How
Rome
is
come
to
be
Lady
&
mistresse
of
al
churches
,
I
know
not
by
any
ancient
record
of
the
Apostles
,
save
by
that
mysterie
opened
unto
Iohn
in
the
wildernes
,
Apoc.
17.
And
if
your
Popes
lives
were
in
Gods
record
,
as
were
the
Kings
of
Israel
;
I
could
easily
thew
which
Pope
first
gave
place
to
the
defects
&c.
but
seing
they
are
not
recorded
by
him
,
I
wil
not
[
*
](A13707-e4740-b)
*
1.
Cor.
4.
6.
pre●ume
above
that
which
is
written
.
If
upon
mens
report
I
should
centure
them
,
I
mought
doo
many
good
men
wrong
.
They
that
are
dead
are
gone
to
th●ir
judgment
,
&
have
stood
or
fallen
unto
the
Lord
:
you
that
are
liv●ng
must
answ●r
for
your selves
,
and
your
present
state
;
which
if
you
can
not
warrant
by
the
word
of
God
[
†
](A13707-e4750-b)
†
1.
Pet.
1.
23
who
liveth
&
indu
●eth
for
ever
;
your
dead
mens
bones
wil
be
but
slender
pillars
to
underprop
your
church
This
I
am
sure
of
and
testify
unto
you
,
Our
Saviour
and
his
Apostles
forecold
of
[
‡
](A13707-e4760-b)
‡
Mat.
7.
15
Act.
20.
29.
false
prophets
and
of
greivous
wolves
,
that
should
come
soon
after
,
and
not
spare
the
flock
.
Who
was
the
first
wolf
in
Ephesus
,
who
the
first
in
Rome
&c
,
I
can
not
tel
:
out
if
our
Lord
have
given
vs
a
true
rule
,
Your
conclusion
,
neaping
many
praises
upon
your
church
,
many
dispraises
upon
o●ns
&
others
that
have
forsaken
her
,
remayns
hereafter
unto
due
trial
,
when
(
having
finished
these
first
questions
begun
)
you
shall
set
down
arguments
from
Gods
word
,
eyther
for
your selves
or
against
us
.
In
the
mean
time
,
I
obs●rve
your
dispute
against
us
to
have
no
more
weight
or
colour
,
then
as
if
the
AEdomites
or
Ismaelites
(
elder
brethren
to
t●●
Israelites
)
should
have
alleged
their
outward
carnal
privileges
&
possessions
,
against
their
poor
brother
Iaakob
in
AEgyptian
bondage
,
and
after
,
a
pilgrim
in
the
wildernes
:
or
as
if
the
Scribes
and
Pharisees
should
have
pleaded
for
Annas
and
Caiaphas
and
their
proceedings
(
from
Deut.
33
,
8
—
11.
and
other
scriptures
many
,
)
against
Iesus
of
Nazareth
and
his
disciples
.
I
know
he
magnificence
and
pomp
of
the
false
church
dazeleth
the
eyes
of
many
;
her
sorceries
bewitch
many
;
her
fornications
destroy
many
:
but
her
cup
is
ful
of
the
wine
of
wrath
,
and
her
lovers
shal
be
cormented
with
her
,
but
those
whom
God
loveth
,
shal
be
delivered
from
her
▪
Wherefore
serch
in
the
book
of
God
,
and
read
;
let
his
law
be
your
light
,
and
make
not
fleth
your
arm
:
se●k
wisdom
as
silver
,
&
serch
for
her
as
for
treasures
;
so
God
may
be
intreated
to
shew
you
the
way
of
life
,
that
you
may
escape
from
h●l
beneath
Which
grace
I
wish
,
and
shall
doo
my
andevour
to
procure
unto
you
.
So
rest
I
your
freind
for
all
Christian
help
to
my
power
;
Henry
Ainsworth
.
Your
letter
I
received
the
beginning
of
this
moneth
December
1609.
and
I
write
this
the
23.
of
the
same
;
stilo
veteri
.
From
Amsterdam
.
Iohn
Aynsworths
reply
.
To
Mr
Henry
Ainsworth
in
Amsterdam
.
Site
audierit
,
lucratus
eris
fratrem
tuum
.
S.
Math.
18.
I
Perceive
now
by
your
second
writing
(
Mr
Ainsworth
)
your
readynes
to
write
,
but
your
vnreadynes
to
answer
all
the
groundes
of
my
discourse
.
For
where
as
still
I
pressed
you
with
the
authority
,
&
vniform
consent
of
those
that
lived
in
the
Apostles
times
,
and
were
their
schollers
:
When
I
vrge
you
with
the
authoritie
,
and
most
ancient
record
of
hystories
:
When
we
bring
against
you
the
whole
body
of
councells
and
holy
fathers
,
the
whole
schoole
of
Doctors
:
When
we
vrge
you
with
the
assertions
of
Luther
,
C●lvin
,
Beza
,
I
well
,
Whitaker
,
Hooker
,
pillars
nay
first
founders
of
the
protestant
religion
,
out
of
whose
neare
withered
stock
,
the
Br●w●●sts
are
newly
budded
,
and
even
in
the
bud
remaine
as
blasted
,
by
the
breath
of
their
own
parents
;
You
think
this
answer
sufficient
that
they
were
all
men
,
all
dust
and
ashes
and
so
erred
,
saying
l●t
the
fathers
sleep
.
As
though
the
whole
world
had
bene
in
a
dead
st●ep
of
error
,
vntill
this
present
age
.
As
though
the
Apostles
own
disciples
,
that
sucked
knowledge
from
their
mouths
,
had
need
to
be
discipled
of
you
for
their
dangerous
errors
.
As
though
the
Apostles
themselves
,
[
*
](A13707-e4920-b)
*
Euseb
c.
●
Eccle.
hyst
.
Dionisius
Areopagita
,
[
†
](A13707-e4930-b)
†
Euseb.
l
4.
hist
c.
8.
Egesippus
,
[
‡
](A13707-e4940-b)
‡
Idem
l.
2.
c.
20.
Polycarpus
,
[
‖
](A13707-e4950-b)
‖
lib.
3.
c.
3.
et
4.
Irenaeus
,
Gregor:
Nazianz.
Chrys.
Tertul.
S.
Cypr
S.
Ambrose
,
S.
Hi●r
:
S.
Augustin
were
all
deceived
,
all
hoodwincut
so
long
in
●rror
;
yea
that
the
whole
church
that
was
promised
to
be
the
pillar
of
t●…
,
that
was
seated
on
a
roch
should
be
swallowed
up
of
hell
gat●s
for
a
thowsand
five
hundred
yeares
contrarn
to
the
firm
promise
of
our
Saviour
,
yea
that
Luther
,
Calvin
,
B●za
,
I●wel
,
Whitaker
,
Humfrey
&c.
these
tymes
grand
Iurie
men
,
and
Doctors
,
were
all
d.
c●●ved
in
giving
up
their
verdicts
:
And
so
decrived
that
they
are
of
you
implicitly
condemned
as
hereticks
.
Surely
such
a
verdict
,
can
never
win
credit
before
any
bar
or
tribunall
in
the
world
,
where
so
many
eye
and
eare
witnesses
cannot
be
heard
,
evidences
,
and
records
,
of
above
a
thowsand
yeares
of
age
,
are
not
admitted
as
currant
;
where
infinite
Doctors
and
professors
,
are
refused
in
their
own
sciences
to
be
beleeved
:
When
our
adversaries
own
fathers
,
freindes
,
and
adherents
are
held
as
partial
;
and
all
testimonies
of
what
condition
soever
,
braved
with
this
that
they
were
all
but
men
,
that
th●y
have
all
erred
.
What
doe
you
Mr
Ainsworth
but
teach
me
a
way
to
answer
whatsoever
you
can
bring
.
For
I
can
say
you
are
onely
dust
and
ashes
,
onely
a
man
,
and
lichlier
sure
to
err
,
then
all
they
that
have
lived
before
you
,
and
then
all
men
that
live
in
this
age
with
you
.
Pard●n
me
in
dealing
so
roundly
with
you
,
for
it
proceeds
through
no
aversion
towards
your
person
,
but
onely
to
demonstrate
the
truth
of
my
cause
,
and
the
insufficiencie
of
your
answer
.
Now
to
descend
down
,
more
particularly
vnto
your
answer
:
you
●arp
first
at
my
proceeding
,
which
I
thought
by
a
distinction
direct
enough
,
at
which
you
except
:
as
though
direct
and
distinct
,
are
not
in
the
sense
I
take
them
,
all
one
,
and
so
then
to
answer
by
a
distinction
,
is
to
give
a
direct
,
or
a
distinct
answer
.
But
you
are
like
one
,
that
is
even
wearied
ere
ever
he
sets
forth
foot
in
journey
;
&
therfore
to
make
your
journey
the
shorter
,
you
would
conceive
it
onely
in
a
continued
,
and
dead
way
,
deluding
therby
your self
with
imagination
that
your
journey
is
shorter
;
And
therefore
I
think
you
in
a
confuse
dealing
seeme
more
fearful
of
the
way
to
run
then
I
that
consider
the
question
we
are
to
handle
by
distinct
points
,
dividing
my
answer
by
the
eye
of
judgement
into
distinct
portions
.
And
therfore
I
answer
you
againe
when
you
demaund
of
me
what
shall
decide
al
controversies
in
religion
,
whether
the
word
of
God
or
of
man
?
I
answer
you
directly
enough
that
by
Gods
written
,
and
unwritten
word
,
as
by
a
formal
motive
we
are
to
be
tried
;
and
by
the
catholick
church
as
by
a
propounding
manner
,
&
by
way
of
circumstance
necessarily
required
to
show
what
is
authentick
,
and
what
is
not
canonica
;
And
so
I
hope
this
answer
is
direct
and
plaine
ynough
:
Aske
a
Philosopher
what
burneth
,
and
he
wil
tell
you
the
fire
and
his
qualitie
;
but
demaund
how
approximation
of
the
subject
concurreth
,
without
which
the
fire
never
naturally
burneth
,
and
he
wil
tell
you
it
is
condicio
sine
qua
non
most
necessarily
required
.
Ask
a
Philosopher
,
who
gives
power
to
some
hidden
herb
vnknowen
,
to
have
his
operation
;
he
will
answer
the
nature
of
the
herbe
principally
,
but
what
doth
determine
it
,
hic
,
et
nunc
,
to
work
,
he
will
answer
the
art
,
&
knowledge
of
the
herbalist
,
that
findeth
out
the
secret
nature
of
the
herbe
showes
how
it
is
to
be
applied
,
and
vsed
to
have
his
due
operation
.
So
here
I
answer
that
Gods
written
,
and
vnwritten
word
formally
,
and
principally
causeth
vs
to
beleeve
,
but
the
church
that
propoundeth
it
as
Gods
word
,
concurreth
as
an
applying
circumstance
;
the
church
being
the
treasury
of
all
truth
/
the
2.
I
intend
to
show
how
your
reasons
deduced
out
of
the
holy
scriptures
are
not
reasons
,
in
that
they
are
wrested
from
that
sense
,
in
which
the
holy
Ghost
spake
them
or
meant
them
.
3.
As
occasion
shall
offer
I
will
touch
your
answer
to
the
other
questions
,
leaving
the
exact
and
direct
handling
therof
vntill
this
controversie
in
hand
be
ended
.
First
then
you
set
down
the
first
argument
which
I
brought
thus
;
Nothing
is
to
be
beleeved
that
is
not
taught
,
or
manifestly
gathered
the
pillars
of
our
propositions
are
earth
&
ashes
,
and
therfore
the
whole
frame
of
my
Argument
lieth
in
the
dust
.
Then
descending
more
particularly
he
answereth
that
my
Major
is
too
generall
.
For
he
sayes
many
things
may
be
beleeved
,
though
they
be
not
gathered
out
of
the
written
word
,
so
that
we
see
he
holds
some
tradition
necessary
besides
the
written
word
,
for
he
sayes
to
be
beleeved
that
is
with
an
act
of
faith
,
now
that
which
is
to
be
beleeved
must
be
certaine
,
and
must
have
also
infallible
,
&
most
certaine
motives
proportionable
to
so
firm
an
act
;
and
must
be
beleeved
of
those
at
least
that
are
schollars
,
who
are
more
precisely
to
examine
the
articles
of
beleef
then
laiemen
,
so
that
wee
have
drawen
water
out
of
the
rock
since
you
graunt
that
tradition
is
necessary
to
your
own
beleef
:
which
afterwards
you
deny
,
when
you
say
there
is
nothing
necessarie
to
salvation
but
is
taught
by
the
written
word
.
For
now
I
ask
those
many
things
that
may
be
beleeved
without
the
written
word
,
eyther
have
their
motives
infallible
and
sufficiently
propounded
&
so
they
shal
be
faultie
,
if
those
schollers
to
whom
they
are
sufficiently
proposed
beleeve
not
:
or
else
the
motives
that
are
propounded
are
not
certaine
,
infallible
,
and
constant
,
and
so
they
shall
onely
cause
an
opinion
,
or
at
most
a
humane
beleefe
;
and
not
a
most
firme
,
&
constant
supernaturall
art
of
faith
,
that
is
ever
most
certaine
and
infallible
caused
by
the
written
,
and
the
vnwritten
word
of
God
,
and
the
church
propounding
.
Moreover
your
answer
is
found
halting
,
when
you
say
,
that
there
is
nothing
necessary
unto
salvation
but
is
delivered
by
the
written
word
,
which
is
most
false
,
since
nothing
with
you
is
more
necessarie
unto
salvation
then
the
written
word
,
which
word
is
not
proved
by
an
other
written
word
,
for
so
that
also
by
an
other
,
and
so
we
should
never
have
an
end
,
so
that
hence
you
must
confesse
,
though
against
your
position
,
that
something
most
necessary
vnto
salvation
is
to
be
bel●eved
,
and
that
without
the
written
word
;
now
if
that
which
is
most
necessary
,
and
the
rule
of
all
the
rest
,
be
beleeved
,
in
that
it
is
delivered
by
tradition
,
surely
things
of
lesse
consequence
though
necessary
to
salvation
,
may
also
be
beleeved
,
though
ther
is
no
written
word
of
God
to
affirme
it
,
having
tradition
which
is
Gods
vnwritten
word
tyme
out
of
mynd
to
deliver
it
.
As
for
the
proof
of
my
Minor
proposition
,
you
put
down
these
words
I
cited
,
though
not
learned
out
of
Mr
Hooker
.
For
if
any
book
gives
testimonie
to
the
rest
,
yet
the
scripture
that
gives
credit
to
the
rest
would
require
another
scripture
to
be
credited
,
neither
could
we
come
to
any
pause
wheron
to
rest
or
assurance
that
way
;
and
if
you
answer
that
all
scriptures
are
theopneustoi
that
is
in
pired
of
God
,
I
will
graunt
you
that
,
but
I
wil
demaund
how
you
prove
that
this
book
,
or
this
parcel
of
scripture
without
tradition
is
inspired
of
God
?
For
to
say
it
is
inspired
of
God
,
by
reason
it
is
scripture
,
and
scripture
by
reason
it
is
inspired
of
God
,
is
to
prove
idem
per
idem
,
and
petere
principium
,
to
suppose
that
prov●d
,
which
is
given
you
to
prove
:
And
besides
I
would
know
of
you
,
how
you
know
,
that
your
interpretation
is
onely
true
.
But
you
have
your
answer
ready
ceyned
,
you
say
the
things
of
God
no
man
knoweth
but
[
*
](A13707-e5190-b)
*
1.
Cor.
2.
●1.
the
spirit
of
God
.
But
how
doe
you
prove
you
have
the
spirit
of
God
?
How
doe
you
prove
you
have
the
effect
thereof
in
your
conscience
[
†
](A13707-e5210-b)
†
Heb.
6.
4
,
5
piercing
more
sharply
then
a
two
edged
swo●d
,
For
the
Mamchei
,
Montanist
,
Arian
,
●estorian
,
Pelagian
,
Semipe●agian
,
Lutheran
,
Calvinist
,
Familist
will
●ll
bo●st
of
this
private
spirit
,
will
all
say
they
are
illuminated
of
God
,
that
they
have
the
[
‡
](A13707-e5230-b)
‡
1.
Cor.
2
,
15.
spirit
that
discerneth
all
things
,
&
they
are
able
as
w●l
as
you
to
uphold
their
religion
with
wrested
peeces
of
the
scripture
.
Now
whereas
you
object
that
the
Turk
c●n
urge
against
us
their
Allco●ans
antiquitie
▪
I
answer
no
:
Iulian
the
Aposta●a
may
offer
plea
with
us
for
antiquitie
▪
I
answer
no
,
since
he
went
out
of
the
catholick
church
,
to
whose
faith
he
was
Apostata
,
and
therfore
supposeth
the
catholik
church
to
be
more
ancient
then
he
,
as
he
particularly
opposed
himself
against
her
.
And
if
it
be
here
objected
that
the
heathe●●sme
he
●●lo
is
anci●●ter
then
our
Christianitie
,
I
grant
all
,
but
not
ancienter
then
Judai
me
:
For
God
is
more
ancient
then
the
Divil
,
truth
then
falshood
,
and
so
those
Christians
that
are
most
ancient
,
have
the
most
true
religion
.
Your
second
Objection
made
against
this
point
,
I
answer
that
[
*
](A13707-e5300-b)
*
First
we
might
answer
that
Aaron
willinglie
&
ex
cathedra
did
not
commit
●dolatrie
,
but
in
fragilitie
&
for
fear
of
the
peoples
displeasure
,
&
so
it
was
an
error
of
fact
&
not
of
doctr●ne
.
Psal.
98
Exod.
29
Levit.
8.
in
that
Moses
was
never
●viltie
of
Idolatrie
,
&
Moses
was
joint
Priest
with
Aaron
as
it
is
recorded
in
the
Psalmes
Moses
et
Aaron
in
sacerdotibus
ejus
et
Samuel
inter
eos
qui
invocant
nomen
ejus
.
All
which
appeares
and
is
most
manifestly
showen
also
in
that
he
ordered
Aaron
.
Exod.
29
And
in
that
there
Moses
is
commanded
to
sacrific●
Applicabis
et
vitulum
etc.
ma●
abis
eum
And
that
Moses
did
execute
al
this
it
appeares
out
of
Levit.
8.
Likewise
I
answer
that
when
our
Saviour
Iesus
Christ
was
condemned
,
the
high
preisthood
did
not
err
,
in
that
the
high
preisthood
remayned
in
our
Saviour
;
for
he
was
then
cheif
judge
and
decider
,
or
●he
the
high
preist
was
our
Saviours
superiour
which
ye
wil
not
grant
.
For
that
pr●●sthood
was
infallible
onely
till
Christs
coming
,
being
also
clearly
foretold
that
at
his
comming
the
highpreist
should
concurr
vnto
his
death
and
condemnation
,
and
so
not
to
be
directed
by
the
holy
ghost
.
Finally
wheras
you
would
confute
me
by
my
own
practise
in
that
I
r●solve
all
things
by
the
definitive
sentence
of
the
Church
grounded
on
Christs
promise
to
S.
Peter
,
Math.
16.
that
his
faith
should
not
faile
,
and
that
he
being
converted
he
should
confirme
his
brethren
all
the
other
Apostles
.
I
answer
that
as
our
Saviour
was
of
infinite
Mat.
16.
&
that
by
the
Popes
&
churches
s●ntence
I
know
onely
S.
Matthewes
gospell
to
be
canonicall
,
and
that
the
gospell
of
Nicodemus
is
not
authenticke
,
I
grant
all
,
but
I
deny
that
here
there
is
any
maze
or
circle
,
that
you
would
fayne
from
hence
inferr
,
since
this
mutuall
reference
,
and
reciprocall
dependence
is
in
diverse
kindes
;
and
then
Aristotle
will
tell
you
,
that
it
is
no
circle
or
vitious
argumentation
to
demonstrate
a
causa
ad
effectum
et
ab
effectu
ad
causam
;
and
a
younge
Philosopher
wil
tell
you
that
the
materia
and
the
form
doe
mutually
depend
,
and
reciprocally
cause
one
an
other
,
but
the
one
in
genere
subjecti
,
and
the
other
in
genere
causae
formalis
.
And
as
a
Iewel
in
his
prize
dependeth
of
the
knowledge
of
a
skilfull
lapidary
,
Now
unto
your
Corolarium
that
bad
rhetorick
,
and
not
solid
reason
gathered
out
from
hence
,
that
my
faith
and
hope
is
grounded
on
the
Spiders
web
:
I
answer
that
it
is
not
seated
on
a
webb
but
on
a
In
ecclesia
catholica
etc.
In
the
catholick
church
doth
keep
me
the
consent
,
and
agreement
of
so
many
people
,
and
nations
,
the
authoritie
of
the
same
church
began
by
miracles
,
nourished
with
hope
,
increased
with
charitie
,
confirm●d
and
established
by
antiquitie
;
In
the
same
catholick
church
doth
also
hold
m●
the
succession
of
Bishops
,
from
the
sea
of
the
Apostle
S.
Peter
,
to
whom
Christ
our
Lord
after
his
resurrection
commended
the
fe●ding
of
his
flock
,
continued
vnto
him
,
who
at
this
present
occupieth
this
place
:
And
lastly
doth
keep
me
the
very
name
catholik
,
which
not
without
cause
amongst
so
many
hereticks
,
this
onely
church
doth
so
obteyn
,
as
although
all
her●ticks
doe
pretend
vamly
to
be
termed
Catholicks
,
yet
if
any
stranger
doe
chaunce
to
demand
which
is
the
church
of
the
catholicks
,
there
is
no
heretick
so
impudent
,
as
dareth
showe
eyther
his
house
or
synagogue
.
And
thus
far
S.
Augustin
himself
taught
me
what
answer
of
my
faith
I
shall
make
before
the
eternall
tribunall
of
God
.
But
when
you
shall
come
there
to
give
account
of
your
faith
,
the
best
that
you
can
allege
for
your self
is
that
you
thought
&
judged
it
so
,
that
your
private
spirit
interpreted
it
so
,
though
against
the
hight
of
nature
in
very
many
points
,
against
al
antiquitie
of
time
▪
consent
and
vnitie
of
doctrine
,
against
the
whole
streame
of
holy
fathers
learned
Doctors
,
and
most
true
expesiters
.
Who
now
I
pray
you
[
*
](A13707-e5480-b)
*
Iere.
17
,
5.
putts
trust
in
man
and
makes
flesh
his
arm
?
Who
are
taught
now
by
the
[
†
](A13707-e5500-b)
†
Mat.
15
,
9.
precepts
of
men
?
Who
but
you
are
led
by
their
own
inventions
,
spirits
and
illusions
?
Who
but
you
,
commits
idolatrie
in
worshipping
the
golden
calfe
,
the
idol
of
your
own
invention
?
Therfore
I
wil
conclude
with
your
saying
took
out
of
the
Psalm
73
,
26.
The
roc●
.
o●
my
hart
who
is
my
portion
for
ever
preserve
me
,
and
deliver
you
fr●m
that
s●ylla
of
Calvnustical
profession
,
and
from
that
devo●●ing
charibdis
,
those
syrtes
,
and
quicksands
of
Brownisme
,
and
Pu●itanical
The
second
arg.
you
examin
of
mine
to
prove
that
the
b●●e
●
naked
word
cannot
be
an
infallible
rule
or
square
of
faith
;
you
pr●pound
it
out
of
my
writings
thus
.
That
which
is
difficult
&
includeth
many
senses
:
at
least
to
the
ignorant
can
not
bee
a
certaine
rule
of
faith
.
But
the
scriptures
are
thus
.
My
antecedent
you
admit
proved
by
Tertullian
S.
Hierome
,
and
S.
Peter
himselfe
whose
place
you
onely
examin
;
the
others
you
turne
over
as
you
are
woont
deeming
them
vnworthy
of
your
consideration
.
You
examine
that
of
S.
Peter
now
where
he
sayes
that
in
S.
Pauls
epistles
are
certaine
things
hard
to
be
vnderstood
which
the
vnlearned
and
the
unstable
deprave
,
as
also
the
rest
Here
you
except
against
me
that
I
say
many
things
in
sted
of
certaine
;
where
in
deed
I
cited
onely
the
sense
of
that
place
propounding
it
as
the
Protestants
vse
for
yours
and
their
advantage
,
meaning
so
tacitè
to
prevent
an
objection
.
For
they
answer
here
that
S.
Paules
epistles
are
not
hard
,
but
that
many
things
in
them
are
hard
.
For
the
Greek
copies
have
en
hois
that
is
in
which
things
;
and
some
read
en
hais
in
which
epistles
:
And
wheras
you
object
that
I
say
all
the
rest
of
the
scripture
,
in
stead
of
also
the
rest
of
scripture
:
I
answer
the
holy
Ghost
may
very
well
speak
generally
since
the
very
plainest
places
of
scripture
have
bene
wrested
to
bolster
up
heresies
:
Thirdly
you
say
that
this
testimony
proves
scarse
the
first
part
of
my
antecedent
that
scriptures
are
onely
difficult
;
but
you
say
,
it
doth
not
prove
,
that
scriptures
cannot
be
an
indeficient
rule
of
faith
.
I
answer
that
it
proves
both
.
For
in
what
doth
S.
Peter
say
that
S.
Paul
is
hard
,
but
concerning
many
points
of
our
faith
and
religion
,
as
concerning
predestination
,
reprobation
,
vocation
of
the
gentiles
,
justification
by
faith
.
Of
which
high
mysteries
S.
Paul
is
the
cheif
and
principall
Maister
.
And
as
for
the
example
of
the
artizen
you
bring
makes
much
against
you
.
For
if
an
unst●●lfull
Mathematician
▪
or
sea
man
knoweth
not
the
right
vse
of
the
Astrolabe
or
crosse
staffe
,
the
missing
of
a
hayres
breadth
,
in
the
right
using
thereof
,
makes
him
judge
wrong
of
the
object
infinitely
almost
although
the
instrument
in
it self
be
most
true
:
And
if
the
Physitian
misse
the
right
Dose
,
though
he
gives
the
right
ingredients
,
he
is
liklier
to
kill
then
to
minister
help
.
So
if
a
man
misse
of
the
right
judgement
&
sense
of
those
places
of
scripture
touching
predestination
,
reprobation
&c.
the
corruption
of
that
place
is
able
to
turne
all
the
other
places
of
scripture
that
leaues
that
way
into
his
owne
nature
.
But
now
here
to
your
reply
that
not
all
but
onely
some
places
of
scripture
are
difficult
and
hard
,
though
we
see
the
contrary
by
experience
,
since
Luther
,
Zuinglius
,
Calvin
,
Berengar
:
have
stumbled
at
the
plainest
places
of
scripture
▪
viz.
This
is
my
body
;
yea
they
stumbled
there
at
though
S.
John
explicates
also
most
plainely
that
place
when
he
sayes
Caro
mea
verè
est
cibus
et
sanguis
mens
verè
est
potus
,
My
flesh
is
truely
meat
and
my
blood
is
truely
drinck
.
For
Luther
will
have
them
one
way
to
be
understood
,
●uinglius
another
,
Ber●garius
an
other
,
and
Calv●
another
Neyther
can
the
paralleling
&
comparing
of
one
place
of
scripture
with
another
r●n
dy
this
,
or
satisfy
the
infinite
difficults
that
arise
out
of
holy
scripture
.
As
that
of
the
2.
Regum
.
23.
11.
The
feild
is
sayd
to
be
full
of
lentills
.
But
the
1
Parall:
11.
13.
It
is
sayd
to
be
full
of
ba●iy
.
And
the
1.
●●eg
.
7.
15.
It
is
sayd
that
the
bra●en
pillars
were
thirty
eight
cubi●●●
in
length
,
and
yer
2.
Parall:
3.
19.
but
thirty
five
Math.
1.
8.
It
is
sayd
that
Joram
bega●
Qzia●
:
but
in
the
4.
book
of
the
Kings
which
the
Protestants
call
the
second
it
is
written
,
that
Joram
was
father
to
Ochozias
,
Ochoizas
to
Joas
,
Joas
to
Ama●●●s
,
(
not
Joram
)
to
Ozias
otherwise
called
Azarias
:
Mat.
1.
&
3
16.
Joseph
is
called
Jacob
,
wheras
S.
Luk.
3.
23
nameth
him
〈◊〉
:
Mat
10
10.
the
Apostles
sent
to
pr●ach
are
forbidden
to
have
a
●reffe
in
their
●a●ds
,
and
yet
S.
Mark
6
8
ba●
them
take
onely
a
staffe
,
or
rod
in
their
hand
,
Mat.
26
,
34
and
Luk.
22
,
34.
sayth
that
before
the
cock
did
crow
Peter
should
deny
him
thrice
,
but
S.
Marke
the
14.
30.
sayth
Christs
words
were
,
Before
the
cock
shall
crowe
twise
thou
shalt
thris●
deny
me
:
Mar
15
25.
●ayth
,
our
Saviour
was
crucified
at
the
third
howre
:
but
S.
John
19
14
saith
it
was
about
the
sixt
houre
before
he
was
condenmed
by
P●●ate
;
So
that
you
see
the
comparing
of
place
onely
with
place
often
times
,
may
bring
a
poore
man
into
a
maze
,
or
circle
,
except
he
adde
to
this
the
authoritie
of
the
Church
,
and
the
holy
Fathers
,
and
the
learned
Doctors
exposition
by
whose
helpe
all
these
seeming
contrad●●tions
will
easily
be
salved
.
Now
wheras
you
may
answer
that
these
difficults
are
in
matters
of
fact
,
and
not
of
doctrine
,
&
so
it
much
imports
not
whither
a
man
reconcil●s
these
places
or
no
,
I
graunt
the
first
but
I
deny
the
sequ●●●
.
For
since
you
teach
that
al
difficults
of
scripture
,
may
be
helped
by
comparing
of
one
place
with
another
:
now
when
as
ignorant
men
shall
folow
this
your
rule
as
an
unfallible
guide
,
when
they
see
themselves
ledd
by
it
vnto
a
contradiction
,
they
doe
not
onely
begin
to
cal
into
question
this
,
but
al
other
things
conteyned
in
the
scriptures
,
seing
the
self
same
truth
affirming
the
little
as
well
as
the
great
,
and
as
much
abhorring
from
contradiction
of
a
litle
matter
as
of
a
great
.
The
second
braunch
of
my
antecedent
which
I
bring
is
,
that
holy
scriptures
hath
many
senses
,
litterall
,
and
spirituall
,
yea
and
often
many
senses
literrall
and
many
senses
spirituall
.
All
this
you
deny
&
wonder
that
I
doe
not
prove
it
.
I
answer
that
no
disputant
useth
to
prove
como●m●●●mes
,
and
principles
,
and
we
use
not
to
prove
common
〈◊〉
,
at
most
Protestants
allow
of
,
viz.
of
a
litterall
and
a
spirituall
sense
,
the
l●s●
wherof
they
divide
into
three
members
,
into
an
all
▪
g●ricell
tropological
&
anagogicall
sense
:
yea
and
not
without
great
cause
they
allow
of
this
since
D.
August
.
lib.
11.
confess
.
cap.
26
et
lib.
11.
De
●●●●tate
Dei
c.
19.
sayth
also
that
the
scripture
often
ha●
many
litterall
senses
.
But
you
against
the
holy
fathers
held
that
it
hath
onely
one
sense
,
but
as
you
answer
,
appliable
to
diverse
places
,
times
and
persons
.
Here
I
wonder
that
you
should
be
so
considently
hoveld
with
your
own
conc●●t
,
and
so
caried
away
with
your
privat
spirit
that
you
see
not
that
which
to
most
manifest
.
But
even
as
a
pigeon
that
is
seeled
in
your
soaring
spirit
you
see
onely
the
way
,
at
length
to
your
own
downfall
,
though
in
your
conceit
you
ascend
bolt
upright
for
a
season
:
But
that
the
scripture
hath
many
senses
we
leave
as
proved
,
and
if
to
prove
,
fitter
for
another
place
:
Now
it
sufficeth
for
this
place
to
show
that
which
you
graunt
to
sufficient
to
prove
the
second
part
of
my
antecedent
.
For
if
that
one
sense
hath
reference
to
diverse
tymes
places
and
persons
,
it
must
needes
be
very
difficult
,
&
require
some
common
help
besides
themselves
to
obtaine
their
severall
true
expositions
:
nay
here
me
thinks
you
graunt
that
the
scriptures
hath
diverse
senses
,
since
you
graunt
diverse
as
it
were
formalities
of
senses
respecting
divers
places
,
tymes
and
persons
.
Here
also
in
prosecuting
of
this
point
you
seem
to
mistake
our
doctrine
.
For
we
hold
that
neyther
Apostle
or
the
Pope
have
dominton
over
our
faith
,
or
authoritie
to
institut.
Sacraments
of
themselves
,
neyther
can
they
make
what
they
will
as
a
matter
of
faith
,
or
tradition
:
But
it
must
be
received
tyme
out
of
mynde
by
the
vniform
consent
of
that
Church
which
hath
kept
her
pe●petuall
succession
of
Bishops
from
S.
Peter
,
and
then
S
Aug.
in
epist.
118.
will
teach
you
that
insolentissimae
infaniae
est
existimare
non
certe
fieri
quod
ab
vniversa
ecclesia
fit
,
that
it
is
a
most
insolent
madness
to
think
that
it
should
not
be
right
that
the
whole
church
doth
teach
.
Besides
the
Pope
doth
not
make
a
matter
of
faith
,
but
declareth
onely
that
such
and
such
a
thing
is
to
be
beleeved
,
and
that
by
the
inspiration
of
Almighty
God
guiding
him
as
he
is
the
head
of
the
church
.
Neyther
dooth
he
for
all
this
omitt
to
use
all
humane
helpes
of
counsell
and
consultation
with
the
learned
,
that
though
as
he
is
head
of
the
church
he
hath
a
promise
from
Almighty
stil
to
assist
him
,
yet
in
that
he
might
not
seeme
to
presume
in
omitting
the
vse
of
naturall
and
prudentiall
helpes
and
meanes
,
he
vseth
all
diligent
ser●tinp
therein
.
The
place
of
15.
of
the
Acts
which
you
examine
of
mine
;
where
I
lay
that
in
the
counsel
held
at
Hierusalem
all
was
concluded
with
this
of
S.
Peter
the
head
,
It
seemed
good
to
the
holy
Ghost
and
to
us
.
This
I
sayd
and
still
averr
makes
much
against
you
.
For
here
the
Apostles
to
end
the
controversy
in
hand
,
trusted
not
their
own
several
spirits
,
but
to
a
mature
deliberation
and
counsell
:
where
S.
Peter
was
h●ad
and
vin●eere
,
though
he
vsed
an
Apostolicall
inguisition
;
and
therfore
it
is
noted
in
the
7.
verse
that
Peter
role
up
,
showing
thereby
that
he
was
head
,
and
had
the
preemine●ce
of
place
first
to
speak
▪
noting
also
his
priviledge
that
the
first
Gentills
were
chosen
by
his
mou●h
,
though
S.
Paul
was
design●d
to
convert
them
.
Now
unto
that
which
you
〈◊〉
that
(
verse
13.
and
14.
)
S.
James
〈◊〉
.
stan●●
all
and
that
hence
we
might
rather
hold
him
head
of
the
Church
.
I
answer
that
doth
not
hence
folow
,
in
that
S.
James
in
that
he
was
an
Apostle
and
Bishop
of
Hierusalem
gave
his
sentence
nert
;
For
surely
S.
Paul
and
S.
Barnabas
also
spake
,
though
their
speach
is
interposed
for
the
better
declaration
of
the
question
to
be
decided
,
and
for
the
greater
confirmation
of
S.
Peters
sentence
:
And
though
S.
James
sayd
in
his
speach
I
judge
,
he
doth
not
meane
thereby
that
he
gave
the
principal
definitive
sentence
,
since
he
and
all
the
rest
followed
,
and
seconded
by
their
suff●ages
the
decision
of
S.
Peter
:
as
it
is
plaine
in
the
text
:
The
whole
assembly
for
reverence
of
his
person
,
and
approbation
of
his
sentence
holding
their
peace
The
which
S.
Hier●m
affirmeth
saying
all
the
multitude
held
their
peace
,
and
You
now
proceed
and
begin
to
ponder
my
third
argument
,
by
Now
if
you
object
that
comparing
one
place
with
another
will
afford
,
the
right
sense
;
I
ask
you
how
you
are
certayne
of
that
since
that
place
with
whome
you
are
to
compare
it
hath
divers
senses
,
or
references
,
how
are
you
assured
to
compare
it
to
the
right
in
regard
of
each
circumstance
.
Nay
if
these
spiritual
men
be
the
onely
decidants
,
why
doe
they
when
the
word
signifies
an
evil
sense
translate
traditions
,
though
it
be
the
self
same
Greek
word
,
Col.
2.
v.
20.
Why
are
you
ledd
with
traditions
;
And
when
in
divers
places
the
self
same
word
imports
Apostolicall
traditions
,
in
stedd
thereof
they
read
,
ordinances
,
institutions
&c.
Why
did
they
in
the
printed
Bible
1●62
thrust
in
Rom.
11.
Baals
image
,
which
now
Bible
●595
to
corrected
.
And
if
every
image
be
an
idoll
as
they
translate
it
,
why
Genesis
the
first
can
we
not
say
God
created
Adam
according
to
his
own
idol
?
And
that
all
images
in
the
old
law
were
idols
Exod.
25.
3.
Regum
.
6.
Why
doe
they
make
the
Hebrew
and
Greek
word
that
signifies
hell
when
they
list
onely
to
signify
the
grave
;
Though
it
be
against
scripture
it self
.
Gen.
37.
I
will
goe
down
to
the
grave
to
〈…〉
mourning
,
which
cannot
signifie
though
racked
in
sense
the
grave
,
since
he
thought
his
sonne
to
be
devoured
of
wild
beasts
,
and
so
vnburied
without
a
grave
:
But
when
the
self
same
word
,
Prov.
15.
speakes
of
the
dan●ied
,
they
translate
onely
hell
,
how
then
can
the
My
fourth
argument
you
being
forth
thus
.
That
which
by
the
You
geaunt
my
assumption
and
you
instance
it
in
Luther
,
Calvin
,
Beza
:
Onely
to
answer
this
you
think
it
sufficient
to
say
it
is
a
rhetorical
flourish
.
No
flourish
that
by
your
own
confession
hath
flonge
down
your
strongest
pillars
:
But
you
say
it
is
the
fault
in
them
,
which
willingly
I
graunt
,
but
with
this
addition
,
that
there
is
the
like
in
you
.
And
I
pray
you
tell
me
,
if
all
that
have
gone
over
such
a
bridge
,
being
in
their
right
senses
,
perfect
judgments
have
bene
drowned
,
would
you
think
,
that
bridge
remayning
,
thus
unrepaired
as
it
is
,
a
sure
&
safe
way
.
So
if
all
,
or
most
that
have
trusted
to
the
naked
and
bare
word
of
the
scripture
onely
,
and
to
their
own
witts
and
spirits
have
grossely
and
dangerously
erred
,
wil
you
hold
it
so
remayning
an
vndeficient
rule
?
Nay
if
the
bare
word
so
confirmes
them
in
their
errors
,
that
without
some
one
common
and
visible
judge
they
stil
remain
stiff
in
their
errours
:
can
the
bare
word
be
the
indeficient
,
onely
,
and
the
infallible
rule
?
But
that
it
is
so
:
dispute
against
the
Lutheran
,
Calvinist
,
Zui●glian
,
Anabaptist
,
Protestant
,
Fa●●list
,
and
they
wil
ell
●ite
place
of
scripture
,
interpretation
for
interpretation
,
spirit
for
spirit
●ieng
and
re●ying
you
with
places
,
and
spirits
dictam●ns
,
telling
you
long
stories
of
the
communication
of
the
holy
Ghost
.
Wherefore
I
will
conclude
breifly
this
argument
that
the
naked
and
bare
word
of
the
scripture
cannot
be
an
infallible
rule
and
judge
,
s●…t
doth
not
make
the
partie
overthrowen
certaine
,
that
the
sentence
as
much
as
lieth
in
the
judge
is
passed
against
him
;
which
is
the
propertie
of
the
sentence
of
every
supreme
judge
,
that
his
decree
be
plainly
seen
and
that
without
all
contradiction
the
partie
overthrowen
in
law
may
yeeld
unto
it
;
For
else
there
is
no
end
of
sentence
,
no
end
of
judgement
if
the
partie
overthrowen
,
may
with
the
like
probability
as
before
recom●nence
his
suite
,
and
offer
plea
without
any
●●d
.
My
fift
argument
which
you
put
downe
thus
,
Many
misteries
Now
to
all
the
places
I
bring
to
prove
traditions
How
the
world
was
onely
governed
and
taught
by
traditions
till
Moses
tyme
,
who
was
the
first
pen-man
of
the
holy
Ghost
,
and
to
that
Ero.
14.
Deu.
32.
37.
&c.
you
graunt
that
traditions
were
before
necessary
,
but
you
deny
that
they
are
now
a
rule
of
faith
.
But
you
assigne
no
reason
but
onely
this
in
disputing
as
if
it
were
the
total
rule
of
faith
;
where
I
would
inferr
onely
that
it
was
a
partial
togither
with
the
word
of
God
.
And
whereas
you
object
that
these
traditions
spoken
of
in
Deut.
might
for
the
Jewish
Cabalists
,
which
are
rejected
by
S.
Peter
,
1.
Pet.
●
.
Tit.
1.
14
as
vain
conversation
and
Jewish
fables
;
Is
plaine
against
the
holy
scriptures
Deu.
32.
interroga
patrem
tuum
,
et
anuntiabit
tibi
,
majores
tuos
et
dicent
tibi
.
Ask
thy
father
&c.
Ero.
14.
Narrabis
filio
tuo
in
illa
die
dicens
hoc
est
quod
fecit
Dominus
:
Et
Iob.
8.
Iud.
6.
Psal
43.
Psal.
47.
Eccles.
8
;
where
it
is
plaine
that
the
holy
Ghost
speakes
of
such
traditions
that
are
good
to
be
followed
&
not
to
be
estemed
vain
,
idle
&
fabulous
.
To
that
of
S.
Pa:
to
the
Thes.
is
plaine
that
the
Apostle
speakes
of
that
which
was
taught
by
word
of
his
mouth
,
yea
of
such
traditions
as
you
call
humane
in
vs
.
For
when
S.
Chrysost.
comes
to
explicate
the
2
Thess.
2.
he
explicates
it
so
plainely
for
such
traditions
as
wee
have
in
controversie
that
D.
Whitaker
de
sacra
scriptura
pag.
678.
sayes
that
S.
Chrisost.
spoke
in
this
point
inconsiderately
,
&
vnworthy
of
so
great
a
father
.
Therfore
S.
Paul
and
S.
Chrysost:
vnderstood
more
here
by
traditions
then
you
would
willingly
vnderstand
.
And
that
not
onely
things
of
little
consequence
but
of
greatest
moment
,
are
beleeved
onely
by
tradition
,
I
prove
manifestly
since
the
Bible
can
not
be
canonicall
without
it
were
delivered
by
the
hand
of
tradition
from
tyme
to
tyme
as
authenticke
.
And
besides
,
how
can
you
prove
the
procession
of
God
the
son
,
and
God
the
holy
Ghost
from
God
the
Father
,
as
from
one
beginning
,
or
the
consubstantilitie
of
the
blessed
Trinitie
?
How
are
you
able
onely
by
bare
scripture
to
prove
the
remedie
in
the
old
law
vsed
to
women
children
for
original
sinne
,
and
to
man
children
when
in
danger
of
death
before
the
eight
day
they
necessarily
were
to
receive
remedie
of
their
sinne
?
How
prove
you
that
our
blessed
virgin
Marie
was
a
perpetuall
virgin
,
ante
partum
,
in
partu
,
et
post
partum
?
how
ar
you
able
to
prove
this
by
the
bare
letter
against
Helvidius
the
heretick
;
That
he
knew
her
not
till
the
brought
forth
her
first
sonne
;
and
the
word
know
you
know
what
it
imports
in
the
Hebrew
phrase
:
As
Abraham
knew
Sara
:
So
that
you
see
we
beleeve
this
perfection
of
the
blessed
and
perpetuall
Uirgin
Mary
by
tradition
,
though
the
bare
text
seems
to
make
against
it
:
How
doe
you
prove
that
our
sunday
should
be
celebrated
on
sunday
and
not
on
saterday
by
the
bare
letter
without
tradition
?
How
doe
you
prove
the
celebration
of
Easter
as
it
is
now
,
without
tradition
?
How
doe
you
prove
the
Creede
of
the
Apostles
out
of
the
naked
word
?
How
doe
you
prove
without
tradition
that
you
should
receive
the
blessed
sacrament
kneeling
?
the
receiving
of
it
fasting
?
the
eating
of
blood
and
strangled
meates
prohibited
in
the
Acts
of
the
Apostles
?
How
are
you
able
to
prove
all
these
or
any
one
of
these
by
convincing
reasons
out
of
the
holy
scriptures
alone
?
All
these
you
say
you
can
prove
,
not
alleaging
one
place
of
scripture
for
any
of
them
,
though
you
have
bene
most
copious
to
prove
idem
per
idem
in
other
pointes
to
little
purpose
.
Now
you
say
onely
it
would
goe
hard
with
you
if
you
could
not
prove
these
without
tradition
,
and
me
thinks
it
goes
hard
with
you
since
you
prove
not
one
particular
of
them
all
.
Therfore
I
desire
you
that
you
would
not
confound
your
trace
so
like
the
Fore
,
or
hare
in
doubling
,
and
turning
;
but
that
you
would
answer
distinctly
to
each
poinct
as
it
lies
if
you
answer
.
Wherfore
to
shut
up
this
point
I
will
conclude
with
S.
August
:
Genes:
ad
litt:
●
.
10.
●
.
23.
that
as
he
sayes
that
the
not
rebaptising
of
infants
were
not
to
be
beleeved
if
it
were
not
taught
by
tradition
:
So
I
say
these
forealleaged
mysteries
were
not
to
be
beleeved
without
the
direction
of
tradition
.
Now
since
we
are
come
to
the
answering
of
your
arguments
,
which
are
nothing
but
allegations
of
scripture
falsly
applied
,
me
thinks
I
cannot
better
compare
them
,
then
as
to
so
many
orient
pearles
and
rich
Jewels
,
hung
and
placed
out
of
order
in
an
Judian
,
or
●thiopians
lippes
,
nose
,
armes
and
legges
:
so
these
places
of
scripture
in
that
they
are
racked
and
wrested
from
their
right
sence
and
meaning
,
their
lustre
,
and
beautie
is
rather
a
disgrace
than
ornament
to
the
wearer
.
For
when
you
bring
the
place
of
Deut.
5
32.
to
take
heed
that
wee
should
doe
as
our
Lord
commaunded
us
;
not
turning
to
the
right
hand
nor
the
left
,
and
of
that
of
Deut.
12.
32.
not
putting
any
thing
therevnto
,
or
taking
any
thing
therfrom
.
I
answer
first
granting
that
God
commaundeth
this
,
but
I
deny
that
hence
can
be
gathered
that
in
that
we
should
doe
as
our
Lord
commaundeth
us
,
and
that
we
should
not
turne
vnto
the
right
hand
or
to
the
left
,
that
the
holy
scripture
should
be
the
onely
rule
and
v●ptor
of
faith
:
F●r
as
it
doth
not
follow
,
nothing
is
to
be
added
to
the
fourth
commaundement
,
and
the
fourth
commandement
is
to
be
observed
,
therfore
there
is
onely
the
fourth
commaundement
,
and
it
is
therfore
the
rule
of
all
the
rest
.
2.
I
answer
that
all
additions
whatsoever
are
not
here
prohibited
but
onely
such
as
are
contrary
to
the
word
of
God
;
For
many
other
Prophets
as
the
penn
men
of
the
holy
Ghost
did
adde
diverse
yea
most
part
of
the
holy
scriptures
.
But
now
it
is
plaine
that
the
definitions
and
traditions
of
the
Catholick
church
,
by
whose
mouth
the
holy
Ghost
doth
dictat
are
most
consonant
to
the
text
of
scripture
.
For
the
holy
Ghost
speaketh
by
them
though
not
tanquam
calamus
velociter
scribentis
.
For
Luke
10.
it
is
sayd
he
that
heareth
you
heareth
me
,
and
he
that
contemneth
you
contemneth
me
:
Math.
18.
If
he
doe
not
hear
the
church
let
him
be
to
thee
as
an
Ethnicke
and
a
Publican
,
and
S.
Ambrose
expounding
the
last
of
S.
John
18
v.
where
S.
John
saith
If
any
man
shall
adde
unto
these
things
,
God
shall
adde
vnto
him
the
plagues
written
in
this
book
.
S.
Ambrose
saith
he
makes
not
a
protestation
against
the
expositors
of
his
prophesie
,
but
against
heretichs
;
For
the
expositor
doth
adde
nor
diminish
nothing
,
but
onely
openeth
the
obscuritie
of
the
place
,
and
sheweth
the
moral
and
spirituall
sense
.
Now
to
answer
your
second
argument
,
I
wonder
how
you
being
a
man
of
vnderstanding
should
be
so
much
deceived
as
to
think
that
these
places
make
for
you
,
against
vs
.
For
wee
holding
firm
our
assertion
can
cite
all
the
self
same
places
Rom.
3.
10.
11
19.
that
man
naturally
understands
not
the
things
of
God
;
&
that
mans
wisdome
is
foolishnes
.
Coloss.
2.
22.
For
we
affirm
it
the
gift
of
the
holy
ghost
by
an
infused
habit
of
faith
that
we
beleeve
;
and
that
by
the
direction
of
the
holy
Ghost
promised
that
the
Church
cannot
●●r
;
neyther
doe
we
when
we
allow
of
tradition
make
at
our
pleasure
voluntary
religion
,
for
we
acknowledge
tradition
also
to
be
the
word
of
God
,
the
voice
of
his
spouse
that
is
taught
in
al
truth
,
guided
up
the
holy
ghost
vnto
the
end
of
the
world
.
Wherfore
your
argument
proves
nothing
since
you
presuppose
that
proved
that
rests
yet
to
you
to
prove
.
The
like
answer
I
give
vnto
your
third
argument
,
viz.
that
men
are
dead
in
trespasses
Ephe.
2.
5.
Math:
15
9.
that
faith
to
by
hearing
,
and
hearing
by
the
word
Rom.
10
17.
But
I
deny
that
the
word
is
the
totall
or
onely
rule
of
faith
,
since
we
finde
many
thinges
to
be
beleeved
that
are
not
expresslie
found
in
the
written
word
,
nor
thence
deduced
.
And
to
answer
breifly
vnto
your
4
Argument
,
I
graunt
that
the
Preists
and
Prophets
were
bound
to
heare
the
word
,
and
that
of
Ezek.
13.
2
,
3.
that
they
should
not
prophesie
according
to
their
own
heart
,
or
follow
their
own
spirit
,
but
I
deny
that
they
should
follow
onely
the
written
word
or
that
folowing
the
voice
of
the
Church
,
the
interpretaton
of
holy
Fathers
and
Doctors
they
follow
their
own
harts
and
their
own
inventions
.
So
that
you
see
how
weake
your
arguments
be
,
so
that
they
might
with
more
reason
bee
returned
on
your self
.
The
second
thing
which
you
say
I
take
vpon
me
to
prove
:
but
Bar
Ionae
,
and
by
his
new
imposed
name
Cephas
;
that
no
cavil
might
be
took
at
a
legacie
so
strongly
and
particularly
confirmed
unto
S.
Peter
.
Now
all
that
you
bring
or
can
alleage
against
this
belike
is
that
the
name
Cephas
was
interpreted
Petros
,
which
in
Greek
eyther
signifies
a
rock
,
or
a
stone
.
I
answer
it
avayleth
nothing
,
since
Petros
signifyes
,
eyther
a
rock
,
or
a
stone
;
now
if
you
ask
,
why
he
is
called
Petros
and
not
Petra
;
I
answer
,
in
that
the
masculine
gender
best
fitted
the
name
of
a
man
:
And
that
S.
Peter
is
the
rock
plainely
appeareth
out
of
the
very
text
;
For
it
is
sayd
in
the
Caldei
tongue
super
hoc
Cepha
;
and
in
the
vulgar
super
hanc
Petram
;
where
our
Saviour
signifies
the
rock
of
which
he
had
spoken
c.
2.
epist.
ad
Gal.
where
he
sayes
it
signifies
a
rocke
:
Optatus
lib.
2.
contra
Parmen
:
sayes
that
in
Greek
it
signifies
a
head
:
As
Christ
is
called
the
head
,
Isa.
8
,
28.
Daniel
:
2.
Psal.
117.
Math.
21.
Rom.
9
,
1.
Cor.
10.
Ephes.
2
●
.
so
after
a
kind
of
a
measured
proportion
S.
Peter
by
the
delegation
of
our
Saviour
is
his
Vicegerent
in
earth
,
a
visible
head
of
a
visible
Church
.
But
to
that
which
you
object
that
S.
Peter
answered
as
the
mouth
of
the
Apostles
and
therfore
had
not
these
promises
made
unto
him
alone
;
makes
much
against
you
,
for
to
be
the
spokesman
of
all
the
rest
,
the
Masterspring
of
all
their
judgments
,
seemes
to
graunt
him
superioritie
,
and
preeminence
:
And
though
S.
Peter
was
the
mouth
of
the
rest
,
I
graunt
all
,
but
not
onely
the
mouth
,
but
also
the
head
;
And
if
S.
Peter
could
not
have
the
prerogative
of
place
given
unto
him
in
that
he
represented
the
Church
:
No
more
could
the
sonnes
of
Abraham
be
two
sonnes
in
that
they
represented
two
nations
.
And
whereas
you
object
that
all
the
other
Apostles
were
foundations
,
A●oc
.
21.
14.
I
graunt
they
were
but
not
the
principall
.
Neyther
both
the
headship
of
S.
Peter
derogate
from
Christ
Jesus
our
head
,
since
S.
Peter
is
but
subordinated
to
Christ
Jesus
,
and
onely
of
his
free
institution
:
and
if
that
place
1.
Cor.
3.
be
understood
absolutely
;
Other
foundation
can
no
man
lay
,
then
that
which
is
layd
which
is
Jesus
Christ
,
then
is
that
of
S.
Pa:
2.
Ephes.
false
where
he
bidds
us
build
upon
the
foundation
of
the
Apostles
:
so
that
you
see
a
less
principall
foundation
or
roch
may
wel
agree
with
the
absolute
,
most
perfect
rock
and
foundation
Christ
Jesus
,
and
that
the
Apostles
may
be
a
foundation
though
S.
Peter
be
chiefe
.
And
that
no
man
might
reply
that
this
doctrine
of
the
Popes
supremacie
is
but
a
late
doctrine
;
see
Carthw
.
lib.
2
pag.
507.
50.
lib.
2
pag.
97.
Fullie
against
Saunders
rocke
pag.
248.
271.
vpon
the
●hemis●
restament
where
he
affirming
that
the
fathers
of
the
councell
of
Nice
began
the
foundation
of
the
Popes
supremacie
;
which
was
one
of
the
first
4.
generall
counsells
so
many
yeares
agoe
.
And
that
this
poinet
of
the
Popes
supremacie
doth
not
lack
force
of
reason
to
confirme
it
,
I
will
onely
alleage
one
generall
reason
is
prove
it
.
The
ecclesiasticall
Hierarchie
is
no
worse
governed
,
then
any
temporall
regiment
and
government
.
And
therefore
Math.
25.
It
to
compared
unto
a
kingdome
that
is
governed
by
one
King
,
and
Heb.
3.
to
a
familie
well
governed
.
Caut.
6.
to
a
Campe
well
ordered
.
But
in
all
wel
ordered
common
wealthes
there
is
ever
required
some
visible
judge
besides
the
written
law
;
since
there
must
be
a
supreme
judge
to
know
and
take
notice
of
the
controversies
when
they
arise
,
and
to
ponder
well
and
examine
the
reasons
of
both
:
2.
there
must
be
one
to
erplicate
the
sense
of
the
law
,
&
to
pronounce
sentence
in
the
behalf
of
one
partie
,
when
it
shal
be
necessary
:
And
lastly
there
must
be
one
to
compell
those
that
refuse
,
to
due
observation
thereof
.
Now
since
the
church
of
God
is
as
wel
ordered
,
as
any
other
goverment
,
and
that
there
ariseth
the
like
difficults
in
her
lawes
explication
,
as
can
happen
in
any
temporall
and
politicall
government
;
It
is
against
the
providence
of
God
and
love
to
his
spouse
the
church
,
to
denie
her
those
helpes
,
which
necessarily
must
be
graunted
to
all
well
governed
common
wealthes
.
Therefore
as
the
sentence
of
a
supreme
judge
in
explicating
the
sence
of
the
low
is
to
be
followed
;
so
by
a
greater
reason
S.
Peters
successor
guided
by
the
holy
Ghost
,
in
all
difficults
of
moment
is
to
be
sought
vnto
for
counsel
,
is
to
be
heard
with
obedience
when
he
counselleth
,
is
to
be
obeyed
when
he
proceeds
with
his
powrfull
jurisdiction
.
Now
when
you
are
come
to
my
supplie
of
later
Doctors
,
branding
the
most
ancient
and
venerable
Fathers
of
the
Church
with
noveltie
;
and
onely
you
please
your self
with
this
answer
that
you
account
them
all
as
insufficient
:
I
wonder
how
any
man
can
say
or
think
this
,
but
I
wonder
more
how
you
can
averr
,
that
you
could
cite
in
this
point
Father
for
Father
,
Doctor
for
Doctor
with
vs
:
although
you
cite
S.
August
.
11.
de
verbo
Dei
sec.
12.
where
he
sayes
that
Christ
was
the
roche
and
not
S.
Peter
.
I
answer
first
he
doth
not
manifestly
contrary
vs
.
For
though
1.
lib.
retract
.
c.
23.
he
doth
approve
rather
of
that
opinion
,
yet
doth
he
not
manifestly
contrary
,
that
he
thinks
the
other
opinion
false
,
or
improbable
;
For
he
ronfesseth
that
the
whole
Church
,
in
a
hymne
of
S.
Ambrose
doth
acknowledge
that
S.
Peter
was
head
and
rocke
of
the
Church
;
Wherefore
after
he
had
proposed
the
common
opinion
of
the
Church
,
and
his
private
judgement
:
In
great
humilitie
he
concludeth
all
.
Let
the
reader
chuse
whether
of
these
two
opinions
is
the
probabler
.
Hence
we
may
note
how
ill
a
friend
you
are
to
S.
August
.
thus
to
put
him
on
the
racke
:
and
how
you
may
inforce
fathers
to
seeme
to
speake
for
your
cause
in
great
number
if
you
bring
those
that
makes
against
you
:
&
me
thinks
you
that
rely
most
in
expositions
of
scripture
,
on
still
of
languages
,
should
not
onely
rely
of
S.
August
:
words
here
that
in
this
for
lack
of
skill
of
languages
mistook
a
litle
:
But
this
is
certain
that
S.
August
:
in
Psal.
63
,
et
contra
partes
Donati
calls
S.
Peter
&
his
successors
the
rock
,
against
which
hell
gates
shall
not
prevaile
:
So
sapes
Tertull.
De
praescript
.
Orig.
homil.
5.
in
Exod.
S.
Cypr.
De
unitate
Ecclesiae
.
S.
Hyllar
.
cant
.
16.
in
Math.
S.
Ambr
:
serm
:
47.
68.
lib.
6.
in
c.
5
Lucae
.
S.
Chrysost.
homil.
55.
in
Math.
S.
Cyrill
.
lib.
2.
c.
1
,
2.
comment
,
in
Ioannem
.
Lastly
you
produce
that
which
I
bring
out
of
S.
John
21.
wher
it
is
sayd
Pasce
oves
meas
seed
my
flock
,
in
which
words
I
assumed
S.
Peters
priviledge
and
power
to
be
noted
;
since
here
a
Pastorall
office
is
graunted
unto
S.
Peter
,
that
is
to
feed
with
pasture
,
to
lead
,
to
defend
,
to
governe
,
chasten
,
and
heale
.
But
you
say
that
all
the
Apostles
were
alike
charged
here
to
feede
.
But
the
contrary
is
manifest
out
,
since
he
sayd
onely
to
him
feed
my
flocke
to
whom
he
sayd
before
,
lovest
thou
me
more
then
they
?
In
which
words
he
excludeth
all
the
others
:
Besides
Christ
speakes
to
S.
Peter
that
he
should
feed
his
generall
flock
though
he
may
speak
unto
the
other
Apostles
that
they
should
feed
their
particular
charges
.
Wherefore
S.
Leo
saith
3.
anniversario
assumptionis
.
sayth
Petro
hoc
singulariter
creditur
,
quia
cunctis
Ecclesiae
rectoribus
Petri
forma
praeponitur
;
and
so
we
may
answer
that
in
this
generall
charge
given
to
Peter
,
the
particular
charge
implicitly
was
commended
unto
all
the
other
Apostles
.
And
though
the
other
Apostles
were
sayd
to
be
joinet
Preists
with
S.
Peter
1.
Pet.
5
,
1.
It
is
spoken
in
regard
that
they
were
joinctly
Preists
in
the
exercise
of
their
orders
,
and
not
in
regard
of
the
preeminence
of
place
,
in
which
respect
S.
Peter
was
head
of
all
the
rest
of
the
Apostles
,
though
the
others
did
joinctly
labour
with
him
in
the
conversion
of
nations
.
Now
after
you
have
a
litle
smoothed
up
your self
that
you
have
done
your
part
in
this
poinct
,
then
begin
you
to
say
that
my
affertion
is
not
sufficiently
proved
:
But
as
for
that
,
you
might
better
leave
it
to
the
iudgment
of
the
indifferent
reader
,
then
to
take
upon
you
to
be
pliant
and
ju●●e
in
the
self
same
cause
.
But
whereas
you
say
I
lack
an●i●uitie
to
prove
the
supremacie
of
the
Pope
,
I
hope
no
,
since
the
Protest
〈◊〉
own
Doctors
teacheth
that
it
began
in
the
purslan
councell
;
and
I
think
when
we
shall
scan
the
matter
how
it
come
in
then
I
know
we
shall
prove
it
of
equall
age
or
the
self
same
with
that
of
S
Peter
.
But
to
say
the
truth
I
did
not
intend
to
prove
this
point
of
purpose
,
but
onely
to
give
you
a
tast
what
doctrine
in
this
we
follow
;
Therfore
if
in
this
you
impugne
Cardinall
Bellar
:
doctrine
as
it
lieth
,
you
may
at
once
impugne
both
that
learned
man
and
my selfe
,
to
whose
learning
I
acknowledge
my self
a
scholler
.
The
last
thing
which
you
examine
of
mine
is
about
the
name
Catholicke
;
which
faine
you
would
challenge
vnto
your selfe
,
but
after
better
consideration
you
seeme
to
refuse
it
,
because
it
is
not
warranted
by
the
written
word
.
But
why
doe
not
you
aswel
reject
the
name
Trinitie
,
consubstantialitie
,
three
persons
and
one
God
?
Nay
why
doe
you
not
reject
as
wel
the
Crede
of
the
Apostles
?
For
if
the
church
be
a
catholicke
mother
,
surely
she
hath
Catholicke
children
of
which
you
wil
be
none
.
But
you
belike
say
with
Gaudentius
the
hereticke
that
the
name
Catholike
is
a
humane
fiction
.
D.
August
.
contra
Gaudent
.
Or
with
Beza
you
helshe
when
you
call
it
a
swelling
title
you
think
it
a
vaine
word
,
or
with
Humfrey
in
vita
Iuelli
a
vaine
terme
.
But
you
doe
well
since
you
have
neyther
vniversalitie
of
tyme
,
place
,
or
person
of
the
Catholicks
:
Nor
the
vnitie
of
the
Romans
having
such
divisions
and
sectaries
amongst
you
to
deny
both
:
But
we
can
say
with
S.
August
:
writing
upon
the
Psal.
65.
Iubilate
Deo
omnis
terra
let
the
whol
world
&
not
only
one
corner
of
Amsterdam
rejoyce
,
we
can
show
you
the
prophecie
of
Esay
fulfilled
in
that
the
Gosuell
is
preached
to
all
nations
.
Gen.
2.
6.
Psal.
2.
Isa.
54.
Mat.
28
Mat.
5
Luk.
8
Mal.
1.
that
the
whole
world
is
replinished
with
the
fruit
of
our
doctrine
:
Neyther
is
this
the
voice
of
the
Israelites
or
AEdomites
against
the
Israelites
in
glorying
of
fleshly
privileges
;
For
,
these
are
noted
as
principall
signes
of
the
Church
of
God
,
and
that
if
it
were
as
invisible
as
your
Church
was
,
it
should
be
excelled
farr
by
the
synagogue
of
the
Jewes
that
still
for
all
their
scattering
,
have
reteyned
in
sundry
places
visible
meetings
and
congregations
,
visible
vse
of
their
sacraments
and
ceremonies
:
The
which
consideration
made
Castalio
in
the
preface
of
the
Bible
of
King
Edward
the
●
.
after
he
had
considered
the
promises
made
by
our
Saviour
to
his
Church
that
it
should
be
spread
over
all
nations
and
that
hell
oates
should
not
prevayl
against
it
,
and
how
invisible
their
Church
had
been
,
how
unheard
of
the
essentiall
pointes
of
their
doctrine
,
inforced
him
to
say
that
eyther
these
promises
are
to
be
fulfilled
,
or
that
God
els
is
a
lyar
:
This
also
made
George
David
to
deny
the
verity
of
for
the
rellicks
of
the
poisoned
cupp
they
are
all
too
blasphemonsly
false
if
you
would
poure
them
upon
us
;
and
I
think
they
might
be
applied
to
your
congregation
if
I
would
descend
downe
into
particulars
.
Wherefore
that
pour
understanding
may
be
inlightned
and
judgment
corrected
read
the
Bible
but
not
onely
with
the
scholiast
of
your
private
spirit
,
but
with
the
holy
fathers
and
learned
Doctors
expositions
.
Therefore
I
will
conclude
with
that
short
exhortation
S.
Augustin
sent
unto
his
freind
Honoratus
lib:
De
unitate
Cred.
c.
8.
You
see
you
have
bene
loue
troubled
with
these
broiles
of
parties
in
the
world
,
and
now
if
you
think
your self
to
have
bene
tossed
and
turmoiled
enough
,
and
would
at
length
have
an
end
of
these
verations
folow
the
way
of
the
Catholick
discipline
;
in
which
the
prophesie
of
Isoia
the
third
is
fulfilled
.
And
there
shal
be
in
it
a
path
,
and
a
way
,
and
a
holy
way
it
shal
be
called
,
the
befiled
shall
not
passe
by
it
,
but
this
to
you
shal
be
a
direct
way
,
so
that
fooles
can
not
nuffe
if
they
follow
it
.
And
thus
Mr
Ainsworth
I
have
mainteyned
my
arguments
,
answered
your
objections
,
though
not
so
spedily
as
I
could
have
wished
,
having
other
busynesse
:
And
now
here
I
could
wish
you
doe
not
secare
lignum
eadem
lineà
,
that
you
would
when
you
answer
me
examin
●
.
Bellarmins
groundes
,
reasons
,
doctrine
and
authorities
as
they
lie
,
that
so
you
may
the
better
give
your self
and
others
satisfaction
,
and
the
more
worthily
deserve
an
answer
;
And
thus
with
harty
prayers
for
your
conversion
I
leav
you
the
fourth
of
March
1610.
from
Justice
Hall
stilo
veteri
.
Your
freind
to
give
your
vnderstanding
the
best
satisfaction
he
can
.
Iohn
Aynsworth
.
The
answer
to
the
former
reply
.
To
Mr
Iohn
Aynsworth
prisoner
in
justice
hal
,
in
London
:
Grace
and
mercy
,
from
our
Lo.
Jesus
Christ
.
WHeras
my
first
writing
gave
yow
to
understand
that
I
held
all
differences
in
religion
were
to
be
tried
&
composed
by
the
verdict
of
God
,
wherunto
I
humbly
submit
the
triall
of
my
faith
&
actions
alwayes
,
&
in
my
second
,
(
because
I
did
not
see
yow
condescend
hereunto
,
)
I
shewed
reasons
of
such
my
perswasion
:
yow
(
Mr
Aynsworth
)
in
your
replie
,
first
taxe
me
with
unreadynes
to
answer
all
the
the
grounds
of
your
discourse
;
&
secondly
entwite
me
,
as
one
that
chargeth
with
error
,
them
that
lived
in
the
Apostles
times
,
●
were
their
scholars
,
the
most
ancient
record
of
historyes
,
the
whole
body
of
councils
and
holy
fathers
,
the
whole
schole
of
Doctors
&c.
yea
as
one
that
hath
implicitly
condemned
for
heretiks
;
Luther
,
Calvin
,
Beza
,
Jewel
,
Whitaker
,
Humfrey
,
&c.
The
first
I
leav
to
the
indifferent
readers
judgment
,
whither
I
have
omitted
any
ground
of
your
discourse
pertinent
to
our
present
cause
;
or
yow
rather
have
omitted
of
mine
,
in
your
replie
.
If
yow
blame
me
for
omitting
discourses
impertinent
,
I
must
bear
it
stil
:
for
still
I
mean
so
to
folow
the
matter
in
hand
.
The
second
I
leav
to
your
own
second
consideration
,
&
all
unpartial
judgment
,
what
cause
yow
have
so
to
accuse
me
.
Doe
I
otherwise
debase
men
,
then
by
comparison
with
the
most
high
God
?
doe
I
speak
of
the
fathers
,
worse
then
the
scriptures
(
which
I
alledged
)
speak
of
al
men
?
And
wil
yow
match
earth
with
heaven
,
frayl
man
,
with
God
,
as
joynt
umpiers
in
religions
controversies
.
?
If
not
,
why
are
yow
offended
,
that
I
cleay
to
God
alone
:
that
I
would
leav
the
farhers
to
sleep
in
peace
;
(
which
yow
out
of
charitie
,
doo
interpret
a
dead
sleep
of
errors
:
)
whom
yow
(
it
seems
)
would
rouse
out
of
their
graves
,
as
if
yow
thought
to
find
a
[
*
](A13707-e6670-b)
*
1.
Sam.
28
Samuel
at
Endor
,
when
the
Lord
himself
answereth
yow
not
by
Vrim
,
nor
by
Prophets
.
And
much
yow
mistake
me
,
(
if
not
purposely
)
;
as
if
I
thought
my self
not
dust
and
ashes
as
they
,
or
any
more
priviledged
from
errors
then
they
.
There
be
thowsands
of
them
whom
yow
implie
as
taxed
of
me
with
error
,
whom
I
preferr
for
wisdom
truth
&
holines
before
my self
:
yea
I
match
not
my self
with
the
least
of
Gods
servants
:
but
by
the
grace
of
God
I
am
that
I
am
;
&
his
word
,
(
not
my
own
)
is
that
I
st●d
upon
,
&
doe
oppose
unto
all
the
world
:
but
I
judge
no
man
,
neyther
wil
I
be
judged
,
in
cases
of
conscience
,
by
mans
day
.
[
†
](A13707-e6700-b)
†
Isa.
2.
22
,
Cease
yow
therefore
from
the
man
whose
breath
is
in
his
nosthrels
:
for
wherein
is
he
to
be
estemed
?
Or
if
you
will
not
cease
,
the
truth
it self
out
of
the
mouth
of
God
and
man
shal
force
yow
hereunto
.
For
in
my
former
answer
,
I
set
down
fowr
reasons
,
fortified
with
many
scriptures
,
to
prove
this
position
:
That
which
was
the
first
point
to
be
accorded
between
us
.
You
(
after
you
had
generally
censured
them
to
be
nothing
but
allegations
of
scripture
falsly
applied
,
)
answer
to
the
first
,
confirmed
by
Deut.
5.
32.
&
12.
32.
by
denying
that
hence
can
be
gathered
,
that
the
holy
scripture
should
be
the
onely
rule
or
umpier
of
faith
.
For
(
say
you
)
as
it
dooth
not
follow
,
nothing
is
to
be
added
to
the
4.
commandement
,
and
the
4.
commaund
is
to
be
observed
,
therefore
there
is
onely
the
4.
command
.
and
it
is
therfore
the
rule
of
all
the
rest
.
The
reddition
of
this
your
similitude
,
shewes
not
his
face
(
perhaps
least
it
should
blush
:
)
but
lyes
hid
in
silence
.
First
you
gather
a
consequence
,
which
here
I
strowed
not
:
I
spake
of
God
,
and
of
his
verdict
and
authoritie
;
not
of
the
scriptures
as
yet
.
For
whither
it
be
by
writing
or
by
speaking
,
or
any
other
way
that
God
manifesteth
his
will
unto
us
,
it
is
to
me
all
one
,
and
the
authority
of
the
scripture
is
a
second
point
.
Thus
your
answer
is
not
here
to
the
purpose
.
Your
reason
annexed
,
is
a
fallacie
,
concluding
from
a
part
against
the
whole
unequally
.
The
scriptures
cited
speak
of
Gods
commands
in
generall
:
you
take
one
in
particular
;
and
because
one
is
not
all
,
therfore
all
must
not
be
all
,
but
more
then
all
must
be
observed
;
which
what
they
wil
be
I
cannot
tel
,
unlesse
the
commandements
of
men
.
Mat.
15.
9.
2.
You
answer
,
that
all
additions
whatsoever
are
not
here
prohibited
,
but
onely
such
as
ar
contrary
to
the
word
of
God
:
for
many
other
prophets
,
as
the
penmen
of
the
holy
Ghost
,
did
add
divers
,
pea
most
part
of
the
holy
scriptures
,
&c.
In
deed
this
answer
is
your
own
,
none
of
Gods
:
you
shew
no
tittle
of
his
word
for
that
you
speak
.
But
I
will
shew
you
the
contrary
.
Prov.
30
●
.
Adde
not
unto
his
words
,
least
he
reprehend
thee
,
and
thou
be
a
lyar
.
Lo
here
all
additions
,
and
not
onely
things
contrary
,
are
forbidden
.
Againe
;
though
it
be
but
a
mans
testament
,
(
sayth
our
[
*
](A13707-e6850-b)
*
Gal.
3.
15.
Apostle
,
)
when
it
is
confirmed
,
no
man
dooth
abrogate
it
,
or
addeth
therto
.
If
you
add
Your
reason
is
direct
against
yow
:
for
the
Prophets
being
penmen
of
the
holy
ghost
,
added
nothing
of
their
own
:
the
additions
were
[
:
](A13707-e6890-b)
:
2.
Pet.
1.
21
,
Gods
own
.
If
the
Prophets
&
Apostles
mought
add
nothing
of
themselves
,
much
lesse
may
we
.
Thus
God
yet
reigneth
alone
.
And
if
yow
would
have
mans
oil
to
lighten
your
lamp
,
hear
what
Chrisostom
sayth
for
this
point
:
[
‡
](A13707-e6900-b)
‡
In
opere
imperfect
.
cap.
7.
Mat.
See
also
Ambrose
1.
de
paradiso
.
5.
12.
where
he
condemneth
al
additions
&
concludeth
Nihil
igitur
vel
quod
bonum
videtur
addendum
est
.
Every
Doctor
is
a
servant
of
the
law
,
for
neyther
may
he
add
unto
the
law
any
thing
of
his
own
sense
,
neyther
may
he
withdraw
any
thing
according
to
his
own
understanding
,
but
preach
that
onely
which
is
found
in
the
law
.
Whereas
yow
add
,
that
your
traditions
are
also
from
the
holy
ghost
,
for
Luk.
10.
it
is
sayd
,
he
that
heareth
yow
,
heareth
me
,
and
Mat.
18.
If
he
hear
not
the
church
,
let
him
be
to
thee
as
an
ethnik
and
a
publican
:
First
,
these
are
spoken
to
all
Christs
ministers
&
of
al
his
churches
:
and
therefore
make
no
more
for
Rome
,
then
for
Corinth
or
Ephesus
.
But
yow
stil
keep
from
the
point
,
&
yeild
the
cause
unawares
.
For
be
it
tradition
,
definition
or
whatsoever
,
by
whomsoever
,
if
it
be
Gods
,
not
mans
,
it
is
yenough
,
&
al
that
I
would
prove
in
this
first
particular
.
After
it
shal
be
scanned
whither
your
traditions
be
of
God
or
no.
Wheras
therfore
in
answering
my
second
agrument
,
yow
wonder
how
I
should
be
so
deceived
,
as
to
think
the
places
that
I
cite
,
make
for
me
and
against
yow
:
yow
may
wonder
rather
at
your
own
mistakeing
(
that
I
say
no
more
,
)
who
when
I
plead
for
God
onely
&
his
alsufficiency
,
by
opposing
as
the
scripture
teacheth
,
mans
corruption
&
folly
;
yow
will
not
yeild
,
though
yow
have
nothing
to
contradict
.
And
even
thus
yow
turn
over
the
3.
&
4.
reason
,
by
denying
them
to
prove
that
thing
,
which
I
there
did
not
cite
them
for
.
Such
oversight
hereafter
I
hope
yow
will
amend
,
that
yow
weary
not
both
me
&
your
reader
.
Now
to
your
former
answer
which
was
with
a
distinction
in
this
plain
point
,
whither
God
onely
,
or
some
other
,
should
be
[
*
](A13707-e7020-b)
*
Isa.
33.
22.
judge
&
lawgiver
to
his
people
for
their
religion
&
controversies
therabout
:
the
same
distinction
yow
urge
here
agayn
,
which
whither
it
be
a
meet
&
distinct
answer
,
or
argues
not
rather
fear
,
let
the
prudent
judge
.
For
yow
yeild
not
plainly
to
the
thing
by
me
propounded
,
which
neyther
religion
nor
reason
would
stick
at
:
onely
atheisme
wil
deny
.
For
if
ther
be
a
God
,
&
he
of
man
to
be
served
,
&
man
knowes
not
the
things
of
God
til
by
himself
they
be
reveled
,
neyther
may
doe
more
or
lesse
then
by
the
Lord
is
commaunded
,
(
as
I
have
before
proved
:
)
hereupon
it
wil
folow
undenyably
,
that
in
al
doubts
&
controversies
of
religion
,
Gods
voice
&
verdict
must
decide
what
is
truth
and
what
pleaseth
him
.
Whither
he
show
it
by
himself
from
heaven
,
by
Angels
or
by
churches
,
or
by
particular
men
,
by
writing
or
by
speaking
,
it
is
&
ought
to
be
all
one
to
us
.
But
the
more
to
convince
yow
,
yow
shal
have
humane
testimonie
;
as
of
Ambrose
,
who
sayth
.
[
†
](A13707-e7050-b)
†
Epist.
l.
5.
epis.
31
Ser
also
Hilar.
l.
1
de
trinitat
et
l.
4
▪
ratio
est
▪
●●a
summi
lovis
.
The
mysterie
of
heaven
let
God
himself
teach
me
,
which
made
(
heaven
:
)
not
man
,
which
knew
not
himself
Whom
should
I
rather
beleev
concerning
God
,
then
God
himself
?
Or
if
yow
be
not
moved
by
this
Fathers
judgment
;
the
hethen
shal
rise
up
and
condemn
yow
,
who
esteemed
true
law
,
apt
to
command
and
to
forbid
,
to
be
the
right
reason
of
the
great
God
;
&
that
[
†
](A13707-e7080-b)
†
divina
mens
summa
lex
est
.
The
2.
point
of
controversie
.
the
divine
mind
,
to
be
the
cheiflaw
.
Cicero
de
Legib.
lib.
2.
The
second
point
now
is
.
Wher
this
verdict
of
God
is
to
be
found
;
whither
in
the
scriptures
of
the
old
and
new
Testament
(
as
I
beleev
;
)
or
in
the
writings
and
mouthes
of
other
men
.
To
this
I
had
not
before
,
neyther
yet
have
your
dir
〈◊〉
answer
.
What
makes
yow
shun
the
light
herein
,
is
easy
to
discern
.
To
confirm
my
faith
that
the
verdict
and
wil
of
God
is
to
be
found
in
holy
writt
,
I
alledged
divine
testimonies
[
‖
](A13707-e7110-b)
‖
Heb.
1.
1.
Rom.
16
,
25
29.
&
10
,
6.
7.
8.
2.
Tim
2.
16
,
17.
Ioh.
20.
31.
1.
Ioh.
1
,
4.
1.
Cor.
4.
6.
many
:
to
them
yow
answer
not
one
word
:
neyther
yet
doo
yow
yeild
to
the
truth
.
Beware
yow
wink
not
with
your
eyes
,
that
yow
may
not
see
.
But
seeing
the
holy
scriptures
move
yow
not
;
yow
shal
have
candle
light
,
to
see
the
sun
shine
.
C.
Bellarmine
,
(
to
whom
yow
referr
me
,
twise
in
your
last
writing
,
&
to
whose
learning
yow
acknowledge
yourself
a
scholar
,
)
ingeniously
confesseth
saying
:
[
‡
](A13707-e7140-b)
‡
Preface
to
the
first
tome
of
his
works
.
Neq
,
n
distputari
potest
&c.
Ther
can
be
no
disputing
(
sayth
he
)
except
we
and
our
adversaries
first
doo
agree
in
some
commune
principle
:
now
we
&
al
hereticks
agree
in
this
,
that
the
word
of
God
,
is
the
rule
of
faith
,
wherby
men
are
to
judge
of
points
of
doctrine
:
is
a
commune
principle
granted
of
al
men
,
from
whence
arguments
may
be
drawen
:
&
is
the
spiritual
sword
,
which
in
this
battel
may
not
be
refused
.
Behold
here
the
first
point
plainly
yeilded
by
your
champion
:
which
you
,
without
dark
distinction
,
could
not
be
drawn
unto
.
The
second
concerning
the
scriptures
is
in
effect
also
yeilded
,
when
he
sayth
[
‖
](A13707-e7170-b)
‖
Bellarm.
De
verbo
Dei
.
l.
1.
c.
1.
That
the
Prophetical
and
Apostolical
book●
,
according
to
the
catholik
churches
mind
,
explaned
both
by
the
3.
council
of
Carthage
.
c.
47.
and
late
council
of
Trent
,
sess.
4.
is
the
true
word
of
God
,
and
the
certayn
and
stable
rule
of
faith
.
Loe
here
agayn
my
second
assertion
justified
by
your
C.
that
the
word
of
God
is
to
be
found
in
the
Prophets
and
Apostles
writings
.
As
for
the
meaning
or
understanding
of
these
scriptures
,
explaned
by
the
church
;
that
remaineth
for
a
third
[
*
](A13707-e7190-b)
*
De
verbo
Dei
l.
1
,
c.
2.
consideration
.
But
furder
to
confirm
this
second
,
he
sayth
,
The
rule
of
the
catholik
faith
ought
to
be
certayn
and
known
;
for
if
it
be
not
known
,
it
wil
be
no
rule
to
us
;
and
if
it
be
not
certayn
,
it
is
no
rule
at
all
But
nothing
is
more
known
,
nothing
more
certayn
then
the
holy
scriptures
,
which
are
conteyned
in
the
Prophetical
and
Aposiolical
writings
:
that
most
foolish
must
he
needs
be
,
which
denyes
that
credit
is
to
be
given
unto
them
.
Agayn
he
confesseth
,
that
[
‡
](A13707-e7210-b)
‡
ibidem
.
the
holy
scripture
is
a
most
certayn
and
a
most
safe
rule
of
beleeving
These
things
spake
your
Cardinal
,
though
perhaps
not
of
himself
but
as
being
[
”
](A13707-e7230-b)
”
Ioh.
11
,
51.
high
preist
that
yere
,
when
he
disputed
against
the
Libertines
&
others
that
despise
tho
scriptures
of
God
.
And
thus
hath
the
truth
obteyned
testimony
out
of
your
masters
mouth
whose
learning
I
crow
his
scholars
wil
not
withstand
;
or
if
they
doe
,
this
d●o
n●s
given
against
them
by
the
lesait●
:
[
‖
](A13707-e7240-b)
‖
Bellarm:
ibidem
.
They
fight
with
Moses
,
with
the
Prophets
,
with
the
Apostled
,
wich
Christ
〈…〉
to
God
the
father
,
and
the
holy
Ghost
,
which
contemn
the
holy
scriptures
and
●ael●s
of
God
.
Thus
have
I
proved
sufficiently
as
I
suppos●
,
in
my
former
&
this
writing
,
that
God
,
word
&
will
is
to
be
found
in
the
propheticall
and
Apostolical
scriptures
;
that
if
you
longer
resist
,
you
wil
be
condemned
of
yourself
.
Other
humane
testimonies
out
of
[
‡
](A13707-e7270-b)
‡
August
.
de
doctr.
Christ
l
,
2
c.
9
In
has
omnibus
libris
,
nempe
sacrae
scripturae
,
timentes
Daū
,
et
pietate
mansueti
,
quaerunt
voluntatem
Dei
.
Augustine
,
Hier
,
&
many
like
Doctors
,
I
could
further
all
edge
to
confirm
this
trach
:
but
the
witnesse
of
God
is
venough
for
me
;
&
both
it
and
the
testimonies
of
your
Cardinal
,
are
sufficient
against
you
.
And
now
I
come
to
your
first
assertion
which
yow
took
upon
you
to
prove
,
That
the
bare
scripture
is
not
a
sufficient
rule
of
our
beleef
:
●
that
many
mysteries
and
points
are
is
be
beleeved
,
that
are
not
erp●●sl●
Against
this
I
brought
in
my
former
writing
,
evident
testimonies
from
heaven
,
as
2.
Tim.
3.
16.
17
Iohn
.
20.
31.
1
Cor.
4.
6.
&
others
,
against
which
you
open
not
your
mouth
.
An
●…g
your
first
argument
,
that
we
mought
not
by
any
aequivocation
things
many
man
be
beleeved
,
though
they
be
not
gathered
out
of
the
written
word
,
understanding
hereby
a
commune
or
humane
beleef
,
wherin
men
may
varie
without
danger
of
damnation
.
As
for
example
;
a
man
may
beleev
that
the
Apostle
Matth
●wwis
in
AEthiopia
,
Thomas
in
India
,
Iude
in
Persia
&
upon
the
report
of
human●
records
And
so
Peter
at
Rome
,
if
you
wil
.
But
for
salvation
with
God
,
I
sayd
,
not
any
thing
is
needful
to
be
beleeved
;
●ave
that
which
is
taught
by
his
written
word
.
You
in
your
replie
,
seeking
advantage
by
words
,
conclude
that
I
hold
some
tradition
necessarie
besided
the
written
word
;
&
thus
now
have
drawen
(
as
you
say
)
water
out
of
the
Rock
,
synce
I
grant
that
tradition
is
necessary
to
m●…
beleef
.
Wheras
I
used
not
the
word
necessarie
,
but
may
be
:
&
evidently
restreyned
things
needful
for
salvation
,
to
Gods
written
word
:
to
that
your
water
is
spilt
on
the
ground
,
&
cannot
be
gathered
up
agayn
;
how
ever
you
may
strive
about
words
,
when
matter
fayleth
.
Agayn
,
my
assertion
;
that
nothing
is
needful
to
be
beleeved
for
salvation
with
God
,
but
that
which
is
taught
by
his
written
word
,
is
you
say
,
most
false
,
since
nothing
with
m●is
more
necessarie
to
salvation
then
the
written
word
,
which
word
is
not
proved
by
an
other
written
word
&c.
Where
first
you
fight
against
God
,
who
sayth
,
in
Iohn
,
20.
30.
31.
Many
o●
her
signs
did
Iesus
in
the
presence
of
his
disciples
,
which
are
not
written
in
this
book
,
but
these
things
are
written
that
ye
mought
beleev
that
Iesus
is
the
Christ
the
son
of
God
,
and
that
in
beleeving
ye
mought
have
life
through
his
name
.
And
agayn
,
in
2.
Tim
3
16.
17.
All
scripture
(
is
)
inspired
of
God
,
and
profitable
for
doctrine
,
for
reprehension
,
for
correction
for
instruction
which
is
in
righteousnes
,
that
the
man
of
God
may
be
perfect
&
perfectly
ti●t●d
unto
every
good
work
These
are
the
testimonies
of
the
holy
Ghost
as
your self
wil
not
dency
:
and
in
them
,
both
faith
and
all
good
works
are
deduced
from
the
scriptures
and
what
more
,
think
you
,
is
needful
for
salvation
with
God
?
●
how
then
is
my
assertion
most
false
?
doe
you
not
gave
the
lye
unto
the
holy
ghost
?
Secondly
,
I
wish
you
to
deal
plainly
&
distinctly
with
me
&
my
words
;
as
I
endevour
to
do
with
you
.
I
hold
the
word
of
God
to
be
absolutely
[
*
](A13707-e7520-b)
*
Rom.
10.
9-17
.
necessarie
as
a
means
for
mans
salvation
:
which
is
the
●rst
point
,
this
word
,
[
†
](A13707-e7540-b)
†
2
Pet.
1.
21
Pherómenoi
.
was
first
spoken
,
afterwards
written
:
by
men
that
weret●aried
by
the
holy
ghost
.
To
our
first
fathers
,
the
word
spoken
was
necessarie
,
&
sufficient
,
whiles
it
was
not
written
:
to
us
now
,
the
written
word
is
left
,
as
a
necessarie
mean
or
instrument
,
sufficient
to
teach
us
Gods
wil
,
&
bring
us
written
word
is
not
proved
by
an
other
written
word
:
wheras
before
I
have
proved
,
that
the
scriptures
of
God
doe
prov
&
approve
,
&
confirm
one
an
other
,
&
his
spirit
which
is
in
them
,
&
●n
al
his
people
,
doth
seal
that
they
are
true
More
sound
&
sufficient
proof
ther
needeth
not
,
nor
can
be
had
.
You
relie
upon
the
church
;
but
I
say
with
the
Apostle
,
[
‖
](A13707-e7600-b)
‖
1
Ioh.
1
,
9●
.
if
we
receav
he
witnes
of
m●
:
the
witnes
of
God
is
greater
.
As
yow
carp
here
at
the
written
word
,
so
did
the
faithlesse
Pharisees
as
the
spoken
word
;
yea
at
the
eternal
speaking
word
the
son
of
God
himself
.
Thow
bravest
witnes
of
thy self
(
sayd
[
‡
](A13707-e7620-b)
‡
Ioh.
8.
13.
14.
they
)
thy
witnes
is
not
true
.
Though
I
bear
witnes
of
my self
(
sayd
Christ
)
my
witnes
is
true
:
for
I
know
whence
I
came
&
wnither
I
goe
;
but
ye
cannot
tel
whence
I
come
,
and
which
●r
I
goe
.
[
‖
](A13707-e7640-b)
‖
vers.
15.
Ye
judge
after
the
flesh
.
Even
so
,
the
scriptures
bear
witnes
of
themselves
,
(
say
I
)
:
yow
accept
not
this
theyr
testimonie
.
And
why
?
doubtlesse
because
you
know
not
whence
they
came
:
you
judge
after
the
flesh
.
Our
Lord
Iesus
had
the
[
†
](A13707-e7650-b)
†
Ioh
5
3●●
witness
of
Iohn
Baptist
,
&
other
men
many
;
but
he
received
[
”
](A13707-e7660-b)
”
vers.
34.
not
the
witnes
of
men
,
nor
[
*
](A13707-e7670-b)
*
vers
41.
praise
of
men
.
So
the
holy
scriptures
hav
witnes
of
the
church
&
saincts
in
al
ages
:
but
they
receav
not
the
witnes
of
men
,
as
that
which
is
most
irrefragable
.
Christ
had
[
*
](A13707-e7690-b)
*
vers.
37.
bare
witnes
of
him
:
so
the
Father
which
hath
sent
u●
the
scriptures
,
beareth
witnes
of
them
.
Ye
have
not
heard
his
voice
at
any
time
,
(
sayth
Christ
,
)
[
†
](A13707-e7700-b)
†
ver●
17.
●●
neyther
have
ye
seen
his
shape
:
&
his
word
ye
have
not
abiding
in
you
,
for
whom
he
hath
sent
,
him
ye
beleev
not
.
So
say
I
to
you
;
if
ye
beleev
not
the
scriptures
,
it
is
because
the
word
of
God
abides
not
in
you
:
if
you
hear
not
them
,
neyther
wil
you
be
perswaded
,
though
one
rise
from
the
dead
agayn
:
Luk.
16
31.
But
loe
how
you
require
proof
of
a
received
principle
:
(
for
which
,
by
lawes
of
right
reasoning
,
you
deserv
not
to
be
reasoned
with
;
as
a
Christian
.
It
is
the
speech
of
an
atheist
,
to
cal
for
proof
that
ther
is
a
God
:
of
a
Turk
o●
p●ynim
,
to
cal
for
proof
that
our
divine
scriptures
,
are
of
God
.
Professed
Christians
grant
this
,
why
should
we
then
warr
one
with
an
other
,
about
our
own
received
grounds
?
The
books
that
I
hold
to
be
inspired
of
God
,
authentik
,
canonical
;
your selves
grant
●o
to
be
.
Cease
therfore
I
pray
you
to
●ight
against
God
,
least
by
your
own
mouthes
you
●s
condemned
.
But
as
yet
you
cease
not
;
for
demanding
how
I
prove
without
tradition
,
the
scripture
to
be
inspired
of
God
;
and
my
interpretation
to
be
onely
true
:
you
say
I
have
my
answer
ready
coyned
viz.
[
‡
](A13707-e7730-b)
‡
1.
Cor
2.
11.
the
things
of
God
no
man
knoweth
but
the
spirit
of
God
.
It
is
wel
my
answer
hath
been
coyned
in
the
Lords
mint
:
and
it
shal
be
wel
with
you
if
you
receiv
your
money
from
no
worse
coyners
.
But
what
fault
find
you
with
this
coyn
?
you
ask
:
how
I
do
proov
that
I
have
the
spirit
of
God
?
For
my self
,
first
I
answer
,
with
th'
Apostle
[
”
](A13707-e7760-b)
”
1.
Cor.
2
,
11.
what
man
knoweth
the
things
of
man
,
but
the
spirit
of
man
which
is
in
him
?
I
cannot
make
proof
of
that
to
an
other
,
which
can
be
known
but
to
my self
:
onely
as
the
tree
is
known
by
the
fruits
,
so
may
my
spirit
by
the
[
*
](A13707-e7770-b)
*
Gal.
5.
23
—
25.
fruits
thereof
be
discerned
whither
it
be
of
God
or
no.
For
my
interpretation
I
answer
,
it
may
be
truth
it
may
be
error
;
let
it
be
tried
by
the
scripture
it self
,
of
them
that
have
the
[
‡
](A13707-e7780-b)
‡
Quo
spirituscripturae
factae
sunt
,
eo
spiritu
legi
desiderant
,
ipsae
etiam
intelli
gendae
sunt
.
Bernard
.
ad
fratres
de
monte
Dei.
spirit
of
God
Further
proof
ther
is
none
on
earth
:
till
the
great
day
come
,
when
all
secrets
shal
be
made
manifest
.
But
for
the
scripture
,
(
which
is
the
thing
you
should
keep
unto
,
)
it
needs
not
my
proof
that
it
is
inspired
of
God
:
it
hath
proof
in
it self
of
God
,
then
which
can
be
no
greater
.
It
is
as
if
you
should
ask
me
proof
,
that
there
is
light
in
the
sun
,
my
answer
would
be
,
all
whose
eyes
have
the
spirit
of
life
and
sight
in
them
,
doo
see
it
:
the
blind
and
senselesse
can
never
discern
it
.
So
is
it
much
more
in
the
things
of
God
.
Learn
it
(
I
pray
you
)
of
our
Saviour
:
who
saith
,
that
the
[
”
](A13707-e7800-b)
”
vers.
26.
he
shall
teach
you
all
things
;
and
[
*
](A13707-e7810-b)
*
Ioh.
15
,
26
he
shall
testify
of
me
,
[
*
](A13707-e7820-b)
*
Ioh.
16.
14.
he
shall
glorifie
me
,
for
he
shall
receive
of
mine
and
shall
shew
it
unto
you
.
Now
this
Anointing
or
holy
spirit
,
all
that
are
[
†
](A13707-e7830-b)
†
Rom.
8
,
9
Christs
,
have
,
(
none
other
in
the
world
;
)
and
it
dwelleth
in
them
;
and
they
[
‡
](A13707-e7840-b)
‡
1.
Ioh.
2
,
27.
need
not
that
any
man
teach
them
,
but
as
the
same
Anoynting
teacheth
them
all
things
,
and
it
is
true
and
is
not
lying
.
If
you
say
with
Nicodemus
,
[
‡
](A13707-e7850-b)
‡
Ioh.
3
,
9.
how
can
these
things
be
?
I
answer
with
Christ
,
[
*
](A13707-e7870-b)
*
vers
8.
Eccles.
11
,
5.
the
wind
that
bloweth
;
nor
know
how
the
bones
doe
grow
in
the
womb
of
a
woman
with
child
:
how
should
ye
know
the
work
of
God
,
that
worketh
all
?
If
you
see
not
Gods
spirit
in
the
script
●res
,
it
is
because
the
eyes
of
your
hart
are
blinded
:
yet
the
light
[
†
](A13707-e7880-b)
†
Ioh.
1.
5.
shines
in
darknes
,
though
the
darknes
comprehends
it
not
.
If
you
still
call
for
testimonie
and
proof
of
the
spirit
;
you
have
been
answered
,
[
‡
](A13707-e7890-b)
‡
1
,
Ioh.
5
,
6
it
is
the
spirit
which
testifieth
,
that
the
spirit
is
truth
:
and
if
you
refuse
to
walk
in
this
light
,
you
must
grope
in
darknes
till
you
lye
down
in
sorow
.
But
you
still
object
,
(
as
having
a
mist
before
your
eyes
,
)
that
the
Manichie
,
Montanist
,
Arian
and
all
other
haeretiks
,
will
v●a●●
of
this
private
spirit
&c.
be
●t
●o
,
and
cannot
you
[
*
](A13707-e7930-b)
*
●
Iohn
4.
●
trie
the
spirits
(
as
the
Apostle
biddeth
)
whither
they
●e
of
God
?
doubtlesse
if
you
were
of
God
,
you
should
not
onely
trie
and
find
out
,
but
overcome
them
;
for
greater
is
he
that
is
in
the
Saincts
,
then
he
that
is
in
the
world
:
this
promise
have
we
received
from
the
Father
;
1
Ioh.
4
,
4.
Againe
you
consider
not
(
though
you
were
put
in
mind
)
that
Iewes
&
Turks
and
Ethniks
,
will
beat
you
with
your
own
weapons
.
For
the
I●w
resteth
upon
the
books
of
Moses
and
the
Prophets
,
which
are
the
ground
[
†
](A13707-e7950-b)
†
Act.
26
22
23.
of
our
Christian
religion
:
and
from
them
he
reasoneth
against
●esus
of
Nazareth
our
hope
.
To
allege
now
against
Iewes
,
the
authoritie
of
your
catholik
church
,
or
Pope
,
is
no
more
then
for
them
to
allege
against
youth
authoritie
of
Annas
and
Caiaphas
,
and
the
church
of
Israel
.
If
you
confound
not
the
Iew
by
scriptures
(
as
did
[
‡
](A13707-e7960-b)
‡
Act.
17.
2.
3.
&
18.
28.
the
first
Christians
,
)
&
by
[
‖
](A13707-e7970-b)
‖
1
Cor
2.
4.
demonstration
of
the
spirit
and
of
power
;
your self
wil
turn
back
and
be
ashamed
;
for
no
other
weapons
,
will
win
the
victorie
in
this
feild
.
And
the
same
will
foile
all
Antichristians
and
heretiks
whosoever
:
for
though
they
take
up
the
sword
of
the
spirit
,
which
is
[
”
](A13707-e7980-b)
”
Eph.
6
,
17.
the
word
of
God
;
yet
the
true
spirituall
man
,
whose
eyes
are
in
his
head
,
will
return
that
sword
[
*
](A13707-e7990-b)
*
Ps.
37.
15
into
their
own
harts
,
and
slay
them
therwith
.
For
the
weapons
of
our
warfare
[
†
](A13707-e8000-b)
†
2
Cor.
10
,
4.
are
mighty
through
God
,
to
cast
down
holds
:
and
a
wise
man
goeth
up
into
the
citie
of
the
mighty
,
and
casteth
down
the
strength
of
the
confidence
thereof
:
Prov.
21.
22.
I
,
but
the
Romane
catholik
church
(
you
say
)
can
shew
Turks
their
beginner
,
beginning
,
increase
and
declyning
estate
.
And
wil
not
the
Iew
say
as
much
against
us
Christians
;
that
they
can
shew
our
beginner
,
beginning
,
increase
&c.
If
this
be
your
best
defense
,
the
Turk
will
laugh
you
to
scorn
.
And
IVLIAN
the
Apostata
,
would
not
have
his
mouth
stopped
by
your
slight
answer
,
because
he
himself
went
out
of
the
catholik
Ch:
,
which
was
more
ancient
then
he
:
for
then
if
a
Iew
should
now
come
to
your
catholik
church
:
his
brethren
Iewes
might
stop
his
mouth
,
(
by
your
yeason
)
because
he
goeth
out
of
a
church
more
ancient
then
himself
.
Iulian
pleaded
not
for
his
own
person
,
but
for
Paganisme
as
much
more
ancient
and
universal
then
Christianisme
:
which
if
they
be
unfallible
demonstrations
of
the
truth
,
our
faith
will
perish
;
unlesse
we
deduce
our
antiquitie
from
paradise
,
where
in
deed
Christianitie
did
[
*
](A13707-e8050-b)
*
Mat.
16.
h●l
gates
can
not
prevail
against
:
for
these
misc●eants
will
prevail
against
it
:
but
wee
that
rely
on
Gods
word
and
spirit
,
shall
by
his
grace
stand
for
ever
,
even
as
the
Apostles
did
by
these
,
convert
all
nations
under
heaven
.
Wheras
I
further
th●w●d
you
●h
insufficiencie
of
your
plea
for
church
traditions
,
by
example
or
Israel
,
whose
church
and
preists
●ared
,
and
codemned
Christ
&c.
You
answer
m●
that
the
high
preisthood
that
was
judge
did
not
err
;
n●
not
when
ou●
Saviour
was
condē●●d
:
in
that
the
high
preisthood
remayned
in
our
saviour
,
for
he
was
th●…
if
judge
&c.
But
doubtlesse
the
Pharisees
would
have
smiled
a●●his
answer
:
wherin
you
●●ke
for
graunted
,
the
main
controversie
Question
was
then
in
Israel
whether
Iesus
of
Nazareth
were
the
true
M●s●●●
,
the
high
preists
,
scribes
,
rul●r
,
sayd
no
,
he
is
a
deceiver
,
and
hath
a
D●…l
;
&
if
any
confesse
him
to
be
the
Christ
,
let
him
be
excommunicate
.
Dooth
any
of
the
rulers
or
of
the
pharisees
beleeve
in
him
?
but
this
people
[
†
](A13707-e8090-b)
†
Ioh.
7.
48.
49.
which
know
not
the
lawer
cursed
.
If
you
●ad
then
lived
it
seemes
you
would
have
confuted
all
the
Rabb●nes
with
this
,
that
Iesus
was
the
Messias
because
he
was
the
cheif
preist
,
and
judge
;
But
had
you
not
c●●aved
otherweise
to
the
scriptures
,
(
as
did
th'
Apostles
,
and
s●now
doo
,
)
they
would
soon
have
stopt
your
mouth
with
this
,
that
hard
controversies
were
by
the
law
to
come
unto
the
[
‡
](A13707-e8100-b)
‡
Deu.
17.
9
Preists
of
the
Levites
,
(
not
a
Preist
of
Iuda
,
concerning
which
tribe
.
Moses
spake
[
*
](A13707-e8130-b)
*
Ioh.
1
46
Nazareth
,
or
[
†
](A13707-e8140-b)
†
Ioh.
7.
41
Galilee
whence
Iesus
came
,
)
and
h●y
should
shew
the
sentence
of
judgment
&c:
and
he
that
would
not
●●a●ken
to
the
Pr●●●
or
Iudge
should
die
.
But
we
are
the
Preists
of
the
Levites
(
would
they
say
)
,
and
by
our
o●ce
must
teach
the
people
betweeneth
holy
&
prof●n●
,
and
in
[
†
](A13707-e8170-b)
†
Iohn
.
19
7
and
by
our
law
he
ought
to
dye
,
because
he
made
himself
the
son
of
God
.
If
now
your
religion
had
been
known
that
the
Church
,
the
preisthood
,
can
not
err
:
the
simple
people
might
have
chosen
Bar●bb●s
,
rather
then
Iesus
,
(
as
in
deed
they
did
,
)
and
have
had
much
more
colour
to
plead
for
Annas
and
Caiaphas
,
then
you
have
for
your
Pop●
:
and
succession
(
the
pillar
of
your
catholik
church
,
)
would
have
born
down
all
the
disciples
of
our
Lord
.
Beware
therfore
how
you
build
upon
these
●oggs
,
least
you
betray
the
Gospell
,
unto
stubborn
Iewes
.
Besides
all
this
,
if
you
knew
the
scriptures
,
you
might
find
long
before
,
that
the
church
of
Israel
erred
.
Did
not
the
preists
,
rulers
and
people
,
condemn
the
Prophets
of
God
sent
in
severall
ages
;
and
was
not
Ierusalem
the
[
‡
](A13707-e8200-b)
‡
Mat.
4.
5.
holy
citie
,
and
seat
of
the
preisthood
,
g●…
[
†
](A13707-e8240-b)
†
vers.
7.
shut
the
dores
of
his
howse
,
quenched
his
lamps
,
and
neyther
burnt
incense
nor
offred
burnt
offrings
in
the
sanctuarie
,
unto
the
God
of
Israel
:
and
will
you
say
in
all
this
,
the
Church
did
not
err
?
Vriah
the
Preist
[
*
](A13707-e8250-b)
*
1
king
16.
10.
11
&c.
16.
made
an
altar
idolatrous
like
that
in
Damascus
,
and
polluted
Gods
worship
in
the
temple
.
Pa●h
it
the
son
of
Imm●r
the
Preist
[
†
](A13707-e8260-b)
†
Ier.
20.
1.
2
being
governour
in
the
house
of
the
Lord
,
persecuted
Ieremiah
for
preaching
the
truth
;
and
himself
prophesied
[
‡
](A13707-e8270-b)
‡
vers.
6.
lyes
.
A
general
defection
was
in
the
church
,
they
,
[
*
](A13707-e8300-b)
*
vers.
35.
built
the
high
places
of
Baal
,
and
offred
their
children
into
Molech
.
The
heads
of
Ierusalem
judged
for
rewards
,
[
†
](A13707-e8310-b)
†
Mica
.
3.
11
&
the
preists
taught
for
hire
,
and
the
prophets
prophesied
for
money
.
And
wil
you
yet
say
,
the
church
did
not
err
?
The
Lord
sayd
by
Malachi
,
that
[
*
](A13707-e8330-b)
*
vers.
7.
the
Preists
lips
should
preserve
knowledge
,
&
they
should
seek
the
law
at
his
mouth
;
for
he
is
the
Angel
of
the
Lord
of
hosts
.
But
of
the
Preists
that
then
lived
he
complaineth
that
they
[
†
](A13707-e8340-b)
†
vers.
8.
w●r
gone
out
of
the
way
,
had
caused
many
to
fall
by
the
law
,
&
had
broken
the
covenant
of
Levi
;
for
which
God
made
them
[
‡
](A13707-e8350-b)
‡
vers.
9.
despised
&
vile
before
al
the
people
.
And
where
now
is
the
privilege
of
the
preistood
,
not
to
err
?
And
if
the
church
then
erred
,
(
as
many
moe
proofs
may
yet
be
brought
,
if
you
stil
denev
it
,
)
how
did
the
godly
for
a
ground
of
their
faith
?
Wil
not
the
law
of
the
Lord
&
his
good
spirit
which
he
gave
to
[
*
](A13707-e8370-b)
*
Lev.
1.
3.
Annointed
preist
may
syn
to
the
syn
of
the
people
;
a
Now
wheras
I
shewed
how
the
Labyrinth
of
your
religion
leadeth
to
the
Pope
,
the
centre
of
your
circle
;
and
maketh
him
a
ground
of
grounds
,
whereon
〈◊〉
b●ild
our
faith
that
he
must
tell
us
what
is
divine
scripture
,
and
what
is
the
meaning
of
every
point
of
scripture
,
&
what
is
unwritten
veritie
&c.
and
none
may
doubt
or
contradict
:
you
give
me
an
ananswer
from
Aristotle
&
Philosophie
,
but
altogither
neglect
the
true
sophie
or
wisdome
that
is
from
above
.
For
by
what
ground
from
God
[
†
](A13707-e8450-b)
†
1
Tim.
1.
3.
&
3.
15.
the
pillar
and
ground
of
truth
;
hath
long
synce
been
swallowed
up
of
heresies
?
Why
may
I
not
fear
also
,
that
the
church
of
Rome
,
(
whom
Paul
w●rn
▪
d
[
‡
](A13707-e8460-b)
‡
Rom.
11.
20
2●
.
not
to
be
hie
minded
out
to
fear
,
least
God
who
spared
not
the
natural
branches
,
the
Iewes
,
would
also
not
spare
her
,
but
[
‖
](A13707-e8470-b)
‖
vers.
22.
cutt
her
off
,
)
is
swallowed
up
of
like
evils
?
And
to
follow
your
own
similitude
;
how
do
you
manifest
that
the
Pope
is
the
onely
skilful
Lapidarie
,
that
must
value
the
Carbuncles
,
Saphirs
,
and
al
other
precious
stones
that
shine
in
the
scriptures
?
If
a
Lapidary
should
shew
you
a
chaulk
stone
,
and
say
it
〈◊〉
a
diamond
,
&
prize
it
a●●ording
:
would
you
beleev
him
and
give
him
〈◊〉
price
yet
,
you
beleev
the
Pope
,
when
he
tels
you
that
the
fabulous
books
of
●obie
and
of
Iudith
&
other
like
apocryphal
;
are
canonical
inspired
of
God
,
to
be
prized
as
dear
as
Mos●s
and
the
Prophets
.
As
he
shewes
little
skil
in
this
art
,
that
gives
such
rubbish
in
sted
of
the
Topaz
&
Chrysolite●
so
dare
I
not
trust
him
in
valuing
the
stones
upon
Aarons
Ephod
,
or
shewing
the
vertue
&
uses
of
them
,
wh●r
of
he
is
more
ignorant
(
as
experience
hath
taught
)
them
many
other
men
.
Yet
you
refuse
the
holy
Ghost
the
spirit
of
al
truth
,
who
[
*
](A13707-e8490-b)
*
1
Cor.
2.
.
10.
11.
Iob
28.
12.
13
—
23.
&c.
onely
is
able
to
value
the
word
of
God
,
and
undoubtedly
to
manifest
the
wisdom
of
the
same
:
to
build
your
salvation
upon
a
man
,
who
may
himself
(
as
anon
I
wil
prove
by
your
own
confession
)
be
the
child
of
damnation
.
Now
verily
I
am
loth
to
put
my
soul
into
his
hand
,
that
hath
so
little
care
of
his
own
:
or
make
him
the
onely
Pilote
of
my
ship
,
that
sayles
himself
into
the
gulf
of
h●ll
.
And
wheras
you
would
hav●
me
giv
you
leav
to
be
of
S●●●g●stines
mind
,
who
sayd
he
would
not
beleev
the
scripture
to
be
scripture
,
without
the
authoritie
of
the
church
:
if
he
and
you
understand
Christ
the
head
of
the
church
&
auctor
of
the
scriptures
,
good
leav
have
you
.
But
if
you
mean
his
supposed
Vicar
the
Pope
,
(
for
so
your
catholik
church
shrinketh
into
one
man
)
or
any
such
prelate
,
you
may
take
leav
if
you
will
,
but
I
wil
give
you
none
.
For
Augustine
who
wrote
a
book
of
●etractations
,
r●p●●nting
his
own
sundry
errors
and
oversights
,
mought
err
in
this
,
as
wel
as
in
other
points
:
&
it
is
not
wisdom
for
any
man
,
to
follow
him
in
all
things
,
that
was
deceived
in
many
▪
And
this
is
such
an
assertion
,
as
behoved
him
eyther
w●l
to
explaine
it
,
or
plainly
to
retract
it
:
and
not
to
leav
a
stumbling
block
before
the
blind
▪
And
if
you
wil
needs
blindfold
your self
and
folow
him
:
yet
give
others
leav
to
use
their
ey-sight
,
least
they
fall
into
the
ditch
.
And
herein
I
(
not
you
)
follow
Augustines
stepps
:
for
when
controversie
was
between
Hierom
and
him
about
Peters
syn
,
Galat.
2.
&
Hierom
alledged
many
Doctors
to
back
his
opinion
,
&
then
desired
of
him
(
as
you
doo
now
of
me
)
to
give
him
leav
to
err
with
such
men
if
he
thought
him
to
err
:
Augustine
answered
[
†
](A13707-e8520-b)
†
Epist.
19
that
he
had
Paul
himself
,
in
sted
of
them
al
yea
&
above
them
al
,
and
to
him
he
did
flie
and
appeal
from
them
al
,
that
were
otherweise
minded
:
and
asked
leav
of
them
,
that
he
mought
rather
beleev
so
great
an
Apostle
then
any
other
how
learned
so
ever
.
As
you
would
have
leav
to
be
of
Austins
mind
for
the
other
point
:
so
wil
I
take
leav
to
be
of
his
practise
in
this
.
Your
●
.
argument
now
foloweth
,
drawn
from
the
difficultie
&
hardnes
for
in
what
(
say
you
)
dooth
S.
Peter
say
that
S.
Paul
is
hard
,
but
concerning
many
points
of
our
faith
and
religion
,
as
concerning
predestination
,
reprobation
,
vocation
of
the
gentils
,
justification
by
faith
,
of
which
high
mysteries
S.
Paul
is
the
chief
and
principal
master
.
I
answer
,
First
you
confound
the
things
,
with
the
scripture
which
manifesteth
the
things
:
whereas
these
two
differ
much
.
Predestination
is
a
hard
thing
for
men
to
understand
,
whosoever
speak
or
write
of
it
:
but
the
scripture
that
treateth
hereof
is
playn
in
it self
,
&
Paul
is
not
so
obscure
as
your
Pope
.
Secondly
the
Apostle
saith
that
the
unlearned
&
unstable
doo
pervert
(
or
wrest
)
these
things
as
the
other
scriptures
also
:
but
what
is
this
against
those
that
be
taught
of
God
,
and
stablished
in
the
truth
by
his
spirit
.
Evil
minded
men
wil
wrest
al
things
[
‖
](A13707-e8600-b)
‖
De
intelligentia
●
.
haeresis
,
no
de
scriptura
est
:
et
sensus
non
sermo
fit
crimen
.
Hilarius
l.
2.
de
Trinitat
.
be
they
never
so
playn
.
Shal
we
therefore
have
no
rule
,
no
sure
ground
of
our
faith
?
To
come
then
neer
unto
you
in
this
point
,
I
freely
grant
that
many
high
mysteries
are
in
the
scriptures
,
hard
to
be
vnderstood
of
us
,
ignorant
men
,
but
withal
I
add
this
,
that
those
mysteries
are
made
more
hard
,
by
your
Popes
determinations
.
For
wheras
men
mought
have
some
good
mesure
of
light
in
these
mysteries
,
by
the
playn
scriptures
:
it
is
come
to
passe
by
your
Popes
&
prelates
glosses
,
interpretations
,
comments
,
&c.
that
darknes
&
grosse
darknes
hath
covered
many
people
,
who
if
they
had
never
read
any
thing
but
the
book
of
God
,
inought
have
seen
much
more
clearly
,
through
his
grace
.
You
doe
not
right
therfore
to
complayne
of
difficultie
&
insufficiencie
in
the
Prophetical
and
Apostolical
writings
:
Why
rather
mind
you
not
the●saying
of
the
holy
Ghost
in
the
scriptures
,
Prov.
18
,
8.
9.
The
words
of
my
mouth
are
al
playn
to
him
that
wil
understand
,
and
streight
to
them
that
would
find
knowledg
.
But
you
make
Gods
holy
&
comfortable
words
,
to
be
crooked
,
dark
,
deceivable
rules
:
and
his
divine
oracles
given
for
the
salvation
of
men
,
to
be
like
the
doubtfull
Delphik
oracles
of
the
Divill
,
uttered
for
mens
destruction
.
You
think
the
late
fathers
and
your
Popes
can
speak
playn
to
simple
mens
understanding
,
but
al
the
holy
Prophets
and
Apostles
could
not
(
or
would
not
)
speak
to
the
capacitie
of
the
simple
,
so
you
make
them
the
greatest
deceivers
of
soules
in
the
world
:
&
a
pagan
mought
justly
scorn
our
heavenly
law
,
if
it
be
a
leaden
rule
,
a
nos●
of
wax●
,
as
some
have
blasphemed
it
.
But
hogs
esteme
draffe
better
then
pearls
;
&
though
the
wisdom
of
God
powreth
out
her
minde
unto
them
,
yet
in
them
is
fulfilled
the
true
proverb
,
wherfore
is
ther
a
price
in
the
hand
of
the
fool
,
to
get
wisdom
,
&
he
hath
none
hart
?
Prov
17.
16.
But
where
may
we
think
to
find
the
place
of
wisdom
,
if
it
be
not
in
the
Prophets
&
Apostles
writings
?
For
touching
these
points
you
speak
of
,
if
a
man
read
the
late
Fathers
,
Augustine
,
Ambrose
&
the
rest
:
he
shall
find
them
often
dark
,
difficult
,
intricate
,
contradicting
themselves
sometimes
,
and
one
another
.
And
if
he
compare
your
Popes
determinations
with
the
holy
scriptures
,
he
shall
find
as
good
agreement
as
between
harp
and
harrow
.
For
example
;
Gods
plain
law
sayth
,
[
*
](A13707-e8630-b)
*
Exod.
20.
Thou
shalt
not
make
to
thy self
a
graven
(
thing
)
or
any
similitude
of
things
that
are
in
heaven
above
,
or
in
earth
beneath
&c.
thou
shalt
not
bow
down
to
them
,
neyther
serv
them
:
and
agayn
,
[
†
](A13707-e8640-b)
†
Deu.
27.
15
Cursed
be
the
man
that
shal
make
a
graven
or
a
molten
(
thing
,
)
the
abomination
of
the
Lord
,
the
work
of
the
hands
of
the
artificer
,
and
shal
set
it
in
a
secret
place
;
&
al
the
people
shal
answer
and
say
,
Amen
.
These
evident
scriptures
may
perswade
every
simple
hart
,
that
it
is
a
fearful
syn
to
make
&
worship
similitudes
of
God
&
of
Christ
,
and
of
Saincts
departed
or
any
the
like
▪
Now
let
him
come
to
your
catholik
churches
interpretation
,
and
read
your
Cardinals
glosse
,
that
[
‡
](A13707-e8650-b)
‡
Bellarm.
de
imag
sanct.
l.
2.
c.
●3
.
such
scriptures
reprechend
idolatrie
,
that
is
to
say
,
the
worshiping
of
images
which
are
esteemed
for
Gods
;
or
,
by
which
they
are
worshiped
for
Gods
,
which
indeed
are
not
but
as
for
Images
of
Christ
&
of
saincts
they
are
to
be
worshiped
,
and
not
onely
by
accident
&
unproperly
but
also
by
themselves
and
properly
;
so
as
they
doe
terminate
(
or
end
)
the
worship
,
as
in
themselves
they
are
considered
,
and
not
onely
as
they
bear
the
part
of
the
exemplar
(
or
person
represented
)
:
and
let
him
read
your
learned
distinctions
of
the
worship
latria
,
the
worship
dulia
and
hyperdulia
and
other
like
schole
points
digged
out
of
the
abisme
of
the
rock
of
Rome
:
&
the
man
wil
be
amazed
to
find
such
comments
upon
such
a
text
;
and
make
him
ween
his
witts
be
not
his
own
.
But
I
make
no
doubt
ther
be
thowsands
and
ten
thowsands
upon
earth
,
that
if
they
read
Moses
law
,
and
your
churches
comments
upon
this
point
,
they
wil
say
Moses
is
surer
and
playner
&
easier
to
understand
,
then
your
Cardinal
,
a
great
deal
.
And
as
of
this
,
so
of
other
things
many
▪
that
to
leav
the
scriptures
,
and
rely
upon
your
church
determinations
,
were
to
blow
out
the
candle
that
men
may
see
by
the
snuff
.
Moreover
,
if
that
cannot
be
an
indeficient
rule
of
faith
,
wherin
some
things
ar
hard
to
be
understood
:
then
doubtlesse
your
●
▪
assertion
is
overthrown
,
which
sayth
,
that
the
scriptures
expounded
by
the
catholik
church
,
is
a
true
&
indeficient
rule
of
our
faith
For
by
the
catholik
church
you
mean
the
Roman
Ch●
▪
and
in
the
Roman
church
you
restreyn
al
to
the
Pope
:
now
his
exposition
dooth
often
times
as
wel
clear
the
truth
,
as
a
cloud
before
the
sun
.
Yea
even
the
playnest
places
,
which
in
holy
writ
are
as
bright
as
noon
day
;
your
church
hath
enveloped
with
AEgyptian
darknes
:
as
Mariage
honorable
;
sayth
the
text
,
Heb.
13.
4.
If
among
all
(
sayth
*
your
glosse
)
comprehendeth
al
men
wholly
:
then
mariage
shal
be
honorable
also
between
father
and
daughter
,
between
mother
and
son
,
between
brother
and
sister
.
&c.
Drink
ye
al
of
this
,
(
sayth
[
†
](A13707-e8780-b)
†
Mat.
26.
27
our
saviour
:
)
Let
a
man
examine
himself
(
sayth
the
[
‡
](A13707-e8790-b)
‡
1
Cor.
1●
.
28.
Apostle
)
and
so
let
him
eat
of
this
bread
&
drink
of
this
cup.
We
yet
see
not
(
sayth
your
quick
eyed
[
‖
](A13707-e8810-b)
‖
Bellar.
de
Rom
pont.
l.
3.
c.
23.
Cardinal
)
that
place
of
the
gospel
wher
we
be
taught
,
that
both
parts
of
the
sacrament
of
our
Lords
supper
are
to
be
ministred
to
al
Christians
.
For
our
Lord
sayth
not
,
Drink
ye
al
Christians
of
this
,
but
drink
ye
al
of
this
&c.
Such
catholik
expositions
doe
illustrate
the
scriptures
,
as
the
smoke
of
the
pit
did
the
sun
&
aier
,
Apoc.
9.
2.
But
me
thinks
you
deney
that
the
Pope
hath
dominion
over
(
your
)
faith
,
neyther
can
make
what
he
wil
,
as
a
matter
of
faith
or
tradition
.
He
dooth
not
make
a
matter
of
faith
(
you
say
)
but
beelareth
onely
that
such
and
such
a
thing
is
to
be
beleeved
.
It
is
wel
,
if
you
can
keep
you
here
:
for
if
he
be
but
a
declarer
of
the
faith
,
he
is
by
office
but
as
al
other
Bishops
and
ministers
of
the
Gospel
:
and
Peters
primacie
wil
be
no
more
then
Pauls
,
who
sayd
,
[
”
](A13707-e8860-b)
”
1
Cor.
4.
●
Let
a
man
so
think
of
us
as
of
the
ministers
of
Christ
,
&
disposers
(
or
stewards
)
of
the
mysteries
of
God
.
But
if
the
Pope
have
not
indeed
dominion
over
your
faith
,
then
I
trow
,
men
may
trie
his
declarations
,
by
Christs
word
who
hath
dominion
over
our
faith
and
sowles
.
Then
are
not
the
Popes
declarations
authentik
,
canonical
,
of
necessitie
to
be
beleeved
,
unlesse
he
prove
them
by
the
scriptures
,
which
himself
acknowledgeth
to
be
divine
and
canonical
.
And
thus
the
scriptures
wil
be
found
a
sufficient
rule
of
the
Churches
faith
:
&
men
must
by
the
word
and
spirit
,
trye
the
spirits
of
the
Popes
,
as
wel
as
of
other
Bishops
.
Otherweise
when
[
‖
](A13707-e8870-b)
‖
Platina
,
in
vit●
.
Steph.
6.
Pope
Stephen
the
6.
repealed
the
decrees
of
P.
Formosus
,
and
condemned
his
acts
:
and
contrariweise
P.
[
*
](A13707-e8880-b)
*
Plat.
in
.
vita
Rom.
et
Theod.
2.
&c.
Romanus
and
other
his
successors
justified
Formosus
,
and
condemned
Stephen
;
and
yet
after
that
agayn
P.
Sergius
the
3.
allowed
Stephen
,
and
condemned
Formosus
;
(
as
your
own
records
doo
report
:
)
how
should
men
know
,
what
Popes
decrees
to
follow
,
if
they
may
not
examine
them
by
the
book
of
God
,
nor
have
better
stay
for
their
faith
,
then
the
wethercock
of
the
Vatican
.
And
wheras
you
speak
of
all
humane
helps
that
the
Pope
useth
,
of
counsel
and
consultation
with
the
learned
&c.
they
be
fayr
shewes
▪
but
your
Cardinal
tels
us
,
that
the
catholik
church
[
†
](A13707-e8910-b)
†
Bellar.
de
Pontif.
l.
4.
c.
15.
hath
alwayes
beleeved
that
he
is
a
true
ecclesiastical
Prince
in
the
whol
church
,
who
can
of
his
own
auctoritie
without
consent
of
the
people
,
or
counsel
of
Preists
,
make
lawes
which
bind
the
conscience
,
can
judge
in
causes
ecclesiastical
&c.
and
that
when
he
teacheth
the
whol
church
,
in
things
perteyning
to
faith
;
[
‡
](A13707-e8920-b)
‡
Ibidem
.
c.
●
he
can
not
err
by
any
hap
or
chance
and
[
‖
](A13707-e8930-b)
‖
Ibidem
.
c.
5.
not
onely
in
matters
of
faith
,
but
in
preceps
of
manners
also
prescribed
to
the
whol
church
,
he
cannot
err
.
What
marvel
is
it
then
though
your
Lawyers
say
,
[
”
](A13707-e8940-b)
”
Extrav
.
de
trans●
.
episc
.
Quanto
:
〈◊〉
glossa
.
His
bare
will
,
must
be
holden
as
a
law
;
and
that
[
*
](A13707-e8950-b)
*
Extra
de
concess
Praeb
.
Proposuit
.
In
gloss
.
whatsoever
he
dooth
,
no
man
may
say
to
him
why
doe
you
this
;
and
that
[
†
](A13707-e8960-b)
†
Dist.
81.
Si
qui
sunt
.
In
glossa
.
whosoever
obeyes
not
his
precepts
,
incures
the
syn
of
idolatrie
&
paganisme
.
You
may
tell
me
,
that
the
Pope
hath
not
dominion
over
your
faith
:
but
your
Canonist
,
tel
me
,
that
[
‡
](A13707-e8970-b)
‡
16.
q.
1.
Quicunque
.
In
glossa
.
he
can
dispense
against
the
law
of
God
;
that
he
can
dispense
[
”
](A13707-e8990-b)
”
Dist
▪
34.
Lector
.
against
an
Apostle
;
that
he
can
dispense
[
*
](A13707-e9000-b)
*
Panorm.
Extra
.
de
divort
.
cap.
▪
sin
.
against
the
new
testament
;
yea
that
he
can
dispense
concerning
[
†
](A13707-e9010-b)
†
Summ.
Angel
.
in
dict.
Papa
.
all
the
precepts
of
the
old
and
new
testament
.
And
may
we
now
think
,
that
he
hath
not
dominion
over
your
saith
?
or
may
wee
think
,
that
when
he
is
come
which
should
To
return
therfore
to
the
scripture
which
you
deney
to
be
an
indeficient
rule
of
our
faith
:
you
objected
that
it
had
many
senses
,
and
stil
you
stand
to
it
,
as
proved
:
well
,
I
am
content
to
leave
it
unto
judgement
.
But
though
it
were
so
,
yet
this
is
not
proved
,
that
therfore
it
is
no
sure
rule
of
our
faith
:
save
by
your
churches
exposition
.
For
why
might
not
the
church
in
Corinth
,
which
were
made
rich
by
Christ
[
*
](A13707-e9060-b)
*
1
Cor.
1
,
5.
in
all
kind
of
speech
and
in
all
knowledge
,
so
that
[
†
](A13707-e9070-b)
†
vers.
7.
they
were
not
destitute
of
any
gift
:
why
might
not
that
church
(
I
say
)
declare
the
many
senses
of
scripture
,
as
well
as
the
church
of
Rome
?
Or
rather
,
why
may
not
the
holy
ghost
,
shew
any
church
or
any
member
or
Christs
church
,
the
meanings
of
the
scripture
;
and
so
it
remayn
as
a
firm
rule
of
faith
,
and
the
Spirit
of
God
the
sole
authentik
expositor
of
the
same
?
But
here
you
urge
agayn
your
bastard
phrase
,
falsly
fathered
upon
S.
Peter
;
[
‡
](A13707-e9080-b)
‡
2
Pet.
1.
20.
that
no
prophesie
of
scripture
is
made
by
a
private
spirits
interpretation
:
though
I
blamed
you
before
,
for
speaking
in
such
sort
.
If
you
can
not
perceive
heavenly
things
,
consider
earthly
.
Your
one
body
hath
but
one
spirit
,
which
gives
life
to
the
whole
and
to
every
member
of
the
body
.
The
same
spirit
dooth
quicken
the
hand
and
foot
,
that
quickneth
the
head
and
hart
:
although
a
greater
measure
is
in
the
principal
members
,
then
in
the
inferiour
.
Even
so
by
the
scriptures
we
learn
,
that
the
catholik
church
is
[
”
](A13707-e9110-b)
”
Rom.
12
,
4.
&c.
not
one
work
,
but
have
received
diversities
of
giftes
,
yet
it
is
[
*
](A13707-e9120-b)
*
1.
Cor.
12
4.
the
same
spirit
.
To
[
†
](A13707-e9130-b)
†
vers.
8
,
9.
&c.
one
by
the
spirit
is
given
the
word
of
wisdom
;
to
an
other
the
word
of
knowledge
,
by
the
same
spirit
,
and
to
an
other
faith
by
the
same
spirit
;
and
so
all
the
gifts
to
all
the
members
.
This
is
the
most
publick
spirit
that
the
church
hath
;
and
every
member
of
the
church
hath
the
same
:
so
there
is
no
privat
spirit
which
Christians
have
,
as
you
by
tradition
it
seemes
have
learned
.
Now
seeing
all
Christians
have
the
same
spirit
that
the
Pope
himself
(
unlesse
he
have
the
spirit
of
Satan
:
)
how
is
it
that
he
onely
must
be
the
publik
spirit
and
interpreter
of
the
word
?
Because
(
say
you
)
he
is
the
head
of
the
church
,
and
hath
the
promise
of
our
Saviour
that
his
faith
should
not
fayl
him
.
This
I
deney
.
Now
you
beleeve
it
,
because
the
Pope
himself
tells
it
you
;
for
your
own
privat
spirit
may
assure
you
of
nothing
.
I
wil
disprove
it
by
your
next
words
,
and
knowen
experience
▪
For
you
say
,
he
may
err
in
matter
of
fact
,
and
syn
aswell
as
an
other
man
.
then
say
I
,
he
may
goe
to
the
Divil
for
his
facts
,
and
synns
,
as
well
as
an
other
man
:
then
is
he
the
successor
of
Iudas
Iscariot
,
not
of
Simon
Peter
:
then
the
gates
of
hel
,
prevaile
against
him
.
And
thus
your
Rock
is
rent
in
peeces
;
and
your
building
is
on
the
sands
.
You
rely
upon
one
whom
you
know
not
but
he
may
be
a
reprobate
;
a
child
of
the
Divil
;
yea
a
divil
incarnate
as
Pope
Iohn
the
23.
was
found
and
judged
to
be
by
the
[
†
](A13707-e9170-b)
†
Sess.
11.
&
12.
Council
of
Constance
)
and
then
he
may
[
*
](A13707-e9180-b)
*
Ioh.
8.
44.
lye
as
well
as
his
father
the
Divil
;
and
then
(
if
you
take
not
heed
)
he
may
murder
your
soul
,
as
well
as
his
father
the
Divil
.
And
how
then
dare
you
make
him
your
rock
,
your
hope
,
your
confidence
;
to
beleeve
all
that
he
sayth
;
not
to
beleeve
Gods
word
,
unlesse
he
tell
you
it
is
Gods
word
,
not
to
beleeve
any
meaning
of
the
scriptures
,
but
as
he
tell
you
the
meaning
is
.
If
men
were
bruite
beasts
without
understanding
,
they
could
not
be
more
overruled
then
thus
:
but
the
Lord
sayth
,
[
†
](A13707-e9190-b)
†
Psal.
32.
be
not
as
the
horse
and
as
the
mule
.
And
if
the
inhabitants
of
the
earth
had
not
been
prodigious
,
wonders
,
monsters
,
for
their
beastly
lives
;
&
so
some
of
them
are
knowen
to
have
dyed
,
without
repentance
or
faith
in
God
;
that
eyther
they
never
had
faith
,
or
els
their
faith
failed
,
and
then
Christ
prayed
not
for
them
,
as
he
did
for
Peter
;
&
so
their
pretended
priviledge
lieth
in
the
dust
.
The
15.
of
the
Acts
alledged
for
Peters
primacie
,
I
have
before
answered
;
and
leav
it
unto
judgment
,
yow
urge
now
againe
,
vers.
7.
that
P●●er
rose
up
,
shewing
therby
that
he
was
head
&c.
a
strange
collection
,
that
if
a
man
rise
up
to
speak
in
an
assembly
,
he
must
need
,
therfore
be
head
;
you
mought
better
have
gathered
so
,
if
he
had
sitten
stil
&
spoken
;
for
sitting
of
the
two
,
rather
argues
auctoritie
,
then
standing
up
.
But
tel
me
I
pray
you
in
earnest
,
when
Gamaliel
is
sayd
to
[
*
](A13707-e9270-b)
*
Ac●
.
5.
3
.
rise
up
in
the
council
of
the
Iewes
in
Ierusalem
:
would
you
gather
from
this
,
that
he
was
the
head
of
them
all
.
Or
when
Paul
[
†
](A13707-e9290-b)
†
Act.
13.
16.
rose
up
in
the
synagogue
of
Antiochia
;
was
he
therefore
the
head
?
If
not
,
why
dally
you
thus
with
the
holy
scriptures
,
to
gather
such
conclusions
as
common
sense
wil
not
bear
?
But
if
you
would
plead
for
no
other
headship
,
then
this
,
that
your
Pope
may
rise
up
and
speak
in
councils
;
it
wil
easily
be
granted
:
but
then
if
others
should
judge
and
give
sentence
from
the
scripture
,
(
as
Iames
Like
weight
is
in
your
next
words
,
that
the
first
gentils
were
chosen
by
his
mouth
;
for
that
you
should
say
,
[
*
](A13707-e9350-b)
*
Act.
15
,
7.
God
chose
that
the
gentils
by
his
mouth
should
hear
the
word
of
the
Gospel
and
beleev
.
What
primacie
of
power
you
can
build
hereon
,
I
cannot
tell
:
order
I
am
sure
ther
must
be
in
al
things
,
so
ther
was
with
them
,
and
is
with
us
,
&
we
grant
,
unto
you
.
But
the
Lordship
which
your
Pope
claimeth
is
to
be
[
*
](A13707-e9360-b)
*
Bellar.
de
Pont.
l.
4.
c.
15.
a
true
ecelesiastical
prince
in
the
whol
church
,
of
his
own
auctority
without
consent
of
the
people
or
counsel
of
the
preists
,
to
make
lawes
which
bind
the
conscience
&c.
with
other
like
exorbitant
power
,
which
hath
neyther
proof
nor
colour
of
proof
from
this
15.
of
the
Acts
,
but
the
contrary
is
playn
by
the
scripture
,
as
in
my
former
writing
I
shewed
,
and
leav
it
to
the
judgment
of
the
prudent
.
Your
3.
arguments
force
you
would
reinforce
by
a
long
speech
of
privat
put
to
more
strength
,
but
you
have
not
whet
the
edge
,
as
I
sayd
unto
you
:
so
that
your
purpose
is
not
effected
.
For
al
that
you
say
,
may
with
as
good
(
if
not
better
)
right
,
be
retorted
upon
your selves
;
and
the
Pope
himself
,
who
hath
as
private
and
erroneous
a
spirit
as
al
other
Byshops
,
hath
given
as
absurd
and
erroneous
translations
,
wrested
the
scriptures
,
broched
as
deadly
errors
,
&
is
as
unable
to
prove
his
mission
from
Christ
,
as
any
prelat●
or
preist
in
Christendom
.
So
in
al
your
discourse
you
have
neyther
proof
from
scripture
,
nor
argument
upon
ground
of
reason
:
therfore
I
need
not
spend
labour
in
vayn
;
and
the
points
some
of
them
are
before
handled
,
othersome
belong
not
to
the
matter
in
hand
.
With
like
successe
you
repete
your
4.
argument
,
that
the
scriptures
&c.
you
say
I
grant
your
assumption
;
but
deceiv
not
your self
or
others
,
I
did
leav
to
strive
about
it
because
it
was
personal
,
touching
Luther
,
Calvin
&c.
who
when
they
lived
were
able
yenough
to
mainteyn
their
cause
against
Rome
gates
,
though
as
men
they
had
their
infirmities
.
I
told
you
the
like
charge
mought
be
returned
upon
your
Popes
and
Prelats
.
Your
proposition
I
deneyed
,
and
shewed
reasons
of
my
denyal
,
from
the
scriptures
.
You
replie
(
as
your
manner
is
)
with
your
popular
carnal
reason
,
that
al
sorts
of
hereticks
alledge
scriptures
&
boast
of
the
spirit
,
&
unlesse
there
be
a
supreme
judge
,
strifes
can
have
no
end
.
You
have
been
answered
,
that
so
it
must
be
,
and
[
†
](A13707-e9510-b)
†
1
Cor.
11.
19.
Act.
15.
1.
2.
so
it
was
in
the
Apostles
times
;
who
yet
referred
not
Christians
to
the
Pope
as
supreme
judge
;
but
laboured
to
compose
controversies
and
correct
errors
[
‡
](A13707-e9520-b)
‡
Act.
1●
.
15
▪
16
▪
1.
Cor.
15.
3.
4.
25.
27.
45.
54.
by
the
scriptures
.
Strife
wil
continue
without
end
,
til
the
world
have
an
end
,
then
al
warr
shal
cease
:
in
the
mean
while
the
church
is
militant
,
under
her
head
Christ
.
and
no
other
.
He
alone
walketh
[
”
](A13707-e9540-b)
”
Act.
20.
28
Phil.
1.
1.
Bishops
and
Pastors
,
and
onely
Christ
is
[
”
](A13707-e9550-b)
”
1
Pet.
5.
4
Archpastour
;
at
his
appearing
,
shal
supreme
judgement
be
.
In
the
mean
time
,
they
be
Antichrists
,
that
usurp
his
office
and
place
.
But
why
alledge
you
this
against
the
divine
scriptures
onely
?
for
doe
you
not
think
that
men
have
wrested
the
late
Fathers
also
,
to
bolster
up
heresies
:
yea
and
councils
too
;
yea
and
the
Popes
own
decrees
?
Now
if
whatsoever
be
wrested
to
bol●●er
up
heresies
,
can
not
be
a
true
rule
of
faith
:
then
the
world
wil
soon
be
without
rule
;
and
so
that
[
†
](A13707-e9570-b)
†
2
Thes.
2.
8.
Anomos
,
that
unruly
and
lawlesse
fellow
foretold
of
,
wil
be
fittest
to
be
their
captayn
even
as
he
hath
been
now
too
long
a
day
,
sitting
in
that
citie
,
which
in
S
Ioh
is
time
[
*
](A13707-e9580-b)
*
Apoc.
17.
18.
reigned
over
the
kings
of
the
earth
,
and
fayn
would
mainteyn
that
regiment
stil.
Your
5.
and
last
argument
,
was
for
vnwritten
traditions
.
You
affirmed
many
mysteries
of
our
faith
are
beleeved
,
that
are
not
explicitly
declared
nor
infallibly
deduced
from
the
scriptures
.
I
deneyed
,
that
any
mysterie
of
our
faith
was
without
due
&
sufficient
proof
from
the
scripture
▪
Now
you
recken
up
divers
matters
as
before
,
and
ask
of
me
proof
for
them
,
otherweise
then
by
tradition
.
My
answer
was
and
is
,
that
some
are
your
own
inventions
,
&
I
wil
not
undertake
to
approve
but
to
reprove
them
by
Gods
word
:
others
that
are
truths
I
can
prove
by
Gods
word
,
better
then
you
can
by
mouth
tradition
.
But
you
find
great
fault
&
think
it
goes
hard
with
me
since
I
prove
not
one
particular
of
them
all
:
&
therfore
desire
me
to
answer
distinctly
to
ech
point
as
it
l●es
&c.
I
marvel
you
would
expect
proofs
of
these
points
now
.
Would
you
hav
me
enter
into
battel
with
Arrians
&
Antitrinitarians
,
Anabaptists
&
other
like
hereticks
,
and
sh●w
how
I
can
convince
them
by
scripture
?
I
list
not
so
to
digresse
.
When
th●se
matters
in
hand
are
ended
,
if
you
wil
take
up
their
buklers
.
I
wil
fight
against
you
by
the
scriptures
onely
;
if
you
wil
adventure
the
credit
of
your
unwritte
traditions
,
in
the
battel
.
In
the
mean
time
,
make
you
proof
(
as
order
requireth
)
of
your
argument
;
and
seek
not
to
turn
it
away
,
by
setting
on
foot
new
questions
.
The
scriptures
that
you
brought
to
prove
unwritten
traditions
,
I
answered
.
In
this
your
reply
you
say
,
that
I
dispute
as
if
you
made
traditions
the
total
rule
of
faith
whereas
you
would
inferr
onely
that
it
was
a
partial
,
togither
with
the
word
of
God
.
Then
belike
you
grant
some
word
of
God
without
unwritten
tradition
:
&
where
is
that
but
in
the
scriptures
?
If
we
have
Gods
word
in
the
scriptures
without
unwritten
tradition
▪
how
is
it
,
that
whilear
you
reasoned
,
we
could
not
know
scriptures
to
be
Gods
word
,
but
by
such
tradition
?
Doe
not
you
make
mouth
tradition
the
total
ground
of
your
faith
?
For
take
away
this
tradition
;
&
the
scriptures
,
you
think
,
are
lost
;
then
Gods
word
is
lost
,
unlesse
unwritten
tradition
give
it
us
.
So
dead
tradition
is
the
ground
of
grounds
,
that
must
tel
us
what
is
scripture
,
what
is
the
meaning
of
scripture
,
what
is
true
beside
scripture
:
and
so
in
effect
is
all
in
all
?
Though
yet
to
make
it
a
partiall
rule
of
faith
as
you
speak
,
is
too
much
:
man
may
not
think
to
part
stakes
with
God
,
his
word
is
yenough
,
if
we
can
be
content
.
You
say
I
object
that
those
traditions
spoken
of
in
Deuteronomis
might
make
for
the
Iewish
Cabalists
which
are
reiected
by
S.
Peter
&c
Nay
,
I
know
they
make
neyther
for
them
nor
you
:
but
,
as
I
sayd
,
rather
for
them
then
for
you
.
I
proved
unto
you
out
of
the
Psalmes
,
[
†
](A13707-e9700-b)
†
Ps.
44.
&
78.
secundum
Hebr.
that
the
Fathers
taught
their
children
written
traditions
;
I
proved
by
other
divine
testimonies
,
that
yenough
is
written
in
the
scriptures
,
for
[
‡
](A13707-e9710-b)
‡
Ioh.
20.
3●
2
Tim
3.
●6
17.
faith
&
all
good
works
.
As
for
Gods
acts
in
al
ages
,
fathers
are
to
tell
them
to
their
children
:
such
tradition
I
allow
.
We
tel
our
posteritie
now
by
tradition
,
the
great
work
of
God
in
confounding
the
Spanish
armado
that
came
against
England
in
the
yere
1588
If
I
in
my
dayes
should
see
Rome
●
become
Rumee
as
Sibylla
[
*
](A13707-e9720-b)
*
Orac.
Sibyll
.
lib.
3.
prophesied
,
and
the
Pope
like
Nabuchodno●or
[
†
](A13707-e9730-b)
†
Dan.
4.
30.
turnd
out
to
gra●●e
,
or
like
Pharao
[
‡
](A13707-e9740-b)
‡
Exod.
14.
drowned
in
the
sea
:
I
would
hold
it
my
dutie
to
tel
it
my
child
,
&
my
childes
child
,
that
it
mought
never
be
forgotten
.
But
yet
for
a
ground
of
faith
unto
life
,
I
would
warn
my
children
to
hold
to
the
scriptures
,
as
the
instrument
of
God
,
able
to
make
them
wise
unto
salvation
through
the
faith
which
is
in
Christ
Iesus
;
as
Paul
You
say
,
it
is
playn
that
the
Apostle
2.
Thes.
2.
speaks
of
such
traditions
as
I
cal
humane
in
you
.
I
deney
it
,
&
have
plainly
disproved
it
in
my
former
writing
,
by
the
same
Apostles
own
testimonie
,
Act.
26.
22
1.
Co.
14.
37.
and
you
have
not
a
word
to
say
against
it
,
but
shun
those
ancient
Apostolik
records
,
and
betake
you
to
later
humane
writers
,
as
Chrysostome
.
But
remember
your
own
words
,
God
is
more
ancient
then
the
Divil
,
truth
then
falshood
.
The
Apostle
shewed
his
own
meaning
,
long
before
Chrysostome
had
a
mouth
to
speak
.
But
if
you
can
better
see
by
Chrysostoms
candle
,
then
by
Pauls
bright
sun
:
behold
what
The
2.
thing
which
you
took
upon
you
to
prove
.
(
or
,
as
now
you
intended
rather
to
propound
then
prove
,
)
was
,
That
the
scripture
expounded
by
the
catholik
church
is
a
true
and
indeficient
rule
of
our
faith
.
I
wil
ease
you
if
I
may
of
this
labour
;
if
you
understand
the
position
well
,
I
grant
it
to
be
true
.
By
the
catholik
church
I
trow
yow
mean
not
the
multitude
,
al
beleevers
:
but
the
head
of
the
church
.
So
I
willingly
yield
,
that
the
scriptures
expounded
by
Christ
the
head
of
the
catholik
church
,
are
a
true
and
indeficient
rule
of
our
faith
.
But
when
you
came
to
make
proof
of
your
position
,
you
set
it
down
thus
,
that
the
Popes
definitive
sentence
as
he
is
head
of
the
church
is
an
indeficient
rule
in
matters
of
faith
.
Where
all
men
may
see
your
lode
starr
.
You
pretend
the
scriptures
and
word
of
God
:
but
if
a
man
deale
with
you
by
them
,
(
as
I
now
have
experience
,
)
you
flee
to
later
humane
writers
.
If
you
be
followed
in
them
,
you
retire
to
your
Catholik
church
:
ask
your
meaning
by
the
catholik
church
,
and
it
is
the
Pope
with
his
definitive
sentence
,
as
your self
have
expounded
it
to
me
:
He
virtualiter
(
as
is
the
whole
church
.
Al
the
other
are
but
stales
,
he
alone
is
the
man
that
must
strike
the
stroke
.
And
if
he
give
sentence
against
you
,
I
shal
never
trust
him
:
so
you
deal
on
the
surest
side
for
your selves
.
You
intended
rather
to
propound
then
to
prove
this
point
(
as
you
say
,
)
that
we
haue
not
at
one
time
diverse
pro●s
togither
in
the
fyre
;
and
now
agayn
,
you
handle
it
by
way
of
velitation
(
you
say
)
&
not
of
purpose
to
prove
?
Wheras
it
is
the
mayn
ground
of
al
controversie
between
us
.
For
question
being
whither
Gods
written
word
,
or
the
Popes
definitive
sentence
must
judge
&
rule
our
faith
:
I
cleav
to
the
scriptures
,
you
to
the
Pope
.
Now
my
ground
is
in
part
granted
by
your selves
,
for
the
scriptures
which
I
build
upon
,
your
council
[
*
](A13707-e9970-b)
*
Sess.
4.
of
Trent
hath
allowed
for
canonical
,
and
come
from
God
:
and
whither
you
granted
it
or
not
,
I
have
given
you
reasons
that
are
unanswered
.
But
your
ground
I
utter
ly
deney
,
and
grant
not
your
Popes
definitive
sentences
to
be
canonical
but
haeretical
:
and
would
have
proof
of
that
you
say
.
You
lyst
not
yet
to
have
this
yron
in
the
fyre
,
belike
least
it
burn
your
fingers
.
Yet
in
this
your
velitation
,
you
bring
most
of
your
valiant
men
into
the
feild
,
leaving
out
some
few
casshierd
soldjers
;
and
brave
me
with
a
great
many
of
S.
Peters
prerogatives
,
which
are
indeed
but
a
cold
yron
for
the
Pope
.
For
though
al
you
say
for
Peter
were
granted
,
yet
nothing
at
al
is
sayd
for
the
Bishop
of
Rome
more
then
for
the
Bishop
of
Babylon
.
You
would
hav
men
think
,
that
if
you
have
so
many
men
in
a
skirmish
or
velitation
,
you
have
many
moe
against
a
day
of
battel
.
But
if
these
your
velitaries
be
discomfited
(
as
some
of
them
are
already
,
)
I
suppose
your
armado
wil
never
enter
this
feild
.
Let
us
therfore
try
their
strength
.
1.
S.
Peter
(
you
say
)
is
named
first
among
the
Apostles
.
True
,
he
is
so
usually
,
except
in
3.
or
4.
places
:
This
may
argue
a
primacie
of
order
,
but
of
no
auctoritie
over
his
brethren
.
The
[
†
](A13707-e10050-b)
†
Apoc.
21
,
19.
first
foundation
of
the
wall
of
the
heavenly
Ierusalem
,
was
a
Iasper
,
the
stone
of
[
‡
](A13707-e10060-b)
‡
Exod.
28.
Benjamin
,
th'
Apostle
Pauls
2.
S.
Peter
alone
walked
(
you
say
)
with
our
Saviour
on
the
water
.
True
,
and
there
[
”
](A13707-e10110-b)
”
Mat.
14
,
28
30
,
31.
he
shewed
his
weaknes
more
then
others
,
&
was
reproved
by
our
Saviour
for
his
little
faith
.
Doth
this
deserve
the
headship
of
the
church
?
Elias
and
Eliseus
walked
[
*
](A13707-e10120-b)
*
2.
King
.
2.
through
the
water
;
and
Shadrach
Meshach
and
Abednego-walked
in
[
†
](A13707-e10130-b)
†
Dan.
3
,
25
the
mids
of
the
fyre
;
and
herein
shewed
their
great
[
‡
](A13707-e10140-b)
‡
Heb.
11
,
34.
faith
:
yet
were
they
not
therfore
heads
of
the
catholik
church
.
3.
Our
Saviour
promised
(
you
say
)
that
hell
gates
should
not
prevail
against
him
.
Our
Saviour
dooth
say
,
not
[
‖
](A13707-e10180-b)
‖
Mat.
16.
18
against
it
,
that
is
,
the
church
;
of
which
Peter
was
a
principall
member
.
Hell
gates
shall
not
prevail
against
[
*
](A13707-e10190-b)
*
Ioh.
10
,
27
28
,
29.
any
true
Christian
:
are
they
all
therfore
heade●
▪
But
hell
gates
(
if
horrible
synns
be
part
of
their
strength
)
have
prevayled
against
sundry
of
your
Popes
,
by
testimonie
of
your
own
records
:
such
I
trow
were
not
heads
,
unlesse
of
the
beast
.
Apoc.
14.
17.
3.
4.
He
was
to
confirm
his
brethren
.
So
were
all
the
other
Apostles
and
Ministers
,
[
‡
](A13707-e10230-b)
‡
Act
14
,
22
,
&
15
,
41
32.
1
Thes.
3
,
2.
Apoc.
3
,
2.
as
I
proved
at
large
in
my
former
writing
:
and
marvel
you
bring
this
argument
now
again
bleeding
into
the
skirmish
,
before
you
had
cured
any
of
his
wounds
.
If
you
cannot
heal
him
,
you
should
let
him
rest
.
5.
Our
Saviour
(
you
say
)
washed
S.
Peters
feet
first
.
It
may
be
so
,
though
6.
S.
Peter
onely
received
a
reveled
promise
of
his
particular
martyrdom
of
the
crosse
.
Performance
is
more
then
promise
.
Iames
[
†
](A13707-e10330-b)
†
Luk.
23
4●
43.
theef
may
lay
claim
to
the
crown
.
7.
He
after
infusion
of
the
holy
ghost
,
first
(
you
say
)
premulgates
the
gospel
.
I
would
the
Pope
were
his
successor
in
this
.
Peter
was
first
I
confesse
in
many
good
things
:
for
which
he
deserveth
praise
:
but
that
he
was
first
in
this
,
you
prove
not
.
When
they
had
the
infasion
of
the
holy
Ghost
,
[
‡
](A13707-e10370-b)
‡
Act.
2
,
4.
erxanto
.
they
began
(
sayth
the
scripture
)
to
speak
.
It
may
be
Peter
was
indeed
the
first
,
for
he
was
first
in
order
among
them
,
and
as
is
like
in
age
:
but
not
in
office
above
the
other
Apostles
.
8.
The
first
miracle
in
confirmation
of
our
faith
,
is
made
by
S.
Peter
.
And
you
shal
work
another
miracle
in
confirmation
of
my
saith
;
if
from
this
(
though
it
be
granted
,
)
you
can
by
sound
argument
conclude
him
head
,
as
your
Pope
expounds
the
head
ship
.
Howbeit
the
first
miracle
was
the
speaking
with
strange
tongues
▪
(
for
that
[
‖
](A13707-e10410-b)
‖
Act.
2.
7
,
11.
all
men
admired
:
)
&
who
was
first
in
that
,
neither
I
nor
you
can
tell
.
9.
He
as
supreme
judge
condemned
the
hypocrisy
of
Ananias
and
Saphira
.
And
Paul
as
supreme
judge
condemned
the
blasphemie
of
Hymenaeus
&
Alexander
,
[
”
](A13707-e10440-b)
”
1.
Tim.
1.
20.
delivering
them
to
Satan
:
and
the
sorcerie
of
Elymas
,
[
*
](A13707-e10450-b)
*
Act.
13
,
11.
striking
him
with
blindnes
.
If
miracles
prove
supremacies
,
the
church
shall
have
many
supreme
heads
.
10.
He
first
discovered
Simon
Magus
,
and
condemned
him
.
If
the
Pope
would
doe
so
too
,
Simonie
at
this
day
would
not
be
so
rise
.
When
[
†
](A13707-e10480-b)
†
Platina
in
vit.
Sergius
et
Bened:
Sergius
tertius
,
&
Benedictus
4.
got
the
Popedome
with
briberie
,
and
Alexander
the
●
.
[
‡
](A13707-e10490-b)
‡
Guicciard
.
hist.
Ital.
l.
1.
bought
the
voices
of
many
Cardinals
:
whither
was
Cephas
or
Magus
their
predecessor
?
If
the
vertue
made
Peter
head
:
the
cont●arie
vice
made
your
Popes
the
taile
.
How
be
it
your
Prelates
(
if
[
”
](A13707-e10520-b)
”
Mat.
26
,
15
with
Iudas
,
then
to
give
[
*†
](A13707-e10530-b)
*†
Act.
8
,
18
with
Simon
.
All
these
and
other
circumstances
concurring
in
S.
Peter
,
showes
(
you
say
)
manifestly
that
S.
Peter
had
preeminence
above
all
the
other
Apostles
,
that
he
is
the
rock
and
head
of
the
church●●
.
They
are
showes
in
deed
,
&
circumstances
standing
a
farr
off
:
but
never
a
one
of
them
have
striken
a
stroke
in
this
your
●●l●tation
.
Peter
had
for
the
most
part
preeminence
in
order
,
I
readily
grant
:
but
his
office
and
auctoritie
was
one
and
the
same
with
the
other
Apostles
.
Mat.
28.
16.
—
20.
Ioh.
20
,
21.
22
,
23.
Paul
relating
the
offices
ordeyned
of
God
in
the
church
,
saith
;
[
‡
](A13707-e10600-b)
‡
1
Cor.
12
28.
first
Apostles
,
secondly
prophets
〈◊〉
▪
and
agayn
,
he
gave
some
Apostles
,
and
some
Prophets
:
but
the
scripture
no
where
sayth
,
first
Peter
the
head
of
the
church
,
then
Apostles
.
And
that
Peter
was
neyther
head
nor
Rock
,
I
proved
in
my
former
writing
,
if
you
will
admit
of
proof
from
Gods
book
:
if
not
,
then
keep
your
showes
and
circumstances
still
,
but
make
no
such
conclusions
with
a
manifest-lye
.
You
proceed
and
say
,
that
Peter
was
particularly
pointed
out
by
his
own
name
,
his
fathers
name
,
and
his
new
name
Cephas
,
that
no
cavil
might
be
took
at
a
legacie
so
stronglie
&
particularly
firmed
unto
S.
Peter
.
His
legacie
is
no
way
by
me
impugned
,
I
know
it
is
firme
,
though
not
so
great
as
you
would
make
it
.
But
you
impugne
the
legacie
of
the
other
Apostles
,
unto
whom
in
Peter
was
promised
,
and
after
to
them
all
generally
performed
,
whatsoever
power
Peter
had
in
the
ministerie
of
the
gospel
.
Mat.
28.
Ioh.
20.
Act.
2.
yea
you
impugne
the
dominion
of
Christ
himself
;
whiles
you
would
make
Peter
the
Rock
and
Head
of
the
catholik
church
;
contrary
to
the
scriptures
.
2.
Sam.
22
,
32.
1
Cor.
10
,
4.
Ephe.
5
,
23.
And
whither
you
have
answered
all
that
I
brought
to
prove
Christ
onely
the
Rock
,
let
the
equall
reader
of
my
former
writing
judge
;
you
make
bold
and
bare
affirmations
,
without
proof
of
holy
scripture
,
or
humane
learning
:
Petros
(
you
say
)
signifies
eyther
a
Rock
or
a
stone
;
but
what
learned
auctor
doo
you
shew
for
it
?
and
he
was
called
Petros
(
you
say
,
)
not
Petra
,
because
the
masculine
gender
best
fitted
the
name
of
a
man
:
as
if
Christ
were
not
a
man
,
unto
whom
the
title
Petra
,
Rock
,
is
by
Peter
himself
given
.
1.
Pet.
2
,
8.
But
he
is
unto
you
the
Rock
of
scandal
,
whiles
you
stumble
at
his
power
,
and
headship
,
and
give
it
to
his
enemie
the
Pope
,
vnder
the
pretence
of
Peter
.
And
that
your
church
hath
made
shipwrack
against
this
Rock
,
not
onely
of
faith
,
but
of
learning
also
,
appeares
in
this
,
that
you
make
Cephas
,
(
upon
Optatus
credit
,
)
in
Greek
to
signifie
a
head
;
as
Christ
(
you
say
)
is
called
the
head
,
Isa
8
,
&
28.
Dan.
2.
Psal.
117.
Mat.
21.
Rom.
9.
1.
Cor
10.
Ephes.
2.
What
,
doo
all
or
any
of
these
scriptures
shew
that
Cephas
signifies
a
head
?
nothing
lesse
.
You
that
entwite
we
with
my
private
spirits
interpretation
,
should
have
been
better
avized
then
thus
openly
and
directly
to
oppugn
the
publik
interpretation
of
the
holy
Ghost
,
Ioh.
1.
43.
wher
Cephas
is
interpreted
Petros
,
a
stone
,
&
not
Cephalee
a
Head
.
Or
if
you
think
the
Apostle
had
also
a
private
spirit
,
and
knew
not
Syriak
and
Greek
so
well
as
Optatus
,
yet
mought
you
have
preferred
the
publik
approved
learning
of
your
owne
linguists
,
who
[
*
](A13707-e10910-b)
*
Dictionar
.
Syro
chald
ad
sacri
appar
.
instruc
.
Reg.
bibl.
Tom.
6.
interpreting
Cephas
a
Rock
,
shew
that
Optatus
head
wanted
wit
,
in
this
that
he
sayd
it
signified
a
head
;
and
they
want
conscience
,
that
upon
this
false
ground
,
apply
these
scriptures
that
speak
of
Christ
the
head
,
unto
a
mortall
creature
,
wheras
the
[
†
](A13707-e10950-b)
†
Tsur
k●istes
.
2.
San.
22
,
32.
Rock
is
the
creator
,
&
[
‡
](A13707-e10980-b)
‡
Tsur
Theos
Deut.
32
,
4
,
15
,
1●
30.
&c.
whereto
your
authentik
Latine
also
agreeth
.
God
himself
as
the
Lxxij
Greek
interpreters
,
(
if
you
wil
learn
of
them
)
wil
teach
you
.
But
let
me
follow
your
arguments
.
You
say
my
objection
that
S.
Peter
answered
as
the
mouth
of
the
Apostles
,
and
therfore
had
not
these
promises
made
to
himself
alone
,
makes
much
against
me
,
for
to
be
spokesman
of
all
the
rest
,
the
master-spring
of
all
their
judgements
,
seems
to
grant
him
superioritie
.
If
every
spokes-man
were
master-spring
of
all
their
judgements
for
whom
he
speaks
:
it
were
something
that
you
say
:
but
ask
a
jurie
of
any
12
men
in
England
,
whither
this
be
true
in
the
foreman
of
the
quest
,
The
spokesman
in
a
Council
;
the
speaker
in
a
parhamēt
;
are
they
the
master-springs
of
all
their
judgments
with
whom
they
sit
?
When
[
*
](A13707-e11040-b)
*
Ioh.
14
,
5.
Thomas
,
when
[
†
](A13707-e11050-b)
†
vers.
8.
Philip
,
when
[
‡
](A13707-e11060-b)
‡
vers.
22.
Iude
spake
unto
Christ
in
the
name
of
the
rest
,
were
they
master-springs
of
all
the
others
judgements
?
I
perceiv
your
Rock
the
Pope
hath
but
a
weak
foundation
,
that
is
born
up
,
by
such
sandy
conclusions
.
If
S.
Peter
could
not
have
the
prerogative
of
place
given
unto
him
,
in
that
he
represented
the
church
:
no
more
(
you
say
)
could
the
sonns
of
Abraham
be
two
sonns
,
in
that
they
represented
two
nations
.
You
want
help
to
make
up
your
argument
,
thus
:
But
Abrahams
a
sonns
were
2.
sonns
stil
,
though
they
represented
2.
nations
:
therfore
S.
Peter
was
S.
Peter
still
though
he
represented
the
Church
.
Very
true
;
&
all
the
Apostles
were
Apostles
still
,
though
they
represented
the
Church
.
And
so
Antichrist
shal
be
Antichrist
stil
,
though
he
take
upon
him
to
represent
the
Church
,
yea
and
[
‖
](A13707-e11100-b)
‖
2.
Thess.
2
,
4.
God
himself
.
You
grant
me
that
all
the
other
Apostles
were
a
foundation
Apoc.
21.
but
not
the
principal
.
Neyther
would
I
have
you
●o
grant
,
for
Christ
himself
is
the
principal
,
vea
&
the
[
“
](A13707-e11140-b)
“
1
Cor.
3
,
11
onely
foundation
properly
;
&
all
the
Apostles
are
foundations
[
*
](A13707-e11150-b)
*
Metonymi●è
.
figuratively
;
among
whom
was
order
,
[
†
](A13707-e11160-b)
†
Apoc.
21.
19.
first
,
second
,
third
,
&c
,
and
excellencie
in
graces
;
but
not
preeminence
of
auctoritie
;
for
they
were
all
sent
of
Christ
,
as
Christ
of
the
Father
,
Ioh.
20.
21
and
the
church
of
Christ
is
builded
upon
them
all
,
not
upon
Peter
onely
.
Ephes.
2.
20.
S.
Peters
headship
(
you
say
)
derogates
not
from
Christ
Jesus
our
head
,
since
S.
Peter
is
but
subordinated
to
Christ
Jesus
,
and
onely
of
his
free
institution
.
That
institution
say
I
is
yet
to
shew
wherby
Peter
should
be
head
more
then
the
other
Apostles
.
The
headship
which
you
giue
unto
Peter
dooth
derogate
from
Christ
;
for
as
the
church
is
but
[
†
](A13707-e11200-b)
†
Ephe.
4
,
4
one
body
,
and
hath
but
one
spirit
,
so
hath
it
but
[
‡
](A13707-e11210-b)
‡
vers.
5.
one
Lord
&
[
†
](A13707-e11240-b)
†
Pope
Leo
.
Epist
8●
that
Christ
placed
Peter
as
it
were
a
certayn
head
,
to
powr
his
gifts
from
him
as
it
were
into
all
the
body
,
for
having
taken
him
into
the
fellowship
of
the
indivisible
vnitie
,
he
would
have
him
named
that
which
himself
was
.
And
elsewhere
the
same
Pope
preacheth
that
if
God
[
‡
](A13707-e11260-b)
‡
Serm
3.
in
annivers
.
would
have
any
thing
to
be
commune
unto
other
Princes
with
[
Peter
]
,
he
never
gave
but
by
him
whatsoever
he
gave
to
others
.
Thus
rored
the
Lion
of
Rome
,
against
the
Lion
[
†
](A13707-e11300-b)
†
Platina
in
Greg.
●
.
Jurline
thine
ears
o
blessed
Peter
prince
of
th'
Apostles
,
and
hear
me
thy
servant
,
&c.
acknowledging
further
his
faith
to
be
in
him
.
If
these
things
derogate
not
from
Christ
our
head
,
I
know
not
what
can
doo
.
It
is
no
marvel
though
one
of
your
Canonists
[
‡
](A13707-e11330-b)
‡
c.
Cū●nter
.
Inglossa
extrav
.
Ioh.
●2
.
called
him
Our
Lord
God
the
Pope
:
for
the
Pope
is
Peter
(
as
Father
Campian
[
*
](A13707-e11350-b)
*
Rat.
4.
telleth
us
:
)
and
Peter
(
as
Leo
sayth
)
is
assumed
into
the
fellowship
of
the
indivisible
vnitie
,
that
is
of
God
,
and
therfore
is
made
a
God
,
and
prayed
unto
,
as
a
God
:
and
yet
you
would
bear
men
in
hand
,
nothing
is
derogated
from
God
or
Christ
.
Yea
your self
in
your
former
writing
made
him
the
vniversal
pastor
Ioh.
10
and
he
I
am
sure
is
God
,
for
he
is
one
[
†
](A13707-e11390-b)
†
Ioh.
10
,
30
with
the
Father
.
And
if
Peter
was
but
subordinate
(
as
you
say
)
to
Christ
;
your
Popes
(
I
trow
)
be
now
superordinate
:
for
Christs
kingdom
[
†
](A13707-e11420-b)
†
Ioh.
18
,
36.
was
not
of
this
world
,
neyther
did
his
servants
fight
:
he
was
no
[
‖
](A13707-e11450-b)
‖
Luk.
12
,
14
Judge
or
divider
of
inheritances
:
but
Popes
are
[
”
](A13707-e11480-b)
”
Iulins
2.
Gu●cciard
.
hist.
Ital.
l.
9.
fighters
with
the
t●poral
sword
,
and
have
their
kingdome
of
this
world
,
as
politik
princes
;
and
divide
not
onely
private
mens
inheritances
,
but
even
whole
kingdoms
,
deposing
Princes
,
&
disturbing
States
,
as
the
world
hath
long
felt
with
greef
.
From
Peters
primacie
you
slide
along
to
the
Popes
supremacie
:
for
which
having
no
word
of
God
,
nor
any
so
ancient
testimonie
as
the
Apostles
,
you
flee
to
the
name
of
the
council
of
Nice
,
where
some
say
the
foundation
began
.
But
against
such
innovation
when
or
whersoever
it
was
hatched
,
I
allege
the
whole
new
testament
of
Christ
,
where
[
*
](A13707-e11520-b)
*
Apoc.
2.
&
3
Act.
20
1.
Pet.
5.
Ephe.
4.
1.
Cor.
12.
Luk.
22
,
25
,
26.
Angels
and
Bishops
of
Churches
are
found
of
equal
auctoritie
,
not
one
above
an
other
.
And
me
thinks
I
could
fetch
your
popes
supremacie
from
more
ancient
ground
then
the
council
of
Nice
,
even
from
Dio●rephes
,
[
†
](A13707-e11540-b)
†
3.
Ioh.
9.
who
loved
preeminence
in
the
Apostles
time
But
this
ground
is
slabby
,
and
the
Pope
I
know
wil
be
loth
to
set
his
foot
on
it
.
You
proceed
therfore
,
with
a
generall
reason
thus
.
The
ecclesiastical
hierarchie
is
no
worse
governed
then
any
temporal
regiment
.
For
it
is
compared
to
a
kingdome
governed
by
one
King
,
Mat
25
to
a
familie
wel
governed
,
Heb.
3.
to
a
camp
wel
ordered
,
Ca●t.
6.
But
in
al
wel
ordered
common
weales
,
there
is
ever
required
some
visible
iudge
,
besides
the
written
law
,
since
there
must
be
a
supreme
iudge
to
take
notice
of
controversies
when
they
arise
a●
.
2.
there
must
be
one
to
explicate
the
sense
of
the
law
,
and
to
pronounce
sentence
&c.
and
3.
there
must
be
one
to
compell
those
that
refuse
,
to
the
due
observation
thereof
.
Now
in
the
church
there
arise
like
difficulties
in
her
lawes
explication
&c.
Therfore
S
Peters
successor
indued
by
the
holy
ghost
,
in
all
difficulties
of
moment
is
to
be
sought
unto
for
counsell
:
is
to
be
heard
with
obedience
when
he
counselleth
,
is
to
be
obeyed
when
he
proceeds
with
his
powrful
jurisdiction
.
This
your
reason
is
faultie
from
head
to
foot
.
The
first
part
faileth
in
comparing
togither
a
visible
humane
politie
,
and
a
visible
hierarchie
.
Wheras
humane
polities
concerning
worldly
matters
are
merely
visible
,
earthly
,
temporal
:
but
ecclesiastical
polities
are
partly
invisible
,
heavenly
and
eternal
.
Those
,
respecting
this
world
and
life
onely
,
have
worldly
dominion
and
glorie
:
these
,
respecting
chiefly
the
next
world
&
life
;
have
no
worldly
dominion
or
glorie
;
but
is
for
the
meek
,
poor
,
persecuted
for
righteousnes
sake
&c.
Mat.
5.
My
kingdome
(
sayth
Christ
)
is
not
of
this
world
,
Ioh.
18.
36.
Again
the
rulers
of
the
gentils
have
domination
over
them
,
&
they
that
are
great
exercise
auctoritie
over
them
,
but
it
shal
not
be
so
among
you
&c.
Mat.
20
,
25
,
26.
These
things
being
thus
minded
&
distinguished
,
I
grant
,
that
the
church
is
no
worse
governed
,
considering
the
nature
thereof
,
then
any
temporall
regiment
,
considering
the
nature
of
it
.
Secondly
you
fail
in
applying
to
your
Pope
the
scriptures
intended
of
Christ
onely
.
For
he
(
not
the
Vicar
of
Rome
)
is
the
King
of
that
one
kingdom
,
Mat.
25.
he
is
the
master
of
that
one
familie
,
Heb.
3
,
1
,
6.
he
is
the
Captayn
of
that
ordered
camp
,
Cant.
6.
Apoc.
19.
11.
13
,
14
,
16
▪
&c.
So
that
he
that
challengeth
these
titles
and
honours
besides
Christ
,
is
Antichrist
.
To
the
second
part
of
your
reason
I
answer
,
1.
that
in
wel
ordered
common
weales
,
the
lawes
are
above
the
magistrates
,
according
to
Tullies
saying
,
as
lawes
are
above
the
magistrates
,
so
magistrates
are
above
the
people
.
What
good
order
may
we
then
think
is
in
the
papacie
where
Popes
are
above
Gods
law
?
2.
That
for
explicating
the
sense
of
the
law
&c.
in
wel
ordered
common
weales
,
it
is
a
ruled
case
,
that
[
†
](A13707-e11640-b)
†
L.
Si.
Cod.
De
legib.
et
constit
.
princip.
he
who
made
the
law
,
should
interpret
the
law
.
According
hereunto
,
in
the
church
,
the
lawes
given
of
God
in
the
scriptures
are
aboue
the
Pastors
[
‡
](A13707-e11650-b)
‡
Ezek.
44
,
24.
that
govern
the
people
by
them
:
yea
above
[
”
](A13707-e11670-b)
”
1.
Cor.
2.
10.
interpreter
of
them
.
As
for
outward
order
,
in
difficulties
,
the
[
*
](A13707-e11680-b)
*
Mal.
2
,
7.
Preists
lips
should
preserve
knowledge
,
and
the
people
should
seek
the
law
at
his
mouth
.
If
he
[
†
](A13707-e11690-b)
†
Zoph.
3
,
4
wrest
the
law
,
and
teach
false
doctrine
,
men
should
[
‡
](A13707-e11700-b)
‡
Mat
,
15
,
14.
let
him
alone
as
a
blind
guide
,
least
they
fal
with
him
into
the
ditch
.
But
herein
you
misse
proportion
in
making
many
common
weales
,
and
but
one
church
:
wheras
there
be
also
many
churches
.
For
though
there
be
but
one
catholik
or
vniversall
church
,
which
is
invisible
,
comprehending
the
[
*
](A13707-e11720-b)
*
Gal.
1
,
●
.
in
Galatia
,
[
†
](A13707-e11730-b)
†
Apoc.
1
,
4
in
Asia
,
and
other
partes
of
the
world
.
Now
you
imagine
one
visible
catholik
or
vniversal
church
,
having
visible
officers
,
and
a
visible
head
the
Pope
,
invested
as
praesident
[
‡
](A13707-e11740-b)
‡
Ceremoniarum
.
l.
1
c.
4.
Vrbiet
Orbi
,
all
the
world
over
:
and
all
particular
churches
with
their
Bishops
,
to
be
under
the
guidance
of
that
visible
head
.
This
is
neyther
according
to
God
,
who
appointed
no
such
order
:
nor
according
to
man
;
for
is
ther
any
one
Monarch
over
all
the
world
,
unto
whom
all
nations
with
their
governours
doo
obey
?
Your
conclusion
is
worst
of
all
.
For
by
Peters
successor
you
mean
the
Bishop
of
Rome
onely
.
Wheras
Peter
being
an
Apostle
had
indued
with
the
holy
ghost
,
wheras
the
starr
of
the
Roman
[
*
](A13707-e11790-b)
*
Rom.
1●
,
20.
22.
church
,
as
wel
as
of
any
other
church
,
may
[
†
](A13707-e11800-b)
†
Apoc.
8.
10.
fall
from
heaven
,
and
may
have
the
[
‡
](A13707-e11810-b)
‡
Apoc.
9
,
1
Ioh.
19.
key
of
the
bottomlesse
pitt
.
And
why
Rome
should
have
preeminence
above
all
other
cities
in
the
world
,
I
cannot
tell
,
unlesse
because
●
by
her
policie
our
Lord
Christ
was
crucified
.
For
which
,
above
all
other
cities
she
deserves
the
visible
curse
.
And
if
God
in
justice
hath
wasted
Ierusalem
[
*
](A13707-e11820-b)
*
Da●
.
9.
26.
for
this
syn
:
how
can
we
think
that
he
hath
blessed
Rome
,
which
hath
spilt
the
blood
of
Christ
,
and
of
may
other
his
Saincts
.
The
book
of
the
Apocalyps
shewes
plainly
the
contrary
,
Apoc.
17.
&
18.
Agayn
you
would
lay
an
intollerable
burden
upon
the
churches
:
for
every
synner
is
to
be
judged
and
excommunicated
(
if
he
repent
not
,
)
by
that
particular
church
wherof
he
is
a
member
;
as
is
Christs
playn
rule
,
Mat.
18.
15.
16.
17.
compared
with
1
Cor.
5.
4.
5.
12.
13.
but
you
applying
Christs
rule
to
Rome
onely
,
would
constreyn
al
men
al
over
the
world
,
(
when
they
deal
with
their
brethren
for
syn
and
folow
them
to
excommunicatio
they
not
repenting
,
)
to
come
to
Rome
before
the
Pope
,
which
is
unpossible
;
Oth●rweise
,
by
what
rule
from
Christ
,
cite
you
men
thither
?
Wherfore
you
conclude
that
which
your
premisses
no
way
do
prove
;
&
beg
the
question
,
to
gayn
the
time
.
But
you
are
angrie
that
I
Ieav
your
supplie
of
later
Doctors
▪
wheras
I
told
you
playnly
at
the
first
,
that
I
would
trie
and
be
tried
in
religion
by
the
holy
scriptures
onely
;
as
being
the
undoubted
rule
of
truth
.
If
you
would
not
thus
have
dealt
,
why
began
you
the
battel
?
I
have
far
greater
cause
to
except
against
them
,
then
you
can
have
against
my
records
of
the
Prophets
&
Apostles
:
for
your
fathers
are
but
children
in
respect
of
them
,
nothing
so
ancient
,
nothing
so
authentik
,
in
any
comparison
;
nothing
so
playn
,
nothing
so
constant
:
but
contrary
one
to
an
other
;
contrary
(
some
times
)
unto
the
truth
;
contrary
to
themselves
▪
Example
by
Augustine
,
plainly
averring
with
me
:
you
bring
him
retracting
,
or
leaving
indifferent
.
How
then
should
we
trust
him
,
that
trusteth
not
himself
?
So
I
told
you
,
Doctors
mought
be
alleged
against
Doctors
:
you
marvel
at
it
Nay
marvell
at
them
&
at
your self
that
allege
them
.
You
quote
Chrysostom
.
homil
55
in
Mat.
and
there
though
(
these
be
not
the
words
you
mean
,
)
he
savth
vpon
this
rock
wil
I
build
my
Church
,
that
is
faith
and
confession
:
whither
this
make
more
for
you
or
for
me
,
let
indifferent
men
judge
.
You
cite
Origen
,
homil
5.
in
Exodum
:
wheras
if
you
would
read
him
on
Matthew
,
you
may
find
how
he
counteth
al
Christians
,
Peters
,
which
the
Pope
wil
not
allow
.
You
produce
Ambrose
,
serm.
47.
wheras
the
same
man
,
upon
Ephes.
2.
sayth
,
vpon
this
rock
wil
I
build
my
church
,
that
is
,
in
this
confession
of
the
catholik
faith
I
appoint
the
faithfull
unto
life
.
Thus
if
I
would
weary
my self
and
my
reader
in
your
wilde●nes
,
I
could
send
you
up
and
down
,
from
one
father
to
an
other
;
&
from
the
same
father
in
one
place
,
to
himself
in
another
;
as
,
for
Hillarie
whom
you
quote
,
I
may
cite
●yssenus
,
in
testimon
.
ex
vet.
Test.
de
Trinitate
:
and
from
Cyril
.
l.
2.
c.
1●
.
comment
.
in
Ioan.
as
you
alledge
him
,
I
can
direct
you
to
the
same
Cyril
,
de
Trinitat
.
l.
4.
And
when
now
shal
we
get
out
of
this
wood
?
But
wander
you
there
alone
if
you
wil
,
I
mean
not
so
to
toyl
in
vayn
.
Yet
condemn
I
not
the
men
,
but
reverence
their
labours
:
how
●eit
I
reverence
Gods
word
more
:
As
for
me
,
I
would
not
have
you
or
any
rest
upon
my
words
,
but
upon
the
proofs
which
I
bring
from
the
book
of
God
:
which
though
it
be
[
*
](A13707-e11890-b)
*
Apoc.
10.
2
.
litle
,
yet
they
that
[
†
](A13707-e11900-b)
†
vers.
9.
10.
eat
it
,
may
[
‡
](A13707-e11920-b)
‡
vers.
11.
prophesie
among
people
and
nations
and
tongues
,
and
to
many
kings
And
me
thinks
,
you
need
not
be
offended
,
that
I
refuse
to
fight
with
dead
men
,
and
doo
deal
with
you
by
the
scriptures
onely
:
for
you
have
(
as
you
may
think
)
the
advantage
,
who
besides
my
weapon
,
that
single
two
edged
[
“
](A13707-e11950-b)
“
Durand
Rational
l.
2.
c.
1.
sayth
)
doe
grow
as
members
grow
from
the
head
,
and
of
whose
fulnes
they
doe
all
receiv
:
that
if
my
cause
be
not
very
good
,
you
must
needs
drive
me
out
of
the
feild
.
Vse
therefore
if
you
please
the
reasons
of
all
or
any
of
these
,
and
I
wil
answer
them
to
you
,
not
to
the
dead
:
but
if
you
muster
their
bare
names
onely
;
be
sure
,
you
shal
neyther
fray
nor
hurt
me
.
Next
you
retire
to
the
place
of
Iohn
.
21.
feed
my
sheep
.
I
told
you
al
the
Apostles
had
that
charge
Mat.
28.
19.
20
Iohn
.
20.
21.
The
contrary
(
you
say
)
is
manifest
,
since
he
sayd
onely
to
him
feed
my
flock
,
to
whom
he
said
before
,
lovest
thou
me
more
then
they
,
in
which
words
he
excludeth
al
the
other
.
Think
you
,
in
good
sooth
,
that
the
former
charge
layd
upon
all
,
was
taken
from
them
&
now
layd
vpon
Peter
onely
▪
because
upon
special
occasion
he
was
spoken
to
alone
?
Why
then
,
Peter
also
was
himself
discharged
,
when
after
this
,
Christ
spake
to
Paul
alone
,
[
*
](A13707-e12030-b)
*
Act.
26.
17.
18.
sending
him
to
the
gentils
to
open
their
eyes
&c.
&
to
[
†
](A13707-e12040-b)
†
1
Cor.
1.
17.
preach
the
gospel
.
But
it
is
a
strange
collection
of
you
,
that
when
a
company
of
men
are
sent
with
one
commission
,
and
one
of
them
having
fayled
in
his
fidelitie
,
is
in
special
excited
unto
duty
&
diligence
;
al
the
other
should
be
excluded
.
Doe
you
not
see
how
after
this
,
Paul
sheweth
,
(
Eph.
4.
)
not
Peter
onely
,
but
Apostles
,
Prophets
,
Evangelists
,
Pastors
and
Teachers
,
to
be
given
of
Christ
for
the
building
up
of
his
church
?
Your
conclusion
to
be
inferred
hereupon
,
(
if
you
conclude
the
question
,
)
wil
be
much
more
unreasonable
.
The
point
you
undertook
to
prove
,
was
that
not
Gods
word
in
the
Bible
,
but
the
catholik
churches
(
yea
the
Popes
)
definitive
sentence
as
he
is
head
of
the
church
,
is
an
indeficient
rule
in
matters
of
faith
.
To
confirm
this
haeresie
,
you
produce
here
Christs
charge
to
Peter
,
Freed
my
sheep
.
Behold
Now
the
strength
of
your
argument
;
If
Peter
was
to
feed
Christs
sheep
:
then
not
Gods
word
in
the
scriptures
,
but
Peters
definitive
sentence
(
and
consequently
the
Popes
)
is
an
indeficient
rule
of
faith
.
But
Peter
was
to
feed
Christs
sheep
:
Iohn
21.
Frgo
&c.
The
unreasonablenes
of
which
consequence
(
if
the
bare
rehearsal
of
it
doo
not
convince
,
)
may
be
shewed
by
the
like
thus
.
If
the
Bishops
of
Ephesus
were
to
feed
the
church
of
God
:
then
not
Gods
word
in
the
scripture
,
but
their
definitive
sentences
were
indeficient
rules
in
matters
of
faith
.
But
the
Bishops
of
Ephesus
were
to
feed
the
church
of
God
,
Act.
20.
28.
Ergo.
If
the
Elders
of
the
churches
of
Galatia
,
Cappadocia
,
Asia
and
Bithynia
;
were
to
feed
the
flocks
of
God
:
then
not
Gods
word
in
the
Bible
,
but
their
definitive
sentences
were
indeficient
rules
in
matters
of
faith
.
But
the
Elders
of
those
churches
were
to
feed
the
flock
of
God
,
1
Pet.
5
,
●
2.
Ergo.
Behold
what
deep
waters
you
have
digged
out
from
the
Rock
of
Rome
:
their
spring
,
I
trow
,
comes
from
the
bottomlesse
pitt
.
If
you
say
,
those
Elders
were
under
Peter
as
a
head
,
therfore
they
were
to
feed
with
his
definitive
sentence
,
not
their
own
.
First
I
deny
that
so
they
were
under
him
;
and
you
shal
never
prove
it
whiles
Rome
gates
doo
stand
though
I
grant
their
office
was
inferiour
to
the
Apostles
.
Secondly
,
if
you
could
prove
it
,
yet
would
it
make
against
you
:
for
if
because
Peter
was
their
head
,
therfore
they
must
feed
with
his
doctrine
onely
▪
then
because
Christ
was
Peters
head
,
Peter
was
to
feed
with
Christs
doctrine
onely
.
But
Christ
was
Peters
head
,
acknowledged
by
Peter
himself
to
be
[
*
](A13707-e12110-b)
*
1
Pet.
5.
4.
Arch
pastor
;
so
taught
by
Christ
himself
Iohn
.
10.
Therfore
Christ
definitive
sentence
onely
,
not
Peters
,
(
much
lesse
the
Popes
)
is
the
indeficient
rule
of
our
faith
.
And
thus
my
cause
is
confirmed
,
and
yours
overturned
by
your
own
weapon
.
Yet
you
procede
and
say
;
besides
Christ
speaks
to
S.
Peter
that
he
should
feed
his
general
flock
,
though
he
may
speak
unto
the
other
Apostles
,
that
they
should
feed
their
particular
charges
.
I
would
we
might
once
have
an
end
of
words
of
wind
.
You
say
al
things
,
but
prove
nothing
;
unlesse
your
definitive
sentence
also
must
be
taken
for
a
law
.
But
then
I
am
sure
it
is
against
Christs
law
:
for
,
as
he
neyther
used
the
word
general
to
Peter
,
nor
the
word
particular
to
the
other
Apostles
:
so
when
he
sent
them
with
their
charge
al
indifferently
,
it
was
unto
[
†
](A13707-e12160-b)
†
Mat.
28.
19.
al
nations
▪
yea
into
[
‡
](A13707-e12180-b)
‡
Mark
.
16.
1●
.
al
the
world
;
to
preach
the
gospel
to
every
creature
;
and
as
the
Father
sent
him
so
sent
he
them
.
And
where
now
I
pray
you
,
were
their
particular
charges
?
But
let
it
be
as
you
say
;
let
the
Apostles
and
al
al
nations
,
in
al
the
world
,
and
what
place
is
over
and
beside
,
let
your
Peter
the
Pope
have
,
there
to
menage
his
supremacie
.
But
here
you
bring
your
S.
Leo
to
speak
for
S.
Peter
:
and
I
know
he
was
his
freind
,
for
I
shewed
before
how
[
”
](A13707-e12260-b)
”
Epist.
87.
he
placed
Peter
in
the
fellowship
of
the
indivisible
unitie
,
so
making
him
a
God
:
I
know
also
&
have
shewed
that
in
the
same
3.
anniversarie
sermon
which
you
cite
,
he
speaketh
more
for
S.
Peter
then
you
bring
here
:
how
be
it
,
though
the
Lion
roreth
,
he
hath
got
no
prey
.
For
the
headship
hath
been
proved
to
be
Christs
,
not
Peters
:
&
the
Apostleship
to
be
Peters
with
the
other
Apoltles
.
And
though
you
again
and
again
doe
barely
affirm
S.
Peter
was
head
of
al
the
rest
of
the
Apostles
:
yet
I
must
tel
you
again
&
again
,
that
I
hold
not
your
definitive
sentence
(
nor
the
Popes
neyther
)
to
be
In
the
end
of
this
your
velitation
,
you
leav
me
to
impu●ne
●
.
B.
●armines
doctrine
as
it
heth
&c.
But
your
captayn
comes
not
into
this
feild
,
he
lyes
intrenched
within
the
walls
of
Rome
,
and
triumphes
in
the
Vatican
.
It
is
you
that
have
bid
me
battel
,
and
as
you
entred
not
these
lists
without
an
alarme
,
so
you
wil
not
depart
(
I
trow
)
without
an
io
triumphe
.
Yet
to
say
the
truth
,
in
answering
you
,
I
have
answered
your
Cardinal
:
for
your
reasons
be
his
▪
&
you
have
taken
them
out
of
his
skonc●
.
Onely
you
have
culled
them
out
here
and
there
,
in
other
order
▪
&
have
taken
the
most
pregnant
arguments
that
he
hath
▪
Which
being
by
him
and
by
you
propounded
,
by
me
now
answered
:
you
are
to
look
,
whither
the
propugning
of
them
shallye
upon
him
or
on
you
,
against
this
my
impugnation
.
Or
if
you
wil
let
them
dye
,
you
may
sound
the
retrait
▪
The
3.
and
last
thing
which
you
promised
to
prove
,
was
,
that
this
rule
is
onely
found
in
the
Roman
Catholik
church
sentence
,
and
not
in
privat
mens
illuminations
,
or
motions
of
a
pri●●t
and
unseen
spirit
.
Both
parts
of
this
your
divided
proposition
,
I
disallow
:
and
mainteyn
a
third
,
viz
▪
that
this
rule
is
to
be
found
in
the
writings
Prophetical
and
Apostolical
:
because
(
as
your
Cardinal
hath
▪
wel
sayd
,
)
[
*
](A13707-e12390-b)
*
Bellar.
de
verbo
De.
l.
1.
c.
2.
nothing
is
more
known
,
nothing
more
certeyn
,
then
the
holy
scriptures
which
are
conteyned
in
them
:
and
this
is
a
most
certayn
and
a
most
safe
rule
of
beleeving
.
Before
when
you
came
to
shew
your
proof
,
it
was
,
that
your
Roman
church
is
the
true
and
onely
catholik
church
of
God
.
Which
▪
though
I
doo
deney
,
yet
if
I
did
grant
it
,
it
would
not
prove
your
assertion
.
For
it
is
the
voice
of
the
[
‡
](A13707-e12450-b)
‡
Ioh.
3.
29.
36.
bridegroom
,
not
of
the
bride
,
which
is
the
ground
of
mens
faith
;
the
catholik
church
is
one
Lawgiver
,
who
is
able
to
save
and
to
destroy
.
But
because
your
church
must
first
be
proved
true
&
catholik
,
before
her
sentence
can
be
approved
:
therefore
I
was
content
to
look
into
this
first
branch
,
requiring
proof
that
your
Roman
church
is
the
true
&
then
the
onely
catholik
;
for
I
deney
both
What
proofs
you
brought
before
,
&
how
I
answered
them
,
I
leav
to
indifferent
consideration
:
and
wil
now
again
take
a
view
,
how
you
mainteyn
your
proofs
.
First
you
say
,
I
fayn
would
challenge
the
name
catholik
unto
my self
.
I
answer
,
this
is
not
so
:
The
catholik
church
is
the
Secondly
,
you
say
,
that
after
,
I
seem
to
refuse
it
because
it
is
not
warranted
by
the
written
word
;
asking
,
why
I
doo
not
as
wel
reject
the
name
Trinitie
a●
.
I
answer
agayn
,
the
contrary
to
that
you
say
is
true
:
for
I
proved
and
that
by
the
written
word
,
(
which
it
seems
you
could
not
doo
)
that
ther
is
a
catholik
or
vniversal
church
▪
and
if
need
were
,
could
bring
many
moe
proofs
.
Why
then
doe
you
injurie
me
so
openly
before
the
sun
,
and
then
run
on
to
dilate
upon
your
own
wilfull
mistaking
?
such
dealing
dooth
not
become
any
true
member
of
the
catholik
church
▪
But
you
can
shew
us
(
you
say
)
the
prophesie
of
Isaiah
fulfilled
,
that
the
gospel
is
preached
to
all
nations
.
But
we
need
not
be
shewed
that
by
you
;
for
it
is
shewed
us
by
the
Ap
ostle
almost
16.
hundred
yeres
agoe
.
Rom.
10.
18.
&
16
,
26.
The
whole
world
(
you
say
)
is
replenished
with
the
fruit
of
your
doctrine
.
The
more
is
the
pitty
,
if
it
pleased
God
:
for
your
doctrine
is
not
the
gospel
,
but
the
Popes
definitive
sentences
.
But
this
also
we
have
been
taught
many
yeres
agoe
.
As
al
[
*
](A13707-e12700-b)
*
Apo.
13
,
3.
the
world
wondred
and
folowed
the
first
beast
:
so
the
second
[
‡
](A13707-e12720-b)
‡
vers.
16.
all
,
both
small
and
great
,
rich
and
poor
,
free
and
bond
,
to
receive
the
mark
.
The
waters
where
the
whore
fitteth
,
[
”
](A13707-e12740-b)
”
Apoc
18.
3.
All
nations
have
drunk
of
the
wine
of
the
wrath
of
her
fornication
.
Papisme
is
large
,
Mahometisme
larger
,
Paganisme
largest
dispred
,
in
these
our
last
and
most
dangerous
days
.
But
our
invisible
churches
(
you
think
)
are
excelled
farr
by
the
Jewes
visible
meetings
in
sundry
places
.
But
the
[
”
](A13707-e12780-b)
”
Apoc.
12.
6
14.
&c.
woman
that
fled
into
the
wildernes
,
was
seen
of
God
,
and
dear
unto
him
,
though
she
were
hid
from
the
visible
Dragon
,
,
and
his
persecuting
Angels
.
Esau
had
much
more
visible
glorie
then
his
poor
brother
Iaakob
,
when
so
many
kings
reigned
in
AEdom
,
[
†
](A13707-e12800-b)
†
Gen.
36.
31.
&c.
before
any
King
reigned
over
Israel
.
Few
soules
were
saved
in
the
Ark
,
when
many
perished
in
the
syn-floud
.
And
this
maketh
many
George
Davids
to
deney
the
verity
of
the
Bible
,
&
beleeve
the
traditions
of
Babel
:
because
the
[
‡
](A13707-e12840-b)
‡
Apoc.
1●
promised
visible
destruction
of
the
church
of
Antichrist
,
is
not
yet
performed
.
But
you
Roman
catholiks
have
all
motives
(
as
you
say
)
of
evident
credibilitie
;
as
1.
all
antiquitie
.
Nay
stay
there
,
the
most
antique
records
of
the
holy
Prophets
and
Apostles
,
you
dare
not
stand
to
be
tried
by
:
but
shun
them
,
and
flee
to
your
late
traditions
,
and
Popes
definitive
sentences
.
So
your
church
wil
be
her
own
judge
whether
she
be
a
whore
or
no
;
wheras
neyther
[
†
](A13707-e12910-b)
†
vers.
45.
judged
them
after
the
manner
of
harlots
.
2.
Unitie
]
not
in
the
truth
but
in
haeresie
:
for
your
church
hath
by
degrees
from
age
to
age
so
declined
from
the
lawes
of
God
,
that
she
is
one
with
her self
;
but
become
an
alien
from
Christ
.
For
proof
wheof
,
let
the
ancient
faith
of
the
church
in
Rome
,
when
Paul
wrot
▪
therto
,
&
the
new
faith
of
the
church
of
Rome
decreed
in
the
Council
of
Trent
,
be
compared
togither
;
and
we
shall
find
as
good
unity
between
them
in
many
things
,
as
between
light
&
darknes
.
Besides
what
unitie
is
in
your
religion
;
the
late
broiles
in
England
between
the
Iesuites
and
the
seculars
,
(
to
omit
all
former
schismes
that
have
been
in
Rome
it
s●lf
)
may
shew
.
Though
by
the
Popes
powrfull
hand
,
they
are
now
tyed
togither
,
at
least
by
th●
tayles
,
like
the
3.
Universalitie
]
,
even
as
it
was
in
the
dayes
of
Noe
,
when
the
●●ood
came
and
destroyd
them
[
*
](A13707-e12980-b)
*
vers.
30.
so
shall
it
be
in
the
day
when
the
son
of
man
shal
be
reveled
.
Vniversalitie
of
abomination
,
shal
procure
from
God
univorsal
desolation
:
for
with
her
inchantments
were
deceived
4.
Disibilitie
.
]
Even
notorious
to
all
that
have
eyes
to
see
.
For
if
a
citie
can
not
[
†
](A13707-e13020-b)
†
Mat.
5
,
14.
be
hid
,
that
is
situate
upon
a
mountayn
;
how
should
not
that
citie
be
seen
,
which
is
set
[
‡
](A13707-e13030-b)
‡
Apoc.
17
,
9
,
18.
upon
7.
mountayns
;
on
whose
top
,
your
woman
sayleth
.
5.
Confirmed
by
the
consent
of
Doctors
:
]
for
her
6.
By
the
institution
of
most
holy
religious
orders
:
]
for
the
woman
is
[
”
](A13707-e13090-b)
”
Apo.
17.
4
arrayed
in
purple
and
scarlet
,
and
guilded
with
gold
,
and
precious
stones
and
pearles
:
in
her
house
are
[
†
](A13707-e13110-b)
†
vers.
17.
perfumeth
her
bed
with
myrrh
a●oes
and
cinamon
:
because
Christs
institutions
and
most
holy
orders
,
are
too
mean
and
base
for
her
royaltie
.
7.
The
conversion
of
nations
]
for
the
[
‡
](A13707-e13140-b)
‡
Apoc.
17
2.
inhabitants
of
the
earth
are
drunken
with
th
wine
of
her
fornication
:
8.
The
power
of
miracles
]
shewing
[
*
](A13707-e13180-b)
*
Mat.
24
,
24.
2
Thes.
2
,
9
,
10
-
.
12
great
signes
and
wonders
,
that
if
it
were
possible
the
very
elect
mought
be
deceived
:
but
that
all
they
may
be
damned
,
which
beleeve
not
the
truth
,
but
have
pleasure
in
unrighteousnes
.
9.
Infinite
number
almost
of
martyrs
that
have
sealed
her
doctrine
with
their
bloods
,
&c.
]
for
among
her
other
merchandise
,
are
also
the
[
†
](A13707-e13210-b)
†
Apoc.
18
,
●3
.
soules
or
lives
of
men
;
whom
she
exposeth
by
sending
into
the
nations
to
sow
her
darnel
,
and
to
sel
her
wares
:
till
the
kingdomes
of
the
earth
,
(
[
‡
](A13707-e13220-b)
‡
vers.
6.
rewarding
her
as
she
hath
rewarded
them
,
)
doo
cut
off
these
chapmen
from
land
of
the
living
.
How
be
it
she
her self
hath
made
many
moe
martyrs
,
by
killing
Christs
witnesses
that
have
spoken
against
her
,
as
England
,
France
,
Germanie
and
many
other
nations
testify
:
for
in
her
must
be
found
Thus
have
I
confirmed
your
notes
by
the
scriptures
,
which
you
did
set
down
barely
without
proof
:
that
all
men
may
see
,
your
markes
may
be
shewed
by
the
word
of
God
.
Other
[
*
](A13707-e13250-b)
*
Apoc.
18
,
14.
apples
there
are
which
your
soules
lust
after
,
all
which
shall
depart
from
you
,
as
God
raiseth
vp
the
witnesses
of
his
truth
against
you
.
But
you
proceed
and
say
▪
2.
You
have
a
certaine
visible
and
infallible
way
to
decide
all
controversies
,
which
is
the
catholik
church
,
that
propoundeth
what
is
to
be
beleeved
and
what
is
not
.
]
A
sure
way
in
deed
,
wherein
you
may
walk
safely
,
till
God
rise
up
to
judgement
against
you
.
You
boast
to
be
the
onely
catholik
church
;
and
to
have
the
onely
true
beleef
:
we
except
against
you
by
the
word
of
God
:
your
church
which
now
stands
charged
to
be
a
harlot
,
wil
be
her
own
judge
,
and
decide
the
controversie
her self
.
If
you
grant
Mahomet
but
this
one
ground
for
himself
:
I
warrant
you
he
wil
win
the
feild
.
And
if
you
can
prove
unto
me
,
but
this
one
ground
,
(
which
being
the
question
,
is
here
begged
by
you
,
)
I
will
soon
receive
al●
doctrines
,
traditions
,
ceremonies
that
your
mother
[
†
](A13707-e13290-b)
†
Apoc.
18
,
20.
O
heaven
rejoyce
of
her
,
and
ye
holy
Apostles
and
Prophets
,
for
God
hath
given
your
judgement
(
not
her
own
)
upon
her
3.
You
have
(
as
you
say
)
Gods
divine
veracit●e
speaking
by
the
mouth
of
the
church
,
which
formally
makes
you
beleeve
.
But
we
(
say
I
to
you
)
have
Gods
divine
veracitie
speaking
by
the
[
‡
](A13707-e13360-b)
‡
Luk.
1
,
70
2
Pet.
1
,
19.
mouth
of
his
holy
Prophets
,
which
have
been
since
the
world
began
;
and
also
the
[
”
](A13707-e13380-b)
”
Rom.
10
,
17.
beleeve
,
through
the
spirit
God
[
*
](A13707-e13390-b)
*
1
Cor
2
,
12.
Isa.
59.
21.
which
is
given
unto
us
.
That
God
[
†
](A13707-e13400-b)
†
Mat.
22
,
31.
speaks
in
them
is
p●ayn
,
and
your
[
‡
](A13707-e13410-b)
‡
Bellarm.
de
verb.
Dei
;
l.
1
,
●
.
●
.
selves
grant
:
that
undoubted
veracitie
is
in
his
words
,
divine
veracitie
we
submitt
our selves
,
our
churches
,
our
faith
,
our
actions
to
be
tried
of
all
.
But
your
church
lifteth
up
her self
,
to
be
her
own
judge
and
lawgiver
:
and
wil
not
suffer
her self
to
be
tried
by
the
holy
scriptures
.
Thus
glorifieth
th●
her self
,
and
liveth
in
pleasure
,
and
sayth
in
her
hart
,
[
†
](A13707-e13460-b)
†
vers.
8.
which
will
condemn
her
.
4.
You
have
(
as
you
say
)
a
supernatural
judgement
to
beleeve
in
common
at
least
,
in
that
all
people
,
all
nations
have
so
beleeved
.
You
need
no
supernaturall
judgement
for
this
,
for
it
is
a
popular
carnal
reason
,
which
the
natural
man
easily
receiveth
.
But
the
spiritual
man
by
supernatural
light
from
the
law
of
God
,
beleeveth
[
‡
](A13707-e13500-b)
‡
Abak.
2
,
4.
Heb.
10
,
38.
in
particular
,
[
*
](A13707-e13520-b)
*
2
Pet.
1
,
19
sure
word
of
God
in
the
scriptures
,
and
the
spirit
of
God
,
by
a
covenant
from
the
Lord
.
Isa.
59
,
21.
And
by
this
means
he
discrieth
[
‡
](A13707-e13540-b)
‡
vers.
5.
mysterie
,
how
she
sitteth
[
”
](A13707-e13560-b)
”
vers.
15.
peoples
;
of
whose
wine
the
nations
having
drunk
,
Lastly
through
all
these
you
have
(
as
you
say
)
a
pious
affection
through
the
working
of
Gods
holy
grace
,
to
beleeve
hir
et
〈◊〉
hoc
et
illud
,
and
that
without
any
difficultie
,
since
you
first
beleeve
there
to
but
one
true
church
,
and
that
church
cannot
err
.
&c.
I
confesse
in
deed
you
have
the
[
†
](A13707-e13630-b)
†
Mat.
7
,
13
broad
and
easy
way
,
wherin
yow
run
on
with
great
facilitie
,
(
if
God
of
his
grace
stay
you
not
)
unto
your
perdition
.
For
by
these
false
grounds
your
minds
are
so
bewitched
,
that
with
[
‡
](A13707-e13640-b)
‡
Prov.
7
,
21.
her
great
craft
she
hath
caused
you
to
yeild
,
&
with
her
flattering
lipps
hath
entised
you
,
and
ye
folow
her
straightway
[
*
](A13707-e13660-b)
*
vers.
23.
til
a
dart
strike
through
your
live●
,
as
birds
hast●●●
to
the
snare
,
not
knowing
that
it
is
for
their
lives
.
For
by
beleeving
this
and
that
as
your
catholik
mother
dooth
propound
,
and
not
trying
nor
daring
to
trie
her
propositions
by
the
book
of
God
:
you
have
quite
lost
the
ancient
catholik
and
Apostolik
faith
which
was
in
the
Churches
of
God
in
Rome
,
Corinth
,
Galatia
,
&
throughout
all
nations
,
as
whensoever
you
bring
your
opinions
to
the
trial
by
Gods
authentik
writings
,
will
appear
.
And
though
you
glorie
of
S.
Peter
for
your
Rock
,
as
your
ancestors
[
‡
](A13707-e13700-b)
‡
2
Pet.
3
,
2.
to
the
commandements
of
them
the
Apostles
of
the
Lord
:
giving
you
warning
What
remayneth
then
if
you
proceed
in
this
evil
course
,
but
as
yow
cleave
to
your
late
fathers
synns
,
so
you
be
partaker
of
their
plagues
.
And
if
you
will
not
hearken
to
that
[
†
](A13707-e13750-b)
†
vers.
20.
false
prophet
which
deceived
with
miracles
them
that
received
his
mark
,
shal
be
cast
alive
into
the
lake
of
fyre
burning
in
brimstone
.
To
save
you
from
this
perdition
,
loe
how
large
a
letter
I
have
written
unto
you
this
second
time
,
testifying
unto
you
the
word
of
God
,
and
against
the
erroneous
grounds
or
quicksands
rather
,
wheron
you
build
your
faith
.
God
offring
me
this
occasion
by
your self
,
I
have
out
of
the
love
of
my
hart
,
endevoured
to
save
your
soule
from
death
,
by
shewing
you
the
way
of
life
:
choose
life
therfore
that
you
may
live
.
Look
into
the
book
of
God
,
(
wherin
you
seem
to
me
to
be
a
stranger
,
)
and
pray
unto
him
for
understanding
in
the
same
:
so
shall
you
find
more
light
to
your
eyes
,
more
confort
to
your
hart
,
then
the
ca●t
lodes
of
later
Doctors
,
Fathers
,
Councils
&c.
can
give
unto
you
.
And
if
you
will
not
be
warned
,
I
shal
lament
your
estate
:
yet
whiles
I
may
,
I
will
doo
you
good
,
and
as
for
all
reproches
,
taunts
,
vituperies
which
you
hav
already
uttered
,
or
may
yet
further
utter
against
me
,
I
shal
willingly
bear
and
bury
them
;
and
use
all
good
means
I
can
,
to
save
you
from
the
damnation
of
hel
.
God
open
you
:
eyes
,
and
perswade
your
hart
unto
the
sight
&
obedience
of
his
most
holy
Yours
if
you
wil
be
Christs
Henr
:
Ainsworth
.
If
you
have
sayd
what
you
can
against
the
scriptures
of
God
&
their
alsufficiencie
for
mans
faith
:
you
may
(
if
you
please
)
shew
your
strongest
argumets
for
your
Roman
catholik
church
(
as
you
cal
her
)
and
her
definitive
sentences
.
Or
procede
,
if
you
think
good
,
to
some
other
grounds
and
mayn
controversies
between
us
.
Onely
be
advertised
to
folow
the
good
counsel
of
him
whom
you
count
the
Rock
of
your
faith
;
If
any
man
speak
(
let
him
speak
)
as
the
words
of
God
1.
Pet.
4.
11.
There
being
no
reply
to
this
second
answer
of
a
long
time
,
about
3.
yeres
after
H.
A.
wrote
,
as
foloweth
.
To
his
very
loving
freind
M.
John
A●nsworth
prisoner
in
Newgate
:
be
these
in
London
.
MR.
Aynsworth
I
was
glad
to
hear
of
your
former
release
ou●
of
bands
,
and
exspected
your
answer
to
my
last
letter
,
which
you
promised
:
but
now
loe
some
yeres
are
past
and
I
hear
not
from
you
.
It
is
not
my
desire
to
contend
with
you
,
but
to
save
your
soul
from
death
,
by
converting
you
from
poperie
to
true
Christianity
.
I
had
not
begun
this
busynes
,
but
that
I
was
provoked
by
your self
:
if
you
mean
to
give
over
and
so
signify
,
I
also
wil
so
rest
,
but
with
pittying
your
estate
and
praying
for
you
.
If
you
think
good
to
prosequute
your
work
begun
,
I
also
purpose
God
assisting
me
,
eyther
to
manifest
your
aberrations
,
or
to
yeild
unto
you
.
I
am
the
more
occasioned
thus
to
write
,
by
reason
of
an
other
chalenge
lately
made
by
some
of
your
side
:
but
reason
would
that
the
old
be
mainteyned
,
or
let
fall
,
before
way
be
given
to
any
new
.
Thus
with
unfeighned
desire
of
your
good
,
I
commend
you
to
the
mercy
of
the
most
high
,
remayning
your
freind
to
command
in
all
Christian
duty
▪
Henr
:
Ainsworth
.
From
Amsterdam
this
12.
of
April
1613.
I.
A.
his
answer
to
the
former
short
letter
.
To
his
loving
freind
Mr
Henry
Aynsworth
●
Amsterdam
deliver
these
.
MR.
H
Aynsworth
.
That
you
were
so
kindly
gladde
for
my
releasement
out
of
prison
,
I
am
to
thank
you
;
but
wheras
you
say
you
ery●cted
my
answer
to
the
lost
of
yours
as
I
promised
,
I
cannot
see
how
you
can
take
any
just
erceptions
.
For
first
my
releasement
was
but
rather
a
cha●●ge
of
restraint
,
then
absolute
a
freedome
being
a
banishment
,
so
that
I
hav
been
inforced
to
coast
many
parts
since
:
and
before
my
banishment
immediately
all
the
books
and
papers
I
had
,
were
taken
from
me
here
in
prison
,
amongst
which
(
I
take
)
pours
and
my
●●●ferentes
were
.
As
for
the
latter
replie
,
I
can
not
tel
where
it
is
now
;
though
I
promise
you
I
had
half
answered
it
,
and
had
fully
satisfied
you
therein
,
if
my
papers
and
I
had
not
suddainly
bene
severed
.
Although
I
averr
there
is
no
special
poinct
therein
conteyned
that
I
take
I
have
not
abundantly
satisfied
in
my
former
.
That
you
seeme
to
say
I
gave
the
onset
,
it
much
imports
not
whether
I
did
or
no
;
I
seeking
to
draw
you
from
the
AEgyptian
darkness
,
that
is
so
palpable
.
But
this
I
can
remember
,
this
question
now
controverted
by
you
was
by
your self
proposed
:
howsoever
in
your
former
rep●●e
you
desired
to
change
the
thesi●
or
discourse
,
which
argued
,
you
had
litle
advantage
or
hope
to
prevaile
in
the
former
.
Wee
both
agree
belike
in
the
intention
,
each
seeking
each
others
conversion
,
though
wee
are
ex
diametro
opposed
in
our
assertions
.
I
wonder
what
hope
you
should
have
by
any
thing
you
writt
,
to
pervert
my
obedience
to
the
Church
of
God
,
that
you
so
seeffingly
terme
Poperte
,
but
therin
you
shew
your
ignorance
,
distinguishing
a
Romane
catholicke
and
a
true
Christian
,
although
all
Papists
in
your
opinion
are
not
true
Christians
▪
But
I
could
with
better
reason
retort
;
and
desire
to
convert
you
from
Death●nisme
,
or
Judaisme
to
true
Christianitie
.
For
I
take
according
to
your
grounds
a
man
might
prudently
doubt
whether
yow
are
baptised
or
not
,
in
that
your
Parents
or
Ministers
might
as
much
slight
(
as
your
se●t
doth
)
the
necessitie
of
baptisme
.
If
I
had
your
last
papers
though
tedious
▪
and
long
,
in
a
few
lines
I
could
answer
any
thing
that
urgeth
me
therin
,
and
that
is
not
answered
in
my
former
replies
.
But
this
is
sufficient
you
have
p●●lded
to
me
onely
quotations
,
and
that
d●sparatas
,
hanging
togither
sine
calce
in
lieu
of
the
reasons
,
antiquitie
,
vniversalitie
and
consent
,
which
I
urged
against
you
from
Distories
the
registers
of
tyme
,
from
Holy
Fathers
and
Doctors
the
interpreters
of
scripture
,
and
from
all
kind
of
witnesses
.
All
which
you
call
carnal
motives
,
the
errors
of
flesh
and
blood
,
or
some
such
other
scor●f●l
terme
of
the
Fathers
&
Doctors
.
reasons
I
proposed
to
you
(
as
I
referr
my self
to
any
indifferent
judgment
)
are
full
for
all
your
pretended
reasons
in
full
force
.
But
●erein
you
mi●●e
,
for
being
onely
exercised
to
coape
with
Protestants
,
against
whom
your
writings
ar
in
ful
force
;
in
that
they
urge
against
you
antiquitie
,
visibilitie
and
consent
of
Councells
and
Fathers
;
all
which
being
brought
by
us
against
them
,
they
flie
presently
from
all
these
to
their
private
spirit
and
interpretation
,
yet
they
are
no
reasons
or
urge
not
against
us
:
For
we
Catholiks
have
still
one
rule
of
faith
that
must
tri●
all
▪
Rom.
12.
v.
7
▪
for
keeping
of
which
rule
the
Romanes
Therfore
▪
〈◊〉
not
〈◊〉
▪
〈◊〉
Ainsworth
●f
●
d●e
not
hear
you
,
for
I
must
●●t
beleeve
you
against
this
rule
though
you
were
an
Angel
from
heaven
in
that
by
private
interpretation
against
the
rule
of
faith
you
invert
the
gospel
of
Christ
.
As
for
the
beginning
of
your
new
subject
,
I
know
neyther
the
controversie
▪
nor
your
Antagonist
.
If
you
be
minded
to
deale
further
in
your
question
begun
,
answer
my
argumento
,
and
that
breifly
and
in
forme
;
For
I
charge
you
that
by
the
multipl●●●tie
of
quo●●tions
you
have
rather
avoided
then
answered
my
reasons
.
But
if
you
be
wearie
of
this
subject
,
at
your
pleasure
you
may
begin
another
,
provided
it
bee
stil
a
maine
,
essentiall
or
substantiall
po●●ce
.
But
since
you
seem
so
willing
to
give
me
satisfaction
in
any
thing
.
I
desire
you
breifly
and
yet
distinctly
to
answer
these
questions
I
shal
propose
.
First
I
demand
how
you
challenge
your
faith
to
be
the
same
of
2.
Set
down
the
essential
and
fundamentall
points
without
which
your
religion
can
not
stand
;
and
which
being
graunted
your
religion
is
graunted
.
3.
Name
the
authours
that
successively
from
thence
unto
this
tyme
,
have
mainteyned
these
poincts
you
now
hold
.
4.
Who
and
on
what
occasion
did
suppresse
them
.
(
Howsoever
,
I
desire
you
to
give
a
direct
answer
to
these
〈◊〉
.
questions
hers
propounded
.
)
5.
Whether
it
was
in
time
of
persecution
,
or
in
the
tyme
of
peace
that
your
church
began
to
be
invisible
;
In
the
time
of
peace
there
was
no
adversarie
to
make
it
invisible
;
In
the
tyme
of
persecution
;
no
man
can
persequ●te
an
invisible
thing
.
6.
I
ask
you
which
of
the
Martyrs
of
the
primitive
church
yo●
will
allow
of
for
your
Martyrs
;
whether
of
S.
Laurence
or
●o
.
7.
Whether
you
allow
of
Constantius
the
first
Christian
Emperour
to
be
of
your
religion
.
8.
Whether
you
will
allow
of
any
of
our
three
conversions
of
England
to
have
been
to
this
religion
which
you
now
professe
.
9
▪
Whether
you
hold
that
those
that
have
died
or
shall
die
resolved
Romane
Catholicks
,
have
bene
or
shal
be
saved
?
10.
Whether
you
will
graunt
the
Church
of
Christ
,
or
the
synagogue
of
the
Jewes
to
be
more
visible
or
less
subject
to
ruin
,
and
subversion
.
11.
Whether
you
allow
of
the
last
edition
of
the
protestants
Bible
;
or
else
what
edition
you
propound
to
your
flock
●●●etest
to
be
folowed
?
12
▪
Whether
sufficiencie
onely
(
since
I
take
you
hold
ordering
or
imposition
of
hands
not
to
be
vsed
)
is
to
be
required
to
make
one
of
your
teaching
Elders
;
or
if
onely
that
sufficeth
not
,
to
assigne
what
more
is
required
.
To
these
questions
I
intreat
you
Mr
Henry
Aynsworth
,
&
that
earnestly
to
give
an
orderly
breife
and
distinct
answer
to
ech
one
of
these
questions
▪
for
on
the
resolution
of
these
,
many
fruitfull
consequences
may
be
gathered
to
make
easie
any
poinct
hereafter
to
be
controverted
betweene
vs
.
But
now
breifly
to
set
downe
my
arguments
which
I
maintain
▪
stil
,
you
have
not
satisfied
in
no
one
poinct
:
I
will
therfore
breifly
set
them
downe
in
forme
desiring
an
answer
as
breif
,
yet
as
solid
and
as
substancial
as
you
can
affoard
;
onely
graunting
,
denying
or
distinguishing
,
which
in
deed
is
to
answer
in
forme
like
a
scholler
:
Your
conclusion
as
I
take
was
this
.
The
written
word
of
My
reasons
were
these
in
substance
,
to
prove
the
contrary
,
though
the
same
in
word
I
can
not
affirme
,
not
having
one
line
of
yours
or
my
conference
:
That
which
is
not
knowen
for
Gods
word
,
cannot
be
the
onely
rule
of
faith
:
But
scriptures
by
themselves
are
not
knowen
for
scriptures
:
go
.
the
bare
scriptures
which
is
the
written
word
of
God
can
not
be
the
onely
rule
of
faith
:
My
Major
is
most
certaine
and
evident
;
My
Minor
I
proved
out
of
Dr.
Whitaker
,
Hooker
,
Zanchius
,
Brentius
,
all
holding
tradition
necessarily
to
distinguish
scriptures
from
no
scriptures
.
Also
I
take
I
proved
this
out
of
the
holy
Councells
,
&
out
of
S.
Augustin
contra
epistolam
fundamenti
Manichaeic
.
9.
Ego
Euangelio
non
crederem
,
&c.
I
would
not
beleeve
the
Gospel
except
the
authoritie
of
the
church
should
move
thervnto
.
Neyther
did
you
answer
my
Minor
,
when
you
said
scriptures
●r
knowen
by
themselves
;
For
first
you
slight
and
let
slip
the
authority
of
those
that
in
common
reason
I
should
beleive
asso●ne
as
your self
:
2.
You
doe
not
answer
to
the
authoritie
of
S.
Aug:
3.
your
answer
is
against
common
sense
.
Since
if
scriptures
were
as
prime
a
principle
as
that
the
sun
shines
,
or
that
honie
is
sweet
,
no
man
could
be●
ignorant
thereof
that
had
all
his
naturall
faculties
:
and
if
more
then
the
natural
faculties
,
and
the
object
disposed
be
required
,
you
eats
your
owne
words
.
For
then
it
is
not
so
knowen
a
truth
,
And
how
shall
I
know
I
have
this
spirituall
eye
of
discerning
truth
more
than
my
adversarie
,
that
accepts
of
some
things
for
no
scripture
,
that
I
do
Another
reason
that
I
urged
was
thus
.
Many
things
were
beleeved
Another
which
I
vsed
was
this
.
That
which
is
most
difficult
,
Moreover
how
should
an
artificer
know
,
whether
this
Bible
be
well
translated
or
no
,
since
he
can
neyther
conferr
it
with
the
original
or
the
vulgar
Latin
.
And
I
showed
how
these
difficults
are
not
trivial
;
Amongst
other
places
I
cited
that
place
of
S.
Peter
the
●
▪
chapter
In
which
are
certaine
things
hard
to
be
vnderstood
,
which
the
unlearned
and
vnstable
deprave
,
as
also
the
rest
of
the
scriptures
to
their
own
perdition
.
No
doubt
S
▪
Peter
meanes
of
those
things
S.
Paul
delivered
touching
vocation
,
grace
,
justification
,
and
predestination
;
In
which
I
showed
how
parvus
error
in
principio
magnus
est
in
sine
;
to
which
the
words
of
S.
Peter
alludes
to
,
as
also
the
rest
of
the
scriptures
,
meaning
that
an
error
in
some
one
transcendall
poinct
of
these
,
doe
cause
error
in
many
other
places
that
depend
hereupon
But
is
these
and
more
plainly
examplified
,
I
had
nothing
but
quotations
im●ertinently
alleged
,
and
no
determinate
answer
to
the
difficult
.
That
whose
onely
the
hath
been
defective
and
erroneous
,
yea
to
The
fift
Argument
of
mine
I
framed
thus
.
God
is
as
provident
Thus
as
I
remember
ran
the
sum
of
my
reasons
,
which
you
has
not
answered
in
your
last
,
or
in
any
other
replie
of
yours
.
Now
since
my
reasons
remaine
in
their
ful
force
;
I
can
not
see
any
reason
why
I
should
be
bound
to
spend
much
tyme
in
answering
fruitless
and
impertinent
allegations
:
But
here
as
I
remember
transcending
the
boundes
of
this
question
now
controverted
,
though
I
confess
the
matter
you
proposed
is
in
the
confines
of
this
present
;
you
brought
a
place
out
of
S.
Augustin
,
that
on
S.
Mathewes
wordes
c
16.
sayes
that
Christ
did
build
his
church
on
the
faith
of
Peter
&
not
of
his
person
,
on
Christ
Jesus
,
&
not
on
S.
Peter
;
First
to
this
place
I
answer
have
prayed
for
thee
Peter
that
thy
faith
may
not
faile
:
Since
we
beleeve
that
this
prayer
is
obteyned
,
we
must
beleev
that
by
the
warrant
of
Christs
prayer
,
the
person
of
Peter
quod
in
eo
tanquam
in
Petra
●●●data
sit
Ecclesia
in
which
sense
it
was
fong
by
many
in
the
hym●●s
of
S.
Ambrose
,
Hoc
●●sa
Petra
Ecclesiae
canente
culpam
d●●uit
:
At
the
crowing
of
the
cock
the
rock
of
the
chur●
he
concludeth
the
whole
matter
of
these
two
expositions
.
Harum
duarum
sententiarum
quae
sit
probab●●●or
eligat
lector
.
Of
which
two
expositions
which
to
the
probabler
.
I
leave
to
the
readers
choice
:
What
have
you
not
by
this
allegation
of
S.
Augustine
?
Nay
what
will
you
loose
if
you
should
come
to
answer
the
holy
fathers
that
affirm
the
church
to
be
founded
on
S.
Peter
.
That
you
write
you
are
sorie
for
my
error
:
I
wonder
you
should
bee
so
carefull
for
my
soules
good
,
that
are
so
negligent
of
your
own
.
For
as
I
take
in
the
last
of
myne
I
showed
how
ful
of
feare
the
last
resolution
of
your
faith
would
be
when
you
should
give
account
at
may
have
to
yeeld
to
us
;
but
you
could
never
n●t
●●●we
me
the
least
semblance
of
reason
why
I
should
yeeld
to
you
.
God
send
you
make
right
use
of
them
for
the
good
of
your
soule
,
that
you
man
at
length
be
reduced
to
the
true
church
of
Christ
,
for
which
I
shall
heartily
pray
.
Iohn
Aynsworth
.
I
received
yours
dated
the
12.
of
April
the
20.
of
the
same
,
and
I
end
this
the
29.
of
Aprill
stylo
veteri
.
Justice
Hall
in
Newgate
.
H.
A.
his
answer
to
the
former
letter
.
To
his
loving
fr●ind
Mr.
Iohn
Aynsworth
prisoner
in
Justice
hall
in
Newgate
,
be
these
in
London
.
GRace
and
mercy
from
God
the
father
of
our
Lord
Iesus
Christ
,
●e
vouch
safed
unto
you
.
1.
Wheras
you
g●ve
me
to
vnder●tand
(
Mr.
Aynsworth
)
that
my
writings
among
others
were
taken
from
you
,
so
that
you
could
not
answer
them
as
you
promised
,
and
that
if
yow
had
my
last
papers
,
in
a
few
lines
you
could
answer
any
thing
that
urgeth
you
therin
,
&c.
I
have
out
of
my
love
towards
you
,
and
in
compassion
of
your
estate
,
sent
you
a
copie
of
my
last
writing
,
not
urging
you
to
answer
,
unless
you
think
the
goodness
of
your
cause
will
bear
you
out
,
but
desiring
you
to
yeild
unto
the
truth
there
shewed
you
.
You
brought
for
your
defense
C.
Bellarmines
reasons
:
I
have
manifested
the
weaknes
of
them
.
If
you
can
fortifie
them
,
or
your
cause
by
any
other
,
I
am
willing
(
as
I
have
begunn
)
to
take
notice
thereof
,
&
eyther
to
refute
them
,
or
yeeld
you
the
Victory
.
If
you
leave
off
,
I
also
will
rest
,
and
let
the
prudent
judge
what
we
both
have
sayd
.
2.
You
(
as
if
you
would
beginn
a
new
combate
)
propound
12.
questions
for
me
to
answer
:
I
told
you
before
,
I
would
not
digresse
to
by
matters
,
for
so
we
might
run
into
confusion
fruitlesse
and
endless
.
Also
your
questions
(
most
of
them
)
are
of
Fathers
Doctors
&c.
since
th'
Apostles
times
,
by
whom
I
shewed
you
that
I
neyther
might
nor
would
trye
any
religion
,
til
the
Divine
scriptures
be
proved
insufficient
,
which
will
never
be
.
3.
You
then
propound
the
controversie
a
new
,
as
if
we
were
now
again
to
beginn
,
when
we
are
almost
at
an
yssue
:
so
might
both
of
us
weary
our selves
in
vayn
.
Your
first
long
writing
to
me
,
hath
made
my
answers
the
longer
,
for
I
desired
(
and
stil
doo
)
brevity
with
perspicuitie
.
Least
through
want
of
your
papers
,
you
should
swarve
from
the
questions
in
hand
,
I
wil
set
them
down
,
in
the
words
that
they
have
passed
.
My
assertions
were
question
weise
,
when
I
should
enter
into
dispute
with
you
,
to
see
if
you
would
grant
;
1.
That
our
differences
in
religion
should
be
tryed
and
composed
by
the
verdict
or
word
of
God
:
not
of
men
.
2.
That
Gods
word
is
to
be
found
in
the
scriptures
of
the
Prophets
&
Apostles
,
who
wrote
originally
in
Hebrew
and
Greek
.
By
these
I
offred
my
faith
to
be
tryed
,
and
to
make
trial
of
other
faith
proposed
.
Yours
were
,
which
you
sayd
you
would
prove
;
and
so
indevoured
;
1.
That
onely
the
bare
text
of
the
scripture
,
is
not
a
sufficient
rule
of
our
faith
.
2.
That
the
scriptures
expounded
by
the
catholik
church
,
is
a
true
and
indeficient
rule
of
our
faith
:
or
(
as
you
set
it
down
when
you
come
to
make
proofe
,
)
That
the
Popes
definitive
sentence
as
he
is
head
of
the
church
,
is
an
indeficient
rule
in
matters
of
faith
.
3.
That
this
rule
is
onely
found
in
the
Romane
Catholik
church
sentence
,
and
not
in
private
mens
illuminations
and
motions
of
a
private
&
unseen
spirit
.
Or
(
as
after
you
expresse
it
,
when
you
labour
to
prove
it
,
)
That
your
Romane
Church
is
the
true
&
onely
catholik
church
of
God
.
Your
arguments
for
these
were
long
discourses
,
I
could
not
therfore
answer
,
but
by
refelling
your
treatises
.
In
these
I
folow
your
footing
still
in
my
last
writing
,
now
againe
sent
unto
you
.
Hold
I
pray
you
to
the
points
in
hand
,
and
be
as
breif
as
you
can
,
I
wil
labour
to
satisfy
you
in
few
words
.
But
if
you
make
outrodes
to
long
narrations
;
blame
not
the
length
of
my
answers
,
which
are
but
according
to
your
own
size
;
&
eeke
your
arguments
no
more
with
humane
testimonies
,
til
you
have
disproved
the
certainty
and
sufficiencie
of
the
Divine
oracles
:
which
if
it
were
possible
for
you
to
doo
,
you
might
colourably
perswade
fools
unto
Atheisme
,
but
no
wife
man
would
ever
suffer
affliction
for
your
traditional
and
humane
religion
.
Be
you
warned
,
yea
intreated
,
to
save
your
sowl
from
eternal
flames
;
God
hath
offred
more
meanes
of
mercy
unto
yow
then
to
many
others
;
if
yow
shut
your
eyes
against
the
light
,
(
which
shineth
in
darknes
though
the
darknes
comprehends
it
not
,
)
yow
wil
but
heap
up
unto
your self
wrath
against
the
day
wrath
;
but
my
prayer
unto
God
is
for
your
salvation
in
Christ
,
to
whose
grace
I
commend
yow
.
From
Amsterdam
this
28.
of
May
1613.
Henr
:
Ainsworth
.
I.
A.
his
answer
to
the
former
letter
.
To
his
loving
freind
Mr
Henry
Aynsworth
at
Amsterdam
deliver
this
.
SOme
week
agoe
(
Mr
Henry
Aynsworth
)
I
received
your
letter
and
your
last
reply
coppied
out
againe
(
as
you
say
)
to
give
me
satisfaction
.
An
answer
whereof
some
three
yeres
agoe
I
had
returned
,
if
the
papers
then
,
and
I
had
not
been
severed
;
And
long
ere
this
since
the
intended
deliverie
therof
I
had
fully
satisfied
each
point
thereof
,
if
some
three
weekes
after
the
notified
aryvall
thereof
,
the
deliverie
had
not
been
delayed
.
For
your
paynes
and
good
will
I
thank
you
.
But
I
wonder
that
through
private
affectation
,
so
much
payns
,
and
good
wil
should
be
so
far
from
being
secundam
scientiam
,
that
a
man
might
doubt
rather
whether
you
writ
not
contra
conscientiam
,
since
to
any
indifferent
judgement
the
motives
for
our
catholik
religion
,
and
for
her
doctrinal
assertions
are
so
cleare
,
and
therfore
doubt
not
but
that
I
shall
answer
you
;
although
her
well
grounded
truth
would
defend
it selfe
though
I
were
silent
.
But
God
willing
I
wil
shortly
send
you
the
answer
to
your
large
biscourse
,
and
to
give
you
ta●t
of
that
which
I
wil
prove
in
fully
answering
your
replication
(
though
to
write
so
large
a
coppie
forth
is
more
tedious
than
difficult
)
I
wil
prove
these
seven
points
at
least
.
First
I
will
show
the
weaknes
of
your
reasons
;
2.
I
will
prove
that
not
onely
the
written
word
of
God
,
but
the
unwritten
word
of
God
tradition
,
and
the
authoritie
of
the
Church
is
the
rule
of
our
faith
.
3.
I
wil
show
how
my
five
Arguments
for
all
your
pretended
answers
remaine
in
ful
force
.
4.
I
will
prove
how
you
walk
in
a
circle
,
proving
the
word
of
God
by
your
private
spirit
,
and
your
privat
spirit
by
the
word
of
Gods
5.
I
wil
defend
our
catholick
opinion
to
be
free
from
any
circular
or
ridiculous
proofe
.
6.
I
wil
show
the
Popes
definitive
Sentence
,
togither
with
a
generall
Councell
at
least
to
be
an
assured
groundwork
of
faith
:
7.
I
will
show
to
you
or
any
indifferent
judgment
that
your
building
is
on
sand
,
and
the
resolution
of
your
faith
at
the
last
day
of
judgement
groundless
and
full
of
feare
.
But
now
to
show
that
you
have
in
nothing
answered
my
last
letter
,
I
propounded
certaine
necessary
questions
breifly
for
the
more
clearing
of
this
or
any
other
disputation
to
be
had
between
us
:
of
which
though
there
were
twelve
in
number
,
yet
you
have
not
answered
one
word
to
any
,
which
eyther
showes
you
glosed
before
when
you
sayd
you
writ
all
before
for
my
good
▪
or
else
rather
that
you
could
not
answer
one
,
which
you
might
have
doone
in
foure
or
5.
lines
,
denying
or
granting
.
So
that
I
must
needes
inferr
that
you
cannot
show
which
of
the
Apostles
did
teach
your
doctrine
that
you
now
hold
:
2.
that
you
can
not
show
which
are
the
essentiall
poincts
of
your
religion
:
3.
that
no
ancient
Doctor
did
maintayn
the
doctrine
you
now
held
:
4.
that
you
can
not
show
who
,
in
what
tyme
,
and
on
what
occasion
did
suppress
that
doctrine
:
5.
that
you
can
not
show
your
church
to
have
begun
to
be
invisible
in
the
time
of
persecution
,
or
in
the
time
of
peace
:
6
that
S.
Laurence
nor
any
of
the
primitive
martyrs
were
of
your
religion
:
7.
that
you
approve
of
no
ancient
historie
,
and
that
you
must
graunt
Constantine
our
first
Christian
Emperour
not
to
be
of
your
religion
:
8
that
no
one
of
the
3.
conversions
of
England
was
to
your
religion
:
9.
that
you
must
graunt
the
church
of
Christ
to
be
more
subject
to
invisibilitie
,
ruin
,
&
subversion
then
the
synagogue
of
the
Jewes
:
10.
that
you
have
no
Bible
or
writen
word
of
God
that
you
allow
of
in
all
,
and
so
that
you
have
no
rule
of
faith
for
all
.
To
all
these
you
answer
with
silence
in
your
hart
calling
them
carnall
motives
no
doubt
.
3.
I
answer
you
that
in
putting
downe
breifly
my
5.
arguments
in
forme
,
I
show
you
have
not
answered
:
But
you
in
your
silence
to
them
showes
that
your
answers
consists
onely
in
multiplicity
of
words
that
admitts
no
abbreviation
.
4.
You
then
set
downe
your
2
conclusions
and
my
3.
contrary
assertions
.
●ou
blame
my
tediousnes
,
but
I
answer
,
my
outroades
are
to
trace
onely
your
wildgoose
chase
,
that
is
bounded
in
no
circuit
of
a
Methedicall
discourse
.
I
shall
be
the
longer
in
this
present
discourse
to
come
,
so
to
avoide
proliritie
hereafter
,
still
referring
my selfe
to
this
to
come
,
how
long
so
ever
you
shall
dispute
.
Desist
then
Mr
Henry
Ainsworth
to
follow
your
private
spirits
phancie
;
&
hold
your self
by
that
three
fold
chaine
●in●●ntius
Lyrinensis
prescribes
,
that
is
antiquitie
,
vniversalitie
and
consent
,
so
should
you
save
your self
from
that
headlong
precipitium
that
the
authour
of
evil
the
Divil
tempts
you
to
;
when
by
the
privat
interpretation
of
scriptures
he
inst●uates
to
a
man
Mitte
deorsum
S.
Math
▪
●
▪
for
it
is
written
Psal.
90.
cast
thy self
from
the
rock
of
the
church
,
scriptum
est
from
the
trabition
and
authoritie
of
the
church
,
from
the
consent
of
holy
Councels
and
fathers
;
for
scriptum
est
,
your
private
spirit
must
be
your
tower
.
God
send
you
may
recover
your self
from
your
imn●nent
precipitium
,
that
dying
out
of
the
church
of
God
you
doe
not
eternally
burne
in
the
quenchless
flames
:
from
Justice
hall
Julie
24
1613.
Iohn
Aynsworth
.
To
this
letter
H.
A.
gave
no
answer
,
but
exspected
the
promised
large
reply
from
I.
A.
which
now
followeth
:
as
the
third
in
defense
of
the
Church
of
Rome
.
To
Mr
Henry
Aynsworth
at
Amsterdam
.
6.
16.
Ierem.
State
super
vias
,
et
videte
et
interrogate
de
semitis
antiquis
quae
sit
via
bona
et
ambulate
in
eâ
,
et
invenietis
refrigerium
animabus
vestris
.
ALthough
your
replie
was
slight
,
and
wilie
,
rather
seeking
to
transfer
the
question
then
to
examin
it
to
the
true
ground
,
bespangling
the
rough
rugge
of
your
doctrine
with
multiplicitie
of
wrested
places
of
holy
scripture
,
which
makes
me
fitly
resemble
you
to
some
AEthiopian
,
behanged
all
over
eares
,
●yes
,
nose
,
lippes
and
armes
with
Jewels
,
and
pearles
that
by
their
lustre
,
beautie
,
and
misplacing
makes
the
Nigroes
fowllness
the
uglier
.
Yet
of
such
importance
is
the
decision
of
this
question
being
In
which
I
will
showe
that
your
reasons
being
rather
seming
reflections
then
true
beames
(
as
you
say
)
of
the
word
of
God
,
doe
vanish
of
themselves
.
2.
I
wil
prove
that
the
true
&
indeficient
rule
of
our
faith
is
not
3.
I
will
show
how
my
reasons
for
all
your
pretended
answers
,
remaine
in
full
force
.
4
I
wil
prove
that
in
your
opinion
you
walk
in
a
virious
circle
,
pro●●
i●
the
self
same
by
the
〈◊〉
▪
the
word
of
God
by
the
privat
spirit
,
and
the
private
spirit
by
the
word
of
God
.
5
I
wil●
defend
our
Catholick
opinion
to
be
free
from
any
such
circular
and
r●diculous
proof
▪
6
I
〈◊〉
show
the
Popes
definitive
sentence
togither
with
a
generall
Court
〈◊〉
at
least
to
be
a
firme
,
and
an
assured
groundwork
,
&
rock
〈◊〉
〈◊〉
.
7
And
lastly
I
wil
demonstrate
to
you
,
or
to
any
indifferent
judgment
,
8
First
then
to
begin
with
your
reasons
,
which
〈◊〉
I
maint●yne
to
be
nothing
els
but
a●●er
a●●ous
of
scripture
f●●sty
applyed
,
I
do
think
it
〈◊〉
before
I
answere
your
reasons
grounded
on
the
bareterts
of
scripture
▪
to
signifie
what
a
worthy
&
most
reverend
es●eme
we
have
of
the
scriptures
,
and
of
each
part
of
them
.
We
reverence
them
as
Gods
holy
word
derived
from
the
fulness
of
truth
.
●●e
hold
this
volume
wor●●●
to
be
meditated
on
day
and
night
.
Jos.
1
,
8
Psalm
.
1
,
2
〈◊〉
hold
it
as
seven
times
refined
s●●ver
.
Psal.
11
,
7.
A
most
cleare
light
illuminating
our
eyes
Psal.
8
8
that
it
is
a
light
〈◊〉
our
steppes
Psal.
1.
8.
●2
▪
&
v
105
&
130.
140.
Wee
hold
all
the
holy
scriptures
to
be
most
just
8.
8.
Prov.
to
be
a
frerie
speech
and
buckler
of
defense
.
We
also
defend
that
the
holy
scriptures
are
diligently
to
be
searched
unto
Joh.
5
,
39.
●●om
.
1.
1.
●●om
.
15
,
4.
that
whatsoever
is
writt
in
them
is
writ
to
our
edification
:
that
all
the
scriptures
are
profitable
unto
us
2
●un
.
3
,
16
2.
Pet.
1
,
21.
that
men
dust
and
athes
;
●et
onely
in
regard
of
their
mortali●e
as
the
scriptures
calles
them
,
but
when
the
vniforme
consent
of
the
Fathers
Greek
and
Latin
was
objected
against
●●u
:
What
sa●es
D.
Augustin
,
shall
light
be
darkness
,
and
darkness
light
that
〈◊〉
aclestius
.
Julia
:
should
on
:
ly
see
,
and
that
Hyllarie
,
Greg.
Amb●●se
●ier
.
August
should
b●
blynd●
So
wee
see
how
two
worthy
champions
of
yours
hath
raised
S.
August
:
a
Samn●l
〈◊〉
confound
a
〈◊〉
not
at
Endor
but
at
Amsterdam
.
●
But
wheras
by
your
submission
you
would
seem●
to
〈◊〉
am●nd
〈◊〉
your
〈◊〉
that
you
〈◊〉
th●re
be
a
tho●●a●d
of
them
that
I
sa●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
you
pre●●●
for
〈◊〉
.
trut●
and
holyness
before
〈◊〉
.
For
if
you
understand
this
of
the
〈◊〉
fathers
before
〈◊〉
,
I
pro●●
that
you
cannot
〈◊〉
that
without
●
visard
to
〈◊〉
your
〈◊〉
,
since
I
wil
prove
that
in
〈◊〉
〈◊〉
dogmatical
〈◊〉
they
differ
from
you
,
and
so
by
your
〈◊〉
〈◊〉
●inpeere
(
except
you
will
be
wilfully
blind
)
they
〈…〉
before
you
.
If
you
understand
Jewel
,
〈◊〉
〈◊〉
&c.
the
Protestant
Doctors
,
these
in
truth
by
your
〈◊〉
〈◊〉
neyther
doe
or
can
prefer
before
your self
(
since
by
your
〈…〉
have
no
true
church
as
I
heare
you
teach
against
Mr.
〈◊〉
and
so
there
difference
must
rather
be
hereticall
then
〈◊〉
and
if
it
be
a
true
church
,
why
make
you
a
sch●m●
in
d●parting
from
them
▪
Now
to
come
to
the
solution
of
your
arguments
if
there
were
any
.
First
you
object
out
of
Deut.
●
.
32.
Keep
and
doe
that
〈…〉
▪
God
commanded
you
,
●e
shall
neyther
〈◊〉
to
the
〈◊〉
〈◊〉
to
the
〈◊〉
,
but
by
that
our
Lord
God
commaunded
you
〈◊〉
you
〈…〉
What
can
you
inferr
hence
but
that
the
lawe
ought
strictly
to
be
kept
▪
and
that
we
●ught
neyther
to
adde
or
to
take
from
the
10
commandements
,
that
is
to
make
the
10.
commandements
〈◊〉
o●
supera●undant
,
what
is
this
to
your
purpose
to
prove
that
the
written
word
alone
is
sufficient
to
decyde
all
controvers●es
.
For
as
here
〈◊〉
testification
of
the
law
or
●rp●icati●n
of
the
law
was
〈◊〉
,
(
And
that
it
was
the
office
of
the
Preists
to
explicate
the
〈◊〉
of
the
law
app●ares
Deut.
1●
.
v.
8
2
Paral.
19
1●
.
2
P●●
26
16
〈…〉
Deut
32.
v.
7.
Psal.
43
,
1.
Prov.
3
▪
8
▪
〈◊〉
▪
6
▪
●6
▪
〈◊〉
8
▪
1●
▪
〈◊〉
4
▪
4
3.
2
Thes.
2
▪
15.
2
〈◊〉
.
2
▪
1.
)
so
we
sa●
the
proposing
of
the
word
of
God
by
the
church
;
and
the
〈◊〉
of
the
Church
b●
h●r
h●ad
,
councells
and
h●lfe
ancient
fa●●●●●
〈◊〉
not
resist
but
rather
help
the
scriptures
.
And
a●
to
●●plicate
the
law
〈◊〉
neither
〈◊〉
de●it●e
to
t●e
right
hand
or
to
the
l●ft
▪
no
more
〈◊〉
●●
to
〈◊〉
the
scripture
according
to
v●●●ersalitie
,
antiquiti●
and
cons●nt
:
Againe
〈◊〉
〈◊〉
out
of
Deut.
12.
●2
.
That
〈◊〉
I
co●●aund
;
what
is
here
〈◊〉
but
an
heath
▪
〈◊〉
,
and
an
〈◊〉
of
their
children
to
God
as
they
did
to
their
idols
as
appeareth
out
of
the
30
verse
of
the
same
chapter
.
Is
here
any
prohibition
of
c●nsicating
the
true
sense
of
the
law
?
And
in
the
self
●●me
sense
●
prohibition
10.
Now
wheras
you
retort
my
reason
vrged
against
you
,
showes
you
have
good
will
to
maintayn
the
tennis
plaie
how
unpractised
soever
you
are
therein
:
For
as
I
remember
I
reasoned
thus
taking
occasion
out
of
Deu.
5
,
v.
32.
no
man
may
ad
unto
the
fourth
commandement
&
it
is
to
be
kept
,
therfore
the
4
commandement
is
to
be
kept
&
onely
to
be
kept
:
As
it
should
follow
by
the
selfe
same
reason
.
No
man
may
adde
in
that
●●●●d
to
any
particular
scripture
,
and
this
or
each
parcel
of
scripture
is
the
word
of
God
;
therfore
this
or
each
parcell
of
scripture
is
onely
scripture
,
or
the
word
of
God
.
Or
thus
,
the
scripture
is
a
sufficient
rule
in
that
kind
for
that
which
it
teacheth
,
therfore
it
11.
Now
to
answer
to
that
of
the
Gal.
1.
v.
8.
But
though
we
or
an
Angel
from
heaven
should
euangelise
to
you
besides
that
I
have
euangelised
un
to
you
be
he
an
anathema
:
which
text
makes
much
against
you
;
&
dooth
nothing
prove
that
which
you
would
inferr
viz.
that
the
written
word
of
God
is
sole
sufficient
.
For
first
there
it
is
sayd
besydes
12.
And
S.
Augustin
in
his
98
,
tract
notes
that
the
word
besides
doth
not
prohibit
more
or
other
preaching
or
teaching
(
as
the
trabitio●●
13.
You
upbraide
me
in
saying
this
answ.
is
none
of
the
word
of
God
but
my
owne
,
saying
that
I
have
not
a
tittle
of
the
word
of
God
to
prove
it
which
you
have
:
and
for
to
prove
pour
purpose
you
●●te
the
30
of
the
Proverbs
the
6.
v
:
adde
nothing
unto
his
wordes
least
he
reproove
thee
;
which
text
proves
no
more
than
the
other
text
explicated
;
that
conrrarie
doctrine
●
not
explications
a●
here
prohibited
;
so
that
we
see
our
archer
hath
lost
another
bolt
shot
at
rand●̄
to
seek
his
brother
.
14.
But
wheras
you
say
my
answer
is
not
warranted
of
God
,
is
not
true
:
For
read
Rom.
the
last
,
v.
17.
Observe
diligently
those
that
cause
division
15.
Wheras
you
say
my
reason
is
against
myself
,
in
that
the
Prophets
did
not
adde
of
their
own
but
of
Gods
;
no
more
I
say
the
definitions
of
the
church
be
mans
own
but
Gods
,
ther
being
one self
sam●…
of
Christ
and
hi●
Church
,
He
that
heareth
you
heareth
me
,
and
he
that
contemneth
you
contemneth
me
,
S.
Luke
10
,
16.
which
is
true
also
of
particular
churches
,
but
so
fart
forth
as
their
doctrine
accordeth
with
the
Romane
catholik
church
.
16
But
where
you
say
you
will
inlighten
my
eyes
with
the
lamp
oil
that
stincketh
by
your
false
interpretation
of
the
holy
fathers
sense
,
I
am
litle
beholden
to
you
.
For
S
Chrysost
and
S.
Ambrose
in
those
places
cited
by
you
wil
have
nothing
else
understood
,
but
that
the
expositors
must
applie
themselves
to
the
true
sense
of
the
scripture
,
&
the
law
,
●
not
to
corrupt
the
sense
though
on
good
pretences
.
But
you
〈◊〉
.
H.
A.
if
you
would
ha●
the
dust
wiped
of
your
spectacles
,
might
have
seen
Dyonisius
Areopagita
in
the
yeare
of
our
Lord
100
and
Est
traditio
nihil
qu●ras
amp●ius
;
which
wordes
are
so
playn
that
they
made
Or
I●w●l
to
say
they
were
words
unworthy
so
h●lp
a
father
:
And
that
S.
Ambrose
did
approve
of
tradition
is
plain
out
of
his
34
sermon
on
Lent
,
where
he
reproving
those
that
would
keep
certaine
dayes
after
Lent
,
when
this
after
f●st
was
neither
(
as
the
feast
of
Lent
)
neither
delivered
by
the
authoritie
of
our
antestors
.
So
that
we
see
if
wee
should
but
give
Mr.
H.
A.
the
S●●cons
place
but
to
put
oile
into
our
lampes
,
he
would
adde
his
dust
and
askes
to
quench
it
rather
〈◊〉
contemning
still
as
he
doth
the
authoritie
of
the
holy
Fathers
,
in
terming
their
authoritie
produce●
against
him
,
dust
and
ashes
.
17.
Mr.
Henry
Aynsworth
objects
against
me
that
I
have
turned
over
his
third
and
fourth
Arguments
o●
reasons
;
denying
them
to
prove
that
which
they
were
cited
for
:
I
answer
I
possed
them
over
;
But
see
here
Mr
●
.
A.
hath
turned
them
off
the
ladder
to
their
last
d●steni●
;
not
showing
that
they
proved
ought
what
he
intended
by
them
:
we
may
suppose
his
reasons
were
wounded
to
death
in
the
answer●●
the
former
,
o●
like
runa●ates
have
forsaken
their
armes
that
18.
The
second
part
that
Iam
to
prove
is
that
the
rule
of
our
faith
This
I
prove
first
thus
:
That
which
was
the
totall
rule
of
our
faith
before
the
written
word
of
God
,
may
be
well
the
partiall
rule
of
our
faith
after
,
where
the
written
word
of
God
doth
not
sufficiently
e●●ress●
divers
mysteries
of
us
to
be
beleeved
.
But
tradition
was
a
sufficient
yea
and
the
total
rule
of
our
faith
til
Moses
tyme
the
first
〈◊〉
in
of
the
holy
ghost
,
go
▪
tradition
now
togither
with
the
written
word
is
a
sufficient
rule
of
our
faith
.
My
major
through
out
this
whole
tract
shal
be
proved
;
My
minor
is
graunted
by
Mr
H.
A.
20.
Secondly
,
Not
onely
before
the
law
of
Moses
men
we●●
wholly
directed
by
the
month
of
tradition
,
but
after
also
as
it
appeares
in
Deut.
3●
,
verse
7.
Ask
thy
fatners
and
they
shall
annantiate
unto
thee
,
ask
thy
auncestors
and
they
shall
tell
thee
,
showing
that
of
many
thinges
that
were
to
be
beleeved
wee
should
depend
of
the
instruction
of
our
auncestors
,
for
in
the
wordes
young
〈◊〉
diat●●y
before
that
is
implied
co●●ra
generationes
singulas
;
and
Psal.
43
,
1.
Oh
Lord
we
have
heard
with
our
eares
,
our
fathers
have
〈◊〉
unto
us
that
which
thou
hast
wrought
in
their
dayes
,
and
in
the
ancients
dayes
.
Prov
8
,
1.
Heare
oh
sonne
the
discipline
of
thy
father
,
and
doe
not
leave
the
law
of
thy
mother
.
Isa.
38
,
19.
The
father
shall
make
knowen
truth
&
discipline
showes
rather
matters
of
discipline
,
and
doctrine
,
then
matters
of
fact
as
Mr
H.
A.
would
interpret
:
and
Jere.
6
,
16.
Stand
upon
the
wayes
,
and
see
&
ask
of
the
ancient
pathes
,
what
is
the
right
way
and
walk
in
it
,
and
ye
shall
find
rest
unto
your
souls
:
which
is
playne
there
that
the
Prophet
doth
not
onely
speak
of
matter
of
faith
,
but
to
prevent
error
and
〈◊〉
of
doctrine
:
also
see
Eccles
8
11.
4
Esdr.
14
,
3.
2
Tim.
2
,
15.
1
Tim.
6
20
2.
Tim.
2
,
1.
what
can
be
hence
inferr●d
but
that
the
Isra●lites
and
Christians
were
to
be
directed
by
the
help
of
traditions
.
See
the
holy
fathers
so
firme
and
so
frequent
for
this
great
truth
,
that
falshood
it self
of
our
adversaries
cannot
tell
how
to
oppose
,
see
〈◊〉
〈◊〉
.
cited
before
number
16.
〈◊〉
in
the
●ere
of
our
Lord
80
lib.
3.
●
.
4.
calles
tradition
dives
deposico●um
a
rich
treasurie
or
●usrodie
.
E●emens
〈◊〉
lib.
●
Strema
:
●
4
in
the
yeare
200
say
is
that
the
knowledge
of
traditis̄
by
succession
is
come
from
the
Apostles
,
et
lib.
7
Stromat
:
●
.
9.
he
calls
unwritten
tradition
the
〈◊〉
of
truth
.
Origenes
in
the
yeare
240
in
his
5.
〈◊〉
in
Numeros
et
tr●●t
:
29
in
Math:
teacheth
that
wee
beleeve
and
doe
many
things
by
tradition
.
S.
Athanasius
in
his
epistle
ad
Epi●t●te
tu●
sayes
That
it
is
sufficient
to
answer
to
his
adversaries
that
it
is
not
the
doctrine
of
the
Catholick
church
,
&
that
the
holy
fathers
have
not
thought
so
.
S.
Basil
also
sayes
he
can
beleeve
many
things
by
the
unwritten
witness
of
the
Apostles
;
the
2.
Councel
of
〈◊〉
in
actione
7.
approves
the
authoritie
of
unwritten
traditions
.
D.
●ier
:
in
the
yeare
390
in
his
dialogue
contra
Lucifer
:
affirmes
that
for
De
baptismo
contra
Donatistas
lib.
7.
c.
53
affirmes
,
that
which
the
universal
church
holdes
,
neyther
is
it
instituted
,
but
was
ever
reteyned
we
may
judge
most
rightly
to
be
delivered
by
the
Apostles
,
idem
epist.
86.
ad
●asul
:
Yea
if
our
adversaries
testimonie
is
availeable
in
confirming
a
truth
against
themselves
for
us
.
See
how
Martin
Luther
in
his
ad
Iohannem
Cratonem
v●●tatista
:
he
confesseth
that
doubt
in
a
mans
conscience
is
a
tortu●er
,
and
that
the
vniversall
consent
of
doctrine
must
prevaile
for
confirming
of
a
truth
,
and
he
graunts
that
the
best
Masters
are
Irenae
us
,
Tertullian
and
S.
Augustin
that
have
left
many
monuments
of
truth
for
us
,
to
whom
they
did
adjoyne
the
rule
of
faith
the
suffrages
of
the
learned
,
the
consent
of
the
Apostolicall
churches
,
and
this
is
that
which
he
affirms
they
deduced
from
the
Apostles
or
from
Apostolicall
men
.
23.
And
not
without
great
reason
doth
God
use
that
means
both
to
ad
estimation
to
his
holy
mysteries
,
&
to
preserve
these
pretious
stones
for
the
Jewellers
that
did
know
how
to
prise
them
,
that
even
natural
reason
I
have
declared
to
Moises
many
miracles
and
I
sayd
vnto
him
saying
these
wordes
thow
shalt
speake
openly
,
;
and
of
such
secret
mysteries
that
of
the
Psal.
43.
&
psal.
77.
Deutr
32.
is
to
bee
understood
.
And
in
regard
of
these
hidden
mysteries
Dyonis
.
Areopag
:
lib.
de
caelest:
Hierarchia
●
.
1.
most
diligently
warnes
Timothie
,
That
he
should
not
disclose
these
things
to
the
rude
people
.
So
that
24.
Now
since
the
second
and
third
question
are
so
neerely
confined
that
the
ending
of
the
one
is
the
begining
of
the
other
;
the
ending
of
my
reasons
the
begining
of
your
answers
;
and
so
requiring
a
resutation
25.
My
first
Reason
to
prove
that
the
written
word
of
God
without
26.
That
which
is
not
knowen
for
Gods
word
cannot
be
the
rule
of
27
My
Major
is
most
certaine
,
since
nothing
can
be
the
indeficient
rul●
of
all
truth
revealed
,
and
to
bee
revealed
,
but
the
word
of
the
first
veritie
God
,
which
is
eyther
the
written
word
of
God
conteyned
in
the
Prophets
and
the
Apostl●s
,
or
the
unwritten
word
of
God
contained
28
My
Minor
is
also
true
proved
out
of
S.
Augustine
contra
epistolam
fundament
:
Manich:
c.
5
,
Ego
Euangelio
non
crederem
nisi
me
ad
haec
commoveret
Ecclesiae
authoritas
;
I
should
not
beleeve
the
gospel
except
the
authoritie
of
the
church
should
move
me
thervnto
.
Lanchius
in
his
confess.
c.
1.
and
Brentius
in
his
Prologo
Kemnitij
in
examine
Concil.
Trident.
Whitak
contra
Stapl.
lib.
2.
Hooker
in
his
Ecclesiasticall
policie
lib.
1
,
pag.
84.
et
lib.
pag.
200.
et
142.
doe
all
affirme
that
tradition
of
the
church
is
necessarie
to
distinguish
what
bookes
of
scripture
be
scripture
and
what
not
.
And
reason
it self
teacheth
us
,
since
we
doe
not
heare
or
see
God
or
his
knowen
Prophets
to
write
or
speak
this
that
is
proposed
unto
us
for
the
word
of
God
:
most
convenient
Oh
Timothee
keep
the
depositum
avoiding
the
prophane
noveltie
of
voices
,
and
avoiding
the
opposition
of
falsly
called
knowledge
,
which
certain
promising
have
e●red
about
faith
,
and
what
that
depositum
is
S
Paul
in
his
2.
to
Tim
1.
v.
13
,
●
▪
14
▪
showes
.
Have
thou
a
forme
o●
sound
of
words
,
which
thou
hast
h●a●d
of
me
in
faith
,
and
in
the
love
in
Iesus
Christ
.
Keep
the
good
depositum
by
the
holy
ghost
which
dwelleth
in
us
:
showing
that
Timothie
and
Christians
ought
to
keep
a
certain
platform
of
words
,
delivered
to
them
over
and
above
his
epistles
;
which
rule
of
words
appropriated
to
high
mysteries
,
and
matters
of
our
religion
,
as
Trinitie
,
Person
,
29
You
in
〈…〉
this
my
first
a
g●●nēt
,
say
that
things
may
be
bel●●ved
though
not
gathred
out
of
●he
written
word
,
understa●●●ng
th●rby
I
know
not
what
you
mean
by
this
,
except
you
would
have
Gods
written
word
onely
to
be
b●le●ved
by
a
humane
faith
.
And
therfore
when
I
took
you
at
your
word
and
●athered
th●nce
,
that
some
tradition
(
or
as
you
will
terme
it
traditum
)
is
necessarily
beleeved
besides
the
written
word
.
For
wh●
wee
speak
absolutely
of
beleefe
in
divinitie
it
is
to
be
understood
of
a
divine
,
and
not
of
a
humane
beleefe
,
and
when
you
speak
of
the
cheef
rule
,
you
say
it
may
be
b●leeved
without
the
written
word
,
I
might
your
water
hath
rather
wet
your
shoes
,
th●n
that
myne
was
spilt
on
the
ground
.
30.
2.
Wheras
you
say
I
doe
vnj●stly
condemn
your
assertion
that
nothing
to
be
beleeved
is
necessarie
for
salvation
that
is
not
taught
by
the
written
word
,
I
say
most
justly
,
and
I
convinced
you
of
falshood
sufficiently
when
I
sayd
nothing
is
so
necessarie
to
salvation
by
you
,
as
the
written
word
,
which
word
is
not
proved
by
another
written
That
the
signes
which
Iesus
did
,
which
signes
are
written
that
we
may
beleeve
.
And
the
1.
of
Timothie
●
.
16.
17
,
Where
all
scripture
is
inspired
of
God
etc.
is
said
to
be
profitable
for
doctrine
,
for
reprehension
,
for
correction
,
for
instruction
.
&c.
These
places
prove
nothing
for
your
purpose
.
The
first
proves
not
that
all
things
or
sayings
of
our
Saviour
that
he
did
or
said
are
written
,
though
those
signes
were
:
for
all
the
signes
the
whole
world
could
not
contayn
,
see
a
little
after
,
S.
John
21.
v.
25.
31.
And
the
second
place
proves
no
more
,
but
that
the
scripture
is
good
for
these
ends
,
but
it
proves
not
that
scripture
is
sufficient
without
tradition
etc.
and
ecclesiastical
lawes
to
all
these
ends
.
And
one
might
deduce
out
of
these
wordes
to
better
reason
then
you
,
each
parcel
of
scripture
in
the
old
and
new
testament
were
sufficient
for
al
this
without
any
other
.
So
that
you
see
I
doe
not
fight
with
the
holie
ghost
but
with
the
perverter
of
the
holy
ghost
.
32.
3.
You
desire
me
to
deale
distinctly
and
plainly
with
your
words
,
I
answer
I
hope
I
doe
,
Then
you
beginne
to
answere
You
answer
first
that
the
scriptures
of
God
doe
approve
and
confirme
one
another
,
and
his
spirit
that
is
in
them
,
and
in
all
people
doth
seale
that
they
are
true
.
For
proof
wherof
you
cite
the
first
of
S.
John
5
,
9.
The
witness
of
God
is
greater
,
and
John
8
,
13.
14
▪
I
answer
that
Christ
needed
no
testimonie
for
himself
.
John
5
,
33.
But
I
receive
no
testimonie
of
man
,
meaning
that
actu
1.
and
in
regard
of
themselves
act
1
secundo
and
to
be
beleeved
of
others
so
they
need
testimonie
of
others
.
33.
After
he
sees
this
d●fective
he
flies
unto
the
privat
spirit
(
though
he
sayes
it
is
in
all
people
)
to
unseale
the
authoritie
of
his
word
.
For
if
he
understand
by
that
spirit
in
all
people
,
that
is
of
all
ages
,
times
&
34.
If
he
vnderstand
this
spirit
in
all
people
virtuallie
,
and
actuallie
if
35.
What
must
Mr.
H.
A.
understand
else
then
that
this
spirit
is
in
36.
But
now
to
prove
that
the
comparing
of
one
place
with
another
and
my
Father
am
one
;
he
will
object
out
of
the
selfe
same
St.
John
,
My
father
is
greater
then
I
:
If
you
sai●
this
by
●●llation
of
scripture
is
to
be
vnderstood
37.
2
And
that
the
seale
of
your
spirit
can
not
distinguish
this
truth
〈◊〉
,
yea
not
so
much
as
probablie
▪
I
move
.
For
frist
I
aske
what
this
seale
of
the
spirit
is
?
Doth
i●
co●●●st
onely
of
Gods
perticular
illumination
that
yee
should
have
this
touchstone
38.
If
you
answer
this
spirit
consists
in
the
evidence
of
the
thing
reaveled
as
you
seeme
to
gra●nt
:
When
you
bidd
me
aske
your
proof
that
ther
is
a
light
in
the
same
;
seeming
so
with
Calvin
to
graunt
that
the
scriptures
are
distinguished
by
themselves
,
as
light
from
darkness
,
sweetness
from
sowrness
,
this
is
most
false
,
for
then
everie
one
that
had
but
natural
perfection
of
the
organ
,
and
free
proposing
of
the
object
should
distinguish
this
light
and
sweetness
.
39.
If
yee
answer
this
spirit
consists
in
the
authoritie
of
God
,
how
will
you
prove
this
in
particular
to
bee
revealed
of
God
,
and
not
the
other
part
of
scripture
.
If
you
replie
you
can
prove
it
by
the
Majestie
of
the
writing
.
How
will
you
answer
and
show
to
everie
particular
mans
cie
that
there
is
more
Majestie
in
Ecclesiastes
then
in
the
Ecclesiasticus
?
How
will
Luther
demonstrate
against
the
whole
church
that
S.
James
epistle
is
strawie
,
the
epistle
to
the
Hebrewes
,
Apocalyps
etc.
to
be
doubted
of
.
40.
When
I
object
against
you
that
the
Mani●h●i
,
Montanist
,
Arrian
,
Pe●agian
,
and
all
other
hereticks
will
boast
of
this
private
spirit
.
Nou
answer
that
I
have
a
mist
before
my
eyes
or
else
I
would
discerne
them
.
I
answer
I
doe
distinguish
them
,
and
leave
them
〈◊〉
41.
Wheras
you
would
whet
the
edge
of
the
Jewes
sword
against
m●
in
that
they
may
object
against
Christians
the
lawe
and
the
Prophets
,
42.
Neyther
is
the
objection
of
a
Jew
against
a
new
Christian
because
he
went
out
of
them
of
such
force
as
our
is
against
Jul●an
or
any
other
Apostata
.
For
they
cannot
defend
themselves
with
any
show
of
truth
as
we
can
defend
our
cause
with
evident
motives
of
●r●dibilitie
,
as
I
shall
hereafter
show
.
And
Julian
might
object
that
Paganism●
is
more
ancient
then
Christianiti●
:
but
not
then
the
〈◊〉
law
,
which
was
compleat
and
●erfected
as
it
was
prophecied
and
promised
,
by
the
coming
of
the
new
lawe
.
Where
you
say
Gods
word
and
spirit
in
the
scriptures
must
be
the
bulwark
,
I
answer
a
bulwark
,
but
not
able
to
defend
you
from
gun
shot
,
and
a
s●onse
onely
for
your selves
.
For
as
yet
there
was
never
any
of
your
sects
,
protestant
or
any
other
heretit●
that
was
able
to
convert
any
nation
to
their
religion
:
But
men
of
our
religion
haue
converted
all
nations
&
doe
still
convert
as
well
witnesseth
both
the
Judges
,
Japonia
yea
and
C●ina
it self
.
43.
I
showed
you
one
way
how
the
high
preisthood
did
not
erre
in
the
cond●mnation
of
our
Saviour
,
in
that
the
Preisthood
was
●●served
Hipghpreists
,
Scribes
;
&
Rulers
questioned
this
,
but
their
ignorance
was
most
vi●●ible
by
their
own
lawe
,
and
by
that
lawe
he
should
live
,
since
that
law
declared
him
to
be
the
sonne
of
God
.
44.
Against
your
forced
rock
,
and
running
over
many
wr●sted
places
of
scripture
to
prove
the
church
of
God
invisible
,
it
were
sufficient
for
me
to
oppose
many
evident
and
clear
places
of
scripture
interpreted
by
the
holy
fathers
Greek
and
Latin
for
the
pepetuall
visibilitie
of
the
church
.
2.
〈◊〉
.
●
.
v
13.
1.
Pa●●l
.
22
,
10.
Psal
4●
,
17
Psal.
45
,
5.
Psal.
47.
9.
Psal.
86.
1.
Psal.
88
,
29
Psal.
101
,
17.
Ps.
128
,
1.
Psal.
131
,
14.
Cant.
3
▪
4.
Isa.
9
,
7.
Isa.
33
,
20.
where
the
perpetual
flourishing
of
the
church
of
God
is
described
Isa.
40
,
8.
45
I
answer
to
your
contrarie
doctrine
that
the
church
of
God
46.
To
that
of
Gen.
6.
where
all
their
harts
are
described
to
be
set
on
mischeef
,
is
not
to
be
understood
that
all
then
were
naught
.
For
not
long
before
M●●husalem
and
divers
holy
men
died
Sem
&
J●phet
also
were
zealous
of
Gods
honour
,
and
their
wives
also
most
religious
,
in
whom
the
church
of
God
might
be
preserved
.
47.
I
answer
also
.
In
the
time
of
Moses
,
Aaron
and
the
people
did
commit
idolatrie
in
worshipping
the
golden
●alfe
;
yet
Moses
If
there
be
any
of
God
(
sayes
Moses
)
let
him
jo●ne
with
mee
,
and
all
the
sonnes
of
Levi
were
gathered
vnto
him
.
48.
I
answer
,
In
the
time
of
Judges
after
Josh.
The
Israelites
Isa.
2.
v.
▪
All
nations
shal
flow
unto
him
.
Phil.
2
,
21.
All
men
seek
their
own
,
Ioh.
3.
v.
33.
And
no
man
did
receive
his
testimonie
.
49.
To
that
of
the
Prophet
Elias
3.
Reg.
19.
where
Elias
complaines
that
he
is
left
alone
.
I
answer
that
then
the
people
were
divided
into
two
kingdomes
,
the
one
of
the
Jewes
,
and
the
other
of
the
Israelites
.
A●hab
did
govern
the
Israelites
,
but
holy
Josaphat
did
govern
the
Jewes
;
the
one
did
destroy
altars
and
kill
Prophets
,
the
other
did
heare
Prophets
&
erect
altars
.
And
though
we
should
graunt
that
Elias
did
think
himself
left
alone
in
Israel
;
yet
Almightie
God
did
answer
him
;
I
wil
leave
7.
thowsand
men
in
Israel
that
have
not
bowed
their
knees
to
B●al
50.
I
answer
that
Esay
the
Prophet
in
his
first
chapter
dooth
use
the
self
same
fi●ure
of
Syn●●hd●che
;
also
the
self
same
manner
of
speech
is
vsed
the
4.
●eg
.
21.
For
Manasses
himself
did
r●pent
and
redeeme
m●nn
,
and
many
were
never
seduced
;
so
understand
that
also
of
the
Prophet
here
.
51.
That
of
which
Azarias
dooth
prophetise
2
Paral.
15.
is
to
be
understood
of
the
Israelites
that
were
dificient
,
and
not
of
the
Jewes
that
were
constant
.
I
graunt
also
that
at
the
comming
of
our
Saviour
the
church
was
but
a
little
one
:
yet
I
say
it
was
preserved
in
Marie
,
Joseph
,
Zacharie
,
Elizabeth
and
Anna
the
Prophetess
;
In
just
Simeon
and
the
Pastors
.
52.
That
of
Daniel
the
9.
the
host
and
sacrifice
shall
faile
is
to
be
understood
of
the
destruction
of
Hierusal●m
,
and
the
c●●●ing
of
the
Jewish
sacrifice
,
Luk.
18.
Our
Saviour
doth
not
absolutely
speak
of
faith
but
of
an
external
faith
;
and
of
an
excellent
faith
.
2
Thes.
2.
Is
to
be
vnderstood
the
particular
departing
of
Antichrist
and
his
●rew
from
the
church
.
And
so
by
these
grounds
to
the
usual
objections
against
the
perpetuall
visibilitie
of
Gods
church
,
wee
may
answer
any
thing
that
hath
bene
or
may
be
produced
.
53.
Yet
to
confirm
this
truth
with
one
short
reason
,
I
argue
thus
.
54.
Now
wheras
you
sayd
you
show
how
the
labyrinth
of
my
religion
leadeth
to
the
Pope
the
center
of
our
circle
.
True
it
is
I
sayd
the
vltimate
resolution
of
our
religion
is
to
be
resolved
into
the
veracitie
of
God
revealing
as
into
the
formal
caus●
,
and
into
the
authoritie
of
the
church
as
into
the
applying
●ause
.
And
I
am
glad
you
have
tra●ed
me
not
to
your
heretical
quicksands
but
to
S.
Peters
rock
.
55.
And
that
you
may
see
the
resolution
of
my
religion
is
no
other
but
that
of
S.
Cyprian
lib
de
unitate
Eccles.
where
he
compares
●ou
55.
I
gave
you
2
or
three
instances
to
show
how
the
word
of
God
might
in
a
divers
kind
depend
of
the
Church
,
and
the
church
of
the
56.
You
answer
nothing
to
this
but
that
I
prove
out
of
natural
philosophie
as
though
divinitie
though
it
excels
is
not
concordant
to
natural
reason
:
whereas
we
can
beleeve
nothing
that
we
see
implies
by
the
light
of
naturall
reason
.
57.
To
the
places
that
you
object
of
the
1.
of
Timoth.
1
,
3.
rather
proves
against
you
then
makes
for
you
.
For
it
showes
all
the
while
that
she
did
not
reach
otherwise
to
the
church
she
remained
sound
.
And
that
which
you
cite
1.
Tim
3
,
&
15.
would
make
you
trest
salue
if
you
did
daily
consider
it
.
For
there
he
warnes
her
that
she
might
conforme
her
conversation
to
the
house
of
God
the
pillar
of
truth
;
And
though
the
text
sayes
in
the
house
of
God
;
yet
it
must
be
understood
in
the
particular
church
that
must
have
reference
to
that
place
(
as
wee
shall
prove
hereafter
)
where
S.
Peter
did
establish
his
chaire
.
Ioh.
14
,
16.
Mat.
16.
Math.
28
Ephes.
4
,
Ioh.
17.
Luc.
22.
Psal.
2.
Eph●s
.
2.
58.
When
you
seeme
to
drawe
out
of
my
speech
that
I
denie
for
my
witness
the
spirit
of
God
is
your
error
and
fraude
.
For
I
hold
59.
St.
Augustines
authoritie
you
let
slip
denying
him
a
fit
Maister
to
follow
,
you
say
he
might
retractate
this
;
but
neither
you
doe
nor
can
show
that
he
did
retractate
it
.
60.
As
for
S.
Augustines
opposition
to
S.
Hierome
,
it
was
in
some
smal
matter
,
and
not
in
a
matter
defined
vp
the
consent
of
the
church
.
61.
My
second
Argument
was
this
in
substance
.
Major
.
That
which
is
hard
and
for
occurring
places
almost
inexplicable
cannot
be
to
the
rud
▪
&
ignorant
at
least
a
certain
ground
of
faith
.
Mmor
.
But
the
scriptures
of
themselves
are
thus
.
Conclusion
.
go
the
scriptures
by
themselves
can
not
bee
a
certaine
and
infallible
rule
of
saith
to
the
ignorant
and
rude
at
least
62.
My
major
proposition
is
most
certain
.
For
a
rule
must
be
known
and
certaine
,
and
more
fit
to
our
capacitie
to
bee
conceived
then
that
which
is
to
be
ruled
and
certefied
therby
.
63.
My
Mmor
also
I
prove
both
in
regard
of
many
seeming
contradictions
,
of
the
Hebraimes
,
nature
of
things
therin
contained
being
high
misteries
.
64.
In
answering
of
this
Argument
,
you
say
some
thinges
are
hard
in
the
scriptures
,
I
proved
this
difficultie
and
hardnes
was
in
Our
most
deare
brother
Paul
according
to
his
wisdome
given
h●m
hath
written
to
you
as
also
in
all
his
epistles
speaking
of
them
in
these
things
,
in
which
are
certain
thi●gs
hard
which
the
unlearned
&
unstable
deprave
,
as
also
the
rest
of
th●
scr●p●ures
to
their
own
destructio
.
Hence
is
gathered
that
not
on
ly
the
places
of
S.
P●ul
touchi●g
vocation
,
justification
,
sanctification
,
predestination
and
●●pr●bation
in●●p●icating
which
pointes
S.
Paul
is
most
frequent
,
but
also
any
other
place
is
subject
to
be
depraved
as
the
word
implies
as
also
the
rest
of
the
scriptures
.
And
S.
August
.
in
his
book
de
fide
et
operibus
c.
14
,
showes
that
one
of
the
cheife
matters
they
did
deprave
was
about
justifying
by
faith
.
And
I
showed
you
here
as
erring
a
little
in
some
65.
You
say
the
matters
are
hard
,
but
the
places
that
treats
of
them
are
easie
,
as
though
in
such
short
wordes
of
poincts
that
desire
2.
lib.
de
doctrina
Christ
.
et
epist.
119
,
and
S.
Ambrose
epistola
44
in
principio
acknowledgeth
the
difficulties
he
had
to
understand
the
manner
of
writing
of
scripture
:
And
S.
Hier:
to
Paul
:
epist.
103.
c.
5.
6
,
7.
et
epist.
65.
c.
1.
confesseth
that
in
his
old
age
when
rather
he
should
teach
then
be
taught
he
went
as
66.
That
of
Proverb.
8
,
8.
9.
is
to
be
understood
eyther
of
general
doctrine
or
of
precepts
of
maners
and
good
life
,
and
so
Gods
words
are
easie
:
which
explication
we
give
you
as
a
iewel
unto
your
hand
to
that
cited
of
you
Prover
.
17
,
16.
Wherfore
is
ther
price
in
the
hand
of
a
fool
.
&c.
67.
Then
you
seem
ingeniously
to
graunt
the
scriptures
to
be
hard
but
you
instance
that
the
determinations
of
the
Pope
doth
make
them
harder
.
You
say
Exod.
20.
Deut.
25
,
15.
Images
are
absolutely
and
plainly
prohibited
here
:
But
I
deny
it
and
prove
that
idols
are
10.
lib.
de
civitat
.
Dei
c.
8.
)
Ezechia●
4.
Regum
.
18.
broke
it
into
peeces
.
And
that
of
the
2.
of
Cor.
6
,
proves
as
much
;
〈◊〉
that
place
can
not
be
understood
of
images
but
of
idole
,
for
the
temple
was
adorned
How
agreeth
the
Temple
of
God
with
idolls
,
and
not
with
images
68.
As
for
your
wilfull
error
in
citing
of
Cardinal
Bellarmines
probable
opinion
as
the
determination
of
the
Pope
,
I
must
much
blame
you
:
But
you
may
know
that
both
his
opinion
,
and
the
different
opinion
of
Ga:
Dasques
are
both
probable
in
schooles
.
As
for
the
subtile
and
most
true
distinction
,
of
the
worship
of
Latria
,
and
Hyperdulia
must
needes
seem
strange
and
insipidd
to
him
that
never
tasted
peradventure
one
grain
of
the
salt
of
the
Universities
,
or
one
line
of
the
schoolmen
.
69.
Yet
here
you
take
upon
you
like
a
great
●abbin
that
I
say
the
Pope
cannot
make
of
himself
a
matter
of
faith
,
but
that
he
onely
declareth
what
is
a
matter
of
faith
,
and
that
such
a
thing
is
to
be
beleeved
.
It
is
well
you
say
that
I
hold
me
here
.
But
then
you
infer●
that
the
Pope
can
doe
no
more
then
other
Bishops
;
and
Peters
primacie
will
be
no
more
then
Pauls
which
you
prove
1.
Cor.
4
,
1.
So
let
a
I
answer
they
be
all
alike
in
power
of
order
but
not
of
jurisdiction
,
and
in
a
juditiall
determination
to
settle
controversies
in
the
Church
of
God
:
which
appeareth
in
that
in
the
councel
of
Chalcedon
that
had
determined
the
matter
controverted
,
and
630.
Bishops
having
subscribed
,
the
Popes
Legates
being
also
present
in
that
Councell
having
defined
and
judged
with
the
rest
,
what
needed
61.
et
in
epist:
ad
Martianum
Imperatorem
59.
where
he
sayes
Constitutionibus
synodalibus
&c.
Unto
the
constitution
of
the
Councell
which
hath
pleased
me
both
for
the
confirmation
of
the
catholick
faith
,
and
for
the
condemnation
of
the
hereticks
I
have
added
my
verdiet
.
And
this
verdict
or
sentence
was
not
a
bare
consent
,
but
a
judiciall
confirmation
,
and
ratification
of
the
Councel
,
appeareth
out
of
his
letters
sent
the
self
same
time
unto
the
Empress
Pulcheria
70.
And
he
addeth
this
reason
immediately
;
Ne
fallax
cujusdam
simulatio
sententiam
mean
vellet
habere
incertam
,
To
the
intent
that
no
man
by
any
deceiptfull
dissembling
may
take
my
verdict
or
sentence
herein
uncertaine
,
To
the
intent
that
no
man
by
any
deceiptful
dissimbling
may
take
my
sentence
or
verdict
herein
uncertaine
.
71.
So
also
the
Affricane
Bishops
having
discussed
the
heresie
of
Pela●ius
and
〈…〉
sent
their
definition
therein
to
the
See
Apostolicke
to
be
confirmed
by
Silvester
,
and
the
Councell
of
Constantinople
by
Damasus
&
the
Councel
of
Ephesus
by
●aelestinus
.
72.
And
to
showe
this
I
will
folow
the
thread
of
your
matter
,
●
not
the
manner
of
your
discourse
that
in
the
interim
is
farced
up
with
fowle
mouthed
slaunders
(
as
I
shall
touch
anone
)
.
The
next
Peter
rose
up
,
showing
therby
that
he
was
head
of
the
Church
.
Wher
first
you
show
your
wilful
fraude
,
in
that
you
would
have
me
gather
his
superioritie
by
his
bare
rising
up
.
Where
I
gathered
rather
by
the
due
circumstances
that
passed
there
in
that
place
.
For
the
text
sayes
,
when
there
was
made
a
great
disputation
Peter
rising
up
sayd
to
them
,
you
know
that
of
old
dayes
God
amongst
us
chose
that
the
Gentils
by
my
mouth
should
heare
the
word
of
the
Gospel
and
beleeve
.
In
which
chapter
first
we
may
note
by
the
way
verse
6.
that
the
Apostles
and
auncients
assembled
to
consider
of
this
word
,
which
place
●ōfutes
your
proceedings
that
would
have
all
men
to
give
their
voice
and
to
be
present
in
Councel
,
which
is
the
place
of
the
Apostles
and
auncients
,
and
not
of
many
others
though
holie
men
that
were
at
Jerusalem
,
according
to
that
of
Deut.
17.
Malach.
2.
Agge
1
,
2
▪
Lur.
10.
16.
where
the
sentence
of
the
Preist
is
sayd
to
settle
that
which
is
hard
difficult
&
doubtful
;
must
keep
the
law
,
must
be
heard
as
God
.
73.
2.
I
note
the
7.
verse
that
when
there
was
made
a
great
disputation
that
great
disputation
,
that
is
settled
the
height
of
their
difference
which
argues
superioritie
.
For
what
decorum
or
manners
were
it
,
if
two
Doctors
of
like
authoritie
disputing
,
the
third
of
the
same
or
of
lesse
authoritie
as
Calvin
would
have
,
should
stop
the
current
of
their
disputation
,
when
it
touched
the
point
of
the
difficultie
,
when
there
was
a
great
disputation
,
when
their
reasons
as
the
text
both
not
obscurely
note
were
in
aequi
librio
unsettled
,
when
there
was
made
a
great
disputation
.
So
that
we
see
it
is
a
signe
of
great
authority
to
speak
so
first
as
to
interrupt
the
great
disputation
to
prefixe
an
end
,
to
firme
a
definition
to
the
proposed
question
.
74.
As
for
that
which
you
object
out
of
the
13.
and
19.
verse
from
12.
inter
epistolas
Aug
:
inferro
,
&
that
which
is
implied
in
the
12.
verse
et
tacuit
omnis
multitudo
,
and
all
the
multitude
held
their
peace
showing
thereby
the
power
of
his
75.
That
which
S.
James
speakes
verse
15.
and
16.
is
nothing
else
but
a
confirmation
or
an
explication
of
S.
Peters
sentence
.
First
76.
But
presently
after
to
signifie
his
willingnes
to
say
something
,
he
objects
that
Peters
sitting
still
would
rather
argue
authority
than
his
rising
up
:
To
which
I
answer
that
admitting
most
true
it
were
his
sitting
doth
argue
his
authoritie
as
well
as
his
rising
up
:
and
S.
Peters
judiciall
and
attentive
hearing
the
debating
of
the
question
till
there
was
a
great
disputation
,
and
then
being
noted
to
begin
to
rise
that
to
rising
the
heat
of
disputation
comming
to
head
,
and
the
disputers
vehemencie
requiring
a
period
,
that
he
beganne
then
to
was
rising
:
what
have
you
then
concluded
.
77.
But
on
goes
our
subtil
disputer
to
prosecute
his
great
doubt
,
and
argues
out
of
the
5.
of
the
Acts
34.
where
Gamaliel
is
sayd
to
rise
up
in
the
councel
of
the
Jewes
v.
34.
But
here
he
conceals
what
the
Church
distinguisheth
calling
him
a
Doctor
of
the
Lawe
and
so
signifying
that
it
was
his
office
as
Doctors
that
be
Cardinals
doe
78.
And
that
Gamaliels
sentence
was
rather
a
favorable
perswasion
then
a
chief
Judges
resolution
appeares
that
howsoever
he
79.
And
that
which
you
bring
out
of
the
17.
of
the
Acts
16
▪
rather
hinders
then
furthers
your
purpose
,
since
we
may
gather
that
as
S.
Paul
being
intreated
by
the
princes
of
the
synagogue
verse
15
to
preach
,
took
upon
himself
without
any
more
to
doe
,
rising
up
and
80.
That
which
you
bring
before
out
of
the
2.
of
Peter
v.
20
cited
by
me
thus
,
No
prophecie
is
made
by
privat
interpretation
,
you
call
but
doe
not
prove
it
a
bastard
phrase
,
showing
that
such
ill
befitting
termes
proceedes
from
a
bad
conscience
.
Your
glosse
Ephes.
For
not
by
mans
will
was
prophecie
brought
at
any
tyme
,
but
the
holy
men
of
God
spake
inspired
by
the
Holy
Ghost
,
showing
that
the
self
same
spirit
whrewith
they
were
written
and
resident
in
the
church
must
interpret
scripture
.
And
that
you
ought
not
condemne
(
as
you
doe
)
the
uniforme
consent
of
all
the
fathers
of
all
ages
and
nations
.
Thus
dooth
Mr
H.
A.
as
a
boie
hoodwin●kt
at
blindman
buffe
belabor
himself
and
his
own
fellowes
in
stead
of
his
adversaries
.
81.
And
that
which
I
bring
for
congruencie
for
the
primarie
of
S.
Peter
Act
15
,
ver:
7.
where
he
would
gather
that
if
the
Gentiles
were
chosen
by
his
mouth
to
heare
the
gospel
that
he
was
chosen
also
to
preach
unto
them
:
his
inference
is
nothing
to
the
purpose
since
we
graunt
the
Popes
primacie
is
from
God
and
not
of
the
election
of
men
.
82.
I
graunt
that
Pope
Stephen
the
7.
called
Stephen
6
did
revoke
many
decrees
(
which
yet
are
not
definitions
of
Pope
Formosus
in
the
yeare
89.
But
this
argues
onely
a
violence
in
fact
,
and
not
an
error
in
doctrine
,
and
faith
.
And
hence
I
inferr
that
it
argues
an
essential
assistance
of
the
holy
Ghost
that
could
mainteyn
his
church
though
in
the
hand
of
the
bad
,
water
the
garden
of
the
church
through
stonie
water
pipes
,
make
his
arke
of
Noe
to
fl●ate
though
in
the
tempestuous
flood
Genes.
7
,
8.
mainteyn
his
church
against
hell
gates
.
But
all
that
can
be
opposed
herein
doth
not
prove
that
the
Pope
.
Stephen
did
this
as
the
head
of
the
church
,
but
out
of
the
violence
of
his
private
spirit
,
which
appears
in
that
Sigebertus
notes
that
all
that
were
with
him
reclaimed
from
that
violent
proceeding
.
And
in
the
Councel
he
did
approve
onely
of
his
fact
,
being
flattered
by
factious
Cardinals
Sergius
Benedictus
&
Martinus
.
83
Note
also
that
at
this
unaccustomed
course
of
the
Pope
the
corporal
church
of
Lateran
fel
down
,
and
the
Images
of
the
church
where
Pope
Formosus
body
was
intombed
did
salute
Formosus
as
Luitiprandus
lib.
1.
c.
8.
witnesseth
.
And
though
I
graunt
that
84.
The
Canonists
that
you
cite
,
as
to
extend
the
power
of
the
Pope
above
the
lawe
of
God
,
no
doubt
are
falsly
understood
or
cited
;
But
to
disprove
them
in
each
particular
I
cannot
,
in
that
I
am
not
so
wel
read
in
the
canon
lawe
;
and
if
I
were
I
am
in
prison
,
and
have
not
commoditie
of
bookes
,
and
to
send
for
10.
or
12.
great
volumes
to
look
3
or
4
places
that
I
assure
me
are
eyther
falsly
alleaged
or
injuriously
applied
,
will
not
quit
cost
,
especially
since
I
convince
you
of
one
especial
untruth
hereafter
where
you
say
the
Canou●sts
call
and
esteeme
the
Pope
our
Lord
God
the
Pope
.
85.
But
di●●urnished
of
bookes
as
I
am
I
thought
good
to
let
the
authour
to
the
protestant
pulpit
babell
,
that
hath
no
doubt
seene
&
pondered
the
decretalls
answer
you
,
that
on
credit
of
some
crackt
&
cracking
Crashaw
that
ingrosses
such
babels
for
whole
sale
,
whose
citation
or
such
like
you
are
glad
to
re●●●le
.
86.
For
that
which
the
author
cites
out
of
Decret
40
▪
in
appendice
in
eadem
appendice
ad
cap.
6.
dist.
40.
Where
he
affirmes
Christianitie
87.
And
wheras
Decretum
distinct
.
19.
●
.
6
▪
where
it
is
sayd
that
the
decretalls
are
numbred
amongst
canonicall
scriptures
;
that
is
to
be
understood
in
regard
of
the
canonicall
writings
of
the
Councels
,
and
not
in
regard
of
canonicall
writings
of
the
scriptures
,
in
which
sense
both
the
begining
,
bodie
,
and
end
of
the
book
showes
that
Cretian
speaketh
.
88.
As
for
that
M.
H.
A.
writes
that
the
Pope
can
dispence
against
Sanches
de
Matrimonio
.
My
third
Argument
as
I
remember
was
this
.
That
which
90
▪
To
this
Argument
▪
you
saie
I
have
put
to
much
strength
,
but
you
say
I
have
not
whet
the
edge
.
All
that
you
can
bring
against
me
is
that
you
saie
you
can
retort
it
on
the
private
spirit
of
the
Popes
determinations
and
definitions
:
but
you
can
not
deme
but
that
the
chur●h
hath
more
promises
,
and
so
consequently
her
visible
head
as
I
shall
prove
.
And
so
I
see
howsoever
you
would
not
be
cut
with
the
edge
,
you
care
not
much
to
admit
afore
bruife
by
91.
That
you
object
out
of
the
1.
Cor.
11
,
19.
Act.
15.
1
,
2.
Act.
15
,
15
,
16.
etc.
proves
rather
that
there
must
be
one
visible
supreme
judge
to
decide
controversies
.
As
for
your
calumniations
they
are
most
proper
to
men
of
your
coat
,
and
ranck
:
and
when
time
,
place
,
and
paper
wil
scarse
give
sufficient
vent
to
our
reasons
I
wonder
you
should
blow
abroad
these
glassy
bubbles
breathed
against
the
Sea
Apostolick
.
But
the
best
that
you
can
answer
is
that
they
will
serv
your
children
of
Amsterdam
to
run
after
.
I
never
return
your
jests
92.
My
Fourth
Argument
as
I
take
was
this
.
THere
be
many
things
we
beleeve
by
a
divine
,
and
not
by
a
humaine
art
of
faith
which
are
not
revealed
in
holy
scripture
,
nor
with
such
evidence
deduced
out
of
holy
scriptures
(
if
you
exempt
the
authoritie
of
the
church
.
My
antecedent
I
proved
by
instances
;
that
we
beleeve
against
Helvidius
our
Ladies
perpetuall
virginitie
;
93.
And
when
I
have
twice
or
thrise
desired
a
distinct
answer
94.
You
proceed
and
would
have
me
to
mainteyne
Tradition
to
be
the
totall
and
not
the
partial
rule
of
faith
togither
with
the
written
word
of
God
.
Hence
you
inferr
that
I
graunt
some
word
of
95.
Here
make
you
a
long
digression
,
and
you
show
what
acts
kept
by
tradition
are
to
be
kept
,
and
to
be
remembred
to
children
,
&
after
ages
;
as
you
say
to
see
the
destruction
of
Rome
,
but
we
knowe
certainly
the
opposers
by
their
opposition
,
will
work
themselves
their
destruction
,
and
confusion
of
their
Babylon
.
And
we
know
that
Balaam
in
stedd
of
cursing
Gods
people
did
blesse
them
.
John
Fox
was
your
Nabucodonosor
turned
so
out
to
grasse
that
he
durst
not
come
neare
the
wall
(
by
reason
of
a
deep
mellancholie
apprehension
for
feare
of
being
crased
like
an
vrinall
.
)
As
for
the
spanish
Armadoe
whatsoever
the
Spaniards
intended
to
doe
here
in
England
,
our
Countrymen
did
performe
much
at
Cales
,
howsoever
they
ded
speed
at
Lisborne
before
.
I
answer
onely
this
,
God
and
St.
George
for
my
religion
,
King
,
and
Countreymen
.
I
would
doe
that
which
befitted
a
good
subject
,
but
these
your
instances
are
malitious
and
odious
.
96.
To
that
plaine
place
2.
Thes
2.
v.
15.
Therefore
brethren
stand
and
hold
the
traditions
which
you
have
learned
whether
it
be
by
word
of
mouth
or
by
epistle
.
This
place
is
so
playne
that
S.
Chrysost:
affirms
S.
Paul
herein
to
have
meant
of
unwritten
traditions
,
that
Doct.
Whitaker
sayes
his
speech
is
herein
very
unworthy
so
holy
a
father
.
And
that
which
you
bring
out
of
S
Chrysostom
against
me
,
showes
that
all
sufficient
precepts
of
manners
and
good
life
are
set
down
in
scripture
.
That
which
you
bring
out
of
the
26.
of
the
Acts
22
,
we
say
that
in
tradition
nothing
is
spoken
besides
that
is
contrarie
to
the
Apostles
speeches
.
As
for
that
which
you
bring
the
1.
of
the
Cor.
14
,
37.
is
nothing
to
the
purpose
.
For
we
doe
not
deny
but
those
things
that
are
written
are
true
.
But
if
you
would
have
more
plain
places
of
scripture
in
defense
of
tradition
,
●●s
the
15.
of
the
Acts
41.
Where
he
in
confirming
of
the
church
commands
them
to
keep
the
precepts
of
the
Apostles
,
and
what
precepts
S
Paul
meanes
he
explaines
himself
chap.
16.
v.
4.
He
delivered
unto
them
to
keep
the
decrees
that
were
decreed
of
the
Apostles
,
and
auncients
that
were
at
Hierusalem
,
which
deliverie
without
question
were
by
word
of
mouth
,
what
these
decrees
were
it
is
uncertain
by
scriptura
,
though
they
may
be
kept
by
the
help
of
tradition
.
98.
The
fourth
thing
that
I
am
to
show
is
to
prove
how
you
walk
99
▪
For
first
and
formost
you
doe
not
distinguish
what
are
scriptures
and
what
are
not
,
by
the
authoritie
of
the
church
.
For
so
you
should
admit
of
all
that
she
dooth
receive
,
and
if
ye
reject
any
thing
that
she
hath
doubted
of
you
should
as
well
as
yow
refuse
those
bookes
called
Deutrocanonici
of
the
old
Testament
,
you
should
as
well
reject
those
Deutrocanonici
of
the
new
testament
as
the
epistle
to
the
Hebrewes
,
Judas
epistle
and
the
Apocalyps
,
but
the
touch
of
your
triall
is
the
private
spirit
,
and
the
unction
not
of
the
holy
Ghost
,
but
of
an
addle
head
,
and
a
self
conceipted
phancie
.
100.
And
that
you
like
a
blind
baiard
walk
in
this
round
though
you
may
apprehend
you
have
gone
many
a
mile
;
and
to
show
that
101.
For
first
I
aske
how
you
know
the
scripture
of
the
Prophets
and
Apostles
is
Gods
word
;
you
answer
the
spirit
of
God
,
the
testification
and
witness
of
the
spirit
,
the
annointing
of
the
spirit
doe
testifie
You
answ.
what
man
knoweth
what
is
in
him
but
the
spirit
of
God
that
is
in
him
1.
Cor.
2.
He
answers
again
that
he
can
make
no
proof
102.
But
now
to
show
the
falshood
and
unprofitablenes
of
your
circular
discourse
,
I
demand
what
you
hold
the
testification
of
the
inward
spirit
to
be
.
For
you
must
hold
that
it
proceeds
from
God
,
as
wel
as
your
inward
habit
or
act
of
faith
:
and
then
againe
I
aske
103.
Besides
I
ask
whether
that
testification
of
the
spirit
,
since
it
can
not
have
his
residence
in
the
will
,
being
a
certaine
perswasion
104.
But
before
I
gathered
your
mind
when
you
said
the
scriptures
of
themselves
are
so
cleare
that
by
themselves
they
appeare
for
scriptures
,
so
that
you
seeme
to
resolve
that
which
you
beleeve
in
105.
But
admitting
that
you
had
onely
sayd
the
things
to
bee
beleeved
,
or
fides
externa
were
to
be
resolved
into
the
holy
scripture
onely
.
Yet
so
you
should
admit
of
as
great
an
absurditie
.
For
so
you
should
say
the
gospel
of
S.
Mathew
,
or
the
whole
scripture
taken
totally
togither
are
not
canonical
and
authentick
,
nor
that
Mr.
H.
Aynsw
:
is
predestinated
or
that
his
sinns
are
remitted
.
All
which
106.
And
if
I
should
graunt
you
this
,
yet
another
absurditie
at
the
suit
of
reason
hath
arrested
you
.
For
by
what
will
you
trie
that
107.
Besides
this
opinion
of
theirs
doth
not
onely
lead
a
man
into
these
endlesse
windings
,
but
it
makes
against
common
sense
,
that
God
should
leave
his
holte
scriptures
so
carelesse
,
at
six
and
sevens
unsettled
that
every
hereticli
might
challenge
to
himself
to
be
taught
from
God
,
so
that
he
might
reject
the
authoritie
of
all
the
Fathers
▪
108.
Against
which
men
I
reason
thus
,
Eyther
the
holie
Fathers
had
this
spirit
of
God
or
else
they
had
not
.
If
they
had
(
as
surely
they
should
have
if
Mr
H.
A.
did
not
feynedly
preferr
them
before
him
)
then
they
infalliblie
were
instructed
by
his
spirit
in
matters
109.
But
that
the
holy
Fathers
had
this
spirit
I
prove
,
since
you
cannot
deny
,
but
that
they
were
of
the
elect
&
the
sonnes
of
God
,
but
they
can
not
be
of
the
elect
and
of
the
sonns
of
God
without
his
spirit
John
10
,
27.
My
sheep
heare
my
voice
6.
Joh.
45.
erunt
omnes
109.
Againe
I
will
not
onely
prove
your
spirit
to
be
dissonant
fr●
the
holie
fathers
,
but
that
it
is
not
Apostolical
;
For
if
the
Apostles
had
been
inspired
with
this
spirit
every
one
had
●●ayed
it
,
so
that
by
himself
without
the
help
of
another
he
could
have
distinguished
of
110.
And
to
show
further
how
your
spirit
is
incompassed
with
difficults
I
argue
thus
:
This
spirits
testification
is
ever
infallible
or
not
.
If
it
doe
deceive
them
it
is
not
of
God
;
If
it
be
still
infallible
how
can
ther
come
such
various
controversies
in
the
Church
of
God
.
111.
If
you
answer
this
is
ever
infallible
when
it
agrees
with
the
word
of
God
to
which
it
is
to
be
compared
.
But
then
I
argue
if
this
spirit
doth
never
testifie
but
when
it
is
read
,
what
will
they
doe
then
if
they
were
to
dispute
with
a
Turke
,
if
he
should
deny
the
But
admit
that
the
testification
of
the
spirit
were
onely
to
be
tried
by
the
written
word
of
God
,
How
comes
it
then
that
the
Lutherans
and
Calvinists
are
at
such
an
unreconcïlable
diffentien
in
comparing
the
scriptures
,
This
is
my
body
,
and
this
is
my
blood
,
by
their
private
spirits
interpretation
;
every
one
contends
to
have
this
spirit
,
to
have
the
true
sense
of
the
word
.
How
will
you
then
be
able
to
settle
these
variances
by
the
bare
word
to
the
liking
of
both
.
112.
And
to
answer
the
placrs
that
you
doe
or
may
be
produced
for
the
mainteyning
of
the
privat
spirit
,
I
wil
give
generall
grounds
113.
But
these
men
abuse
scripture
drawing
it
to
their
own
sence
;
For
these
places
and
the
like
doth
not
prove
that
which
they
seeke
,
but
onely
show
a
threefold
difference
between
the
old
testament
and
THE
5.
PART
114.
That
I
am
to
prove
is
to
defend
our
Catholiche
opinion
from
such
an
idle
proofe
or
circular
resolution
of
our
faith
.
The
which
that
I
may
better
performe
,
some
common
grounds
are
to
be
handled
before
that
being
presupposed
the
difficults
that
oppose
our
opinion
may
be
the
better
cleared
.
115.
First
then
we
must
〈◊〉
suppose
that
since
every
Heathen
or
Jew
doth
know
by
the
light
of
nature
that
their
is
one
God
the
author
of
all
things
,
and
that
wee
are
created
to
serve
and
honor
him
,
and
that
God
is
the
rewarder
of
vertue
and
punisher
of
vice
.
And
116.
2.
This
being
presupposed
I
will
prove
that
our
Romaine
Catholicke
church
compared
with
what
religions
soever
of
the
Heathens
,
ceremontal
of
the
Jewes
,
heresies
,
and
sects
of
Christians
,
is
to
be
preferred
in
any
reasonable
mans
judgment
before
any
of
them
.
Since
I
will
prove
that
the
motives
of
our
religion
are
of
evident
credibilitie
:
117.
3.
I
am
to
prove
that
the
motives
of
our
Catholick
religion
are
to
be
and
are
of
most
evident
credibilitie
,
whether
they
be
taken
9
2.
Testimonia
tua
credibilia
facta
sunt
nimis
.
Heb.
2.
the
preaching
of
the
Apostles
is
said
to
be
confirmed
by
signes
,
and
myracles
;
2.
if
there
were
not
motives
of
evident
credibility
,
no
man
prudently
should
be
thought
to
assent
vnto
faith
.
118.
And
that
the
motives
of
our
religion
are
of
evident
credibilitie
119.
The
first
motive
of
our
religion
is
from
the
author
of
our
religion
who
to
have
been
is
as
certaine
as
that
Alexander
or
Aristotle
was
.
And
that
our
Savieur
did
not
teach
false
things
of
ignorance
,
or
mallice
appeareth
by
his
doctrine
preaching
and
his
virtues
and
power
prophecied
by
the
Prophets
,
and
by
the
Syb●liacs
by
the
silence
of
oracles
,
of
whom
S
John
Baptist
honoured
so
by
the
very
Jewes
for
sanctitie
of
life
doth
give
such
testimonie
of
;
whom
the
Apostles
also
did
testifie
,
and
not
of
ignorance
since
they
preach
those
things
they
sawe
;
nor
of
mallice
,
or
gaine
,
since
they
preached
without
any
hope
of
temporal
commoditie
,
or
preferment
,
they
being
condemned
and
despised
of
all
.
And
it
appeares
out
of
Josephus
lib.
18.
Antiquitatum
,
and
by
Tertullian
libro
contra
Celfum
,
and
Porphyrius
where
it
is
sayd
Deos
120
The
second
Argument
and
motive
of
edident
credibilitie
is
taken
out
of
particular
prophecies
concerning
our
Saviour
;
which
motive
Justinus
in
his
Qbus
Orthodoxos
q.
2.
et
146.
Tertull.
in
Apoll.
c.
20.
D.
Chrysost:
18.
in
Iohannem
.
D.
Aug:
1.
De
consensu
Euangelico
c.
28.
usque
ad
finem
.
Also
the
prophesies
of
our
Saviour
,
propagation
of
the
Church
,
conversion
of
Gentiles
,
persecutions
of
Christians
are
daily
seen
to
be
fulfilled
.
121.
Hetherto
all
Christians
may
vsurpe
these
motives
as
then
own
:
But
when
those
that
they
shall
seek
to
perswade
shall
aske
of
them
what
the
essentiall
pointes
of
their
religion
are
without
which
it
cannot
stand
:
If
they
be
demaunded
which
of
the
Apostles
schollars
did
teach
these
points
of
doctrine
that
they
boast
they
teach
,
and
say
they
have
received
different
from
the
Romane
Catholiks
grounds
.
Where
their
church
hath
lurcht
this
thowsand
five
hundred
yeares
.
Whie
none
of
the
auncient
Fathers
writings
are
for
them
;
no
hystories
the
records
of
time
;
whether
their
nation
was
first
converted
to
their
religion
,
here
they
are
gravelld
and
can
vse
no
other
or
further
motive
,
which
hath
been
the
reason
why
yet
never
any
nation
to
this
day
hath
been
converted
to
their
religion
.
To
these
and
other
questions
of
the
self
same
nature
Mr
H.
A
d●st
not
and
yet
dares
not
answer
I
or
no
,
though
ther
be
13
in
number
and
of
great
moment
set
downe
in
my
last
letter
.
122.
But
here
our
Church
can
goe
forward
with
her
third
motive
adhortatio
ad
Gentes
,
Lact.
lib.
2.
Divinarum
institut:
c.
14.
Cyrillus
Alexand
▪
contra
Iul:
Aug.
18.
de
civit
.
Deic
18.
Iosephus
the
record
of
our
antiqui●ie
libio
1.
contra
Ap●onem
showes
that
it
exceeds
all
prophane
mom●ments
.
Iustin
:
Apolog:
2
Tertull.
Apolog.
c.
19.
e●alij
.
And
if
wee
understand
of
Christ
Jesus
and
the
Apostles
doctrine
,
it
appeares
by
the
perpetual
succession
of
Bishops
from
S
Peters
chaire
,
which
Argument
Irenaeus
lib.
3
,
c.
3.
Tertull.
De
praescript
.
c
6.
et
Hieron
:
contra
vseth
to
prove
our
church
to
be
the
most
aunent
,
true
,
and
Apostolical
church
.
123.
Which
antiquitie
also
doth
appeare
out
of
the
name
Catholicke
which
wee
have
still
reteyned
though
our
adversaries
have
laboured
what
in
them
lieth
to
deface
that
name
,
so
the
Montanists
called
Catholicks
Psychias
that
is
animales
124
Our
4.
Argument
may
be
the
sanctitie
of
our
doctrine
,
teaching
most
congruous
to
reason
,
and
so
behooful
in
respect
of
God
,
our
125
The
fif●
motive
is
out
of
the
admirable
and
divine
manner
of
promulgating
our
faith
both
in
the
Apostles
tymes
and
in
their
qua
non
multi
sapientes
,
which
Argument
Justinus
Apolog:
2.
Christ
.
homil.
34.
in
Math.
Aug.
22.
de
civit
:
det
.
c.
5.
Dainast
.
4.
de
fide
c.
4
vseth
.
126.
The
6
Motive
is
that
since
God
and
his
servants
have
et
Tertull.
apolog.
lib.
23.
And
S.
Joh.
5.
our
Saviour
affirms
that
the
works
he
did
,
gave
a
greater
testimonie
of
him
,
then
the
testimonie
of
S.
John
Baptist
;
and
Joh
8.
We
know
that
that
comes
from
God
.
And
Erodi
4.
Whereas
Moyses
objected
that
the
people
would
not
heare
him
,
he
gave
him
the
power
of
myracles
.
And
as
our
Saviour
vseth
this
Argument
Joh.
10.
If
you
will
not
beleeve
me
&c.
S●S
.
Chrysost.
homil.
3
in
2
Cor.
Tertul.
in
apologet
.
c.
2●
.
Arnobius
lib.
1.
vseth
the
like
.
127
▪
The
seaventh
motive
which
S.
Chrysost.
vseth
homel
26
in
Mat.
D.
Hier.
c.
●
.
in
Mat.
Lact.
lib.
3.
inst.
tut
.
divinarum
c.
23
:
is
taken
from
the
efficacie
of
our
doctrine
that
did
stopp
the
mouthes
of
the
idols
,
and
hath
resisted
heresies
of
all
ages
:
see
Ruff
lib.
10.
c.
10
et
.
Victorem
lib.
1.
de
persecut.
Vand●l
;
And
those
that
were
sent
of
the
Iewes
did
acknowledg
this
motive
Joh.
7.
Never
any
man
spoke
like
this
man
.
128
▪
The
8.
motive
is
the
great
constancie
of
our
religion
that
Scapulam
et
apolog.
c.
vltimo
et
Iustin.
in
dialog
cum
Tryphone
.
S.
Aug.
lib.
22.
de
civitate
dei
c.
6.
129.
The
9.
Motive
is
of
the
great
and
constant
martyrdome
ad
Senat.
Rom.
acknowledgeth
that
he
was
most
moved
with
this
motive
.
Lact.
lib.
1.
Iust.
c.
13.
et
14.
which
motive
must
have
as
all
the
rest
relation
to
one
another
.
For
it
is
the
cause
and
not
the
paine
that
makes
a
Martyr
:
and
so
Sanguis
Martyrum
est
semen
Christianorum
Tertull.
apol.
c.
vltimo
.
130.
The
10.
motive
is
by
the
prodigeous
,
vntimely
and
most
Scapulam
et
D.
Chrysost.
oratione
contra
Iudaeos
;
It
were
well
Mr.
H.
Apnsworth
you
would
teach
your
children
the
truth
of
these
traditions
.
131.
The
11
Motive
is
the
testimonie
given
by
our
adversaries
themselves
of
vs
.
Iosephus
lib.
18.
antiq
:
gives
testimonie
of
Christ
,
Sybillaes
,
Lactantius
lib.
1.
c.
5.
6.
et
7.
Iust.
in
2.
Apolog:
brings
the
commendations
of
●
severall
Emperors
of
Christians
;
Plinius
2.
in
Tertull.
in
Apolog.
c.
2
writ
an
epistle
to
Trajan
the
Emperor
in
commendation
of
Christians
;
Protestants
,
safe
we
Catholicks
dying
so
maie
be
saved
,
that
the
Fathers
confessed
Papists
were
vertuous
holie
men
,
this
motive
S.
Aug.
his
book
de
civitate
dei
saice
is
of
great
force
to
confirme
any
doctrine
.
Socrates
,
lib.
4.
c.
27.
et
Theod.
lib.
4.
c.
vltimo
affirmes
that
barbarous
nations
elected
Christians
for
governors
.
132.
The
12.
Motive
is
the
inward
motions
inspirations
illustrations
,
134.
Out
of
all
these
I
frame
my
first
demonstration
of
the
truth
134
The
second
Demonstration
that
I
make
for
the
confirming
135.
These
being
presupposed
it
is
the
part
of
a
prudent
man
to
assent
vnto
many
motives
of
credibilitie
,
especially
having
received
a
precept
of
faith
and
in
generall
having
well
pondered
them
,
he
is
bound
to
dispose
himself
vnto
a
pious
affection
that
he
may
give
a
firme
consent
by
the
working
of
the
Holy
Ghost
in
particular
to
that
doctrine
and
faith
warranted
by
so
many
evident
motives
of
credibilitie
.
136.
These
motives
of
evident
credibilitie
being
hic
et
nunc
assented
vnto
,
here
wee
come
to
resolve
our
principal
intended
doubt
of
the
resolution
of
our
faith
;
presupposing
still
that
the
formall
motive
of
our
faith
is
the
first
veritie
,
or
authoritie
of
God
obscurely
revealing
.
137.
Now
since
to
faith
there
concur
two
judgments
,
the
one
evident
of
the
credibility
of
the
thing
to
be
beleeved
,
the
other
an
obscure
but
a
certaine
beleefe
of
the
veritie
of
the
thing
to
be
beleeved
,
so
we
see
there
is
a
twofold
resolution
.
viz.
of
the
resolution
of
the
evident
,
and
certaine
judgment
of
credibilitie
;
and
of
the
second
of
our
judgment
ceretaine
but
obscure
.
138.
First
then
I
saie
our
evident
judgment
of
the
credibilitie
of
the
thing
being
rather
presupposed
,
then
presupposing
an
act
of
faith
is
resolved
onely
into
these
related
motives
of
credibilitie
,
&
into
the
foresaid
humaine
inducements
as
into
the
formal
reason
of
our
beleeving
.
139.
Secondly
I
saie
that
everie
one
according
to
his
capacitie
is
to
have
the
for
said
certaine
,
and
evident
judgment
of
credibilitie
before
he
elicit
an
act
of
faith
,
that
prudently
he
maie
be
judged
to
give
his
assent
.
So
the
Samaritanes
are
said
to
beleeve
for
the
word
of
the
Samaritan
woman
,
so
the
Regulus
is
said
to
beleeve
for
the
recovered
health
of
his
sonne
.
So
the
C●nturion
is
said
to
beleeve
for
the
signes
of
the
passion
of
our
Saviour
;
And
to
this
end
our
Saviour
gave
power
to
his
disciples
of
confirming
their
doctrine
by
my
racles
Praedicaverunt
&c.
They
preached
our
Lord
cooperating
etc.
And
S.
Aug.
lib.
1.
ad
Simplic
.
q.
2.
demaunds
this
quis
potest
credere
nisi
aliqua
vocatione
:
et
de
spiritu
et
littera
c.
34.
He
affirmes
it
thus
Neque
e.
anima
rationals
&c.
For
neither
a
reasonable
soule
can
beleeve
with
a
free
will
,
if
there
be
no
vocation
or
perswasion
,
for
which
he
should
beleeve
.
140
Thirdly
I
affirme
our
certaine
yet
inevident
judgment
of
the
truth
of
the
points
of
our
faith
to
be
beleeved
,
&
so
the
assent
of
our
faith
if
it
be
as
it
ought
;
that
is
if
it
be
accomodated
&
proportioned
vnto
the
object
,
&
end
of
our
faith
as
it
is
necessary
vnto
salvation
,
deth
eyther
require
a
particular
motion
of
the
Holy
Ghost
,
or
an
infused
habit
of
faith
,
as
it
appeareth
out
of
the
7.
chapter
of
the
Aransicanum
Conc.
and
out
of
the
Trident
Sess
6.
c.
5.
et
canone
&
.
Where
it
is
affirmed
,
that
without
Gods
preventing
grace
,
and
the
illumination
of
the
holy
Ghost
,
no
man
can
beleeve
things
reveled
as
he
ought
,
that
is
that
Gods
justifying
grace
be
given
him
.
141.
Fourthly
I
affirme
that
this
certaine
and
inevident
iudgment
142
If
I
be
demaunded
therefore
whie
I
beleeve
●
.
persons
and
one
God
,
or
any
other
thing
.
I
answer
if
you
aske
of
me
the
formal
reason
whie
I
assent
,
I
answer
,
I
beleeve
because
God
hath
revealed
it
.
If
I
be
thenas●ed
how
I
know
God
hath
revealed
it
.
I
143.
But
if
I
be
further
questioned
,
since
the
revelation
of
God
,
and
the
proposing
are
both
obscure
and
inevident
,
how
cames
it
then
that
I
certainly
and
evidently
doe
beleeve
.
144.
I
answer
then
I
returne
vnto
the
motives
of
evident
credibilitie
that
maie
induce
any
prudent
man
to
beleeve
that
saith
,
and
that
church
warranted
by
so
many
motives
.
145.
Neither
is
here
committed
any
vitious
circle
between
the
authoritie
of
God
&
the
church
;
as
I
have
before
convinced
you
in
your
grounds
to
commit
.
For
first
the
authoritie
of
God
revealing
in
vertue
of
which
the
infailibilitie
of
the
proposition
is
beleeved
,
and
the
selfe
same
infallible
proposition
in
vertue
of
which
we
beleeve
that
God
●●ies
and
reveales
,
hath
two
diverse
objects
.
For
the
object
of
the
infailible
proposition
is
that
God
reveales
;
And
the
object
that
God
reveales
,
or
of
the
revelation
of
God
is
the
veritie
beleeves
.
146.
●
.
I
saie
in
that
when
out
of
the
authoritie
of
God
revealing
condemns
1.
Post.
text
.
5.
as
I
have
shewed
before
.
147.
Yet
to
goe
one
degree
further
in
shewing
how
we
are
free
148.
Whence
I
inferr
that
he
should
commit
this
circuler
discourse
that
to
an
Ethnick
that
equally
should
denie
both
scripture
and
the
infallibilitie
of
the
church
,
should
prove
that
the
scripture
were
of
divine
authoritie
in
that
the
church
teacheth
vs
it
;
and
the
church
of
infallible
authoritie
in
that
the
scripture
teacheth
vs
it
.
But
to
a
protestant
that
admits
of
most
of
the
scripture
,
it
is
no
circle
to
prove
the
infallibilitie
of
the
church
which
he
denies
from
the
scripture
which
he
admits
of
:
but
first
you
do
not
give
a
resolution
of
your
faith
(
as
I
doe
)
that
is
powerful
against
Ethnick
or
heretick
:
2.
though
wee
admit
of
scripture
yet
wee
cannot
be
vrged
therevnto
by
you
;
that
receiving
from
the
church
the
scripture
,
will
not
beleeve
all
149.
The
foresaid
manner
of
proof
is
vsuall
both
in
the
scriptured
and
in
ancient
Fathers
.
The
Pharisees
did
admit
of
Moses
,
and
denie
Christ
.
Therfore
our
Saviour
convinced
them
with
these
words
Joh.
5.
46.
If
you
did
beleeve
Moses
you
would
beleeve
me
for
he
gave
testimonie
of
me
.
Againe
contrariwise
the
Manicheies
did
admit
of
Christ
and
the
gospel
,
&
did
deny
Moses
and
the
Prophets
,
&
therfore
S.
Aug.
contra
Faustum
Manichaeum
&
in
his
book
lib.
1.
de
moribus
Ecclesiae
Catholicaec
.
1.
et
seq.
did
convince
the
Manichees
.
The
like
manner
of
proceeding
wee
take
to
instruct
a
Catholick
that
should
denie
any
parcel
of
scripture
,
wee
convince
him
by
the
judgment
of
the
church
to
whom
he
submits
himselfe
.
And
Hereticks
that
denie
tradition
,
the
church
and
the
Popes
author●tie
wee
convince
them
out
of
scripture
&
out
of
the
writings
&
vniform
consent
of
the
holy
Fathers
thowsands
of
whom
M.
●
.
A.
saies
he
preferres
for
wisdom
truth
,
and
holiness
before
himself
,
whose
vniversall
consent
of
them
living
in
all
times
,
being
most
expert
in
tongues
,
neare
our
Saviours
times
;
many
of
them
being
the
Apostles
schollers
not
partiall
to
eyther
of
our
causes
,
writing
so
long
before
many
delivering
matters
of
facts
that
doth
prove
or
confirme
many
poi●●●
of
our
doctrine
,
I
cannot
see
how
you
can
denie
them
:
especially
since
you
saie
you
admit
so
farr
of
them
as
they
agree
with
scripture
.
For
S.
Hierom
translated
it
,
S.
Ambrose
,
S.
Aug.
S.
Greg.
S.
Barnard
interpreted
it
;
and
they
all
cite
many
places
of
scripture
to
prove
fundamentall
points
of
doctrine
of
our
religion
.
But
I
shewed
how
the
holie
Fathers
agreed
with
scripture
to
which
you
are
silent
.
150.
But
that
you
doe
not
proceed
after
the
self
same
manner
is
plaine
.
For
though
you
abound
with
wrested
places
of
scripture
which
we
admit
of
all
in
their
true
sence
:
Yet
you
denie
the
interpretation
of
the
Fathers
interpreting
the
scripture
;
that
by
common
consent
and
your
owne
graunt
should
better
vnderstand
them
then
you
prefer
their
wisdome
,
truth
,
and
holynes
before
your selfe
.
151.
Wherfore
,
then
M.
H.
A.
would
you
have
me
beleeve
you
alleaging
onely
scripture
for
your self
,
&
i●
sense
depraved
,
before
the
holy
Fathers
that
cite
scriptures
both
for
them
and
vs
;
and
whose
judgment
you
saie
you
preferr
before
your selfe
.
For
first
you
intangle
152.
And
not
onely
thus
vnreasonablie
doe
you
proceed
,
but
as
the
Manichies
to
S.
August
.
you
object
many
places
of
scripture
,
whose
inferences
still
●re
Nol●
Catholicis
credere
,
doe
not
beleeve
the
Catholicks
;
I
can
then
returne
you
this
answer
with
St.
Aug.
153.
The
●
.
thing
that
I
am
to
shew
is
that
the
Popes
defini●tive
154.
I
answer
most
true
it
is
according
to
my
answer
wherin
I
did
voluntarily
,
yeild
to
this
to
which
by
force
of
argument
I
was
never
vrged
,
so
it
is
the
maine
drift
of
the
question
.
But
in
regard
of
the
satisfaction
of
you
or
your
arguments
it
is
not
the
maine
question
.
For
when
I
saie
there
is
something
els
required
besides
the
written
word
to
make
it
a
compleat
rule
of
faith
.
I
did
not
answer
faintly
when
I
graunted
more
then
that
to
which
I
was
vrged
For
your
Argument
required
to
know
how
the
judgment
of
the
church
and
in
what
sence
might
be
infallible
;
might
have
a
manifold
sence
.
For
if
you
take
the
definition
of
the
church
;
for
the
consent
of
all
the
fathers
&
doctors
of
the
church
so
it
is
infallible
.
If
you
take
it
for
a
general
Councel
confirmed
by
the
Pope
so
it
is
also
of
infallible
authoritie
:
If
you
take
it
for
the
definition
of
the
Pope
with
the
councel
of
Cardinals
defining
ex
cathedra
,
so
it
is
of
infallible
authoritie
.
And
since
in
all
these
sences
the
Catholick
church
is
an
indeficient
rule
to
determine
a
matter
of
faith
,
and
to
interpret
the
scriptures
,
I
did
not
therefore
faintly
answer
when
I
insisted
on
the
last
.
155
As
for
your
rhethoricall
flourish
,
and
forged
resolution
of
my
faith
,
I
have
sufficiently
excluded
our
opinion
from
that
circle
in
which
you
stick
fast
.
Nervaeus
when
he
saies
the
Pope
is
virtualy
the
whole
church
,
meanes
nothing
else
;
but
that
he
is
the
spiritual
head
to
direct
the
whole
church
by
the
infallible
assistance
of
the
holy
Ghost
.
156.
As
for
my
vellitation
those
few
that
I
brought
were
sufficient
to
overthrow
your
groundles
opinion
.
As
for
my
reasons
in
the
armadoe
of
mine
as
you
terme
them
,
that
you
saie
wil
never
enter
the
feild
.
It
may
be
well
they
scorn
to
oppose
one
that
lies
at
their
fellowes
mercie
already
.
157.
Now
you
come
to
examin
the
prerogatives
of
S.
Peter
:
Out
of
the
whole
series
of
which
,
&
the
circumstances
therof
&
not
onely
out-of
each
particular
I
drawe
an
infallible
Argument
,
but
you
in
an
swering
them
rather
seeke
to
shun
or
avoid
a
blow
then
to
give
any
.
158.
First
you
graunt
that
ever
almost
S.
Peter
is
named
first
of
the
Apostles
,
you
except
some
3.
or
4.
places
;
but
you
cite
none
,
though
otherwise
most
frequent
in
multiplicitie
of
cited
places
to
no
purpose
.
Hence
you
graunt
that
primacie
of
order
and
not
of
authoritie
maie
be
gathered
:
You
saie
this
gratis
:
But
since
the
holy
Ghost
both
not
repeat
this
prunacie
to
no
purpose
;
surely
there
his
authoritie
above
his
other
brethren
is
argued
thence
.
And
since
to
be
named
still
first
through
the
whol
scripture
rather
argues
primacie
of
autority
then
of
order
.
Why
should
not
wee
rather
i●fer●
the
vsual
then
the
vnusual
signification
,
especiallie
since
in
all
records
wee
see
the
prioritie
of
the
place
is
given
to
the
preheminencie
of
the
person
.
159.
But
let
us
examin
one
place
the
10.
of
Mat
2.
And
the
names
he
is
still
named
first
.
Which
cannot
bee
vnderstood
of
prioritie
of
your
order
you
understanding
therby
prioritie
of
yeares
or
vocation
.
Since
S.
Andrew
that
is
named
next
excelled
S.
Peter
in
yeares
,
&
was
first
called
.
As
S.
As
for
that
of
the
Galatians
where
S.
Paul
not
numbring
or
160.
As
for
that
which
you
object
the
21.
of
the
Apocalyps
19.
where
the
foundation
of
the
wall
of
the
citie
is
described
to
be
adorned
with
pretious
stones
.
And
then
you
inferr
in
that
in
the
Preists
161.
Secondly
against
my
congruitie
alleaged
for
S.
Peters
primacie
Math.
14.
29.
where
S.
Peter
walkes
vpon
the
water
.
Out
of
which
place
S.
Chrysostom
homil.
57.
and
S.
Bernard
lib.
2.
de
consider
:
ad
Eugenium
doth
inferr
S.
Peters
prerogative
above
the
other
Apostles
,
you
saie
rather
argues
his
weakness
of
faith
.
if
thou
be
the
sonn
of
God
are
an
argument
of
confidence
,
and
beleeving
manifested
by
the
word
following
commaund
me
to
come
vpon
the
waters
;
And
that
our
Saviour
argued
S.
Peter
of
little
faith
,
was
when
he
feared
the
strong
winde
,
and
began
to
sinck
,
not
for
his
walking
vpon
the
waters
before
others
,
no
other
having
with
that
firmnes
of
faith
asked
or
attempted
to
come
to
our
Sa●
:
though
they
saw
him
.
Those
places
cited
2
King
.
2.
Dan.
3.
25.
Heb.
11.
34.
proves
that
ever
such
myracles
doe
not
prove
superioritie
,
or
of
dignitie
before
others
;
which
wee
intend
not
to
prove
;
but
onely
that
this
together
with
many
other
circumstances
doe
prove
superiority
of
S.
Peter
.
162.
3.
Our
Saviour
calls
S.
Peter
the
rocke
and
saies
on
this
rocke
I
will
build
my
church
,
and
that
hell
gates
shall
not
prevaile
163.
It
is
against
the
principles
of
faith
;
since
so
all
Christians
being
truely
baptised
and
so
regenerated
in
grace
,
could
not
sinne
to
death
and
so
all
should
bee
saved
.
164.
You
take
it
for
a
great
matter
that
I
graunt
the
Pope
maie
sinne
in
matter
of
fact
,
&
be
reprovated
if
he
die
in
mortal
sinne
.
It
is
our
Catholick
doctrine
,
and
the
Pope
goes
to
confession
commonly
oftener
then
any
ordinarie
Preist
;
yet
this
proves
nothing
that
the
Divill
prevailes
against
him
as
he
is
head
of
the
church
,
as
he
defines
ex
cathedra
▪
As
for
your
blasphemous
speeches
torne
out
of
the
Apocalyps
,
in
his
place
I
shall
returne
them
on
your
owne
head
,
and
of
the
hereticall
sonnes
your
father
.
165.
4.
You
object
against
that
which
I
cite
out
of
S.
Luk.
22
31.
And
our
Lord
said
Simon
Simon
;
Behold
Sathan
hath
required
to
have
you
to
sift
as
wheat
,
But
I
have
praied
for
thee
that
thy
faith
maie
not
faile
thee
,
and
thou
once
converted
confirme
thy
brethren
,
you
answer
that
the
other
Apostles
were
to
confirm
their
brethren
,
I
answer
as
particular
pastors
Act.
14.
22.
et
15.
41.
&
32.
1
Thes.
3.
2.
Apoc.
3.
2.
but
not
as
the
supreame
pastor
by
special
assistance
of
Gods
grace
,
dissigned
here
to
confirme
his
brethren
.
S.
Aug.
lib.
q.
novi
testamenti
q.
75.
to
:
4.
teacheth
that
Christ
praying
for
Peter
praied
for
the
rest
because
in
the
pastor
and
prelate
the
people
are
corrected
or
amended
.
And
S.
Cyprian
Epist
55.
n
:
6.
saies
that
hence
infidelitie
166.
That
which
you
prove
the
16.
of
the
Act.
41.
proves
that
S.
Paul
▪
did
confirme
particular
churches
;
but
not
the
whole
church
as
head
by
office
;
and
in
that
he
commanded
them
to
keep
the
Apostles
precepts
and
the
ancients
,
proves
tradition
against
you
.
And
that
particular
pastors
precepts
are
to
bee
kept
,
&
not
onely
things
expressed
in
the
written
word
.
That
the
32.
ver.
affirmes
that
particular
may
particularly
comfort
others
;
the
1
of
the
Thess.
3.
2.
proves
onely
,
that
Timothie
was
sent
particularly
onely
to
confirme
them
;
and
the
like
can
onely
be
inferred
out
of
the
third
of
the
Apoc.
2.
which
is
so
farr
from
proving
the
speciall
confirmation
promised
to
S.
Peter
that
the
confirmation
is
by
the
vigilencie
of
one
that
had
the
name
,
onely
to
live
&c.
Thus
wee
though
you
object
my
objections
bleede
;
I
am
assured
your
wrested
places
as
poore
same
souldiers
are
to
retreate
on
crutchess
.
167.
5.
I
gathered
by
a
congruencie
that
S.
Peter
was
head
in
that
his
feet
were
first
washed
by
our
Saviour
,
Ioh
13.
6.
7.
where
presently
after
he
had
spoke
of
washing
,
the
text
saies
.
He
commeth
therefore
to
Peter
,
by
therefore
hath
reference
to
washing
,
and
to
S.
Peters
first
washing
:
you
stand
not
much
herevpon
,
but
according
to
the
opinion
of
most
of
the
ancient
fathers
you
admitt
S.
Peter
was
first
washed
.
Onely
you
except
that
he
shewed
greater
weakness
then
his
brethren
.
I
answer
,
that
his
refusing
to
wash
was
out
of
a
respective
love
that
he
had
to
our
Saviour
,
but
vnderstanding
presently
that
of
our
Saviour
,
If
I
wash
the
not
,
v.
S.
S.
Peter
to
show
he
had
a
perfect
resignation
(
not
expressed
by
any
of
the
rest
)
he
presently
pe●ldes
,
Lord
not
onely
my
feet
,
but
also
my
hands
and
head
.
168.
6.
I
inferr
that
S.
Peter
onely
received
a
revealed
promise
of
his
Martyrdome
but
here
you
that
slights
any
thing
objects
that
performance
is
more
than
promise
.
And
S.
Stephē●
James
Act.
12.
2.
7.
59.
suffred
Martyrdome
before
;
I
answer
,
that
an
assured
promise
absolutly
to
come
is
not
worse
but
rather
better
then
an
accelerated
performance
,
if
the
performance
of
the
other
be
differred
for
greater
good
as
S.
Peters
was
:
And
the
theife
on
the
crosse
for
dying
repentant
,
maie
challenge
a
crowne
of
glorie
as
Christ
Jesus
promised
him
,
and
not
to
bee
the
head
of
the
church
as
it
was
promised
to
S.
Peter
.
169.
7.
I
gathered
S
Peters
preheminence
above
others
in
that
Act.
2.
v.
14.
S.
Peter
as
the
head
of
the
rest
made
the
first
sermon
when
the
Jewes
objected
they
were
ful
of
win●
.
But
Peter
standing
with
the
eleven
lifted
vp
his
voice
and
spake
to
them
,
yee
men
Jewes
,
and
all
that
dwell
at
Hierusalem
etc.
v.
15.
he
answers
for
the
rest
.
For
these
are
not
drunck
as
you
suppose
:
and
that
he
was
not
onely
superior
in
age
,
or
order
only
I
have
showen
Therfore
Mr.
H.
A.
doth
as
it
were
graunt
this
and
with
that
the
Pope
were
as
forward
as
S.
Peter
in
these
,
and
such
good
offices
.
I
wi●●
also
that
wee
had
also
that
abundance
of
Gods
especiall
grace
that
was
given
to
the
Apostles
.
But
you
cannot
denie
but
that
S.
〈◊〉
diverse
other
Popes
that
you
condemn
have
been
forward
in
preaching
.
170.
I
inferr
8.
the
preheminence
of
S.
Peter
in
that
the
first
myracle
was
doone
by
him
.
You
here
more
merily
then
seriously
answer
171.
9.
I
enferred
that
S.
Peter
was
head
in
that
as
supreame
judge
he
condemned
the
hypocrisie
of
Ananias
and
Saphyras
5
of
Act.
5.
which
was
the
sentence
of
excommunication
by
S.
Aug.
judgment
lib.
3.
contra
epist.
Parmeni
.
c.
2●
.
to
7.
And
that
S.
Peter
did
give
the
first
judiciall
excommunication
,
doth
it
not
inferr
that
he
was
the
head
?
172.
That
which
you
object
out
of
the
1
of
Tim.
2.
&
Act.
13.
11.
proves
that
S.
Paul
excommunicated
some
,
but
it
doth
not
prove
that
he
exercised
that
judicial
authoritie
first
,
therfeor
it
proves
nothing
.
173.
10.
I
inferr
S.
Peters
prerogative
in
that
he
first
discovered
Symon
Magus
&
condemned
him
;
to
which
place
you
make
an
outroade
in
objected
symonies
committed
by
the
Pope
;
when
you
might
ferth
your
instances
nearer
home
.
174.
After
all
these
proofes
breifly
touched
,
and
congruencies
I
inferred
thus
.
All
these
,
and
other
circumstances
concerning
S.
Peter
showes
manifestly
that
S.
Peter
had
preheminencie
above
the
other
of
the
Apostles
;
that
he
is
rock
and
head
of
the
church
:
How
they
have
vrged
I
desire
not
to
bee
my
owne
judge
,
but
referr
my selfe
to
the
indifferent
judgment
of
the
reader
.
175.
And
that
this
preheminence
of
S.
Peter
was
onely
in
order
I
have
proved
and
will
hereafter
prove
.
The
place
that
you
bring
28.
of
Math.
16.
20
but
that
particular
men
are
to
bee
joyned
as
witnesses
;
and
that
God
heares
the
congregation
of
the
church
praying
.
But
that
which
you
bring
S.
John
.
20.
21.
22.
23.
I
could
prove
that
the
church
of
God
by
the
mission
of
the
Apostles
remaines
for
ever
.
That
the
church
is
to
be
heard
as
Christ
himselfe
by
the
re●●
parative
mission
:
As
my
Father
sends
me
so
I
send
you
.
I
〈◊〉
inferr
preisthood
;
and
might
from
the
verse
25
inferr
with
the
holy
〈◊〉
power
to
forgive
sinnes
;
but
it
is
sufficient
that
your
place
〈◊〉
proves
nothing
,
and
if
it
be
proved
ought
it
were
equallitie
of
〈◊〉
not
of
jurisdiction
.
176.
And
whereas
I
inferr
a
reason
in
briefe
that
the
legacie
of
S.
Peters
primacie
was
so
particularly
distinguished
that
no
man
can
doubt
thereof
,
Since
his
owne
old
name
is
specified
there
Simon
;
his
fathers
name
the
sonne
of
Jonas
,
and
his
owne
imposed
name
:
Peter
et
Cephas
,
you
saie
you
doe
not
impugne
the
priviledge
of
Peter
,
but
that
I
doe
impugne
the
testament
of
the
Apostles
,
which
I
have
shewed
and
shall
still
show
is
a
great
vntruth
.
177.
And
that
I
doe
not
impugne
our
Saviour
the
head
of
the
church
,
when
I
make
our
Saviour
the
head
of
the
church
,
when
I
make
Sainct
Peter
the
ministeriall
and
subordinate
head
to
him
:
I
proved
that
as
God
is
said
to
bee
our
onely
Father
;
Mat.
23.
9.
And
yet
it
is
said
that
wee
have
many
fathers
.
Christ
Jesus
is
said
to
bee
the
foundation
,
1
Cor.
3.
11.
And
yet
the
Apostles
are
said
to
bee
foundations
Ephes.
2.
20.
So
Christ
Jesus
2
Sam.
22.
de
paenitentia
saies
,
Though
Peter
bee
a
rock
,
yet
he
is
not
a
rocke
as
Christ
,
For
Christ
is
immovable
by
himselfe
;
He
is
the
light
;
And
the
Apostles
also
are
said
to
bee
lights
,
2
Mat.
5.
14.
He
is
Preist
,
and
yet
he
made
Preists
.
178.
When
I
saie
Petros
eyther
signifies
a
rocke
or
a
stone
,
you
bidde
me
produce
any
learned
authoritie
for
it
.
I
answer
I
could
produce
many
.
But
I
appeale
for
this
tyme
to
your
owne
conscience
since
Christ
spake
,
Mat.
16.
in
the
Syrick
language
in
which
there
is
no
difference
betwene
a
rocke
or
a
stone
,
Petrus
or
Petra
.
Yea
though
Petrus
and
Petra
differr
in
termination
in
the
Greek
,
yet
they
indifferently
signifie
a
rocke
or
a
stone
as
the
protestants
translate
Ioh.
1.
42.
And
that
S.
Peter
was
still
accounted
the
rock
,
and
head
of
the
church
,
appeares
by
that
place
of
S.
August
.
lib.
1.
retract
.
●
.
21.
that
you
cited
against
me
.
But
I
see
in
conscience
you
are
satisfied
of
S.
Aug.
opinion
that
you
are
silent
.
And
Tertull
:
de
prescript
:
Orig.
homil.
5
in
Exodum
▪
Stus
.
Cypr.
de
vnitate
Ecclesiae
:
Stus
.
Ambrosius
sermone
47.
et
68.
et
lib.
6.
in
c.
9.
Luc.
everie
one
affirming
179.
Where
I
saie
that
it
was
Petros
in
the
masculine
gender
,
in
that
the
masculine
gender
was
most
fittest
for
a
man
,
But
that
our
Saviour
,
the
first
of
Peter
2
,
8.
was
named
a
rock
might
well
bee
since
all
that
admitted
of
his
doctrine
would
never
denie
,
but
that
he
was
head
of
the
church
,
&
so
there
was
no
need
to
change
the
gender
as
there
is
here
.
You
taxe
me
that
I
on
Optatus
creddit
would
have
Cephas
to
signifie
a
head
.
I
answer
that
I
doe
not
remember
it
;
and
I
graunt
that
I
have
no
●●ul
in
the
Spricke
language
.
But
surely
I
eyther
spoke
of
the
greeke
word
Cephalos
,
or
else
intended
to
show
that
which
is
the
foundation
to
a
house
,
is
in
proportion
of
a
head
to
abodie
.
So
that
if
you
graunt
that
Cephas
to
signifie
a
principall
stone
of
a
house
or
rocke
;
it
is
sufficient
to
me
that
so
it
signifies
an
head
or
proportion
.
180.
Whereas
being
vrged
you
seem
to
graunt
th●●
S.
Peter
was
the
mouth
of
the
Apostles
,
I
prove
still
to
make
against
you
.
For
eyther
he
must
bee
the
spokeman
or
Mr.
spring
by
election
still
where
he
speaks
first
;
which
election
of
theirs
you
cannot
prove
out
of
scripture
;
that
he
should
as
the
foreman
of
the
jurie
or
the
speaker
in
the
parlament
:
or
else
being
cheife
ever
in
place
and
speach
,
he
must
have
it
by
authoritie
given
him
as
I
have
proved
it
before
.
181.
You
seem
to
except
against
my
breife
confutation
of
your
wordes
when
I
reasoned
thus
.
If
S.
Peter
could
not
have
prerogative
of
place
in
that
he
represented
the
church
,
no
more
could
the
sonnes
of
Abraham
bee
two
sonnes
in
that
they
represented
two
nations
.
Here
you
inferr
for
me
but
they
were
two
sonns
etc.
go
.
S.
Peter
was
S.
Peter
still
etc.
I
thancke
you
for
your
paines
,
but
you
doe
not
marke
that
I
doe
of
purpose
omitt
to
inferr
the
sequele
,
which
everie
one
may
see
to
follow
:
but
you
have
forgot
to
have
compassion
of
pour
selfe
,
that
vnarmed
admitts
of
the
Argument
in
that
you
satisfie
me
nothing
therein
,
but
here
like
some
railing
minister
out
of
his
text
,
beginnes
to
talke
of
Antichrist
whose
forerunner
himselfe
is
.
182.
To
that
where
you
saie
all
the
Apostles
were
equall
,
though
there
was
order
as
,
first
,
second
,
and
third
,
Apoc.
21.
19
Whence
is
that
order
fetched
and
derived
,
but
since
not
in
the
first
ordering
or
age
as
I
have
proved
,
therefore
in
the
free
election
of
Christ
Jesus
,
that
chose
and
made
worthie
S.
Peter
the
first
That
of
S.
John
21.
21.
Ephes.
2.
20
proves
that
they
were
all
equall
in
the
execution
of
the
power
of
order
which
was
equal
to
al
;
not
in
powr
of
jurisdiction
:
&
that
they
were
equall
as
they
were
Apostles
,
but
not
as
they
were
●ys
.
And
if
al
the
Apostles
had
the
like
power
of
jurisdiction
with
S
Peter
yet
it
dooth
not
follow
that
all
Byshopps
should
have
like
jurisdiction
with
the
Pope
.
For
Byshopps
are
sayd
to
succeede
the
Apostles
as
Preists
are
said
to
succeede
the
72.
disciples
,
who
did
not
succeed
properly
as
appeareth
out
of
Anacletus
epist:
et
ex
Beda
in
c.
10.
Luc.
And
the
reason
is
given
in
that
the
72.
were
not
Preists
,
neither
did
they
erercise
any
jurisdiction
which
appeareth
in
that
Philip
;
&
James
&
the
5.
other
Deacons
were
ordred
A●t.
6
by
the
Apostles
,
&
that
they
were
of
the
72.
appeareth
out
of
Epiphan:
heresi
20.
184.
That
admonition
Rom.
●
.
11.
20.
22.
and
that
of
the
Apoc.
8.
10.
is
to
bee
vnderstood
that
if
God
should
forsake
her
shee
should
perish
;
that
is
in
sensu
divi●o
〈◊〉
in
sensu
composito
as
the
Sea
of
Rome
is
guided
by
the
holy
Ghost
,
and
is
there
fired
is
●he
cann●●
finally
fall
,
yet
it
is
a
farr
different
question
of
the
infallible
decree
of
the
Pope
&
of
the
infallible
residence
of
the
Pope
at
Rome
;
though
both
bee
truthes
in
a
diverse
degree
,
and
both
firme
howsoever
●●pugned
.
185.
Wee
doe
not
hold
that
the
Pope
is
necessarily
indued
with
Gods
holy
grace
.
For
in
matter
of
fact
wee
hold
,
that
he
may
synne
as
well
as
any
other
,
but
wee
hold
a
necessary
assistance
of
the
holy
Ghost
as
he
defines
ex
cathedra
as
the
head
of
the
church
.
186.
Here
you
cite
two
places
out
of
S.
Leo.
that
writ
in
the
yeare
of
sur
Lord
454.
accusing
him
that
he
said
too
much
for
the
et
sermone
3.
and
what
he
gives
Princes
he
gives
by
S.
Peter
.
Where
here
first
you
see
our
religion
is
no
vpstart
religion
,
that
so
many
years
agoe
was
maintained
by
so
holie
a
Father
,
and
whom
Theodoretus
in
his
epistle
so
much
commendes
:
2.
wee
se●
this
holie
Pope
Leo
to
doe
no
otherwise
but
that
which
S.
Peter
did
in
his
second
epistle
,
1.
c.
v.
4.
where
he
saies
that
by
the
pretious
promises
yee
may
be
made
partakers
of
the
divine
nature
:
&
so
by
the
assistance
of
the
holie
Ghost
S.
Peter
is
by
participation
said
to
bee
so
directed
by
the
●
.
Trinitie
,
that
his
definitions
shall
be
the
definitions
of
the
holy
Ghost
,
according
to
that
,
He
that
heareth
you
heareth
me
.
And
not
vnlike
is
that
of
S
Paul
,
I
will
fulfill
that
which
is
wanting
of
passions
of
Christ
.
And
by
the
participation
of
Gods
grace
wee
are
said
to
bee
heires
of
God
,
coheires
of
Christ
Rom.
8.
187.
And
for
this
participation
●
.
Greg.
the
7.
saies
incline
thie
●ares
oh
S.
Peter
,
prince
of
the
Apostles
:
Not
meaning
therby
to
aske
any
thing
of
our
B.
Lady
or
of
S.
Peter
,
but
onely
that
they
would
bee
intercessors
for
vs
.
And
since
you
conclude
with
this
scoffing
Epiphonema
:
Thus
roares
the
Lion
of
Rome
,
contemning
so
the
holie
Father
of
the
church
,
I
will
end
this
point
thus
with
you
.
Thus
187.
But
now
your
Artesmaster
hath
taught
you
a
further
●etch
.
For
having
these
words
of
s.
Leo
,
he
thinks
he
may
prevail
to
deceiv
the
ignorant
reader
,
if
to
a
point
of
truth
he
makes
an
addition
of
vntruth
;
and
so
with
a
colour
he
goeth
further
on
and
affirmes
,
that
the
Canonists
calles
him
our
Lord
God
the
Pope
,
cum
inter
glossa
extravag
.
Ioh.
22.
Here
the
first
vntruth
is
that
the
Canonists
saie
as
though
it
were
a
generall
rule
or
suppositum
or
an
ordinarie
style
of
the
Canon
lawe
;
when
as
yet
there
was
never
found
any
adversarie
of
ours
so
bold
faced
that
durst
taxe
any
author
but
one
and
that
but
in
one
place
.
188.
2.
It
is
but
Dominum
nostrum
Papa●
,
our
Lord
the
Pope
in
many
auntient
copies
,
in
which
God
is
wanting
,
which
soundes
no
otherwise
then
this
,
our
Lord
the
King
,
&
that
it
is
an
intrude●
corruption
of
the
text
maie
manifestly
appeare
by
the
manuscript
of
Zui●…s
the
author
of
that
g●e●●e
,
yet
extant
in
the
Pa●i●●●
library
,
and
maie
bee
seene
there
.
189.
3.
Admitting
it
were
so
in
the
ram●on
lawe
,
and
in
the
Canonists
which
is
false
,
yet
it
would
not
follow
in
this
style
though
in
sound
to
〈◊〉
insolent
that
wee
should
make
him
or
account
hi●
our
Lord
God
.
For
the
scripture
dooth
often
honor
men
with
the
title
of
God
,
to
signifie
therby
onely
the
participation
of
his
grace
or
authoritie
,
so
Psa.
8●
6.
I
said
you
are
Gods
,
and
children
of
the
highest
al
:
where
those
to
whom
the
word
is
reveled
be
called
Gods
as
Christ
himselfe
doth
declare
Joh.
10
35.
Exod.
21.
6.
Judges
also
are
called
Gods
.
The
cause
of
both
shall
bee
brought
before
the
Gods
Exo.
2.
●
and
●
.
thou
shallt
not
detract
from
the
Gods
,
Moyses
Exo.
7.
●
who
is
called
the
God
of
Pharao
.
190.
As
for
that
of
deposition
you
seeme
to
bee
ignorant
of
our
opinion
,
For
wee
doe
not
hold
that
the
Pope
hath
at
his
free
libertie
this
power
to
depose
,
but
when
all
other
meanes
have
been
vsed
,
and
for
the
vniversall
good
of
the
church
,
and
when
there
is
a
hopefull
191.
Though
I
have
proved
before
that
S.
Peter
had
preheminence
of
authoritie
above
the
other
of
the
Apostles
;
yet
I
thought
good
to
set
downe
certaine
proofes
out
of
the
holie
scriptures
to
prove
S.
Peters
primacie
,
&
so
also
the
Popes
,
&
so
then
to
confirme
them
by
the
authoritie
of
the
holie
fathers
;
so
that
their
authoritie
citing
scripture
cannot
●ee
refuseh
.
Math.
10.
v.
2.
Simon
is
called
first
Mat.
15.
6.
he
chaungeth
his
name
that
it
now
signifies
,
a
head
or
superior
;
and
the
channging
of
a
name
I
proved
commonly
to
be
mysterious
.
Mark
.
16.
7.
The
Angell
directeth
Peter
to
goe
before
their
as
there
captaine
.
Luc.
22.
●1.
He
praied
particularly
for
S.
Peter
that
his
faith
should
not
faile
him
;
and
viddes
him
confirme
his
brethren
.
Joh.
1.
42.
He
calles
him
Cephas
that
is
a
great
stone
,
a
foundation
stone
Joh.
1●
.
5.
Christ
washed
S.
Peters
feete
first
John
20
4.
S.
Peter
came
first
to
the
monument
.
Joh.
21.
15.
he
bidds
him
3.
tymes
feede
his
shee●
.
Act.
2.
14.
Peter
speakes
for
the
rest
Act.
5.
4.
Peter
exerciseth
first
the
power
of
excommunitation
.
Act.
●5
.
7.
S.
Peter
in
the
councell
of
Hierusalem
first
gives
his
definitive
sentence
Gal.
1.
8.
S.
Paul
came
to
Hierusalem
to
see
S.
Peter
.
192
For
the
confirming
of
which
primarie
of
S.
Peter
so
established
by
holie
scriptures
,
the
holie
Doctors
are
s●●lai●e
that
falsehood
it self
cannot
denie
it
.
For
s.
Clemens
Romanus
in
the
year
of
our
Lord
80.
saies
that
S.
Peter
by
the
merrit
of
his
faith
was
assigned
lib.
de
divinis
nominibus
c.
3●
teacheth
that
St.
Peter
was
et
17.
homil
.
in
Lucam
he
calles
him
Prince
of
the
Apostles
;
and
on
the
6
▪
to
the
Roma
:
he
expounds
that
of
S.
John
20.
of
the
threefold
charge
of
feeding
his
sheep
to
bee
made
the
foundation
of
the
church
.
193.
And
Eusebius
Alexandrinus
in
the
260.
in
his
homilie
of
the
resurrection
expounding
those
wordes
,
Saie
vnto
the
Disciples
&
vnto
Peter
,
he
there
declares
how
onely
to
Peter
he
gave
the
keis
.
Petrus
Alex
:
in
the
year
280.
in
his
sermon
de
Poenitentia
calles
Peter
the
Prince
of
the
Apostles
.
And
Constantyne
the
Emperor
in
the
yeare
280.
in
his
donation
calles
Peter
the
vicar
of
God
on
earth
.
And
the
first
Councell
of
Nice
in
the
yeare
325.
canone
39.
Arabic●
calls
the
Byshop
of
Rome
the
prince
of
all
the
Patriarchs
,
S.
A●ha
.
in
the
yeare
340.
in
his
epistle
ad
Felicem
calles
S.
Peter
the
piller
on
whom
of
the
foundation
and
Apostles
of
the
church
.
And
S.
Basil
the
great
in
the
yeare
370
in
c.
2.
Esaiae
;
et
in
prohaemio
de
judicio
dei
;
〈◊〉
in
orat
:
3.
de
peccatis
,
et
lib.
2.
contra
Eunomium
he
calls
Peter
the
prince
of
the
Apostles
and
foundation
of
the
church
;
Cyrillus
.
Hierosol
.
in
the
yeare
370
calls
Peter
the
prince
of
the
Apostles
:
●●●echs
:
●
▪
&
11.
he
gives
the
reason
in
that
Math
17.
wh●●
the
●●her
Apostles
were
silent
Peter
confessed
Thou
a●t
Christ
the
sonne
of
the
living
God
.
S.
Chrys:
inferreth
from
thence
whatsoever
thou
shalt
bind
on
earth
it
shall
be
bound
in
heaven
,
that
he
is
the
foundation
of
the
church
;
and
in
his
83.
homil
,
in
Math.
he
inferrs
the
like
ou●
of
these
words
I
will
build
my
church
,
and
in
the
Psal.
●0
.
he
inferrs
asmuch
out
of
these
words
Simon
Simon
S●●●a●
hath
sought
.
194.
And
for
the
same
primacie
of
Peter
;
the
●●●in
Fathers
are
as
plaine
,
Tertull
:
in
the
yeare
200.
●
.
21.
de
pudici●ia
on
those
words
on
thee
I
will
build
my
church
;
and
to
thee
I
wil
give
my
keies
:
he
lib.
1.
epist.
8.
He
saies
there
is
one
God
,
one
Christ
,
one
church
,
one
ehaire
seated
on
S.
Peter
by
our
saviours
voice
;
And
s.
Cyprian
lib.
de
vnitate
Ecclesiae
Cathol
:
out
of
the
words
of
S.
Math.
16.
Vpon
this
roche
etc.
and
of
S.
John
the
21.
Feede
my
flocke
;
and
of
S
Joh.
the
20.
As
my
father
sends
me
so
I
send
you
;
He
showes
there
that
S.
Peter
is
the
onely
foundation
;
and
though
the
Apostles
were
sent
yet
with
a
mission
subordinate
to
S.
Peter
and
to
the
virtue
of
his
chaire
.
s.
Ambrose
in
the
yeare
370.
out
of
these
words
,
Mat
16.
Vpon
this
rocke
I
will
build
my
church
,
he
gathers
that
S.
Peter
is
the
rock
.
s.
Hier.
in
the
yeare
380
ad
.
Ps
13
calls
.
S.
Peter
the
head
of
the
church
et
in
●
.
16.
Mat.
concording
the
rebuke
of
our
Saviour
&
the
authoritie
of
S.
Peter
given
to
him
;
he
saies
that
preheminence
was
onely
promised
then
,
and
after
his
infirmitie
it
was
performed
,
et
in
his
epist.
89.
ad
.
Aug.
c
2.
he
saies
S.
Peter
was
of
such
authoritie
that
S.
Paul
writes
he
came
to
●ome
to
see
S.
Peter
.
And
S.
Aug.
in
the
yere
400.
in
his
book
quaestionum
veteris
et
novi
testam
.
q.
75.
he
inferrs
that
all
the
Apostles
were
contained
in
S.
Peters
firmness
,
that
before
you
brought
as
an
inference
of
great
absurditie
against
me
;
et
in
tract.
124.
in
Joh.
he
inferrs
out
of
these
words
.
Vnto
thee
I
give
the
keies
&c.
et
in
sermone
5.
in
festo
Petri
et
Pauli
he
inferrs
from
those
words
,
Vnto
thee
I
give
the
keies
of
the
kingdome
of
heaven
&c.
That
S.
Peter
in
the
house
of
God
is
a
stone
to
found
,
a
pillar
to
sustaine
,
and
a
●●i
to
governe
and
dispose
.
195.
And
that
the
authoritie
given
S.
Peter
must
be
derived
vnto
S.
Peters
surressors
lawfully
,
elected
,
and
governing
at
Rome
I
could
prove
by
the
expresse
authorities
of
all
these
Fathers
cited
,
but
196.
Here
you
dare
me
to
bring
in
the
arrow●s
of
the
fathers
,
halberts
of
the
Councells
,
bull●tts
of
schoolmen
,
and
canons
of
●●●onists
in
particular
you
saie
you
will
answer
them
.
Thrasonlike
spoke
.
But
I
know
for
your
refuge
with
Theasoe
you
will
take
vp
your
scand
after
the
manipulum
of
dis●washers
expositions
of
these
tymes
for
your
safety
,
but
all
in
vaine
.
For
no
doubt
so
many
weapons
will
beat
into
Mammoks
one
already
disagreeing
from
him selfe
,
and
whose
cheife
points
and
arguments
ar●
of
themselves
like
〈…〉
vnsocketed
.
197.
To
these
places
of
S.
Ioh.
20
,
21.
S.
Math.
28.
19.
I
answer
the
holy
Fathers
have
expounded
in
what
sente
these
places
are
to
bee
vnderstood
;
&
except
Mr.
H.
A.
wili
eate
his
word
I
must
needes
preferr
their
vniforme
consent
of
so
many
worthie
men
before
him
,
the
like
I
answer
to
that
of
the
Act
2.
17.
18.
1
Cor.
1.
17.
198.
I
answer
to
your
seeming
retorted
reason
taken
out
of
the
1
Petri
5.
4
graunting
that
S.
Peter
must
feede
his
sheep
onely
with
the
word
of
Christ
Jesus
the
cheife
;
but
here
I
saie
the
word
of
God
is
eyther
written
,
or
vnwritten
what
have
you
then
inferred
.
199.
But
now
to
speake
something
of
that
false
,
malitious
,
and
odious
blasphemie
you
have
sprinkled
through
your
treatise
;
All
which
applications
if
tediousness
,
and
respect
of
civilitie
did
not
hinder
me
,
I
could
naile
those
markes
and
notes
of
the
forcrunker
of
Antichrist
to
your
forehead
.
200
But
it
shall
suffice
to
showe
in
a
word
or
two
that
the
Pope
201.
First
then
if
the
Pope
should
bee
Antichrist
it
should
follow
for
so
many
hundred
yeares
that
hell
gates
have
prevailed
against
the
church
of
God
more
then
against
the
Synagogne
of
the
Jewes
contrary
to
the
promised
assistaunce
of
the
holy
Ghost
:
And
that
most
glorious
Martyrs
,
learned
Doctors
of
the
church
as
S.
Cyprian
202.
2.
That
the
Pope
is
not
Antichrist
is
proved
;
in
that
he
shall
bee
one
particular
man
,
I
came
in
my
name
and
yee
did
not
receive
me
;
but
another
comes
in
his
name
,
and
yee
will
receive
him
;
where
Christ
Jesus
opposeth
person
to
person
,
place
to
place
,
kingdome
to
kingdome
,
sect
to
sect
;
but
the
Popes
are
many
successively
;
2
Thes.
2.
he
is
called
the
man
of
sinne
the
sonne
of
perdition
.
203.
3.
Antichrist
shall
bee
descended
of
the
tribe
of
Dan
Genes.
Fuit
Dan
coluber
&c.
49.
v.
17.
Hier.
8.
EDan
audivimus
vocem
acutissimam
equorum
&c.
204.
4
Antichrist
shall
oppugne
the
mysceries
of
our
Saviour
,
Joh.
2.
Who
is
a
lyar
but
he
that
denies
Jesus
Christ
.
2
Thes.
2.
2.
He
shall
extoll
himselfe
above
all
that
is
said
God
.
205.
5.
Those
7.
mountaignes
in
the
Apoca.
are
playnly
said
to
bee
seven
kingdomes
.
None
of
which
doe
agree
with
the
Pope
.
A●●
the
ten
hornes
are
ten
Kings
:
Cyrillus
Alexand:
oratione
7.
in
Danielem
.
206.
To
answer
every
thing
againe
that
you
repeat
would
but
make
me
more
wearie
,
and
tyre
the
reader
.
It
is
much
that
you
graunt
the
Popes
primacie
to
have
beene
from
the
Councel
of
Nyce
,
thereby
to
graunt
Antichrisme
to
have
reigned
so
long
in
Christendome
.
For
the
Popes
loving
of
preheminence
.
As
for
that
of
Diotrephes
that
you
obj●ct
is
nothing
to
the
purpose
.
And
1
Petri
5.
3.
Preheminence
absolutly
is
not
forbidden
,
but
one
secular
preheminence
with
example
of
lyfe
and
humilitie
.
For
Tit.
15.
16
It
is
said
Haec
doce
,
exhortare
et
argue
cum
omni
imperio
.
207.
My
generall
reason
you
repeat
thus
.
The
Ecclesiasticall
Hierachie
is
no
worse
governed
they
any
temporall
regiment
For
it
is
compared
to
a
kingdome
governed
by
one
King
.
Mat.
25.
to
a
208.
Now
since
in
the
church
there
ariseth
like
difficults
in
the
lawes
explication
etc.
Therefore
Peters
successor
indued
by
the
holie
Ghost
,
with
gifts
of
grace
in
all
difficults
of
moment
is
to
be
sought
to
for
councell
,
is
to
be
heard
with
obedience
when
he
counselleth
,
is
to
bee
obeyed
when
he
procedes
with
his
powrefull
jurisdiction
.
209.
Your
answer
is
that
this
reason
is
faultie
from
the
head
to
the
foot
.
Wherein
you
give
the
holie
Ghost
the
lie
that
compare
his
church
to
the
visible
government
,
and
nothing
so
frequent
in
scriptures
there
is
then
by
comparison
of
terrestrial
things
to
be
instructed
211.
You
sate
I
misse
proportion
in
making
many
common
weales
,
and
but
one
church
:
I
understand
one
vniversall
church
which
you
graunt
one
invisible
.
I
have
proved
one
invisible
,
your
proofe
is
to
small
purpose
.
For
in
London
then
wee
might
inferr
there
were
as
many
churches
as
there
hee
parishes
,
which
would
bee
a
fond
or
fruitless
inference
,
except
you
vnderstand
materiall
churches
.
212.
The
third
thing
that
you
sate
I
am
to
prove
:
and
the
7.
213.
I
prove
this
in
that
the
Romaine
church
is
the
onely
true
and
Catholicke
church
:
this
you
sate
if
you
should
admit
of
,
yet
it
proves
nothing
in
that
the
voice
of
the
bridegroome
and
not
of
the
bride
is
that
you
say
wee
must
beleeve
,
Joh.
3.
29.
36.
Ephes.
2.
24.
4.
5
214.
I
am
gladd
to
heare
you
dente
your selfe
as
in
truth
you
are
knowen
to
bee
no
Catholicke
.
That
you
will
not
challenge
your
Mothers
name
showes
your
degenerating
spirit
.
For
well
might
you
bee
a
Catholicke
member
of
a
Catholike
church
;
but
as
others
have
been
ashamed
of
that
name
,
so
also
you
;
but
the
truth
is
your
church
is
not
Catholicke
in
that
it
hath
neyther
vniversallitie
of
time
,
place
or
person
.
215.
That
the
whole
world
is
replenished
with
our
doctrine
you
slight
over
with
most
impertinent
places
of
scripture
to
inferr
the
Pope
to
bee
Antichrist
;
and
you
graunt
that
the
synagogue
of
the
Jewes
in
her
flourishing
●
visibilitie
hath
excelled
Christs
church
,
which
is
contrarie
to
the
predictions
of
the
Prophets
and
Apostles
.
216.
To
the
motives
of
evident
credibilitie
that
maie
induce
any
man
to
beleeve
as
the
Romaine
church
teacheth
,
I
proposed
many
motives
,
as
her
antiquitie
,
vnitie
,
vniversallitie
,
visibilitie
:
that
217.
That
which
you
bring
else
where
is
to
small
purpose
,
or
abundantly
satisfied
elsewhere
.
218.
Now
to
conclude
I
prove
by
a
common
Argument
in
refuting
your
answer
in
calling
our
motives
carnall
that
wee
maie
bringe
to
prove
the
Catholicke
church
the
true
church
.
219.
If
our
faith
bee
so
ancient
as
you
confess
,
and
allowed
so
long
of
all
sorts
and
conditions
,
if
it
bee
not
from
God
it
must
bee
grounded
on
carnall
motives
,
viz.
the
profitt
of
the
spiritual
or
temporall
.
But
it
smoothes
neither
.
And
that
it
is
not
grounded
on
the
invention
of
the
clergie
for
there
profitt
,
or
pleasure
is
plaine
since
they
so
strictly
binde
themselves
to
chastitie
;
vowes
,
fasting
,
praying
so
longe
everie
daie
;
and
all
these
vnder
mortall
sinne
,
with
all
which
burdens
they
would
not
have
loaden
themselves
if
onely
pollicie
had
beene
their
loadstone
.
Neither
is
it
governed
by
the
pollicie
of
temporall
Princes
.
For
it
cannot
bee
immagined
howe
●o
many
Empeperors
,
Kings
,
Queenes
;
Princes
would
have
teddered
themselves
vnder
mortal
sinne
,
as
to
confesse
their
sinns
,
to
fast
to
restore
etc.
go
.
the
religion
warranted
by
all
the
foresaid
notes
and
so
against
the
haire
of
humane
affection
must
needes
bee
true
that
hath
〈…〉
inviolable
so
long
against
so
many
assaultes
of
enimies
,
and
heresies
▪
For
according
to
that
before
cited
of
Gamaliel
,
if
it
bee
not
of
God
it
will
bee
dissolved
.
220.
Thus
having
proved
,
and
confirmed
my
doctrine
,
and
refuted
your
grounds
and
sacked
the
castel
builded
and
raised
by
your
owne
phancie
and
having
destroied
the
golden
caife
of
your selfe
liking
conceipt
to
which
you
sacrifize
;
I
am
to
conclude
admiring
any
221
Whereas
our
resolution
at
the
eternall
tribunall
shall
bee
full
of
comfort
;
since
wee
beleeve
Gods
word
allowed
by
all
those
notes
and
warrants
:
●
by
the
interpretation
of
the
holie
Fathers
.
Your
plea
shall
not
bee
like
the
plea
of
that
sonne
that
pretendes
to
bee
heire
of
all
,
saving
of
one
pennie
▪
In
that
his
father
made
his
222.
So
you
saie
the
sense
of
this
or
that
parcell
of
scripture
is
as
you
conceive
though
against
the
letter
,
as
Hoc
est
corpus
meum
etc.
and
against
all
Doctors
and
expositors
,
and
records
of
tyme
sh●wing
the
practise
of
the
church
.
As
that
Clients
cause
shall
bee
full
of
feare
;
his
plea
ridiculous
,
the
sentence
sure
to
passe
against
him
with
a
hisse
,
and
contempt
of
the
whole
bench
.
So
shall
that
irrevocable
sentence
of
God
passe
against
you
in
following
your
owne
phancie
against
his
word
&
the
holie
Catholicke
church
the
expounder
thereof
:
I
praie
God
to
averte
his
judgment
and
to
wipe
of
the
scailes
of
your
eies
that
you
maie
see
and
imbrace
the
true
church
that
with
the
blasphemous
breath
of
your
nostrilles
you
have
persecuted
:
From
Justice
hall
in
Newgate
the
13.
of
September
siple
veteri
1613.
3
Esdrae
.
4.
Magna
est
veritas
et
praevalet
:
Great
is
truth
and
prevaileth
.
Iohn
Aynsworth
.
Ad
post
script
:
What
I
have
said
before
,
or
heare
have
delivered
,
I
have
brought
out
of
the
scriptures
and
their
interpretation
;
and
not
against
the
scriptures
(
as
you
object
)
except
you
would
have
that
onely
to
bee
scriptures
that
in
sense
fittes
the
last
of
your
owne
phancie
.
To
conunence
new
disputes
you
know
would
be
endless
;
If
you
have
nothing
more
to
object
,
against
this
maine
truth
;
begin
what
you
will
and
I
shal
answer
:
but
onely
be
advertised
here
that
I
make
a
great
impression
of
those
wordes
of
S.
John
2.
x.
10.
Si
quis
venit
ad
vos
.
et
hanc
doctrinam
non
affert
,
nolite
recipere
eum
in
domum
,
nec
Ave
dixeritis
.
Quie
:
dixerit
illi
Ave
,
communicat
operibus
ejus
The
answer
to
I.
A.
his
third
large
writing
.
To
Mr
Iohn
Aynsworth
prisoner
in
Iustice
hall
in
Newgate
:
grace
&
mercie
from
God
,
to
find
repentance
unto
salvation
.
TWo
things
(
Mr.
I.
A.
)
I
proposed
to
my self
,
when
first
I
began
to
answer
you
in
these
questions
of
religion
:
the
defense
of
the
truth
,
which
God
hath
vouchsafed
me
mercy
to
witnesse
;
and
2.
the
saving
of
your
soul
from
death
by
turning
you
from
your
evil
way
vnto
Christ
,
if
such
were
his
pleasure
.
Now
although
for
this
latter
I
have
small
hope
left
,
seing
you
so
stiffly
bent
to
keep
the
religion
●
received
by
tradition
of
your
fathers
:
yet
for
the
first
respect
I
cannot
be
You
devide
your
treatise
vnto
7.
parts
.
The
first
thing
which
you
promise
,
is
to
shew
that
my
reasons
vanish
of
themselves
.
This
you
attempted
before
,
but
were
defeted
:
let
us
see
now
what
your
latter
thoughts
doo
bring
forth
.
For
answer
vnto
Deut.
5.
32.
you
aske
,
‡
what
&c.
I
answer
,
you
strayten
the
words
too
much
,
in
restreyning
them
to
the
10.
commandements
:
for
you
may
see
before
,
(
in
Deut.
5.
4
.
-22
.
)
that
the
people
themselves
did
hear
the
10.
commandements
promulgated
:
and
●durst
here
no
more
,
but
prayed
Moyses
to
goe
neere
and
heare
[
*
](A13707-e22190-b)
*
v.
8.
31.
all
the
commandements
ordinances
and
lawes
which
they
should
doe
in
Canaan
:
whereupon
he
inferreth
that
generall
admonition
,
(
v.
3●
.
33.
)
touching
all
the
wayes
of
God
:
and
not
the
10
commandements
onely
.
So
your
limitation
being
weighed
in
the
Lords
ballance
,
is
found
too
light
.
You
proceed
and
ask
,
what
this
is
to
my
purpose
to
prove
that
the
written
word
alone
is
sufficient
to
decide
all
controversies
?
I
answer
,
I
did
express
my
purpose
was
to
prove
this
,
That
God
onely
is
to
be
the
umpier
and
arbiter
of
all
controversies
about
religion
:
&
whither
it
were
by
his
word
written
or
unwritten
,
I
stood
not
vpon
that
in
this
first
point
.
This
I
told
you
plainly
before
:
&
if
your
purpose
were
not
wilfullie
to
mistake
and
make
needless
controversie
;
you
would
not
(
after
warning
)
have
doon
thus
the
second
time
.
Like
fruitless
labour
you
bestow
to
prove
that
the
law
of
God
should
be
explicated
by
the
Priests
&c.
A
thing
which
I
never
doubted
of
:
yea
I
hold
that
the
B.
of
Rome
if
he
were
as
he
ought
to
be
,
should
spend
all
his
dayes
in
[
†
](A13707-e22250-b)
†
●
.
Tim.
●
.
2.
explicating
Gods
lawes
to
the
people
;
&
so
should
all
Bishops
in
the
world
.
But
Popes
lawes
devises
&
traditions
,
should
neither
be
explicated
nor
once
mentioned
in
the
church
without
detestation
.
You
say
,
[
‡
](A13707-e22270-b)
‡
S.
8.
p.
9●
.
such
addition
is
prohibited
as
is
contrary
to
Gods
law
as
appeareth
Deut
4.
2.
3.
where
the
idolatry
with
Beelphegor
was
punished
for
adding
or
diminishing
as
the
text
implies
.
I
answer
,
though
you
costreyn
the
text
to
seem
to
help
you
,
while
you
set
that
before
which
Moyses
setts
after
;
yet
to
let
that
pass
,
I
graunt
that
you
say
:
if
you
vnderstand
it
wel
.
For
seing
all
additions
to
Gods
law
is
forbidden
,
whatsoever
is
added
by
others
,
is
contrary
to
Gods
law
.
Now
all
addition
is
plainly
forbidden
Deut.
4.
2.
and
12
32.
Prov.
30.
5.
Therefore
nothing
can
be
added
by
your
Pope
or
any
,
which
is
not
contrary
to
the
law
of
God
.
Your
Doctors
whom
you
rely
vpon
tel
you
the
same
:
nothing
is
to
be
added
(
sayth
no
though
it
seemes
to
be
good
.
That
which
hath
not
authority
from
the
scriptures
(
saith
[
*
](A13707-e22330-b)
*
Comment.
in
Mat.
23.
S.
9.
Hieron
)
is
as
easily
contemned
,
as
allowed
.
The
answer
you
●
give
to
Deut.
12.
32.
is
;
what
is
here
forbidden
but
an
Hethen
imitation
,
and
immolation
of
their
children
&c.
Is
here
any
pro
hibition
,
of
explicating
the
true
sense
of
the
law
?
&c.
I
answer
,
you
run
into
your
former
fault
,
abridging
the
scope
of
the
text
.
To
imitate
the
hethens
,
was
vnlawfull
:
but
to
divise
things
of
their
own
heads
,
yea
and
to
imitate
God
otherwise
then
he
commaunded
them
,
was
wicked
also
.
Proofe
in
Ieroboam
,
who
made
a
feast
not
like
the
heathens
,
but
like
the
feast
in
Iudah
,
1
King
.
12.
32.
yet
was
it
sinful
,
and
the
holy
Ghost
brandeth
him
with
forging
the
moneth
out
of
his
own
hart
,
v.
33.
Many
of
your
Popes
idolatrous
feasts
,
have
nothing
so
good
a
colour
.
And
your
devised
worship
of
Lord
,
Lady
,
Angels
,
Saincts
,
Popes
,
Confessors
&c.
is
not
onely
an
imitation
of
the
hethens
;
but
an
idolatrie
worse
then
many
of
theirs
;
as
when
we
have
ended
these
questions
in
hand
,
I
will
vndertake
to
prove
vnto
you
.
As
for
explicating
the
law
;
I
before
approved
it
.
Your
former
reason
from
the
4.
commandment
,
you
seek
[
*
](A13707-e22390-b)
*
S.
10.
p.
100.
to
vphold
with
a
staffe
of
reed
.
For
when
God
gives
many
commandements
,
why
will
you
make
the
keeping
of
one
to
be
the
keeping
of
all
?
In
deed
,
if
he
had
given
but
one
precept
,
and
men
had
given
the
rest
:
it
were
somwhat
that
you
say
.
But
they
are
all
given
by
the
same
God
,
to
be
our
[
†
](A13707-e22400-b)
†
Deut
●
,
24.
25.
life
and
righteousnes
if
we
keep
them
.
For
man
to
add
any
thing
to
the
4
or
to
any
,
or
to
all
the
commandements
,
is
an
odious
syn
.
Mat.
15.
9.
Whereas
against
all
additions
to
Gods
word
,
I
[
‡
](A13707-e22430-b)
‡
See
pag.
55.
56.
alleadged
Prov.
30.
6.
and
Gal.
3.
15.
to
overthrow
your
fraudulent
distinction
:
you
frame
a
reply
[
‖
](A13707-e22440-b)
‖
S.
11.
pag.
100.
to
Gal.
1.
8.
which
place
I
produced
not
.
In
Gal.
3
,
15.
the
Apostle
sheweth
from
the
similitude
of
a
mans
Testament
,
that
much
more
vnto
Gods
,
nothing
may
be
added
.
Against
this
,
you
having
nothing
justly
to
except
:
doo
choose
to
your selfe
an
other
place
,
more
easy
to
pervert
.
What
els
dooth
this
bewray
,
but
the
helplessnes
of
your
cause
?
Now
to
folow
your
wandringes
:
What
dooth
Gal
1.
8.
say
against
that
I
set
down
?
The
word
besides
,
meaneth
as
you
think
,
contrary
to
,
and
not
more
then
they
had
receaved
:
because
he
forbidds
not
any
explication
or
true
gloss
&c.
I
answer
,
you
weary
your selfe
and
others
,
to
prove
that
which
none
denyeth
.
Explications
of
Gods
law
by
the
mouth
of
his
ministers
,
are
allowed
of
God
,
Nehem.
8.
8.
these
are
not
additions
,
such
as
God
forbiddes
,
Galat.
3.
15.
Our
question
is
of
other
or
moe
lawes
or
doctrines
then
God
hath
taught
.
And
vnto
those
which
the
Prophets
had
written
,
and
Paul
with
the
other
Apostles
taught
,
none
might
be
added
.
For
he
kept
back
nothing
that
was
profitable
,
but
taught
the
whole
counsel
of
God
,
Act.
20.
20.
27.
so
then
whatsoever
men
could
add
more
or
besides
,
was
not
profitable
,
neyther
any
of
Gods
counsel
:
therefore
it
was
contrary
,
and
so
may
be
put
among
Popes
traditions
.
For
their
doctrines
and
traditions
are
as
evidently
contrary
to
Gods
word
,
as
darknes
is
to
light
.
Such
be
your
image
worship
,
contrary
to
Exo.
20.
4.
your
praying
to
creatures
,
contrary
to
Mat
4.
10.
Rom.
1.
25.
service
in
a
barbarous
vnknowen
tongue
,
contrary
to
1
Cor.
14.
11
,
16.
28.
robbing
the
people
of
the
chalice
in
the
sacrament
,
contrary
to
Mat.
26.
27.
justification
by
mens
works
,
contrary
to
Rom.
3.
20.
22.
24.
and
4.
2
,
3
,
&c.
and
many
other
idolatrous
observations
,
as
plainly
contrary
to
Gods
law
,
ever
were
the
abominations
of
the
heathen
.
Finally
Chrysostome
,
a
Doctor
whome
you
rely
vpon
,
[
*
](A13707-e22530-b)
*
Chrysost
Gal.
1.
sayth
that
Paul
preferreth
the
scriptures
,
before
Angels
from
heaven
.
Here
then
(
if
you
wil
beleeve
him
,
)
is
no
place
at
al
for
vnwritten
traditions
.
Whereas
you
[
†
](A13707-e22540-b)
†
S.
●●●
.
bring
Rom.
16.
17.
to
shew
that
para
meaneth
contrary
;
no
man
denyeth
it
:
but
that
it
signifieth
no
more
then
contrary
,
in
your
sense
,
you
prove
not
.
In
Rom.
1.
25.
you
may
see
par●
ton
ktisant●
,
meaneth
any
thing
●●sides
the
creator
onely
.
But
our
strife
was
not
about
para
,
or
Gal.
●
.
You
The
proofs
you
would
bring
are
,
Luk.
10.
16.
he
that
heareth
you
,
heareth
me
&c.
Mat.
18.
1●
.
18.
tel
the
church
&c.
Deut.
●9
.
15.
(
or
〈◊〉
.
)
they
shall
stand
before
the
Lord
,
before
the
Preists
&c.
I
answer
,
these
scriptures
shewe
not
that
they
might
add
any
thing
to
the
word
of
God
:
but
they
prove
the
contrary
:
For
they
were
sent
to
preach
the
Gospel
,
Mark
.
16.
15.
&
that
was
Gods
word
,
not
any
creatures
:
Thes
2
,
2.
4.
13.
So
they
were
not
additions
not
definitions
of
their
own
:
such
as
your
church
makes
.
Also
the
Preists
were
bound
to
teach
Gods
lawes
,
not
their
owne
,
Ezek.
44.
24.
And
so
the
hearing
of
them
that
teach
Gods
word
,
is
the
hearing
of
God
himself
in
his
ministers
.
But
the
contrary
:
to
hear
the
churches
traditions
is
not
to
hear
God
:
for
they
were
many
against
God
,
as
you
may
see
,
Mark
.
●
3.
4.
9.
10.
&c.
For
els
behold
what
strange
doctrine
you
wil
bring
in
,
viz.
that
everie
church
,
yea
every
preist
and
minister
,
may
make
additions
to
Gods
law
;
and
the
people
must
be
bound
so
to
receive
them
as
Gods
word
.
Here
to
helpe
your selfe
,
you
retire
to
your
old
skonce
,
saying
[
*
](A13707-e22680-b)
*
S.
15.
it
is
true
of
particular
churches
,
but
so
farr
as
their
doctrine
accordeth
with
the
Somane
catholick
church
.
A
meer
fiction
of
your
own
head
,
what
one
title
of
Gods
word
doo
you
or
can
you
bring
for
this
stuft
?
did
Christin
Luk.
10.
16.
speak
to
the
church
of
Rome
,
more
then
to
the
Church
of
Corinch
Ephesus
or
any
other
?
you
make
your
Roman
Church
an
idol
,
by
putting
her
in
Gods
place
,
[
†
](A13707-e22700-b)
†
Isa.
33.
22.
Iam.
4.
●2
.
to
give
lawes
,
you
make
her
a
monster
,
whiles
being
a
particular
Church
,
you
proclaym
her
for
the
catholik
,
that
is
vniversal
Church
.
And
her
doctrine
,
if
it
accord
not
with
Christs
,
as
it
dooth
not
:
is
with
her
to
be
abhorred
and
accursed
.
Gal.
1.
8.
By
this
which
hath
bene
sayd
;
let
the
prudent
judge
,
how
soundly
you
haue
proved
that
any
other
word
or
doctrine
,
then
Gods
,
may
be
brought
into
the
Church
for
a
ground
of
our
faith
:
which
was
the
first
thing
in
controversie
.
The
2.
part
that
you
are
to
prove
(
as
you
[
‡
](A13707-e22750-b)
‡
S.
18.
p.
102.
say
)
is
that
the
rule
of
our
faith
is
not
onely
the
written
word
,
but
jointly
the
unwritten
In
this
assertion
you
confasedly
shuffle
togither
for
your
advantage
,
the
church
,
councels
,
&
fathers
.
By
the
Church
you
mean
your
Romish
Church
,
which
is
none
of
Christs
:
and
therefore
can
judge
no
Christian
controversie
.
Councils
and
fathers
are
named
but
for
a
show
.
For
●o●
regard
nothing
that
Councils
or
Fathers
say
,
vnless
your
Pope
approve
it
.
On
the
contrary
I
hold
that
Gods
written
word
is
to
be
the
rule
of
our
faith
,
and
by
it
all
churches
,
Councils
,
Fathers
are
to
be
tried
,
whether
they
be
of
God
or
no.
But
let
us
hea●
your
proofe
.
That
which
was
say
The
fir●
prop.
you
say
〈◊〉
proved
:
the
second
you
●a●
is
graunted
by
me
▪
I
answer
,
If
the
writings
of
God
were
as
dark
and
deceitfull
as
is
this
your
writing
,
it
were
woe
with
vs
all
.
In
the
first
proposition
you
say
it
may
well
be
the
partiall
rule
of
our
faith
:
in
the
conclusion
you
say
,
it
to
so
.
If
I
should
say
.
It
may
w●ll
be
your
argument
is
deceytfull
:
and
conclude
therefore
it
is
dece●tfull
:
would
you
graunt
the
conclusion
?
yet
is
it
truer
then
yours
,
For
that
which
was
a
rule
before
,
may
be
a
rule
still
,
if
it
please
God
so
to
continue
it
:
this
you
need
not
labour
to
prove
.
But
that
which
was
a
r●●●
before
,
neyther
may
nor
can
be
a
rule
still
,
when
God
hath
taken
it
away
&
put
another
in
the
sted
.
And
this
is
the
very
truth
,
if
you
would
receive
it
.
For
before
Gods
law
was
written
,
it
was
spoken
,
and
by
speech
from
the
mouth
of
holy
persons
it
was
to
be
learned
.
But
now
it
is
written
,
o●
Gods
commandment
,
Exod.
34.
27.
&
so
sufficiently
written
,
as
Pa●…th
it
is
able
to
make
us
wise
vnto
salvation
,
even
perfect
and
perfectly
furnished
vnto
every
good
work
,
2.
Tim.
3.
15.
17.
away
therfore
with
your
partiall
rule
o●
vnwritten
traditions
;
they
may
not
be
,
neyther
are
they
any
rule
for
our
faith
:
for
no●e
must
prefume
above
that
which
is
written
1
Cor.
4.
6.
But
you
ad
a
clawse
to
your
proposition
th●s
;
where
the
written
word
dooth
not
sufficiently
erpress
divers
mysteries
of
vs
to
be
beleeved
And
where
is
that
trow
we
?
I
your
assumption
this
clawse
dares
not
shew
his
face
,
for
there
it
would
con●●nce
you
of
falseshood
.
If
you
affirme
it
not
,
how
frivolous
&
deceytfull
is
your
argumet
?
If
you
intend
to
assume
it
,
though
you
express
it
not
,
(
for
so
elsewhere
you
blame
me
for
not
vnderstanding
your
reasoning
:
)
then
say
●
by
your
assumption
you
intend
a
lye
against
the
truth
,
and
a
stander
against
me
.
It
is
a
ly
against
the
truth
to
say
,
that
the
holy
bible
which
we
have
written
,
dooth
not
sufficiently
express
diverse
mysteries
of
●s
to
be
beleeve●
:
If
have
before
disproved
this
by
evident
testimonies
from
heaven
,
which
you
cannot
withstand
.
Ioh.
20.
31
2
Tim.
3.
1●
.
17.
Rom.
1●
.
25.
26.
1
Cor.
15
3.
4.
A●●
26.
22
Ioh.
5.
39.
It
is
aslander
against
me
,
when
you
say
I
grant
your
Minor
:
for
if
this
clause
be
there
intended
,
I
did
and
doo
dis●●aym
it
.
Your
conclusion
can
be
no
better
then
your
premisses
:
even
false
and
fraudulent
.
Which
that
you
(
or
others
at
least
)
may
the
better
espye
,
I
wil
shew
how
you
wrap
vp
things
in
confusion
and
darknes
.
First
Tradition
,
which
title
you
claym
for
your
vnwritten
mysteries
,
is
as
well
the
word
of
God
written
as
vnwritten
,
2.
Thes.
2.
15.
but
you
doo
oppose
it
to
the
written
word
.
Secondly
,
holy
Tradition
or
Doctrine
by
word
of
mouth
,
was
delivered
alwayes
by
holy
persons
:
even
as
holy
Tradition
or
doctrine
by
writing
,
was
delivered
alwayes
by
holy
scriptures
.
The
holy
persons
that
spake
,
were
eyther
God
himselfe
,
(
as
to
Moses
in
the
Mount
;
to
Iob
[
†
](A13707-e22960-b)
†
Iob.
38
,
1.
&c.
in
the
whirlwind
:
)
or
some
Angel
,
(
as
to
[
‡
](A13707-e22970-b)
‡
Gé
.
22
,
11.
&c.
Abraham
,
Iaakob
,
&c.
)
or
,
some
holy
man
of
God
,
(
as
Peter
[
*
](A13707-e22990-b)
*
Exo.
20.
21.
●2
.
spake
being
moved
by
the
holy
Ghost
.
So
Abraham
is
[
*
](A13707-e23000-b)
*
Gé
.
20.
7.
called
a
Prophet
:
and
so
was
[
†
](A13707-e23010-b)
†
Gen.
49.
Iaakob
and
all
the
holy
patriarches
from
Adam
to
Moses
.
The
manner
of
speaking
the
word
was
also
diverse
,
as
[
‡
](A13707-e23020-b)
‡
Num.
12.
6.
8.
Iob.
4.
16
&
33
,
14
15
,
16.
2.
San.
23
,
2.
by
visions
,
or
by
dreames
,
or
by
playn
speech
mouth
to
mouth
,
or
by
secret
motion
of
the
holy
Ghost
.
Now
you
shew
not
which
of
these
wayes
your
traditions
come
:
onely
you
give
vs
a
generall
paralogisme
,
which
will
serve
as
wel
to
maynteyn
H.
N.
or
Mahomet
,
with
their
new
Gospel
and
Alkoran
,
as
the
Pope
with
his
new
Canon
law
.
For
thus
may
Mahomet
,
or
the
Familist
reason
:
that
which
was
a
rule
heretofore
,
may
be
a
rule
stil
:
but
the
word
of
God
given
by
visions
,
revelations
and
instinct
of
the
spirit
,
was
a
rule
heretofore
:
therefore
it
is
so
still
;
at
least
in
part
.
Here
is
as
good
and
true
an
argument
as
yours
:
that
your
Logik
will
perswade
as
soone
to
Mahometisme
,
or
Familisine
;
as
vnto
Popery
.
Now
as
for
the
persons
,
there
wil
be
no
disparagement
.
For
Mahomet
himselfe
,
or
H.
N.
will
as
easily
be
proved
to
be
holy
men
of
God
,
as
Pope
Iohn
the
23.
who
was
judged
by
the
Council
[
‡
](A13707-e23040-b)
‡
Sess.
11
,
&
12.
of
Constance
to
be
a
divil
incarnate
;
and
as
other
your
reprobate
Popes
that
were
monsters
among
men
,
for
their
beastly
life
til
their
dying
day
,
as
your
own
writers
doo
record
,
and
your selfe
in
this
your
writing
deny
it
not
,
nor
defend
them
herein
.
And
now
I
pray
you
tel
me
,
why
men
may
not
be
induced
by
your
manner
of
reasoning
,
as
wel
to
receive
the
Turks
Alkoran
,
and
H.
N.
his
Evangelium
regni
,
as
your
Popish
decretals
.
I
find
no
more
mention
in
Gods
book
,
that
the
Pope
of
Rome
in
the
west
churches
,
should
be
a
divine
person
to
give
heavenly
traditions
,
then
that
Mahomet
in
the
East
,
should
be
the
man
of
God
.
You
find
not
so
much
as
the
Popes
name
,
much
less
his
prowd
office
spoken
of
(
for
good
)
in
the
Bible
.
You
tel
us
of
the
promise
to
Peter
,
Mat.
16.
and
Mahomet
telleth
us
of
the
promise
of
the
comforter
,
Ioh.
16
7.
That
the
Pope
is
head
of
the
church
,
is
as
vnpossible
for
you
to
prove
by
Gods
law
;
as
it
is
for
the
Turks
to
prove
that
Mahomet
is
that
Comforter
.
You
would
have
vs
take
the
Popes
own
word
for
a
warrant
:
the
Turks
would
have
us
take
Mahomets
word
for
a
warrant
.
The
truth
is
,
these
both
with
their
new
doctrines
and
traditions
,
are
the
curse
and
scourge
of
God
vpon
the
world
;
because
they
received
not
the
love
of
the
truth
,
therefore
God
hath
sent
them
strong
delusion
to
beleeve
lyes
,
as
th'
Apostle
prophesied
:
2
Thes.
2.
10.
11.
You
[
†
](A13707-e23100-b)
†
S.
10
,
p.
●02
.
proceed
,
&
for
vnwritten
tradition
cite
some
scriptures
,
Deu.
32
●
.
Ps.
43.
1.
&
Ps.
77.
Pro.
1.
8.
Esa.
38.
19.
Ier.
6.
16.
Ecclus.
8.
11.
4.
Esd.
14.
●
.
2.
Thes.
2.
15.
1.
Tim.
6.
20
2.
Tim.
2.
1
from
all
which
you
[
*
](A13707-e23110-b)
*
p.
10●
.
inferr
,
that
Israelites
and
Christians
were
to
be
directed
by
the
help
of
traditios
.
I
answer
,
your
reasons
from
most
of
these
and
the
like
places
,
I
have
taken
away
in
my
[
†
](A13707-e23130-b)
†
See
pag.
25.
26.
72.
former
writings
.
Here
you
repete
the
same
scriptures
againe
but
answer
not
what
I
sayd
:
you
may
thus
doo
a
100.
times
,
and
weary
men
with
your
tautologies
Vnto
the
things
which
heretofore
I
wrote
(
and
whereto
I
referr
you
)
I
now
add
.
All
parents
were
bound
to
teach
Gods
law
to
their
children
;
and
children
to
heare
&
obey
their
parents
in
the
Lord
.
Deut.
6.
7.
Eph.
6.
1.
4.
If
this
serves
for
traditions
,
then
vnwritten
verities
from
all
parents
mouths
,
were
to
be
received
as
oracles
of
God
.
If
you
hold
thus
,
I
pray
you
tel
it
plainly
:
If
not
;
then
shew
which
parents
had
the
facultie
to
teach
traditions
,
and
which
had
not
.
2.
The
traditions
which
those
scriptures
speak
of
,
being
now
written
[
‡
](A13707-e23150-b)
‡
as
in
Ps.
44.
&
78.
&c.
are
a
part
of
the
canonicall
bible
to
be
read
and
expounded
in
the
church
,
as
being
That
the
Doctrines
taught
by
the
fathers
in
Psal.
[
*
](A13707-e23180-b)
*
(
or
as
you
recken
43.
&
77.
)
44.
and
78.
were
written
traditions
,
the
particulars
in
the
Psalms
doo
evince
,
against
your
too
bold
asseverations
.
For
the
casting
out
of
the
hethens
,
&
planting
Israel
,
spoken
of
in
Ps.
44.
was
largely
written
in
the
book
of
Iosua
.
The
things
rehearsed
throughout
Psa.
78.
are
written
in
Exo.
Num.
Ios.
Sam.
&c.
So
the
evident
scriptures
doo
convince
you
.
The
old
&
good
way
,
Ier.
6.
16
was
the
law
taught
by
Moses
and
the
Prophets
,
Psa.
103
,
7.
Deut.
8.
6.
&
9.
12.
and
11.
22.
28
and
31.
29.
Iudg.
2.
17.
this
law
was
written
,
and
to
this
did
the
Prophets
call
the
people
Isa.
8.
20.
Mal.
4.
4.
and
from
the
other
ordinances
of
their
fathers
,
Ezek.
20.
18.
And
this
,
with
the
accomplishment
of
the
promises
vpon
them
that
walked
therin
,
was
the
truth
which
the
fathers
should
tel
their
children
,
Isa.
38.
19.
as
appeareth
Deu.
6
,
6
,
7.
Ioh.
17
,
17.
And
the
things
which
Solomon
teacheth
as
a
father
Prov.
1.
8.
&c.
are
written
in
that
&
other
his
books
,
Prov.
22.
20.
Eccl.
12.
10.
and
of
other
things
he
willeth
us
to
take
heed
,
Eccle.
12.
12.
That
strange
it
is
,
any
man
reading
the
scriptures
,
should
plead
against
them
as
insufficient
to
teach
us
all
doctrines
needfull
for
salvation
.
Vnto
Ecclus.
8.
11.
(
I
think
you
meane
v.
8.
9.
)
I
answer
the
book
is
not
authentik
,
and
so
proves
nothing
,
yet
if
the
author
mean
the
Elders
doctrine
agreeable
to
the
law
:
his
counsel
is
[
†
](A13707-e23210-b)
†
Mal.
4.
4.
Isa.
8
,
20.
good
.
If
he
mean
other
humane
traditions
of
the
Iewes
;
then
I
answer
,
the
wisdome
of
Iesus
the
soon
of
Sirach
herein
is
proved
to
be
foolishnes
,
by
the
doctrine
of
Iesus
the
Sonn
of
God
,
Mark
.
7.
7.
8.
-
13.
Vnto
4.
Esdr.
14.
5.
6.
I
answer
;
the
author
is
a
fit
man
to
bolster
vp
popish
traditions
,
by
[
*
](A13707-e23230-b)
*
2
Thes.
2
,
9
signes
and
lying
wonders
.
He
telleth
(
as
you
[
†
](A13707-e23240-b)
†
S.
23.
p.
104.
allege
)
of
doctrines
that
Moses
was
not
to
teach
but
to
hide
.
These
then
apperteyned
neyther
to
law
nor
gospel
,
Deu.
32.
4.
Rom
10
,
5.
6.
8.
I
am
content
therfore
,
that
they
go
among
the
Popes
decrees
.
He
telleth
that
Gods
law
was
[
‡
](A13707-e23260-b)
‡
2
Esdr.
14.
21.
22.
&
chap.
4.
23.
burnt
,
and
that
he
would
write
agayn
all
that
had
been
doon
in
the
world
since
the
beginning
.
This
lye
is
worthy
to
be
put
into
your
Legendaurie
:
But
what
forgeries
will
not
you
bring
to
help
your
Pope
withal
.
To
this
also
you
may
ad
if
you
please
,
your
tale
fathered
vpon
Dyonysius
Areop.
with
the
writer
thereof
:
as
vnlike
that
Dionyse
in
Act.
17.
as
Es●ras
the
2.
was
to
Ezra
the
first
.
Vnto
2.
Thes.
2
15.
I
answer
,
all
Pauls
traditions
I
will
gladly
admitt
of
:
but
not
of
the
Popes
therefore
,
any
more
then
of
Mahomets
.
Besides
Paul
taught
nothing
but
from
the
written
law
,
Act.
26.
22.
yea
that
which
he
taught
by
word
to
these
Thessalonians
,
was
from
the
scriptures
,
as
you
may
see
,
Act.
17.
1.
2.
3.
Vnto
:
1
Tim.
6.
20
and
2.
Tim.
2.
1.
I
answer
as
to
the
former
:
whatsoever
doctrine
is
Apostolik
,
is
also
authenticall
:
and
I
imbrace
it
.
The
thing
committed
first
from
God
to
Paul
,
from
Paul
to
Timothie
,
from
Timothie
to
others
,
was
the
sound
doctrine
of
the
Gospel
,
1.
Tim.
1.
11.
●
.
Tim.
1.
10.
11.
All
which
is
written
in
the
bible
,
sufficient
for
faith
,
for
all
good
workes
,
and
for
wisdom
vnto
salvation
,
2.
Tim.
3.
15.
17.
So
that
vnwritten
traditions
are
needless
for
the
gospel
of
life
;
though
necessary
I
graunt
for
the
stablishment
of
Poperie
.
Besides
you
mark
not
,
that
this
committing
of
the
word
to
Timothie
,
and
by
him
to
others
:
will
cary
the
crown
away
from
Peters
feighned
successor
the
Pope
.
That
Timothies
successors
at
Ephesus
,
have
more
●o
shew
for
themselves
,
than
the
Byshops
of
Rome
,
for
authority
of
vnwritten
traditions
,
if
any
there
be
.
Whereas
you
say
S.
Paul
spake
the
hidden
mysteries
in
secret
:
I
know
not
where
you
learned
this
,
vnless
by
some
secret
tradition
at
Rome
.
For
if
they
were
the
hidden
mysteries
of
the
Gospell
;
Christ
willed
[
*
](A13707-e23330-b)
*
Mat.
10
,
27
them
to
be
preached
openly
;
and
Paul
himselfe
testifieth
that
they
were
[
†
](A13707-e23340-b)
†
Rom.
16.
25
26.
published
among
all
nations
,
even
to
[
‡
](A13707-e23350-b)
‡
Colos.
1
,
23.
every
creature
vnder
heaven
.
and
he
wrote
his
Epistles
(
which
conteyn
the
hidden
[
*
](A13707-e23370-b)
*
1
Thes.
5.
●7
.
all
the
brethren
▪
True
it
is
he
taught
them
orderly
,
first
the
rudiments
of
religion
or
doctrines
of
the
beginning
of
Christ
,
which
he
calleth
[
“
](A13707-e23380-b)
“
1
Cor
3
,
2.
Heb
▪
5
,
●
.
milli
:
then
,
the
higher
mysteries
which
he
caleth
strong
meat
.
Which
order
of
his
,
all
good
Byshops
and
ministers
of
Christ
should
follow
stil
,
in
feeding
their
flocks
.
But
that
the
mysteries
of
Christ
should
be
spoken
by
him
in
secret
,
so
as
the
yonger
Christians
might
not
freely
hear
or
read
them
,
as
you
gather
:
is
a
tradition
of
your
own
.
There
is
none
of
his
Epistles
,
wherein
you
may
not
find
both
milk
and
strong
meat
:
and
as
he
wrote
,
so
he
spake
in
his
sermons
.
It
may
be
you
have
reference
to
1
Cor.
2.
7.
we
speak
the
wisdom
of
God
in
a
mysterie
,
even
the
hidden
wisdom
&c.
If
so
,
then
you
corrupt
both
Pauls
words
&
meaning
.
The
mysteries
were
not
hidden
or
conceled
from
any
Christian
:
but
from
the
princes
of
the
world
,
and
naturall
man
▪
as
the
words
following
manifest
1
Cor.
3.
8.
14.
and
hidden
,
not
as
vnlawfull
for
them
to
heare
,
but
as
vnpossible
for
them
to
vnderstand
[
*
](A13707-e23450-b)
*
Act.
28
,
26
2●
.
though
they
heard
:
because
in
their
worldly
wisdome
,
they
despised
God
.
1
Cor.
1
,
18
,
20
,
21.
&c.
Thus
men
may
see
into
what
strayts
you
are
driven
to
find
out
your
traditions
,
which
cannot
be
mainteyned
but
by
wresting
the
texts
.
The
3.
thing
which
you
vndertake
to
shew
,
is
,
that
your
reasons
for
all
my
answers
remayn
in
full
force
.
you
repete
[
†
](A13707-e23490-b)
†
●
.
26
,
pag.
105.
your
●
reason
thus
.
That
which
is
not
known
for
Gods
word
,
cannot
be
the
rule
of
faith
.
But
scriptures
by
themselves
are
not
knowen
for
Gods
word
:
go
.
Scriptures
by
themselves
are
not
the
rule
of
faith
.
I
answer
,
first
by
imitating
your
argument
thus
.
That
which
is
not
knowen
for
Gods
word
,
cannot
be
the
rule
of
faith
.
But
Popes
traditions
are
not
knowen
for
Gods
word
.
Therefore
Popes
traditions
are
not
the
rule
of
faith
.
On
the
contrary
I
reason
thus
.
That
which
is
known
for
Gods
word
,
is
to
be
the
rule
of
faith
.
The
holy
scripture
is
known
for
Gods
word
.
Therefore
it
is
to
be
the
rule
of
faith
.
The
first
proposition
is
by
your selfe
here
proved
.
The
second
,
was
also
by
your selfe
graunced
S.
3.
where
you
said
of
the
scriptures
thus
,
we
reverence
them
as
Gods
holy
word
,
derived
from
the
fulnes
of
truth
&c.
The
conclusion
must
follow
of
the
premisses
:
so
the
truth
hath
wonne
for
the
book
of
God
:
&
your
error
for
vnwritten
traditions
must
give
place
:
or
ells
your
owne
mouth
shall
condemn
you
.
Secondly
I
answer
,
your
argument
is
deceytfull
as
your
former
was
.
For
(
to
omitt
,
that
it
is
all
of
negatives
,
which
in
strict
reasoning
should
not
be
,
)
you
add
a
term
in
the
2.
proposition
which
was
not
in
the
first
,
viz
,
by
themselves
,
which
also
you
put
in
the
conclusion
.
This
is
no
right
nor
faithful
way
of
reasoning
.
If
(
as
your
manner
is
)
you
would
have
me
to
vnderstand
it
in
the
first
:
I
will
so
.
Then
it
is
thus
:
That
which
is
not
by
it self
known
for
Gods
word
,
cannot
be
t●e
rule
of
faith
.
This
now
I
deny
:
and
your
proof
is
wanting
.
The
proof
which
you
make
for
it
as
you
had
set
it
down
▪
I
admitt
of
concer●ing
the
word
of
God
:
onely
where
you
extend
Gods
word
,
to
the
definitions
of
the
church
&c.
I
run
not
so
farr
with
you
.
But
require
you
to
prove
your
churches
,
councils
,
fathers
definitions
,
to
be
Gods
word
:
which
you
doo
not
.
Your
2.
proposition
I
deny
:
for
the
scriptures
by
themselves
(
without
your
traditions
)
may
as
easily
be
known
for
Gods
word
;
as
the
Sun
in
the
firmament
may
be
known
to
give
light
,
without
a
candle
.
This
I
will
manifest
hereafter
.
Yo●
[
“
](A13707-e23720-b)
“
S.
2●
.
seek
to
prove
your
a●●ertion
by
authority
of
men
.
That
I
refuse
as
insufficient
,
by
authority
of
Christ
who
theweth
their
religion
to
be
vayn
,
which
teach
for
doctrines
the
precepts
of
men
Mat.
15.
9.
Secondly
you
allege
a
reason
.
Since
we
doo
not
see
or
heare
God
in
his
known
Prophets
to
write
or
speak
the
word
&c.
there
must
(
you
say
)
be
one
certayn
rule
or
depositum
fidei
.
As
1
Tim.
6.
20.
2.
Tim.
1.
13.
14.
have
thou
a
form
of
sound
of
words
etc.
whence
you
gather
that
Christians
must
keep
acertain
platforme
of
words
delivered
to
them
over
and
above
Pauls
epistles
:
amongst
which
you
name
for
one
,
Transsubstantiation
.
I
answer
,
first
God
his
wisdome
,
power
majesty
,
truth
&c.
are
to
be
seen
as
evidently
in
the
writings
of
the
Prophets
and
Apostles
;
as
his
eternall
power
and
Godhead
are
to
be
seen
in
the
creatures
of
the
world
,
Rom.
1.
Ps.
19.
although
Atheists
cannot
see
these
in
the
one
,
nor
Papists
in
the
other
.
Secondly
as
men
doo
not
hear
God
vocally
in
his
Prophets
:
so
if
they
did
hear
him
in
them
,
or
in
Christ
his
sonn
,
yet
could
they
not
beleeve
,
vnless
Gods
spirit
illuminated
their
harts
,
Iohn
.
12.
37.
39.
So
your
reason
is
against
Christ
himselfe
,
as
wel
as
against
the
●…pture
.
Thirdly
the
church
(
whereto
you
would
send
us
,
)
when
1.
●ayth
this
is
Gods
word
,
how
shall
men
know
it
so
to
be
,
any
more
then
they
knew
the
words
that
Christ
spake
to
be
Gods
?
unless
you
lift
vp
your
church
above
Christ
.
Fourthly
,
what
church
mean
you
;
Greek
,
or
Latine
,
or
AEthiopian
?
and
how
shall
men
know
Christs
Church
from
Antichrists
?
And
if
the
Latin
church
tel
us
the
fables
of
Tobit
and
Iudith
,
are
Gods
canonicall
scripture
;
and
the
Greek
church
say
they
are
nor
,
but
apocryphal
;
which
of
these
shall
we
beleeve
?
Thus
you
would
draw
us
into
a
wilderness
,
wherein
we
may
loose
all
stay
of
faith
,
and
fall
eyther
into
despayr
or
atheisme
.
To
those
words
of
Paul
I
have
answered
before
:
and
(
to
let
pass
your
mistaking
as
if
he
did
inioyn
a
sound
of
words
,
as
you
write
;
)
further
I
would
have
you
manifest
if
you
can
,
who
are
Timothees
successors
and
with
whom
he
left
Pauls
depositum
,
as
you
call
it
?
And
how
a
man
may
know
your
kenophonie
and
monstrous
word
of
Transubstantiation
,
to
be
one
of
Pauls
holsom
words
,
rather
then
the
Lutherans
Consubstantiation
?
Your
contending
[
*
](A13707-e23820-b)
*
S.
29.
against
the
distinction
which
I
gave
of
beleeving
things
necessary
to
salvation
,
and
other
things
not
necessary
,
as
,
whither
Peter
were
ever
at
Rome
or
no
,
and
the
like
:
I
leave
to
the
judicious
reader
,
seing
you
cannot
or
will
not
vnderstand
and
rest
in
the
truth
.
Your
marginall
[
†
](A13707-e23850-b)
†
S.
30.
p.
106.
argument
,
that
The
written
word
is
not
proved
by
an
other
written
word
;
therefore
by
tradition
:
I
reject
as
false
and
inconsequent
:
so
proved
in
my
former
▪
[
‡
](A13707-e23870-b)
‡
See
pag.
●7
.
18.
59.
writing
.
You
in
reciting
the
scriptures
which
I
brought
,
doo
maym
the
texts
,
to
ease
your
shoulders
,
In
Iohn
20.
30
31.
you
leave
out
these
words
,
and
that
in
beleeving
you
might
have
life
through
his
name
.
So
in
2
Tim.
3.
16.
17.
you
man
of
God
may
be
perfect
and
perfectly
fitted
vnto
every
good
work
.
Whereby
●
proved
that
faith
vnto
life
,
and
every
good
work
may
be
learned
out
of
the
scripture
,
as
I
inferred
.
When
you
cannot
answer
,
you
call
me
the
perverter
of
the
holy
Ghost
.
Let
the
prudent
judge
.
Vnto
your
answers
[
*
](A13707-e23930-b)
*
S.
32.
&c.
p.
106.
made
to
my
evident
demonstrations
by
the
book
of
God
,
that
the
scriptures
and
spirit
of
God
are
sufficient
to
prove
and
approve
themselves
to
every
conscience
:
I
need
not
make
any
replye
,
but
leave
it
vnto
judgment
.
But
to
help
you
(
if
it
may
be
)
I
will
breefly
note
your
oversights
.
1.
You
allege
my
words
sundrie
[
†
](A13707-e23940-b)
†
S.
3●
.
3●
.
34.
times
as
if
I
had
sayd
,
Gods
spirit
is
in
all
people
:
which
I
never
spake
nor
thought
,
but
proved
the
contrary
by
Ioh.
14.
17.
I
sayd
Gods
spirit
is
in
all
his
people
:
which
if
you
doubt
of
,
see
Rom
8.
9.
16.
1
Ioh.
2.
27.
You
barely
say
(
and
prove
not
)
that
in
actu
2.
the
scriptures
need
testimony
of
others
,
besides
God
and
his
spirit
,
and
themselves
;
meaning
your
Church
and
Pope
:
you
seem
to
say
the
like
of
Christ
himself
;
as
others
of
your
side
h●ve
playnly
spoken
.
By
which
blasphemie
,
God
must
be
beholding
to
men
,
Christ
to
the
Pope
,
that
by
their
witness
men
may
beleeve
in
Christ
and
his
word
.
The
contrary
is
evident
by
Mat.
16.
17.
flesh
&
blood
(
sayth
Christ
)
hath
not
reveled
it
vnto
thee
,
but
my
father
which
is
in
heaven
.
See
also
Gal.
1.
16.
17.
and
2.
6.
9.
3.
You
are
often
vp
agayn
with
your
bastard
phrase
of
the
private
spirit
;
whereas
al
Gods
children
,
have
the
publick
or
catholick
spirit
(
if
you
will
so
call
it
)
as
I
playnly
proved
in
my
former
writing
;
&
you
have
nothing
to
say
against
it
,
but
that
the
spirit
[
‡
](A13707-e23980-b)
‡
S.
8●
.
worketh
otherwise
in
the
head
then
in
the
foot
:
which
is
a
manifest
tergiversation
,
whereof
in
due
place
.
4.
You
cary
your self
in
this
passage
about
the
spirit
of
God
,
as
a
sish
out
of
the
element
;
as
having
no
relish
or
feeling
of
this
heavenly
grace
,
whereat
I
much
marvel
not
,
though
I
am
sory
for
it
.
Enter
into
your self
and
see
by
what
spirit
you
doo
discern
the
Pope
to
be
Christs
vicar
(
as
you
suppose
)
and
his
traditions
to
be
Christs
oracles
.
Will
you
not
say
it
is
by
the
spirit
of
God
?
Now
we
are
assured
that
Christ
is
more
able
to
furnish
us
with
the
spirit
of
God
,
then
the
Pope
is
to
furnish
you
.
That
you
perceive
not
Gods
spirit
to
be
in
us
,
but
[
“
](A13707-e24020-b)
“
Ioh.
14.
17.
sayth
)
seeth
him
not
neyther
knoweth
him
.
Your
fathers
also
could
not
perceive
Gods
spirit
to
be
in
Christ
himself
,
but
sayd
he
had
an
[
*
](A13707-e24030-b)
*
Mark
.
3
,
30
vnclean
spirit
:
and
we
his
servants
are
not
better
then
our
Lord
.
5.
So
for
the
majesty
of
the
scriptures
shining
as
the
sun
in
his
strength
;
&
by
their
majesty
,
wisdom
,
harmony
&c.
proving
&
approving
themselves
&
one
an
other
to
the
faithfull
conscience
;
you
turne
&
wind
,
because
[
†
](A13707-e24040-b)
†
S.
36.
we
cannot
perswade
the
Arians
&c.
by
conference
of
scriptures
to
beleeve
aright
.
It
is
not
what
we
can
perswade
others
,
but
our selves
.
For
there
are
many
Arians
and
other
heretik●
which
you
with
your
fathers
,
councils
,
Popes
,
are
not
able
to
convert
.
Yet
you
think
your
Popes
decrees
are
Gods
word
:
and
we
know
that
the
holy
scriptures
are
so
indeed
.
And
the
more
to
convince
you
,
look
to
your
Mr.
(
as
you
called
him
)
Cardinall
Bellarmine
,
and
see
a
sound
argument
of
his
,
to
prove
the
knowledge
and
assurance
of
the
scriptures
to
be
of
God
,
by
the
testimony
of
the
scripture
it selfe
.
Bellar.
de
verb.
dei
I.
1.
c.
2.
argument
4.
6.
You
ask
[
*
](A13707-e24060-b)
*
S.
37.
p.
108.
a
question
thinking
to
intangle
me
,
what
the
seal
of
the
spirit
is
:
and
you
suppose
divers
answers
.
Because
you
are
so
partial
a
judge
of
my
spirit
,
I
pray
aske
your
Pope
,
what
the
seale
of
his
spirit
is
,
and
how
he
discerns
scripture
,
&
whither
he
build
without
ground
,
as
you
say
I
doo
Look
what
he
can
wel
answer
for
himself
to
satisfy
your
conscience
;
that
think
to
be
answered
by
me
.
In
the
mean
while
,
mind
that
the
seal
of
the
spirit
is
for
my
own
assurance
and
comfort
:
which
concerneth
an
other
man
nothing
.
2
Cor.
1.
22.
1
Cor.
2.
11.
7.
You
having
my
answer
already
,
doo
refuse
[
†
](A13707-e24100-b)
†
S.
38.
it
:
saying
it
is
most
false
that
the
scriptures
are
distinguished
(
from
other
books
)
by
themselves
,
as
light
from
darknes
For
then
(
say
you
)
every
one
that
had
but
naturall
perfection
of
the
organ
and
free
proposing
of
the
object
,
should
distinguish
this
light
.
This
(
say
I
)
is
most
true
:
for
the
law
of
God
is
a
light
,
Prov.
6.
23.
which
when
it
is
by
him
free
proposed
,
and
the
organ
that
is
the
mind
of
man
(
wich
now
is
[
‡
](A13707-e24130-b)
‡
1
Cor.
2.
14.
blinded
)
recovereth
naturall
perfection
,
that
is
to
say
,
is
[
“
](A13707-e24160-b)
“
Colos.
3.
10.
after
the
image
of
him
that
created
it
▪
every
such
man
with
his
perfect
organ
,
seeth
the
word
of
God
to
be
in
the
scriptures
,
as
every
man
that
hath
a
perfect
naturall
ey
,
seeth
the
light
of
the
sun
:
and
can
assure
himself
hereof
,
though
he
goe
not
to
Rome
to
ask
the
Pope
whither
the
sun
gives
light
or
no.
But
you
are
as
a
man
without
sense
,
that
though
the
sun
shine
at
noon
day
,
yet
if
the
Pope
say
it
is
midnight
you
will
beleeve
him
:
&
so
on
the
contrary
.
For
you
[
*
](A13707-e24170-b)
*
S.
3.
profess
to
beleeve
each
part
of
scripture
to
be
Gods
holy
word
,
derived
from
the
fulnes
of
truth
.
Now
this
is
because
the
Pope
tells
you
so
,
and
he
tells
you
also
that
the
books
of
Tobit
,
Iudith
,
Maccabees
,
&c.
are
scripture
canonicall
,
although
in
them
there
be
apparant
lyes
,
as
you
may
see
Tobit
12.
15.
compared
with
Tob.
15.
18.
Iudith
9.
2.
compared
with
Gen.
49
▪
5.
6.
1
Mac.
6
16.
compared
with
2.
Mac.
1
,
16.
2
Mac.
1.
19.
compared
with
2
King
.
25.
1.
&c.
so
2.
Mac.
1.
20.
21.
22.
31.
&
many
the
like
.
Now
though
the
Apostle
sayth
,
no
lye
is
of
the
truth
,
1
Ioh.
2.
21.
yet
you
beleeve
these
lyes
are
derived
from
the
fulnes
of
truth
;
because
the
Pope
will
have
it
so
to
be
.
Thus
the
blind
lead
the
blind
into
the
ditch
.
So
you
doo
not
by
your
private
spirit
,
(
as
you
[
†
](A13707-e24230-b)
†
S.
40.
say
)
distinguish
heritiks
from
true
beleevers
,
but
by
the
definitions
and
declarations
of
the
church
;
that
is
(
I
trow
)
of
the
Pope
.
I
shewed
you
a
better
way
by
the
Apostle
,
1
Ioh.
4.
1.
4.
but
you
love
darknes
better
then
light
.
And
by
your
grounds
,
if
you
had
lived
in
Christs
dayes
on
earth
,
you
would
have
distinguished
Christ
as
an
heretick
from
true
beleeving
Iewes
,
by
the
definitions
of
that
Vnto
Iewes
,
you
confess
[
‡
](A13707-e24270-b)
‡
S.
41.
you
must
shew
other
grounds
,
then
your
Popes
authority
:
But
if
they
retort
vpon
you
your
private
spirit
,
as
you
doo
to
me
,
eyther
your
mouth
is
stopped
,
or
your
conscience
in
pleading
against
me
as
you
doo
,
is
corrupted
.
Yea
when
you
are
driven
about
the
high
Preists
that
condemned
Christ
,
to
say
[
“
](A13707-e24290-b)
“
S.
43.
their
ignorance
was
most
vincible
by
their
own
law
,
(
which
was
the
scriptures
:
)
your
own
mouth
giveth
sentence
against
you
.
For
by
the
same
law
,
say
I
,
the
ignorance
of
your
Romish
Preisthood
is
most
vincible
also
.
Your
owne
traditions
are
of
no
more
force
against
us
,
then
the
Iewes
[
*
](A13707-e24310-b)
*
Mar.
7.
5.
&c.
were
against
Christ
.
You
charge
me
with
[
†
](A13707-e24330-b)
†
S.
44.
&c.
to
54.
p.
109.
racking
many
wrested
places
of
scripture
to
prove
the
church
of
God
invisible
:
and
you
oppose
many
scriptures
against
it
:
I
answer
,
eyther
your
care
was
litle
,
or
your
conscience
was
large
,
to
write
so
vntruely
.
The
question
was
whither
the
church
erred
or
no
:
that
I
proved
by
[
‡
](A13707-e24350-b)
‡
See
before
,
in
p.
62.
63.
many
examples
and
testimonies
of
scripture
,
(
as
is
to
be
seen
in
my
former
writing
:
)
when
your
mouth
is
stopped
her
in
,
you
pass
by
all
that
I
alleged
,
and
turne
to
another
matter
wherin
you
seem
to
say
somewhat
,
and
answer
That
which
you
answer
[
“
](A13707-e24380-b)
“
S.
54.
&c.
p
▪
111.
to
my
demonstration
of
the
Lab●ri●th
of
your
religion
,
leading
to
the
Pope
&c.
I
shall
not
bestow
labour
to
reply
upon
,
but
leave
it
to
judgment
:
&
so
for
[
*
](A13707-e24400-b)
*
S.
57.
58.
your
answers
to
the
scriptures
by
me
alleged
;
for
I
will
not
strive
to
have
the
last
word
.
Whither
I
answered
nothing
(
as
you
say
[
†
](A13707-e24410-b)
†
S
▪
56.
)
to
your
reason
,
let
the
reader
[
‡
](A13707-e24420-b)
‡
pag.
●4
.
2.
Argument
see
.
Your
2.
Argument
from
the
hardnes
of
the
scriptures
you
agayn
[
“
](A13707-e24450-b)
“
pag.
〈◊〉
.
writings
.
To
prov.
8.
8.
9.
you
reply
[
“
](A13707-e24470-b)
“
S.
66
p.
113.
it
is
to
be
vnderstood
eyther
of
generall
doctrine
,
or
of
precepts
of
manners
and
good
life
.
I
answer
,
you
ought
not
so
to
restrayn
it
.
For
wisdom
there
sayth
al
her
words
are
righteous
,
all
are
playn
:
will
you
say
,
nay
?
generall
doctrines
are
playn
,
but
not
particular
:
precepts
of
manners
,
but
not
of
faith
.
Belike
then
the
[
*
](A13707-e24520-b)
*
Prov.
9.
13
foolish
woman
,
(
that
whore
of
Babylon
,
Apo.
17.
)
must
explayn
matters
of
faith
,
and
particular
doctrines
.
Well
,
I
shall
content
me
with
Wisdoms
playn
words
,
and
what
she
teacheth
not
,
I
regard
not
to
learne
:
if
you
will
needs
goe
to
the
banket
of
stollen
[
†
](A13707-e24530-b)
†
Pro.
9.
17.
waters
and
hid
bread
,
know
that
the
[
‡
](A13707-e24540-b)
‡
●
.
18.
dead
are
there
,
if
you
will
take
warning
.
Where
I
shewed
how
your
Popes
determinations
make
Gods
law
more
hard
to
simple
men
,
instancing
the
second
commandement
,
corrupted
by
your
glosses
and
distinctions
.
You
take
vpon
you
to
[
‡
](A13707-e24570-b)
‡
S.
67.
defend
your
image-worship
by
the
brazen
Serpent
and
Cherubims
.
And
might
not
Ieroboam
so
have
defended
his
golden
calves
?
Gods
law
sayth
[
*
](A13707-e24580-b)
*
Exod.
20.
Thou
shalt
not
make
to
thy self
any
similitudes
:
thou
shalt
not
bow
down
to
them
nor
worship
them
:
you
make
many
similitudes
of
God
,
Christ
,
Angels
,
men
,
women
,
cross
,
&c.
and
yee
bow
down
before
them
,
whereas
the
similitudes
which
God
commanded
were
not
to
be
worshiped
,
as
you
doo
the
[
*
](A13707-e24600-b)
*
Psa.
119.
105.
a
lamp
to
our
feet
and
a
light
to
our
pathes
.
And
as
for
your
Councils
and
Fathers
,
to
whom
so
often
you
flee
for
help
,
when
holy
scriptures
fayl
you
:
they
are
so
cross
and
intricate
in
themselves
and
one
to
another
:
that
the
Pope
with
all
his
guard
could
never
yet
,
neyther
ever
wil
be
able
to
reconcile
them
.
Your
Mr.
Cardinall
Bellarmine
useth
them
as
men
doo
Counters
,
that
sometime
stand
for
pounds
,
sometime
for
halfe
pence
.
So
he
sometime
alloweth
the
Doctors
,
sometime
dismisseth
them
as
erring
from
the
truth
.
Yet
you
to
brave
your
cause
muster
their
names
,
whose
vertues
you
doo
not
imitate
.
You
much
[
†
](A13707-e24630-b)
†
S.
68
,
p.
114.
blame
me
as
for
wilfull
error
in
citing
Card.
Bellarmines
writings
as
the
determinations
of
the
Pope
.
Beare
with
me
,
I
knew
not
that
your
Cardinal
had
a
private
spirit
differing
from
your
Pope
:
and
bear
part
of
the
blame
with
me
your selfe
,
that
referred
me
in
your
former
writing
to
answer
Bellarmine
your
master
.
Vnto
my
proof
from
1
Cor.
4.
1.
that
the
other
Apostles
were
dispensers
of
Gods
mysteries
as
well
as
Peter
:
&
so
other
Bishops
now
,
as
well
as
the
Bishop
of
Rome
:
you
answer
,
[
‡
](A13707-e24660-b)
‡
S.
69.
70.
71.
they
be
all
alike
in
power
of
order
,
but
not
of
jurisdiction
.
This
your
distinction
I
deny
,
and
in
my
former
[
“
](A13707-e24700-b)
“
Rev.
13.
2.
if
you
will
.
But
Gods
word
sayth
,
A
man
can
receive
nothing
,
unless
it
be
given
him
from
heaven
:
John
.
3.
27.
From
this
you
[
*
](A13707-e24730-b)
*
S.
72.
p.
115.
pass
to
Act.
15.
(
afterwards
you
[
†
](A13707-e24740-b)
†
S.
80.
goe
back
again
to
other
things
that
in
order
were
before
.
)
I
answered
twise
your
reasons
from
that
scripture
,
shewing
how
you
constreyn
it
beyond
all
reason
:
yet
the
3.
time
you
press
it
thus
From
v.
6.
the
Apostles
and
Ancients
assibled
:
you
note
it
against
us
,
that
would
(
you
say
)
have
all
men
to
give
their
voice
and
be
present
in
council
.
I
answer
,
in
v.
4.
it
is
shewed
they
were
received
of
the
Church
,
and
of
the
Apostles
and
ancients
.
In
v.
12.
it
is
sayd
,
all
the
multitude
kept
silence
.
In
v.
22.
it
is
sayd
,
it
seemed
good
to
the
Apostles
&
ancients
with
the
whole
church
to
send
&c.
In
v.
23.
the
letters
were
thus
written
,
The
Apostles
ancients
and
the
brethren
,
unto
the
brethren
&c.
&
v.
25.
It
seemed
good
to
us
when
we
were
come
togither
with
one
accord
&c.
All
which
doo
manifest
that
the
people
were
present
,
and
not
the
Apostles
and
ancients
onely
;
as
you
from
an
usual
figurative
[
‡
](A13707-e24760-b)
‡
Synechdoche
.
speech
in
v.
6.
mistaken
would
collect
.
From
v.
7.
you
[
*
](A13707-e24780-b)
*
S.
73.
gather
,
that
when
there
was
made
a
great
disputation
,
Peter
rising
up
and
speaking
by
his
authority
composed
that
great
dispuration
,
that
is
setled
the
height
of
their
difference
,
which
argues
superiority
.
And
eftsoones
you
▪
press
this
word
great
disputation
,
for
Peters
rising
vp
was
before
proved
to
be
but
a
staff
of
reed
for
the
Pope
▪
I
answer
,
you
dally
with
the
holy
scriptures
unsufferably
.
The
argument
if
it
wil
help
you
should
be
this
.
Whosoever
in
a
Council
when
there
is
great
disputation
riseth
up
&
speaketh
,
he
is
head
of
that
council
;
yea
and
of
the
vniversal
church
.
But
Peter
in
a
council
,
when
there
was
great
disputation
rose
up
and
spake
:
therefore
he
was
head
.
I
deny
your
first
proposition
:
as
strayned
against
scripture
and
light
of
reason
.
And
I
would
pray
you
in
sooth
to
answer
,
whither
in
the
many
contentious
Councils
which
have
been
since
the
Apostles
dayes
,
there
have
not
been
sundry
men
that
rose
up
and
spake
when
there
was
great
disputation
:
and
whither
they
were
all
heads
of
the
church
therefore
.
That
which
you
add
,
of
Peters
composing
the
great
disputation
by
his
authoritie
;
is
not
of
the
text
,
but
a
gloss
of
your
private
spirit
.
Your
[
†
](A13707-e24870-b)
†
S.
74.
7●
extenuating
of
the
Apostle
Iames
his
authority
,
who
spake
last
,
and
gave
[
‡
](A13707-e24880-b)
‡
Krino
.
judgment
or
sentence
v.
19.
sheweth
how
partiall
you
are
for
S.
Peter
.
But
I
will
cease
from
answering
words
of
wind
.
Let
him
that
readeth
that
scripture
judge
,
whither
of
the
two
had
the
chiefest
place
.
Your
exception
that
it
is
not
sayd
Peter
spoke
those
words
risen
but
when
he
was
rising
;
(
as
if
you
would
put
a
cushion
vnder
him
to
sit
down
agayn
:
)
is
altogither
vnworthy
to
be
answered
.
For
,
(
besides
that
the
very
same
speech
is
used
of
Gamaliel
,
as
I
told
you
,
in
Act.
5
,
34.
)
you
might
even
as
wel
say
,
that
Peter
went
not
to
Ioppa
risen
,
but
when
he
was
rising
,
Act.
9.
39.
and
that
Peter
was
sent
to
goe
[
“
](A13707-e24940-b)
“
Act.
10.
20.
to
Cornelius
,
and
Paul
to
goe
[
*
](A13707-e24950-b)
*
Act.
22.
10.
to
Damascus
,
not
when
they
were
risen
but
when
they
were
rising
:
seing
there
is
one
and
the
same
[
†
](A13707-e24980-b)
†
Anastas
.
word
and
phrase
used
in
all
these
and
sundry
other
like
places
.
But
such
traditionall
expositions
of
holy
scripture
,
is
your
church
fayn
to
use
for
want
of
better
,
to
bolster
vp
her
preeminence
.
Gamaliel
(
you
[
‡
](A13707-e25000-b)
‡
S.
77.
78.
say
)
spake
rather
as
a
freind
then
as
a
judge
:
as
a
Cardinall
in
the
Popes
conclavi
,
rather
then
as
a
Pope
.
Be
it
so
:
yet
he
rose
up
I
trow
when
he
spake
:
so
then
rising
up
to
speak
,
is
no
proof
of
superiority
:
and
you
might
have
spared
this
strife
about
your
frivolous
reason
.
Yet
from
Act.
13.
16.
you
[
“
](A13707-e25060-b)
“
S.
79.
p.
117.
would
gather
by
Pauls
rising
up
in
the
Synagogue
,
that
he
was
cheif
preacher
.
Well
,
let
your
argument
from
rising
to
speak
,
be
layd
up
in
the
Popes
conclavi
:
for
to
prove
his
preeminence
if
need
be
,
to
speak
in
a
church
,
as
Paul
did
in
that
synagogue
.
You
bethink
you
,
and
turn
[
*
](A13707-e25110-b)
*
S.
80.
back
to
your
other
pervered
place
of
2.
Pet.
1.
20.
cited
(
as
you
pretend
)
by
you
thus
,
No
prophesy
is
made
by
private
interpretation
,
which
you
say
I
call
and
doo
not
prove
a
bastard
phrase
.
I
answer
you
twise
cited
it
,
private
spirit
interpretation
,
and
had
written
it
so
this
third
time
,
but
blotted
out
the
word
spirit
.
Your
own
hand
writing
therefore
convinceth
you
of
vntruth
,
not
me
of
bad
conscience
as
you
charge
me
.
I
did
and
doo
cal
it
a
bastard
phrase
;
as
being
of
your
own
or
of
the
Popes
begetting
,
for
th'
Apostle
Peter
neyther
spake
nor
meant
so
.
You
add
to
his
[
†
](A13707-e25190-b)
†
Propria
interpretatione
.
Englished
by
Mr.
I.
A.
private
spirit
interpretation
.
translation
,
and
therefore
are
reproved
by
your
own
canon
law
.
I
proved
by
the
scriptures
,
Ephe.
4.
4.
Rom.
12.
4.
&c.
1
Cor.
12.
4.
8.
9.
&c.
that
there
is
but
one
spirit
which
al
Gods
people
have
;
though
in
divers
mesures
;
as
mans
body
hath
but
one
soul
or
spirit
to
quicken
it
.
This
you
not
being
able
to
deny
,
doo
wind
away
,
and
except
;
[
‡
](A13707-e25210-b)
‡
S.
80.
though
it
be
the
same
fowl
,
yet
it
worketh
otherwise
in
the
head
,
then
in
the
foot
etc
I
answer
,
it
is
very
true
.
You
inferr
then
,
that
so
it
belongs
to
the
head
of
the
church
and
not
to
every
craftsman
,
to
interpret
scriptures
.
Why
:
are
ther
no
members
in
a
mans
body
,
between
the
head
and
the
heels
:
that
you
make
such
a
leap
?
Is
there
no
mean
between
the
head
and
every
craftsman
?
What
place
then
is
there
for
your
Cardinals
,
Bishops
,
Preists
,
Doctors
,
Iesuits
&c.
they
are
not
the
head
of
the
church
:
yet
you
think
them
higher
then
the
feet
.
But
if
this
your
answer
be
good
,
then
though
Peter
were
head
(
as
you
erroneously
think
,
)
I
hope
the
spirit
wrought
otherwise
in
him
then
it
did
in
that
divil
incarnate
Pope
Iohn
the
22.
and
in
other
your
monstrous
&
wicked
Popes
;
as
your
own
friends
doo
witnes
against
them
.
Then
had
those
beasts
a
private
spirit
;
worse
then
any
an
honest
craftsman
:
then
it
belonged
not
to
them
to
interpret
scriptures
.
No
nor
to
your
Preists
and
Iesuits
unless
you
will
make
them
heads
?
A
little
after
,
Pope
Stephen
,
who
repeled
the
decrees
of
his
predecessor
Pope
Formosus
:
you
would
have
him
to
doo
this
,
not
as
the
head
of
the
church
,
but
out
of
the
violencie
of
his
private
spirit
.
I
like
well
of
your
answer
,
and
think
the
very
same
of
all
the
Popes
traditions
:
and
therefore
the
privat
spirit
,
which
so
oft
you
entwite
me
with
;
I
return
into
your
own
hands
,
to
be
kept
as
the
Popes
Depositum
.
You
pretend
,
[
“
](A13707-e25330-b)
“
S.
83.
that
for
all
the
wickednes
of
some
Popes
,
God
hath
stil
preserved
the
unity
of
faith
in
your
church
.
And
that
never
any
Pope
by
his
definitive
sentence
did
define
heresie
.
I
answer
,
if
the
Pope
may
be
judge
as
with
you
he
is
,
I
warrant
you
he
will
never
condemn
himself
of
heresie
.
But
if
Gods
word
be
judge
,
many
heresies
are
easy
to
be
found
in
your
late
council
of
Trent
and
in
many
Popes
decrees
.
Which
will
come
to
be
scanned
in
particular
doctrines
,
after
these
generall
grounds
are
ended
.
Your
digression
[
*
](A13707-e25350-b)
*
S
85.
to
another
writer
,
I
omitt
:
you
may
seek
answer
(
if
you
please
)
of
himself
.
And
your
author
●o
whom
you
[
†
](A13707-e25370-b)
†
S
88.
send
me
for
satisfaction
about
your
Popes
power
of
dispensations
,
I
shall
read
when
I
have
leysure
therto
.
Your
3.
Argument
you
That
which
hath
still
been
a
rule
to
them
that
have
erred
,
cannot
be
a
certayn
rule
to
direct
all
in
faith
.
But
the
scripture
interpreted
by
the
private
spirit
(
as
every
one
pretends
given
from
God
)
hath
led
many
into
dangerous
and
horrible
errors
.
go
.
the
scriptures
though
directed
by
the
private
spirits
interpretation
cannot
be
a
rule
of
faith
.
I
answer
,
your
conclusion
I
grant
,
(
though
your
argument
be
naught
:
)
for
the
private
spirit
,
wee
found
whileare
to
be
the
violent
spirit
of
the
Pope
,
or
his
like
.
And
scripture
directed
(
or
rather
perverted
)
by
such
a
spirit
,
cannot
in
deed
be
a
rule
of
faith
.
Against
your
2.
Proposition
I
except
,
it
implieth
a
fallacie
putting
that
for
the
cause
▪
which
is
not
the
cause
.
The
scriptures
never
led
any
into
errour
:
but
vnlearned
and
unstable
persons
,
pervert
all
scriptures
(
as
the
Apostle
[
†
](A13707-e25460-b)
†
2.
Pet.
3.
10.
sayth
)
unto
their
own
destruction
:
the
cause
hereof
is
not
the
scriptures
but
mens
corruption
.
The
Pharisees
perverted
the
doctrines
spoken
by
our
Saviour
Christ
himselfe
,
yet
I
hope
you
will
not
deny
but
his
heavenly
words
was
a
certayn
rule
to
direct
all
in
faith
.
So
the
proof
of
your
minor
,
faileth
you
.
Against
your
first
proposition
,
(
which
you
say
is
most
certayn
)
I
except
as
not
playn
,
and
so
deceitfull
.
That
which
is
a
rule
to
them
that
err
,
(
understanding
,
of
it
own
nature
and
properly
)
cannot
be
a
certayn
rule
to
direct
all
in
faith
.
But
now
to
assume
,
that
the
scripture
is
such
;
were
blasphemie
.
Agayn
,
That
which
is
a
rule
to
them
that
err
,
(
to
weet
a
rule
by
accident
,
through
their
ignorance
or
malice
abusing
it
,
)
cannot
be
a
certayn
rule
to
direct
al
(
Gods
people
)
in
faith
:
now
I
deny
the
proposition
:
and
leave
you
to
give
proof
of
these
things
,
in
your
next
.
And
whither
before
or
now
,
you
have
drie-beaten
mee
,
as
you
boast
:
let
the
lookers
on
,
give
verdict
.
Your
4.
argument
you
omit
,
through
oversight
I
suppose
,
onely
wh●r
I
shewed
by
1.
Cor.
11.
19.
Act.
15.
&c.
that
contentions
were
in
the
Apostles
times
,
and
composed
by
the
scriptures
,
not
by
setting
up
a
supremejudge
or
Pope
:
Yow
[
‡
](A13707-e25580-b)
‡
S.
91.
pag
120.
answer
barely
,
they
prove
rather
the●
must
be
one
visible
supreme
judge
to
decide
controversies
.
Wee
are
th●n
at
a
point
.
Let
him
that
readeth
the
rather
prove
.
Your
5.
(
which
yow
that
we
beleeve
many
things
,
which
are
not
reveled
in
holy
scripture
&c.
I
told
yow
and
tell
yow
agayne
,
that
I
doo
not
(
howsoever
yow
may
)
beleeve
any
thing
needful
for
my
salvation
,
which
is
not
reveled
in
the
Holy
scriptures
:
[
†
](A13707-e25650-b)
†
In
those
things
that
are
plainely
set
do●n
in
the
scriptures
al
such
things
ar
found
as
concern
faith
hope
&
charity
:
Augustine
de
doct.
Christ
.
l.
2
,
c.
9.
neyther
wil
I
use
other
weapons
against
Arians
,
Anabaptists
or
any
heretiks
that
acknowledge
the
scriptures
to
be
of
God
.
This
therfore
is
no
argument
to
convince
me
at
all
.
You
insult
for
that
I
will
not
shewe
my
particular
proofs
against
those
heresies
.
I
told
you
this
were
to
digress
from
our
present
controversie
.
Propose
yow
arguments
and
I
will
answer
you
for
the
cause
in
hand
:
els
multiplie
not
words
in
vaine
.
You
now
plainly
answer
[
*
](A13707-e25670-b)
*
S.
94
.
that
Gods
word
as
it
is
extrinsecal
the
word
of
God
,
and
to
be
known
of
us
,
depends
of
tradition
and
the
authoritie
of
the
church
.
This
I
reject
as
an
heresie
.
For
when
we
read
or
hear
the
books
of
Moses
or
the
Prophets
,
we
read
that
which
is
spoken
to
us
of
God
,
(
Mark.
1●
,
26.
compared
with
Math.
22
,
31.
)
that
which
the
Spirit
of
God
speaketh
to
the
churches
Rev.
2
,
●
,
11.
now
not
to
beleeve
or
rest
upon
this
ground
,
but
to
rely
upon
mans
record
,
is
to
make
the
testimony
or
man
greater
extrinsecally
to
us
,
then
the
testimonie
of
God
;
contrarie
to
1.
Ioh.
5
,
9.
and
maketh
men
lyable
to
the
curse
,
Ier.
17.
5.
You
replie
unto
Act.
26
,
22.
that
in
tradition
nothing
is
spoken
besides
,
that
is
,
contrarie
,
to
the
Apostles
speeches
.
First
this
is
untrue
,
many
of
your
church
traditions
are
both
besides
&
conntrary
to
the
scriptures
;
as
when
we
examine
the
particulars
wil
appear
:
and
yow
dare
not
subject
your
church
and
traditions
,
to
the
trial
by
the
scriptures
:
but
yow
wil
haue
mens
fayth
extrinsecally
to
depend
upon
your
church
.
Secondly
you
wind
away
by
terms
of
your
owne
:
besides
,
that
is
contrary
;
whereas
the
Apostle
sayth
,
nothing
without
(
or
except
)
that
which
the
Prophets
and
Moses
sayd
:
none
other
thing
.
Your
allegation
from
2.
2.
Thes.
2.
is
answered
in
my
former
writings
.
You
further
allege
for
traditions
,
Act.
15.
41.
&
16.
4.
I
answer
all
Apostolicall
decrees
(
such
as
are
ther
mentioned
)
we
doo
receiv
:
but
yours
decreed
by
the
Pope
,
are
Apostaticall
.
Secondly
you
may
see
that
those
which
they
delivered
,
were
written
before
,
Act.
15.
23
.
-25
.
28.
&c.
You
say
they
are
uncertayn
:
let
the
prudent
judge
.
And
if
so
they
be
,
then
are
they
not
necessary
for
salvation
,
for
all
such
are
written
:
Ioh.
20.
30.
31.
2.
Tim.
3.
15.
17.
Here
you
interlace
2.
other
points
comp●●ing
the
grounds
that
we
The
second
of
your
assertions
(
which
now
you
make
the
6.
part
of
your
longsome
pamphlet
)
was
.
That
the
Popes
definitive
sentence
as
he
is
head
of
the
church
,
is
an
indeficient
rule
in
matters
of
faith
.
To
this
now
(
as
a
man
fearful
of
your
cause
,
)
you
the
Popes
definitive
sentence
at
least
with
a
generall
council
.
And
this
you
say
,
you
are
to
show
:
and
we
(
say
I
)
are
ready
to
behold
your
showes
.
Here
I
find
no
argument
by
you
set
down
to
conclude
your
assertion
;
as
was
in
the
former
points
:
which
is
an
other
declaration
of
the
weaknes
of
your
cause
.
Heretofore
to
help
the
Pope
,
you
fled
to
S.
Peters
prerogatives
:
which
were
they
as
great
as
you
feign
them
to
be
,
yet
(
as
I
told
you
,
)
there
is
no
more
proved
for
the
Bishop
of
Rome
,
then
for
the
Bishop
of
Babylon
,
or
Patriarch
of
Constantinople
Yet
having
no
better
grounds
,
you
agayn
flee
to
them
;
and
labour
to
repayr
your
showes
of
Peters
preeminence
,
which
I
by
the
scriptures
had
pulled
down
.
And
first
you
[
*
](A13707-e25890-b)
*
S.
157.
say
,
that
out
of
the
whole
series
of
them
,
and
the
circumstances
;
and
not
,
onely
out
of
each
particular
,
you
draw
an
infallible
argument
.
I
answer
,
the
particulars
I
have
proved
to
be
by
you
wrested
:
so
the
whole
series
and
rank
of
them
,
can
conclude
not
hing
soundly
for
you
.
Your
1
show
was
S.
Peters
naming
first
.
I
told
you
this
is
usual
,
but
not
alwayes
;
and
to
help
you
(
because
you
complayn●
cited
not
the
〈…〉
see
Ioh.
1.
45.
where
Andrew
is
named
before
him
;
Gal.
2.
9.
where
Iames
is
named
before
him
,
Mar
16.
●
.
where
mention
is
made
o●
the
disciples
and
Peter
:
so
1
Cor.
9.
5.
the
Apostles
,
brethren
of
the
Lord
,
and
Cephas
.
Though
if
he
had
been
alwayes
first
named
,
it
proves
him
not
to
be
the
head
of
the
church
:
more
then
the
first
foundation
,
Rev.
21.
19.
will
prove
Paul
;
as
I
shewed
you
.
Here
you
[
*
](A13707-e25970-b)
*
S.
160.
boast
that
Exod.
28.
18.
19.
confutes
me
:
where
the
Iasper
(
you
think
)
is
the
sirt
stone
,
and
so
not
the
12.
for
Benjamin
.
I
answer
,
an
yll
translation
hath
deceived
you
.
For
Moses
there
sheweth
[
†
](A13707-e25990-b)
†
V.
20
that
the
stone
Iaspeh
(
whereof
the
Greek
Iaspis
,
Arabik
Iasp
,
Latine
Iaspis
,
and
English
Iasper
are
naturally
derived
)
was
the
●2
▪
and
last
in
the
brestplate
,
and
so
for
Benjamin
,
(
who
was
the
last
born
of
the
patriarchs
,
)
to
be
graved
vpon
,
Exod.
28.
9.
10.
21.
This
your
own
learned
Linguists
as
Arias
Montanus
and
others
doo
acknowledge
,
and
so
correct
your
translation
.
So
the
best
of
the
Iewish
Rabbines
,
as
Maimony
,
who
sayth
,
Benjamin
was
written
on
the
Iaspeh
:
(
Misn.
lib.
8.
Treat
.
of
the
vessels
of
the
Sanctuary
,
chapt.
9
S.
●
.
)
And
thus
Paul
of
Benjamin
,
hath
colour
to
be
the
head
of
the
church
,
as
well
as
Peter
.
You
the
first
Simon
caled
Peter
:
Andrew
(
as
you
think
)
was
first
in
yeres
&
first
in
caling
:
for
proof
you
cite
Ambrose
on
2.
Cor.
12.
I
answer
,
first
Ambroses
humane
●uthority
is
no
proof
for
Peters
pretended
divine
headship
.
Secondly
Ambrose
saith
not
that
he
was
first
in
yeres
,
(
put
that
therfore
among
your
own
traditions
:
)
but
Andrew
folowed
our
Sav
:
before
Peter
,
this
I
hold
true
,
by
Ioh.
1.
40.
41.
but
it
is
one
thing
to
folow
Christ
as
a
disciple
,
&
an
other
thing
to
be
chosen
an
Apostle
;
as
reason
teacheth
,
and
you
may
read
▪
Mar.
3.
13.
14.
16.
compared
with
Mar.
1.
16.
Luk.
6.
12.
13.
14.
with
Luk.
5.
8.
10.
That
Andrew
therefore
was
an
Apostle
before
Peter
,
I
deny
by
warrant
of
scripture
:
&
thus
I
wink
not
,
(
as
you
write
:
)
but
with
Calvin
I
confess
Peter
to
be
first
of
the
Apostles
.
You
grant
,
[
‡
](A13707-e26110-b)
‡
S.
〈…〉
pag.
135.
by
that
I
alleged
,
from
2.
King
.
2.
Dan.
3.
that
such
miracles
as
Peters
walking
on
the
water
,
prove
no
headship
of
the
church
:
so
then
this
also
you
brought
but
for
a
show
.
3
:
I
corrected
your
error
in
translating
him
for
it
,
in
Mat.
16.
18.
restreyning
that
to
Peter
,
which
Christ
promised
to
his
whole
church
.
You
stand
to
it
that
if
I
vnderstand
it
in
the
Calvinisticall
sense
that
one
once
justified
can
not
be
again
the
child
of
wrath
,
it
is
(
you
say
)
a
most
horrible
falshood
,
and
against
the
holy
scriptures
.
Rom.
11.
20.
21.
Rev.
2.
5
▪
I
answer
,
I
understand
plainly
as
Christ
sayth
that
his
sheep
shall
never
p●rish
,
neyther
shall
any
pluck
them
out
of
his
hand
;
but
he
will
give
them
e●er
●al
life
,
Ioh.
10.
28.
that
it
is
not
possible
the
elect
should
be
seduced
〈…〉
Christ
,
Mat.
24
▪
24.
for
God
putteth
his
fear
in
their
harts
that
they
shall
not
depart
from
him
:
Ier.
32.
40
,
and
Gods
gifts
and
caling
are
without
repentance
,
Rom.
11.
29.
and
they
that
are
born
of
God
cannot
syn
vnto
death
1
Ioh.
3.
9.
And
these
things
accord
well
with
Rom.
11.
20.
21.
&c.
for
by
faith
we
stand
:
but
all
men
have
not
faith
,
2
Thes.
3.
2.
there
is
a
vayne
fayth
,
Iam.
2.
14.
17.
20.
from
that
men
fall
:
and
there
is
the
faith
of
Gods
elect
,
Tit.
1.
1.
and
this
faith
justifieth
,
Rom.
4.
3.
5.
&
5.
1.
and
from
it
men
never
fall
finally
.
They
may
fall
into
syn
by
infirmity
,
but
shall
not
be
cast
off
▪
for
the
Lord
putteth
under
his
hand
:
Psal.
37.
24.
yea
though
they
fall
seven
times
,
yet
they
rise
agayn
:
but
the
wicked
fall
into
mischief
Prov.
24.
16.
This
is
my
faith
:
and
your
contrary
Popish
heresies
I
abhorr
.
You
deny
not
[
*
](A13707-e26230-b)
*
S.
164.
pa.
13●
.
but
your
Popes
may
be
reprobates
and
damned
in
hel
.
I
trow
then
hel
gates
doo
prevayl
against
them
,
and
so
the
promise
in
Mat.
16.
18.
perteyns
not
vnto
them
.
You
except
,
the
Divil
prevayls
not
against
the
Pope
as
he
is
head
of
the
church
,
as
he
defines
e●
cathedra
.
Yes
doubtless
,
therein
he
most
prevayls
against
him
,
because
he
allures
him
into
Christs
[
†
](A13707-e26250-b)
†
Colos.
1.
17.
18
,
place
,
and
so
makes
him
Antichrist
.
And
if
you
had
the
mind
[
‡
](A13707-e26260-b)
‡
1
Cor.
2.
16.
of
Christ
:
you
would
no
more
regard
what
[
‖
](A13707-e26270-b)
‖
Rev.
9.
11.
Apolluon
the
P.
of
Rome
,
defineth
ex
cathedra
,
(
unless
he
could
prove
it
by
the
holy
scriptures
:
)
then
what
Apollo
the
D.
of
Delphos
divined
ex
tripode
.
4.
Your
fourth
shew
from
Peters
confirming
his
brethren
,
being
confuted
by
scriptures
,
Act.
14.
22.
and
15.
41.
32.
&c.
you
now
say
,
the
other
Apostles
confirmed
not
[
“
](A13707-e26300-b)
“
S.
165.
as
the
supreme
pastor
,
not
[
*
](A13707-e26320-b)
*
S.
166.
as
the
head
of
the
church
by
office
.
I
answer
,
neyther
did
Peter
so
:
if
you
add
that
to
your
wrested
text
,
God
will
reprove
you
,
Prov.
30.
6.
and
your
humane
testimonies
(
which
you
abuse
also
)
shall
not
save
you
.
You
digress
[
†
](A13707-e26360-b)
†
S.
165.
to
entwite
me
with
gross
corruption
of
the
text
,
for
Englishing
presbyteros
an
Elder
.
I
am
loth
to
folow
your
outroades
:
onely
let
me
tel
you
,
that
you
check
herein
your
authentik
Latin
translation
which
turneth
it
[
‡
](A13707-e26390-b)
‡
2
Ioh.
1.
1
Senior
,
and
[
‖
](A13707-e26400-b)
‖
Act.
20.
17
Major
nat●
:
and
▪
in
your
divinitie
,
Englishing
both
Cohen
▪
Hiereus
,
a
Preist
,
and
Zaken
,
Presbuteros
a
Preist
,
as
if
these
were
one
you
deceiv
the
simple
with
a
sophistical
aequivocation
.
And
you
may
as
wel
say
the
Apostles
were
idiots
,
because
they
are
caled
idiotai
.
Act.
4.
13.
as
say
Christs
ministers
are
Preists
(
vnderstanding
sacrificing
Preists
,
)
because
they
are
caled
Presbyteri
.
5.
You
daily
agayn
[
†
](A13707-e26460-b)
†
S.
167.
pa.
137.
about
Peters
feet
first
washed
,
as
some
suppose
▪
I
let
you
alone
with
your
fansie
:
let
the
reader
judge
whither
it
be
a
fit
proof
for
his
headship
.
6.
So
for
Peters
martyrdome
,
whence
you
conclude
it
was
promised
It
is
a
bold
untruth
:
the
text
sayth
no
such
words
,
proveth
no
such
thing
.
7.
Your
7.
show
was
gathered
also
from
a
false
translation
,
restrayning
,
they
began
,
Act.
2.
4.
to
Peter
as
if
he
began
:
which
being
but
a
guess
,
you
now
shrink
[
*
](A13707-e26540-b)
*
S.
169.
from
that
,
to
the
next
passage
in
v.
14
▪
&c.
where
from
Peters
sermon
you
would
prove
him
head
of
the
church
.
It
is
a
world
to
see
,
what
shifts
you
are
driven
to
:
the
very
naming
of
them
,
is
to
all
wise
men
ridiculous
.
But
if
Peter
for
first
preaching
was
head
of
the
church
:
that
Pope
which
first
left
preaching
,
was
the
head
of
the
Beast
:
and
so
all
your
unpreaching
Popes
(
at
least
)
are
Antichrists
.
You
graunt
agayn
[
†
](A13707-e26580-b)
†
S.
170.
pag.
138.
that
the
first
miracle
,
which
you
uncertainly
supposed
S.
Peter
wrought
,
Act.
2.
11.
dooth
not
solely
convince
what
you
would
:
&
herein
I
beleeve
you
.
But
I
marvel
at
your
discretion
,
that
think
a
number
of
futilous
and
worthless
arguments
being
heaped
togither
,
would
perswade
any
vnto
popery
,
unless
they
be
such
as
are
spoken
of
Prov.
9.
16.
who
so
is
simple
let
him
come
hither
.
And
here
you
are
too
lavish
of
your
tongue
,
in
saying
I
cannot
deny
but
our
Saviour
caleth
Peter
the
rock
,
first
washeth
his
feet
,
that
Peter
booth
the
first
miracles
&c.
I
denyed
the
first
,
and
you
cannot
prove
the
latter
.
Though
were
they
al
granted
for
Peter
,
yet
your
applying
them
to
your
Pope
,
is
altogither
groundless
.
The
first
[
‡
](A13707-e26690-b)
‡
S.
171.
17●
excommunication
by
Peter
,
inferrs
(
you
think
)
that
he
was
head
.
Before
you
urged
the
act
:
which
being
proved
insufficient
,
now
yee
flee
to
the
first
doing
of
the
act
.
At
the
most
this
sheweth
but
primacie
in
order
;
(
which
I
graunted
:
)
seing
Paul
and
others
did
the
like
.
But
by
your
manner
of
reasoning
,
whosoever
dooth
any
thing
first
,
shall
be
head
of
the
church
.
And
why
I
pray
you
,
by
like
reason
should
not
those
Popes
that
first
practised
Simony
,
sorcerie
and
hypocrisie
;
be
heads
of
the
man
of
syn
.
You
leav
[
‖
](A13707-e26720-b)
‖
S.
174.
it
for
the
reader
to
judge
whither
all
these
reasons
togither
shew
not
that
Peter
was
rock
and
head
of
the
church
.
I
also
referr
it
to
judgment
.
And
if
your
vayn
shewes
for
Peter
be
not
sound
proofs
for
your
Pope
:
then
he
is
left
naked
,
as
the
heath
in
the
wildernes
,
Ier.
17.
6.
I
proved
by
the
scriptures
Mat.
28.
18.
19.
20.
Ioh.
20.
21.
22.
23.
Act.
2.
4.
that
the
other
Apostles
had
equal
office
,
charge
and
power
,
with
Peter
himself
:
you
answer
[
“
](A13707-e26750-b)
“
S.
175.
the
places
prove
nothing
:
and
if
ought
,
it
is
equality
of
order
&
not
of
jurisdiction
.
Thus
you
resist
the
truth
without
reason
:
it
were
well
if
you
would
add
[
*
](A13707-e26790-b)
*
Prov.
16
▪
23.
doctrine
to
your
lips
.
When
all
the
Apostles
are
sent
by
the
power
of
Christ
,
with
like
words
and
authority
:
when
the
rest
(
as
Paul
)
doo
whatsoever
Peter
himself
did
▪
in
word
,
prayer
,
Sacraments
,
censures
,
miracles
&c.
you
barely
say
,
they
were
not
equall
in
jurisdiction
.
You
weary
me
with
your
own
words
,
and
repetitions
without
proof
.
Seing
Gods
word
moves
you
not
,
let
me
trie
what
mans
will
doo
:
The
rest
of
the
Apostles
(
sayth
[
‡
](A13707-e26820-b)
‡
Cyp
▪
de
simpl
.
pr●l
,
one
of
your
Doctors
)
were
verily
the
same
that
Peter
was
,
indued
with
equal
participation
of
honor
and
of
power
.
Being
blamed
for
your
making
Peter
head
and
rock
of
the
church
,
which
are
Christs
peculiar
titles
:
You
answer
,
he
is
the
ministerial
&
subordinat
head
to
Christ
:
as
Christ
is
the
[
*
](A13707-e26860-b)
*
S.
177.
pa.
139.
foundation
,
1
Cor.
3.
11.
&
yet
the
Apostles
are
foundations
,
Eph
2.
20.
I
answer
,
first
Gods
word
no
where
caleth
Peter
the
head
:
and
why
will
you
be
wiser
then
God
?
Secondly
the
Apostles
,
because
they
layd
the
foundation
which
was
Christ
,
as
Paul
sheweth
,
1.
Cor.
3
10.
11.
therfore
the
Church
is
sayd
to
be
built
upon
their
foundation
,
Eph.
2.
20.
And
in
this
they
were
equal
:
if
any
excelled
,
it
was
Paul
,
who
laboured
in
laying
the
foundation
more
then
the
rest
,
2
Cor.
12.
11.
1
Cor.
15.
10.
In
this
sense
if
you
speak
of
ministerial
head
,
that
by
the
ministery
of
the
word
Peter
preached
the
head
Christ
,
the
thing
is
true
,
but
the
phrase
is
not
good
:
it
was
true
in
Paul
also
as
much
as
Peter
,
yea
&
in
all
the
Apostles
:
[
†
](A13707-e26900-b)
†
Act.
1.
2.
3.
4.
8.
and
thus
all
Christs
ministers
at
this
day
,
minister
and
preach
him
the
head
,
which
the
Pope
dooth
not
.
But
you
feign
a
thing
which
never
was
,
that
Christ
should
substitute
Peter
for
head
in
his
place
&
absence
:
no
scripture
tells
you
this
,
but
the
contrary
,
for
Christ
being
[
‡
](A13707-e26910-b)
‡
Mat.
28.
20.
present
and
[
:
](A13707-e26920-b)
:
Rev.
1.
13.
and
2.
1.
walking
with
his
churches
,
needeth
no
vicar
.
And
this
title
head
,
God
in
his
word
giveth
onely
to
Christ
:
Col.
1.
18.
Yet
you
,
leaving
Gods
word
,
fly
to
your
S.
Basil
for
succor
:
that
all
men
may
see
,
your
church
and
prelacy
,
is
built
on
the
sands
of
mens
traditions
,
not
on
the
Rock
of
divine
oracles
.
You
will
not
from
it
,
[
“
](A13707-e26940-b)
“
S.
178.
but
Peter
signifies
a
rock
:
which
I
have
disproved
;
and
shewed
that
Petros
of
Petra
the
Rock
,
and
Cephas
of
Ceph
,
is
no
more
then
to
be
a
Christian
of
Christ
.
Peter
was
a
principal
stone
(
yea
the
first
if
you
will
)
layd
upon
Christ
the
chief
[
*
](A13707-e27010-b)
*
Eph.
2.
20.
corner
stone
,
the
[
†
](A13707-e27020-b)
†
1
Cor.
10.
4.
Rock
:
all
Christians
are
[
‡
](A13707-e27030-b)
‡
1
Pet.
2.
5.
living
stones
layd
on
him
also
.
Your
racked
allegations
from
Augustine
and
other
Doctors
,
I
wil
not
spend
time
to
confute
:
for
I
build
my
religion
vpon
the
Rock
Christ
,
&
not
upon
men
.
Your
[
‖
](A13707-e27050-b)
‖
S.
179.
reason
why
the
gender
was
not
changed
in
Christs
name
as
in
Peters
,
is
for
that
all
which
admitted
of
his
doctrine
would
not
deny
him
to
be
head
of
the
church
.
I
see
you
love
to
say
somwhat
unto
every
thing
.
I
also
may
say
,
all
which
admitt
of
the
Popes
doctrine
,
will
not
deny
Peter
to
be
head
of
the
church
:
so
(
by
your
argument
)
there
was
no
need
to
change
the
gender
for
him
neyther
.
And
so
the
scripture
hath
doon
somthing
needless
:
or
els
your
answer
is
fruitless
.
How
you
save
Optatus
credit
,
and
your self
from
blame
,
for
falsely
interpreting
Cephas
a
head
,
contrary
to
the
holy
Ghost
,
Ioh.
1.
43.
who
interpreteth
it
a
stone
:
I
leave
it
for
the
learned
to
judge
.
Your
exception
[
*
](A13707-e27090-b)
*
S.
180.
pag.
140.
that
Peter
was
not
elected
to
be
the
mouth
of
the
rest
,
was
refelled
in
my
former
writing
,
if
you
would
rest
:
for
Thomas
,
Philip
,
Iude
,
were
not
elected
any
more
then
Peter
to
speak
for
the
other
disciples
,
Ioh.
14.
5.
8.
22.
yet
you
will
not
have
them
heads
.
So
your
distination
of
the
Apostles
equallity
in
power
of
order
,
not
of
[
†
](A13707-e27110-b)
†
S.
183.
jurisdiction
;
is
a
bare
repetition
of
a
thing
never
proved
,
but
before
refuted
And
where
you
add
,
equall
as
they
were
Apostles
but
not
as
they
were
Bishops
:
it
is
mere
trifling
,
you
might
as
well
say
,
equal
as
they
were
men
,
but
not
as
they
were
living
creatures
.
For
they
were
no
otherweise
Bishops
,
then
as
they
were
Apostles
.
And
in
Act.
1.
you
may
see
that
Iudas
his
Episcopee
or
Bishops
office
,
was
no
other
then
his
Apostolee
or
Apostles
office
,
Act.
1.
v.
20.
compared
with
v.
17.
25.
26.
Besides
by
1.
Cor.
12.
28.
and
Ephe.
4.
11.
you
may
see
the
Apostles
were
by
office
the
first
in
the
church
:
that
if
the
other
were
equal
with
Peter
in
the
Apostleship
(
as
you
graunt
)
;
they
were
equal
also
in
al
power
:
that
if
you
resist
any
longer
,
you
will
be
condemned
of
your self
.
Your
succession
grounded
but
vpon
mens
report
,
I
allow
not
of
,
for
you
build
on
boggs
.
Your
understanding
[
*
](A13707-e27180-b)
*
S.
184.
of
that
admonition
Rom.
11.
20.
22.
&c.
is
partly
true
,
and
against
your self
in
that
you
wrote
before
S.
162.
partly
it
is
frivolous
,
whiles
you
dream
of
more
previlege
to
the
See
of
Roome
and
Bishop
there
,
then
to
others
churches
and
Bishops
.
You
have
no
colour
for
this
in
the
testament
of
Christ
:
yet
is
it
the
mayn
thing
that
yow
should
prove
,
if
it
were
possible
.
No
citie
in
the
world
remayneth
so
execrable
by
Gods
word
,
as
Rome
for
killing
Christ
of
old
,
by
her
power
and
pollicie
:
and
for
being
Antichrists
throne
.
Rev.
17.
and
18.
It
is
worth
the
noting
,
that
you
[
†
](A13707-e27200-b)
†
S.
185.
pa.
▪
141.
doo
not
hold
the
Pope
is
necessarily
indued
with
Gods
holy
grace
.
And
that
in
matters
of
fact
he
maysyn
(
you
say
)
as
well
as
any
other
.
Your
Popes
facts
I
am
sure
prove
this
,
if
any
shoud
have
the
face
to
deny
it
.
Hereupon
I
inferr
,
that
your
Popes
are
not
members
,
and
so
not
possibly
heads
of
the
catholik
church
of
God
.
It
is
high
blasphemy
to
say
the
head
of
that
church
may
want
Gods
holy
grace
,
Colos.
1
,
18.
&c.
&
2
,
19.
How
now
doo
you
know
that
the
traditions
and
definitions
of
your
graceless
Popes
,
are
of
God
?
If
you
trie
them
not
by
the
scriptures
,
(
which
you
dare
not
,
because
of
the
private
spirit
,
)
they
may
deceive
and
damne
your
soul
,
as
well
as
any
other
men
.
You
say
,
you
hold
a
necessary
assistance
which
the
Pope
hath
of
the
holy
Ghost
,
as
he
defines
ex
cathedra
.
And
upon
what
ground
hold
you
this
?
You
find
in
Gods
book
no
mention
eyther
of
your
Pope
,
or
of
his
Chayr
,
for
good
.
The
Apostle
Peter
directeth
us
to
that
which
holy
[
‡
](A13707-e27280-b)
‡
2
Pet.
1.
21.
men
of
God
spake
:
not
to
that
with
Satans
slaves
doo
teach
:
such
as
was
P.
Silvester
the
2.
of
whom
Cardinal
Benno
that
out
of
his
chayr
he
will
tel
you
none
but
divine
oracles
.
Never
was
there
such
a
thing
known
since
the
beginning
of
the
world
,
that
a
graceless
reprobate
,
should
have
necessarily
the
assistance
of
the
holy
Ghost
,
so
often
as
he
sits
him
down
on
his
chayr
,
to
define
or
determine
the
matters
of
God
.
No
religion
on
earth
(
to
my
knowledge
)
ever
admitted
such
an
unreasonable
doctrine
;
for
which
you
have
no
proof
,
unless
from
the
Popes
own
ungracious
spirit
:
whereby
he
exalteth
himself
against
all
that
is
caled
God
,
2.
Thes.
2
4.
Notwithstanding
you
[
*
](A13707-e27330-b)
*
S.
186.
labour
to
justify
your
S.
Leo
that
sayd
the
head
(
meaning
I
trow
your
ministeriall
head
at
Rome
,
)
infuseth
grace
to
the
whole
church
:
&
that
God
took
S.
Peter
into
the
fellowship
of
the
individual
vnity
.
And
doe
you
,
in
earnest
,
beleev
these
things
of
your
reprobate
Popes
,
as
of
S.
Silvester
the
2.
of
that
Divil
incarnate
S.
Iohn
the
22.
&
their
like
?
I
perceive
it
is
not
without
cause
that
the
scarlet
coloured
beast
,
is
sayd
to
be
[
†
](A13707-e27370-b)
†
Rev.
17.
3
full
of
the
names
of
blasphemie
.
And
here
you
say
I
see
your
religion
is
no
upstart
religion
,
that
so
many
yeres
agoe
was
mainteyned
.
Yes
,
upstart
it
is
,
but
many
yeres
agoe
I
grant
:
for
the
mysterie
of
iniquity
did
work
even
whiles
Paul
lived
,
2
Thes.
2.
7.
&
he
told
how
after
his
departure
[
‡
](A13707-e27380-b)
‡
Act.
20.
29
greivous
wolves
should
enter
,
not
sparing
the
flock
:
under
the
name
of
wolves
,
comprehending
it
may
be
partakers
of
the
godly
nature
,
I
answer
,
first
this
is
a
very
friendly
interpretation
,
that
the
fellowship
of
the
individual
unity
,
should
be
but
participation
of
the
godly
nature
which
al
Christians
are
partakers
of
.
A
man
may
thus
interpret
the
Familists
blasphemie
,
that
they
are
[
“
](A13707-e27460-b)
“
H.
N.
Evan
regni
c.
1.
S.
1.
Godded
with
God
.
But
I
wil
take
S.
Leo
at
the
best
.
Secondly
therfore
I
answer
,
that
this
speach
of
Peter
was
to
all
the
Saincts
,
that
fled
the
corruption
which
is
in
the
world
through
lust
,
2.
Pet.
1.
1.
4.
so
that
S.
Peters
privilege
,
will
get
litle
hereby
,
much
less
the
Popes
.
For
these
graces
have
not
appeared
in
many
heads
of
your
church
,
but
the
contrary
,
whiles
your
Popes
folowed
the
corruption
in
the
world
through
lust
,
(
as
your self
deny
not
:
)
so
then
such
were
not
partakers
of
the
divine
,
but
of
the
[
*
](A13707-e27480-b)
*
Ioh.
8.
44.
Divils
nature
.
And
now
consider
what
grace
they
have
infused
into
your
church
.
But
for
this
participation
you
say
,
S.
Greg.
the
7.
prayed
to
S.
Peter
.
I
think
we
shall
have
a
[
†
](A13707-e27530-b)
†
Luk.
11.
2.
God
of
him
anone
.
You
say
,
nay
,
but
that
he
would
be
an
intercessor
.
And
herein
say
I
,
you
make
him
Christ
:
for
there
is
,
as
the
scripture
telleth
us
,
[
‡
](A13707-e27550-b)
‡
1
Tim.
2
,
5.
one
God
,
and
one
mediator
between
God
and
man
,
the
man
Christ
Iesus
.
But
if
this
reason
be
good
,
the
Pope
may
kneel
and
pray
to
you
also
:
for
if
you
be
,
as
you
suppose
,
a
true
Christian
▪
then
have
you
that
participation
of
the
divine
nature
,
2.
Pet.
1.
4.
and
the
prayer
of
the
righteous
one
for
another
even
in
this
world
Whereas
I
sayd
one
of
your
Canonists
caled
him
[
*
](A13707-e27600-b)
*
Cum
inter
.
in
gloss
.
extrav
.
Io.
22.
our
Lord
God
the
Pope
:
you
first
an
ordinary
style
of
the
canon
law
.
I
answer
,
you
mistake
my
writing
,
wh●re
you
may
see
it
sayd
,
one
of
them
.
But
had
I
written
as
you
say
,
you
need
no
more
blame
me
for
untruth
,
then
a
paynim
might
cavil
at
the
Euangelist
,
for
flying
that
the
theeves
reproched
Christ
,
Mat.
27.
44.
when
it
was
but
one
of
them
that
did
so
,
Luk
,
23
39.
40.
You
say
,
[
‡
](A13707-e27670-b)
‡
S.
1●7
.
in
a
written
copy
in
the
Vatican
library
,
the
word
God
is
not
found
;
but
,
our
Lord
the
Pope
.
I
rest
in
your
reporte
:
for
the
blasphemy
was
so
gross
,
as
I
think
you
are
all
ashamed
of
it
.
Yet
that
so
it
hath
been
divulged
by
your selves
in
other
copies
,
you
cannot
deny
.
And
I
trow
you
are
not
ignorant
that
your
Pope
is
caled
God
oftner
than
once
:
for
see
what
is
also
written
,
Clement
.
in
proem
.
in
Gloss.
and
Concil
Lateran
.
Sess.
4.
sub
Leo.
10.
Therefore
you
would
help
it
by
script●re
,
alleging
Ps.
81.
6.
I
have
sayd
you
are
Gods
&c.
I
am
sory
that
you
set
your self
to
justify
all
grossnes
.
Our
Lord
God
,
is
a
peculiar
phrase
to
the
onely
true
God
;
not
to
magistrates
caled
Gods
by
office
:
much
less
to
any
Vsurper
.
But
if
you
will
needs
have
it
so
,
let
the
Pope
be
caled
God
of
the
Papists
.
D.
Stapleton
saluteth
[
*
](A13707-e27720-b)
*
In
Epist.
ant.
princip.
doct.
Pope
Gregorie
13.
as
his
supreme
Numen
(
or
God
)
on
earth
.
He
was
not
therefore
of
the
Prophets
religion
,
who
sayd
,
whom
have
I
in
heaven
(
but
thee
oh
Lord
)
and
there
is
none
on
earth
that
I
desire
besides
thee
;
Psal.
73.
25.
Your self
have
written
the
Pope
to
be
the
Universal
Pastor
,
Ioh.
10.
&
he
(
as
I
told
you
)
is
one
with
the
Father
,
Ioh.
10.
30.
and
you
retract
it
not
.
I
know
no
reason
,
if
you
hold
this
stil
,
why
you
may
not
say
as
the
Apostle
Thomas
sayd
to
the
true
Universal
Pastor
,
Christ
;
My
Lord
&
my
God
:
Ioh.
20.
28.
and
pray
to
the
Pope
,
as
did
that
vnclean
mouth
which
sayd
,
[
†
](A13707-e27790-b)
†
Paul
.
〈…〉
myl
.
lib.
●●
o
thou
that
takest
away
the
synns
of
the
world
have
mercy
vpon
us
.
Your
opinion
about
deposing
Princes
,
I
am
not
ignorant
of
,
as
you
[
‡
](A13707-e27820-b)
‡
S.
190
suppose
.
Your
Mr.
the
Cardinall
[
‖
](A13707-e27830-b)
‖
Bellarm.
tract
.
de
Potest
.
S.
pontif
,
in
temporal
.
hath
lately
written
more
then
a
good
deal
hereabouts
.
But
I
forbear
to
urge
this
point
,
least
you
should
think
,
I
went
about
to
ensnare
you
.
I
wish
more
good
vnto
you
.
For
a
conclusion
you
[
*
](A13707-e27850-b)
*
S.
191.
repete
your
former
scriptures
togither
for
S.
Peters
preeminence
.
I
referr
you
,
and
al
,
to
my
former
refutation
of
your
showes
.
Onely
I
will
answer
where
you
add
now
somwhat
more
:
as
you
say
,
The
Angel
directeth
Peter
to
goe
before
them
as
their
Captayn
,
Mark
.
16
17.
This
is
a
palpable
perverting
of
the
scripture
:
for
the
Angel
there
speaketh
of
Christ
to
the
women
;
goe
tel
his
disciples
and
This
which
Christ
had
promised
to
doo
himself
,
Mark
.
14.
28.
and
now
performed
it
,
Mark
.
16.
17.
you
falsely
apply
unto
Peter
:
to
prove
him
head
and
Captayn
:
and
so
by
Peters
feighned
Captainship
,
to
intrude
your
Pope
as
head
and
Captayn
;
so
thrusting
out
Christ
.
Did
ever
men
offer
such
abuse
to
Gods
word
as
you
doo
?
No
better
is
your
next
addition
;
S.
Peter
(
you
say
)
came
first
to
the
monument
.
Ioh
20.
4.
were
this
so
,
what
sense
is
there
to
conclude
him
head
of
the
Church
for
it
?
Mary
Magdalen
was
there
before
Peter
,
Ioh.
20.
1.
why
doo
you
not
make
her
head
?
But
you
falsify
the
scripture
:
for
it
sayth
they
rann
both
togither
,
but
the
other
disciple
did
outrun
Peter
,
and
came
first
to
the
monument
.
That
which
the
holy
Ghost
witnesseth
of
Iohn
,
the
other
disciple
:
that
doo
you
ascribe
to
Peter
.
How
unsufferably
doo
you
wrest
the
scripture
?
What
lyes
(
may
we
think
)
will
you
not
preach
to
your
seduced
people
,
which
may
not
read
the
scriptures
:
when
you
write
thus
to
me
?
But
any
thing
is
good
ynough
,
to
help
your
Popes
:
like
proofe
like
prerogative
.
Thirdly
you
add
,
S.
Paul
came
to
Ierusalem
to
see
S.
Peter
,
Gal.
1.
18.
This
had
had
some
show
,
if
he
had
come
to
Rome
to
see
S.
Peter
:
now
,
if
it
could
prove
S.
Peters
preeminencie
,
it
might
have
some
colour
for
the
Bishops
of
Ierusalem
:
but
for
the
Pope
of
Rome
none
at
all
.
No
more
then
as
if
one
should
reason
thus
,
Iudas
betrayed
his
master
:
therefore
the
Pope
is
Antichrist
.
I
think
you
wil
not
graunt
the
conclusion
,
though
it
be
truer
then
yours
.
I
further
answer
,
that
Paul
there
proveth
his
authority
to
be
no
way
inferiour
to
Peters
,
both
by
his
caling
,
v.
1.
and
his
behaviour
after
his
caling
:
for
he
went
not
to
Ierusalem
to
them
which
were
Apostles
before
him
,
but
(
as
he
saith
)
vnto
Arabia
,
and
turned
agayn
unto
Damascus
,
v.
17.
then
after
3.
yeares
he
went
to
Ierusalem
to
see
Peter
,
which
being
compared
with
his
words
and
deeds
after
,
Gal
2.
6.
7.
8.
11.
&c.
argue
rather
Pauls
Priviledge
,
then
Peters
.
For
his
going
to
Peter
,
wil
no
more
debase
him
,
then
the
mother
of
our
Lord
,
who
went
into
the
hil
country
to
Elizabet
,
with
whom
she
taryed
much
longer
then
Paul
did
with
Peter
,
Luk.
1.
39.
40
43.
56.
And
now
we
have
seen
your
plea
for
S.
Peter
:
I
wil
shew
how
a
man
might
plead
better
for
S.
Paul
,
that
he
was
the
head
of
your
Catholik
Roman
church
as
you
vainly
call
it
.
1.
S.
Paul
was
caled
to
his
office
,
not
by
S.
Peter
but
by
Iesus
Christ
,
Gal.
1.
1.
2.
S.
Paul
received
the
doctrine
which
he
preached
,
not
from
S.
Peter
but
by
revelation
from
Iesus
Christ
,
Gal.
1.
12.
3.
S.
Paul
laboured
in
preaching
the
gospell
,
more
then
S.
Peter
did
1.
Cor.
15.
10.
4.
S.
Paul
went
and
preached
without
so
much
as
conferring
with
S.
Peter
or
the
rest
,
Gal.
1.
16.
17.
5.
The
gospel
over
the
vncircumcision
(
that
is
the
Gentils
among
whom
Rome
was
cheif
)
was
committed
to
S.
Paul
.
Gal.
2.
7.
6.
S.
Paul
had
upon
him
the
care
of
all
churches
,
2
Cor.
11.
28.
7.
S.
Paul
hath
written
,
and
opened
clearly
the
great
mysteries
of
Christ
,
in
his
Epistles
,
more
then
S.
Peter
or
any
Apostle
.
8.
S.
Pauls
writings
are
by
S.
Peter
himself
reckned
among
the
holy
scriptures
,
2
Pet.
3.
15.
16.
9.
S.
Paul
rather
then
any
other
Apostle
,
was
caled
of
God
to
preach
at
Rome
:
Act.
23.
11.
10.
In
his
voyage
to
Rome
he
was
marvelously
saved
from
shipwrack
,
and
very
memorable
accidents
fel
out
besides
in
that
journey
,
Act.
27.
and
28.
11.
S.
Paul
preached
the
gospel
and
suffered
persecution
in
Rome
,
and
stood
for
the
truth
,
when
no
man
there
assisted
him
,
Act.
28.
30.
31.
2
Tim.
4.
16.
12.
S.
Paul
preached
at
Antioch
where
the
name
Christians
was
first
given
Act.
11.
26.
13.
S.
Paul
.
withstood
S.
Peter
to
his
face
,
and
blamed
him
when
he
did
amyss
,
Gal
2.
11.
&c.
14.
S.
Paul
first
casteth
out
the
Divil
of
divination
,
Act.
16.
16.
15.
He
striketh
Elymas
the
forcerer
with
blindnes
,
Act.
13.
8.
11.
16.
S.
Paul
in
visions
was
taken
up
into
the
third
heaven
,
into
paradise
,
2.
Cor.
12.
2.
4.
17.
S.
Paul
in
nothing
was
inferior
to
the
very
cheif
Apostles
,
2
Cor.
12.
11.
18.
He
was
of
that
tribe
,
whose
precious
stone
is
the
first
foundation
of
the
heavenly
Ierusalem
,
Rom.
11.
1.
Rev.
21.
19.
Exod.
2●
.
10.
20.
21.
Therefore
for
all
those
reasons
S.
Paul
was
head
of
the
Catholick
Roman
Church
.
Here
I
appele
unto
any
unpartial
reader
,
whither
my
proofs
for
S.
Paul
,
be
not
stronger
then
yours
for
S.
Peter
:
and
whither
the
Pope
was
not
overseen
to
choose
S.
Peter
for
his
patron
,
whom
he
cannot
prove
by
any
one
title
of
Gods
word
,
that
ever
he
set
foot
in
Rome
gates
:
&
to
leave
S.
Paul
,
who
was
caled
of
God
to
preach
there
,
and
did
so
a
long
time
,
as
the
scriptures
doo
confirm
.
Yet
for
all
this
,
you
wil
not
graunt
that
S.
Paul
was
head
of
the
church
:
therefore
say
I
,
neyther
S.
Peter
:
and
as
for
your
Pope
,
he
hath
no
more
●ight
to
shew
for
the
same
,
then
Mahomet
.
We
have
seen
your
proofs
from
scripture
:
you
add
unto
them
,
Doctors
And
here
as
before
you
[
*
](A13707-e27960-b)
*
S.
192.
193.
194.
bring
in
your
forgeries
of
Clemens
,
and
Dio●ysius
▪
&c
,
with
other
wrested
testimonies
of
the
Fathers
.
Who
al
of
them
if
they
sayd
as
much
as
you
would
have
them
,
had
no
authority
to
make
an
head
for
the
church
.
Secondly
whatsoever
they
sayd
for
Peter
,
it
proveth
nothing
for
your
Pope
.
He
must
therefore
shew
better
evidence
for
his
usurped
prelacy
;
or
els
he
must
stil
be
reputed
the
adversary
that
exalteth
himself
,
2
Thes.
2.
4.
You
proceed
,
[
†
](A13707-e28010-b)
†
S.
195.
pag.
144
and
say
that
S.
Peters
authority
must
be
derived
to
his
successors
,
lawfully
elected
and
governing
at
Rome
.
This
is
the
mayn
point
,
which
I
would
fayn
see
proved
.
You
could
prove
it
by
expresse
authority
of
all
the
fathers
cited
:
but
let
reason
(
you
say
)
suffice
me
.
Behold
here
,
and
let
all
that
have
eyes
behold
,
the
desperatenes
of
your
cause
:
who
for
the
mayn
ground
of
your
religion
&
church
,
whereof
you
so
boast
;
cannot
allege
any
one
word
or
title
of
holy
scripture
:
but
leave
those
true
and
ancient
infallible
records
,
and
betake
you
to
the
latter
forged
erroneous
humane
testimonies
&
traditions
of
men
.
I
deny
that
Peter
left
any
such
successor
in
his
office
as
you
dream
of
;
and
for
the
Pope
to
chaleng
it
,
is
to
folow
the
violencie
of
his
private
spirit
,
as
you
[
‡
](A13707-e28060-b)
‡
S.
82
.
sayd
of
Pope
Stephen
.
Now
let
us
hear
your
reason
.
Christ
gave
the
power
of
preaching
&c.
(
you
say
)
for
the
good
of
others
to
the
worlds
end
.
This
I
graunt
.
So
Christ
nstituting
S.
Peter
the
head
(
you
say
)
would
have
that
preheminence
derived
to
his
lawful
successors
.
All
this
I
deny
.
1.
He
made
not
Peter
head
,
much
less
his
successors
.
●
.
He
appointed
no
such
successors
after
Peter
in
his
office
.
3.
If
Peter
were
to
have
successors
,
the
Bishop
of
Rome
,
hath
no
more
to
say
for
it
,
by
warrant
from
Christ
,
then
all
other
Bishops
in
the
world
;
who
for
preaching
,
ministring
sacraments
,
and
governing
their
flocks
,
have
,
and
ever
had
,
equal
power
with
the
Bishop
of
Rome
,
when
he
was
at
the
best
.
Thus
after
your
long
and
tedious
dispute
,
you
conclude
with
a
fayr
begging
of
the
question
:
not
being
able
to
produce
one
line
of
the
bible
,
which
speaketh
for
your
Pope
:
nor
any
sufficient
ground
of
reason
.
How
soundly
now
you
have
proved
your
sixth
part
,
viz.
That
the
Popes
definitive
sentence
at
least
with
a
general
council
●t
.
is
a
sufficient
groundwork
of
fayth
:
let
any
indifferent
reasonable
man
give
sentence
.
Here
I
did
not
dare
you
(
as
you
[
‖
](A13707-e28160-b)
‖
S.
196.
say
)
to
bring
in
the
arrowes
of
the
fathers
&c:
in
an
other
place
it
was
,
that
I
gave
you
leave
to
use
their
reasons
if
you
pleased
;
but
not
to
press
me
with
their
bare
names
,
as
your
manner
is
to
doo
.
And
in
all
your
long
discourse
,
let
the
reader
mind
,
what
any
one
scripture
or
reason
you
have
had
by
the
help
of
Doctor
,
Father
,
Council
or
Pope
,
to
prove
your
assertion
that
the
Popes
definitive
sentence
is
to
be
a
ground
of
our
faith
.
You
[
*
](A13707-e28200-b)
*
S.
197.
object
(
and
that
often
)
that
unless
I
wil
eat
my
word
,
you
must
preferr
the
uniform
consent
of
the
Fathers
,
before
me
.
I
answer
to
your
often
repetitions
,
this
.
First
I
spake
of
moe
,
and
others
,
then
you
account
holy
Fathers
:
yea
I
included
such
,
as
I
doubt
not
but
you
would
burne
for
hereticks
.
Secondly
,
I
spake
and
agayn
speak
it
unfeighnedly
as
is
in
my
hart
:
being
privy
to
my
own
manifold
ignorances
and
infirmities
;
and
esteming
of
others
better
then
of
my self
.
Thirdly
therefore
I
say
,
beleeve
not
me
,
but
beleeve
the
word
of
God
which
I
shew
vnto
you
.
If
I
speak
of
my selfe
,
tread
it
vnder
your
foot
:
but
if
I
speak
the
words
of
God
,
in
despising
them
you
despise
the
Lord
,
sinning
against
your
sowl
.
And
if
you
depend
on
the
sentences
of
Fathers
,
Councils
,
Popes
,
not
confirmed
by
the
scriptures
:
you
make
idols
of
them
,
and
heap
up
wrath
upon
your
head
.
[
†
](A13707-e28220-b)
†
Sanctorum
patrum
authoritas
,
ad
assentiendum
ipso●um
dictis
neminem
compellit
nisi
in
divinis
fundata
fueritscripturis
,
aut
divinae
innitatur
revelationi
Sayth
Biel
,
Lect.
41.
sub
con.
Mis.
Leave
therefore
your
disdayning
of
me
;
and
leave
your
extolling
of
other
men
:
for
all
flesh
is
grass
,
and
all
the
glory
of
man
is
as
the
flower
of
grass
,
which
withereth
away
:
but
the
word
of
the
Lord
endureth
for
ever
:
and
that
is
the
word
,
which
the
Apostles
preached
to
the
churches
.
1.
Pet.
1.
24.
25.
Finally
,
you
are
farr
from
an
uniforme
consent
of
the
fathers
to
prove
your
haeretical
assertion
.
Though
many
of
them
were
mistaken
in
some
things
:
yet
were
they
not
so
senseless
as
to
beleeve
that
graceless
reprobate
Popes
,
must
needs
have
such
grace
as
to
desine
nothing
but
truth
out
of
their
chair
.
But
you
that
have
abused
the
holy
scriptures
,
as
I
have
proved
:
what
wrong
wil
you
not
doo
to
the
fathers
.
You
are
[
‡
](A13707-e28260-b)
‡
S.
199.
moved
I
see
,
with
my
free
applying
of
the
scriptures
that
speak
of
Antichrist
,
unto
your
Pope
.
I
am
content
to
bear
your
contempt
:
but
I
must
call
evil
evil
,
and
faithfully
witness
what
God
hath
manifested
:
though
men
[
*
](A13707-e28270-b)
*
Rev.
16.
10.
gnaw
their
tongues
for
payn
.
You
goe
about
[
†
](A13707-e28300-b)
†
S.
201
pa.
●45
.
for
then
it
should
folow
that
hel
gates
have
prevayld
against
Gods
church
many
100.
yeres
&c.
I
answer
,
nay
:
For
it
is
prophesied
the
woman
(
the
church
)
should
flee
into
the
wildernes
,
where
God
should
feed
her
1260.
dayes
,
Rev.
12.
6.
which
may
be
so
many
prophetical
yeares
,
as
Dan.
9.
24.
though
therefore
the
church
was
persecuted
into
secret
places
,
yet
hel
prevayled
not
agaynst
it
.
In
the
old
world
,
the
church
was
but
in
that
one
familie
of
Noah
:
Gen.
6.
1.
Pet.
3.
20.
And
Christ
likeneth
these
last
dayes
,
vnto
those
;
Mat.
24.
37.
Agayn
you
except
,
how
many
martyrs
,
Doctors
&c.
in
offring
up
homage
to
the
beast
should
broyl
in
hel
.
&c.
I
answer
this
is
no
proof
if
it
were
as
you
inferr
.
But
howsoever
it
is
true
the
sowl
that
synneth
shall
dye
;
yet
in
many
things
we
[
‡
](A13707-e28340-b)
‡
Iam.
3.
2
syn
all
:
and
the
blood
of
Iesus
Christ
clenseth
us
[
*
](A13707-e28370-b)
*
Psa.
19.
1●
.
secret
synns
.
Although
therefore
many
Doctors
helped
vp
Antichrist
vnawares
:
yet
doubt
I
not
,
but
Gods
mercy
hath
superabounded
above
all
their
syn
,
and
saved
them
,
for
they
did
it
ignorantly
.
Your
2.
reason
[
†
](A13707-e28390-b)
†
S.
202.
is
,
Antichrist
shal
be
one
particular
man
as
Ioh.
5.
43.
another
shal
come
in
his
own
name
so
he
is
opposed
by
[
‡
](A13707-e28430-b)
‡
Ioh.
5.
43.
Christ
person
to
person
&c.
but
the
Popes
are
many
successively
.
And
2
Thes.
2.
he
is
caled
the
man
of
syn
&c.
]
I
answer
,
when
Christ
sayd
Another
shal
come
,
he
meant
not
one
person
,
but
many
of
one
kind
successivly
.
My
reasons
are
,
first
because
he
sayd
elswhere
,
many
shal
come
in
my
name
,
saying
I
am
Christ
:
and
there
[
“
](A13707-e28490-b)
“
v.
2●
.
shal
arise
false
Christs
,
&
false
Prophets
.
Secondly
because
Antichrist
is
described
as
a
Beast
,
Rev.
13.
which
beast
in
the
Prophets
signifieth
a
kingdom
,
and
many
persons
of
one
sort
,
as
is
sayd
in
Dan.
7.
23.
the
fourth
beast
shal
be
the
fourth
kingdom
&c.
So
the
Lion
was
for
all
the
Kinges
of
Babylon
,
the
Bear
,
for
all
the
Kings
of
Persia
&c.
Dan.
7.
4.
5.
&
so
by
proportion
that
deformed
beast
Rev.
1●
.
for
all
Popes
.
Thirdly
because
the
word
[
Allos
]
another
,
which
Christ
useth
,
often
noteth
many
particular
men
of
one
kind
;
as
in
Ioh.
4.
37.
one
soweth
and
another
reapeth
:
which
he
expoundeth
in
the
next
words
,
v.
38.
other
man
laboured
,
(
meaning
the
Prophets
)
and
ye
(
my
Apostles
)
enter
into
their
labours
.
And
thus
the
man
of
syn
,
though
he
be
one
person
at
once
,
yet
successively
meaneth
many
:
as
when
Christ
sayth
,
Ioh.
10.
10.
the
theef
commeth
not
but
to
steal
:
he
restreyneth
it
not
to
one
theef
in
person
alwayes
;
but
meaneth
every
theef
whensoever
he
commeth
.
Fourthly
Antichrist
cannot
be
one
singular
man
,
as
you
think
;
because
he
must
reign
at
least
1000.
yeres
:
as
may
be
gathered
by
Rev.
20.
4.
where
the
godly
which
worshiped
not
the
Beast
,
lived
&
reigned
with
Christ
1000.
yeres
during
which
time
the
Beast
persecuted
and
kylled
them
:
also
by
the
womans
lying
hid
in
the
wildernes
so
many
dayes
,
Rev.
12.
Your
3.
reason
is
,
[
*
](A13707-e28630-b)
*
S.
203.
Antichrist
shal
be
of
the
tribe
of
Dan
,
as
Gen.
49.
17.
Dan
shal
be
a
serpent
&c.
Ier.
8.
16.
the
neyghing
of
horses
was
heard
from
Dan.
&c.
]
I
answer
,
first
you
shew
no
reason
that
this
is
meant
properly
of
Antichrist
.
And
if
figuratively
,
it
is
nothing
to
the
purpose
:
for
Antiochus
,
Nabuchodonosor
and
others
figured
him
also
.
Secondly
,
Iakobsprophefie
(
which
was
a
[
†
](A13707-e28670-b)
†
Gen.
49.
2●
.
blessing
and
not
a
curse
as
Antichrist
is
)
was
literally
meant
of
Samson
,
a
man
of
that
tribe
,
(
caled
therefore
Bedan
,
1
Sam.
12.
11.
)
who
for
his
subtile
vndermining
of
the
Philistins
,
was
likened
to
a
serpent
;
Iudg.
14.
&c.
And
thus
the
Chalde
paraphrast
on
that
place
expoundeth
it
,
saying
:
There
shall
be
a
man
which
shall
be
chosen
&
rise
out
of
the
house
of
Dan
,
whose
fear
shal
fal
vpon
the
peoples
,
and
he
shall
valiantly
smite
the
Philistians
as
an
adder
,
as
an
asp
he
shal
lye
in
wayt
by
the
path
,
he
shal
s●ay
the
strong
horsmen
in
the
host
of
the
Philistians
&c.
That
of
〈◊〉
.
8.
is
meant
properly
of
warrs
in
those
costs
of
Dan
;
in
those
times
:
not
of
Antichrist
now
,
as
the
whole
scope
of
the
scripture
there
manifesteth
.
Your
4.
reason
is
,
[
‡
](A13707-e28690-b)
‡
S.
20●
.
Antichrist
shal
oppugn
the
misteries
of
our
saviour
1
Ioh.
2.
22.
and
extol
himself
above
all
that
is
sayd
God
2.
Thes.
2
]
I
answer
,
this
is
true
in
your
Popes
:
for
they
oppugn
Christ
in
his
office
,
of
prophesie
,
preisthood
and
kingdom
;
in
their
heretical
doctrine
of
mans
merits
,
mass
sacrifice
,
purgatorie
;
&c.
and
in
making
lawes
for
the
church
;
in
forbidding
people
the
holy
scriptures
in
their
mother
tongue
,
and
many
the
like
.
Though
this
is
doon
,
vnder
colour
of
meeknes
and
holynes
;
for
the
beast
hath
2.
hornes
like
the
lamb
,
as
if
he
were
Christs
own
vicar
.
Rev.
13.
11.
If
you
rest
not
in
the
scripture
,
let
S.
Bernard
move
you
:
who
witnessed
that
[
*
](A13707-e28700-b)
*
Bern.
Ep.
125.
the
Beast
in
the
Revelation
which
hath
a
mouth
speaking
blasphemies
,
occupied
Peters
chayr
.
Your
5
[
†
](A13707-e28720-b)
†
S.
205.
reason
is
,
The
7.
mountayns
in
Rev.
17.
are
sayd
to
be
7.
Kings
▪
none
of
whith
agree
with
the
Pope
.
]
I
answer
;
yes
,
the
seventh
agrees
very
wel
.
For
the
woman
is
the
great
city
,
Rome
.
Rev.
17.
18.
the
beast
on
which
she
rideth
,
hath
7.
heads
,
which
are
expounded
there
to
be
both
7.
mountains
and
7.
Kings
.
Rev.
17.
3.
9
The
7.
mountayns
ar
famous
through
the
world
,
as
Palatinus
,
Capitolinus
,
Aventinus
,
Esquilinus
,
Caelius
,
Viminalis
,
Quirinal●s
:
on
which
mountayns
Rome
was
builded
.
The
7.
Kings
are
also
the
7.
goverments
of
Rome
,
renoumed
also
in
histories
.
As
by
[
‡
](A13707-e28750-b)
‡
Cornel.
Tacitus
l.
1
Kings
,
by
Consuls
,
by
Decemiviri
,
by
Dictators
,
by
Triumviri
,
by
Caesars
,
by
forreyn
Emperours
and
Popes
.
Therefore
when
Iohn
wrote
,
the
five
first
were
fallen
&
removed
,
Rev.
●7
.
10.
and
one
(
sayth
he
)
is
;
namely
the
sixt
,
by
the
Caesars
:
and
another
is
not
yet
come
,
which
was
the
forrayn
Emperors
,
(
as
Trajan
the
Spanyard
,
and
the
like
,
)
who
when
they
came
should
continue
but
a
while
,
Constantine
going
to
Bizantium
,
and
the
Empire
being
over●un
by
the
barbarous
Gothes
&c.
And
the
Beast
(
sayth
he
)
is
the
eight
,
and
is
one
of
the
seaven
:
meaning
the
Popes
,
who
by
an
Ecclesiasticall
goverment
differ
from
the
civil
Emperors
,
and
so
are
an
eight
:
yet
because
they
reign
togither
with
the
Emperours
,
they
make
as
it
were
one
regiment
,
and
so
the
eight
is
one
of
the
seven
,
as
the
scripture
sayth
.
And
that
the
word
King
dooth
signify
a
kingdome
or
regiment
,
appeareth
by
Dan.
7.
17.
where
the
4.
beasts
are
sayd
to
be
4.
kings
meaning
kingdomes
,
as
is
explayned
in
v.
23.
the
fourth
beast
is
the
fourth
kingdome
.
[
“
](A13707-e28870-b)
“
Likewise
in
Esa.
23.
15.
So
this
exposition
is
playn
,
and
according
to
truth
.
And
thus
,
notwithstanding
all
that
you
have
brought
;
the
Pope
remayneth
Antichrist
.
And
think
it
not
[
“
](A13707-e28890-b)
“
S.
206.
much
that
Antichrist
is
so
ancient
.
The
Iewes
look
for
Christ
;
and
he
is
come
1600.
yeres
agoe
,
but
they
know
him
not
:
You
looke
for
Antichrist
,
and
he
hath
been
[
†
](A13707-e28900-b)
†
2
Thes.
2.
7
wel
nigh
so
many
yeres
in
the
world
,
and
you
are
not
aware
.
If
you
read
the
book
of
the
Revelation
judicially
,
(
God
opening
your
hart
,
)
you
may
discern
that
mysterie
of
Babylon
which
yet
is
hidden
from
your
eyes
.
And
for
preeminence
forbidden
to
Christs
ministers
,
see
Mat.
20.
25.
26.
Luk.
22.
25.
26.
That
which
you
allege
of
Tit.
2.
15.
showes
the
power
&
authoritie
of
the
word
duly
preached
and
applyed
to
mens
consciences
,
and
is
not
peculiar
to
the
head
of
the
church
the
Pope
,
(
for
you
see
Titus
there
had
it
;
)
but
it
is
common
to
all
Christs
ministers
.
You
turne
back
[
†
](A13707-e28930-b)
†
S.
209.
charge
me
with
falshood
for
saying
the
Pope
with
you
is
above
the
law
;
which
you
deny
in
my
sense
:
I
answer
,
my
sense
is
according
to
your
own
explication
,
that
[
‡
](A13707-e28960-b)
‡
S.
94.
extrinsecally
and
as
it
is
to
be
knowen
of
us
,
Gods
word
depends
on
the
churches
(
that
is
the
Popes
)
authority
.
He
putteth
Apocryphal
lying
books
in
to
the
holy
canon
:
his
interpretation
(
though
absurd
and
hereticall
)
must
stand
for
authentick
:
and
a
definition
of
his
ex
cathedra
,
you
reverence
as
an
oracle
.
And
he
dispenseth
against
Gods
law
.
Is
not
he
now
above
?
yea
he
sitteth
as
God
in
the
Temple
of
God
,
as
Paul
prophesied
,
2
Thes.
2.
4.
The
third
thing
which
heretofore
,
(
the
seventh
thing
which
now
)
you
should
prove
,
is
,
that
the
indeficient
rule
of
our
fayth
is
onely
to
be
found
in
the
[
●●man
]
catholick
church
sentence
,
and
not
in
private
mens
illuminations
&c.
I
hold
neyther
of
these
,
as
I
told
you
before
.
You
labour
agayn
to
mainteyn
the
former
.
First
you
prove
this
,
[
“
](A13707-e29030-b)
“
S.
213.
in
that
the
Roman
church
(
you
say
)
is
the
onely
true
&
catholick
church
.
I
answer
.
You
fayrly
beg
the
question
;
and
would
prove
it
is
so
because
it
is
so
.
You
speak
vntruely
,
in
calling
her
the
true
church
;
proudly
,
in
caling
her
the
onely
true
church
:
absurdly
,
in
caling
her
the
catholick
(
that
is
,
the
vniversal
)
church
.
None
of
all
these
,
can
you
make
any
proof
of
you
referr
in
the
margin
to
S.
123.
and
let
men
look
what
proof
they
can
find
there
.
I
for
the
present
referr
you
and
all
,
to
your
own
Cardinal
Baronius
testimonie
of
your
holy
church
as
he
found
it
in
his
ancient
records
,
and
put
it
in
his
Chronicles
thus
.
[
*
](A13707-e29080-b)
*
Tom.
10.
Annal.
an.
928.
S.
8.
What
was
then
the
face
of
the
holy
Roman
church
?
how
filthy
was
it
,
when
most
mighty
and
eke
most
filthy
whores
ruled
at
Rome
?
at
whose
pleasure
,
seats
were
changed
,
Bishops
were
given
,
&
which
is
horrible
and
vile
to
heare
,
false-Popes
their
paramours
were
intruded
into
Peters
seat
&c.
Loe
here
the
bewty
of
that
Catholick
church
,
whose
sentence
you
say
is
the
indeficient
rule
of
your
faith
.
You
are
[
*
](A13707-e29120-b)
*
S.
214.
pa.
147.
glad
that
I
refuse
the
name
Catholik
:
and
I
am
glad
of
,
and
content
me
with
that
ancient
name
of
a
Christian
given
of
God
,
Act.
11
,
26
,
keep
you
your
new fangled
name
of
your
own
divising
,
to
be
called
a
catholik
,
that
is
,
an
Universal
.
I
envie
you
not
.
You
are
very
[
†
](A13707-e29180-b)
†
S.
216.
angrie
that
I
proved
unto
you
the
marks
of
your
Roman
church
,
by
the
word
of
God
;
which
you
had
set
down
without
proof
.
You
had
cause
rather
to
be
thankfull
.
But
now
the
reader
may
see
,
how
having
nothing
soundly
to
reply
,
you
wilfully
persist
in
your
error
,
for
which
I
am
sory
.
Your
reproches
I
bear
with
patience
.
Leaving
your
former
reasons
helpless
:
you
[
‡
](A13707-e29200-b)
‡
S.
218.
〈◊〉
.
conclude
with
a
common
argument
for
your
church
&
religion
;
That
seing
your
faith
is
confessed
to
be
so
ancient
,
if
it
be
not
from
God
,
it
must
be
grounded
on
carnal
motives
,
viz
,
the
profit
of
the
spiritual
or
the
temporall
.
But
it
is
not
(
you
say
)
for
the
profit
or
pleasure
of
the
clergie
,
as
appeares
by
their
charity
,
vowes
,
fasting
▪
praying
&c.
Nor
of
temporal
Princes
,
for
how
should
so
many
Emperors
,
Kings
&c.
be
brought
to
confess
their
syns
;
fast
,
&c.
I
answer
,
first
your
religion
in
som
points
of
it
is
ancient
I
confess
,
even
as
ancien●
as
the
Apostles
daies
,
when
the
mystery
of
iniquity
began
to
work
,
2.
Thes.
2.
7.
&
men
loved
preeminence
,
3.
Iohn
.
9.
&
many
Antichrists
went
abroad
,
1
Ioh.
2.
18.
which
were
foretunners
of
the
great
Antichrist
folowing
.
Who
was
to
be
reveled
when
he
that
then
letted
,
(
viz.
the
heathen
Empire
)
was
taken
out
of
the
way
,
2.
Thes.
2.
7.
8.
But
yet
the
truth
of
the
Gospel
preached
by
the
Apostles
,
was
more
ancient
,
1
Ioh.
2.
24.
which
therefore
is
to
be
our
rule
and
stay
:
not
humane
doctrines
that
came
up
after
.
Secondly
I
answer
,
the
ambition
,
profit
and
pleasure
of
the
Bishops
and
Preists
,
were
the
motives
unto
this
height
of
evil
.
For
histories
record
the
[
*
](A13707-e29260-b)
*
See
Eusebius
l.
8.
histor.
c.
1.
contentions
that
were
in
churches
,
and
among
Bishops
,
(
especially
of
Rome
and
of
Constantinople
,
)
who
should
be
greatest
.
This
made
P.
Gregory
to
say
[
†
](A13707-e29270-b)
†
Greg.
l.
4.
Epist.
38.
the
King
of
pride
is
at
haud
and
(
quod
dici
quoque
nefas
est
)
an
arwie
of
Preists
is
ready
for
him
.
I
wish
you
would
beleeve
this
Popes
tradition
,
here
.
As
for
Profits
and
pleasures
;
who
seeth
not
,
that
Christ
and
his
Apostles
being
poor
,
[
‡
](A13707-e29310-b)
‡
Luk.
8.
3.
Ioh.
12.
6.
and
Peter
himself
having
neyther
silver
nor
gold
to
give
a
needy
man
,
Act.
3.
6.
Your
clergy
have
gotten
such
patrimonies
,
falsly
purloyned
in
S.
Peters
name
,
as
they
are
of
the
richest
in
the
world
;
their
treasures
infinite
,
their
palaces
like
Kings
,
[
‖
](A13707-e29320-b)
‖
Vehiculis
insidentes
,
circumspectè
vestiti
,
epulas
curantes
profusas
;
adeo
uteorū
convivia
regales
superarint
mensas
:
sayth
Ammian
.
Marcell
.
l.
27.
their
apparel
prince
like
,
their
Kitchins
ful
of
the
finest
fare
;
the
plesantest
&
fertilest
lands
in
all
countries
being
ingrossed
for
the
clergie
;
&
for
church
livings
.
Their
doctrines
of
Purgatory
and
pardons
,
being
onely
to
pick
mens
purfes
.
Their
vowes
of
chastitie
,
being
to
desile
themselves
in
filthy
Sodonne
,
adulterie
and
fornication
▪
witness
the
6000.
childrens
heads
that
were
found
murdered
in
P.
Gregories
fishpond
,
which
moved
him
to
reverse
his
own
wicked
decree
that
restreyned
the
Clergie
from
their
wives
:
besides
infinite
other
testimonies
of
these
evils
,
in
other
places
.
Their
fasting
being
a
mere
mockery
,
to
absteyn
superstitiously
from
the
flesh
of
beasts
and
fowles
;
and
to
fill
them selves
with
the
flesh
of
fishes
,
with
bread
and
wine
and
oyl
,
and
all
such
juncates
.
Their
prayers
being
vayn
repetitions
of
their
Paternosters
,
Avees
,
&c.
upon
beads
in
an
unknown
tongue
.
Albeit
many
poor
people
in
blind
devotion
,
have
(
I
grant
)
suffred
many
hard
things
in
their
penance
,
such
as
Paul
caleth
things
which
have
a
shew
of
wisdom
,
in
voluntarie
religion
and
humblenes
of
mind
,
and
in
not
sparing
the
body
.
Colos.
2.
23.
So
that
in
verie
deed
,
there
never
was
a
more
carnall
pleasing
religion
in
the
world
.
As
for
the
Kings
and
Princes
,
they
have
had
their
necks
under
the
Popes
girdle
,
partly
against
their
wills
,
by
the
Popes
frawd
and
tyranny
treading
them
under
his
feet
:
partly
by
superstitious
fear
of
the
Popes
curse
,
and
of
purgatorie
fyre
&
such
like
buggs
,
wherwith
they
were
kept
in
aw
.
As
for
the
Popes
,
they
were
privileged
by
their
own
decrees
,
viz.
That
neither
the
Emperor
nor
Kings
,
nor
all
the
Clergie
might
judge
the
Pope
;
as
Pope
Silvester
[
*
](A13707-e29360-b)
*
Coranz
.
sum
▪
concil
.
in
16.
f.
46.
●
.
did
enact
.
Because
the
Pope
is
subject
to
none
but
God
,
as
sayd
P.
Symachus
.
Cap.
9
,
q.
3.
Aliorum
.
So
it
came
to
passe
,
as
the
scriptures
foretold
,
that
[
*
](A13707-e29370-b)
*
Rev.
17.
1●
Kings
gave
their
power
&
authoritie
to
the
Beast
;
and
[
†
](A13707-e29380-b)
†
Rev.
18.
9.
lived
in
pleasure
with
that
whore
;
and
[
‡
](A13707-e29390-b)
‡
Rev.
18
3
all
nations
were
drunken
with
the
wine
of
the
wrath
of
her
fornication
:
and
[
“
](A13707-e29410-b)
“
Rev.
16.
of
Gods
words
wrath
are
now
alreadie
in
great
mesure
powred
out
upon
that
kingdom
of
syn
,
yet
many
will
not
beleeve
that
it
shal
fall
,
til
in
[
*
](A13707-e29420-b)
*
Re.
18.
10.
one
how●
the
judgment
thereof
come
,
when
also
they
will
bewayl
it
:
but
[
†
](A13707-e29430-b)
†
Re.
18
,
20.
heavens
,
and
the
holy
Apostles
and
Prophets
will
rejoyce
,
when
God
hath
given
their
judgement
on
it
.
These
things
I
pray
you
seriously
to
consider
of
:
and
the
Lord
give
you
understanding
.
And
now
,
(
having
done
with
your
replies
to
the
former
matters
,
)
I
wil
speak
of
those
interlaced
paragraphes
which
you
bring
in
S.
98.
&c:
of
the
vicious
circle
as
you
call
it
,
wherin
you
think
we
walk
,
proving
(
as
you
say
)
the
authoritie
of
the
scripture
by
the
private
spirit
,
and
our
private
spirit
by
the
authoritie
of
the
scripture
&c.
But
your
Catholik
opinion
an
idle
proof
and
circular
resolution
of
your
faith
.
I
answer
;
first
you
doo
me
wrong
to
set
down
my
assertion
so
:
if
yow
would
deal
honestly
and
plainly
,
you
should
express
an
other
mans
meaning
in
his
own
words
.
But
you
set
down
vanity
,
and
spend
many
lines
in
framing
objections
and
answers
of
your
own
.
I
referr
the
reader
therefore
to
that
which
I
sayd
in
my
2
former
writings
,
and
shall
more
fully
set
down
here
.
Secondly
,
I
told
you
heretofore
,
[
‡
](A13707-e29520-b)
‡
pag.
●5●
that
if
I
had
to
doo
with
a
Turk
or
Pagan
,
that
denyed
our
scriptures
,
I
would
give
him
other
grounds
:
but
dealing
with
you
that
profess
to
be
a
Christian
,
and
allow
the
scriptures
to
be
of
God
;
it
is
ynough
to
confute
you
by
the
scriptures
.
Yet
now
,
as
if
you
were
about
to
turn
Turk
,
you
call
for
proof
that
our
scriptures
are
Gods
word
.
And
you
regard
not
my
former
convictions
,
nor
your
Mr.
the
Cardinals
[
*
](A13707-e29530-b)
*
See
p●
.
57●
reprehensions
of
your
errors
,
though
you
before
referred
me
to
him
.
Thirdly
,
in
going
about
to
clear
your selves
of
this
idle
proof
as
you
cal
it
,
(
which
yet
you
can
never
doo
)
you
goe
vpon
grounds
wherewith
Turks
and
Pagans
may
be
moved
to
give
credit
vnto
the
scriptures
:
which
was
no
part
of
the
controversie
between
you
and
me
:
and
you
lay
down
motives
[
*
](A13707-e29560-b)
*
S.
11●
.
&c.
perswading
to
Christianity
,
which
are
nothing
unto
Popery
,
and
Antichristian
traditions
against
which
I
dispute
.
For
these
causes
I
shal
not
folow
you
in
your
raunging
movable
waves
,
but
will
set
down
first
the
things
that
we
hold
,
and
reasons
of
them
:
secondly
I
will
use
some
motives
which
may
perswade
any
reasonable
man
,
Turk
or
hethen
;
to
incline
unto
our
religion
,
rather
then
to
yours
.
1.
We
hold
all
the
w●itings
of
the
Prophets
and
Apostles
,
to
be
of
God
,
ful
of
heavenly
wisdome
,
inspired
by
his
spirit
:
2.
Pet
,
1.
21
▪
and
3
16.
2
Tim.
3.
16.
2.
That
therefore
they
are
of
divine
authority
;
and
unfallible
truth
▪
wherein
the
creature
is
bound
to
rest
,
as
in
the
word
of
the
creator
:
and
sufficient
to
make
men
wise
unto
salvation
.
Many
reasons
there
be
to
perswade
men
,
that
the
scriptures
are
of
God
:
some
principal
,
which
are
from
God
himself
:
others
secondary
,
which
are
from
men
.
God
himself
testifieth
the
scriptures
to
be
of
him
two
wayes
.
Outwardly
,
whereby
he
prepareth
the
hart
unto
faith
,
by
motives
of
credibility
:
and
inwardly
whereby
be
assureth
the
hart
of
the
beleever
.
The
outward
motives
are
:
which
God
giveth
us
in
the
word
it self
.
First
in
the
Holy
scriptures
ther
is
a
Majesty
wisdom
and
grace
of
writing
,
differing
from
al
other
writings
in
the
world
;
which
the
minde
of
man
(
if
it
be
not
blind
)
may
see
and
discerne
to
be
of
God
;
as
the
eye
discerneth
the
light
of
the
Sun
,
from
the
light
of
a
torch
or
candle
:
For
God
hath
shewed
as
great
wisdom
in
the
Scriptures
,
as
in
the
making
of
the
world
.
Psal.
19.
Secondly
the
doctrine
it self
or
institution
in
the
scriptures
,
excelleth
al
humane
doctrines
and
lawes
,
as
leading
us
from
our selves
,
from
this
world
,
&
from
Satan
the
prince
of
it
;
unto
God
,
in
faith
,
love
,
holynes
,
feare
,
humility
&c.
And
these
things
farr
passing
the
reach
of
any
earthly
creature
naturally
to
conceiv
or
comprehend
fully
,
though
he
be
taught
:
much
less
could
they
be
by
men
devised
.
Thirdly
the
prophesies
,
which
shine
through
all
the
scriptures
,
perswade
this
.
For
as
God
convinceth
al
heathens
idols
,
and
Gods
,
to
be
vayn
,
because
they
could
not
prophesie
;
and
proveth
his
owne
sole
deity
by
this
foretelling
of
things
to
come
,
&
performing
them
,
Isa.
41.
22.
23.
24.
26.
&
44.
7.
8.
26.
So
the
Holy
scriptures
,
by
the
prophesies
and
true
events
of
them
,
may
be
discerned
to
be
divine
,
and
of
God
:
from
all
other
writings
in
the
world
.
Fourthly
it
appeareth
by
the
consent
and
agrement
of
al
the
partes
of
the
Holy
Bible
,
though
written
by
severall
men
at
several
times
,
even
hundreds
of
yeres
one
after
an
other
,
and
that
also
after
divers
manners
,
some
histories
,
some
prophesies
,
some
songs
,
some
parables
,
some
epistles
&c.
in
al
which
notwithstanding
,
ther
is
an
harmony
;
that
no
one
writer
in
any
place
,
crosseth
or
convinceth
an
other
of
error
or
falshood
.
The
like
wherof
,
is
not
possible
to
be
shewed
of
halfe
so
many
writers
,
that
ever
so
agreed
togither
in
their
writings
,
since
the
world
began
.
Fiftly
,
the
efficacy
of
the
scriptures
,
&
powrful
working
in
the
harts
of
al
sorts
of
men
,
illumining
the
mind
,
changing
the
affections
,
sanctifying
the
whole
body
,
sowl
and
spirit
of
men
,
that
have
read
and
heard
their
words
:
Wherby
all
other
false
religions
have
been
confounded
and
abolished
,
and
this
hath
been
stablished
against
the
forces
of
the
divil
,
and
of
the
princes
and
powers
of
the
world
,
and
sense
of
the
flesh
,
and
naturall
minde
of
man
:
Al
which
doo
manifest
that
these
cannot
but
be
of
God
.
The
inward
testification
of
God
,
is
by
his
Holy
[
*
](A13707-e29660-b)
*
1
Cor.
2.
10
11.
12.
&
14
37.
1.
Ioh.
2.
20.
spirit
,
which
illumineth
the
mind
,
to
vnderstand
the
things
given
us
of
God
,
writeth
them
in
our
harts
,
and
sealeth
up
the
assurance
of
the
promises
that
ar
in
them
,
unto
the
beleeving
conscience
.
The
secondary
testimony
that
the
scriptures
ar
of
God
,
is
from
men
:
as
,
First
the
Vniversal
consent
of
churches
in
all
ages
,
of
the
Iewes
first
,
and
after
of
the
Christians
in
all
places
,
which
have
received
,
beleeved
,
and
obeyed
the
Holy
scriptures
,
as
the
Oracles
of
God
:
yea
even
Antichristians
themselves
acknowledge
them
to
be
from
heaven
.
Secondly
the
multitude
of
men
that
have
given
their
lives
,
for
defense
of
these
scriptures
and
doctrines
taught
in
them
,
yea
even
the
heretik●s
themselves
,
who
thought
their
errors
were
confirmed
by
these
scriptures
and
therfore
died
in
them
,
are
not
excluded
from
this
motive
;
which
is
such
,
as
the
like
can
not
be
shewed
of
any
book
under
the
sun
.
The
first
outward
proofs
,
which
God
hath
engraved
in
the
scriptures
themselves
;
are
sufficient
to
convince
al
men
,
and
make
them
without
excuse
.
For
as
the
invisible
thinges
of
God
,
that
is
,
his
eternal
power
and
godhead
,
are
to
be
seen
in
his
works
the
creatures
;
Rom.
1.
20
:
so
the
invisible
things
of
Gods
word
,
the
powrfulnes
,
wisdom
and
alsufficiencie
therof
unto
mans
salvation
,
are
to
be
seen
in
the
Holy
scriptures
:
which
The
inward
testification
by
the
spirit
of
God
in
the
beleevers
hart
,
is
for
the
comfort
and
assurance
of
every
one
that
hath
it
:
not
for
any
outward
proof
to
others
,
much
less
to
the
wicked
which
have
it
not
,
neyther
can
perceive
it
.
In
vayn
therfore
doth
Mr.
I.
A.
and
the
papists
,
cal
for
manifestation
of
that
,
which
they
can
not
discern
:
and
cavil
against
the
spirit
,
as
not
a
due
outward
proof
,
when
we
allege
it
not
for
that
end
.
Now
wil
I
set
down
some
motives
which
may
draw
any
reasonable
infidel
(
if
God
shut
not
up
his
hart
from
understanding
,
)
to
come
●ather
unto
true
Christianity
,
with
us
the
Reformed
churches
:
then
unto
Catholikisme
or
Popery
,
with
the
Romists
.
First
we
allege
for
the
triall
of
our
faith
and
religion
,
the
most
ancient
records
in
the
world
,
as
Moses
,
and
after
him
the
Prophets
:
and
the
Apostles
&
Euangelists
,
first
founders
of
Christian
religion
through
the
earth
.
But
Papists
dare
not
stand
to
these
,
but
allege
for
the
triall
of
their
religion
,
later
new
records
of
Doctors
,
Councills
,
Popes
&c.
Now
in
all
reason
,
that
which
is
most
ancient
,
should
be
most
true
,
both
as
Gods
[
†
](A13707-e29750-b)
†
Deu.
32.
17
Ier.
6.
16.
law
sheweth
,
and
as
Tertullian
also
heretofore
[
‡
](A13707-e29760-b)
‡
In
lib.
advers.
Pra●
.
c.
2.
pleaded
.
Secondly
,
we
allow
al
men
(
by
that
common
light
and
judgment
which
God
hath
graven
in
the
hart
of
man
,
&
which
is
the
ground
of
al
expositions
,
)
to
read
,
hear
,
examine
,
and
judge
of
our
proofs
,
reasons
,
testimonies
;
and
therfore
●o●
exhort
al
,
to
have
the
scriptures
,
[
‖
](A13707-e29780-b)
‖
Ioh.
5.
39.
and
to
peruse
them
:
and
to
[
“
](A13707-e29790-b)
“
1
Ioh.
4.
1.
try
the
spirits
of
al
men
.
But
Papists
allow
not
their
ignorant
disciples
▪
●o
read
or
hear
the
scriptures
in
their
mother
tongue
,
nor
to
try
their
doctrines
,
&
spirits
(
which
is
[
*
](A13707-e29800-b)
*
Ioh.
3.
2●
.
21.
a
signe
that
they
ar
not
of
God
)
but
doo
captive
al
mens
judgments
unto
the
definitive
sentences
of
their
Popes
:
which
is
as
if
men
should
put
out
their
own
eyes
,
that
the
Pope
might
lead
them
blind
.
Thirdly
,
the
grounds
which
we
build
upon
,
namely
the
Prophets
and
Apostles
writings
,
are
both
[
*
](A13707-e29820-b)
*
Mal.
4.
4.
Luk.
16.
20.
31.
2
Pet.
1
19.
&
3.
2.
commanded
of
God
,
and
by
Papists
themselves
,
the
scriptures
are
acknowledged
to
be
of
God
,
authentik
and
canonical
,
so
that
we
build
upon
the
Rock
,
even
our
aduersaries
being
judges
.
But
their
traditions
,
and
Popes
decrees
besides
scripture
,
are
[
†
](A13707-e29830-b)
†
Deut.
12.
●2
.
Isa.
29.
13.
Mar.
7.
6
7.
8
.
-13
.
forbidden
of
God
,
and
allowed
of
none
save
themselves
,
neyther
doo
we
acknowledg
,
or
can
they
ever
prove
them
to
be
of
God
,
any
otherwise
then
Mahomet
may
warrant
his
Alkoran
:
or
the
Iewes
their
Thalmud
.
Fourthly
,
the
writers
of
our
grounds
the
Holy
scriptures
,
were
all
[
‡
](A13707-e29850-b)
‡
2
Pet.
1.
21
Rev.
18.
20.
Luk.
13.
28.
holy
persons
,
governed
by
the
spirit
of
God
;
and
not
any
one
of
them
was
a
reprobate
.
But
the
writers
and
determiners
of
popish
traditions
,
have
been
many
of
them
(
and
that
by
the
papists
owne
confession
)
most
wicked
and
vile
persons
,
that
sold
themselves
unto
syn
and
Satan
al
dayes
of
their
life
,
and
got
their
popedomes
some
by
simonie
and
bribes
;
some
by
schisme
and
sedition
,
and
other
like
evil
meanes
.
Therfore
in
al
reason
,
they
are
nothing
so
worthy
to
be
beleeved
or
rested
vpon
,
as
the
sacred
writers
on
whome
we
depend
.
Fiftly
,
the
Holy
Apostles
&
Prophets
(
to
whose
writings
we
cleave
)
preached
not
[
‡
](A13707-e29870-b)
‡
Isa.
8.
20.
2
Cor.
4.
5.
1.
Cor.
3.
57.
themselves
,
but
Gods
law
and
Christ
:
drew
no
[
“
](A13707-e29880-b)
“
2
Cor.
1.
24.
man
to
subjection
unto
themselves
but
unto
God
:
sought
not
in
their
doctrines
or
writings
their
own
wealth
or
worldly
preferment
,
sold
not
the
Gospel
,
nor
[
*
](A13707-e29890-b)
*
Act.
8.
18.
20.
2
Cor.
2
17.
made
marchandise
of
it
:
Wheras
Popes
(
on
whose
definitive
sentences
Papists
doo
rely
)
preach
themselves
;
as
,
wee
declare
,
(
sayth
[
†
](A13707-e29910-b)
†
Extra
.
de
Major
et
obed.
Vnum
l●nct
.
P.
Boniface
)
we
define
,
and
pronounce
,
that
it
is
altogither
of
necessity
to
salvation
,
that
every
humane
creature
be
under
the
Byshop
of
Rome
.
So
other
their
traditions
and
definitions
,
tend
to
the
maintenauce
of
their
own
pomp
,
dignity
,
worldly
wealth
and
pleasures
;
for
their
Popes
bulls
,
pardons
,
and
blessed
reliks
are
set
to
sale
for
money
;
so
are
their
Preists
masses
and
Trentals
,
as
the
world
wel
knoweth
:
and
therefore
of
all
naturall
wise
men
are
justly
to
be
suspected
:
and
the
holy
Prophets
to
be
preferred
much
before
them
.
Sixtly
,
the
holy
writers
whom
we
depend
on
;
are
all
of
such
authority
and
credit
,
as
we
admit
of
proof
from
any
one
of
them
because
they
all
teach
one
faith
and
obedience
.
Whereas
Papists
send
men
to
Bishops
,
Doctors
,
Fathers
,
Councils
,
which
disagree
one
from
another
:
so
making
great
show
of
them
to
the
simple
;
wheras
themselves
as
often
as
they
lyst
,
refuse
the
judgment
and
exposition
of
their
fathers
doctors
&c.
as
is
to
be
seen
in
Cardinal
Bellarmine
and
others
,
that
often
doo
refuse
the
sentences
of
the
Fathers
:
and
conclude
with
the
Council
of
Trent
or
definitive
sentence
of
the
Pope
.
Seventhly
,
the
scriptures
that
we
build
upon
doo
all
agree
and
are
●one
contrary
one
to
another
,
but
how
ever
there
●ay
seem
contradiction
,
yet
they
are
easily
even
by
themselves
reconciled
if
men
wil
labour
in
them
.
But
Papists
have
also
for
their
rules
of
faith
,
Apocryphal
booke
and
fables
,
wherein
are
many
open
lyes
and
vnreconcilable
contradictions
against
the
Prophets
,
as
Tob.
12.
15.
compared
with
Tob.
15.
18.
1.
Maccab.
6.
16.
with
2.
Mac.
1.
16.
2.
Macc.
1.
19.
with
2.
King
.
25.
Iudith
.
9.
2.
3.
with
Gen.
49.
5.
6.
Esth.
apopcryph
.
12.
5.
6.
with
Esth.
can.
6.
3.
and
3.
2.
Esth.
apoc.
11.
2.
with
Esth.
can.
2.
16.
besides
their
Popes
determinations
for
making
and
worshiping
of
similitudes
or
images
,
of
silver
and
gold
,
wood
and
stone
,
hethenlike
:
for
having
the
worship
of
God
and
scriptures
in
a
barbarous
tongue
which
the
people
understand
not
,
and
many
the
like
;
are
expressly
contrary
to
the
commandements
of
God
;
as
any
man
of
common
judgment
may
evidently
preceive
;
yea
&
some
of
their
Popes
have
repeled
the
decrees
one
of
another
;
as
before
hath
been
manifested
.
Eightly
,
The
summ
of
our
faith
learned
from
holy
scriptures
,
is
to
trust
on
God
and
Christ
alone
for
mercy
and
salvation
;
not
on
creatures
,
as
Angels
,
and
souls
of
men
,
nor
on
our selves
or
humane
merits
:
whereby
we
resting
on
God
,
[
*
](A13707-e29960-b)
*
Ioh.
10.
29
Rom.
8.
38.
39.
Luk.
10
20.
and
12.
●2
.
Heb.
10.
22.
have
,
and
doo
profess
to
have
ful
assurance
of
our
salvation
;
and
so
have
peace
of
conscience
,
in
life
and
death
.
But
Popish
faith
learned
by
tradition
,
teacheth
men
not
to
trust
on
God
and
Christ
alone
,
but
on
the
intercession
of
creatures
,
and
Pardons
of
Popes
,
and
on
their
own
merits
also
for
salvation
:
whereby
their
consciences
accusing
them
,
they
neyther
have
nor
profess
to
have
such
peace
,
by
full
assurance
that
they
are
heyres
of
God
unto
salvation
,
as
we
:
nay
they
rage
against
this
truth
;
as
against
an
heresie
.
Ninthly
,
The
holy
scriptures
which
we
rest
vpon
,
are
of
such
power
and
authority
that
many
thowsands
in
their
ages
have
given
their
lives
for
the
defense
of
them
,
and
of
the
things
taught
onely
in
them
;
yea
even
hereticks
have
dyed
for
things
which
they
have
erroneously
thought
to
be
in
the
scriptures
reveled
.
But
for
Papists
,
they
cannot
shew
many
(
if
any
)
that
have
willingly
given
their
lives
for
such
doctrines
as
have
onely
bene
taught
by
men
&
by
unwritten
popish
tradition
▪
and
not
in
their
judgment
by
the
prophetical
and
Apostolical
scriptures
.
Tenthly
,
the
Holy
scriptures
which
are
the
rule
of
our
faith
,
have
prophesies
of
things
to
come
,
and
due
accomplishments
of
the
prophesies
as
they
were
foretold
:
whereby
we
are
confirmed
of
the
truth
and
infallibility
of
those
writings
.
But
the
writings
of
Doctors
,
Councils
,
Popes
,
on
which
Papists
rely
,
are
destitute
of
this
confirmation
,
Neyther
dooth
the
Pope
use
to
prophesie
;
though
it
were
necessary
,
if
he
would
as
Christs
vicar
obtrude
his
own
decrees
for
divine
oracles
,
seing
the
testimony
of
Iesus
is
the
spirit
of
prophesie
,
as
the
Angel
sayd
Rev.
19.
10.
Nay
rather
the
prophesies
of
[
†
](A13707-e29990-b)
†
Rev.
13.
&
17.
&c.
scripture
plainly
foreshew
the
Church
of
Rome
to
be
the
whore
of
Babylon
,
and
her
Lord
the
Pope
to
be
Antichrist
.
Which
he
fearing
it
wil
come
to
light
,
forbiddeth
therfore
his
subjects
,
the
reading
of
Gods
book
.
Eleventhly
,
Papists
themselves
are
forced
in
disputing
against
Iewes
(
which
were
once
Gods
church
,
and
from
which
they
themselves
with
us
received
the
books
of
Moses
and
the
Prophets
:
)
to
use
onely
the
holy
scriptures
and
prophesies
to
convince
them
:
for
their
Romish
church
&
traditions
,
the
Iewes
doo
not
regard
.
With
these
scriptures
the
Papists
doo
rightly
[
*
](A13707-e30010-b)
*
Mr.
I.
A.
sect.
41.
43.
think
the
Iewes
are
sufficiently
convicted
.
Even
so
doo
we
much
more
▪
(
having
the
scriptures
of
the
new
Testament
added
to
the
old
)
rightly
hold
it
sufficient
to
convince
the
Papists
by
the
written
word
which
they
acknowledge
to
be
of
God
▪
and
they
have
no
more
reason
to
refuse
this
and
draw
us
to
their
Popes
decretals
,
then
the
Iewes
have
to
refuse
the
Bible
,
and
draw
men
to
their
high
preists
,
Rabbies
and
Thalmuds
:
or
the
Turkes
,
to
their
Alkoran
.
12.
Finally
,
grace
,
wisdom
,
and
divine
majesty
appeareth
in
the
holy
scriptures
,
to
all
that
read
them
(
except
they
have
a
reprobate
sense
)
even
by
the
confession
of
our
adversaries
.
But
no
such
wisdom
grace
or
majesty
appeareth
in
Popes
decrétals
,
more
then
in
other
humane
writings
:
yea
they
are
full
of
ignorance
,
grossnes
,
barbarisme
,
error
,
favouring
of
the
Popes
private
spirit
;
as
any
of
understanding
(
unless
they
be
the
Popes
bondmen
)
wil
confess
:
and
no
singular
grace
appeareth
in
them
,
more
then
in
the
books
of
H.
N.
or
Alkoran
of
Mahomet
.
For
all
which
and
sundry
other
like
reasons
which
might
be
alleged
:
every
reasonable
infidel
whom
God
will
save
,
will
rather
incline
to
our
grounds
of
ancient
Christianity
;
then
to
the
other
,
of
late
Iesuitisme
or
Popery
.
Let
him
that
readeth
consider
,
and
give
sentence
.
By
this
which
hath
bene
written
,
you
may
see
(
M.
I.
A.
)
that
we
fly
not
for
proof
,
to
our
privat
spirit
,
as
you
often
slander
us
:
but
we
say
a
Papist
may
be
couvinced
by
the
wisdome
and
majesty
of
God
shining
in
the
scriptures
(
and
other
arguments
forementioned
,
)
more
easily
then
an
Atheist
can
be
convinced
by
the
wisdom
and
majesty
of
God
shining
in
the
creatures
.
And
if
this
later
were
sufficient
(
by
th'
Apostles
[
†
](A13707-e30040-b)
†
Rom.
1.
20.
&c.
testimony
)
to
condemn
the
hethens
:
the
former
must
needs
be
more
sufficient
to
condemn
you
:
especially
seing
you
confess
the
scriptures
to
be
of
GOD
:
whereas
the
Atheist
will
not
confess
▪
the
world
to
be
of
God
:
and
yet
you
dare
not
abide
the
trial
of
your
religion
by
this
book
of
God
,
without
your
own
traditions
and
decrees
also
.
Whereas
if
you
graunt
a
Turk
to
be
tried
by
the
Bible
and
his
Alkoran
;
or
a
Iew
to
be
tried
by
the
Prophets
,
and
his
Thalmud
,
you
will
betray
all
Christianity
.
And
when
one
ask
you
a
reason
why
you
beleeve
the
scriptures
or
any
doctrine
to
be
of
God
:
you
answer
that
[
‡
](A13707-e30060-b)
‡
S.
91.
pag.
●21
.
extrinsi●ally
(
that
is
outwardly
)
and
in
respect
of
your selves
,
it
is
because
your
church
(
that
is
the
Pope
who
is
head
of
your
church
)
telleth
you
so
,
and
not
by
your
own
private
spirit
.
Which
is
,
as
if
one
should
ask
,
why
you
beleeve
▪
the
sun
to
be
the
light
of
the
world
;
and
you
should
answer
extrinsecally
,
because
the
Pope
tells
you
so
;
and
not
because
of
any
private
sight
or
discerning
in
your
own
eyes
.
Ask
you
agayn
,
whither
you
know
the
Pope
to
be
a
man
of
God
,
furnished
with
his
grace
and
spirit
,
that
he
cannot
deceive
you
.
You
answer
,
we
hold
not
,
that
the
Pope
is
necessarily
indued
with
Gods
holy
grace
:
for
in
matter
of
fa●t
he
may
syn
as
wel
as
any
other
.
Ask
you
agayn
,
how
then
you
trust
such
vile
ungracious
Popes
as
many
have
been
,
(
by
your
own
mens
testimony
?
)
you
answer
,
[
*
](A13707-e30110-b)
*
Ibidem
.
you
hold
,
the
Pope
hath
a
necessary
assistance
of
the
holy
Ghost
,
as
he
defines
ex
cathedra
,
(
out
of
his
chayr
,
)
as
the
head
of
the
church
.
Ask
you
a
proof
of
this
paradox
:
and
you
cannot
bring
any
one
line
of
Gods
holy
scriptures
to
confirme
it
;
you
can
neyth●r
find
the
Pope
nor
his
chayr
there
mentioned
,
any
more
then
Mahom●t
or
the
Alkoran
.
Then
you
flee
to
late
humane
testimonies
,
of
Doctors
,
Fathers
,
Councils
,
which
also
you
wrest
.
Yet
ask
you
,
whither
those
Doctors
were
necessarily
indued
with
the
spirit
of
God
,
&
could
not
e●r
&
deceiv
you
.
You
dare
not
say
this
,
nay
in
deed
you
deny
it
,
whiles
you
refuse
any
doctrine
or
exposition
give
by
Doctor
,
Father
or
Council
,
which
the
Pope
approves
not
of
:
and
this
is
ordinary
to
be
seen
in
yourbooks
.
Follow
you
now
still
,
vpon
what
assurance
you
stay
;
&
it
is
,
your
Pope
is
Christs
vicar
,
&
cannot
err
ex
cathedra
,
because
himself
sayth
so
.
And
this
is
to
make
him
a
God
.
For
onely
God
is
the
ground
[
†
](A13707-e30190-b)
†
Rom.
3.
4.
of
truth
,
on
whose
word
al
creatures
should
rest
.
And
so
by
this
argument
alone
,
if
there
were
no
more
,
your
Pope
is
proved
to
be
that
man
of
syn
which
exalreth
himself
above
al
that
is
caled
God
:
&
you
are
of
those
upon
whom
God
hath
sent
strong
delusion
to
beleeve
lyes
,
as
the
Apostle
prophesied
.
2.
Thes.
2.
4.
11.
Besides
it
is
▪
against
al
reason
to
take
a
mans
witness
of
himself
.
The
law
of
[
‡
](A13707-e30200-b)
‡
Isa.
44.
9.
God
and
Behold
M.
I.
A.
this
third
time
I
have
written
unto
you
,
God
by
me
warning
you
of
your
fearfull
estate
.
Take
heed
,
and
despise
not
the
mercy
of
the
Lord
,
calling
you
to
repentance
.
Be
not
unsensible
of
your
calamity
&
extreme
peril
,
as
he
that
sleepeth
in
the
midds
of
the
sea
on
the
top
of
the
mast
,
[
*
](A13707-e30230-b)
*
Pro
23.
34
▪
35.
and
sayth
,
they
have
striken
me
,
but
I
was
not
sick
;
they
have
beaten
me
,
but
I
felt
it
not
.
To
day
[
†
](A13707-e30240-b)
†
Psal.
95.
if
ye
wil
hear
the
voice
of
God
,
harden
not
your
hart
;
least
he
swear
in
his
anger
,
that
you
shall
never
enter
into
his
rest
.
My
prayer
shal
be
against
your
evil
:
and
that
you
may
finde
mercy
unto
life
,
if
such
be
the
wil
of
God
,
Amen
.
From
Amsterdam
the
6.
of
November
1613.
Your
freind
that
wisheth
your
welfare
,
Henr.
Ainsw
.
I.
A.
his
4.
and
last
writing
to
H.
A.
To
his
loving
friend
Mr
Henry
Aynsworth
these
:
At
Amsterdam
.
Mr
H.
Ainsworth
AS
small
hope
have
you
in
deed
of
the
former
,
viz.
the
defense
of
the
truth
,
as
you
graunt
you
have
of
the
second
●●tendement
of
yours
,
viz.
my
conversion
.
For
trust
me
your
▪
allegations
,
your
prooses
are
so
weak
,
though
many
in
〈◊〉
ber
,
that
I
wonder
that
he
that
professeth
himself
to
hunt
after
the
To
the
first
of
mine
wherein
as
I
showe
that
your
reasons
vanish
of
themselves
,
you
keepe
a
greate
pudder
to
no
purpose
;
Naie
you
overthrow
your selfe
graunting
the
vnwritten
word
of
God
to
deepde
controversies
,
&
that
the
law
must
bee
explicated
by
Preists
.
For
as
traditions
,
the
vnwritten
word
are
included
and
implied
in
the
written
word
,
or
belonge
to
the
explication
or
performance
of
the
same
;
so
also
fasts
,
feasts
,
and
ceremonies
of
the
Church
are
virtuallie
included
in
those
generall
precepts
and
prerogatives
of
the
Church
as
I
expressed
in
my
former
.
Now
to
add
that
which
is
gathered
thence
,
or
to
explicate
that
which
is
included
is
not
contrarie
,
as
you
doe
in
your
replie
not
obscurely
confess
as
I
show
in
my
12.
parag
.
as
also
the
16.
&
17.
parag
.
is
to
answer
.
Where
as
you
charge
me
that
you
have
often
answered
that
which
I
object
parag.
20.
I
referr
to
the
indifferent
reader
;
But
verily
I
maie
speake
and
not
from
my
own
judgment
,
that
your
writings
deserve
no
answer
.
I
answer
,
Apostollicall
traditions
are
to
bee
taught
as
the
word
of
God
and
to
bee
expounded
.
what
then
?
In
answering
my
first
reason
faine
you
would
re●ai●
we
with
a
spllogisme
of
your
owne
▪
seing
that
which
is
known
for
Gods
word
is
the
rule
of
faith
▪
which
I
denie
not
.
But
holie
scriptures
are
knowne
for
Gods
word
,
which
in
your
sense
I
denie
▪
For
they
are
not
knowen
by
themselves
but
by
tradition
,
and
the
authoritie
of
the
church
;
For
many
pa●●ells
of
scripture
have
bene
doubted
of
by
those
that
bragged
of
the
spirit
of
God
to
discerne
scripture
;
And
you
neyther
save
your self
from
an
infinite
process
in
that
kind
,
&
if
you
could
doe
that
,
how
can
you
prove
the
whole
Bible
to
be
canonicall
,
as
I
have
proked
?
In
my
32
parag
:
I
fullie
satisfied
your
tortured
places
;
and
if
I
doe
leave
out
som
places
it
is
in
that
they
are
virtuallie
answered
in
other
places
expounded
;
For
if
a
man
should
examine
each
place
you
bring
,
wee
should
never
have
an
end
.
And
if
the
scriptures
bee
as
cleare
as
the
Sunne
to
be
distinguished
,
it
followes
that
they
must
bee
knowne
of
all
,
if
you
saie
of
all
his
,
you
doe
petere
principium
,
since
everie
one
will
pretend
to
bee
his
:
I
You
wrong
your self
,
and
not
I
you
,
since
you
giue
just
occasion
to
me
to
terme
the
guide
of
your
religion
your
privat
spirit
;
for
the
word
●p●ly
befitts
your
grounds
as
I
prove
effectuallie
;
and
I
doe
convince
that
our
faith
is
not
subject
to
any
such
circular
vagarie
,
I
resolving
my
religion
into
no
other
grounds
then
St.
Cypr
:
did
his
,
S.
55.
And
you
might
see
if
you
would
that
the
Pope
doth
not
make
what
he
wil
a
matter
of
faith
,
but
onely
doth
declare
it
,
parag:
69.
And
to
what
end
should
I
answer
him
,
that
never
answered
me
as
I
did
procede
;
but
onely
by
snatches
which
is
not
to
answer
me
,
but
his
owne
phancie
and
to
fight
with
his
owne
shaddow
?
that
vilefies
the
holie
Fathers
as
earth
and
ashes
?
that
allowes
of
no
rule
of
scripturs
,
but
what
his
private
spirit
preferrs
?
That
condemns
and
contemnes
the
name
[
*
](A13707-e30480-b)
*
which
yet
is
found
&
beleeved
as
an
article
of
your
beleef
.
Catholicke
as
a
new
idle
upstart
phrase
?
What
shall
I
deem
of
him
but
as
one
that
sittes
in
cathedra
pestilentiae
readie
to
avoide
,
or
denie
any
thing
,
and
willing
to
pervert
others
?
As
for
your
motives
;
to
propose
which
onely
,
is
not
to
answer
mine
;
I
referr
my selfe
to
the
judiciall
and
indifferent
reader
to
compare
both
together
;
see
par:
109
120.
121.
122.
153.
where
I
show
how
June
18
,
1614.
Your
well
wishing
freind
John
Aynsworth
And
that
many
things
to
bee
beleeved
are
not
taught
expresly
in
the
written
word
▪
I
have
often
instanced
,
as
the
Sab●oth
on
Sunday
,
the
Apostles
Creede
,
the
receiving
fasting
,
kneeling
and
not
sitting
,
eating
of
strang●ed
meates
,
see
parag
▪
92.
The
Conclusion
.
BEcause
I
am
not
willing
to
strive
for
the
last
word
,
I
cease
further
writing
about
these
matters
,
having
nothing
of
weight
left
for
to
refute
any
more
,
seing
my
opposite
thus
giveth
over
.
I
am
content
,
that
not
onely
Mr.
Iohn
Aynsworthes
last
answer
(
as
he
desireth
,
)
and
mine
,
but
also
that
all
the
passages
between
us
,
be
set
down
word
for
word
,
for
any
that
please
,
to
see
and
compare
.
Am
willing
also
to
answer
(
as
God
shall
give
me
means
)
unto
whatsoever
Mr.
Ioh.
Aynsw.
shall
further
set
down
in
form
onely
,
as
he
speaketh
:
leaving
the
things
that
have
passed
between
us
,
to
the
indifferent
censure
of
the
judicious
reader
.
Henry
Ainsworth