RVNNE
FROM
ROME
.
OR
A
TREATISE
SHEWING
THE
necessitie
of
Separating
from
the
Church
of
Rome
.
Disputed
in
these
Termes
:
EVERIE
MAN
IS
bound
vpon
paine
of
Damnation
to
refuse
the
Faith
of
the
Church
of
Rome
.
By
ANTONY
WOTTON
.
B.
D.
REVEL.
18.
4.
Come
out
of
her
my
people
,
that
ye
be
not
Partakers
of
her
sinnes
,
and
that
ye
receiue
not
of
her
plagues
.
LONDON
,
Printed
by
W.
J.
for
Nicholas
Bourne
,
and
are
to
be
sold
at
his
Shop
at
the
South
side
of
the
Royall-Exchange
.
1624.
TO
THE
RIGHT
HONORABLE
EDWARD
LORD
DENNY
OF
WALTHAM
,
MY
ESPECIALL
GOOD
LORD
.
Right
Honorable
,
WHen
the
great
God
of
heauen
and
earth
proclaimed
by
his
Prophet
to
Eli
,
1.
Sam.
2.
30
that
he
would
honor
them
that
honour
him
;
he
therein
implied
,
both
an
example
and
a
charge
for
all
men
to
do
the
like
.
Therefore
is
this
action
of
honouring
them
that
honour
God
,
one
of
those
whereof
the
holy
Ghost
made
choise
,
Psal.
15.
4.
that
he
might
by
them
giue
vs
notice
of
those
men
which
shal
abide
in
the
Tabernacle
of
the
Lord
,
and
dwell
in
his
holy
hill
.
It
is
my
desire
to
performe
this
dutie
to
God
,
by
this
seruice
to
your
Lordship
:
wherein
I
feele
and
confesse
,
that
I
receiue
far
more
then
I
can
possibly
giue
.
For
by
desiring
to
honour
our
Lordship
for
your
zeale
in
honouring
God
,
I
encrease
mine
owne
hope
,
that
I
am
of
their
number
,
who
haue
obtained
already
some
part
of
his
grace
,
and
shall
hereafter
haue
entrance
into
his
glorie
.
Giue
me
leaue
(
noble
Lord
)
to
forget
,
in
this
respect
,
my
particular
obligation
to
your
Honour
,
for
your
continuall
bountie
to
me
,
and
good
opinion
of
me
,
that
I
haue
an
vnfained
desire
to
maintaine
the
truth
of
God
,
profest
in
this
famous
Church
of
England
,
against
the
subtill
and
dangerous
errors
of
the
Romish
Synagogue
.
For
I
truly
and
willingly
professe
,
that
the
consideration
of
your
Lordships
feruent
zeale
for
the
glory
of
God
,
zealous
loue
of
his
truth
,
and
true
detestation
of
Popery
,
haue
so
possest
and
rauisht
my
heart
with
a
longing
after
your
Honour
,
that
it
will
not
suffer
any
other
of
your
noble
vertues
(
though
many
and
great
)
either
to
come
into
comparison
with
it
,
or
to
haue
the
least
place
in
my
thoughts
,
while
it
is
in
presence
.
This
(
in
my
apprehension
)
is
as
much
to
true
honour
,
as
in
Demosthenes
opinion
,
pronuntiation
was
to
true
eloquence
.
Let
them
,
that
will
dote
,
vpon
their
worldly
greatnesse
,
as
the
Peacocke
is
in
loue
with
his
owne
feathers
.
It
is
true
honour
to
be
honourable
in
his
sight
,
who
onely
is
worthy
of
honour
;
and
yet
graciously
vouchsafeth
to
giue
and
to
command
that
honour
be
giue
to
his
faithfull
seruants
.
This
is
the
foundation
of
your
Lordships
honour
in
my
heart
,
and
vpon
this
ground
wil
I
daily
offer
vp
my
poore
prayers
to
God
for
your
good
Lordship
,
your
noble
and
truly
vertuous
Lady
,
and
hopefull
of
spring
,
that
it
would
please
him
to
shewer
downe
euery
day
more
&
more
the
comfortable
dew
of
his
grace
and
blessing
vpon
euery
one
of
you
,
to
the
increase
of
all
honour
in
this
life
,
and
happinesse
in
the
life
to
come
,
through
Jesus
Christ
our
Lord
:
In
whom
I
shall
euer
be
at
your
Lordships
seruice
to
be
commanded
,
Antony
Wotton
.
Tower-Hill
May
3.
1624.
TO
THE
CHRISTIAN
READER
.
THe
Councell
of
Trent
confirmed
by
the
Pope
,
is
the
chiefe
Oracle
of
the
Church
of
Rome
:
from
it
she
receiues
all
doctrines
necessarie
to
be
beleeued
vnto
saluation
;
Romish
Catholikes
hold
it
for
a
principle
,
that
whatsoeuer
is
deliuered
therein
for
doctrine
,
is
an
article
of
faith
,
and
must
stedfastly
be
beleeued
vpon
paine
of
damnation
:
he
that
doth
not
,
is
pronounced
an
Hereticke
,
and
is
made
lyable
to
a
(
supposed
)
heauy
curse
.
What
little
reason
there
is
that
Papists
should
yeeld
such
blind
obedience
to
the
Canons
of
that
Councell
,
may
appeare
by
a
plaine
(
but
true
)
testimonie
which
was
giuen
thereunto
by
a
Bishop
,
a
member
of
that
Church
and
Councell
,
who
was
present
thereat
;
This
testimonie
I
haue
thought
good
to
prefixe
to
this
my
Treatise
,
because
in
it
I
dispute
against
the
doctrine
of
faith
deliuered
in
the
said
Councell
.
Andraeas
Dudithius
Bishop
of
Quinquecclesiae
,
WHat
good
could
be
done
in
that
Councell
where
voyces
were
taken
by
number
,
not
by
weight
?
If
argument
,
if
reason
might
haue
preuailed
,
if
we
had
had
some
and
those
not
many
to
take
part
with
vs
,
though
we
should
haue
bin
but
a
few
:
yet
had
we
ouerthrowne
the
grēat
forces
of
our
aduersaries
:
but
when
all
stood
vpon
number
,
wherein
we
were
much
inferiour
,
we
could
not
get
the
better
,
though
our
cause
were
the
better
.
The
Pope
was
able
to
set
an
hundreth
of
his
against
euery
one
of
ours
:
and
if
an
hundreth
were
not
sufficient
,
he
could
vpon
a
sundaine
haue
created
a
thousand
to
succour
them
that
were
readie
to
faint
and
perish
.
Therefore
we
might
see
euery
day
hungrie
and
needie
Bishops
,
and
these
for
the
most
part
beardlesse
younkers
,
and
wastfully
ryotous
,
come
in
flocks
to
Trent
,
hired
to
giue
their
voices
according
to
the
Popes
humour
,
vnlearned
indeed
and
foolish
,
but
of
good
vse
to
him
for
their
audaciousnesse
and
impudencie
.
When
these
fellowes
were
ioyued
to
the
Popes
old
slatterers
,
then
iniquitie
got
the
vpper
hand
and
triumphed
:
neither
could
any
thing
be
decreed
but
according
to
their
liking
,
who
thought
it
the
highest
point
of
religion
to
defend
the
power
and
royot
of
the
Pope
.
There
was
in
the
Councell
a
graue
and
learned
man
who
could
not
endure
this
indignitie
:
but
the
Councell
by
terrour
threatning
and
bayting
him
as
one
that
was
no
good
Catholike
,
drew
him
to
yeeld
to
that
which
he
did
no
way
like
of
.
In
a
word
,
things
are
brought
to
that
passe
by
their
dishonesty
who
came
prepared
and
made
for
the
nonce
,
that
it
seemed
to
be
a
Councell
not
of
Bishops
,
but
of
puppies
:
not
of
men
,
but
of
images
,
who
(
as
it
is
reported
of
Daedalus
Statues
)
were
moued
not
by
their
owne
but
by
other
mens
nerues
,
and
muscles
.
Those
hireling
Bishops
most
of
them
were
like
Countrey
Bagpipes
,
which
must
haue
breath
blowne
into
them
before
they
can
sound
.
The
holy
Ghost
had
nothing
to
doe
with
that
Couenticle
,
all
things
were
argued
by
human
pollicy
,
which
was
wholly
employed
in
maintaining
the
immoderate
,
&
indeed
most
shamelesse
Lordship
&
Domination
of
the
Popet
.
From
thence
were
answers
looked
and
wayted
for
,
as
it
were
from
the
Oracles
of
Delphos
or
Dodona
:
from
thence
the
holy
Ghost
,
who
(
as
they
brag
)
is
President
of
their
Councell
,
was
sent
shut
vp
in
the
Carriers
budgets
and
packes
,
who
(
a
thing
worthy
to
be
laught
at
)
when
the
waters
were
vp
as
it
falls
out
many
times
,
was
faine
to
stay
till
they
were
downe
againe
before
he
could
repaire
to
the
Councell
.
By
this
it
came
to
passe
that
the
Spirit
was
not
carried
vpon
the
waters
as
in
Genesis
,
but
along
besides
the
waters
.
O
monstrous
and
incredible
madnes
!
Nothing
that
the
Bishops
as
it
were
the
Bodie
of
the
Church
resolued
of
,
could
be
of
any
force
,
vnlesse
it
came
first
from
the
Pope
as
the
head
of
the
bodie
.
Epigramma
G.
B.
de
Rome
et
papa
.
Non
ego
Romulea
miror
quod
Pastor
in
vrbe
Sceptra
gerat
,
Pasto●
conditor
vrbis
erat
,
Quumque
lupae
gentis
nutritus
lacte
sit
Autor
,
Non
ego
Romulea
miror
in
vrbo
lupos
.
Haectantum
superat
nostrum
admiratio
captum
,
Quomodo
securum
praestet
ovile
lupus
.
The
same
translated
.
It
is
not
strange
a
Shepheard
raignes
in
Rome
.
For
he
that
built
it
,
was
a
Shepheards
Groome
.
Nor
is
it
strange
that
wolues
in
Rome
abound
.
He
suckt
a
wolse
,
that
did
the
Cittie
found
.
But
this
is
strange
,
and
farre
aboue
my
skill
,
How
wolues
should
keepe
the
flocke
secure
from
ill
.
CHAP.
I.
Declaring
by
way
of
Preface
to
the
Reader
,
the
matter
and
manner
of
this
Treatise
.
A
Good
and
carefull
Phisition
,
doth
not
onely
prepare
his
portion
according
to
Art
,
but
also
,
if
neede
be
,
perswade
and
intreate
his
patient
to
take
it
.
This
example
I
haue
propounded
to
my selfe
in
this
Treatise
.
In
the
former
part
whereof
,
I
haue
faithfully
,
and
with
the
best
skill
I
could
vse
,
prouided
such
a
medicine
,
as
in
it selfe
is
not
vnfit
,
and
(
I
hope
)
by
the
mercifull
blessing
of
God
,
shall
be
made
effectuall
,
to
bring
that
to
passe
which
is
intended
.
My
charge
in
this
ministring
is
,
rather
a
care
to
preuent
what
may
happen
,
then
a
cure
to
remedy
what
hath
happened
.
For
the
Papists
,
who
are
alreadie
fallen
into
sicknesse
,
not
onely
like
melancholicke
men
,
refuse
all
meanes
of
cure
,
vpon
conceite
that
they
neede
it
not
;
but
also
like
Vlisses
companions
,
haue
their
eares
stopped
with
the
waxe
of
preiudice
,
and
their
eyes
sealed
with
blind
obedience
,
that
they
can
neither
heare
nor
see
in
what
case
they
are
.
I
must
therefore
be
content
to
let
the
mole
thinke
,
that
no
creature
can
see
better
then
she
,
and
apply
my
waters
and
powders
to
their
eyes
,
who
are
rather
weake
sighted
,
then
starke
blind
.
To
you
then
I
addresse
my
speech
(
beloued
Christians
)
who
see
the
truth
,
as
he
that
had
newly
recouered
his
sight
,
did
iudge
of
men
:
he
was
able
to
perceiue
they
were
men
,
but
they
seemed
to
him
to
be
as
high
as
trees
:
so
that
he
saw
what
they
were
,
but
could
not
discerne
their
true
proportion
.
So
fareth
it
with
a
great
part
of
those
,
who
professe
the
Religion
of
God
maintained
in
the
Church
of
England
:
they
haue
a
strong
perswasion
that
poperie
is
to
be
de●ested
,
but
they
see
not
cleerely
what
it
is
tht
maketh
it
detestable
.
Iosuah
and
the
people
of
Israel
perceiued
that
the
Lord
was
offended
with
The
proofe
of
this
treason
I
leaue
to
the
insuing
disputation
and
discourse
,
with
hope
that
I
shall
thereby
(
through
Gods
blessing
)
both
inlighten
the
vnderstanding
,
and
inflame
the
affection
with
detestation
of
popish
errours
.
It
remaines
,
that
(
as
briefly
as
I
can
,
)
I
giue
an
account
of
the
course
I
haue
taken
in
debating
so
weightie
a
matter
.
I
haue
herein
gone
a
little
out
of
the
common
high-way
,
into
the
by
path
of
Schoole-learning
:
into
which
I
either
slipped
,
or
thrust
my selfe
,
partly
of
choise
,
and
partly
of
necessitie
;
Of
choise
,
because
this
kinde
of
writing
in
matters
of
this
nature
doth
best
content
me
;
Of
necessitie
,
because
I
was
asraide
,
least
in
so
wide
a
sea
I
might
loose
my selfe
,
and
either
ouer
shoote
my
port
,
or
fall
short
of
it
.
But
why
should
I
delight
in
such
thornie
and
vnbeaten
wayes
:
dayly
experience
shewes
how
hard
a
thing
it
is
to
giue
a
reason
of
liking
,
and
misliking
.
All
I
will
say
is
this
.
It
is
in
studies
as
in
apparrell
.
There
are
that
think
large
discourses
like
loose
garments
,
and
regard
neither
the
finenesse
of
the
stuffe
,
nor
the
neatnesse
of
the
workman-ship
,
but
onely
the
fitnesse
for
the
bodie
it
must
serue
.
These
consider
what
aptnesse
and
force
there
is
in
that
which
is
deliuered
,
to
manifest
and
proue
that
which
is
vndertaken
.
Othersome
cannot
abide
to
be
kept
to
the
point
in
question
,
no
more
then
to
be
pinioned
in
a
streight
doublet
;
these
men
seeme
to
loue
daintinesse
and
easinesse
more
then
warmth
and
lasting
:
so
that
which
they
reade
or
write
,
please
for
the
present
,
they
care
not
greatly
whether
it
be
little
or
much
to
purpose
.
Both
nature
and
education
haue
bred
in
me
another
humor
,
that
I
had
rather
reade
or
writ
that
which
may
truely
informe
my
understanding
,
than
that
which
may
tickle
my
affection
.
In
these
things
I
conceiue
the
Heathen
said
wel
,
that
Nature
is
the
best
guide
.
For
he
that
setteth
him selfe
to
that
,
to
which
he
hath
no
fitnesse
by
nature
:
doth
like
him
that
swimmeth
against
the
streame
,
who
being
not
able
to
hold
out
,
is
either
driuen
back
or
drowned
.
What
meaneth
all
this
?
may
some
man
say
.
Nothing
else
but
this
,
that
I
may
the
easier
be
excused
for
following
that
course
,
to
which
I
find
my selfe
inclined
,
rather
then
that
,
which
of
it selfe
might
procure
better
liking
.
And
this
I
trust
,
I
shall
the
sooner
obtaine
by
signifiyng
,
that
my
breeding
strengthened
my
inclination
.
For
it
pleased
God
,
that
at
my
first
comming
to
Cambridge
,
I
should
be
entred
into
the
Kings-colledge
,
by
that
worthy
and
learned
gentleman
Sir
William
T●mple
,
who
in
his
Logicke
readings
,
alwayes
laboured
more
to
fitt
vs
,
for
the
true
use
of
that
Art
,
then
for
vaine
and
idle
speculations
,
and
earnest
wranglings
about
trifles
of
no
profit
nor
certainty
.
Thus
haue
you
the
reason
of
my
choyse
:
may
it
please
you
to
take
knowledge
also
of
the
necessitie
of
this
course
.
Custome
is
said
to
be
an
other
nature
;
and
is
commonly
called
a
tyrant
:
because
many
times
it
inforceth
a
man
to
that
of
which
in
his
owne
disposition
he
hath
no
manner
of
liking
.
As
I
was
brought
up
rather
to
the
profitable
use
then
vaine
oftentation
of
that
noble
Art
of
Logicke
:
so
(
as
new
vessels
doe
)
keeping
a
tang
of
the
first
liquot
,
wherewith
I
was
seasoned
,
I
applyed
my selfe
in
the
reading
of
Philosophy
,
History
,
Oratory
,
Poetry
,
to
make
use
of
that
Instrument
of
instruments
,
as
(
Aristotle
calleth
it
,
)
in
every
peece
of
worke
I
undertooke
.
By
this
meanes
it
came
to
passe
,
that
I
began
to
thinke
,
(
as
men
commonly
doe
account
highly
of
that
,
wherewith
they
are
most
in
loue
)
that
Logicke
was
if
not
the
onely
,
yet
the
principall
Art
,
for
the
obtaining
of
true
knowledge
in
any
kind
of
learning
whatsoever
.
If
I
lighted
in
reading
upon
any
thing
that
was
hard
,
that
I
seemed
to
be
in
a
Labyrinth
,
Logicke
was
like
Ariadnes
clew
of
thrid
,
to
guid
me
in
it
&
to
bring
me
out
of
it
.
Was
I
desirous
in
any
exercise
of
learning
to
take
the
right
course
in
speaking
or
writting
?
Logicke
,
like
Mercuries
Statue
poynted
me
out
the
way
,
and
shewed
me
all
the
turnings
and
windings
in
it
.
To
conclude
,
my
continuall
practise
in
this
Art
,
hath
given
it
such
power
over
me
,
that
with
the
Hebrew
servant
,
my
The
other
is
greater
and
streighter
.
And
therein
,
as
we
are
all
ready
,
like
our
first
parents
to
excuse
our
faults
,
I
haue
a
good
mind●
to
make
a
vertue
of
necessitie
,
by
perswading
my selfe
,
that
I
doe
that
out
of
iudgement
,
which
I
doe
indeed
to
help
my
weaknes
,
in
judging
.
For
I
must
and
doe
freely
confesse
,
that
I
haue
neither
such
quicknes
in
apprehending
,
nor
such
sharpnes
in
judging
,
but
that
I
find
my selfe
many
times
at
a
stand
in
understanding
,
and
at
a
losse
in
resolving
.
What
help
haue
I
in
this
case
,
but
to
flee
to
Logicke
as
to
an
Oracle
.
By
that
I
am
instructed
to
take
the
frame
in
sunder
,
to
view
every
part
by
it selfe
;
to
trie
how
every
tenant
and
mortuis
is
fitted
each
to
other
,
which
principals
are
too
weake
,
which
peeces
are
too
long
,
which
too
short
,
whether
they
will
serue
in
that
building
or
no
?
if
they
will
,
how
they
must
he
ordered
.
If
any
man
be
able
without
this
labour
,
at
the
first
sight
of
a
building
,
to
say
all
is
right
&
well
,
I
would
intreate
him
to
beare
with
my
slownes
and
backwardnes
,
upon
promise
,
that
I
will
not
repine
at
his
quicknes
and
forwardnes
.
As
for
them
that
thinke
I
troble
my selfe
more
then
needeth
by
taking
this
paines
,
I
hope
they
are
not
like
him
in
Seneca
(
as
I
remember
Mendyrides
)
who
would
yawne
and
stretch
,
when
he
saw
an
other
man
labour
,
as
if
he
had
ben
wearied
therewith
himselfe
.
Long
experience
aboue
40
yeare
,
hath
made
me
fearefull
&
suspicious
.
I
haue
many
times
perswaded
my selfe
of
the
strength
&
goodnes
of
an
argument
,
which
upon
triall
I
haue
found
to
be
weake
and
naught
.
Many
times
I
haue
thought
I
understood
a
thing
at
the
first
reading
very
fully
,
wherein
upon
the
review
I
perceived
I
was
deceived
,
In
this
disputation
it
had
not
ben
possible
for
me
to
haue
discerned
the
weaknes
and
sophistry
of
the
Papists
arguments
,
if
I
had
not
brought
them
to
the
beame
,
and
weighed
them
parcell
by
parcell
as
I
haue
done
.
But
if
I
had
now
forborne
to
runne
this
course
,
and
written
more
plausibly
to
euery
mans
apprehension
,
yet
I
must
haue
been
faine
to
come
to
it
hereafter
,
whensoeuer
the
aduersaries
shall
assay
to
make
good
their
arguments
against
my
answers
.
If
this
course
be
followed
in
examining
Popish
bookes
,
we
shall
saue
them
and
our selues
a
great
deale
of
labour
:
for
they
will
be
afraid
to
come
to
such
a
triall
,
as
will
not
suffer
them
to
run
the
wild-goose
chase
,
but
will
tether
them
,
that
they
shall
be
kept
within
compasse
,
as
if
they
were
coiured
within
a
circle
;
By
this
sifting
we
shal
seuer
the
flower
from
the
bran
,
that
a
bushell
will
be
brought
within
a
peck
:
that
in
a
book
of
twentie
sheets
,
there
will
be
no
more
to
be
answered
,
then
may
well
be
contained
in
fiue
or
sixe
.
But
this
course
will
be
too
hard
for
ordinarie
mens
vnderstandings
:
it
will
,
till
they
be
acquainted
with
all
,
as
strange
things
commonly
vse
to
be
:
perhaps
they
will
not
at
the
first
be
able
to
conceiue
fully
of
euery
answer
:
if
they
will
but
take
the
paines
to
pause
vpon
it
,
they
may
learne
more
by
a
few
lines
often
read
,
then
by
a
great
manie
once
posted
ouer
;
besides
if
they
vnderstand
not
all
:
yet
I
dare
vndertake
,
they
shall
by
this
course
vnderstand
more
,
and
more
certainely
in
reading
3
leaues
,
then
by
iunning
ouer
13
in
a
loose
discourse
.
Logicke
(
beloued
,
)
is
nothing
else
but
the
perfection
of
reason
:
it
is
not
a
deuise
of
Schollers
,
but
a
plant
of
nature
:
euery
man
vseth
it
dayly
in
his
speaking
or
writing
:
the
termes
are
vnknowne
;
so
are
the
termes
of
warre
,
of
Nauigation
,
of
husbandrie
,
and
of
the
meanest
trade
and
occupation
:
till
they
be
knowne
they
are
hard
,
when
they
are
known
easie
.
If
I
might
find
so
much
fauour
with
you
,
as
to
get
you
to
make
a
tryall
,
I
make
no
doubt
but
this
course
would
soone
haue
entertainment
,
and
your
knowledge
thereby
grow
beyond
your
expectation
.
At
the
least
,
let
me
craue
and
obtaine
pardon
of
you
for
making
so
bold
with
you
,
in
a
matter
(
as
I
take
it
)
so
fit
and
needfull
.
I
hope
it
shall
not
fall
out
with
vs
(
reuerend
fathers
and
brethren
in
the
ministrie
)
as
it
did
with
Aristotle
and
Isocrates
,
they
were
both
Platoes
Schollers
:
but
followed
diuers
professions
:
the
one
giuing
himselfe
to
Philosophie
,
the
other
to
Oratorie
:
each
of
them
was
so
carried
away
with
the
pleasure
he
took
in
his
own
course
,
that
he
wholy
despised
the
other
.
As
it
becommeth
me
,
I
leaue
euery
one
to
his
owne
iudgement
and
practise
,
desiring
to
be
directed
and
aduised
by
any
man
,
that
can
and
will
doe
it
.
At
some
of
you
I
wonder
with
delight
,
other
I
commend
:
there
is
none
but
I
excuse
,
as
I
desire
to
be
excused
my selfe
.
Great
wits
may
make
a
shift
without
artificiall
Logicke
:
ordinary
men
shall
find
extraordinary
helpe
by
it
.
The
Lord
in
mercie
so
direct
vs
all
,
that
we
may
seeke
and
procure
by
his
blessing
,
the
manifesting
and
maintaining
of
his
truth
,
to
the
glorie
of
his
name
,
the
good
of
his
Church
,
and
our
euerlasting
saluation
in
Iesus
Christ
our
Lord
.
CHAP.
II.
Of
the
state
of
the
question
to
be
disputed
.
THE
Heathen
taught
by
Plato
,
alwayes
held
them
for
bad
common-wealths
men
,
who
in
a
ciuill
broile
,
when
their
countrie
was
in
an
vproare
,
would
not
labour
to
informe
themselues
whether
part
had
the
right
,
and
ioyne
with
them
,
but
keepe
aloofe
from
both
,
that
they
might
strike
in
with
the
conquerour
to
their
most
aduantage
.
And
what
kinde
of
Christians
shall
we
account
those
men
,
that
seeing
all
on
fire
euer
since
they
were
borne
about
matter
of
Religion
,
haue
not
all
their
life
resolued
what
is
true
,
what
false
,
but
are
still
to
make
their
choyse
whon
they
are
neerer
their
buriall
then
their
baptisme
?
May
we
not
iustly
ranke
them
with
those
luke-warme
I
cannot
reasonably
conceiue
whence
this
want
of
resolution
should
proceed
,
in
them
that
are
not
desperately
carelesse
,
or
profainely
politicke
,
but
onely
from
ignorance
,
of
the
necessity
of
being
separated
from
the
church
of
Rome
.
The
clouds
of
this
ignorance
I
desire
and
purpose
to
scatter
by
the
light
of
truth
,
that
all
men
,
which
will
not
shut
their
eyes
against
the
beames
thereof
,
may
see
both
the
way
wherein
they
are
,
and
the
place
it
leades
them
too
.
Now
,
to
the
end
I
may
the
bettor
vnderstand
my selfe
,
and
be
vnderstood
by
them
that
seeke
for
resolution
,
if
they
doubt
,
or
confirmation
if
they
be
resolued
;
I
will
labour
to
speak
as
plaine
as
the
matter
will
giue
me
leaue
to
doe
,
desiring
to
haue
that
I
deliuer
rather
iudged
of
,
thèn
wondered
at
.
And
because
we
are
accused
by
the
Church
of
Rome
sometimes
of
heresie
,
sometimes
of
schisme
,
I
will
apply
my
disputation
and
discourse
to
the
iustifying
of
our
forefathers
in
separating
from
the
popish
religion
,
and
our selues
in
continuing
that
separation
.
Wherefore
that
we
may
proceed
orderly
and
plainely
,
I
propound
the
matter
to
be
disputed
in
these
termes
.
Euery
man
is
bound
vpon
paine
of
damnation
,
to
refuse
the
faith
of
the
Church
of
Rome
.
This
proposition
or
sentence
hath
two
things
in
it
to
be
proued
;
That
1.
The
faith
of
the
Church
of
Rome
is
to
be
refused
.
That
2.
It
is
to
be
refused
vpon
paine
of
damnation
.
These
two
I
will
handle
seuerally
.
First
,
by
shewing
the
necessitie
of
that
refusall
;
Secondly
,
by
setting
out
the
penaltie
if
that
faith
be
not
refused
.
And
that
nothing
may
be
wanting
,
which
may
helpe
the
simplest
to
conceiue
and
iudge
aright
of
that
which
shall
be
spoken
,
(
before
I
come
to
debate
the
point
)
I
will
declare
the
meaning
of
the
termes
in
which
I
haue
deliuered
it
,
as
shortly
as
I
can
with
plainenesse
.
By
the
faith
of
the
Church
of
Rome
,
I
meane
the
Doctrine
of
the
said
Church
deliuered
by
it
in
certaine
Articles
,
propositions
or
sentences
,
to
be
beleeued
by
all
men
that
desire
to
be
saued
as
matters
reuealed
by
God
to
that
end
.
This
their
faith
I
consider
,
as
one
individuall
or
singular
thing
.
For
although
it
may
indeed
be
devided
into
many
seuerall
Articles
,
of
which
it
consists
,
and
is
as
it
were
compacted
or
framed
;
yet
it
is
conceiued
by
themselues
as
one
intire
body
:
because
they
are
all
knit
together
by
the
same
bond
,
namely
by
being
assented
to
,
or
beleeued
vpon
one
and
the
same
ground
or
reason
,
which
is
the
spirit
of
that
body
:
and
are
all
to
be
receiued
a
like
vnder
paine
of
the
same
Auathema
or
curse
,
if
they
be
not
receiued
:
and
this
is
especially
to
be
obserued
,
as
the
maine
point
in
this
iuquir
.
That
the
faith
of
the
Church
of
Rome
is
so
to
be
conceiued
of
,
it
appeareth
manifestly
by
Mr.
Fisher
the
Iesuites
A.
D.
wherein
the
whole
fourth
chapter
is
spent
to
shew
that
Faith
must
be
intire
.
Faith
(
saith
he
)
must
be
intire
,
whole
and
sound
in
all
points
:
and
it
is
not
sufficient
to
beleeue
stedfastly
some
points
,
mis-beleeuing
,
or
not
beleeuing
obstinately
other
some
,
or
any
one
.
The
reason
thereof
followes
a
little
after
,
where
he
saith
,
that
Not
to
beleeue
any
one
point
whatsoeuer
,
which
God
by
reualing
it
,
doth
testisie
to
be
true
,
and
which
by
his
Church
he
hath
commanded
vs
to
beleeue
,
must
needs
be
damnable
;
as
being
a
not
able
iniury
to
Gods
verity
,
and
a
great
disobedience
to
his
will
.
To
the
same
purpose
writes
the
titular
Archbishop
of
Spalato
,
that
All
Articles
of
faith
determined
by
the
Church
are
fundamentall
,
and
that
none
of
them
may
be
denied
without
heresie
.
By
this
it
comes
to
passe
,
that
whosoeuer
is
a
true
member
of
the
Church
of
Rome
,
must
as
stedfastly
and
resolutely
beleeue
the
least
point
of
reliques
,
and
Images
deliuered
by
the
Councell
of
Trent
,
as
the
greatest
mysteries
of
the
God-head
,
the
Trinitie
,
the
Redomption
of
the
world
by
the
Lord
Iesus
,
and
that
if
he
denie
any
of
the
former
,
he
is
no
lesse
an
hereticke
,
then
if
he
did
refuse
to
beleeue
any
of
the
latter
:
yea
,
though
he
beleeue
all
they
propound
to
be
beleeued
,
saue
some
one
small
matter
,
he
is
,
for
want
of
beleeuing
that
one
,
(
if
he
know
the
Church
propounds
it
to
be
beleeued
)
a
miscreant
,
and
mis-beleeuer
;
the
reason
of
this
is
,
that
if
the
Church
may
erre
in
one
thing
,
it
may
erre
in
an
other
,
and
so
can
be
no
sure
foundation
of
faith
.
But
what
is
it
to
refuse
the
faith
of
the
Church
of
Rome
?
surely
nothing
else
,
but
not
to
acknowledge
the
doctrine
deliuered
by
the
Church
of
Rome
to
be
true
:
but
to
abhoire
it
as
false
;
I
speake
not
of
euery
particuler
point
,
but
of
all
ioyntly
together
,
according
to
my
former
exposition
.
For
I
doe
freely
and
willingly
confesse
,
that
the
Papists
hold
many
great
misteries
of
diuinitie
truely
and
soundly
,
wherein
also
we
agree
with
them
;
but
yet
I
say
,
we
may
not
at
any
hand
receiue
their
faith
for
true
,
as
it
is
deliuered
by
them
for
one
intire
bodie
of
diuinitie
,
reuealed
by
God
,
to
be
acknowledged
by
all
men
that
will
be
saued
.
So
then
to
refuse
the
faith
of
the
Church
of
Rome
,
is
not
to
beleeue
that
it
is
true
:
or
to
beleeue
tht
it
is
false
;
and
this
I
say
is
required
of
euery
man
vpon
paine
of
damnation
.
The
exposition
of
the
second
point
,
vpon
paine
of
damnation
,
I
referre
to
the
place
where
it
is
to
be
handled
,
after
I
haue
dispatched
that
which
is
first
to
be
debated
.
CHAP.
III.
Of
the
Authors
that
haue
formerly
hold
the
proposition
handled
in
this
Treatise
.
THere
are
not
a
few
that
looke
more
after
the
man
,
then
after
the
matter
,
and
inquire
rather
who
is
the
writer
,
then
what
is
written
.
Therefore
least
the
meannesse
of
my
condition
and
abilities
,
should
bring
some
preiudice
to
the
truth
I
search
for
,
giue
me
leaue
I
pray
you
in
the
first
place
to
shew
,
that
the
point
I
intend
by
Gods
gracious
assistance
to
proue
,
is
no
new
conceit
or
deuise
of
mine
,
but
a
matter
aduisedly
resolued
of
,
and
set
down
by
more
then
one
of
the
worthies
of
our
church
and
nation
.
Amongst
whom
,
the
first
in
time
and
authoritie
was
that
rare
and
pretious
Iewel
,
Bishop
of
Salisburie
.
They
haue
no
cause
(
saith
he
of
the
Papists
)
to
complaine
of
our
departing
,
and
to
call
vs
againe
to
be
fellowes
and
friends
with
them
;
If
we
should
content
our selues
to
turne
to
the
Pope
,
and
to
his
errours
,
it
should
be
a
very
dangerous
matter
both
to
kindle
Gods
wrath
against
vs
,
and
to
clogge
and
condomne
our
soules
for
euer
.
And
in
another
place
he
speakes
thus
to
the
same
purpose
.
As
for
vs
,
we
haue
not
fallen
from
the
Bishop
of
Rome
vpon
any
matter
of
worldly
respect
:
but
so
the
case
stood
,
that
vnlesse
we
left
him
,
we
could
not
come
to
Christ
.
Dr.
Reynolds
,
another
shining
light
of
the
Vniuersitie
If
that
ye
seeke
eternall
life
,
see
that
you
Rome
forsake
.
Of
the
same
minde
was
Dr.
Whitaker
,
a
man
for
his
learning
,
whether
we
respect
reading
or
iudgement
,
knowne
and
approued
of
the
Churches
of
Christ
,
especially
this
of
England
.
We
say
,
(
saith
he
)
that
the
Church
of
Rome
must
be
forsaken
of
all
men
that
desire
to
be
saued
.
And
a
little
after
he
addes
,
that
There
can
be
no
saluation
hoped
for
in
the
Church
of
Rome
.
Lastlie
Mr.
Perkins
,
in
knowledge
and
zeale
a
worthy
Scholler
of
so
excellent
a
Master
,
treading
in
his
footsteps
concludes
:
that
All
those
that
will
be
saued
,
must
depart
and
separate
themselues
from
the
faith
and
religion
of
the
present
Church
of
Rome
.
We
haue
seene
the
iudgement
of
these
learned
and
reuerend
Diuines
,
and
therein
the
consent
of
both
the
Vniuersities
Cambridge
and
Oxford
;
for
their
bookes
,
especially
the
three
last
,
were
allowed
for
printing
by
the
principall
Doctors
of
the
seuerall
Vniuersities
then
resident
in
them
;
neither
is
it
to
be
taken
for
the
iudgement
of
the
Vniuersities
onely
:
but
also
of
the
whole
Church
:
as
appeareth
euidently
by
the
continuance
of
it
from
time
to
time
,
in
the
writings
of
these
famous
learned
men
successiuely
one
after
another
.
It
was
first
propounded
by
that
reuerend
Father
in
defence
of
the
Church
of
England
,
to
iustifie
our
departure
from
that
strumpet
of
Babylon
;
diuers
yeares
after
proclaimed
openly
in
the
publike
Schooles
by
Dr.
Reynolds
;
ratified
afterwards
by
Dr.
Whitaker
in
his
publike
lectures
of
Diuinitie
;
and
last
of
all
confirmed
by
Mr.
Perkins
:
and
by
euerie
one
of
these
published
in
print
,
with
the
approbation
of
our
Church
and
State
.
And
this
(
to
say
the
truth
)
hath
alwayes
beene
the
iudgement
and
practise
of
the
Churches
of
God
in
all
Protestant
Countries
,
euer
since
the
last
birth
and
infancy
of
reformation
in
this
age
,
for
the
space
of
more
then
an
hundred
yeares
;
for
what
else
hath
beene
aymed
at
in
so
many
writings
and
disputations
of
Ptotestants
,
but
the
iustifiing
of
our
depar●ure
from
the
Synagogue
of
Rome
;
Not
of
a
bodily
departure
(
saith
Mr.
Perkins
)
in
respect
of
cohabitation
and
presence
,
but
of
a
spiritūall
separation
in
respect
of
faith
and
religion
.
It
cannot
then
reasonly
be
denyed
or
doubted
,
but
that
our
Church
generally
,
holds
separation
from
the
Church
of
Rome
to
be
a
matter
of
great
consequence
,
yea
of
absolute
necessitie
:
especially
if
we
remenber
,
that
euery
Parish
throughout
the
whole
Land
is
enioyned
to
haue
the
Booke
of
Bishop
Iewel
,
with
the
rest
of
his
workes
in
their
seuerall
Churches
,
for
all
men
to
read
,
and
that
they
were
all
new
printed
to
that
end
.
CHAP.
IIII.
wherein
the
necessitie
of
separating
is
proued
.
YOu
see
from
whom
I
take
the
point
that
I
haue
vndertaken
to
maintaine
:
from
the
same
men
will
I
ferch
the
grounds
of
my
disputation
.
What
is
the
reason
by
which
these
worthy
,
learned
,
and
godly
diuines
did
iustifie
the
separation
of
our
Church
,
and
her
continuing
separated
from
the
Romish
faith
?
let
vs
heare
themselues
speake
:
We
haue
departed
from
that
Church
(
saith
thereuerend
Father
B.
Iewel
)
whose
erro●rs
were
proued
and
made
manifest
to
the
world
,
which
Church
also
had
alreadie
departed
from
Gods
word
:
and
yet
we
haue
not
departed
so
much
from
it selfe
,
as
from
the
errours
thereof
.
What
errours
?
They
are
generally
implōyed
in
these
words
of
his
:
chap.
10.
diuis
.
2.
Ignorance
,
errour
,
superstition
,
idolat●●
〈◊〉
inuentions
,
and
the
same
commonly
disagreeing
〈◊〉
the
holy
Scriptures
.
And
againe
:
These
men
haue
broke
●
in
peeces
all
the
pipes
and
conduites
:
they
haue
stopped
all
the
springs
,
and
choaked
vp
the
fonntaine
of
liuing
water
with
dirt
and
mire
.
And
againe
:
Wee
haue
renounced
that
Church
wherein
we
could
neither
haue
the
word
of
God
sincerely
taught
,
nor
the
Sacraments
rightly
administred
,
nor
the
nam
:
of
God
duely
called
vpon
:
and
wherein
was
nothing
able
to
stay
any
wise
man
,
or
one
that
hath
consideration
of
his
owne
sasetie
.
To
conclude
,
we
haue
departed
from
him
(
saith
that
learned
B.
of
the
Pope
)
who
hath
vtterly
forsaken
the
Catholicke
faith
.
For
(
as
Dr.
No
Article
of
the
Church
of
Rome
,
wherein
we
dissent
from
them
is
Catholicke
.
D.
Reynolds
speakes
not
so
plaine
,
yet
giues
us
sufficiently
to
understand
,
that
he
therefore
concluded
the
Church
of
Rom̄e
was
to
be
forsaken
,
because
she
was
no
sound
member
of
the
Catholicke
Church
,
nor
held
the
right
faith
.
Her
unsoundnes
he
thus
sets
out
.
The
Church
of
Rome
is
not
distempered
with
a
little
ague
,
such
as
hindreth
not
the
functions
of
life
greatly
;
but
is
sicke
of
a
canker
,
or
rather
of
a
le●prosy
,
or
rather
of
a
pestilence
,
in
so
much
that
she
is
past
hope
of
recouery
,
unlesse
our
Saviour
Christ
the
heavenly
physician
doe
giue
her
wholesome
medicines
to
purge
her
of
permcious
humors
.
Conclus
:
5.
And
in
his
presace
to
his
sixe
conclusions
?
he
writes
thus
.
Sith
●●
the
fellowship
of
the
Church
of
Rome
it
was
not
lawfull
for
vs
,
either
to
serue
God
with
a
holy
worship
,
or
to
beleeue
God
with
a
holy
faith
,
as
God
hath
commanded
:
s●●h
the
Church
of
Rome
being
taken
with
contagious
diseases
and
a
frensie
,
did
put
her
Counsellers
to
the
fire
,
friends
to
the
sword
,
brethren
to
cruell
death
,
and
stained
the
faith
of
Christ
with
reproaches
,
creatures
with
the
Lords
honour
,
Gods
service
with
Idolatry
:
we
went
away
from
Papists
,
not
willingly
as
from
m●n
;
not
vnwillingly
as
from
heritickes
.
But
D.
Whitaker
,
and
M.
W●
affirm●
(
saith
D.
Whitaker
)
that
the
Church
of
Rome
is
to
be
shuned
of
all
men
,
and
that
no
salvation
is
to
be
hoped
for
in
it
;
yea
we
say
it
is
to
be
cond●m●ed
as
a
deepe
pitt
of
heresy
and
errour
.
M.
Perkins
avoucheth
our
departure
for
the
same
reason
.
The
cause
of
this
Separation
lyeth
in
the
Church
of
Rome
,
namely
the
cup
of
abomination
in
the
whores
hand
,
which
is
their
haereticall
and
schismaticall
religion
.
Vpon
this
foundation
of
these
learned
men
,
I
set
this
frame
of
disputation
.
-
Euery
erroneous
faith
is
to
be
refused
.
-
The
faith
of
the
Church
of
Rome
is
an
erroneous
faith
.
-
Therefore
the
faith
of
the
Church
of
Rome
is
to
be
refused
.
Can
there
be
any
question
made
of
the
first
part
or
proposition
of
this
reason
,
when
the
holy
Apostle
Saint
Iude
exhorts
all
men
without
exception
of
person
,
time
or
matter
,
to
striue
for
the
faith
delivered
to
the
Saints
?
You
shall
put
nothing
to
the
word
that
I
command
you
.
The
second
part
which
we
call
the
assumption
or
minor
,
Now
that
we
may
the
better
vnderstand
whether
the
faith
of
the
Church
of
Rome
be
erroneous
or
no
,
we
must
enquire
how
the
truth
and
falsenesse
of
faith
is
to
be
discerned
:
which
we
cannot
doe
either
better
or
otherwise
,
then
by
considering
how
the
Article
of
faith
,
or
proposition
enioyned
to
be
beleeued
,
agreeth
with
the
diuine
testimonie
concerning
that
point
or
Article
;
for
the
diuine
testimonie
is
the
thing
or
rule
,
to
which
the
Article
must
be
applied
,
and
by
which
it
must
be
squared
;
so
that
if
it
agree
wholy
with
it
,
it
is
true
:
if
in
any
part
it
differ
from
that
testimonie
,
it
is
false
and
erroneous
.
This
That
which
differs
from
the
institution
of
Christ
,
is
called
an
humane
tradition
,
and
therefore
is
erroneous
.
According
to
this
declaration
of
a
false
and
erroneous
faith
,
I
proceed
now
to
shew
,
that
the
faith
of
the
Church
of
Rome
is
false
and
erroneous
.
That
faith
which
hath
a
false
and
ertoneous
foundation
,
is
false
and
erroneous
.
Wherein
first
I
take
it
for
granted
,
that
Faith
must
haue
an
extrinsecall
foundation
out
of
the
shings
themfelues
which
are
to
be
beleeved
.
This
outward
and
extrinsecall
foundation
is
the
credit
and
authority
of
him
,
that
delivereth
those
things
for
true
,
and
requires
assent
or
agrement
to
them
.
Secondly
,
I
hold
it
for
certaine
,
and
agrred
vpon
by
all
,
that
faith
is
true
or
false
,
according
to
the
foundation
whereon
it
stands
:
as
the
diuine
restimonie
begets
a
diuine
faith
,
an
humane
testimonie
breeds
an
humane
,
which
may
thus
appeare
.
What
makes
the
faith
of
the
ancient
heathen
,
and
the
now
heathenish
Turks
,
and
all
sorts
of
Infidels
,
who
beleeue
that
there
is
but
one
God
,
to
be
humane
false
and
erroneous
;
and
the
faith
of
Christians
concerning
the
same
point
,
to
be
diuine
and
true
:
but
the
diuerse
foundations
of
these
faiths
,
the
former
depending
vpon
the
coniectures
and
testimonies
of
men
:
the
other
arising
out
of
the
witnesse
of
God
himselfe
.
To
come
nearer
home
;
why
doe
the
Papists
denie
that
wee
are
of
their
faith
,
although
they
confesse
wee
hold
the
very
same
Articles
of
the
Creed
that
they
professe
,
and
aagree
with
them
in
most
points
of
religion
:
but
for
that
we
haue
not
the
same
foundation
of
our
faith
,
which
they
haue
of
theirs
?
It
is
then
the
goodnesse
or
badnesse
of
the
foundation
that
make
the
faith
good
or
bad
:
so
that
where
the
foundation
is
false
,
the
faith
whatsoeuer
it
be
cannot
be
true
.
The
proposition
thus
prooued
,
I
will
adde
the
assumptition
to
it
:
The
foundation
of
the
faith
of
the
Church
of
Rome
is
false
and
erroneous
:
For
the
foundation
of
their
faith
,
is
the
authority
of
the
Pastors
of
their
Church
,
as
it
Decret.
de
edit.
scriptur
.
sect.
praeterea
.
is
manifest
by
the
Councell
of
Trent
:
It
is
the
office
of
the
Church
(
saith
the
Councel
)
to
giue
sentence
of
the
true
meaning
and
sense
of
the
Scriptures
.
Now
by
the
Church
,
they
meane
the
Pastours
of
the
Church
,
as
their
continuall
practise
declareth
,
no
man
being
suffered
to
giue
a
voice
in
any
Councell
,
but
their
Bishops
,
whom
onely
they
hold
to
be
the
Pastours
of
the
Church
.
By
true
sense
and
meaning
they
vnderstand
the
doctrine
of
faith
,
which
is
nothing
else
but
the
Word
of
God
,
truly
vnderstood
.
By
the
Scriptures
,
they
meane
euery
particular
place
of
Scripture
;
for
,
if
they
should
meane
some
places
onely
,
there
could
be
no
certainty
in
this
their
decree
,
vnlesse
they
had
determined
,
what
particular
places
they
are
,
whereof
the
Church
may
giue
sentence
.
These
things
thus
declared
,
I
dispute
thus
:
They
that
haue
the
office
to
determine
which
is
the
true
faith
,
their
authority
is
the
foundation
of
Faith
.
But
the
Church
hath
the
office
to
determine
which
is
the
true
faith
:
as
it
appeares
by
the
words
of
the
Councell
ere-while
recited
.
Therfore
the
authority
of
the
Church
is
the
foundation
of
their
faith
.
That
the
Church
of
Rome
claimes
this
authority
,
it
may
further
appeare
by
those
titles
whcih
it
vsurpeth
in
the
said
Councell
,
that
,
The
Bishop
of
Rome
is
Gods
Vicar
on
earth
.
The
Church
of
Rome
is
the
mother
and
mistris
of
all
Churches
.
Yea
,
euerie
man
may
plainly
see
,
that
Bellarmine
teacheth
the
same
things
of
the
church
of
Rome
.
The
Church
is
the
iudge
of
the
true
sense
of
the
Scripture
,
and
all
controuersies
.
By
Church
,
hee
vnderstands
the
Pope
with
a
Councell
:
and
this
,
he
saith
,
is
expresly
to
be
found
in
the
Councell
of
Trent
,
Sess.
4.
which
is
the
place
I
alledged
ere-while
.
It
is
committed
singularly
to
Peter
and
his
successors
,
that
they
should
teach
all
men
what
is
to
bee
held
concerning
the
doctrine
of
faith
.
For
the
expounding
whereof
,
he
saith
a
little
after
,
Sect.
Si
etiam
;
that
,
The
Lord
speakes
of
a
singular
office
of
teaching
the
whol
Church
,
by
appointing
and
decreeing
what
is
to
be
beleeued
of
all
men
.
And
againe
,
he
saith
;
that
The
Councels
,
&
Popes
execute
the
office
of
a
Iudge
committed
to
them
by
God
.
What
the
Office
of
a
Iudge
is
,
he
shews
in
the
same
place
a
few
lines
before
:
To
explication
after
the
manner
of
a
Iudge
,
there
is
authoritie
required
:
A
Iudge
deliuereth
his
sentence
,
as
a
thing
that
necessarily
must
be
followed
.
To
conclude
,
hee
tells
vs
in
the
same
tenth
chapter
;
that
,
Christians
,
who
are
sure
the
Church
cannot
erre
in
expounding
the
doctrine
of
faith
,
are
bound
to
receiue
that
doctrine
,
and
not
to
doubt
whether
those
things
be
so
or
no.
This
matter
Bellarmine
makes
plaine
to
all
men
,
by
shewing
the
manner
of
this
Office
,
in
this
sort
;
The
Scripture
for
It selfe
needs
not
the
witnes
of
men
,
for
it
is
most
true
in
it selfe
,
whether
it
be
vnderstood
,
or
not
:
but
for
our
sake
it
needs
the
witnes
of
the
Church
,
because
otherwise
wee
are
not
certaine
,
what
bookes
are
sacred
and
diuine
,
nor
what
is
the
true
and
proper
meaning
.
In
the
same
Chapter
he
giues
vs
to
vnderstand
,
what
manner
of
foundation
the
testimony
of
the
church
is
.
The
word
of
God
deliuered
by
the
Prophets
and
Apostles
,
is
the
first
foundation
of
our
faith
,
for
,
therefore
we
beleeue
whatsoeuer
we
beleeue
,
because
God
hath
reuealed
it
by
his
Prophets
and
Apostles
.
But
we
adde
,
that
besides
this
first
foundation
,
there
is
another
secondary
foundation
needfull
,
to
wit
,
the
testimony
of
the
Church
:
for
,
we
know
not
certainly
what
God
hath
reuealed
but
by
the
testimony
of
the
Church
.
Therefore
our
faith
cleaueth
to
Christ
,
the
first
truth
,
reuealing
those
mysteries
,
as
to
the
first
foundation
:
It
cleaues
also
to
Peter
,
that
is
,
to
the
Pope
,
propounding
and
expounding
these
mysteries
,
as
to
a
secondary
foundation
.
And
to
make
the
matter
yet
more
plaine
,
he
speakes
thus
in
the
same
tenth
chap.
Sect.
Respondeo
,
verbum
.
We
are
to
know
,
that
a
Proposition
or
article
of
faith
is
concluded
in
such
a
Syllogisme
as
this
.
-
Whatsoeuer
God
hath
reuealed
in
the
Scriptures
is
true
.
-
But
this
God
hath
reuealed
in
the
Scriptures
.
-
Therefore
this
is
true
.
Of
the
first
of
these
Propositions
no
man
makes
any
question
.
The
second
is
held
for
certaine
truth
amongst
all
Catholikes
,
for
,
it
is
grounded
vpon
the
testimony
of
the
Church
,
that
is
,
the
Councell
,
or
the
Pope
.
By
which
it
appeares
,
how
little
Mr.
Fisher
vnderstands
the
doctrine
whereof
he
makes
profession
,
or
how
vnaduisedly
he
deliuereth
his
opinion
.
For
,
whereas
Bellarmine
will
haue
a
two-fold
foundation
,
primary
,
and
secondary
,
Mr.
Fisher
will
acknowledge
but
one
,
namely
;
the
authority
of
God
,
speaking
by
the
mouth
of
the
church
:
Christian
beleefe
(
saith
hee
)
ought
onely
to
bee
grounded
vpon
the
authority
of
God
,
speaking
by
the
mouth
of
the
Church
.
We
haue
seene
Bellarmines
opinion
of
this
matter
:
which
indeed
agrees
very
well
with
the
words
of
the
Councell
,
where
it
challengeth
the
office
of
interpreting
the
Scriptures
.
For
,
in
that
clayme
it
presumes
,
that
the
diuine
truth
is
already
reuealed
,
and
that
it
is
the
first
foundation
of
our
faith
;
to
which
the
office
of
the
Church
is
added
,
which
is
but
a
secondary
foundation
.
Now
,
by
these
places
of
the
Counce●l
,
and
Bellarmine
,
it
is
cleare
,
that
;
The
foundation
of
the
Romish
faith
,
is
the
authority
of
the
Church
.
This
foundation
of
faith
(
say
wee
)
is
false
and
erroneous
:
That
our
Sauiour
Christ
and
his
Prophets
and
Apostles
are
the
foundation
of
faith
,
wee
beleeue
and
acknowledge
,
and
in
this
we
and
they
agree
.
That
secondary
foundation
which
lyeth
in
the
authority
and
testimony
of
the
church
,
we
refuse
as
false
and
naught
,
and
in
this
lyeth
the
true
difference
betwixt
vs
and
them
in
this
point
:
as
besides
other
,
If
they
demand
of
vs
,
Why
we
receiue
not
this
authority
of
the
church
,
for
a
foundation
of
faith
?
We
answer
;
Because
we
find
no
commission
in
the
word
of
God
,
wherby
any
such
office
is
conueyed
vnto
it
.
Neither
deale
wee
herein
any
otherwise
then
reason
and
law
direct
men
to
do
in
the
like
case
.
For
,
is
any
man
so
destitute
of
reason
,
or
so
ignorant
of
the
law
,
that
he
would
receiue
a
man
for
L.
Chancellour
,
L.
Treasurer
,
or
Lord
Chiefe
Iustice
,
that
were
not
able
to
shew
any
commission
for
the
hauing
and
executing
such
an
office
?
And
shall
wee
in
a
businesse
of
such
importance
,
that
concernes
our
free-hold
,
not
onely
for
our
present
being
of
the
church
,
but
for
our
future
becomming
heires
of
glory
in
heauen
,
giue
credit
to
men
vpon
their
bare
word
,
without
sight
of
their
commission
?
Werfore
doth
our
Lord
and
Sauiour
so
often
in
the
Scriptures
,
plead
his
authority
from
God
,
warranted
by
the
old
Testament
:
and
vpbraid
the
Iewes
with
lightnesse
and
folly
,
for
being
ready
to
receiue
one
that
should
come
in
his
owne
name
?
If
then
the
Papists
would
haue
vs
beleeue
,
that
their
church
is
appointed
to
bee
a
foundation
,
let
them
shew
their
warrant
for
it
,
and
we
will
accept
it
,
and
build
our
faith
vpon
it
.
But
we
looke
that
their
commission
should
be
very
plain
and
certaine
,
because
it
is
of
such
a
matter
as
no
naturall
reason
can
conceiue
to
be
true
.
For
who
would
imagine
or
beleeue
that
the
Apostles
,
who
had
a
little
before
receiued
full
power
of
order
and
iurisdiction
ioyntly
and
equally
with
Peter
,
(
as
Bellarmine
himselfe
confesseth
)
should
suddenly
Besides
,
the
matter
it selfe
is
of
such
importance
,
by
their
doctrine
,
that
without
the
constant
beliefe
thereof
,
and
obedience
according
thereto
,
there
is
no
possibility
of
saluation
.
For
,
Whosoeuer
(
saith
Bellarmine
)
will
not
be
sed
by
Peter
,
that
is
,
learne
of
him
or
his
successors
as
iudges
and
determiners
,
what
he
is
to
take
for
matter
of
faith
,
and
what
is
the
sense
of
the
Scripture
,
is
none
of
Christs
sheepe
.
CHAP.
V.
Of
the
course
that
is
to
be
followed
in
this
disputation
.
I
Haue
shewed
that
the
foundation
of
the
saith
of
the
Church
of
Rome
,
is
the
authority
and
testimony
of
the
church
;
and
haue
refused
that
foundation
as
vnsound
and
erroneous
.
It
will
now
perhaps
be
looked
for
,
that
I
should
proceed
by
prouing
that
it
is
false
and
counterfeit
.
But
I
see
no
necessary
or
sufficient
reason
for
this
course
,
and
therefore
haue
rather
chosen
to
follow
tha●
way
in
this
disputation
,
which
the
matter
it selfe
leads
me
to
,
and
in
which
it
leads
me
.
The
question
betwixt
the
church
of
Rome
and
vs
is
this
:
Whether
the
articles
or
propositions
to
which
they
require
our
assent
,
as
to
certaine
truths
,
reuealed
by
God
,
and
commanded
of
him
to
be
beleeued
vpon
perill
of
damnation
if
we
do
not
assent
and
beleeue
,
be
reuealed
and
commanded
by
God
,
or
no
,
as
Bellarmine
himselfe
putteth
it
in
the
assumption
of
his
Syll●gisme
,
set
down
by
me
Chap.
3.
num.
9.
The
church
of
Rome
saith
they
are
,
and
call
for
obedience
thereto
accordingly
.
We
deny
that
they
are
reuealed
and
enioyn●d
by
God
,
and
therefore
refuse
to
giue
assent
to
them
.
Who
seeth
not
that
the
very
nature
of
this
difference
betwixt
vs
,
layeth
vpon
them
a
necessity
of
prouing
,
that
those
points
or
articles
are
propounded
by
God
,
to
be
beleeued
as
matters
of
faith
reuealed
by
him
?
This
made
the
reuerend
and
learned
B.
Iewell
,
in
his
Apology
,
It
was
their
part
to
prooue
clearly
and
truly
,
that
the
Romish
Church
is
the
true
and
right
instructed
Church
of
God
.
And
in
his
second
answer
to
Dr.
Cole
,
lett
.
D
D.
E
E.
to
affirme
:
that
,
It
was
vnreasonable
for
that
Dr
,
to
call
for
the
proofes
of
our
doctrine
.
And
therefore
as
it
appeares
in
that
answer
,
lett
.
O.
he
stands
vpon
the
negatiue
(
as
he
speakes
)
and
putteth
the
Papists
to
their
proofes
,
because
they
presse
vs
to
receiue
those
points
for
articles
of
faith
.
This
course
I
haue
holden
in
those
bookes
that
I
haue
formerly
published
in
this
kind
of
writing
,
this
I
meane
to
hold
now
and
hereafter
,
if
it
please
God
to
afford
me
opportunity
to
goe
forward
in
the
defence
of
his
truth
.
Yet
for
their
better
satisfaction
,
and
clearer
manifesting
of
the
truth
,
I
will
alwaies
giue
some
reason
of
my
denying
the
propositions
I
refuse
:
howsoeuer
,
it
were
enough
for
an
answer
,
to
deny
that
which
of
it selfe
is
not
apparantly
true
.
And
thus
much
of
the
course
of
this
disputation
.
I
returne
now
to
the
disputation
it selfe
.
The
maine
ground
for
the
proofe
of
the
authority
of
the
church
in
this
kind
,
is
taken
by
Bellarmine
,
out
of
Iohn
21.
15
,
16
,
17.
De
verbo
dei
.
lib.
3.
cap.
5.
Sect.
quartum
testimonium
,
&
seqq
.
Iesus
said
to
Simon
Peter
,
Simon
the
sonne
of
Ionas
,
louest
thou
mee
more
then
these
?
He
said
,
yea
Lord
,
thou
knowest
that
I
loue
thee
.
He
said
vnto
him
,
Feed
my
sheepe
,
&c.
From
these
words
Bellarmine
disputeth
thus
:
Feeding
of
Christs
sheepe
,
Ioh.
21.
15.
is
a
singular
office
of
teaching
the
whole
Church
,
by
determining
and
iudging
what
is
to
bee
beleeued
of
all
men
.
To
Peter
and
his
successours
the
feeding
of
Christs
sheepe
is
committed
.
Ioh.
21.
Therefore
to
Peter
and
his
successors
,
a
singular
office
of
teaching
the
whole
Church
,
by
iudging
and
determining
what
is
to
be
beleeued
of
all
men
,
is
committed
.
Vpon
this
conclusion
Bellarmine
inferreth
:
that
,
he
that
will
not
be
thus
taught
by
Peter
,
is
none
of
Christs
sheepe
.
Many
weighty
points
are
hudled
vp
together
in
this
Syllogisme
,
worthy
of
serious
consideration
and
debating
.
In
the
Proposition
,
or
first
part
,
these
foure
things
are
comprised
:
-
1.
In
those
words
,
Ioh.
21.
15.
a
singular
Office
is
contained
.
-
2
Feeding
there
,
signifieth
teaching
.
-
3
Feeding
Christs
sheepe
is
,
teaching
the
whole
Church
.
-
4
Teaching
the
whole
church
is
,
by
way
of
determining
what
is
to
be
beleeued
of
all
men
.
All
these
are
contained
in
the
Proposition
,
and
euery
one
of
them
so
necessarily
required
to
the
truth
thereof
,
that
if
any
one
of
them
bee
vntrue
,
the
Proposition
of
necessity
must
be
false
.
How
then
shall
the
conclusion
be
an
article
of
faith
,
as
the
Papists
will
haue
it
?
I
will
therfore
examine
euery
one
of
them
seuerally
,
and
then
goe
forward
to
consider
of
the
Assumption
.
CHAP.
6.
Of
the
two
former
points
of
the
foure
.
THE
first
of
the
foure
points
to
be
discussed
is
this
:
In
the
words
rehearsed
,
Ioh.
21.
15.
a
singular
office
is
appointed
.
That
Bellarmine
speakes
of
a
singular
Office
,
the
words
themselues
shew
:
that
hee
must
needs
bee
vnderstood
of
appointing
such
an
office
,
not
of
disposing
of
one
already
appointed
,
it
is
manifest
:
as
well
because
there
was
no
office
yet
ordained
,
but
that
which
was
common
to
Peter
with
the
rest
of
the
Apostles
;
and
therefore
not
singular
:
as
also
for
that
it
will
not
serue
Bellarmines
turne
to
speake
of
an
office
common
to
all
the
Apostles
,
since
hee
endeauors
to
settle
such
an
office
vpon
Peter
,
as
was
proper
and
peculiar
to
him
,
and
such
as
no
other
Apostle
euer
had
.
This
may
farther
appeare
by
another
place
in
Bellarmine
,
where
he
saith
,
that
that
very
thing
is
really
giuen
Iohn
21.
15.
which
was
promised
,
Mat
16.
19.
I
will
giue
thee
the
keyes
of
the
Kingdome
of
heauen
:
and
as
he
there
saith
,
giuen
to
the
same
Simon
,
to
whom
before
it
was
promised
:
hee
saith
,
that
the
keyes
were
promised
Math.
16.
19.
and
●eliuered
Iohn
21.
15
,
16
,
17.
Thus
haue
we
the
first
point
in
Bellarmines
proposition
,
now
let
vs
try
the
truth
of
it
.
For
our
parts
we
vtterly
reiect
it
as
false
,
because
wee
are
out
of
doubt
,
it
cannot
any
way
bee
soundly
proued
.
And
we
are
the
rather
so
perswaded
because
Bellarmine
hath
not
once
attempted
to
proue
it
;
although
hee
could
not
chose
but
see
,
that
there
was
necessity
of
prouing
it
:
for
it
is
not
so
plaine
and
manifest
in
it selfe
,
that
it
needs
no
proofe
;
and
the
conclusion
drawne
out
of
it
is
an
Article
of
their
faith
;
yea
such
an
article
,
as
,
like
Atlas
,
beareth
the
waight
of
the
whole
body
of
their
faith
.
Besides
,
Bellarmine
knew
well
enough
that
we
deny
it
to
be
true
.
For
hee
brings
Luthers
words
to
that
purpose
.
Martin
Luther
(
saith
Bellarmine
in
his
booke
de
potestate
Papae
)
affirmes
that
by
the
word
Feed
,
Iohn
21.
there
is
no
new
power
giuen
,
but
only
the
duty
of
louing
and
teaching
enioyned
Peter
,
who
was
made
an
Apostle
before
.
Neither
doth
the
text
it selfe
,
nor
any
other
place
of
Scripture
(
for
ought
they
say
,
or
we
see
)
afford
vs
any
proofe
thereof
.
If
there
bee
any
thing
in
the
text
for
their
reliefe
,
it
is
in
that
Peter
is
commanded
to
feed
.
But
this
charge
doth
not
so
much
as
imply
the
appointing
of
an
office
:
because
feeding
is
many
times
enioyned
,
where
there
is
no
singular
office
ordained
,
but
the
executing
of
an
office
commanded
,
which
had
before
been
appointed
.
So
the
Apostle
Peter
,
1.
Peter
5.
2.
chargeth
th
〈…〉
were
already
feed
the
flicke
of
God
.
And
the
Apostle
Paul
,
Acts
20.
28.
giues
the
like
charge
to
the
Elders
or
Ministers
of
Ephesus
,
Take
heed
to
your selues
,
and
to
all
the
flocke
,
to
feed
the
Church
of
God
.
And
this
Dr.
Reynolds
well
obserued
,
If
this
feeding
be
the
teaching
,
for
which
all
the
Apostles
had
commission
,
Mark
.
16
15.
Goe
ye
into
all
the
world
,
and
preach
the
Gospell
to
euery
creature
:
Iohn
20.
23.
Whose
sinnes
soeuer
ye
remit
,
they
are
remitted
to
them
:
then
is
it
not
the
erecting
of
a
new
office
:
for
this
was
at
our
Sauiours
third
appearing
to
his
Disciples
,
Iohn
20.
13.
that
,
at
his
first
,
Ioh.
20.
Bellarm.
de
pont.
Rom.
lib.
1.
cap.
12.
Sect.
Dices
&c.
19.
20.
when
(
as
Bellarmine
affirmeth
)
they
had
power
giuen
them
both
of
iudisdiction
to
gouerne
,
and
of
order
to
execute
their
sacrificing
Priesthood
.
And
it
had
beene
a
thing
not
beseeming
our
Sauiours
wisdome
,
to
giue
a
new
Commission
when
there
was
no
need
,
nor
occasion
of
so
doing
.
Yea
,
to
say
the
truth
,
it
had
beene
altogether
in
vaine
,
because
the
former
being
as
sufficient
and
in
force
,
there
could
be
no
place
for
this
later
.
But
this
feeding
,
Ioh.
21.
15.
is
the
teaching
,
for
which
they
had
commission
Mark.
16.
15.
Ioh.
20.
23.
For
wee
finde
no
other
kinde
of
feeding
but
this
one
practised
by
the
Apostles
in
the
new
Testament
,
namely
,
feeding
by
way
of
reuealing
.
This
appeareth
touching
the
Scriptures
,
Bellarm.
de
Co●cil
.
authorit
lib
2.
cap.
12.
Sect.
Obseruandum
,
&c.
and
Sect.
Di●untur
Counc
.
Trent
.
Sess.
4
decretde
Canon
.
scripturatum
.
2.
Tim.
4.
15.
The
Scriptures
were
giuen
by
inspiration
.
2.
Pet.
1.
21.
Holy
men
of
God
spake
as
they
were
moued
by
the
holy
Ghost
:
as
Bellarmine
also
confesseth
:
The
Scripture
is
the
word
of
God
immediatly
reuealed
.
The
holy
writers
had
immediate
reuelation
,
and
writ
the
words
of
God
.
As
for
traditions
,
which
the
church
of
Rome
makes
a
second
part
of
the
diuine
testimony
,
or
word
of
God
,
by
their
owne
confession
,
they
are
also
by
reuelation
,
for
so
saith
the
Councell
of
Trent
:
Traditions
were
either
receiued
by
the
Apostles
,
from
the
mouth
of
our
Sauiour
,
or
deliuered
by
themselues
,
the
holy
Ghost
enditing
them
.
Indeed
this
feeding
,
Ioh.
21.
15.
is
nothing
else
but
an
exhortation
or
charge
for
the
performance
of
that
duty
,
which
was
enioyned
in
that
Commission
,
Mark
.
16.
15.
That
it
was
such
an
exhortation
,
the
manner
of
deliuering
the
words
sheweth
,
which
is
,
by
repeating
the
same
thing
three
seuerall
times
.
For
this
course
is
very
fit
to
make
an
impression
of
a
duty
commanded
,
no
way
beseeming
the
giuing
of
a
Commission
Besides
,
it
answereth
to
Peters
denying
of
his
Master
thrice
:
as
Cyril
noteth
in
Ioh.
Because
he
denied
him
thrice
at
his
passion
,
therefore
there
is
a
threefold
confession
of
loue
required
of
him
.
A
threefold
confession
(
saith
S.
Austin
)
answereth
to
a
threefold
negation
,
that
the
tongue
may
expresse
as
much
loue
,
as
it
did
feare
.
Adde
hereunto
,
that
our
Lord
calls
for
the
performance
of
this
duty
,
as
a
proofe
of
Peters
loue
to
him
,
wherein
hee
had
failed
more
then
the
rest
,
because
he
had
made
more
protestation
of
it
then
the
rest
.
For
thus
lies
the
reason
.
If
thou
loue
me
as
thou
hast
professed
thou
doest
,
shew
thy
loue
by
the
performing
of
the
duty
of
feeding
.
But
what
proofe
had
it
beene
of
Peters
loue
to
our
Sauiour
,
to
become
the
visible
Monarch
of
the
whole
Church
?
Well
might
the
giuing
of
such
an
office
argue
our
Sauiours
loue
to
Peter
,
but
the
taking
it
vpon
him
,
could
not
testifie
any
great
loue
of
his
to
our
Sauiour
.
For
,
who
would
haue
refused
such
an
offer
?
The
burthen
of
teaching
was
laid
vpon
the
other
Apostles
,
as
well
as
vpon
him
;
the
honour
of
the
Supremacy
(
if
this
were
true
)
was
appropriated
to
him
;
yea
,
the
rest
of
the
Apostles
,
who
before
were
equall
to
him
,
were
now
made
inferiour
and
subiect
to
him
.
Lastly
,
in
giuing
a
commission
,
the
authority
of
him
that
giues
is
ordinarily
expressed
,
alwaies
implyed
.
Mat.
28.
18
,
19.
All
power
is
giuen
to
me
in
heauen
and
earth
:
Goe
therefore
and
teach
all
nations
,
Ioh.
20.
21
,
22
,
23.
As
my
father
sent
me
,
so
send
I
you
,
receiue
the
holy
Ghost
:
whose
sins
,
&c.
But
here
,
although
(
as
they
say
)
it
is
the
onely
place
that
speaks
of
this
commission
,
there
is
no
authority
,
either
expressed
or
implyed
:
onely
as
Cyrill
saith
,
It
was
a
duty
of
loue
to
feed
,
as
it
had
beene
formerly
a
proofe
of
feare
to
deny
.
What
else
then
can
this
Feeding
be
,
but
the
teaching
,
which
was
enioyned
all
the
Apostles
at
our
Sauiours
first
appearing
to
them
?
Whereupon
I
may
safely
conclude
,
that
the
word
neither
necessarily
,
nor
in
any
likelihood
of
reason
importeth
,
the
erection
of
any
new
office
in
the
Church
.
Let
vs
now
proceed
to
debate
the
second
point
:
yet
with
this
memorandum
,
that
although
it
be
neuer
so
plainly
proued
,
yet
Bellarmines
proposition
of
a
new
office
appointed
,
Ioh.
21.
15.
is
false
,
because
the
first
point
contained
in
it
,
of
a
singular
office
here
ordained
,
is
neither
true
nor
likely
.
The
thing
now
to
be
discussed
,
is
this
:
Feeding
Christs
sheepe
,
Ioh.
21.
15.
is
teaching
.
This
sentence
is
plainly
deliuered
by
Bellarmine
,
in
that
proposition
,
as
he
that
looks
vpon
it
cannot
choose
but
see
,
and
proued
also
by
two
reasons
:
the
former
;
that
,
Reasonable
sheepe
are
fed
by
teaching
:
the
latter
;
that
The
Lord
saith
by
Ieremy
,
I
will
giue
you
Pastors
according
to
my
heart
,
which
shall
feed
you
with
knowledge
and
vnderstanding
.
But
these
proofes
might
haue
been
spared
;
for
we
acknowledge
,
that
Feeding
is
Teaching
.
But
for
the
fuller
discussing
of
this
matter
,
wee
must
remember
,
that
Bellarmine
,
as
we
saw
,
chap.
4.
numb
.
9.
telleth
vs
:
Teaching
is
double
:
by
reuealing
,
or
propounding
things
reuealed
.
Wee
say
,
that
the
teaching
here
spoken
of
,
is
by
reuelation
,
not
by
propounding
matters
already
reuealed
,
as
they
would
haue
it
.
But
if
they
will
haue
vs
yeeld
to
it
,
they
must
proue
it
,
and
not
take
it
for
granted
,
as
Bellarmine
doth
.
For
,
without
it
be
proued
,
as
I
signified
chap.
6.
numb
.
6.
his
proposition
cannot
be
true
.
It
is
therfore
as
easie
and
reasonable
for
vs
to
refuse
his
argument
,
grounded
vpon
that
,
which
we
deny
,
as
for
him
to
affirme
that
he
cannot
proue
.
Yet
,
that
we
may
deale
more
kindly
with
him
,
then
he
doth
with
vs
,
wee
will
giue
him
a
reason
of
our
answer
:
which
is
,
that
,
None
of
the
Apostles
did
euer
vse
any
other
kind
of
teaching
,
then
reuealing
.
If
they
deny
this
,
let
them
shew
,
that
any
Apostle
did
euer
informe
the
Church
,
that
,
This
or
that
booke
was
scripture
:
that
,
this
or
that
tradition
was
by
diuine
authority
:
that
,
this
or
that
place
,
had
this
or
that
sense
.
And
that
this
information
of
theirs
,
was
not
by
way
of
reuelation
:
that
is
,
of
immediate
inspiration
and
motion
from
God
:
wherby
they
were
freed
from
all
errour
.
If
they
cannot
doe
this
,
as
I
am
out
of
doubt
they
cannot
,
it
must
needs
be
granted
,
that
they
taught
onely
by
reuelation
,
not
otherwise
.
They
will
perhaps
obiect
,
Act.
15.
7.
but
in
vaine
:
For
the
Apostles
doe
not
there
expound
any
place
of
Scripture
formerly
written
,
or
propound
matters
already
reuealed
by
God
:
but
by
the
immediate
inspiration
of
the
holy
Ghost
,
resolue
and
enioyne
what
was
to
be
done
in
that
case
.
So
that
their
determination
was
a
law
then
first
giuen
by
way
of
reuelation
from
God
,
not
by
way
of
interpreting
and
propounding
what
the
Lord
had
formerly
deliuered
.
For
it
is
manifest
,
that
the
Lord
hath
no
where
taught
in
the
old
Testament
(
&
the
new
was
not
then
written
)
that
the
Gentiles
conuerted
to
the
faith
,
were
to
abstain
from
strangled
things
,
and
from
blood
:
to
the
forbidding
wherof
,
the
holy
Ghost
directed
them
immediately
,
vpon
that
occasion
,
for
that
time
.
From
which
after
a
time
he
freed
them
by
the
like
direction
and
reuelation
giuen
to
the
Apostle
S.
Paul
,
and
by
him
to
the
Church
,
Rom.
14.
And
that
this
decree
of
the
Apostles
was
made
by
reuelation
and
inspiration
of
the
holy
Ghost
,
[
*
](A15736-e15400-b)
*
De
Rom.
Pons
.
lib.
4.
cap.
25.
Sect.
Responde●
ad
primum
.
Bellarmine
himselfe
grants
.
Yea
,
the
Apostles
in
that
same
place
seeme
to
take
a
contrary
course
to
that
:
which
,
if
they
had
expounded
the
former
Scriptures
,
or
propounded
things
formerly
deliuered
,
they
must
haue
followed
.
For
as
it
appeareth
by
debating
of
the
point
by
Iames
and
Peter
,
the
old
testament
absolutely
Why
tempt
ye
God
,
(
saith
Peter
,
Vers.
10.
)
to
lay
a
yoake
on
the
Disciples
neckes
,
which
neither
our
fathers
nor
wee
were
able
to
beare
?
Yet
the
Apostles
by
this
decree
of
theirs
,
bind
them
to
part
of
that
law
,
by
enioyning
them
,
Vers.
20.
29.
To
obstaine
from
blood
,
and
that
that
is
strangled
.
Which
they
might
not
haue
done
,
if
they
had
propounded
matters
already
resolued
of
,
and
not
followed
the
immediate
reuelation
and
direction
of
the
holy
Ghost
.
To
this
I
may
adde
,
the
manner
of
this
charge
,
giuen
by
the
Apostles
,
which
is
by
inspiration
from
the
holy
Ghost
,
whose
authority
in
this
case
they
alledge
,
It
seemed
good
to
the
holy
Ghost
:
not
,
thus
saith
Moses
,
Dauid
,
or
the
Lord
by
this
or
that
Prophet
.
Therfore
in
that
Councel
,
the
Apostles
did
reueale
what
was
to
be
done
,
not
propound
what
formerly
had
beene
reuealed
.
And
yet
this
is
the
onely
place
in
all
the
new
Testament
,
wherein
there
is
any
shew
of
Feeding
by
expounding
and
propounding
,
otherwise
then
by
reuelation
.
CHAP.
VII
.
Of
the
two
latter
points
in
Bellarmines
Propositions
.
HAuing
found
the
two
former
points
to
be
light
and
false
:
I
come
now
to
weigh
the
third
,
which
is
set
downe
as
plainly
as
either
of
the
former
:
that
,
Feeding
Christs
sheepe
,
Ioh.
21.
15.
is
teaching
the
whole
Church
.
There
hath
beene
enough
said
already
to
discredit
and
disable
the
proposition
:
yet
I
will
goe
forward
,
that
it
may
appeare
what
truth
there
is
in
it
.
Bellarmine
laboureth
Feed
my
sheepe
.
The
more
doth
Bellarmin
wrong
vs
,
in
saying
,
that
we
denie
that
the
whole
Church
is
meant
by
the
name
of
sheepe
in
this
place
.
For
whereas
our
Diuines
say
that
Peter
was
made
a
particular
not
an
vniuersall
Bishop
:
they
meane
not
thereby
to
deny
his
authority
to
teach
all
Nations
whatsoeuer
,
and
all
congregations
in
all
nations
,
as
occasion
was
offered
,
but
onely
to
signifie
,
that
hee
had
no
commission
giuen
by
those
,
or
any
other
words
to
be
soueraigne
Bishop
of
the
whole
Church
,
as
they
speake
in
the
words
going
a
little
If
the
same
authority
be
granted
to
all
which
was
promised
to
one
,
wherin
shall
he
be
aboue
his
fellowes
in
office
?
As
for
n.
7.
which
Bellarmine
quoteth
,
Caluin
doth
neither
mention
nor
signifie
that
place
,
Iohn
21.
15.
therein
.
There
remaineth
the
fourth
poynt
to
be
considered
,
that
seeding
Christs
sheepe
,
Iohn
21.
15.
is
teaching
by
way
of
iudging
or
determining
what
is
to
be
beleeued
of
all
men
.
This
also
is
expressed
in
plaine
termes
,
and
is
of
as
much
importance
,
as
any
of
the
other
three
.
His
proofe
is
,
that
wee
cannot
better
vnderstand
it
then
in
that
sense
.
I
see
not
,
why
I
may
not
grant
him
this
without
any
inconuenience
.
For
indeed
the
Apostles
feeding
,
either
by
word
of
mou●h
or
writing
,
was
by
way
of
sentence
,
so
that
no
man
might
deny
or
doubt
of
any
thing
,
which
they
deliuered
.
Neither
was
there
any
higher
court
,
to
which
there
might
be
any
appeale
from
their
sentence
,
but
all
men
were
absolutely
bound
to
beleeue
and
obey
whatsoeuer
they
taught
and
commanded
.
This
wee
grant
,
and
herein
we
would
agree
with
Bellarmine
,
if
this
were
all
he
meaneth
.
But
he
contenteth
not
himself
with
this
kind
of
teaching
;
but
will
haue
the
teaching
here
spoken
of
,
to
be
a
difi●itiue
sentence
declaring
and
determining
what
is
reuealed
,
and
what
the
sense
and
meaning
of
it
is
,
as
I
shewed
chapter
4.
numb
.
7.
To
this
must
his
proofes
be
applyed
,
which
lie
thus
.
If
feeding
Iohn
21.
15.
be
not
teaching
,
by
way
of
determing
,
what
is
reue●led
,
and
what
the
meaning
of
it
is
:
Then
we
must
vnderstand
it
of
preaching
or
writing
commentaries
.
How
shall
the
consequence
of
this
proposition
bee
made
good
;
since
this
feeding
may
(
at
the
least
as
reasonably
)
be
vnderstood
of
reuealing
the
sacred
mysteries
?
yea
this
interpretation
is
more
reasonable
;
because
the
words
were
spoken
to
him
,
whose
office
it
was
to
reueale
those
mysteries
by
vertue
of
his
Apostolicall
commission
,
as
I
shewed
numb
.
4.
yea
they
are
the
very
same
in
sense
and
meaning
,
with
those
that
are
vsed
in
the
commission
,
Goe
teach
all
Nations
,
Mark
.
16.
16.
and
Iohn
20.
23.
as
was
declared
c.
4.
n.
4.
But
admit
a
man
should
say
,
it
is
meant
of
preaching
or
writing
:
how
doth
Bellarmine
refute
him
?
By
telling
vs
that
if
we
so
take
it
,
wee
must
condemne
many
Popes
that
haue
written
nothing
at
all
.
As
if
that
were
any
inconuenience
to
vs
;
although
to
say
the
truth
,
most
of
the
Popes
that
haue
written
,
might
haue
had
as
much
thanke
to
spare
their
labors
,
as
to
write
as
they
haue
done
.
Well
,
say
we
vnderstand
it
of
preaching
.
That
may
not
be
neither
,
saith
Bellarmine
.
Why
so
?
because
the
Pope
cannot
preach
to
all
:
no
,
not
diuers
Popes
to
any
at
all
:
For
as
their
owne
Histories
confesse
,
some
of
them
did
not
so
much
as
vnderstand
their
Grammar
.
But
what
if
the
Pope
cannot
?
no
more
could
any
of
the
Apostles
,
nor
Peter
preach
to
all
:
yet
had
they
authority
to
preach
to
all
,
as
occasion
might
happen
;
and
were
not
restrained
to
this
or
that
congregation
,
diocesse
,
prouince
,
nation
,
or
Country
;
and
in
that
respect
were
vniuersall
Pastors
of
the
whole
Church
,
yea
euery
one
of
them
.
CHAP.
VIII
.
Of
the
Assumption
of
Bellarmines
syll●gisme
.
c.
3.
n.
5.
HItherto
I
haue
shewed
,
what
little
shew
of
reason
there
is
for
that
interpretation
of
Iohn
21.
15.
whereon
the
strength
of
Bellarmines
conclusion
principally
dependeth
.
I
will
now
set
my selfe
to
the
sifting
of
the
assumption
or
second
part
of
his
syllogisme
,
which
is
.
To
Peter
and
his
successors
that
feeding
Iohn
21.
15.
is
committed
.
As
the
proposition
,
so
the
assumption
also
,
containeth
foure
seuerall
points
,
distinctly
to
be
considered
,
that
-
1
Those
words
Iohn
21.
are
spoken
to
Peter
.
-
2
The
office
of
seeding
is
committed
to
Peter
.
-
3
Peter
hath
his
successours
.
-
4
The
office
of
seeding
is
committed
to
Peters
successors
.
The
first
of
these
foure
●entences
or
points
is
rather
supposed
then
expressed
in
the
assumption
;
but
it
is
plainly
deliuered
by
Bellarmin
.
It
is
said
to
Peter
only
,
Feed
my
sheepe
.
The
speech
was
directed
immediately
to
Peter
with
whom
our
Lord
then
talked
:
but
not
so
to
Peter
,
as
if
the
duty
,
to
which
he
is
exhorted
,
belonged
to
none
but
to
mandem●m
of
〈◊〉
Iohn
21.
15.
so
all
other
ministers
are
exhorted
to
feed
the
sheepe
,
1.
Pet.
5.
2.
and
by
so
saying
hee
granteth
,
that
those
words
were
spoken
to
Peter
,
but
hee
telleth
the
Papists
withall
,
that
if
they
will
proue
,
that
they
auouch
,
they
must
shew
that
whosoeuer
are
commanded
●o
feed
Christs
s●eepe
,
to
them
the
power
ouer
the
whole
Church
is
committed
:
In
which
words
he
denieth
the
consequence
of
the
proposition
,
which
he
doth
not
expresse
;
but
acknowledgeth
the
assumption
contained
in
those
words
,
To
Peter
onely
Christ
said
,
feed
my
sheepe
.
By
which
it
is
manifest
,
that
Bellarmine
doth
Caluin
great
wrong
,
in
charging
him
with
the
denying
,
that
those
words
Iohn
21.
are
spoken
to
Peter
onely
:
and
spendeth
his
time
and
strength
in
vaine
to
proue
by
seuen
arguments
against
Caluin
,
that
which
Caluin
neuer
denyed
.
But
Bellarmines
meaning
is
,
that
the
words
are
so
spoken
to
Peter
,
that
the
thing
signified
by
them
belongeth
not
to
the
rest
of
the
Apostles
.
And
in
this
sense
we
say
it
is
false
,
that
those
words
were
spoken
to
Peter
onely
.
If
Bellarmine
can
not
proue
them
true
in
this
sense
(
as
I
am
sure
he
cannot
)
his
argument
is
nothing
worth
.
For
how
shall
that
proue
for
Peter
and
his
successors
,
against
the
rest
of
the
Apostles
,
which
was
spoken
to
them
,
as
well
as
to
him
:
yet
it
is
not
to
be
wondred
at
,
that
Bellarmin
goeth
not
about
to
proue
it
in
that
sense
.
For
indeed
there
is
no
shew
or
colour
of
proofe
for
it
,
because
the
Word
of
God
no
where
maketh
any
distinction
betwixt
this
feeding
,
Iohn
21.
15.
and
that
teaching
,
Mat.
16.
16.
Iohn
20.
21.
which
was
enioyned
Peter
,
and
the
rest
of
the
Apostles
equally
and
alike
,
as
Bellarmine
The
keyes
were
giuen
,
Iohn
20.
and
21.
For
when
our
Lord
said
,
(
Iohn
20.
19.
)
Peace
,
be
vnto
you
,
as
my
Father
sent
me
,
so
send
I
you
,
then
hee
gaue
them
the
power
or
key
of
iurisdiction
.
For
by
those
words
hee
made
them
as
it
were
Legates
and
Gouernors
of
the
Church
,
in
his
name
.
But
in
the
words
following
,
Receiue
ye
the
holy
Ghost
:
whose
sinnes
yee
remit
,
&c.
he
gaue
them
the
power
of
order
:
And
thus
much
of
the
first
proposition
of
the
foure
.
The
second
followeth
,
namely
:
The
office
of
feeding
,
Ioh.
21.
is
committed
to
Peter
.
This
is
affirmed
in
plaine
words
;
and
must
bee
vnderstood
of
Peter
alone
,
not
of
him
and
the
other
Apostles
.
For
that
will
not
serue
Bellarmines
turne
,
because
it
proues
nothing
for
the
Popes
power
,
or
against
that
wee
defend
.
Besides
,
Bellarmine
striues
here
for
an
office
proper
to
Peter
,
because
he
cals
it
a
singular
office
.
But
how
can
that
be
proper
to
Peter
which
is
cominon
to
the
rest
of
the
Apostles
with
him
?
This
also
we
deny
,
as
Caluin
did
long
since
;
In
this
word
nothing
is
giuen
to
Peter
,
more
then
to
the
other
.
Bellarmine
should
haue
proued
that
this
conueyeth
a
proper
office
to
the
Pope
,
and
not
haue
taken
that
for
granted
,
which
he
knoweth
we
alwayes
deny
.
But
hee
doth
not
so
much
as
offer
to
make
any
proofe
of
it
,
either
de
verbo
de
Roman
.
Pontif.
in
both
which
places
he
professedly
disputeth
the
point
.
Indeed
in
the
latter
place
,
hee
proueth
that
the
words
,
Feed
my
sheepe
,
were
spoken
to
Peter
only
.
But
what
is
that
to
proue
that
feeding
,
Iohn
21.
is
committed
to
Peter
onely
.
Some
man
perhaps
will
imagine
,
that
the
latter
dependeth
vpon
the
former
,
but
he
wil
quickly
change
his
mind
,
if
he
doe
but
looke
vpon
them
both
together
in
one
proposition
.
If
those
words
,
feed
my
sheepe
,
were
spoken
to
Peter
onely
,
then
the
feeding
is
commited
to
Peter
onely
;
as
if
it
were
all
one
,
-
To
require
or
exhort
Peter
to
feed
,
and
-
To
commit
the
feeding
to
Peter
onely
?
Put
case
a
man
that
hath
many
seruants
to
goe
about
a
peece
of
worke
,
reaping
,
or
the
like
,
should
say
to
some
one
of
them
whom
he
might
suspect
of
idlenesse
,
Looke
that
you
reape
cleane
and
faire
:
Will
any
wise
man
conclude
hereupon
,
that
by
these
words
hee
giueth
him
an
office
to
ouer-see
and
iudge
of
his
other
fellowes
worke
,
or
maketh
him
the
onely
worke-man
?
And
yet
it
cannot
be
denyed
that
he
speaketh
to
him
onely
.
But
it
will
peraduenture
bee
replyed
in
defence
of
the
consequence
of
the
forme
proposition
,
that
if
Christ
required
Peter
onely
to
feed
,
and
did
not
commit
that
feeding
onely
to
him
,
then
there
was
no
end
or
reason
of
his
speaking
to
him
onely
;
but
it
were
absurd
,
yea
blasphemous
,
to
say
of
our
Sauiour
,
that
there
was
no
end
or
reason
of
his
speech
.
It
were
certainely
blasphemous
for
any
man
to
say
of
the
Lord
Iesus
,
that
any
action
or
speech
of
his
was
without
reason
,
or
not
to
good
purpose
.
But
it
were
also
a
bold
and
blind
presumption
,
for
any
man
to
affirme
,
that
there
is
no
reason
or
end
of
our
Sauiours
speech
at
all
,
because
there
is
none
knowne
to
men
.
What
if
I
know
not
the
end
or
reason
of
it
,
may
I
conclude
,
that
therefore
there
is
none
?
So
then
if
wee
should
grant
,
that
there
can
no
reason
bee
giuen
by
vs
,
of
our
Sauiours
speech
,
vnlesse
thereby
such
an
office
bee
bestowed
vpon
Peter
;
yet
it
might
well
bee
,
there
was
some
reason
thereof
though
vnknowne
to
vs
.
But
we
can
assigne
good
reason
of
that
speech
:
that
is
,
we
can
shew
,
that
there
was
good
reason
,
why
our
Sauiour
Christ
should
direct
his
speech
in
that
sort
to
Peter
onely
,
though
he
meant
not
to
place
him
in
any
office
thereby
.
First
therefore
wee
say
,
that
our
Lord
speake
to
Peter
thus
particularly
,
that
hee
might
giue
him
occasion
to
make
profession
of
his
loue
to
him
,
which
hee
had
brought
into
question
,
by
denying
his
Master
with
swearing
and
cursing
.
And
because
there
was
no
meanes
more
effectuall
to
proue
the
continuance
or
renuing
of
Peter
;
loue
to
our
Sauiour
,
then
the
feeding
of
his
sheepe
,
therefore
our
Sauiour
presseth
him
with
this
duty
aboue
the
rest
,
because
there
was
more
need
to
haue
his
loue
shewed
,
then
the
others
,
who
had
not
made
their
loue
to
him
so
doubtfull
.
Let
me
adde
to
these
two
a
third
,
that
it
was
needfull
for
Peter
himselfe
,
that
the
execution
of
the
commission
formerly
giuen
should
bee
viged
on
Peter
,
because
it
might
seeme
,
that
by
so
soule
a
fall
,
hee
had
wholly
beene
put
out
of
commission
:
which
doubt
is
fully
remoued
by
our
Sauiours
charging
him
to
goe
forward
in
the
execution
thereof
.
We
shall
not
need
then
to
make
any
such
construction
of
the
Lord
Iesus
words
,
as
if
hee
had
intended
by
them
to
seale
a
commission
to
Peter
for
an
office
to
bee
newly
erected
;
for
feare
it
should
be
suspected
that
those
words
were
to
no
purpose
,
or
without
reason
.
Nay
rather
most
vnreasonable
is
that
consequence
,
that
would
haue
those
things
inferre
each
other
,
betwixt
which
there
is
no
kinde
of
agre●ment
.
CHAP.
IX
.
Of
Peters
successours
.
NOw
in
the
next
place
,
the
third
proposition
offereth
it selfe
to
be
considered
,
although
it
bee
but
implyed
,
not
expressed
,
that
Peter
hath
his
successours
,
which
is
manifestly
implyed
,
For
he
that
saith
,
The
office
is
committed
to
Peters
successors
,
supposeth
that
Peter
hath
successors
.
This
sentence
is
thus
to
be
vnderstood
;
Peter
onely
hath
his
successors
,
so
as
none
of
the
other
Apostles
haue
.
For
so
Bellarmine
expoundeth
himselfe
.
The
chiefe
ecclesiasticall
power
was
giuen
to
Peter
,
as
to
the
ordinary
pastour
,
who
was
alwaies
to
haue
successors
:
to
the
other
Apostles
as
to
the
delegates
,
who
were
not
to
haue
successors
.
And
he
saith
,
that
The
Bishop
of
Rom●
succedeth
Peter
properly
as
the
ordinary
pastour
of
the
whole
Church
,
but
the
Apostles
were
extraordinary
,
and
as
it
were
delegated
pastors
,
and
such
haue
no
successors
.
That
Peter
hath
successors
in
the
ministery
of
the
Gospell
,
wee
confesse
,
and
professe
:
but
wee
adde
,
that
this
is
common
to
him
with
the
rest
of
the
Apostles
.
For
the
farther
explication
whereof
wee
say
,
that
to
succeed
the
Apostles
,
is
either
to
succeed
them
properly
,
as
one
King
succeedeth
another
,
or
in
similitude
or
proportion
,
as
Bellarmine
truely
saith
.
Wee
grant
that
all
the
Apostles
haue
Let
vs
see
how
he
proueth
that
which
we
deny
,
that
Peter
hath
successors
properly
.
This
hee
propoundeth
in
these
tearmes
.
Some
must
succeed
Peter
in
the
Bishopricke
of
the
whole
Which
he
doth
more
plainly
declare
,
where
he
saith
,
that
the
Bishop
of
Rome
succeeds
Peter
properly
,
not
as
an
Apostle
,
but
as
an
ordinary
Pastor
ouer
the
whole
Church
.
This
we
vtterly
deny
,
that
Peter
was
to
haue
any
such
successor
in
the
Bishopricke
of
the
whole
Church
.
Our
reason
is
,
that
Peter
himselfe
had
no
such
office
.
But
let
vs
see
how
Bellarmine
would
proue
,
that
he
had
such
successors
.
Bellarmines
proofe
of
this
point
is
set
downe
,
and
is
thus
Either
Peter
hath
successors
in
Episcopall
office
ouer
the
whole
Church
,
or
that
office
perished
at
Peters
death
.
But
that
office
perished
not
at
Peters
death
;
for
that
office
was
ordained
for
the
good
of
the
Church
,
and
the
Church
hath
had
,
and
shall
alwaies
haue
no
lesse
need
of
it
,
then
it
had
while
Peter
liued
.
Therefore
Peter
hath
successors
in
the
Episcopall
office
,
ouer
the
whole
Church
.
Who
seeth
not
,
that
in
this
argument
Bellar.
taketh
that
for
granted
,
which
he
should
proue
,
namely
that
Peter
had
such
an
office
while
he
liued
?
For
he
was
not
ignorant
that
all
Protestants
deny
it
?
What
is
this
else
,
according
to
Aristotles
that
takes
that
as
granted
which
he
ought
to
proue
,
manifestly
beggeth
the
question
.
As
for
the
proofes
hee
hath
formerly
brought
,
touching
this
office
of
Peter
,
I
haue
shewed
,
that
they
are
weake
and
vaine
,
so
that
the
point
is
still
as
questionable
as
it
was
before
.
Therfore
Bellarmine
is
also
guilty
of
a
second
begging
of
the
question
,
because
his
proofes
are
by-matters
,
as
doubtfull
,
or
more
doubtfull
then
that
is
which
he
would
proue
by
them
.
And
of
this
manner
of
begging
the
question
,
speaketh
the
forenamed
Aristole
,
Begging
of
the
question
is
,
when
the
proofe
is
from
things
lesse
knowne
,
or
equally
vnknowne
.
And
this
is
not
(
saith
Aristotle
)
to
demonstrate
the
question
.
But
what
if
we
graunt
Bellarmine
that
which
he
cannot
proue
,
that
there
was
such
an
office
:
yet
may
wee
neuerthelesse
deny
his
assumption
,
and
say
that
;
The
Episcopall
authority
ouer
the
whole
Church
,
perished
at
Peters
death
.
Will
he
tell
vs
that
it
was
ordained
for
the
good
of
the
Church
?
What
then
?
It
will
not
follow
thereupon
that
it
must
be
perpetuall
,
vnlesse
he
can
shew
,
that
our
Lord
appointed
it
should
continue
for
euer
by
succession
.
For
the
whole
course
of
publishing
the
Gospell
,
and
bringing
men
to
true
faith
in
Christ
,
dependeth
wholly
vpon
the
ordinance
of
God
,
who
being
able
to
make
any
meanes
effectuall
to
his
purpose
,
is
not
tyed
to
vse
any
,
but
what
please
him
.
Therefore
if
Bellarmine
cannot
shew
that
it
was
the
ordinance
of
God
,
that
such
an
Episcopall
function
as
he
imagineth
Peter
had
,
should
be
continued
alwaies
in
the
Church
,
it
is
no
inconuenience
to
hold
,
that
it
perished
with
Peters
death
.
And
of
this
first
argument
enough
.
His
second
Argument
is
in
the
said
twel●th
Chapter
,
Sect.
secundo
,
and
it
is
thus
to
be
disposed
.
If
in
the
time
of
the
Apostles
there
was
one
supreame
Gouernour
of
the
church
,
then
there
ought
to
be
so
now
,
because
the
forme
of
the
Church
may
not
be
changed
,
seeing
it
is
one
and
the
same
at
all
times
.
But
in
the
time
of
the
Apostles
there
was
one
supreame
Gouernour
and
head
of
the
Church
.
Therefore
there
ought
to
be
so
now
.
The
assumption
,
or
second
part
of
this
Syllogisme
,
is
as
doubtfull
as
the
conclusion
inferred
vpon
it
,
and
therefore
it
is
a
begging
of
the
question
,
not
a
proofe
of
the
former
Syllogisme
.
But
were
it
neuer
so
true
,
he
were
neuer
the
nearer
;
for
the
consequence
of
the
proposition
is
naught
,
because
there
is
no
necessity
,
that
the
Church
should
alwaies
haue
that
office
,
which
at
any
time
it
hath
had
.
For
,
this
necessity
(
if
there
were
any
such
)
must
spring
out
of
the
nature
,
either
of
God
himselfe
,
or
of
the
Church
,
or
depend
vpon
the
decree
of
Gods
will
.
To
say
there
is
any
necessity
in
the
nature
of
God
,
or
of
the
Church
,
which
may
enforce
the
continuall
being
of
that
which
once
was
,
were
absurd
.
It
remaineth
then
,
that
there
must
be
some
act
of
Gods
will
,
by
which
it
is
decreed
,
that
whatsoeuer
office
hath
once
been
in
the
Church
,
shall
be
in
it
for
euer
,
as
I
answered
numb
.
5.
Wherefore
Bellarmine
must
shew
vs
some
ordinance
of
God
,
for
the
continuance
of
such
gouernment
(
supposing
there
was
once
such
an
one
)
or
giue
vs
leaue
to
reiect
it
.
He
would
make
good
the
consequence
of
the
proposition
,
and
the
proofe
of
it
,
against
our
exception
,
by
this
argument
.
If
the
Church
be
one
and
the
same
at
all
times
,
then
the
forme
of
it
may
not
be
changed
.
But
the
Church
is
one
and
the
same
at
all
times
.
Therefore
the
forme
of
it
may
not
be
changed
.
In
the
antecedent
part
of
the
proposition
,
and
in
the
assumption
,
by
One
,
Bellarmine
meaneth
essentially
one
:
by
forme
in
the
consequent
part
,
he
vnderstandeth
,
forme
of
gouernment
.
According
to
this
sense
wee
say
,
the
consequence
of
the
proposition
is
naught
:
for
the
forme
of
the
gouernment
of
the
church
,
is
not
of
the
essence
of
the
church
,
as
Bellarmine
here
vainly
supposeth
,
and
falsly
affirmes
in
his
[
*
](A15736-e18310-b)
*
D●
Eccles
lib.
3.
cap
2
Sect.
Nostra
autem
.
definition
of
the
church
.
The
assumption
rightly
vnderstood
is
true
.
The
Church
indeed
is
alwaies
one
with
Christ
the
head
,
because
of
one
and
the
same
spirit
in
him
,
and
euery
particular
member
of
it
.
It
is
also
one
in
faith
,
because
the
true
faith
is
one
.
But
Bellarmine
meaneth
that
the
church
is
one
and
the
same
,
in
respect
of
the
gouernment
and
officers
thereof
.
This
we
deny
,
and
looke
for
better
proofe
of
it
from
him
,
then
his
bare
affirmation
,
in
a
matter
of
faith
to
bee
beleeued
vpon
paine
of
damnation
.
There
followeth
a
third
proofe
in
the
some
twelfth
chapter
,
Sect.
tertio
,
after
this
sort
.
If
the
Sheepe-fould
endure
to
the
end
of
the
world
,
then
successors
to
Peter
in
that
his
chiefe
pastorall
office
must
endure
to
the
end
of
the
world
:
For
the
office
of
the
Pastors
in
the
nature
of
the
thing
,
must
endure
as
long
as
the
Sheepe-fould
continueth
,
because
it
is
an
ordinary
and
perpetuall
office
.
But
the
Sheepe-fold
endureth
to
the
end
of
the
world
.
Therefore
successours
to
Peter
in
that
chiefe
Pastorall
office
must
endure
to
the
end
of
the
world
.
Bellarmine
kepeth
his
custome
to
beg
the
question
.
For
here
againe
he
taketh
it
for
granted
,
that
Peter
was
Pastor
of
the
whole
church
.
But
say
it
were
so
,
what
getteth
he
by
it
?
For
,
the
consequence
of
his
proposition
is
naught
,
neither
can
the
proofe
hee
bringeth
make
it
good
.
The
Sheepe-fold
may
endure
to
the
end
of
the
world
,
and
yet
that
pastorall
Office
not
continue
.
Because
they
doe
not
goe
together
in
their
nature
;
for
if
they
did
,
then
the
one
must
be
of
the
essence
or
being
of
the
other
,
as
a
reasonable
soule
and
man
are
:
or
arise
out
of
the
principles
of
the
nature
of
the
other
,
as
speech
doth
from
the
re●son●ble
soule
,
which
no
man
will
say
.
Neither
is
there
any
ordinance
of
God
for
the
ioynt
continuance
of
them
together
.
Bellarm.
seemeth
to
tell
vs
,
that
there
is
some
ordinance
of
God
for
the
knitting
of
them
together
.
For
he
saith
in
proofe
of
his
consequence
,
that
,
That
pastorall
Office
is
an
ordinary
&
perpetual
office
:
as
no
office
can
be
in
the
church
,
but
by
the
diuine
ordination
.
If
he
had
shewed
vs
withall
,
where
we
may
finde
that
ordinance
,
he
had
said
somewhat
to
purpose
:
Since
neither
he
hath
,
nor
we
can
finde
any
such
in
the
word
of
God
,
he
must
giue
vs
leaue
to
take
it
for
no
article
of
faith
.
Touching
his
assumption
,
I
answer
;
that
,
If
by
Sheepefold
,
he
meane
a
company
of
people
separated
from
the
world
by
the
profession
of
Christian
Religion
,
and
vnited
together
in
obedience
to
the
diuine
reuelation
:
Wee
graunt
that
there
is
,
and
shall
alwaies
be
such
a
Sheepe-fold
.
But
,
if
he
dreame
of
any
other
Sheepe-fold
,
he
must
proue
his
assumption
,
ore
we
can
beleeue
it
.
Yet
Bellarmine
hath
not
done
,
but
setteth
vpon
vs
with
a
fresh
charge
,
in
the
same
twelfth
chapter
,
Sect
,
quinto
:
which
is
thus
in
due
forme
.
Either
some
must
succeed
Peter
in
his
Pastorall
office
ouer
the
whole
church
,
or
the
church
must
bee
without
an
head
at
Peters
death
and
after
.
But
the
Church
must
not
be
without
an
head
at
Peters
death
,
and
after
.
Therefore
some
must
succeed
Peter
in
his
pastorall
office
.
Here
Bellarmine
perceiued
,
that
we
were
like
enough
to
deny
the
proposition
,
because
the
disiunction
in
it
is
naught
,
for
that
Christ
the
head
of
the
church
,
continued
to
be
the
head
thereof
at
Peters
death
,
and
shall
do
so
for
euer
.
Therfore
he
telleth
vs
,
it
is
not
sufficient
for
the
Church
to
haue
Christ
for
head
;
but
that
the
Scripture
maketh
mention
of
another
head
of
the
Church
,
his
reason
lyeth
thus
:
The
head
,
1
Cor.
12.
12.
is
not
Christ
,
for
that
head
The
head
,
1
Cor.
12.
12.
is
the
head
of
the
Church
:
Therefore
there
is
some
head
of
the
Church
which
is
not
Christ
.
Wee
easily
yeeld
the
proposition
is
true
:
and
therfore
Bellarmine
needed
not
haue
troubled
himselfe
to
proue
it
;
especially
since
his
proofe
is
no
better
.
For
,
our
Sauiour
,
considered
as
the
Mediatour
,
the
head
of
the
Church
,
cannot
say
to
the
Members
,
which
make
the
body
,
I
haue
no
neede
of
you
,
although
,
as
he
is
God
,
he
hath
absolutely
no
need
of
any
of
them
.
The
assumption
,
that
the
head
,
1
Cor.
12.
12.
is
the
head
of
the
Church
,
we
refuse
,
as
false
.
And
how
doth
Bellarmine
proue
it
?
As
he
doth
many
other
points
,
by
saying
so
.
But
this
will
not
serue
our
turne
in
a
matter
of
faith
:
Belike
he
looketh
we
should
disproue
it
.
Though
it
be
no
orderly
course
of
disputation
,
yet
I
say
in
a
word
,
the
head
in
that
21
verse
.
in
which
the
words
quoted
by
Bellarmine
,
signifies
the
naturall
head
,
to
which
the
principall
members
in
the
church
are
resembled
;
which
,
as
principall
as
they
are
,
cannot
be
without
the
feet
,
that
is
,
the
meanest
members
:
And
this
interpretation
is
warranted
by
Chrysostome
and
Theophilact
,
who
by
head
,
vnderstand
,
those
which
had
receiued
greater
gifts
.
So
that
indeed
,
the
place
containeth
a
comparison
,
wherein
the
coniunction
of
the
parts
of
the
mysticall
body
,
is
declared
by
the
like
in
the
naturall
body
.
There
are
two
other
arguments
in
the
same
chapter
,
Sect.
Sexto
,
and
Sect.
Denique
:
the
one
is
drawne
from
the
succession
of
the
high
Priests
in
the
old
Testament
:
the
other
from
the
necessity
of
monarchicall
gouernment
in
the
church
.
But
they
are
so
sleight
and
idle
,
that
I
should
but
wast
time
,
labour
,
and
paper
to
meddle
with
them
:
where-I
thus
end
this
third
point
and
this
Chapter
.
CHAP.
X.
Of
Feeding
committed
to
Peters
Successours
.
THe
fourth
and
last
point
to
be
considered
in
Bellarmines
Feeding
,
Ioh.
21.
is
committed
to
Peters
Successors
also
.
This
we
say
is
vntrue
;
and
will
make
it
appeare
to
bee
Either
our
Sauiour
,
when
he
required
Peter
to
feed
his
sheepe
,
Ioh.
21.
spake
also
to
his
successors
:
or
else
he
prouided
for
his
church
for
twenty
fiue
yeares
onely
,
and
not
to
the
end
of
the
world
.
But
when
he
required
Peter
to
feed
his
sheepe
,
Iohn
21.
he
prouided
for
his
Church
,
not
for
fiue
and
twenty
years
onely
,
but
to
the
end
of
the
world
.
Therefore
,
Ioh.
21.
he
spake
also
to
Peters
successors
.
Concerning
the
assumption
,
we
say
,
that
wee
are
out
of
doubt
,
our
Sauiour
by
those
words
prouided
for
his
church
to
the
end
of
the
world
.
For
hee
thereby
required
Peter
to
publish
the
Gospell
by
reuealing
it
.
Now
this
reuealing
or
preaching
of
the
Gospell
by
reuelation
,
is
and
shall
be
of
great
vse
to
the
Church
,
in
all
ages
and
times
,
so
long
as
the
world
shall
endu●e
.
And
in
this
sens●
I
grant
the
assumption
:
but
in
Bellermines
sense
,
that
our
Sauiour
prouided
for
his
Church
by
instituting
such
an
Office
as
hee
fancieth
,
which
the
whole
argument
presumeth
,
I
deny
the
assumption
and
proposition
too
.
Indeed
,
the
proposition
is
vtterly
false
:
our
Lord
prouided
for
the
Church
to
the
end
of
the
world
,
though
hee
spake
not
at
all
in
that
place
to
Peters
successors
.
For
in
those
words
hee
tooke
order
for
the
reuealing
of
the
Gospell
,
which
reuelation
of
Peters
,
containeth
prouision
for
the
Church
to
the
end
of
the
world
.
There
is
a
second
argument
of
Bellarmines
to
the
same
In
which
words
Christ
committed
all
his
sheepe
,
both
for
place
and
time
to
Peter
;
in
those
he
spoke
to
Peters
successors
also
:
for
Peter
was
not
to
liue
alwaies
in
the
flesh
.
But
in
those
words
,
Ioh.
21.
Christ
committed
all
his
sheepe
,
both
for
place
and
time
to
Peter
.
For
,
it
behoued
our
Sauiour
to
haue
no
lesse
care
of
vs
,
then
of
our
Predecessors
.
Therefore
in
those
words
,
Iohn
21.
Christ
spake
to
Peters
successors
also
.
Of
the
assumption
,
which
speaketh
of
our
Lords
committing
his
sheepe
to
Peter
,
by
those
words
,
there
hath
beene
enough
said
already
in
the
former
chapter
,
which
needeth
no
repetition
.
The
proposition
I
reiect
as
false
.
For
our
Sauiour
might
well
by
those
words
commit
all
his
sheepe
,
for
place
and
time
,
to
Peters
Feeding
,
by
the
doctrine
of
the
Gospell
to
be
reuealed
,
which
was
to
continue
,
as
by
Gods
blessing
it
hath
done
,
and
shall
doe
;
no
lesse
to
vs
and
our
posterity
,
then
to
our
predecessors
,
from
time
to
time
,
whereby
hee
sheweth
his
care
of
vs
,
as
well
as
of
them
.
Now
for
a
conclusion
of
this
fourth
point
,
and
a
full
satisfaction
to
this
whole
argument
,
drawn
from
those
words
Iohn
21.
15.
I
will
propound
a
reason
or
two
out
of
the
text
it selfe
,
by
which
it
shall
appeare
,
if
not
necessarily
,
yet
with
as
great
likelihood
as
any
thing
Bellarmine
hath
brought
in
this
question
,
that
our
Lord
spake
to
Peter
onely
,
and
not
to
his
successors
also
.
Of
them
to
whom
those
words
were
spoken
,
our
Sauiour
demanded
whether
they
loued
him
,
or
no.
Of
Peter●
successors
,
Christ
did
not
demand
whether
they
loued
him
or
no
:
for
they
neither
were
there
in
presence
,
nor
at
all
in
being
in
the
world
.
Therefore
to
Peters
successours
those
words
were
not
spoken
.
He
to
whom
those
words
were
spoken
,
had
giuen
occasion
,
that
our
Sauiour
should
repeat
this
question
thrice
.
For
it
is
not
likely
that
our
Lord
would
haue
repeated
them
so
often
,
if
there
had
not
beene
occasion
giuen
:
and
wee
finde
iust
occasion
of
repeating
them
thrice
,
in
Peters
denying
him
thrice
.
But
Peters
successors
had
giuen
no
occasion
of
the
threefold
repetition
:
for
,
they
neither
were
at
that
time
,
nor
had
beene
before
in
the
world
.
Therefore
to
Peters
successors
those
words
were
not
spoken
.
Thus
haue
I
at
the
last
examined
this
argument
of
Bellarmines
,
with
all
the
proofes
of
euery
seuerall
part
thereof
,
whereby
it
hath
appeared
(
I
doubt
not
)
to
euery
iudicious
and
vnpartiall
Reader
,
that
there
is
no
force
in
it
to
proue
,
that
the
Church
or
Pope
hath
a
commission
from
our
Lord
Iesus
,
to
teach
the
whole
Church
by
way
of
iudging
and
determining
,
what
is
to
be
beleeued
of
all
men
,
and
what
is
not
.
It
will
bee
looked
for
perhaps
,
that
I
should
proceed
to
the
discussing
of
some
other
,
that
are
brought
for
the
proofe
of
this
question
.
But
I
thinke
it
would
bee
but
lost
labour
:
for
Bellarmine
,
who
was
as
able
as
any
Popish
writer
,
that
hath
dealt
with
this
matter
,
and
had
allowance
of
that
he
wirt
(
especially
in
a
point
that
so
nearely
touched
the
Popes
free-hold
)
if
not
from
the
Consistory
immediately
,
yet
with
the
knowledge
thereof
,
from
the
office
appointed
for
that
purpose
in
Rome
,
setteth
vp
his
rest
vpon
that
place
in
Iohn
and
telleth
vs
confidently
;
that
,
Then
onely
Peter
receiued
the
keyes
of
the
kingdome
,
as
principall
and
ordinary
gouernour
,
when
he
heard
those
words
,
Feede
my
sheepe
:
and
then
also
(
as
he
saith
)
the
charge
of
the
rest
of
the
Apostles
,
his
brethren
,
was
committed
to
him
.
Therefore
since
we
require
a
commission
for
such
an
office
,
and
that
is
either
here
or
no
where
to
bee
found
:
to
what
purpose
should
we
examine
other
arguments
,
which
can
proue
no
such
matter
?
Now
that
we
haue
good
reason
to
call
for
the
sight
of
a
commission
,
by
which
,
such
an
office
should
be
erected
,
no
reasonable
man
can
doubt
,
if
he
consider
,
what
himselfe
would
doe
,
if
any
man
should
challenge
to
himselfe
the
authority
of
the
Lord
Chancellor
,
or
Lord
Treasurer
of
England
:
would
he
take
his
word
without
knowledge
of
his
commission
vnder
the
broad
seale
?
And
why
then
should
wee
be
so
simple
,
as
in
a
businesse
of
such
importance
,
to
take
the
word
of
a
Cardinall
,
for
the
Popes
prerogatiue
.
Master
Fisher
the
Iesuit
,
after
some
other
Papists
,
alleageth
for
the
proofe
of
this
commission
,
Mat.
28.
19.
Goe
teach
all
Nations
.
But
Bellarmine
hath
disclaimed
and
disproued
all
commission
in
that
place
:
and
that
not
without
reason
.
For
(
he
saith
)
Then
onely
he
receiued
the
keyes
of
the
Kingdome
,
as
principall
and
ordinarie
gouernour
,
when
he
heard
,
Feed
my
sheepe
.
In
this
he
disclaimeth
it
,
his
disproofe
is
,
that
the
commission
,
Mat.
28.
19.
is
all
one
with
that
Ioh.
20.
21.
as
that
which
by
Bellarmines
confession
Sect.
Dices
.
containeth
power
both
of
order
and
iurisdiction
:
which
is
also
conueyed
to
the
Apostles
,
Math.
28.
20.
Goe
teach
and
baptize
.
And
this
Master
Fisher
must
needs
acknowledge
,
if
he
will
haue
that
place
be
a
commission
for
the
Popes
authority
.
As
for
that
Iohn
20.
21.
the
power
there
was
not
committed
seuerally
to
Peter
alone
,
but
to
all
the
Apostles
,
as
to
Legates
,
not
to
ordinary
pastors
;
as
Bellarmine
noteth
.
All
other
The
saith
of
the
Church
of
Rome
is
erroneous
and
false
,
euen
in
the
very
foundation
of
it
;
and
therefore
to
bee
refused
and
reiected
of
all
men
.
CHAP.
XI
.
Containing
a
second
proofe
,
that
the
faith
of
the
Church
of
Rome
is
erroneous
and
false
.
SVch
as
the
foundation
of
the
Romish
faith
is
,
such
is
the
faith
it selfe
;
namely
,
false
and
erroneous
,
as
I
will
shew
by
the
argument
that
followes
,
in
the
seuerall
parts
of
it
.
If
some
of
the
Articles
of
the
faith
of
the
Church
of
Rome
bee
false
and
erroneous
,
then
the
faith
of
that
Church
is
false
and
erroneous
.
But
some
of
the
Articles
of
the
faith
of
the
Church
of
Rome
are
false
and
erroneous
.
Therefore
the
faith
of
the
Church
of
Rome
is
false
and
erroneous
.
Lest
any
man
should
hastily
except
against
the
consequence
of
the
proposition
,
as
if
I
went
about
to
proue
the
whole
by
the
part
,
which
may
not
bee
;
I
must
intreat
him
to
remember
,
that
(
as
I
noted
before
)
in
this
question
,
wee
take
the
faith
of
the
Church
of
Rome
,
for
one
intire
thing
,
because
of
that
one
bond
,
the
authority
of
the
Church
or
Pope
,
by
which
all
the
parts
of
it
are
so
ioyned
together
,
that
they
all
make
but
one
body
.
By
reason
of
which
bond
he
that
refuseth
any
one
part
reiecteth
the
whole
.
For
by
that
his
refusall
,
he
accuseth
their
Church
of
errour
,
and
failing
in
determining
matters
of
faith
,
and
so
ouerthroweth
the
very
foundation
of
their
faith
.
Besides
,
the
denying
of
any
one
such
Article
,
let
it
bee
in
it selfe
of
neuer
so
small
importance
,
draweth
vpon
the
denyer
that
Anathema
or
curse
,
which
seizeth
on
all
them
which
are
not
of
the
faith
of
the
Church
of
Rome
.
Wherefore
I
may
presume
without
presumption
,
that
the
consequence
is
good
,
seeing
euery
Article
is
equally
and
alike
a
matter
of
faith
.
My
assumption
,
I
will
make
good
by
setting
downe
out
of
the
Councill
of
Trent
diuers
Articles
of
the
Romish
saith
,
which
are
false
and
erroneous
:
and
these
they
are
,
1
The
sauing
verity
[
or
truth
]
taught
by
Christ
and
his
Apostles
,
is
contained
in
written
bookes
,
[
or
Scriptures
]
and
vnwritten
traditions
.
Concil.
Trident.
Sess.
4.
decret.
de
Canon
.
Scripturae
.
2
The
bookes
of
Iudith
,
Tobit
,
Ester
[
chap.
10
,
11
,
12
,
13
,
14
,
15
,
16.
Wisdome
,
Ecclesiasticus
,
Baruch
,
Daniel
]
chap.
3.
13
,
14.
Macchabees
1
,
2.
are
canonicall
scripture
.
d.
decret.
de
scriptur
.
3
The
whole
bookes
of
Scripture
,
and
euery
part
of
them
,
as
they
are
in
the
vulgar
Latine
edition
,
are
to
be
receiued
for
sacred
and
canonicall
.
d.
decret.
de
scriptur
.
4
It
is
the
office
of
the
Church
to
iudge
of
the
true
sense
,
[
or
interpretation
]
of
the
sacred
[
or
holy
]
Scriptures
.
d.
sess.
4.
de
edit.
&
vsu
librorum
sacrorum
,
Sect.
insuper
.
5
The
Bishop
of
Rome
is
Gods
Vicar
on
earth
.
Sess.
6.
decret.
de
reform
.
cap.
1.
and
sess.
14.
de
poenitentia
,
cap.
7.
6
The
Church
of
Rome
is
the
mother
and
Mistris
of
all
Churches
.
Sess.
7.
de
baptis
.
can.
3.
and
sess.
13.
de
extrem
.
vnct
.
cap.
3.
and
sess.
22.
de
sacrif
.
missae
.
cap.
8.
7
Grace
[
bestowed
in
baptisme
]
doth
take
away
whatsoeuer
hath
the
true
&
proper
nature
of
sin
.
sess.
de
pec
.
orig.
can.
5.
8
Concupiscence
in
the
regenerate
is
not
truely
and
properly
sinne
.
d.
canon
.
5.
9
Man
doth
freely
assent
to
,
and
cooperate
[
or
worke
together
]
with
Gods
exciting
and
cooperating
grace
,
so
that
he
can
also
reiect
[
or
refuse
]
the
same
grace
.
Sess.
6.
de
iustif
.
cap.
5.
And
dessent
if
he
will
.
can.
4.
10
The
onely
formall
cause
of
iustification
,
is
iustice
[
or
righteousnesse
]
inhaerent
.
d.
sess.
de
iustit
.
cap.
7.
11
By
keeping
the
commandements
of
the
Church
,
a
man
doth
encrease
in
the
iustice
,
which
he
receiued
by
the
grace
of
Christ
,
and
is
more
iustified
.
cap.
10.
12
The
iust
in
some
actions
doe
not
sin
venially
.
cap.
11.
13
By
euery
mortall
sinne
a
man
falleth
away
from
the
grace
of
iustification
,
which
he
had
receiued
.
cap.
14
,
15.
and
can.
23.
14
By
the
Sacrament
of
poenance
the
grace
of
iustification
,
which
was
lost
,
is
recouered
.
cap.
14.
15
The
good
workes
of
a
man
that
is
iustified
,
are
his
merits
.
can.
32.
16
The
iust
truely
deserue
euerlasting
life
by
works
wrought
in
God
.
cap.
16.
and
can
.
32.
17
vnlesse
a
man
faithfully
and
firmely
beleeue
the
Catholick
doctrine
of
the
Council
of
Trent
touching
iustification
,
he
cannot
be
saued
.
cap.
16.
Sect.
Post
hanc
.
18
Some
that
are
not
predestinate
receiue
the
grace
of
iustification
.
can.
17.
19
The
Sacraments
of
the
new
Testament
are
neither
more
nor
fewer
then
7
,
to
wit
,
1
Baptisme
,
2
Confirmation
,
3
The
Lords
Supper
,
4
Poenance
,
5
Extreame
Vnction
,
6
Ordination
,
7
Matrimony
:
and
euery
one
of
these
is
truely
and
properly
a
sacrament
.
sess.
7.
de
sacram
:
in
genere
,
can.
1.
20
Baptisme
,
Confirmation
,
and
Ordination
imprint
in
the
soule
a
character
that
cannot
be
blotted
out
.
can.
9.
21
The
sacraments
of
the
new
Testament
,
containe
the
thing
they
signifie
,
and
bestow
it
vpon
them
,
that
hinder
it
not
.
can
.
6.
And
vpon
all
as
much
as
is
required
on
Gods
part
.
can
.
7.
And
that
by
the
worke
wrought
.
can.
8.
22
After
the
consecration
of
the
bread
and
wine
in
the
Lords
Supper
,
our
Lord
Iesus
Christ
true
God
and
man
is
contained
,
truely
,
really
and
substantially
vnder
the
shewes
of
those
sensible
things
,
sess.
13.
de
sacram
.
Eucharist
.
cap.
1.
23
The
holy
Eucharist
is
to
be
reserued
in
the
Chancell
,
and
caried
honorably
to
the
sicke
.
cap.
6.
24
The
tenth
Commandement
,
Thou
shalt
not
couet
,
is
rent
in
sunder
and
made
two
by
the
Council
of
Trent
.
sess.
14.
de
poenitentia
,
cap.
5.
and
can.
7.
25
The
time
of
Lent
is
holy
and
most
acceptable
.
sess.
14.
de
poenitentia
,
cap.
5.
26
No
man
that
knowes
himselfe
to
be
guilty
of
mortall
sinne
,
how
contrite
soeuer
he
seeme
to
himselfe
to
be
,
may
come
to
the
holy
Eucharist
,
without
sacrament
all
confession
going
before
.
d.
sess.
13.
cap.
7.
and
can.
11.
that
is
,
Vntill
hee
haue
confessed
all
and
euery
one
of
his
mortall
sinnes
,
and
also
those
circumstances
,
which
change
the
kind
of
the
sinne
,
sess.
14.
de
sacram
.
poenitentia
,
c.
5.
And
that
to
a
Priest
in
secret
.
can.
6.
7.
27
Power
[
or
authority
]
was
giuen
to
the
Apostles
and
their
lawfull
successors
to
remit
and
retaine
sinnes
for
the
reconciling
of
such
of
the
faithfull
as
fall
after
Baptisme
.
sess.
14.
de
sacram
ent.
poenitentiae
,
cap.
1.
28
It
is
vtterly
false
and
differing
from
the
word
of
God
to
say
,
that
the
Lord
God
neuer
remitteth
the
fault
,
but
with
all
he
pardoneth
the
whole
punishment
.
d.
sess.
14.
de
poe●it
.
cap.
8.
&
can.
12.
&
sess.
6.
de
iustif
.
cap.
14.
can.
30.
29
Neither
the
Lay●y
,
nor
any
Clergy
man
that
doth
not
consecrate
,
is
bound
by
any
Commandement
of
God
,
to
receiue
vnder
both
kinds
.
sess.
21.
de
sacram
.
sub
utraque
specie
,
cap.
1.
30
The
Church
hath
decreed
it
for
law
,
that
all
the
Laity
,
and
the
Clergy
,
that
doe
not
consecrate
should
receiue
vnder
one
kind
onely
.
d.
sess.
cap.
5.
31
We
may
make
satisfaction
to
God
through
Iesus
Christ
by
temporall
afflictions
layed
on
vs
by
God
,
and
borne
patiently
by
vs
.
sess.
14
de
sacram
.
poenitent
.
cap.
9.
&
can
.
13.
32
The
Priesthood
was
not
to
bee
abolished
by
the
death
of
Christ
,
sess.
22.
de
sacrif
.
missae
.
cap.
1.
33
Our
Sauiour
Christ
by
these
words
,
This
doe
in
remembrance
of
me
,
charged
his
Apostles
and
their
successours
to
offer
his
body
and
blood
vnder
the
signes
of
bread
and
wine
,
d.
cap.
1.
34
Water
is
to
be
mingled
with
wine
in
the
Chalice
that
is
to
be
offered
,
d.
sess.
cap.
7.
35
The
names
of
Subdeacons
,
Acolytes
,
Exorcists
,
Lectors
and
Doore-keepers
,
and
the
proper
office
of
euery
one
of
these
,
hath
beene
euer
since
the
beginning
of
the
Church
.
sess.
23.
de
sacram
.
o●dinis
,
cap.
2.
and
de
reformat
.
cap.
28.
36
Matrimony
contracted
,
not
consummated
is
dissolued
by
the
solemne
profession
of
religion
by
either
party
.
sess.
24.
de
sacram
.
Matrimon
.
can.
6.
37
There
is
a
Purgatory
,
sess.
25.
decret.
de
purgat
.
38
The
soules
which
raigne
with
Christ
do
offer
vp
their
praiers
to
God
for
men
.
sess.
25.
decret.
de
innocatione
sanctorum
.
39
It
is
good
&
profitable
humbly
to
call
vpon
the
saints
forenamed
,
and
to
fly
to
their
prayer
,
helpe
,
and
furtherance
,
for
the
obtaining
of
benefits
,
[
or
blessings
]
from
God
by
his
sonne
Iesus
Christ
our
Lord
.
d.
decret.
de
inuocat
.
40
Veneration
and
honor
are
due
to
the
reliques
of
the
Saints
Sess.
25.
decret.
de
inuocat
.
venerat
.
&
reliq.
sanctorum
.
41
The
Images
of
Saints
,
and
other
sacred
monuments
are
not
honored
without
profit
,
&c.
The
memories
[
or
monuments
]
of
the
Saints
are
not
frequented
in
vaine
for
the
obtaining
of
their
helpe
.
d
decret.
de
venerat
.
42
The
Images
of
Christ
,
and
the
Virgin
Mary
,
and
other
Saints
are
to
be
had
and
retained
especially
in
Churches
,
and
due
honor
and
veneration
is
to
be
giuen
them
,
d.
sess.
25.
de
sacris
Imaginum
.
43
The
power
of
granting
indulgences
was
committed
by
Christ
to
the
Church
,
and
the
vse
of
them
is
helpfull
to
Christian
people
.
d.
sess.
25.
decret.
de
indulgent
.
CHAP.
XII
.
That
many
Articles
of
the
faith
of
the
Church
of
Rome
are
false
and
erroneous
.
VPon
the
43
propositions
set
downe
out
of
the
Councill
of
Trent
in
the
former
chapter
,
I
thus
argue
to
proue
the
faith
of
the
Church
of
Rome
erroneous
.
The
aforesaid
Articles
or
propositions
are
false
and
erroneous
.
The
aforesaid
Articles
or
propositions
are
articles
of
the
faith
of
the
Church
of
Rome
.
Therefore
some
of
the
Articles
or
propositions
of
the
faith
of
the
Church
of
Rome
are
false
and
erroneous
.
Touching
these
propositions
,
that
they
are
articles
of
the
saith
of
the
Church
of
Rome
,
it
is
euident
,
because
we
finde
them
in
the
Council
of
Trent
,
propounded
to
be
beleeued
of
all
Christians
.
Are
these
all
,
will
some
man
say
,
wherein
we
dissent
from
them
,
and
which
we
reiect
as
erroneous
?
No
,
there
are
many
other
and
some
of
them
of
no
small
moment
.
But
I
hold
these
onely
needfull
to
be
debated
:
because
the
other
so
depend
vpon
these
,
that
if
these
bee
false
,
none
of
them
can
be
true
.
For
example
,
It
is
said
article
36.
that
there
is
a
purgatory
,
if
this
cannot
be
proued
,
then
it
is
false
,
that
the
Saints
in
Purgatery
are
holpen
by
the
suffrages
of
the
faithfull
,
or
sacrifice
of
the
altar
:
which
yet
is
deliuered
as
an
article
of
faith
in
that
decree
.
Againe
,
it
is
affirmed
article
32.
that
Christ
appointed
his
Apostles
and
their
successors
to
offer
his
body
and
blood
vnder
the
signes
of
bread
and
wine
.
If
there
bee
no
such
commandement
of
our
Sauiours
,
then
1
There
is
no
Masse
.
2
The
vertue
of
the
bloody
sacrifice
is
not
applyed
by
the
sacrifice
of
the
Masse
.
3
The
sacrifice
of
the
Masse
is
not
truely
propitiatory
.
All
which
are
propounded
for
Articles
of
saith
by
the
forenamed
Councill
,
sess.
22.
de
sacrificio
Messae
.
I
might
say
the
like
of
many
other
points
,
but
these
may
suffice
.
It
remaineth
that
I
proue
the
proposition
,
which
must
be
done
by
handling
the
points
seuerally
:
First
therefore
I
thus
begin
with
the
first
.
The
sauing
truth
[
or
verity
]
taught
by
Christ
and
his
Apostles
is
contained
(
saith
the
Councill
)
in
written
bookes
[
or
in
the
Scriptures
]
or
in
vnwritten
traditions
.
In
this
proposition
or
Article
wee
must
vnderstand
,
that
the
Scriptures
and
traditions
are
made
diuers
parts
of
that
record
,
wherein
the
sauing
truth
is
contained
:
so
that
neither
of
these
parts
containeth
all
,
but
the
one
some
,
the
other
some
,
which
appeareth
plainly
by
the
Council
it selfe
,
where
,
describing
Traditions
,
it
saith
,
that
They
are
not
writen
,
that
They
were
receiued
by
word
of
mouth
from
the
Apostles
and
were
deliuered
to
them
either
by
our
Sauiour
,
or
by
his
spirit
,
and
haue
beene
so
conueyed
from
hand
to
hand
to
the
present
Church
.
And
indeed
if
this
were
not
the
Councils
meaning
,
they
said
nothing
at
all
against
vs
:
who
make
no
question
,
but
that
the
Christians
,
which
liued
presently
after
the
Apostles
,
did
truely
gather
diuers
points
out
of
the
Scriptures
,
which
haue
worthily
beene
receiued
and
maintained
from
time
to
time
.
Such
for
instances
,
were
these
points
;
that
our
Lord
Iesus
is
true
God
,
that
the
holy
Ghost
is
true
God
,
that
our
Sauiour
Christ
consisteth
of
two
distinct
natures
,
that
He
is
but
one
person
,
not
two
.
These
points
the
Christians
rightly
drew
out
of
the
Scriptures
.
For
they
bee
not
expressed
there
in
so
many
words
:
and
these
were
acknowledged
to
bee
Articles
of
faith
by
the
foure
first
generall
Councils
against
Arius
,
Macedonius
,
Eutiches
,
and
Nestorius
.
Of
this
kind
there
are
many
traditions
in
the
Church
,
and
will
daily
be
more
,
as
it
shall
please
God
to
blesse
the
labors
of
his
seruants
in
the
reading
&
vnderstanding
of
the
Scriptures
.
Of
these
we
dispute
not
,
but
onely
of
such
,
as
are
not
comprised
in
the
Scriptures
.
It
would
also
bee
obserued
,
that
the
Councill
saith
not
barely
and
simply
truth
,
but
sauing
truth
:
which
,
in
all
likelihood
,
was
put
into
the
decree
,
because
we
grant
that
some
things
concerning
rites
and
ceremonies
,
were
deliuered
by
Lastly
,
whereas
the
Councill
saith
,
the
sauing
truth
,
taught
by
Christ
and
his
Apostles
,
wee
must
inquire
whether
they
meane
vniuersally
and
wholly
whatsoeuer
our
Sauiour
and
his
Apostles
taught
,
not
any
one
sentence
excepted
;
or
onely
so
much
,
as
was
intended
for
the
perpetuall
vse
of
the
Church
:
That
it
meaneth
absolutely
all
sauing
truth
so
taught
,
it
may
be
probably
gathered
out
of
the
very
words
of
the
Councill
.
For
it
saith
,
that
The
preaching
of
Christ
and
his
Apostles
is
the
fountaine
of
all
sauing
truth
;
and
by
and
by
addeth
,
which
truth
is
contained
in
written
bookes
and
vnwritten
traditions
:
which
is
all
one
,
as
if
the
Councill
should
haue
said
in
plaine
termes
,
All
sauing
truth
taught
by
Christ
and
his
Apostles
is
contained
in
written
books
and
vnwritten
traditions
.
Thus
haue
we
the
meaning
of
the
Councill
,
now
that
it
may
appeare
what
is
true
in
it
,
what
false
,
I
will
draw
it
into
seuerall
propositions
,
namely
these
3.
1
All
sauing
truth
taught
by
Christ
and
his
Apostles
,
is
recorded
for
future
ages
.
2
Some
sauing
truth
is
contained
in
written
bookes
.
3
Some
sauing
truth
is
comprehended
in
vnwritten
traditions
.
The
two
latter
propositions
,
viz.
the
second
and
third
,
are
manifestly
in
t●at
article
of
the
Councell
:
the
first
of
the
three
is
necessarily
implyed
:
For
if
some
things
taught
by
them
remaine
not
to
posterity
,
then
all
sauing
truth
so
taught
,
is
not
to
be
found
in
the
Scripture
and
tradition
,
because
some
of
it
is
not
at
all
recorded
.
In
the
second
proposition
:
that
,
Some
truth
taught
by
Christ
and
his
Apostles
is
contained
in
the
Scripture
:
wee
wholly
agree
with
them
,
and
say
farther
in
particular
:
that
,
All
such
truths
are
containd
therein
,
as
the
Lord
appointed
for
the
saluation
of
the
Elect
in
all
ages
.
And
this
is
the
meaning
of
our
Diuines
,
when
they
say
;
that
,
All
things
necessary
to
saluation
are
comprehended
in
the
Scriptures
.
Which
is
manifest
by
Dr.
Reynolds
:
for
,
Whitaker
de
script
.
q.
6.
c.
6.
saying
;
that
,
The
Lord
teacheth
the
Church
all
things
necessary
to
saluation
,
he
expoundeth
necessary
to
saluation
,
thus
;
which
lead
the
faithfull
to
saluation
and
life
.
And
Dr.
Whitaker
,
propounding
our
opinion
of
the
same
matter
,
in
the
same
manner
,
interpreteth
,
necessary
to
saluation
,
in
these
words
;
by
the
way
of
life
:
signifying
thereby
;
that
,
Those
things
are
necessary
to
saluation
,
which
teach
vs
the
way
to
euerlasting
life
.
Reuerend
B.
Iewell
speakes
to
the
same
purpose
;
Iewells
Apol.
part
..
2.
c.
9.
diuis.
1.
that
,
The
Scriptures
doe
fully
comprehend
all
things
whatsoeuer
bee
needfull
for
our
health
:
and
that
they
be
the
very
might
and
strength
of
God
to
attaine
to
saluation
.
Whereby
it
is
manifest
,
that
Bellarmine
dealt
falsly
and
The
controversie
(
saith
he
)
betwixt
vs
and
the
Heretickes
,
is
,
that
we
say
,
The
whole
doctrine
necessary
to
faith
and
manners
is
not
contained
in
the
Scriptures
expresly
;
and
therefore
besides
the
written
word
of
God
,
there
is
also
an
vnwritten
word
of
God
required
;
that
is
to
say
:
Diuine
and
Apostolicall
traditions
.
Wherefore
I
will
leaue
Bellarmine
with
his
frauds
,
and
debate
the
point
as
it
is
deliuered
in
the
Councell
of
Trent
.
For
the
first
:
that
,
All
sauing
truth
,
taught
by
Christ
and
his
Apostles
,
is
recorded
for
future
ages
,
Bellarmine
bringeth
no
proofe
:
and
yet
he
could
not
choose
but
see
,
that
there
is
no
necessity
in
the
point
it selfe
,
why
we
should
take
it
for
true
.
For
it
might
well
be
,
that
our
Sauiour
and
his
Apostles
taught
some
things
,
which
tended
to
the
saluation
of
some
particular
men
,
not
of
all
men
,
and
therfore
might
be
left
vnrecorded
without
any
losse
,
or
damage
,
to
the
Church
.
Therefore
we
may
iustly
call
for
proofe
of
a
point
so
vncertaine
,
that
is
made
by
Bellarmine
a
matter
of
faith
.
The
third
proposition
at
numb
.
5.
is
;
that
,
Some
sauing
truth
is
comprehended
in
tradition
.
For
the
better
vnderstanding
and
cleering
whereof
,
wee
are
first
to
learne
,
what
vnwritten
traditions
are
.
Which
the
Councell
of
Trent
teacheth
vs
.
Vnwritten
traditions
,
are
things
endicted
by
our
Sauiour
,
by
word
of
mouth
,
or
by
the
holy
Ghost
,
and
kept
in
the
Church
by
continuall
succession
.
We
may
content
our selues
with
this
description
,
without
seeking
any
explication
out
of
Bellarmine
.
or
any
other
,
because
Bellarmines
definition
,
that
,
A
tradition
is
a
doctrine
,
not
written
by
the
first
author
thereof
,
is
so
far
from
making
the
meaning
of
the
Councell
of
Trent
plaine
,
that
indeed
,
it
doth
rather
more
obscure
some
of
them
concerne
faith
some
manners
.
But
Bellarmine
,
wearieth
himselfe
and
his
Reader
,
with
a
number
of
distrib●●ions
,
which
,
as
I
said
of
his
description
,
are
of
no
vse
,
but
to
darken
the
question
.
Tradition
being
thus
vnderstood
,
I
say
,
that
third
proposition
is
false
,
and
the
contradictory
thereof
,
true
.
No
sauing
truth
,
taught
by
Christ
or
his
Apostles
is
contained
in
vnwritten
traditions
:
which
may
thus
appeare
:
If
no
part
of
the
Scripture
refer
vs
to
tradition
,
for
some
part
of
Gods
word
,
not
contained
in
the
said
Scriptures
,
then
haue
we
no
reason
to
seeke
for
any
part
thereof
in
tradition
.
For
the
Scriptures
doe
send
vs
to
the
scriptures
for
the
knowledge
of
sauing
truth
,
Ioh.
5.
39.
Search
the
Scriptures
,
for
in
them
ye
thinke
to
haue
eternall
life
.
And
the
Apostle
Paul
,
2
Tim.
3.
15.
saith
:
that
,
The
Scripture
is
able
to
make
vs
wise
to
saluation
.
And
wold
not
the
scripture
,
trow
we
,
haue
sent
vs
to
tradition
for
supply
of
that
which
was
wanting
in
it
,
if
there
had
beene
any
supply
to
be
had
therein
?
For
,
it
was
as
easie
and
as
orderly
for
the
Scripture
to
referre
vs
to
tradition
,
as
to
it selfe
:
and
as
well
beseeming
the
wisdome
and
prouidence
of
God
,
to
haue
sent
vs
to
both
parts
of
his
word
by
the
Scriptures
,
as
to
the
one
of
them
:
yea
,
it
was
a
great
deale
more
needfull
,
For
no
man
could
doubt
,
but
he
was
to
haue
recourse
to
the
Scriptures
,
because
they
were
knowne
to
be
the
word
of
God
.
But
who
could
haue
imagined
that
the
Lord
God
,
teaching
vs
so
plentifully
in
the
Scriptures
,
would
leaue
out
some
part
of
the
sauing
truth
,
and
not
so
much
as
giue
vs
any
inkling
thereof
,
nor
direct
vs
where
we
might
finde
it
.
But
they
tell
vs
,
the
Scripture
doth
put
vs
ouer
for
some
of
the
diuine
truth
,
to
vnwritten
traditions
.
Let
vs
see
and
examine
the
places
that
are
brought
to
this
purpose
by
Bellarmine
:
Those
things
which
our
Sauiour
spake
of
,
Ioh.
16.
12.
and
But
those
things
which
he
spake
in
those
places
,
were
sauing
truths
.
Therefore
some
sauing
truths
,
taught
by
Christ
,
or
his
Apostles
,
are
contained
in
tradition
.
Ere
I
answer
to
this
argument
particularly
,
I
must
note
in
general
,
that
euery
proposition
of
euery
argument
brought
in
this
question
must
be
certainly
and
euidently
true
,
because
the
point
concluded
is
an
article
of
faith
,
which
must
be
either
expresly
set
downe
by
the
holy
Ghost
,
or
collected
from
the
word
of
God
,
by
manifest
and
necessary
consequence
.
Therefore
if
we
finde
any
proposition
in
any
argument
,
that
is
not
in
such
sort
true
,
the
conclusion
cannot
be
an
Article
of
faith
,
because
of
those
premises
:
but
is
only
at
the
most
probable
,
as
they
are
.
Particularly
I
say
of
this
argument
,
that
no
Article
of
faith
can
bee
concluded
by
it
,
because
the
proposition
or
Maior
,
with
the
proofe
of
it
,
are
at
the
most
but
probable
,
as
the
examining
of
the
reason
will
shew
.
Either
our
Sauiors
speeches
the●e
mentioned
are
contained
in
tradition
,
or
else
they
remaine
not
at
all
to
posterity
.
But
they
remaine
to
posterity
:
for
the
Apostles
did
not
omit
the
recording
of
them
,
since
they
were
neither
enuious
nor
forgetfull
.
Therefore
our
Sauiours
speeches
there
mentioned
are
contained
in
tradition
.
First
,
this
argument
presumeth
that
whatsoeuer
our
Sauiour
spake
,
was
some
way
or
other
committed
to
posterity
.
And
this
was
the
first
proposition
in
this
doctrine
of
the
Council
,
&
denied
by
vs
,
n.
5.
&
7.
therfore
Bellar.
doth
but
play
the
sophister
by
begging
the
question
,
&
proueth
nothing
.
Secondly
,
I
answer
,
that
if
I
should
grant
him
that
he
beggeth
,
yet
his
p●oposition
would
be
false
.
For
the
disiunction
is
nought
.
What
if
I
say
,
those
speeches
of
our
Sauiour
neither
perished
,
nor
remaine
in
tradition
,
but
are
recorded
in
some
part
of
the
Apostles
writings
in
the
new
Testimē●
.
For
since
our
Sauior
promised
Ioh.
16.
13.
to
send
them
his
spirit
which
should
lead
them
into
all
truth
,
and
Ioh.
14.
26
bring
to
their
remembrance
all
things
,
which
he
had
told
them
.
and
performed
what
he
promised
,
Acts
2.
3.
It
is
more
then
likely
,
that
they
did
commend
the
things
to
posterity
,
which
he
caused
them
to
remember
:
for
why
else
were
they
brought
to
their
remembrance
?
But
wee
find
no
other
course
,
that
eu●r
they
tooke
to
deliuer
the
Gospell
to
posterity
,
but
writing
.
Why
then
should
these
points
be
kept
vnwritten
?
Su●ely
they
are
neither
greater
mysteries
,
nor
smaller
matters
,
then
some
that
are
written
.
The
proposition
then
is
either
false
or
doubtfull
,
and
the
assumption
little
better
.
For
how
can
Bellarmine
tell
whether
those
matters
be
recorded
in
any
of
the
Apostles
writings
or
no
,
vnlesse
he
know
what
they
were
,
as
he
will
not
for
very
shame
say
he
doth
.
But
If
we
doubt
of
it
,
he
would
make
vs
beleeue
wee
accuse
the
Apostles
of
envie
or
negligence
.
God
forbid
.
We
will
grant
him
any
thing
almost
,
rather
then
lay
such
an
imputation
upon
those
glorious
instruments
of
our
salvation
.
We
haue
a
better
way
to
answer
then
so
,
namely
,
that
Bellarmine
commeth
short
of
his
reckonig
,
either
of
negligence
or
enuy
.
What
needeth
that
?
It
may
well
be
,
that
they
did
not
record
every
one
of
our
Saviour
speeches
,
because
they
had
no
commission
to
leaue
them
on
record
:
and
they
were
to
doe
according
to
their
comission
;
being
to
deliver
the
word
of
God
,
as
they
were
inspired
by
the
holy
Ghost
,
not
to
set
downe
every
thing
they
could
remember
,
as
men
doe
that
follow
their
owne
naturall
discretion
.
Neither
can
Bellarmine
any
way
make
good
the
assumption
of
the
principall
Syllogisme
negatiue
,
that
Those
things
,
which
our
Lord
spake
of
in
those
places
,
were
saving
truths
,
except
he
can
certainely
tell
,
what
they
were
.
CHAP.
XIII
.
Of
Bellarmines
second
and
third
Arguments
to
proue
vnwritten
traditions
.
BEllarmines
second
argument
in
the
place
aboue
named
,
must
be
thus
ordered
.
The
ordinances
which
the
Apostle
speaketh
of
,
1.
Cor.
11.
2
,
are
not
written
;
for
they
concerne
the
manner
of
praying
and
receiuing
the
Sacraments
:
and
these
we
find
not
written
any
where
.
The
ordinances
which
the
Apostle
there
speaketh
of
,
are
sauing
truths
;
for
he
commendeth
the
Corinthians
for
keeping
them
.
Therefore
some
sauing
truths
are
contained
in
vnwritten
tradition
.
The
proposition
taketh
it
for
granted
,
that
whatsoeuer
the
Apostles
taught
,
is
committed
to
posteritie
.
But
this
we
denie
:
as
I
shewed
cap.
12.
n.
7.
How
then
shall
this
argument
proue
,
that
the
conclusion
is
an
article
of
faith
?
Well
,
admit
it
were
true
:
yet
is
,
the
proposition
vncertaine
,
as
the
proofe
sheweth
;
For
out
of
doubt
,
it
is
no●
manifest
of
it selfe
.
The
proofe
lieth
thus
.
-
Whatsoeuer
was
deliuered
to
the
Apostles
,
and
is
not
found
written
any
where
,
that
is
kept
in
vnwritten
tradition
.
-
The
ordinances
the
Apostle
speaketh
of
,
were
deliuered
by
him
,
and
are
not
found
written
any
where
.
-
Therefore
the
ordinances
the
Apostle
speaketh
of
,
are
kept
in
vnwritten
tradition
.
The
proposition
of
this
Syllogisme
is
vntrue
.
For
although
it
be
not
found
,
yet
it
may
be
written
:
diuers
things
are
contained
in
the
Scriptures
,
which
are
not
knowne
to
be
there
contained
,
but
may
in
time
be
manifested
:
as
I
signified
cap.
11.
n.
2.
Now
concerning
the
principall
assumption
n.
1.
The
ordinances
which
&c.
I
answer
,
that
it
is
neither
cleere
in
it selfe
,
nor
proued
by
Bellarmine
.
For
euery
precept
of
the
Apostle
,
the
keeping
whereof
deserueth
commendation
:
it
is
not
therefore
a
sauing
truth
.
Obedience
to
any
commandement
,
or
aduise
of
an
Apostle
touching
but
a
rite
or
ceremony
:
yea
the
smallest
matter
that
can
be
imagined
,
though
it
be
no
sauing
truth
,
deserueth
due
commendation
:
and
Bellermin
hath
nothing
else
in
this
disputation
that
may
be
applied
to
the
proofe
of
that
point
.
But
say
we
grant
Bellarmine
,
that
the
precepts
signified
verse
.
2.
are
sauing
truths
.
(
as
we
may
doe
with
great
likely
hood
,
vnderstanding
thereby
the
doctrine
deliuered
in
the
former
part
of
the
Epistle
to
that
11.
Chapter
.
)
What
will
it
auaile
him
,
seeing
the
assumption
then
will
conuince
the
proposition
of
falsehood
,
because
the
precept
is
there
written
?
Therefore
this
second
argument
is
to
as
small
purpose
,
as
the
former
.
I
come
to
the
third
argument
in
the
same
place
.
-
Those
things
which
the
Apostle
disposed
,
1.
Cor.
11.
34.
are
contained
in
tradition
;
for
we
find
them
not
written
any
where
.
-
But
the
things
he
there
disposed
were
sauing
truth
.
-
Therefore
some
sauing
truth
is
contained
in
tradition
.
Both
the
faults
of
the
former
proposition
are
in
this
also
;
first
,
that
he
taketh
it
for
granted
,
that
whatsoeuer
the
Apostles
taught
is
recorded
:
which
we
alwaies
denie
.
Secondly
,
that
he
saith
confidently
,
these
things
are
not
written
,
and
yet
knowes
not
what
they
are
:
so
that
he
may
find
them
,
and
not
know
of
it
.
Let
vs
passe
by
the
proposition
:
yet
will
Bellarmine
come
short
of
his
conclusion
,
because
the
assumption
is
full
of
doubt
;
for
how
will
he
be
able
to
proue
that
the
things
disposed
by
the
Apostle
,
were
sauing
truth
.
He
confesseth
that
some
of
them
were
matters
belonging
to
rits
&
ceremonies
:
but
he
telleh
vs
,
with
all
that
Catholiks
worthily
thinke
that
he
deliuered
also
some
greater
matters
,
concerning
the
ordination
of
Ministers
,
the
sacrifice
of
the
Alter
,
and
the
matter
and
forme
of
other
Sacraments
:
and
hee
addeth
,
that
The
hereticks
cannot
disproue
them
.
That
we
may
the
better
iudge
of
these
worthy
thoughts
of
Bellarmins
Catholickes
:
we
will
set
his
reason
in
frame
.
-
Whatsoeuer
Catholickes
worthily
thinke
,
and
hereticks
cannot
disproue
,
that
is
to
be
holder
.
for
true
.
-
But
that
the
Apostles
disposed
of
those
weightie
matters
Catholickes
worthily
thinke
,
and
the
hereticks
cannot
disproue
.
-
Therefore
that
the
Apostles
disposed
of
those
weightie
matters
,
it
is
to
be
holden
for
truth
.
A
stout
argument
,
and
well
worthy
such
Catholickes
who
seeth
not
the
absurditie
of
the
maior
?
Truth
is
not
to
be
measured
by
their
affirmation
or
conceite
,
and
our
vnablenesse
to
disproue
,
but
by
the
adaequation
or
full
agreement
of
the
thing
,
,
and
our
apprehension
of
it
.
For
a
man
then
onely
speaketh
the
truth
of
a
thing
,
when
hee
speaketh
as
the
thing
is
indeede
.
But
the
assumption
presumeth
we
cannot
disproue
it
.
That
were
hard
.
Why
should
not
our
saying
,
we
thinke
he
did
not
meane
those
matters
,
be
as
good
a
disproofe
of
it
,
as
their
saying
you
thinke
he
did
,
is
a
proofe
?
Such
answers
are
good
enough
for
such
arguments
.
But
surely
me
thinketh
,
we
may
bring
some
likelyhood
of
reason
for
our
opinion
.
For
who
would
imagine
that
the
Apostle
would
spend
so
many
lines
as
he
doth
in
this
chapter
,
about
matters
of
so
small
importance
,
as
long
haire
,
and
bare
heads
,
which
were
not
for
the
perpetuall
practise
of
the
Church
,
as
experience
sheweth
:
and
put
off
matters
of
so
great
weight
till
his
comming
to
them
,
which
might
haue
been
neuer
.
And
that
they
may
not
say
,
we
conjecture
this
without
any
likelihood
;
as
Bellarmins
Catholiks
worthily
doe
,
let
them
heare
what
Chrysostome
saith
upon
the
place
.
He
meaneth
either
some
other
things
,
or
the
same
that
he
hath
mentioned
.
For
seeing
it
was
likely
that
they
would
bring
other
cases
and
he
could
not
redresse
althings
by
letters
:
Let
those
things
(
saith
he
)
that
I
haue
admonished
you
of
be
obserued
;
and
if
any
other
thing
need
redresse
,
let
is
be
referred
till
my
comming
.
He
speaketh
(
as
I
said
)
either
of
the
same
thing
,
or
some
matter
not
greatly
urgent
.
He
speaketh
(
saith
Theophilact
)
of
some
other
faults
of
theirs
,
which
had
need
of
correcting
,
or
of
some
which
he
had
mentioned
.
It
is
likely
(
saith
he
)
that
some
men
are
praparing
to
defend
themselues
against
that
which
I
haue
said
,
but
in
the
meane
time
let
thom
obserue
that
I
haue
charged
them
to
keepe
,
ad
1.
Cor
11.
When
he
had
written
of
those
things
that
were
more
necessary
,
he
reserueth
the
rest
,
for
his
praesence
with
them
.
The
Interlinear
glosse
expoundeth
it
thus
:
Other
things
concerning
the
Sacrament
I
will
order
when
I
come
;
but
you
might
not
be
without
direction
for
those
things
that
I
haue
deliuered
.
ad
1.
Cor.
11.
Other
things
(
saith
Lombard
)
which
perteine
to
order
in
the
same
Sacrament
.
I
will
order
when
I
come
.
ad
1.
Cor.
11.
Other
things
which
are
not
of
so
great
danger
,
I
will
order
●●resence
.
Thomas
ad
1.
Cor.
11.
CHAP.
XIIII
.
Of
some
other
Arguments
of
Bellarmine
to
the
same
purpose
.
LET
vs
see
if
Bellarmines
fourth
reason
be
any
better
then
the
former
.
That
which
the
Apostle
commanded
the
Thessalonians
to
is
contained
in
tradition
:
for
it
was
not
written
,
but
deliuered
by
word
of
mouth
.
That
which
the
Apostle
commanded
the
Thessalouians
to
keepe
,
was
a
sauing
faith
.
Therefore
some
sauing
truth
is
contained
in
tradition
.
There
is
no
end
of
Bellarmines
begging
.
We
must
deny
as
before
,
that
whatsoeuer
the
Apostles
taught
is
recorded
and
come
to
posteritie
.
To
the
proposition
I
answer
in
particular
,
that
being
vnderstood
of
that
time
when
the
Apostle
writ
that
Epistle
,
it
is
true
:
he
had
then
deliuered
some
things
by
word
of
mouth
,
and
not
written
them
:
and
those
hee
commandeth
them
to
keepe
.
But
what
proofe
can
Bellarmine
make
,
that
those
things
were
not
written
afterwards
?
The
assumption
is
not
easily
to
be
proued
,
that
those
things
were
sauing
truth
.
Why
doth
not
Bellarmine
tell
vs
what
they
were
?
Me
thinks
he
dareth
not
so
much
as
guesse
at
them
:
otherwise
he
would
let
vs
know
at
the
least
,
what
his
Catholickes
worthily
take
them
to
be
.
Would
any
man
dally
thus
in
a
matter
of
faith
,
to
bee
beleeued
vpon
paine
of
damnation
?
Bellarmine
will
make
amends
for
the
want
of
weight
in
his
reasons
,
by
the
number
of
them
:
and
he
propoundeth
his
fift
thus
to
bee
deliuered
.
That
which
was
committed
to
Timothy
,
1.
Tim.
6.
20.
and
2.
Tim.
2.
1.
2.
is
contained
in
tradition
.
That
which
was
there
committed
to
Timothy
,
is
a
sauing
Therefore
some
sauing
truth
is
contained
in
tradition
.
Here
he
beggeth
againe
as
before
:
but
wee
cannot
grant
,
that
whatsoeuer
the
Apostles
preached
,
is
remaining
vpon
record
to
posteritie
.
If
that
were
granted
:
yet
should
I
thinke
the
proposition
no
sufficient
warrant
for
an
Article
of
faith
.
Therefore
Bellarmine
offereth
proofe
of
it
on
this
maner
:
That
which
Timothy
had
heard
of
Saint
Paul
,
1.
Tim.
6.
20.
and
2.
Tim.
2.
1.
2
,
and
was
to
deliuer
to
faithfull
men
able
to
teach
other
also
,
that
is
contained
in
tradition
.
But
that
which
was
committed
to
Timothy
,
1.
Tim.
6.
20.
and
2.
Tim.
2.
1.
2
,
he
had
heard
of
Saint
Paul
,
and
was
to
deliuer
to
faithfull
men
able
to
teach
other
also
.
Therefore
that
which
was
committed
to
Timothy
,
1.
Tim.
6.
20.
and
2.
Tim.
2.
1.
2
,
is
contained
in
tradition
.
Least
wee
should
deny
the
first
part
or
Proposition
of
this
Syllogisme
,
because
the
things
so
delivered
,
and
given
in
charge
by
the
Apostle
,
might
be
matter
for
the
present
vse
of
the
Church
,
and
such
as
needed
not
to
be
alwayes
knowne
,
Bellarmine
telleth
us
,
that
by
those
things
so
heard
,
and
so
to
be
committed
,
the
vnderstanding
of
the
sense
of
the
scriptures
,
and
other
doctrine
is
signified
:
so
that
the
whole
force
of
his
Argument
lyeth
in
this
interpretation
,
which
he
never
offereth
to
proue
.
Therefore
vnlesse
we
will
take
his
bare
word
for
proofe
,
wee
are
as
farre
to
seeke
,
as
we
were
before
.
Now
that
we
haue
no
reason
to
doe
so
,
I
thinke
it
may
appeare
by
those
things
,
which
I
will
now
propound
to
the
consideration
of
all
reasonable
men
.
First
then
,
I
would
know
o●
Bellarmine
whether
by
Vnderstanding
of
the
sense
,
he
meane
generall
rules
for
the
vnderstanding
of
it
,
or
the
sense
of
particular
places
?
Secondly
,
I
demaund
whether
he
deliuered
to
him
the
sense
o●
euery
place
of
Scripture
,
or
of
some
onely
?
Whether
he
answer
this
or
that
;
I
aske
thirdly
:
what
is
become
of
those
rules
and
expositions
?
How
will
he
proue
to
vs
,
that
they
haue
beene
continued
from
time
to
time
till
now
?
If
they
haue
not
beene
continued
,
what
haue
wee
to
do
with
them
,
who
dispute
onely
of
such
traditions
as
are
in
the
possession
,
and
vse
of
the
present
Church
?
Fourthly
,
is
it
likely
,
euen
in
Bellarmines
iudgement
,
that
Saint
Paul
would
take
vpon
him
to
instruct
Timothy
in
the
sense
of
any
place
of
Scripture
,
when
as
the
office
of
interpreting
the
Scripture
is
committed
by
the
Councell
of
Trent
to
the
Church
,
that
is
(
as
Bellarmine
expoundeth
it
)
to
Peter
and
his
successours
?
Did
he
meane
ambitiously
to
vsurpe
Peters
office
,
or
to
send
him
to
Peter
or
his
successours
,
to
learne
of
them
whether
the
interpretation
he
had
giuen
were
true
or
no.
Touching
the
second
part
of
the
first
Syllogisme
,
that
Those
thinges
which
were
committed
to
Timothy
,
were
sauing
truths
:
Bellarmine
saith
nothing
:
which
argueth
that
he
knew
not
what
to
say
.
What
reason
haue
we
then
to
imagine
that
they
were
sauing
truths
,
or
that
this
argument
concludeth
any
thing
for
the
doctrine
of
the
Councell
of
Trent
concerning
traditions
?
There
is
yet
one
argument
more
in
the
same
fift
chapter
,
thus
to
be
concluded
.
Those
things
which
Iohn
had
to
write
,
2.
Ioh.
11
,
and
are
contained
in
tradition
;
for
he
saith
,
he
would
not
write
them
.
But
those
things
which
he
had
then
to
write
,
were
sauing
truths
taught
by
the
Apostles
.
Therefore
some
sauing
truths
taught
by
the
Apostles
are
contained
in
tradition
.
I
am
inforced
here
also
to
repeate
my
former
answer
:
that
Bella●mine
still
takes
it
for
granted
,
that
whatsoeuer
the
Apostles
taught
is
continued
to
posteritie
;
which
we
denie
:
and
no
papist
can
proue
.
His
assumption
or
minor
is
to
weake
to
beare
vp
the
weight
of
an
Article
of
faith
,
vnlesse
he
be
able
to
●●ll
〈◊〉
certainly
what
the
things
were
which
the
Apostle
would
not
write
:
and
to
whom
hee
did
,
or
at
the
least
,
that
hee
did
afterward
deliuer
them
to
some
body
,
from
whom
the
Church
hath
receiued
them
.
Till
we
know
what
they
were
,
how
shall
we
be
sure
they
were
part
of
the
sauing
truth
?
CHAP.
XV.
Of
two
other
arguments
of
Bellarmine
.
WEE
haue
done
with
the
fift
Chapter
:
and
are
now
to
examine
two
arguments
,
set
downe
chap.
4
,
the
former
I
frame
thus
.
That
there
are
Scriptures
:
that
these
we
haue
he
they
is
contained
in
tradition
;
For
we
cannot
find
them
in
the
Scriptures
.
But
that
there
are
Scriptures
;
that
these
wee
haue
are
they
,
is
part
of
sauing
truth
taught
by
Christ
and
his
Apostles
.
Therefore
some
sauing
truthes
taught
by
Christ
and
his
Apostles
,
are
contained
in
tradition
.
It
hath
appeared
by
my
answer
to
Bellarmines
arguments
,
that
he
can
find
no
place
of
Scripture
,
that
sendeth
vs
to
tradition
for
any
part
of
sauing
truth
,
taught
by
our
Lord
or
his
Apostles
;
Wee
might
therefore
conclude
,
that
there
are
no
such
traditions
,
without
troubling
our selues
any
further
.
But
that
we
may
dit
vp
the
mouths
of
the
Papists
,
wee
will
bestow
a
little
time
and
paines
in
these
arguments
.
If
there
had
beene
no
more
intended
by
the
Councell
of
Trent
in
the
decree
touching
tradition
,
but
to
signifie
that
these
three
points
are
contained
in
tradition
,
the
danger
had
not
beene
great
:
for
then
both
the
number
and
the
particulars
had
been
determined
;
but
the
Papists
by
vertue
of
that
Article
take
authoritie
to
thrust
what
they
list
vpon
the
Church
,
and
warrant
it
by
tradition
.
Thus
much
to
the
argument
in
generall
:
Particularly
I
answer
,
that
the
first
part
of
it
and
the
proofe
thereof
,
suppose
that
those
two
propositions
,
There
are
Scriptures
:
These
we
haue
be
they
,
are
formally
,
that
is
expresly
contained
either
in
the
Scriptures
or
tradition
;
But
this
say
we
is
false
:
they
are
contained
formally
in
neither
;
where
then
shall
we
finde
them
?
Radically
and
originally
in
the
Scriptures
themselues
:
which
of
themselues
afford
iust
occasion
to
all
men
to
conceiue
,
both
that
There
are
Scriptures
,
and
that
These
are
they
;
They
are
contained
formally
in
the
apprehension
of
euery
mans
vnderstanding
that
beleeueth
them
:
and
that
this
beleife
is
diuine
faith
,
not
humane
coniecture
it
appeareth
,
because
it
is
wrought
in
men
by
a
speciall
prouidence
of
God
,
which
perswadeth
and
draweth
men
to
acknowledge
the
things
to
be
as
they
are
in
themselues
:
and
is
farther
grounded
vpon
the
diuine
authoritie
,
vertually
affirming
that
they
are
both
true
indeed
.
And
yet
wee
make
not
a
priuate
spirit
the
ground
or
rule
of
our
faith
,
or
the
iudge
to
determine
what
is
matter
of
faith
,
what
is
not
;
As
Bellarmine
slandereth
vs
:
and
The
assumption
is
false
.
The
last
proposition
,
is
not
part
of
sauing
truth
taught
by
our
Sauiour
Christ
and
his
Apostles
.
Neither
all
nor
any
of
the
Apostles
(
for
ought
appeareth
in
the
word
)
did
euer
set
downe
a
Catalogue
of
the
Bookes
of
the
New
or
Old
Testament
:
neither
indeede
was
it
possible
for
any
of
them
to
doe
it
but
S.
Iohn
,
who
out
liued
them
all
,
and
writt
after
them
all
.
As
for
S.
Iohn
,
he
neither
might
nor
could
doe
it
,
because
that
was
onely
Peters
office
or
his
successors
,
to
declare
which
were
Scriptures
,
and
which
were
not
,
as
we
learned
out
of
Bellar.
Chap.
3.
11.
9.
The
second
and
last
argument
lieth
thus
.
This
Proposition
,
There
is
no
word
of
God
besides
that
which
is
written
,
is
contained
in
tradition
not
written
.
This
proposition
is
a
sauing
truth
taught
by
Christ
and
his
Apostles
.
Therefore
some
sauing
truth
taught
by
Christ
and
his
Apostles
,
is
contained
in
tradition
not
written
.
First
it
is
to
be
considered
,
that
Bellarmine
bringeth
this
assumption
as
a
proposition
of
ours
,
and
from
thence
concludeth
for
the
Church
of
Rome
against
vs
;
For
if
hee
brought
it
as
his
owne
,
and
acknowledged
by
him
for
true
,
he
should
thereby
gaine
say
the
Councell
of
Trent
,
affirming
that
There
is
some
part
of
the
word
of
God
contained
in
tradition
,
which
is
not
to
be
found
in
the
Scriptures
.
But
in
this
Bellarmine
doth
vs
wrong
:
for
although
we
say
,
that
there
is
no
word
of
God
but
that
which
is
contained
in
the
Scriptures
,
as
[
a
](A15736-e24690-b)
a
Rellar
.
de
verbo
Dei
lib.
4.
cap.
3.
Sect.
adipsi
.
Bellarmin
alleageth
out
of
[
b
](A15736-e24710-b)
b
Caluin
.
Instit.
lib
,
4.
cap.
8.
●
.
8.
Caluin
;
yet
we
say
uot
,
that
this
proposition
is
a
sauing
truth
taught
by
Christ
&
his
Apostles
:
neither
indeed
need
we
say
so
;
For
by
that
proposition
we
only
deny
that
which
the
Councell
affirmeth
,
and
set
it
downe
as
a
contradictory
thereto
:
and
Bellarmine
himselfe
in
the
place
for
enamed
bringeth
it
to
the
same
end
.
The
reason
of
our
deniall
is
,
that
the
Scripture
doth
no
where
send
vs
to
tradition
,
nor
hath
any
word
to
that
purpose
;
as
hath
appeared
in
the
former
disputation
.
And
this
reason
is
very
sufficient
:
because
nothing
is
to
be
receiued
for
an
Article
of
faith
,
but
that
which
is
taught
in
the
word
of
God
.
The
like
answer
is
to
be
made
to
the
proposition
.
If
it
be
true
in
Bellarmines
iudgement
,
then
the
doctrine
of
the
Church
of
Rome
in
his
iudgement
is
salfe
.
For
the
Councell
of
T●ent
teacheth
,
that
There
is
some
word
of
God
contained
in
tradition
;
but
this
proposition
affirmes
,
that
There
is
no
word
of
God
besides
that
which
is
written
.
If
Bellarmine
would
father
it
vpon
vs
,
he
accuseth
vs
falsly
.
For
we
neuer
sai●
nor
thought
that
that
proposition
was
contained
in
tradition
;
but
perhaps
he
thinketh
it
will
follow
vpon
that
wee
say
:
but
in
so
thinking
,
hee
thinkes
idly
;
for
we
doe
no
more
hereby
,
but
denie
that
which
they
say
:
and
neither
do
nor
neede
affirme
that
it
is
contained
either
in
the
Scriptures
,
or
in
tradition
.
It
is
enough
for
vs
in
matter
of
faith
,
to
refuse
whatsoeuer
is
not
taught
in
the
Scriptures
.
But
it
may
be
said
,
that
this
proposition
,
There
is
no
word
of
God
besides
that
which
is
written
,
is
either
true
or
false
;
we
grant
it
:
because
it
is
certainely
true
,
that
in
euerie
contradiction
properly
so
called
,
the
one
proposition
is
true
,
the
other
false
.
What
of
this
?
It
will
farder
be
said
;
If
it
be
false
,
then
the
contradictory
to
it
which
we
hold
,
is
true
.
We
grant
this
too
:
what
more
?
If
this
be
true
,
it
is
contained
either
in
the
Scripture
,
or
in
tradition
.
This
we
denie
;
It
may
be
true
,
and
yet
contained
in
neither
of
them
;
For
the
truth
of
this
proposition
is
not
positiue
,
whereby
one
thing
is
affirmed
of
,
or
ioyned
to
another
:
but
negatiue
,
by
which
one
thing
is
denied
of
,
or
seuered
from
another
.
Now
propositions
of
this
kinde
are
then
true
,
when
the
things
comprehended
in
them
are
indeed
seuered
the
one
from
the
other
:
for
then
the
proposition
speaketh
of
the
thing
as
it
is
.
Therefore
it
is
enough
to
make
this
negatiue
proposition
true
,
that
the
Scripture
is
silent
in
that
which
they
affirme
,
and
doth
not
ioyne
To
which
of
the
Angells
said
be
,
&c.
He
that
desireth
to
see
more
of
this
,
may
reade
the
reuerend
Bishop
Iewel
in
his
answer
to
Dr.
Cole
.
I
should
now
goe
on
according
to
the
order
followed
in
the
Councell
of
Trent
,
to
examine
the
rest
of
the
Articles
set
downe
by
me
chap.
11.
num.
3.
But
for
this
time
I
thinke
it
enough
that
I
haue
debated
these
two
questions
:
because
if
these
proue
false
,
as
I
trust
they
haue
done
,
all
the
other
differences
betwixt
vs
and
the
Church
of
Rome
,
will
easily
be
decided
to
the
confirmation
of
the
truth
we
maintaine
,
and
the
ouerthrow
of
their
false
and
erroneous
faith
.
I
haue
alreadie
in
another
disputation
in
Latine
,
discouered
and
proued
the
erroneousnesse
of
the
faith
of
that
Church
in
the
seuenth
,
and
tenth
Articles
of
the
eleuenth
Chapter
before
mentioned
,
touching
grace
and
iustification
.
The
like
I
will
doe
in
the
rest
,
if
it
please
God
to
giue
me
opportunitie
and
abilitie
.
CHAP.
XVI
.
An
answer
to
those
things
which
the
Church
of
Rome
bringeth
against
the
necessitie
of
separating
from
it
.
ALthough
the
point
propounded
by
me
to
be
disputed
,
is
sufficiently
proued
by
that
which
hath
past
:
and
all
men
may
see
a
necessitie
of
separating
from
the
Church
of
Rome
:
yet
that
the
truth
may
be
the
more
cleere
,
and
all
mens
consciences
the
better
satisfied
,
and
fortified
against
the
deuises
of
the
Romish
seducers
:
I
haue
thought
good
to
examine
two
principall
motiues
of
theirs
,
by
which
they
mis-lead
many
that
are
simple
or
carelesse
;
and
in
handling
of
them
,
I
will
take
the
same
course
that
hetherto
I
haue
followed
,
for
the
more
plainnesse
and
certaintie
in
iudging
what
is
true
,
what
false
.
The
former
of
the
two
is
this
:
Euery
man
must
receiue
his
faith
by
the
teaching
of
the
Romish
Church
That
it
may
appeare
what
force
there
is
in
this
to
conclud
any
thing
for
the
Church
of
Rome
against
the
question
hetherto
disputed
,
I
will
apply
it
to
the
matter
in
question
,
and
answer
to
it
accordingly
.
They
that
must
receiue
their
faith
by
the
teaching
of
the
Church
of
Rome
,
must
ioyne
in
faith
with
that
Church
.
Euery
man
must
receiue
his
faith
by
the
teaching
of
the
Church
of
Rome
.
Therefore
euery
man
must
ioyne
in
faith
with
the
Church
of
Rome
.
The
proposition
or
first
part
of
this
reason
I
acknowledge
for
true
:
because
the
teaching
of
the
Church
of
Rome
giueth
being
to
the
faith
of
that
Church
.
The
assumption
is
false
,
being
grounded
vpon
that
false
foundation
,
that
The
Pope
of
Rome
is
to
feede
the
whole
Church
as
Peters
successour
,
by
determining
what
is
matter
of
faith
,
what
is
not
.
But
this
appeared
to
be
manifestly
false
,
chap.
8.
and
10.
wherein
I
propounded
and
handled
the
question
.
The
second
deuise
is
commonly
deliuered
by
way
of
question
.
Where
was
your
Church
before
Luther
?
Now
this
question
implyeth
a
negation
;
as
if
they
should
say
:
The
Protestants
Church
was
not
before
Luther
.
This
must
be
applied
to
the
point
in
question
,
after
this
sort
.
Euery
man
must
ioyne
in
faith
either
with
the
Church
of
Rome
,
or
with
the
Protestant
Church
.
But
no
man
may
ioyne
in
faith
with
the
Protestants
Church
.
Therefore
euery
man
must
ioyne
in
faith
with
the
Church
of
Rome
.
Let
the
proposition
passe
for
true
:
to
which
we
may
iustly
adde
an
assumption
contrary
to
theirs
;
No
man
may
ioyne
in
faith
with
the
Church
of
Rome
:
and
this
assumption
is
alreadie
made
good
by
the
foregoing
disputation
,
through
this
whole
treatise
:
which
hath
shewed
that
the
faith
of
the
Church
of
Rome
is
false
and
erroneous
.
But
to
answer
directly
to
their
assumption
,
we
say
it
is
vtterly
false
,
and
the
contrary
to
it
euidently
true
,
that
Euery
man
is
bound
to
ioyne
in
faith
with
the
Protestants
Church
.
For
our
faith
is
nothing
else
but
Euery
article
or
proposition
to
be
assented
to
,
or
beleeued
as
true
vpon
the
authoritie
of
God
the
reuealer
of
them
by
his
holy
seruants
the
Prophets
,
and
Apostles
.
The
Articles
which
we
assent
to
or
beleeue
in
this
sort
,
are
either
expressely
set
downe
in
the
Scriptures
in
direct
words
,
so
that
the
sense
of
them
cannot
reasonably
be
doubted
of
:
or
else
gathered
,
and
concluded
from
such
places
by
necessarie
consequence
:
so
that
if
the
one
be
true
,
the
other
must
needs
be
true
also
.
Whatsoeuer
proposition
is
not
of
this
nature
,
we
allow
not
for
an
article
of
faith
,
how
likely
soeuer
it
seeme
to
be
.
Now
in
this
faith
of
ours
there
can
be
no
danger
:
seeing
whatsoeuer
proposition
is
plainely
expressed
in
the
Scripture
,
or
necessarily
concluded
from
it
,
is
vndoubtedly
the
diuine
reuelation
,
which
is
the
onely
foundation
of
true
faith
.
More
particularly
I
say
touching
the
said
assumption
,
that
it
must
be
vnderstood
of
the
Protestants
faith
,
so
far
forth
as
it
differeth
from
the
faith
of
the
Church
of
Rome
,
else
by
it
they
should
disswade
men
from
the
faith
of
their
owne
Church
.
Besides
,
It
is
to
be
considered
that
this
assumption
supposeth
,
that
the
Protestants
haue
a
faith
opposite
to
the
faith
of
the
Church
of
Rome
;
Which
is
vtterly
false
.
All
the
opposition
we
make
to
them
is
,
by
refusing
their
faith
,
not
by
deliuering
any
of
our
owne
,
and
by
ansswering
to
their
arguments
:
so
that
we
hold
the
negatiue
part
of
the
contradiction
,
in
all
points
,
wherein
we
dissent
from
them
,
although
in
some
we
adde
a
contrarie
affirmatiue
,
where
the
Scripture
affirmeth
that
which
they
denie
.
For
example
,
they
say
The
Pope
is
Gods
Vicar
.
This
we
oppose
by
saying
,
that
The
diuine
reuelation
doth
not
teach
vs
,
that
the
Pope
is
Gods
Vicar
.
Againe
,
they
deliuer
this
for
an
Article
of
faith
:
that
Concupiscence
in
the
regenerate
,
is
not
properly
sinne
.
To
this
we
answer
by
way
of
opposition
as
to
the
former
:
The
diuine
reuelation
doth
not
say
,
that
Concupiscence
in
the
regenerate
is
not
properly
sin
;
Yea
in
this
point
we
say
further
:
the
Scripture
saith
it
is
properly
sinne
:
but
our
opposition
to
them
in
this
point
stands
in
this
,
that
the
Scripture
doth
not
say
it
is
not
properly
sinne
,
so
that
though
there
were
no
word
to
the
contrarie
of
it
in
Scripture
,
yet
that
propos●●on
of
theirs
were
vtterly
false
.
By
which
it
is
manifest
,
that
in
those
things
wherein
we
dissent
from
them
,
we
haue
not
articles
of
faith
contrarie
to
the
articles
of
faith
which
they
propound
:
but
onely
deny
,
that
Those
they
would
thrust
vpon
vs
are
articles
of
faith
.
If
any
man
obiect
(
as
Stapleton
and
Wright
doe
,
)
that
Our
religion
is
negatiue
;
we
answer
,
that
if
they
meane
we
hold
no
articles
of
faith
which
are
affirmatiue
,
they
charge
vs
vntruely
;
for
we
consent
with
them
in
many
affirmatiue
articles
of
faith
.
As
for
those
points
wherein
we
dissent
from
them
,
it
is
no
fault
in
vs
to
hold
the
negatiue
;
for
there
is
no
other
way
for
vs
to
oppose
the
errours
they
bring
for
matters
of
faith
,
but
by
denying
them
to
be
matters
of
faith
.
So
then
this
is
that
they
auouch
in
the
former
assumption
:
No
man
may
ioyne
in
faith
with
the
Protestants
Churches
,
in
those
points
wherein
they
dissent
from
the
Faith
of
the
Church
of
Rome
.
The
reason
is
,
because
the
faith
of
the
Protestants
in
those
points
is
false
;
which
they
thus
proue
:
The
true
faith
hath
been
professed
so
publikely
in
all
ages
since
the
Apostles
,
that
the
professors
of
it
from
age
to
age
may
be
named
.
The
Protestants
faith
hath
not
been
so
publikely
professed
in
all
ages
since
the
Apostles
,
that
the
professors
of
it
from
age
to
age
may
be
named
.
Therefore
the
Protestants
faith
is
not
the
true
faith
.
Before
I
answer
directly
to
the
parts
of
this
Syllogisme
,
I
hold
it
needfull
to
note
a
few
things
concerning
the
reason
in
generall
.
The
first
is
,
that
in
this
question
wee
inquire
not
of
such
professours
onely
as
our
Sauiour
Christ
and
his
Apostles
were
,
who
deliuered
the
Articles
of
faith
by
way
of
reuelation
:
but
of
such
as
haue
beleeued
and
profest
those
articles
,
as
they
haue
beene
gathered
out
of
that
which
they
reuealed
.
Secondly
,
it
is
worth
the
doing
,
to
consider
a
little
way
of
gesse
,
what
the
reason
should
be
why
the
Papists
are
so
loath
to
make
tryall
of
their
faith
by
the
Scriptures
,
and
cry
so
loud
for
a
catalogue
or
register
of
the
names
of
such
as
haue
from
time
to
time
beleeued
as
now
we
do
.
This
may
well
seeme
strange
to
all
men
,
who
vnderstand
that
the
diuine
reuelation
is
a
most
faithfull
record
,
and
most
certaine
rule
in
all
matters
of
faith
:
so
that
whatsoeuer
is
agreeable
thereto
,
is
a
part
of
true
faith
:
whatsoeuer
differeth
from
it
either
positiuely
by
affirming
that
which
is
not
reuealed
,
or
negatiuely
by
denying
that
which
is
reuealed
,
is
vntrue
,
and
may
not
be
taken
for
an
article
of
faith
.
As
for
a
beadroll
of
names
,
who
knoweth
not
that
it
must
needes
be
made
out
of
humaine
storie
.
Wher
as
Diuine
and
infallible
faith
is
not
built
upon
deduction
out
of
humane
historie
,
but
diuene
reuelation
;
as
is
well
obserued
by
the
learned
&
reuerend
D.
Featly
And
how
can
that
be
any
foundation
of
diuine
faith
,
when
it
is
not
diuine
authoritie
,
nor
free
from
errour
:
but
humane
onely
,
and
subiect
to
errour
:
yea
among
all
kindes
of
humane
authoritie
of
least
credit
?
Our
of
doubt
then
the
Papists
would
neuer
haue
pursued
this
course
so
eagerly
,
but
for
some
especiall
aduantage
to
thei●
cause
,
which
in
all
likely
hood
is
this
;
that
they
saw
well
enough
,
it
was
not
for
their
religion
to
abide
the
tryall
by
Scripture
in
those
articles
of
faith
.
But
what
saith
the
Prophet
Isaiah
?
If
they
refuse
the
Law
and
the
testimonie
,
it
is
because
there
is
no
light
in
them
.
Now
in
particular
,
I
say
that
the
proposition
is
faultie
diuers
wayes
.
First
whereas
it
supposeth
that
the
true
faith
hath
beene
in
all
ages
in
the
word
:
if
they
meane
it
hath
been
in
the
Scriptures
in
all
ages
:
we
grant
that
they
say
is
true
,
but
we
adde
that
it
is
not
to
purpose
;
for
our
question
is
not
of
faith
as
it
is
reuealed
in
the
Scriptures
,
but
as
it
is
gathered
out
of
them
,
and
particularly
beleeued
;
and
in
this
latter
sence
,
we
denie
that
the
true
faith
hath
been
in
all
ages
.
For
proofe
of
our
deniall
we
alleage
the
experience
of
all
ages
:
by
which
it
is
manifest
,
that
some
articles
of
faith
haue
been
obserūed
and
concluded
out
of
the
Scriptures
from
time
to
time
,
and
were
not
all
known
and
beleeued
for
articles
of
saith
at
once
.
I
may
bring
for
instance
those
great
points
debated
and
determined
in
the
4
first
generall
Councells
.
For
certainely
if
The
god-head
of
our
blessed
Sauiour
,
and
the
holy
Ghost
,
the
distinction
of
the
diuine
and
humaine
natures
of
our
Lord
Iesus
,
the
Vnitie
of
his
person
,
had
bin
resolutely
holden
in
the
Church
for
articles
of
faith
:
Arius
,
Macedonius
,
Eutyches
,
and
Nestorius
would
not
haue
durst
to
speake
of
them
so
wickedly
and
heretically
as
they
did
;
neither
would
the
Church
haue
assembled
Councells
to
aduise
of
the
points
,
but
haue
cast
out
those
wretches
as
enemies
of
the
faith
.
The
like
might
be
said
of
Pelagius
touching
grace
:
and
of
many
other
points
of
no
small
importance
.
To
come
nearer
to
this
our
age
,
there
is
no
Papist
of
any
reading
and
iudgement
,
but
will
confesse
that
diu●rs
propositions
in
tholate
Councell
of
Trent
,
which
ended
since
I
was
borne
,
were
neuer
receiued
for
articles
of
faith
,
till
they
were
neuer
receiued
for
articles
of
faith
,
till
they
were
propounded
for
such
by
that
Councell
.
Secondly
,
to
grant
them
as
much
as
they
desire
;
I
yet
except
against
their
proposition
as
false
:
because
there
is
no
necessitie
,
that
the
being
of
true
faith
,
and
such
a
profession
thereof
must
alwayes
goe
together
;
For
such
a
publike
profession
of
faith
,
is
neither
of
the
essence
of
true
faith
,
as
a
reasonable
soule
is
of
the
essence
of
a
man
:
nor
proceedeth
from
the
essence
thereof
,
as
the
faculty
of
speech
doth
from
the
essence
of
man
:
neither
are
they
lincked
inseparably
together
by
any
ordianance
of
God
,
as
faith
and
iustification
are
.
The
two
former
I
am
not
out
of
doubt
all
Papists
will
grant
;
If
they
fly
to
the
last
,
let
them
shew
the
record
or
deed
,
wherein
that
coniunction
of
true
faith
,
and
such
a
publike
profession
of
it
is
inrolled
and
ingrossed
.
Will
they
tell
vs
I
know
not
what
goodly
matters
of
the
visibilitie
of
the
Church
?
what
is
that
but
to
beg
the
question
?
For
we
denie
that
,
as
no
lesse
vncertaine
and
vntrue
,
then
the
other
.
The
assumption
also
is
false
,
which
auoucheth
so
confidently
that
:
The
professours
of
the
Protestants
faith
in
such
things
As
they
dissent
from
the
Church
of
Rome
in
,
cannot
be
shewed
in
all
ages
from
time
to
time
since
our
Sauiour
Christ
and
his
Apostles
.
If
we
call
for
a
proofe
of
this
:
they
bid
vs
shew
a
beadroll
of
their
names
that
were
professours
of
our
faith
;
what
if
we
cannot
?
will
they
conclude
thereupon
that
it
cannot
be
done
?
there
may
be
a
Catalogue
,
though
we
cannot
shew
it
;
Which
cannot
seeme
strange
to
any
man
that
shall
consider
,
that
the
Papists
had
for
many
yeares
,
yea
,
ages
the
whole
sway
&
command
of
Christendome
,
and
laboured
all
they
could
to
make
away
(
if
it
had
been
possible
,
)
not
onely
the
writings
,
but
the
memorie
of
all
such
as
made
any
kind
of
opposition
to
their
doctrine
or
proceedings
;
Yet
by
the
gracious
&
mighty
prouidence
of
God
it
hath
come
to
passe
,
that
the
registers
of
their
own
bloudy
persecutors
haue
by
the
worthy
paines
of
som
of
our
writers
,
afforded
the
world
a
view
of
the
names
,
of
many
holy
Martyrs
&
confessours
,
which
from
time
to
time
haue
refused
as
we
do
now
,
to
acknowledge
many
of
the
points
wherein
we
dissent
from
the
Church
of
Rome
:
and
it
cannot
be
looked
for
,
that
wee
should
shew
that
all
of
them
haue
been
denied
,
because
many
of
them
were
first
bred
and
hatched
in
the
late
Councell
of
Trent
,
and
were
neuer
articles
of
faith
till
then
.
Wherefore
to
returne
to
my
first
conclusion
:
since
the
faith
of
the
Church
of
Rome
is
erroneous
,
both
in
the
foundation
of
it
:
which
is
the
authoritie
of
the
Church
,
and
in
many
particular
articles
thereof
;
I
may
boldly
affirme
,
that
it
is
to
be
shunned
as
a
perilous
rocke
,
whereon
many
haue
suffered
shipwrack
of
their
eternall
saluation
.
CHAP.
XVII
.
That
the
faith
of
the
Church
of
Rome
is
to
refused
vpon
paine
of
damnation
.
WHen
I
first
deliuered
the
proposition
I
intended
to
handle
,
(
that
there
might
be
no
ignorance
by
errour
,
nor
shifting
by
willfull
mistaken
)
I
began
to
declare
the
meaning
of
the
termes
,
in
which
I
propounded
my
question
;
but
because
I
purposed
to
examine
the
matter
in
two
seuerall
disputations
,
I
forbare
to
expound
the
last
words
,
till
I
should
come
to
the
particular
debating
of
the
second
point
.
Now
I
am
to
enter
vpon
it
,
and
must
therefore
shew
what
I
meane
by
those
words
,
Vpon
paine
of
damnation
:
and
then
proue
,
that
the
faith
of
the
Church
of
Rome
is
to
be
refused
vpon
so
grieuous
a
penaltie
.
Those
words
Vpon
paine
of
damnation
,
are
not
so
to
bee
vnderstood
,
as
if
I
tooke
vpon
me
to
pronounce
sentence
of
condemnation
against
all
that
beleeue
as
the
Church
of
Rome
teacheth
:
but
I
would
thereby
giue
all
men
to
vnderstand
,
that
the
beleeuing
of
that
doctrine
as
matter
of
faith
,
is
a
thing
in
it selfe
damnable
,
and
such
as
maketh
a
man
liable
to
damnation
.
How
it
shall
fall
out
with
particular
men
in
the
euent
,
I
neither
know
,
nor
meane
to
enquire
.
Onely
I
say
againe
,
that
their
mis-beliefe
is
a
sinne
,
which
setteth
them
in
the
state
of
damnation
.
Now
hauing
proued
alreadie
that
their
faith
is
erroneous
,
I
shall
not
neede
to
make
many
words
about
the
point
.
For
the
Church
of
Rome
against
which
I
dispute
.
holdeth
it
for
a
ruled
case
,
that
an
erroneous
faith
is
damnable
.
Wherefore
else
doe
they
thunder
out
so
many
There
are
two
wayes
by
which
sinne
leadeth
a
man
into
to
the
state
of
damnation
:
the
one
is
the
desert
or
fitnesse
it
hath
to
procure
damnation
:
the
other
is
the
actuall
meriting
or
deseruing
of
damnation
.
Into
the
former
,
sinne
casteth
a
man
off
it selfe
.
Into
the
latter
he
falleth
,
as
by
sinne
,
so
by
the
ordinance
or
decree
of
God
,
who
hath
layd
a
penalty
of
damnation
upon
it
.
Out
of
this
I
raise
this
disputation
against
receiuing
the
faith
of
the
Romish
Church
.
That
which
maketh
a
man
vncleane
in
Gods
sight
,
hath
a
fitnesse
to
procure
damnation
.
For
vncleane
things
are
vnmeete
for
the
presence
of
God
:
and
consequently
are
meete
for
damnation
.
But
the
faith
of
the
Church
of
Rome
maketh
a
man
vncleane
in
the
sight
of
God
.
For
it
is
erroneous
in
so
high
a
nature
,
that
it
maketh
a
man
guiltie
of
treason
against
God
,
by
installing
the
Pope
in
the
Throane
of
God
,
giuing
him
power
and
authoritie
to
determine
as
a
iudge
what
is
matter
of
faith
,
what
not
,
without
commission
or
warrant
from
God
,
as
I
haue
shewed
in
the
former
part
of
this
disputation
;
Neither
doe
they
onely
giue
him
authoritie
to
interprete
the
Scriptures
:
but
also
allow
him
to
set
vp
a
forge
,
where
he
hammers
what
he
list
,
and
venteth
it
to
be
receiued
vpon
paine
of
damnation
,
for
the
word
of
the
euer
liuing
To
sit
in
the
Temple
of
God
,
shewing
himselfe
that
he
is
God
,
if
this
be
not
?
And
are
not
they
accessaries
to
this
high
treason
that
acknowledge
this
authoritie
,
and
yeeld
obedience
to
it
?
How
can
it
then
reasonably
be
denied
,
that
there
is
a
worthinesse
and
fitnesse
in
the
faith
of
the
Church
of
Rome
to
procure
damnation
?
hereupon
it
followeth
,
that
euery
one
that
ioyneth
in
faith
with
the
Church
of
Rome
is
lyable
to
damnation
.
There
remaineth
nothing
now
but
the
ordinance
or
decree
of
God
,
to
appoint
damnation
as
a
punishment
of
this
sinne
,
according
to
the
desert
thereof
:
but
that
was
passed
long
since
by
the
Lord
himselfe
,
You
shall
put
nothing
to
the
word
which
I
command
you
.
The
penaltie
is
expressed
.
If
any
man
shall
adde
to
those
things
,
God
shall
adde
to
him
the
plagues
that
are
written
in
this
Book●
.
But
more
plaine
.
The
Lord
shall
send
them
strong
delusions
,
that
they
should
beleeue
lyes
,
that
all
they
might
be
damned
which
beleeued
not
the
truth
.
Behold
the
Lord
wrappeth
them
vp
in
damnation
,
by
his
sentence
that
beleeue
lyes
:
(
that
is
)
false
and
erroneous
doctrine
not
agreeable
to
the
truth
,
which
they
ought
to
beleeue
.
What
is
wanting
then
to
make
the
faith
of
the
Church
of
Rome
damnable
,
and
the
professours
thereof
lyable
to
damnation
:
when
both
the
thing
it selfe
deserueth
it
,
and
the
Lord
hath
decreed
,
that
they
which
beleeue
it
,
should
haue
according
to
their
desert
?
I
might
,
as
our
writers
commonly
doe
,
adde
to
that
which
hath
beene
said
,
diuers
foule
and
grosse
errors
,
which
seeme
more
specially
to
touch
the
glory
of
God
,
and
secretly
to
vndermine
the
very
foundation
of
our
saluation
:
namely
the
Mediatorship
of
our
Lord
and
Saviour
Iesus
Christ
.
But
this
(
as
I
take
it
)
will
more
plainly
appeare
,
and
be
more
throughly
inforced
against
them
,
in
the
particular
handling
of
the
seuerall
Articles
;
to
which
I
reserue
it
.
Neither
will
I
enter
into
the
common
way
of
prouing
popery
to
be
damnable
,
because
it
is
Antichristianisme
;
much
hath
beene
disputed
by
our
men
to
this
purpose
:
and
it
is
like
enough
that
much
more
may
,
and
will
be
added
to
their
disputations
.
But
the
controuersie
is
long
,
and
requireth
more
time
then
I
can
now
afford
it
:
onely
this
I
will
say
for
the
present
,
that
(
as
his
Maiestie
hath
prudently
obserued
)
there
is
no
Church
,
State
,
nor
man
that
hath
beene
since
the
penning
of
the
Reuelation
,
to
whom
those
things
foretold
by
the
Apostle
from
the
mouth
of
the
Lord
Iesus
,
can
in
any
reasonable
sort
agree
,
but
the
Church
and
Pope
of
Rome
alone
.
And
it
is
vtterly
against
reason
to
imagin
,
that
the
Lord
Iesus
would
direct
Iohn
to
spend
so
many
words
in
deliuering
prophecies
for
some
three
yeares
and
a
halfe
in
the
end
of
the
world
,
and
leaue
so
many
yeares
betwixt
vnspoken
of
,
wherein
such
strange
matters
haue
befallen
the
Church
.
It
is
manifest
,
that
the
Historie
is
prophetically
continued
for
the
first
300
yeares
at
the
least
:
and
of
that
,
because
it
seemeth
not
much
to
concerne
them
,
the
Papists
make
no
great
doubt
;
he
that
will
take
the
paines
to
reade
the
whole
aduisedly
,
may
easily
discerne
that
our
Lord
continueth
his
discourse
to
his
beloued
Disciple
,
of
such
things
as
were
to
fall
out
to
the
very
end
of
the
world
.
I
forbeare
to
shew
how
vnlikely
,
(
that
I
may
speake
most
fauourably
of
the
point
,
because
it
hath
some
collourable
allowance
from
antiquitie
)
I
will
not
say
how
vnpossible
it
is
,
that
any
man
should
imagine
hee
can
deceiue
Christians
,
as
Antichrist
(
by
their
conceite
)
must
doe
:
or
force
them
generally
to
denie
the
Lord
Iesus
,
and
take
himselfe
to
be
either
God
,
or
any
man
sent
from
God
.
This
appeared
plainely
in
that
cousening
compannion
Mahomet
:
who
yet
was
not
so
mad
,
as
(
in
their
opinion
)
Antichrist
will
be
,
to
require
that
all
men
should
acknowledge
and
adore
him
for
God
.
CHAP.
XVIII
.
A
conclusion
of
the
whole
Treatise
by
way
of
exhortation
,
to
separate
from
the
Church
of
Rome
.
I
Said
a
little
more
in
that
matter
of
Antichrist
,
then
I
purposed
to
doe
when
I
entred
into
it
:
for
it
was
my
meaning
onely
to
touch
it
by
the
way
:
and
that
rather
because
I
thought
it
would
bee
looked
for
,
then
that
I
found
it
greatly
necessarie
;
for
what
neede
I
seeke
any
other
reasons
to
inforce
a
necessitie
of
separating
from
the
Church
of
Rome
,
then
those
I
haue
already
alleaged
?
Therefore
I
will
now
adde
a
few
words
of
exhortation
,
and
so
end
both
the
readers
,
and
mine
owne
labour
.
It
is
reported
by
Irenaeus
,
&
by
Eusebius
,
of
the
holy
Apostle
Wouldest
thou
helpe
the
wicked
,
and
loue
them
that
hate
the
Lord
?
therefore
for
this
thing
the
wrath
of
the
Lord
is
vpon
thee
.
What
then
may
they
looke
for
,
who
like
the
Ladiceans
luke-warme
neyther
bote
nor
cold
,
altogther
indifferent
,
whether
they
be
Papists
or
Protestants
?
They
are
in
better
case
,
yet
not
safe
neither
,
who
are
perswaded
that
Poperie
is
erroneous
,
but
doe
not
thinke
it
so
dangerous
a
matter
to
be
a
Papist
,
that
a
man
neede
flee
out
of
the
Romish
Church
,
as
Lot
did
oun
of
Sodom
.
That
I
may
plucke
or
thrust
these
men
out
,
as
the
Angells
did
Lot
,
I
haue
undertaken
this
discoverie
of
the
danger
,
by
labouring
to
informe
their
judgement
with
the
knowledge
of
the
truth
.
I
must
now
proceed
to
inflame
their
affection
with
detestation
of
errour
.
The
glory
of
the
vnderstanding
is
truth
:
the
height
of
the
affection
zeale
.
To
be
zealous
without
knowledge
,
is
to
fight
without
armes
,
like
the
Israelites
,
that
had
not
a
sheild
nor
spare
amongst
fourtie
thowsand
of
them
.
Iudges
5.
8.
To
haue
knowledge
without
zeale
,
is
to
haue
armes
without
courage
,
as
the
Ephraimites
had
.
Psal.
78.
9.
Who
went
up
armed
with
bowes
,
but
turned
their
backs
in
the
day
of
battaile
.
In
this
fight
against
Popery
,
you
haue
need
of
know
ledge
;
because
your
enemy
is
subtill
to
deceiue
;
of
zeale
,
because
your
quarrell
is
great
.
For
you
are
to
fight
,
not
for
your
wiues
and
children
onely
,
but
also
for
your
God
,
and
your
religion
:
not
against
an
errour
or
two
that
disgrace
your
profession
,
like
a
wen
in
a
faire
body
:
but
against
such
an
heretick
,
as
like
the
disease
in
the
hart
,
will
vndermine
and
ouerthrow
the
whole
state
of
the
body
.
For
as
Iudas
kissed
his
Lord
and
Master
that
thee
might
betray
him
;
so
the
Pope
of
Rome
vnder
a
shew
of
humilitie
,
hath
taken
the
honour
of
God
to
himselfe
,
and
pretending
to
be
his
factour
,
intendeth
to
rob
&
vndo
him
.
Will
he
with
the
stubborne
Iewes
in
Mallachy
aske
mee
wherin
?
I
will
not
answer
him
as
the
Prophet
doth
,
In
tithes
and
offerings
.
What
are
tithes
&
offerings
to
supremacy
&
soueraignty
?
This
,
this
is
the
robbery
,
the
Sacriledge
whereof
we
accuse
the
Pope
of
Rome
.
If
he
had
but
taken
from
his
fellow
Bishops
,
and
appropriated
to
himselfe
the
honour
&
authoritie
that
is
common
to
them
with
him
,
we
would
haue
holden
our
peace
:
although
this
proud
Haman
could
no
way
haue
made
recompence
to
the
Church
of
Christ
,
for
the
losse
she
sustaineth
thereby
.
Yea
,
though
he
haue
with
the
euill
seruaut
in
the
Gospell
imprisoned
,
beaten
,
murdered
his
fellow
seruants
for
doing
their
masters
work
,
we
would
as
we
haue
done
,
in
dure
it
with
patience
and
silence
.
Shall
I
say
more
?
Albeit
he
had
maintained
,
as
he
doth
,
diuers
foule
and
grosse
errours
against
the
truth
of
God
,
we
would
haue
contented
our selues
with
dissenting
from
him
therein
,
without
breach
of
the
band
of
peace
.
But
now
so
standeth
the
case
,
that
he
hath
claimed
and
vsurped
the
prerogatiue
of
the
great
God
of
heauen
and
earth
.
Should
we
now
forbeare
to
speake
?
Should
we
in
such
a
case
look
for
commendation
of
modestie
,
and
peaceablenesse
?
Haue
we
no
more
zeale
of
the
glory
of
our
father
,
our
King
,
our
God
?
Hath
the
loue
of
our
most
deere
Lord
and
Sauiour
Iesus
Christ
,
deserued
no
more
kindnes
at
our
hands
?
If
we
could
be
so
monstrously
vnthankfull
,
the
very
stones
in
the
Church
walls
,
and
the
becames
in
the
roofes
would
cry
out
against
vs
and
him
.
For
hath
he
not
made
himselfe
a
foundation
of
the
faith
of
all
men
,
yea
the
next
and
immediate
foundation
of
all
diuine
faith
,
so
that
nothing
may
be
taken
for
matter
of
saith
but
vpon
his
authoritie
?
Neither
doth
this
authority
of
his
lay
hold
on
vs
only
,
which
are
as
it
were
of
the
lower
house
,
but
it
reacheth
also
to
the
vpper
house
of
the
Apostles
themselues
;
For
by
vertue
of
that
commission
(
saith
Bellarmine
,
)
The
rest
of
the
Apostles
were
made
subiect
to
Peter
,
and
his
successours
the
Bishops
of
Rome
.
O
ridiculous
conceit
!
O
presumptious
ambition
!
was
it
not
enough
for
you
to
trample
on
the
necks
of
other
Christians
,
many
of
whom
were
(
at
the
least
)
equall
to
the
best
of
your
Popes
for
learning
and
pi●tie
,
but
that
you
may
bring
the
Apostles
heads
vnder
your
Idols
girdle
?
Heare
O
heauen
,
and
hearken
O
earth
!
The
holy
Apostle
Saint
Iohn
liued
by
the
record
of
Histories
,
till
the
yeare
after
our
Lords
birth
100
;
Saint
Peter
was
(
as
it
is
also
written
)
martired
at
Rome
in
the
yeare
68
:
therefore
there
were
32
yeares
betwixt
the
death
of
Peter
and
Iohn
.
In
these
32
yeares
(
not
to
reckon
Linus
,
who
is
thought
to
haue
bin
Pope
)
there
were
4
seuerall
Bishops
of
Rome
,
Clemens
,
Cletus
,
Anacletus
,
and
Euaristus
.
By
popish
diuinitie
S.
Iohn
was
so
subiect
to
these
successours
of
Peter
,
that
he
was
to
receiue
from
them
assurance
of
the
truth
that
he
deliuered
:
of
them
he
was
to
know
whether
his
owne
Epistles
were
the
word
of
God
or
not
:
yea
whether
they
were
his
owne
Epistles
or
not
:
they
,
or
some
of
them
were
to
assure
him
from
God
,
that
his
Reuelation
was
from
God
,
and
not
from
the
deuill
:
if
any
doubt
arose
about
any
sentence
in
his
Gospell
,
Epistles
,
or
Reuelation
he
could
not
know
by
diuine
faith
,
what
the
true
meaning
of
the
place
was
,
but
was
to
learne
that
of
Euaristus
then
Pope
:
whose
office
it
was
to
deliuer
an
interpretation
of
the
text
to
the
Apostle
,
or
to
allow
of
the
interpretation
made
by
the
Apostle
,
if
he
iudged
it
to
be
true
.
Poore
S.
Iohn
was
an
vnderling
in
all
this
businesse
,
the
Pope
was
Magister
fac
totum
.
Most
glorious
Lord
Iesus
,
thou
didst
vouchsafe
to
shew
thine
extraordinarie
loue
to
this
thy
holy
Apostle
,
&
tookest
order
to
haue
it
made
known
to
all
posterity
,
wouldest
thou
so
much
abase
him
,
as
not
onely
to
take
from
him
the
honour
thou
hadest
bestowed
vpon
him
,
by
making
him
inferiour
to
S.
Peter
,
to
whom
before
he
was
equall
in
authoritie
and
dignitie
:
but
also
to
appoint
him
to
lacky
,
(
if
occasion
fell
out
)
vpon
foure
Popes
one
after
another
,
to
learne
of
them
what
was
diuine
reuelation
,
or
the
word
of
God
,
what
was
not
?
Wherefore
didst
thou
solemnely
promise
thy
Apostles
,
and
Iohn
amongst
the
rest
,
that
thou
wouldest
send
them
the
comforter
,
the
holy
Spirit
,
to
lead
them
into
,
and
to
direct
them
in
all
truth
?
Alas
it
was
a
poore
comfort
for
them
so
to
be
taught
by
him
,
that
they
must
be
faine
to
trauell
or
send
to
Rome
,
to
know
whether
he
had
taught
them
right
or
no.
But
who
can
be
patient
in
this
indignity
offered
to
the
holy
Spirit
?
Shall
a
wretched
and
ignorant
man
(
that
I
say
no
worse
)
sit
in
iudgement
to
giue
sentence
of
thy
diuine
Maiestie
,
whether
thou
hast
inspired
thy
seruants
with
truth
or
no
?
Diddest
thou
instruct
the
Apostles
,
as
the
deuills
amongst
the
heathen
did
their
counterfit
prophets
,
that
they
either
knew
not
what
they
vttered
,
or
could
not
be
assured
what
they
meaned
,
without
the
Pope
like
an
Oracle
made
them
vnderstand
themselues
;
as
Daniell
told
Nebuchadnezar
his
dreame
,
and
the
interpretation
thereof
?
If
these
things
seeme
to
be
,
as
indeed
they
are
absurd
,
monstrous
,
impious
,
blasphemous
,
what
is
the
doctrine
thinke
you
,
vpon
which
they
are
grounded
?
I
will
repeate
it
againe
,
that
all
men
may
learne
to
know
and
detest
such
foolish
wickednesse
and
wicked
folly
.
S.
Peter
(
saith
Bellarmine
)
was
made
by
Christ
ordinary
pastour
of
the
whole
Church
:
his
ossice
was
to
determine
what
was
matter
of
faith
;
The
Bishops
of
Rome
.
Peters
successours
,
haue
the
same
authoritie
of
ordinarie
pastourship
which
he
had
;
Whosoeuer
will
not
be
thus
fed
by
Peter
and
his
successours
,
belongeth
not
to
the
sheepefold
of
the
Lord
Iesus
.
This
is
the
arch
,
whereon
the
Popes
supremacie
is
built
.
For
the
vpholding
of
this
,
all
the
Romish
Clergie
are
in
armes
.
If
you
hold
not
this
,
whatsoeuer
you
hold
,
you
can
be
no
true
Roman
Catholike
.
From
whence
ariseth
the
impossibility
of
reconciliation
betwixt
vs
and
them
:
wee
cannot
bee
members
of
their
Church
,
but
we
must
ioyn
with
them
in
this
acknowledgment
of
this
Papall
authoritie
.
They
cannot
renounce
this
opinion
,
but
they
must
withall
viterly
dissolue
their
Church
,
the
forme
whereof
(
as
we
heard
out
of
Bellarmine
)
consisteth
in
this
very
manner
of
gouerment
.
This
is
th●
bond
,
these
the
ligaments
by
which
the
whole
body
of
their
Church
is
coupled
and
knit
together
.
From
the
Pope
thus
feeding
(
that
is
teaching
and
gouerning
)
as
from
the
head
,
all
life
and
motion
is
conueyed
into
the
rest
of
that
huge
chaos
;
take
away
the
head
,
all
life
and
motion
ceaseth
,
and
the
parts
fall
asunder
one
from
another
,
that
it
can
no
longer
be
accounted
the
Church
it
was
,
nor
as
they
hold
any
Church
at
all
.
We
see
the
prophecie
of
the
Apostle
Paul
fulfilled
.
God
hath
sent
these
men
strong
delusions
to
beleeue
lyes
.
And
shall
we
notwithstanding
all
this
,
still
halt
betwixt
two
opinions
?
Shall
we
suffer
our selues
to
be
so
swallowed
vp
by
the
cares
of
this
world
,
that
we
can
haue
no
leasure
to
know
what
belongeth
to
our
saluation
?
Shall
wee
so
melt
away
in
continuall
voluptuousnesse
,
that
we
will
not
spare
one
houre
to
learne
which
is
the
right
way
to
true
happinesse
?
Shall
we
so
please
our selues
in
wilfull
ignorance
,
that
we
despise
the
knowledge
of
truth
in
matter
of
religion
?
Doe
these
things
concerne
Preachers
onely
?
If
our
fore
fathers
had
been
of
that
minde
,
the
troups
of
holy
Martyrs
,
that
now
gloriously
follow
their
puissant
&
victorious
leader
the
Lord
Iesus
in
triumph
,
would
haue
beene
very
thinne
;
Oh
that
you
could
see
them
with
your
bodily
eyes
:
How
many
blessed
Saints
should
you
behold
now
triumphing
in
heauen
,
that
were
as
you
are
,
not
Preachers
,
but
ordinary
professours
of
the
truth
?
Brethren
deceiue
not
your
owne
soules
:
cast
not
your selues
away
wilfully
.
Are
not
the
people
to
be
saued
by
the
same
meanes
by
which
the
Preachers
are
?
Is
not
the
same
faith
in
the
Lord
Iesus
which
must
saue
the
Ministers
,
required
of
the
people
also
?
The
Lord
indeed
hath
giuen
vs
speciall
charge
to
studie
,
and
know
the
holy
Scriptures
;
to
what
end
think
you
?
surely
as
for
our
owne
comfort
,
so
for
your
instruction
;
The
affaires
of
the
world
in
your
seuerall
callings
draw
you
away
from
opp●rtunity
of
studie
;
the
Lord
in
mercy
to
you
,
hath
commanded
vs
to
labour
in
it
:
that
your
want
may
be
supplied
by
o●r
aboundance
.
Now
especially
hee
looketh
for
this
dutie
of
vs
,
because
he
will
now
especially
make
tryall
of
your
knowledge
and
constancy
.
Do
you
not
see
many
fall
dayly
on
your
right
hand
,
and
on
your
left
?
It
is
not
your
strength
,
but
Gods
mercifull
prouidence
that
holdeth
you
vpright
:
he
hath
graciously
vouchsafed
to
keepe
you
hetherto
from
occasion
of
being
seduced
:
he
hath
afforded
you
more
time
yet
before
the
temptation
,
like
an
armed
man
shall
assault
you
:
if
you
prepare
not
now
for
the
day
of
battell
,
the
enemy
will
surprise
you
are
you
be
aware
,
when
you
shall
not
be
able
to
make
resistance
;
Many
of
you
scarce
know
a
friend
from
an
enemie
,
you
are
not
able
to
discerne
which
be
your
owne
colours
.
It
is
an
easie
matter
to
carry
you
into
the
middest
of
Dothan
,
while
you
seeke
for
the
Prophet
,
whom
you
know
not
if
you
meete
him
.
As
he
that
walketh
into
the
fields
,
where
there
grow
as
well
poysonous
weeds
as
wholesome
herbs
,
if
he
know
not
the
one
from
the
other
,
may
as
easily
light
vpon
that
which
shal
kill
him
,
as
that
which
shal
nourish
him
.
So
he
that
is
ignorant
what
is
true
,
what
false
in
matters
of
faith
,
is
as
like
to
be
led
into
errour
that
shall
damne
him
,
as
to
be
taught
truth
that
shall
saue
him
.
If
then
there
be
any
desire
in
vs
to
obey
the
commandement
of
God
;
if
any
feare
of
erring
to
damnation
;
if
any
care
of
beleeuing
aright
to
saluation
,
let
vs
labour
to
vnderstand
the
misterie
of
iniquitie
in
the
Romish
faith
:
that
knowing
it
,
we
may
abhorre
it
,
and
may
auoide
:
auoiding
it
we
may
embrace
the
loue
of
the
truth
,
and
be
saued
.
What
is
it
that
leadeth
thee
out
of
the
way
to
destruction
?
doth
the
glorious
outward
shew
of
the
Popish
Churches
blinde
or
dazle
thine
eyes
?
It
may
perhaps
admit
some
excuse
in
children
,
that
they
haue
beene
deceiued
by
such
toyes
and
gewgawes
;
But
it
is
ridiculous
and
vntollerable
for
men
to
runne
after
sights
and
shadowes
.
Surely
if
thou
hadst
liued
in
our
Sauiour
Christs
dayes
,
or
his
Apostles
times
,
thou
wouldest
haue
chosen
the
Temple
and
the
beauty
thereof
,
with
the
Priests
,
Scribes
,
and
Pharises
,
rather
then
the
barren
mountaines
or
wildernesse
with
our
Lord
and
his
Disciples
.
But
what
is
it
that
maketh
thee
a
papist
?
discontent
that
thou
art
not
honoured
or
inriched
as
thou
desirest
to
be
?
Perhaps
thou
ouerualuest
thine
owne
worth
,
and
thinkest
there
is
more
due
to
thee
,
then
indeed
there
is
;
but
say
thou
hast
not
thy
due
?
doest
thou
not
know
,
that
these
things
are
ordered
by
the
prouidence
of
God
?
shalt
thou
haue
no
cause
of
discontent
if
thou
become
a
papist
?
are
all
papists
r●spected
and
rewarded
?
I
could
name
two
great
Earles
,
the
experience
of
whose
miserie
aboundantly
refuteth
this
conceite
.
Well
,
say
thou
attaine
to
all
thou
hopest
for
:
the
reckoning
is
behind
;
What
shall
it
profit
a
man
though
he
winne
the
whole
world
,
if
he
loose
his
owne
soule
?
Antigone
Doth
antiquitie
,
vniuersalitie
,
visibilitie
,
consent
,
like
a
loo●stone
draw
thee
after
them
?
Antiquitie
is
then
onely
a
rule
of
truth
,
when
the
pedegree
of
it
can
be
fetched
from
the
beginning
.
For
if
euery
opinion
be
truer
,
as
it
is
ancienter
,
why
should
not
the
Scribes
and
Pharises
traditions
,
be
of
more
account
then
our
Sauiour
Christs
instructions
?
certainely
they
had
beene
receiued
and
vsed
in
the
Church
of
the
Iewes
many
yeares
before
he
was
borne
:
yea
they
had
vniuersally
the
approbation
and
allowance
of
the
whole
Church
:
and
continued
in
good
liking
,
except
with
a
few
that
followed
our
Lord
,
for
all
his
preaching
,
to
the
end
of
his
life
;
what
greater
consent
could
there
be
?
all
the
Iewish
Clergie
,
Priests
,
Leuites
,
Scribes
,
and
Pharises
agreed
as
one
man
,
to
maintaine
their
owne
superstitions
,
and
keepe
downe
the
religion
of
our
Lord
Iesus
;
These
men
the
people
depending
vpon
them
,
were
,
and
had
beene
time
out
of
minde
the
visible
Church
.
Oh
that
they
had
been
as
wise
and
learned
as
our
papists
now
are
,
to
haue
called
to
our
Sauiour
for
a
Catalogue
of
their
names
,
that
had
from
time
to
time
professed
the
Religion
which
he
sought
to
bring
in
,
contrary
to
that
they
held
.
doubtlesse
he
must
haue
beene
faine
(
vnlesse
he
had
vsed
his
diuine
knowledge
)
to
confesse
,
that
at
the
least
,
for
the
last
300
yeares
,
there
was
no
such
beadroll
of
names
to
be
found
.
I
confessest
Saint
Luke
in
the
geneallogy
of
our
Sauiour
,
rehearseth
the
names
of
his
ancestours
,
who
were
questionlesse
holy
and
religious
worshippers
of
God
,
and
trusted
in
the
Messiah
to
come
.
But
I
suppose
it
could
hardly
haue
beene
made
plaine
by
any
record
of
the
Iewes
(
and
yet
they
were
more
diligent
and
carefull
in
such
matters
then
Christians
haue
beene
)
that
the
points
wherein
our
Lord
dissented
from
the
Scribes
and
Pharises
,
were
distinctly
knowne
,
and
publikely
professed
by
them
one
after
another
But
of
this
matter
,
so
much
as
concerneth
the
difference
betwixt
vs
and
the
Church
of
Rome
,
I
said
enough
in
the
former
Chapters
,
and
will
not
repeate
it
needlessely
.
This
one
remaineth
for
conclusion
,
that
I
humbly
intreate
all
men
which
haue
any
true
care
of
their
own
saluation
,
that
they
would
not
be
carried
away
with
words
:
but
indeuour
to
enable
themselues
to
iudge
how
those
plausible
fancies
,
with
which
they
are
seduced
,
may
be
applied
to
proue
that
which
is
vndertaken
thereby
.
To
this
end
I
haue
employed
my selfe
in
this
course
:
they
that
are
desirous
to
see
the
truth
,
may
find
direction
therein
for
the
iudging
of
it
:
and
thereby
arme
themselues
against
tho
assaults
,
and
vndermining
of
furious
souldiers
,
and
craftie
pioners
,
by
obseruing
their
approches
,
and
discouering
their
works
,
to
the
defeating
of
all
their
enterprises
.
The
greatest
matter
of
all
is
,
that
you
would
embrace
the
loue
of
the
truth
,
and
resolue
with
your selues
,
as
those
glorious
martyrs
I
spake
of
did
,
rather
to
indure
torments
and
death
,
then
to
forsake
the
religion
of
the
Lord
Iesus
,
or
to
ioyne
in
profession
with
the
Church
of
Rome
.
This
resolution
will
bring
safetie
in
peace
,
in
war
victorie
,
that
no
ill
tidings
shall
affright
you
,
no
losses
discourage
you
,
no
discontent
turne
you
out
of
the
right
way
.
The
Lord
Iesus
himselfe
like
the
Angell
in
Iosua
,
will
march
on
the
head
of
your
troupes
,
and
be
as
a
cloud
to
refresh
you
in
the
heate
of
Summer
,
and
as
a
fire
to
warme
you
in
the
cold
of
winter
:
your
swords
shall
eate
the
flesh
of
your
enemies
,
your
pikes
and
bullets
shall
be
drunke
with
their
blood
:
one
of
you
shall
chase
a
thousand
,
and
an
hundred
of
you
put
ten
thousand
to
flight
:
Babylon
shall
be
cast
like
a
milstone
into
the
sea
,
and
be
found
no
more
:
you
shall
reward
the
scarlet-coloured
strumpet
,
as
she
hath
rewarded
you
,
and
giue
her
double
according
to
her
workes
,
and
in
the
cup
that
she
hath
filled
to
you
,
fill
her
the
double
;
to
the
glory
of
God
that
hath
appointed
her
this
punishment
,
the
increase
of
religion
,
the
safety
of
the
State
,
and
your
honour
in
this
life
,
and
euerlasting
saluation
in
the
life
to
come
,
through
Iesus
Christ
our
Lord
,
to
whom
with
the
Father
and
the
Holy
Spirit
,
one
God
in
three
Persons
,
be
all
glory
,
praise
,
obedience
,
and
thanksgiuing
now
and
for
euer
.
Amen
.
FINIS
.