TWO
AND
THIRTIE
DEMANDS
,
PROPOVNDED
BY
Father
COTTON
.
1
FIRST
,
let
those
of
the
pretended
Religion
shew
vs
where
it
is
written
that
there
are
but
two
Sacraments
,
to
wit
,
Baptisme
and
the
Supper
,
and
in
what
place
in
the
Scripture
they
be
called
Sacraments
.
2
That
Children
may
be
saued
by
the
sole
faith
of
their
Parents
,
without
being
baptised
:
and
that
therefore
Baptisme
is
not
of
absolute
necessitie
.
3
That
Baptisme
must
not
be
administred
without
a
Sermon
.
4
That
it
is
not
lawfull
to
make
the
signe
of
the
Crosse
.
5
That
we
may
not
hallow
water
,
and
being
hallowed
,
that
we
ought
not
to
vse
it
.
6
That
the
Bread
of
the
Supper
is
onely
the
figure
of
the
body
of
Iesus
Christ
.
7
That
the
Church
may
erre
.
8
That
we
must
not
receiue
Traditions
.
9
That
the
Saints
in
glory
cannot
heare
our
prayers
.
10
That
Priests
and
religious
persons
may
breake
their
vow
of
Obedience
,
Chastitie
,
and
Pouertie
,
which
they
haue
made
vnto
God
.
11
That
the
estate
of
Marriage
is
more
acceptable
to
God
,
then
single
life
.
12
That
the
Bookes
of
the
Machabees
,
of
Wisdome
,
of
Ecclesiasticus
,
of
Tobias
,
of
Baruch
,
are
Apocriphall
.
13
That
Iesus
Christ
descended
not
into
hell
for
the
soules
of
the
Fathers
that
attended
his
comming
,
or
rather
that
before
the
Ascention
of
Iesus
Christ
,
the
soules
of
the
Saints
were
receiued
into
heauen
,
not
into
Limbus
,
or
into
any
other
third
place
.
14
That
wee
ought
not
to
confesse
our
sinnes
but
to
God
onely
.
15
That
Faith
onely
doth
Iustifie
.
16
That
the
punishment
of
sinne
is
taken
away
,
together
with
the
fault
.
17
That
God
created
not
all
men
of
like
condition
;
but
that
hee
created
some
to
saluation
,
and
others
to
eternall
damnation
.
18
That
euery
man
in
particular
hath
not
his
particular
Angell
to
his
guardian
.
19
That
it
is
not
lawfull
to
salute
this
Angell
,
or
others
,
eyther
in
generall
or
in
particular
.
20
That
God
permitteth
not
sinne
,
but
willeth
it
,
as
Caluin
writeth
in
his
Institutions
,
Lib.
1
cap.
17.
§.
8.
and
cap.
18.
§
.
1.
&
2.
21
That
in
the
Church
we
ought
not
to
vse
lights
,
or
Ecclesiasticall
Ornaments
distinguished
from
secular
.
22
That
the
Bishop
is
inferiour
to
the
Priest
,
and
the
Deacon
superiour
to
the
Priest
;
that
is
to
say
,
that
the
Watchman
or
Superintendent
ouer
the
Church
,
is
no
more
then
an
Elder
in
the
Church
,
and
that
the
Minister
is
more
then
the
Elder
.
23
That
the
Scripture
is
easie
to
be
vnderstood
,
and
that
the
intelligence
thereof
is
graunted
vnto
all
:
these
be
Caluins
words
in
his
Institut.
lib.
3.
cap.
21.
§.
5.
24
That
all
sinnes
are
mortall
.
25
That
a
man
with
the
grace
of
God
cannot
merit
any
thing
.
26
That
it
is
not
possible
to
keepe
all
Gods
commandements
,
no
not
with
his
grace
.
27
That
God
will
not
recompence
good
workes
,
which
is
as
much
as
to
say
there
be
no
merits
.
28
That
there
is
no
distinction
of
beatitude
among
the
blessed
,
and
that
they
are
all
equall
in
glory
.
29
That
we
ought
not
to
vse
that
imposition
of
hands
which
the
Apostles
vsed
vpon
the
Samaritanes
and
,
Ephesians
,
Act.
8.
v.
14.
&
cap.
19.
v.
5.
and
that
the
said
confirmation
was
not
one
of
the
Articles
of
the
Apostles
Catechisme
mentioned
in
the
Epistle
to
the
Hebrewes
,
chap.
6.
vers.
2.
30
That
the
precept
of
the
annoynting
of
the
sick
with
oyle
,
contayned
in
S.
Iames
,
cap.
5.
v.
14.
is
not
to
be
put
in
practise
in
the
Church
,
although
the
Apostles
vsed
it
,
Mar.
6.
v.
12.
31
That
Prayer
for
the
dead
was
not
in
vse
,
no
not
in
the
time
of
the
Machabees
.
32
That
S.
Peter
was
not
chiefe
of
the
Apostles
,
notwithstanding
S.
Mathew
cap.
10.
v.
2.
doth
say
;
The
names
of
the
twelue
Apostles
are
these
:
The
first
,
Simon
,
surnamed
Peter
.
THE
ANSWERE
.
WHosoeuer
requireth
of
any
man
an
account
of
his
faith
,
must
first
demand
an
account
of
that
he
doth
beleeue
,
and
not
of
that
which
he
doth
not
beleeue
.
If
a
man
should
require
a
Iesuite
to
proue
vnto
him
,
that
there
be
many
Gods
,
either
that
Iesus
Christ
neuer
suffered
death
,
he
would
say
that
such
demands
were
iniurious
and
that
they
did
wrongfully
goe
about
to
make
him
a
defender
of
impieties
&
absurdities
:
and
yet
such
is
their
demeanour
towards
vs
;
for
of
these
32.
demands
onely
one
quarter
doth
in
truth
represent
our
Beliefe
,
the
other
24.
are
slanderous
:
how
then
shall
they
make
true
report
to
their
people
of
that
which
we
beleeue
,
sith
euen
vnto
our selues
they
would
adde
to
our
beliefe
?
and
haue
vndertaken
to
make
vs
to
beleeue
that
which
we
beleeue
not
.
These
Questions
therefore
we
might
reiect
,
desiring
them
first
to
proue
vnto
vs
that
we
doe
beleeue
these
points
,
before
they
binde
vs
to
defend
them
.
But
that
we
make
not
two
labours
of
it
,
let
vs
heare
what
they
demand
.
I.
DEMAND
.
LEt
those
of
the
pretended
Religion
shew
vs
where
it
is
written
that
there
are
but
two
Sacraments
,
that
is
,
Baptisme
and
the
Lords
Supper
,
and
in
what
place
of
the
Scripture
they
be
called
Sacraments
.
THE
ANSWERE
.
IN
the
Gospell
we
find
the
institution
of
Baptisme
,
and
of
the
holy
Supper
.
And
reading
ouer
the
whole
Testament
,
we
doe
not
finde
that
Iesus
Christ
instituted
any
other
Sacrament
.
If
there
be
any
other
,
it
belongeth
to
our
Aduersaries
to
shew
it
vnto
vs
,
for
we
are
not
to
proue
that
there
is
no
mention
of
any
other
;
for
to
proue
this
vnto
them
,
we
must
read
vnto
them
all
the
new
Testament
.
As
for
the
word
Sacrament
,
we
are
not
tied
vnto
it
,
neither
doe
we
by
that
word
vnderstand
any
other
thing
then
the
same
is
which
by
Iesus
Christ
called
a
Commemoration
or
Remembrance
.
Luk.
22.19
&
by
S.
Paul
,
a
Seale
or
Signe
,
Rom.
4.11
.
We
say
not
that
all
the
words
that
may
be
vsed
,
but
all
that
the
doctine
necessary
to
saluation
is
contayned
in
the
holy
Scripture
.
And
we
doe
willingly
apply
and
frame
our selues
to
the
vsuall
words
,
alwaies
prouided
that
the
doctrine
doe
still
remaine
pure
and
vndefiled
.
II.
DEMAND
.
That
Children
may
be
saued
by
the
faith
of
the
Parents
onely
,
without
Baptisme
,
and
therefore
that
Baptisme
is
not
of
absolute
necessitie
.
ANSWERE
.
HEere
begin
the
slanders
,
The
Author
of
these
questions
hath
not
fully
conceiued
what
we
hold
in
the
points
.
God
saith
to
Abraham
that
he
will
be
his
God
and
the
God
of
his
seed
,
Gen.
17.
And
S.
Paul
.
1
Cor.
7.
speaking
of
Children
borne
of
faithfull
Fathers
and
Mothers
,
saith
,
that
they
be
holy
.
By
the
strength
of
this
Couenant
it
commeth
to
passe
that
the
Children
of
the
faithfull
so
soone
as
they
be
borne
doe
belong
to
God
.
As
for
this
absolute
necessitie
of
Baptisme
,
we
acknowledge
that
it
is
absolutely
necessary
to
celebrate
Baptisme
in
the
Church
,
sith
God
that
so
commanded
:
as
also
according
to
the
saying
of
Iesus
Christ
,
Iohn
3.
That
,
whosoeuer
is
not
borne
of
water
and
the
spirit
cannot
enter
into
the
Kingdome
of
God
:
we
beleeue
that
whosoeuer
voluntarily
doth
depriue
himselfe
of
Baptisme
and
contemneth
it
,
cannot
be
saued
.
For
it
is
the
contempt
,
not
the
want
or
depriuation
of
Baptisme
that
bringeth
condemnation
.
But
to
say
that
God
cannot
,
or
will
not
saue
a
childe
without
Baptisme
,
or
to
beleeue
that
a
childe
being
carried
towards
Baptisme
and
dying
by
the
way
,
is
excluded
from
eternall
saluation
.
1.
It
is
a
cruell
and
rash
sentence
.
2.
It
is
a
tying
of
the
grace
of
God
to
the
water
.
3.
It
is
the
committing
of
the
saluation
of
a
childe
into
the
power
of
a
man
,
or
of
a
Midwife
:
for
if
they
list
to
baptise
the
dying
childe
it
shall
passe
into
Paradise
;
if
not
,
it
shall
not
come
there
.
4.
It
is
an
accusing
of
God
,
that
he
did
prouide
but
badly
for
the
saluation
of
Children
borne
vnder
the
old
Testament
,
in
that
they
might
not
be
circumcised
before
the
eight
day
.
4.
Euen
our
aduersaries
themselues
doe
hold
that
many
are
saued
without
Baptisme
of
water
,
as
sundry
Martyrs
that
were
neuer
baptised
.
They
are
much
to
blame
therefore
so
to
vrge
this
passage
or
Text
of
the
third
of
Iohn
,
wherein
themselues
doe
say
there
is
no
speech
but
of
the
Baptisme
of
water
.
Hostel
Dieu
,
at
Paris
,
as
vnworthy
of
Buriall
.
III.
DEMAND
.
That
we
ought
not
to
baptise
but
when
there
is
a
Sermon
.
ANSWERE
.
THis
doe
not
we
beleeue
.
A
Sermon
is
seemely
,
but
not
of
absolute
necessity
.
None
of
vs
doth
beleeue
that
Baptisme
administred
without
a
Sermon
is
no
Baptisme
;
or
that
it
ought
to
be
reiterated
.
True
it
is
that
we
say
,
that
the
Scales
without
writings
are
vnprofitable
,
so
the
Sacraments
without
the
Word
are
vnfruitfull
.
But
,
by
the
Word
,
we
vnderstand
the
promises
of
the
Gospell
,
and
the
forme
of
Baptisme
,
instituted
by
Iesus
Christ
,
and
not
a
Sermon
,
as
this
Inquisitor
weeneth
.
IIII.
DEMAND
.
That
it
is
not
lawfull
to
make
the
signe
of
the
crosse
.
ANSWERE
.
SO
doe
not
we
say
:
yea
,
we
could
willingly
be
content
to
be
inioyned
to
make
a
million
of
signes
of
the
Crosse
,
so
it
might
tend
no
further
then
to
reduce
our
Aduersaries
into
the
right
way
.
Indeed
we
doe
say
,
that
the
making
of
the
signe
of
the
Crosse
vpon
the
Hoste
,
Innocent.
3.
lib.
2.
de
Mist
.
Missae
cap.
58.
Efficit
super
ea
Crueis
signaculum
vt
per
crucis
virtutem
omnes
conatus
Diabolica
malignitatis
effugiat
,
ne
contra
Sacerdotem
vel
Sacrificium
aliquo
modo
praeualeat
.
to
expell
the
force
of
the
wicked
Spirits
[
as
Pope
Innocent
saith
]
is
as
much
as
to
seeke
to
succour
Iesus
Christ
without
necessitie
.
Also
that
the
making
of
the
signe
of
the
Crosse
vpon
a
mans
mouth
when
he
yawneth
,
is
not
the
way
to
stop
the
Diuels
passage
,
who
entereth
into
mans
heart
,
not
by
the
mouth
,
but
by
the
eyes
&
eares
,
that
is
to
say
,
by
the
obiects
and
speeches
whereby
God
is
offended
.
It
were
therefore
more
requisite
at
the
hearing
of
a
filthy
word
,
or
of
a
Iesuites
Sermon
,
to
make
the
signe
of
the
Crosse
vpon
the
eare
.
We
also
say
,
that
when
that
thing
which
in
the
Primitiue
Church
was
a
marke
of
Christian
profession
,
grew
to
be
an
action
of
Superstition
,
it
was
expedient
to
take
it
away
for
the
abuse
sake
:
the
same
not
being
in
its
owne
nature
necessarie
,
neither
practised
by
Iesus
Christ
,
neither
by
his
Apostles
or
Disciples
.
Especially
,
the
making
of
the
signe
of
the
Crosse
vpon
the
Singing
bread
,
as
they
call
it
,
or
vpon
the
consecrated
Hoast
is
in
all
antiquitie
without
example
:
for
the
Liturgies
of
S.
Iames
,
and
of
Chrysostome
are
manifestly
false
,
and
forged
of
late
,
as
making
mention
of
persons
that
liued
not
of
a
long
time
after
,
and
to
all
antiquitie
were
vtterly
vnknowne
.
V.
DEMAND
.
That
wee
may
not
hallow
or
consecrate
water
,
and
being
hallowed
,
that
we
ought
not
to
vse
it
.
ANSWERE
.
WEE
say
not
so
:
onely
wee
say
that
wee
doe
indeede
finde
that
the
Heathen
did
vse
holy
or
lustrall
water
;
but
that
wee
finde
not
that
euer
the
Apostles
vsed
any
.
And
because
we
are
not
so
light
of
beliefe
,
we
demand
of
our
aduersaries
whether
the
word
of
God
doth
teach
them
that
water
consecrated
by
either
words
or
signes
,
be
of
any
force
against
the
Diuels
:
for
the
Gospell
sheweth
vs
the
meanes
whereby
the
Apostles
cast
them
out
;
namely
,
by
Faith
,
by
Prayer
,
and
by
Fasting
,
Mat.
17.21
.
but
neuer
by
holy
water
.
VI.
DEMAND
.
That
the
bread
of
the
Supper
is
onely
the
figure
of
the
body
of
Iesus
Christ
.
ANSWERE
.
THis
is
likewise
a
slander
.
Wee
doe
indeede
beleeue
that
the
bread
of
the
Supper
is
the
figure
of
the
body
of
Christ
:
by
this
figure
meaning
no
other
then
the
same
which
Iesus
Christ
called
Commemoration
.
But
that
it
is
onely
a
figure
we
say
not
,
the
bread
which
wee
breake
is
the
Communion
of
the
body
of
Christ
:
For
the
Sacraments
are
not
onely
significatiue
of
the
grace
of
God
,
but
also
exhibitiue
,
and
doe
not
onely
represent
them
,
but
also
doe
present
them
vnto
vs
.
VII
.
DEMAND
.
That
the
Church
may
erre
.
ANSWERE
.
THis
is
likewise
slaunderous
:
for
,
I
beleeue
,
that
by
Church
hee
meaneth
the
same
that
is
spoken
of
in
the
Creede
:
also
,
that
hee
meaneth
that
wee
should
say
that
she
may
erre
in
the
decision
of
doubts
,
or
matters
of
Religion
,
wherein
hee
would
make
vs
belieue
that
we
doe
not
.
For
we
hold
that
the
Church
cannot
erre
in
the
decision
of
doubts
,
because
it
was
neuer
assembled
to
decide
them
,
neyther
did
euer
make
any
decision
at
all
.
For
,
this
Church
,
being
the
Communion
of
Saints
,
and
the
assembly
of
all
the
elect
that
are
,
were
,
or
shall
be
vpon
the
earth
,
as
the
Apostle
to
the
Hebrewes
,
cap.
12.
vers.
23.
doth
define
it
,
that
it
is
the
assembly
and
Church
of
the
first
borne
that
are
written
in
heauen
,
it
appeareth
that
this
body
of
the
Elect
was
neuer
assembled
for
the
deciding
of
any
matter
.
It
therefore
neuer
erred
in
such
decisions
.
VIII
.
DEMAND
.
That
we
are
not
to
receiue
Traditions
.
ANSWERE
.
THis
is
euen
such
another
,
and
disguiseth
our
beliefe
.
We
doe
not
reiect
all
manner
of
Traditions
,
but
onely
such
as
are
repugnant
to
the
holy
Scriptures
,
or
that
men
do
forgoe
at
their
pleasures
without
necessity
,
by
them
to
impose
such
a
yoake
vpon
consciences
,
as
God
neuer
imposed
.
IX
.
DEMAND
.
That
the
Saints
in
glory
cannot
heare
our
Prayers
.
ASWERRE
.
BY
Prayers
we
meane
not
the
sound
of
words
,
but
the
conception
of
his
heart
that
prayeth
.
1
This
the
Saints
doe
not
know
:
for
the
holy
Scripture
saith
,
that
God
onely
knoweth
the
hearts
of
men
,
1
Reg.
8.
v.
99
and
2.
Chron.
6.
v.
30.
And
this
is
one
propertie
of
God
,
whereby
the
holy
Scripture
honoureth
God
,
viz.
by
knowing
the
hearts
,
Acts.
1.
v.
24.2
.
Moreouer
there
needeth
a
diuine
power
to
know
the
thoughts
of
an
hundred
thousand
persons
different
in
places
,
that
poure
out
their
prayers
at
one
time
.
3.
That
if
in
seeing
God
,
they
did
see
all
things
,
(
as
they
would
perswade
vs
)
they
should
also
see
things
to
come
,
and
consequently
should
know
the
day
of
iudgement
,
which
neuerthelesse
Iesus
Christ
saith
,
the
very
Angels
are
ignorant
it
of
,
and
that
none
knoweth
it
,
Mar.
13.
v.
32.4
.
If
any
man
tell
vs
that
God
can
giue
them
this
vertue
or
power
,
we
answer
that
here
the
question
is
not
what
God
can
doe
,
but
what
God
will
doe
.
And
require
our
Aduersaries
to
make
proofe
of
his
will
herein
.
5.
We
also
know
that
God
will
not
haue
the
Saints
to
be
Gods
,
or
equall
with
God
,
as
they
should
be
if
they
had
an
infinite
knowledge
:
and
if
in
seeing
God
they
should
know
all
that
God
knoweth
.
6.
Furthermore
the
thing
which
doth
most
especially
distinguish
the
Creator
from
the
most
excellent
Creatures
,
is
this
,
that
God
both
knoweth
and
worketh
infinite
things
in
one
and
the
same
moment
,
but
the
continuance
and
actions
of
Creatures
are
successiue
,
and
the
one
is
done
after
the
other
.
Therfore
the
Saints
neyther
know
,
nor
can
conceiue
infinite
things
in
one
instant
.
7.
This
demand
doth
also
make
a
false
report
of
our
Beliefe
.
For
,
we
doe
not
say
that
the
Saints
eyther
can
or
cannot
heare
our
prayers
,
but
onely
that
they
doe
not
heare
them
.
X.
DEMAND
.
That
Priests
and
Monkes
may
breake
the
vowes
of
Obedience
,
Pouertie
and
Chastitie
that
they
haue
made
to
God
.
ANSWERE
.
THE
Inquisitor
would
perswade
vs
that
wee
beleeue
this
,
albeit
wee
beleeue
the
contrarie
:
for
wee
doe
hold
that
Priests
ought
to
obserue
the
vowe
that
they
haue
made
to
obey
God
;
and
wee
complaine
,
that
they
hauing
vowed
obedience
to
God
,
doe
obey
the
Pope
more
then
God
.
Wee
also
hold
that
Priests
ought
to
keepe
Chastitie
:
but
if
a
Priest
,
burning
with
incontinencie
,
haue
made
a
vow
that
hee
will
neuer
marry
,
such
a
vow
as
being
repugnant
to
the
vow
of
Chastitie
,
and
to
the
vow
of
obeying
God
,
ought
not
to
be
kept
.
The
commandement
of
God
is
laid
downe
in
1
Cor.
7.
vers.
9.
If
they
cannot
containe
,
let
them
marrie
,
for
it
is
better
to
marry
,
then
to
burne
.
Whosoeuer
maketh
a
vow
to
obey
God
,
he
maketh
a
vow
to
keepe
this
commaundement
,
yea
,
had
hee
made
no
vow
,
yet
is
hee
bound
to
keepe
it
.
As
for
the
vow
of
pouertie
,
we
vnderstand
not
how
this
word
is
meant
:
for
the
words
haue
at
this
day
altered
their
signification
:
considering
that
we
finde
none
so
well
fed
,
or
liuing
so
much
at
ease
,
or
gathering
more
pence
vnder
the
pretence
of
Pardons
,
then
those
that
make
profession
of
pouertie
.
The
pouertie
of
the
Iesuits
is
more
abundant
then
the
riches
of
others
:
Pouertie
,
which
in
time
passed
was
an
affliction
,
is
now
a
profession
.
In
like
manner
Ignorance
,
which
in
others
was
a
Vice
,
is
in
the
ignorant
Friers
a
vertue
:
wherefore
these
our
Masters
must
haue
a
new
Calepine
.
XI
.
DEMAND
.
That
the
state
of
Marriage
is
more
pleasing
to
God
,
then
single
life
.
ANSWERE
.
THis
is
one
of
the
greatest
slanders
:
For
contrariwise
,
wee
doe
acknowledge
,
that
a
chaste
and
continent
single
life
hath
aduantages
aboue
marriage
.
Onely
wee
say
,
that
the
chaste
marriage
is
more
acceptable
to
God
,
then
incontinent
and
whorish
single
life
:
wee
referre
men
to
Rome
,
and
to
the
Cloysters
both
of
men
and
women
,
Rom.
3.
Bellarmin
,
lib
2
De
Amiss
.
Gratia
,
cap.
18.
§.
dicet
.
Non
peccat
Magistratus
si
meretricibus
certam
locum
vrbis
incolendum
attribuat
,
quamnis
certo
sciat
eo
loco
ipsas
non
bene
vsuras
.
Potest
enim
permittere
minus
malum
vt
maiora
impediantur
.
there
to
behold
the
fruits
of
Romish
single
life
:
for
we
,
who
obserue
the
rule
of
Gods
word
;
namely
,
That
we
must
not
doe
euill
,
that
good
may
come
of
it
.
cannot
in
any
wise
approue
the
cause
of
Cardinall
Bellarmine
,
who
being
not
able
to
deny
,
that
at
Rome
the
most
holy
Father
suffereth
publike
Stewes
,
for
excuse
,
saith
,
That
it
is
lawfull
for
the
Magistrate
to
permit
a
lesse
euill
,
to
hinder
a
greater
:
and
doth
shew
,
that
God
may
iustly
suffer
sinne
in
the
world
by
the
example
of
the
Magistrates
,
who
doe
graunt
harlots
a
certaine
part
or
quarter
of
the
Citie
to
dwell
in
.
Was
it
possible
to
finde
a
more
honest
comparison
,
for
to
represent
vnto
vs
the
Iustice
of
God
,
then
the
example
of
Magistrates
,
establishing
the
Stewes
?
XII
.
DEMAND
.
That
the
Bookes
of
the
Macchabees
,
of
Ecclesiasticus
,
of
Wisedome
,
of
Toby
,
and
of
Baruch
are
Apocriphall
.
ANSWERE
.
AFter
tenne
slanderous
demaunds
,
hee
hath
bethought
himselfe
to
propound
one
that
is
not
so
:
For
indeede
such
is
our
beleefe
,
grounded
first
vpon
this
principle
of
S.
Paul
,
Rom.
3.
That
God
is
true
:
whereof
it
doth
follow
,
that
the
Scripture
diuinely
inspired
ought
to
be
free
from
vntruth
:
but
in
these
Bookes
we
finde
many
vntruths
,
which
our
Aduersaries
could
neuer
yet
excuse
,
and
whereof
there
be
sundry
Bookes
written
expressely
:
2.
Againe
,
these
Bookes
are
not
contayned
in
the
originall
of
the
old
Testament
,
which
is
the
Hebrew
Bible
.
3.
Also
,
Iesus
Christ
and
the
Apostles
,
who
vpon
all
occasions
doe
alleadge
the
passages
of
the
olde
Testament
,
did
neuer
name
any
of
these
Bookes
,
or
out
of
them
cite
any
one
passage
.
4.
Particularly
the
Author
of
the
Macchabees
in
his
second
Chapter
,
vers.
19.
doth
tell
vs
,
that
his
intent
was
to
abridge
into
one
volume
the
fiue
Bookes
of
Iason
:
how
then
can
the
abridgement
of
a
prophane
Booke
be
a
Canonicall
Booke
?
5.
And
this
,
that
himselfe
toward
the
end
doth
doubt
whether
hee
hath
spoken
well
,
and
as
it
appertaineth
to
the
Historie
:
also
soone
after
hee
excuseth
the
basenesse
of
his
stile
:
all
which
,
is
farre
from
the
dignitie
of
the
spirit
of
God
,
who
giueth
eloquence
enough
to
those
whom
hee
inspireth
,
and
reaping
no
profit
by
being
beleeued
of
men
,
neuer
excuseth
himselfe
vnto
men
.
XIII
.
DEMAND
.
That
Iesus
Christ
descended
not
into
hell
,
to
deliuer
the
soules
of
the
Fathers
that
attended
his
comming
:
or
at
the
least
,
that
before
the
ascention
of
Iesus
Christ
,
the
soules
of
the
Saints
were
receiued
into
heauen
,
not
into
any
Limbus
,
or
any
other
third
place
.
ANSWERE
.
WE
finde
this
euidently
in
the
Scriptures
:
for
wee
finde
that
the
Thiefe
dyed
fortie
three
dayes
before
the
ascension
of
Iesus
Christ
;
also
,
that
vpon
the
day
of
his
death
,
Iesus
Christ
saide
vnto
him
,
This
day
thou
shalt
be
with
me
in
Paradise
:
XIIII
.
DEMAND
.
That
we
must
not
confesse
our
sinnes
to
any
other
,
but
to
God
onely
,
ANSWERE
.
HEre
begin
the
slanders
againe
.
We
say
not
so
.
But
that
wee
must
confesse
our
faults
one
to
another
,
that
is
,
reciprocally
,
as
saith
S.
Iames.
your
offences
one
to
another
,
and
pray
ye
one
for
another
.
For
as
we
are
not
to
pray
for
the
Priests
onely
,
but
for
euery
one
that
standeth
in
neede
,
so
must
we
not
confesse
our selues
to
the
Priests
onely
:
but
to
euery
one
of
the
people
whom
we
haue
offended
.
Thus
is
the
commandement
of
S.
Iames
equall
as
well
for
Prayer
as
for
Confession
.
XV.
DEMAND
.
That
faith
onely
iustifieth
.
ANSWERE
.
THis
demand
is
fraudulent
and
doubtfull
,
or
ambiguous
.
First
,
he
ought
to
haue
expounded
,
whether
he
meaneth
of
iustification
before
God
,
or
before
men
:
for
we
doe
not
denie
,
but
that
in
the
sight
of
men
we
are
iustified
by
workes
:
but
before
God
,
hauing
but
two
meanes
to
be
iustified
,
eyther
by
our
owne
righteousnesse
[
which
is
Iustification
by
the
workes
of
the
Law
]
or
by
the
righteousnes
of
another
(
namely
by
the
righteousnesse
of
Iesus
Christ
,
which
is
by
faith
)
we
finde
in
the
Apostle
S.
Paul
.
Ephes.
2.
vers.
8.
and
9.
That
we
are
saued
by
grace
,
through
faith
,
not
by
workes
:
And
Galat.
2.
vers.
9.
That
we
are
iustified
by
faith
in
Iesus
Christ
,
and
not
by
the
workes
of
the
Law
.
Now
that
by
the
works
of
the
1
Law
,
he
also
vnderstandeth
the
works
of
the
morrall
Law
,
the
whole
course
of
the
Epistle
doth
shew
?
for
in
the
next
Chapter
he
saith
,
Cursed
is
he
that
continueth
not
in
the
words
of
this
Law
:
which
is
a
passage
alledged
out
of
the
end
of
the
27.
Chapter
of
Deuteromie
,
wherein
we
haue
no
mention
but
of
the
transgressions
against
the
Morrall
Law
.
And
in
the
fift
Chapter
he
saith
,
that
the
whole
Law
is
fulfilled
in
this
onely
word
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Some
Iesuites
doe
say
,
that
faith
iustifieth
,
because
it
is
the
beginning
of
our
regeneration
:
as
if
I
should
say
,
that
a
mans
knowledge
consisteth
in
knowing
an
A.
and
a
B.
because
he
beginneth
by
them
.
But
S.
Paul
.
Phil.
3.9
.
and
in
many
other
places
,
opposing
the
righteousnesse
by
the
Law
to
the
righteousnesse
by
faith
,
cutteth
off
this
shift
:
for
as
the
righteousnesse
by
the
Law
is
the
same
which
consisteth
wholly
in
the
obedience
to
the
Law
,
euen
so
the
righteousnesse
by
faith
is
the
same
which
consisteth
wholly
in
faith
:
otherwise
there
were
no
opposition
.
And
in
the
fourth
to
the
Romanes
,
he
maintaineth
,
that
Abraham
and
Dauid
were
not
iustified
by
workes
:
yet
he
speaketh
of
them
,
not
as
when
they
began
,
or
before
they
began
to
be
regenerate
:
but
when
they
were
well
forward
in
godlinesse
:
namely
,
when
Abraham
offered
his
Sonne
:
and
when
Dauid
writ
the
32.
Psalme
:
In
which
Psalme
Dauid
(
saith
S.
Paul
)
declareth
,
that
mans
beatitude
consisteth
in
this
,
that
God
imputeth
vnto
him
righteousnesse
without
workes
.
Faith
therefore
cannot
be
without
workes
,
yet
doth
it
iustifie
alone
,
and
without
workes
:
as
our
eyes
are
not
without
our
eares
,
yet
doe
they
onely
see
,
and
that
without
any
helpe
of
the
eares
.
XVI
.
DEMAND
.
That
when
the
fault
of
sinne
is
taken
away
,
the
punishment
also
is
taken
away
.
ANSWERE
.
THis
is
likewise
slanderous
:
for
we
doe
not
say
,
that
when
God
hath
pardoned
the
fault
,
all
punishment
is
necessarily
taken
away
,
but
onely
that
punishment
which
is
satisfactorie
to
Gods
iustice
.
For
there
be
punishments
which
serue
to
amend
man
,
yet
not
to
pay
God
:
to
correct
our
vniustice
,
yet
not
to
satisfie
Gods
iustice
:
and
these
are
Exercises
and
Trials
,
not
Payments
,
which
cannot
be
made
after
the
fault
is
forgiuen
:
and
this
do
we
proue
:
1.
Because
God
is
no
mocker
,
neither
doth
he
contradict
himselfe
.
But
it
is
a
mockery
to
forgiue
a
man
his
sin
,
and
not
the
punishment
of
his
sinne
:
to
tell
him
,
I
forgiue
thee
thy
debt
,
not
the
payment
of
thy
debt
:
our
sins
are
debts
,
as
it
is
said
in
the
Lords
Prayer
,
the
payment
whereof
is
punishment
.
2.
Againe
,
because
Iesus
Christ
paid
not
otherwise
for
our
fault
,
but
by
bearing
the
paine
,
he
therefore
payed
for
the
paine
,
and
there
was
but
one
payment
for
both
:
It
is
therefore
the
forging
of
a
new
Gospell
,
to
imagine
that
he
paid
more
for
the
one
then
for
the
other
:
for
if
he
hath
fully
paid
for
the
fault
,
then
also
for
the
paine
.
And
if
he
hath
fully
paid
for
our
paine
,
the
same
was
for
our
acquittall
,
and
to
discharge
vs
.
3.
Likewise
because
God
is
iust
,
it
were
iniustice
to
punish
a
man
with
satisfactory
paine
,
that
hath
no
fault
,
&
so
consequently
is
not
faulty
.
The
fault
therefore
being
taken
away
,
the
paine
is
also
taken
away
.
XVII
.
DEMAND
.
That
God
created
not
all
men
to
a
like
estate
,
but
that
he
created
some
to
be
saued
,
&
some
to
be
perpetually
damned
.
ANSWERE
.
THese
words
thus
rawly
propounded
,
may
be
mistaken
,
and
otherwise
vnderstood
then
we
do
beleeue
.
In
this
sense
they
be
true
,
That
God
hath
predestinate
some
to
saluation
in
his
sonne
:
and
others
he
hath
preordained
to
damnation
for
their
sinnes
,
which
he
fore-saw
:
for
God
damneth
none
but
for
their
sinnes
,
neither
doth
he
delight
in
the
destruction
of
his
creature
:
as
also
he
hath
not
chosen
some
rather
then
other
some
in
regard
they
are
better
;
but
to
the
end
to
make
them
better
:
neither
doth
he
fore-see
any
other
goodnesse
in
that
creature
,
then
the
same
which
he
will
infuse
into
him
.
For
he
is
the
spring
of
all
the
goodnesse
that
is
in
the
creature
.
The
Apostle
S.
Paul
.
is
expresly
of
our
minds
in
the
ninth
of
his
Epistle
to
the
Romanes
,
and
in
the
first
to
the
Ephesians
,
vers
,
4.
as
also
the
Iesuites
do
confesse
the
same
hauing
of
late
herein
ranked
themselues
with
vs
,
That
God
elected
to
saluation
these
whom
he
fore-saw
should
be
good
men
,
and
that
should
doe
good
workes
,
so
to
merit
saluation
,
Bellarmine
on
the
other
side
disputeth
tooth
&
naile
against
it
in
the
tenth
Chapter
of
the
second
Booke
of
Grace
and
Free-will
,
saying
,
God
chose
not
men
because
they
should
bring
forth
the
fruits
of
good
workes
,
and
perseuere
in
good
workes
:
but
he
chose
them
to
make
them
doers
of
good
works
,
and
perseuerers
in
goodnesse
:
&
toward
the
end
of
the
12.
Chap.
he
saith
thus
.
If
God
predestinated
men
,
because
he
foresaw
that
they
should
make
good
vse
of
free-will
,
why
did
he
not
predestinate
the
Tyrians
and
Sidonians
,
of
whom
Iesus
Christ
spake
,
Matth.
11.
and
of
whom
the
truth
doth
testifie
,
that
they
could
well
haue
vsed
their
free-will
,
and
yet
saith
he
,
Out
of
all
question
they
were
neuer
predestinate
,
but
with
the
other
vessels
of
dishonour
,
left
in
the
corrupted
lumpe
.
Wherein
he
followeth
Thomas
and
S.
Augustine
,
who
were
so
instructed
by
the
word
of
God
.
XVIII
.
DEMAND
.
That
euery
one
in
his
owne
particular
hath
not
his
Angell-Guardian
.
ANSWERE
.
YEt
one
slander
more
.
For
we
affirme
not
any
thing
heerein
.
True
it
is
,
that
as
concerning
the
faithfull
,
wee
say
with
Dauid
,
Psal
.
34.
The
Angell
of
the
Lord
taryeth
round
about
them
that
feare
him
:
And
with
the
Apostle
,
Heb.
1.
The
Angels
are
ministring
Spirits
,
sent
for
their
sakes
that
shall
be
heyres
of
saluation
.
And
Iesus
Christ
,
Matth.
18.
saith
,
that
the
Angels
of
little
children
doe
behold
the
face
of
the
heauenly
Father
.
But
that
euery
one
(
that
is
to
say
,
both
the
good
and
the
bad
)
as
the
Questionarie
saith
,
hath
an
Angell-Guardian
,
wee
finde
not
in
the
Scripture
.
Considering
withall
,
that
wee
see
some
Iesuites
aske
counsell
of
the
Diuels
concerning
things
to
come
,
and
concerning
Questions
of
Diuinitie
,
which
surely
they
would
neuer
doe
,
if
they
had
any
one
good
Angell
Guardian
,
for
they
would
rather
aske
counsell
of
him
.
XIX
.
DEMAND
.
That
it
is
not
lawfull
to
salute
or
to
inuocate
or
craue
ayde
of
this
Angel
,
or
any
other
eyther
in
generall
or
in
particular
.
ANSWERE
.
TO
salute
an
Angell
or
a
Saint
is
a
mocking
of
them
:
to
inuocate
a
Saint
or
an
Angell
is
an
offence
to
God
.
The
reasons
are
euident
.
To
salute
one
,
is
to
say
,
God
keepe
you
,
or
Good-Morrow
:
also
,
to
salute
,
is
to
desire
ones
health
,
which
is
a
kinde
of
prayer
that
wee
make
for
him
.
But
our
Aduersaries
doe
acknowledge
it
to
be
a
wrong
to
a
Saint
to
pray
for
him
.
And
it
is
a
grosse
abuse
,
euen
at
this
day
,
to
say
to
the
Virgin
Mary
,
Aue
Maria
,
that
is
to
say
,
God
keepe
thee
Mary
:
this
is
no
inuocating
or
calling
vpon
,
but
a
praying
for
her
.
As
for
inuocating
an
Angell
or
Saint
,
it
is
repugnant
to
the
rules
and
examples
of
Gods
word
.
1.
Saint
Paul
saith
,
that
wee
cannot
inuocate
any
,
but
him
in
whom
we
beleeue
:
How
shall
they
(
saith
hee
)
inuocate
him
on
whom
they
haue
not
beleeued
?
Rom.
10.
But
we
are
taught
both
by
the
Scripture
,
and
by
our
Beliefe
,
to
say
,
I
beleeue
in
God
the
Father
,
and
in
Iesus
Christ
,
and
in
the
holy
Ghost
:
but
in
no
wise
,
I
beleeue
in
any
Creature
.
2.
It
is
also
requisite
,
that
hee
,
whom
a
man
doth
inuocate
,
should
know
his
heart
that
doth
inuocate
him
,
and
be
assured
whether
hee
be
an
Hypocrite
.
Paul
,
Rom.
8.25
.
speaketh
of
,
what
neede
we
any
intercessors
to
commend
vnto
God
that
prayer
which
God
himselfe
hath
inspired
into
vs
?
or
to
cause
the
voyce
of
the
Spirit
of
God
to
be
acceptable
vnto
God
?
5.
Neyther
do
we
finde
any
example
or
commandement
to
inuocate
Creatures
,
throughout
all
the
holy
Scripture
:
but
one
expresse
example
wee
haue
of
an
Angell
reiecting
the
adoration
of
S.
Iohn
,
who
did
not
adore
this
Angell
,
as
thinking
him
to
be
God
:
for
in
the
Reuelat.
cap.
21.
v.
9.
he
saith
directly
,
that
it
was
one
of
the
seauen
Angels
that
had
the
seauen
Vials
,
who
soone
after
forbad
S.
Iohn
,
when
he
would
haue
worshipped
him
,
cap.
21.
v.
9.
6.
To
be
briefe
,
our
Aduersaries
are
in
this
cause
so
perplexed
that
they
begin
openly
to
teach
that
inuocation
of
Saints
is
not
necessarie
,
and
that
wee
may
be
saued
without
it
,
notwithstanding
,
Pope
Innocent
the
third
affirmeth
the
contrarie
in
his
third
Booke
of
the
Mysteries
of
the
Masse
,
cap.
9.
Indulgen
.
cap.
4.
in
the
end
of
the
Chapter
.
that
they
be
in
some
sort
our
Redeemers
.
And
indeede
it
is
holden
,
that
they
pay
for
vs
,
sith
the
Pope
doth
conuert
their
supererogatory
satisfactions
into
payments
for
other
men
.
All
this
is
taken
out
of
the
vnwritten
word
.
XX.
DEMAND
.
That
God
permitteth
not
sinne
,
but
willeth
it
,
as
Caluin
saith
in
his
Institutions
,
lib.
1.
cap.
17.
§.
8.
&
cap.
18.
§.
1.
&
.
2.
ANSWERE
.
WEE
heare
that
our
Aduersaries
haue
printed
Caluins
Institutions
,
wherein
they
haue
altered
whatsoeuer
they
list
:
if
it
be
so
,
it
must
needes
be
that
the
author
of
these
questions
hath
thereout
taken
all
that
he
imputeth
vnto
Caluin
.
For
so
farre
is
Caluin
in
the
eight
Section
of
the
seauenteenth
Chapter
of
his
first
Booke
,
from
saying
that
God
willeth
sinne
,
that
euen
throughout
all
that
Section
there
is
not
one
word
of
sinne
;
neyther
doth
hee
there
speake
of
the
euill
of
the
fault
,
but
of
the
euill
of
the
punishment
,
and
afflictions
.
As
concerning
the
first
and
second
Sect.
of
the
18.
Chapter
,
the
Author
taketh
this
word
(
to
will
)
in
a
contrarie
sence
.
For
it
doth
not
import
that
God
is
the
author
of
sinne
,
but
it
onely
excludeth
the
naked
and
idle
permission
:
Because
the
wicked
,
doing
euill
,
(
as
Iudas
and
the
Iewes
,
when
they
betrayed
and
crucified
Iesus
Christ
)
doe
it
voluntarily
and
of
their
owne
motion
:
and
yet
neuerthelesse
for
all
this
doe
no
more
but
what
the
counsell
of
God
had
before
determined
should
be
done
,
as
saith
S.
Peter
,
Acts
4.8
.
Thus
you
see
in
one
Demand
two
slanders
,
here
followes
the
third
:
that
is
,
that
this
Demand
presupposeth
that
wee
are
grounded
vpon
Caluin
,
or
bound
to
defend
him
,
whom
neuerthelesse
wee
knew
to
be
a
man
and
subiect
to
errour
,
who
also
doth
still
referre
vs
to
the
Scriptures
,
to
the
end
wee
should
not
build
vpon
him
.
The
slaunders
of
our
Aduersaries
doe
more
binde
vs
to
reade
him
then
his
owne
authoritie
.
But
our
Aduersaries
doe
not
rancke
the
Popes
in
this
degree
:
for
,
they
hold
that
the
Popes
cannot
erre
in
Faith
,
and
therefore
they
are
bound
to
defend
all
their
sayings
:
as
the
saying
of
Pope
Clement
,
1.
who
in
Causa
12.
Can.
Dilectissimis
,
approueth
the
opinion
of
Plato
,
who
saith
that
Goods
and
Wiues
ought
to
be
common
:
and
calleth
him
the
wisest
of
all
the
Greekes
.
Also
,
the
opinion
of
Iohn
the
24.
who
taught
,
that
the
soules
of
men
doe
dye
with
the
soules
of
beasts
:
and
for
the
same
was
condemned
in
the
Councell
of
Constance
,
Sess
.
11.
Also
the
Canon
Christiano
,
in
the
34.
Distinction
,
which
saith
,
that
A
Christian
ought
to
haue
but
one
Wife
,
and
for
want
of
a
Wife
a
Concubine
.
Also
the
Canon
[
a
](A19428-e3730-b)
a
Hac
ratione
,
&c.
Apostoli
praeceperant
secundas
adire
nuptias
propter
incontinentiam
hominum
.
Nam
secundam
quidem
accipere
,
secundum
praeceptum
Apostoli
licitum
est
,
secundum
autem
rationem
veritatis
verè
fornicatio
est
,
&c.
Hacratione
,
caus.
31.
qu.
1.
which
saith
that
the
Apostle
S.
Paul
spake
against
both
truth
and
reason
.
In
this
Demand
there
is
yet
a
fourth
tricke
of
bad
meaning
.
Hee
requireth
a
proofe
of
that
which
Caluin
saith
in
such
and
such
places
,
and
yet
in
the
same
places
he
might
haue
found
the
proofes
added
by
Caluin
himselfe
:
would
hee
wish
vs
to
copie
him
out
the
Chapters
?
or
can
he
better
reade
our
writing
then
the
Impression
of
the
Institution
?
Let
him
then
seeke
the
places
if
he
list
:
and
if
they
content
him
not
,
let
him
refute
them
.
XXI
.
DEMAND
.
That
we
must
vse
no
Lights
in
the
Church
,
neither
any
Ecclesiasticall
Ornaments
,
distinguished
from
the
seculers
.
ANSWERE
.
WHo
euer
said
so
?
Doe
not
wee
our selues
light
vp
Candles
in
our
Churches
,
when
we
cannot
well
see
?
Haue
not
the
Pastors
habits
conuenient
for
the
Action
or
seruice
,
in
the
Churches
,
where
they
may
goe
on
foot
to
[
*
](A19428-e3850-b)
*
For
the
places
oft-times
appointed
to
the
Protestants
for
exercise
of
their
religion
are
some
miles
distant
from
their
habitation
.
Cir.
Offic.
3.
Omnibus
viris
statuae
&
ad
eas
Thus
&
Cerei
.
Ouid.
Ep.
Medeae
.
Ardet
vt
ad
magnos
pinaea
taeda
deos
.
Cereos
non
clara
luce
accendimus
,
vt
tu
frustra
calumniaris
sed
vt
tenebras
noctis
hoc
solatio
temperemus
.
serue
God
without
riding
on
horseback
?
But
to
aske
whether
we
may
light
vp
Candles
at
high-noone
,
is
a
question
out
of
the
compasse
of
Diuinitie
,
and
may
be
decided
by
common
sense
.
For
,
it
is
as
much
as
to
aske
whether
we
must
walke
through
the
towne
with
Lanthorne
at
high-noone
,
or
whether
we
shall
need
a
combe
to
a
bald
head
.
We
know
that
the
Gentiles
vsed
Tapers
in
broad
day-light
,
and
lighted
them
about
the
Images
of
their
Gods
and
great
Personages
:
but
we
are
not
their
Disciples
,
And
vpon
this
quarrell
doth
S.
Hierome
confute
the
slander
of
Nigilantius
who
complained
that
we
light
vp
Candles
in
the
broad
day-light
.
We
light
not
vp
(
saith
S.
Hierome
)
any
Tapers
in
broad
day-light
,
as
thou
vainely
dost
slander
vs
:
but
onely
by
this
remedie
to
qualifie
the
darkenesse
of
the
night
.
XXII
.
DEMAND
.
That
a
Bishop
is
inferiour
to
a
Priest
,
and
that
a
Deacon
is
aboue
a
Priest
;
that
is
to
say
,
that
the
Superintendent
is
no
more
then
an
Elder
in
the
Church
,
and
that
the
Minister
is
aboue
the
Elder
.
ANSWERE
.
A
Slander
.
We
say
not
that
the
Bishop
is
inferiour
to
the
Priest
:
but
onely
that
in
the
new
Testament
the
same
persons
are
called
Priests
and
Bishops
.
1.
Saint
Paul
to
the
Phil.
1.
v.
1.
salutes
the
Bishops
and
Deacons
of
Philippi
,
omitting
the
Priests
,
and
naming
many
Bishops
in
a
heathen
towne
,
where
the
Church
was
small
,
it
is
euident
that
he
tearmeth
the
Priests
,
Bishops
.
2.
In
the
20.
of
the
Acts.
vers.
17.
the
same
Apostle
assembleth
the
Priests
and
Elders
of
the
Church
of
Ephesus
:
but
in
the
28.
verse
he
tearmeth
the
selfe-same
persons
Bishops
.
3.
Likewise
,
in
the
Epistle
to
Titus
,
cap.
2.
ver.
5.
he
saith
,
I
haue
left
thee
in
Creete
,
that
thou
mightest
establish
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Priests
or
elders
from
towne
to
town
;
namely
,
if
there
be
any
that
is
vnreproueable
,
the
Husband
of
one
Wife
onely
,
hauing
faithfull
Children
,
not
accused
of
dissolutenesse
:
For
,
a
Bishop
must
be
vnreproueable
,
&c.
Who
perceiueth
not
,
that
here
he
nameth
him
a
Bishop
whom
a
little
before
he
called
a
Priest
?
Now
the
reason
why
Presbyters
or
Priests
are
called
Bishops
or
ouer-seers
,
is
,
because
the
power
of
Priestly
Order
.
1.
Of
dispensing
the
Word
and
the
Sacraments
(
wherein
that
ouer-sight
of
theirs
essentially
consists
)
is
equally
in
Presbyters
or
Priests
,
and
in
those
whom
now
by
an
excellency
wee
call
Bishops
or
Ouer-seers
:
I
meane
Ouer-seers
not
onely
for
their
power
of
dispensing
the
Word
and
Sacraments
,
but
also
for
their
power
of
Iurisdiction
and
gouernment
in
their
owne
Churches
.
For
,
the
Apostles
ordayning
many
coassistant
Presbyters
or
Priests
,
for
the
edification
of
the
newly
conuerted
Cities
,
V.
Hier.
ad
Euag
.
Cyprian
.
lib.
1.
Epist.
3.
Hier.
aduersus
Lucifer
.
with
their
neighbouring
places
(
which
they
called
Churches
)
for
the
auoyding
of
Schisme
and
confusion
,
and
preseruation
of
vnitie
,
peace
and
order
established
a
Fatherly
preheminence
or
prioritie
(
not
a
Princely
as
Bellarmine
contends
)
of
one
Presbyter
aboue
the
rest
,
not
in
the
power
of
order
,
wherein
I
said
they
were
all
equall
:
but
in
the
execution
or
exercise
of
diuers
particulars
that
belong
to
that
power
;
as
Dedicating
of
Churches
,
Confirming
of
the
baptised
,
but
especially
ordination
of
Ministers
,
which
things
onely
in
case
of
necessitie
(
that
is
,
in
defect
of
Orthodoxe
Bishops
)
were
and
might
be
performed
by
Presbyters
,
as
appeares
they
were
by
Saint
Ambrose
,
on
the
fourth
to
the
Ephesians
.
Whereas
otherwise
in
the
presence
of
Orthodoxe
Bishops
,
the
Presbyters
were
not
to
meddle
with
these
things
which
were
reserued
onely
to
the
Bishops
.
Without
whose
leaue
(
say
Ignatius
and
Tertullian
)
they
may
neyther
preach
,
baptise
,
As
for
the
word
Deacon
,
the
Scriptures
apply
it
to
euery
Ecclesiasticall
Function
,
yea
,
euen
to
Iesus
Christ
,
who
was
often
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Deacon
,
or
Minister
.
The
Apostle
to
the
Hebrewes
,
cap.
8.
v.
2.
tearmeth
him
,
The
Minister
of
the
Santuary
.
And
Rom.
15.
v.
8.
The
Minister
of
Circumcision
.
And
in
the
same
Chapter
,
S.
t
Paul
calleth
himselfe
The
Minister
of
Iesus
Christ
,
Likewise
to
the
Collossians
foure
times
.
Thus
doth
he
exhort
Timothy
to
be
a
good
Minister
of
Iesus
Christ
,
1
Tim.
4.6
.
yet
in
the
Subscription
of
the
second
Epistle
he
is
called
a
Bishop
.
Thus
you
see
that
in
the
phrase
of
Scriptures
,
the
same
persons
are
called
sometimes
Priests
or
Presbyters
,
sometimes
Bishops
or
Ouerseers
,
sometimes
Deacons
or
Ministers
.
Though
wee
will
not
denie
,
that
the
word
Deacon
in
a
more
restrained
acception
,
was
vsually
applied
to
him
that
administred
the
goods
or
mony
of
the
poore
,
and
the
Church-Treasure
,
euen
in
the
Apostles
time
,
to
ease
them
of
that
care
.
But
when
the
Treasurie
of
the
Church
increasing
,
was
committed
to
certaine
Stewards
,
and
the
poore
otherwise
prouided
for
,
they
were
more
specially
vsed
for
the
assisting
of
the
Bishop
and
Presbyters
in
things
pertayning
to
Gods
Seruice
and
worship
.
lib.
de
Baptismo
.
Cyp.
l.
3.
ep.
17.
Greg.
Epist.
lib.
4.
cap.
88.
Cyp.
serm.
6.
de
Lapsis
.
Wherupon
Tertullian
witnesseth
,
that
in
some
cases
they
might
baptise
:
Saint
Cyprian
,
that
they
might
reconcile
penitents
:
Saint
Gregory
,
that
they
might
preach
:
and
againe
Saint
Cyprian
,
that
they
assisted
the
Bishop
and
Presbyters
in
ministring
the
Sacrament
of
the
Lords
body
and
bloud
,
and
ministred
the
Cup.
Out
of
the
societie
and
companie
of
Deacons
in
each
Church
,
there
was
one
anciently
chosen
,
saith
Saint
Hierome
,
2
Because
they
were
busied
in
the
Church-Treasure
,
and
in
money
matters
,
which
are
vsually
more
regarded
imployments
.
3
Because
being
Ministers
vnto
the
Bishop
,
they
were
vsed
by
him
for
the
viewing
of
such
parts
of
his
Diocesse
,
as
he
could
not
conueniently
come
vnto
himselfe
;
the
dispatch
of
things
for
him
;
and
in
the
end
,
for
reformation
of
the
lesser
and
smaller
faults
,
which
vpon
such
view
they
should
finde
.
Whereupon
at
last
,
they
obtayned
a
kinde
of
Iurisdiction
,
and
power
of
correction
by
prescription
and
custome
.
But
this
maketh
nothing
against
the
Arch-deacons
in
the
Church
of
England
,
who
vnder
that
name
exercise
Iurisdiction
.
For
,
by
the
Canons
of
our
Church
they
are
Presbiters
,
chosen
to
assist
the
Bishop
in
his
gouernment
,
and
not
meere
Deacons
,
as
sometimes
they
were
.
XXIII
.
DEMAND
.
That
the
Scripture
is
easie
to
be
vnderstood
,
and
that
the
vnderstanding
thereof
is
granted
to
all
.
They
be
the
words
of
Caluin
in
the
3.
of
his
Institutions
,
Cap.
21.
§.
5.
ANSWERE
.
IN
this
passage
of
Caluin
,
wee
finde
not
one
word
of
this
matter
:
neyther
doth
any
man
deny
,
but
that
in
the
holy
Scripture
there
be
darke
places
.
Onely
wee
say
,
that
all
that
is
in
the
Scripture
is
not
obscure
,
and
that
,
that
which
is
apparant
,
is
sufficient
to
saluation
.
The
tenne
Commandements
,
and
the
Articles
of
faith
,
contained
in
the
Creed
,
are
there
plainely
layd
downe
and
expounded
.
The
Fathers
in
the
olde
Testament
knew
not
so
much
,
and
yet
were
saued
:
besides
,
that
there
are
infinite
more
matters
cleare
in
the
Scriptures
:
If
therefore
Caluin
in
any
place
haue
so
sayd
,
he
meaneth
that
in
the
holy
Scripture
euery
man
may
vnderstand
enough
for
his
saluation
.
But
hee
neuer
termed
the
Scripture
Theramenes
buskin
,
A
Sword
for
all
hands
:
a
Forrest
of
Forragers
:
hee
neuer
said
that
it
maketh
a
man
an
Atheist
,
and
that
hee
that
beleeueth
because
he
hath
read
the
Scripture
,
is
no
Christian
,
as
saith
[
a
](A19428-e4880-b)
a
Charron
in
his
3.
truth
,
cap.
4.
Thou
beleeuest
that
thou
readest
,
then
art
thou
not
a
Christian
,
read
the
3.
and
4.
Chapter
.
Charron
.
Neither
did
he
call
it
,
as
[
b
](A19428-e4920-b)
b
Bellarmin
.
lib.
de
verba
Dei
non
scripto
.
cap.
12.
§.
Dico
secundo
Scripturam
,
&
si
non
est
facta
precipue
vt
sit
Regula
fidei
esse
tamen
Regulam
fidei
,
non
totalem
sed
partialem
.
Bellarmine
doth
,
a
piece
of
a
Rule
;
neyther
doth
hee
say
:
That
the
holy
Scripture
(
saying
of
it selfe
that
it
is
Diuine
)
cannot
herein
be
certainely
beleeued
,
if
we
haue
no
other
testimonie
:
for
(
saith
he
)
Mahumets
Alcaron
saith
as
much
of
Mahomet
,
in
whom
we
doe
not
beleeue
,
lib.
4.
De
verbo
Dei
non
scripto
,
cap.
4.
§
.
Quarto
necesse
.
XXIIII
.
DEMAND
.
That
all
sinnes
are
mortall
.
ANSWERE
.
WEE
doe
not
simply
say
so
:
But
our
Aduersaries
making
two
sorts
of
sinne
,
some
mortall
,
and
some
veniall
,
that
is
to
say
,
pardonable
:
1.
Wee
say
,
that
to
the
faithfull
repenting
him
of
his
sinnes
,
all
sinnes
are
veniall
and
pardonable
:
also
that
the
same
sinnes
which
our
aduersaries
doe
hold
to
be
mortall
,
as
Murther
and
Whoredome
,
doe
grow
pardonable
in
the
faithfull
that
doe
amend
,
as
appeareth
by
the
example
of
Dauid
.
But
as
for
the
wicked
and
impenitent
,
in
them
all
sinnes
are
mortall
:
that
is
to
say
,
in
that
they
abide
in
them
to
death
,
and
that
God
punisheth
them
all
by
death
euerlasting
.
2.
We
also
say
,
that
it
is
rashnesse
in
our
Aduersaries
to
define
that
there
be
but
seauen
mortall
sinnes
,
and
that
all
other
sinnes
are
not
so
:
for
it
belongeth
to
the
Iudge
,
not
to
the
Offender
,
to
iudge
what
punishment
euery
sinne
doth
deserue
:
but
we
are
all
guiltie
,
and
haue
neede
of
remission
in
the
sight
of
God
.
3.
But
among
their
mortall
sinnes
,
why
haue
they
not
put
Herefie
,
Atheisme
,
Superstition
,
Slandering
,
&c.
Be
these
small
sinnes
,
and
pardonable
in
the
iudgement
of
his
Holinesse
?
4.
To
call
a
mans
brother
Foole
,
or
to
speake
euill
of
him
,
are
they
mortall
sinnes
in
the
iudgement
of
the
Church
of
Rome
?
No
,
say
they
:
yet
doth
Iesus
Christ
in
the
fift
of
Matthew
,
say
,
That
whosoeuer
doth
call
his
brother
Foole
,
is
in
danger
of
hell
fire
:
And
S.
Paul
,
1
Cor.
6.
vers.
10.
saith
,
That
slanderers
shall
not
enter
into
the
Kingdome
of
heauen
.
XXV
.
DEMAND
.
That
with
the
grace
of
God
we
can
merit
nothing
.
ANSWERE
.
THis
Demand
answereth
it selfe
:
For
whatsoeuer
is
of
Grace
,
is
not
of
merit
,
saith
S.
Paul
,
Rom.
11.
vers.
6.
If
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
.
To
merit
by
grace
,
agreeth
as
well
as
to
be
frozen
with
heat
:
or
to
be
wet
with
drougth
.
1.
For
how
may
we
merit
by
grace
,
considering
that
it
is
grace
that
keepeth
our
good
workes
from
being
meritorious
?
that
is
to
say
,
that
they
proceede
from
the
grace
of
God
.
2.
Againe
:
Saluation
is
a
gift
,
Rom.
6.
vers.
23.
Ephes.
2.
vers.
8.
and
9.
Then
is
it
not
obtained
by
merits
.
3.
And
Saluation
is
an
Inheritance
belonging
to
the
faithfull
,
for
as
much
as
they
be
the
children
of
God
,
as
saith
Saint
Paul
,
Rom.
8.
The
spirit
of
God
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
:
and
if
we
be
children
,
saith
he
,
then
are
we
heyres
:
Here
vpon
let
vs
heare
Bellarmines
Confession
,
lib.
2
de
Gratia
,
cap.
14.
Deus
constituit
in
predestinatione
regnum
dare
certis
hominibus
quos
absque
vlla
operum
praeuisione
dilexit
:
tamen
simul
constituit
vt
quo
ad
executionem
via
perueniendi
ad
Regnum
essent
bona
opera
.
But
no
man
by
merits
purchaseth
that
inheritance
which
belongeth
vnto
him
as
a
Sonne
.
Moreouer
,
Iesus
Christ
saith
,
Luke
17.10
.
When
we
haue
done
all
that
wee
are
commanded
,
yet
are
we
vnprofitable
seruants
:
but
what
can
be
the
merit
of
an
vnprofitable
seruant
?
Admit
also
that
our
good
workes
were
as
perfect
,
as
they
be
mixed
with
infirmitie
,
and
that
wee
were
more
righteous
then
the
Angels
:
what
goodnesse
were
there
in
all
this
,
which
also
were
not
the
gift
of
God
?
and
what
merit
can
there
be
in
offering
to
God
that
which
is
alreadie
his
,
and
from
him
?
Wee
confesse
that
GOD
rewardeth
good
workes
:
but
there
be
rewards
that
are
not
deserued
.
The
Father
will
giue
his
Sonne
a
new
coat
,
because
he
made
an
A.
or
a
B.
yet
not
in
regard
of
his
Sonnes
merit
,
but
of
his
owne
promise
,
or
for
that
he
is
his
Sonne
.
But
by
the
way
we
are
to
note
,
that
this
inquirer
doth
disguise
our
opinion
,
and
altereth
the
Controuersie
:
for
our
difference
is
not
,
whether
it
be
possible
to
merit
with
the
grace
of
God
;
but
whether
the
holy
Scripture
doth
teach
vs
that
we
must
merit
,
or
purchase
saluation
by
our
merits
.
XXVI
.
DEMAND
.
That
it
is
vnpossible
to
keepe
Gods
Commandements
,
euen
with
his
grace
.
ANSWERE
.
THis
must
be
asked
of
them
that
beleeue
it
.
Wee
doubt
not
but
God
can
giue
some
man
grace
to
keepe
his
Commandements
.
XXVII
.
DEMAND
.
That
God
will
giue
no
recompence
to
good
workes
,
which
is
all
one
,
as
to
say
,
that
there
be
no
meritorious
workes
.
ANSWERE
.
A
Slander
.
Wee
hould
that
God
doth
recompence
good
workes
:
but
that
heereof
it
doth
not
ensue
that
good
workes
are
meritorious
,
and
betweene
these
two
there
is
a
great
deale
of
difference
.
This
haue
wee
shewed
in
the
answere
to
the
25.
demand
.
XXVIII
.
DEMAND
.
That
there
is
no
distinction
of
beatitude
betweene
the
blessed
,
and
that
they
are
all
equall
in
glory
.
ANSWERE
.
THe
Inquisitor
is
much
deceiued
,
if
hee
thinke
vs
to
be
of
that
beliefe
.
In
these
curious
things
we
suffer
euery
man
to
thinke
what
he
list
.
It
is
the
propertie
of
the
Popes
and
Church
of
Rome
,
not
onely
to
place
in
the
ranke
of
Saints
whom
they
please
,
after
the
Imitation
of
the
Pagan
Apotheosis
,
or
Deifying
of
the
Roman
Senate
,
but
also
to
ascribe
to
euery
one
his
office
:
to
one
the
charge
of
horses
:
to
another
the
charge
ouer
women
with
childe
,
to
another
ouer
France
,
to
another
ouer
Spayne
,
&c.
and
ouer
them
all
to
appoint
the
Queene
of
heauen
,
with
extreame
iniurie
to
the
holy
and
blessed
Virgin
,
who
taketh
no
pleasure
in
that
honour
wherein
God
is
dishonoured
,
whose
Coelestiall
Royaltie
is
incommunicable
with
the
creature
.
Also
that
men
should
attribute
titles
&
dignities
celestiall
vnto
Saints
,
without
any
testimonie
of
Gods
word
,
is
a
matter
no
lesse
ridiculous
and
rash
,
then
if
the
Ants
or
Pismires
should
hold
a
counsell
to
conserue
the
offices
of
the
Crowne
of
France
,
and
the
charge
of
the
priuie
Councell
to
such
men
as
they
list
.
XXIX
.
DEMAND
.
That
we
must
not
vse
the
like
Imposition
of
hands
,
as
the
Apostles
vsed
ouer
those
of
Samaria
and
of
Ephesus
.
Act.
8.
vers.
14.
and
cap.
19.
vers.
5.
And
that
the
said
Confirmation
was
not
one
of
the
Articles
of
the
Apostles
Catechisme
,
mentioned
in
the
Epistle
to
the
Hebrewes
.
cap
6.
vers.
2.
ANSWERE
.
HEre
is
a
double
slander
,
and
an
imposture
.
For
1.
where
you
say
,
we
denie
you
may
vse
the
like
Imposition
of
hands
,
as
did
the
Apostles
;
we
denie
not
but
you
may
if
you
can
bestow
the
like
miraculous
gifts
as
did
the
Apostles
vpon
the
Samaritanes
,
by
laying
on
of
your
hands
.
Secondly
,
you
imply
that
wee
denie
all
Imposition
of
hands
:
whereas
we
will
grant
you
the
like
forme
(
though
not
altogether
the
like
effect
)
of
imposition
of
hands
,
as
was
vsed
by
the
Apostles
.
For
as
after
Philip
had
catechised
the
Samaritanes
,
and
taught
them
the
chiefe
points
of
Christian
Doctrine
the
Apostles
came
and
prayed
for
them
,
and
laid
their
hands
on
them
:
So
after
children
or
youth
in
their
owne
persons
,
haue
made
publike
and
particular
profession
of
the
summe
of
their
faith
,
or
Christian
Catechisme
(
which
others
in
their
name
did
summarily
professe
for
them
,
at
their
Baptisme
)
we
denie
not
but
Prayer
may
be
made
for
them
,
that
strength
&
increase
of
the
Grace
of
the
holy
Ghost
may
be
giuen
them
,
to
liue
and
die
in
that
Christian
faith
,
and
newnesse
of
life
,
whereof
they
haue
made
profession
.
And
that
to
those
prayers
may
well
be
added
that
ancient
and
Apostolike
ceremonie
of
Imposition
of
hands
,
betokening
our
restrained
desires
to
the
parties
whom
we
present
to
God
by
our
prayers
.
But
herein
is
a
notable
Imposture
:
that
you
would
perswade
vs
,
that
the
Confirmation
or
Imposition
of
hands
,
Bell.
lib
de
Confirmatione
cap.
8
&
13.
See
the
Rhemists
on
Act.
8
Sect.
6.
vsed
by
your
Popish
Bishops
,
is
like
that
of
the
Apostles
.
Did
they
consecrate
Oyle
mixed
with
Balme
?
did
they
crosse
it
,
breath
vpon
it
,
salute
it
,
Aue
sanctum
Chysma
.
Haile
,
holy
Chrysme
?
Did
they
annoynt
the
Samaritanes
with
such
Oyle
?
Make
crosses
in
their
fore-heads
,
giue
them
kisses
,
and
claps
in
their
eares
,
binde
their
fore-heads
with
Fillets
,
and
enioyne
them
not
to
wash
their
faces
or
heads
for
seauen
daies
,
as
the
Popish
Bishops
doe
,
in
their
Confirmation
?
which
being
more
like
a
May-game
(
as
they
vse
it
)
then
a
Sacrament
(
as
they
make
it
,
It
would
make
a
man
laugh
to
heare
this
Inquisitour
enquire
whether
in
the
Apostles
Catechisme
there
was
euer
an
Article
of
Confirmation
.
For
it
were
his
part
to
proue
that
there
was
one
,
not
ours
to
proue
there
was
none
.
It
is
his
part
that
affirmeth
,
to
proue
.
The
rather
for
that
,
we
dare
not
assuredly
auow
,
that
the
Apostles
had
any
ordinarie
forme
of
Catechisme
.
And
the
sixt
Chapter
to
the
Hebrewes
,
in
the
iudgement
of
our
learned
Diuines
,
XXX
.
DEMAND
.
That
the
precept
of
annoynting
the
sicke
with
Oyle
,
laid
downe
in
the
5.
of
Iames.
vers.
14.
ought
not
to
be
put
in
practise
in
the
Church
,
albeit
it
was
vsed
by
the
Apostles
.
Mark
.
6.
ver.
13.
ANSWERE
.
THe
Inquisitour
alledging
S.
Mark
.
6.
vers.
13.
answereth
himselfe
,
for
S.
Marke
saith
,
They
cast
out
many
Diuels
,
and
annoynted
many
that
were
sicke
with
Oyle
,
and
healed
them
.
The
Apostles
and
Disciples
were
therefore
commanded
to
annoynt
the
sicke
,
to
heale
them
:
If
any
one
hath
this
miraculous
gift
of
healing
,
we
doe
very
well
like
that
he
should
annoynt
the
sicke
:
But
at
these
dayes
they
annoynt
those
whose
diseases
are
desperate
,
and
the
miracles
are
all
reduced
to
one
onely
kinde
,
which
is
the
coniuring
of
Diuels
:
Thus
of
a
Medicine
it
is
made
a
Sacrament
:
and
a
miraculous
Vnction
which
healed
the
bodies
,
is
now
growne
to
be
an
Vnction
vnprofitable
both
to
the
bodie
,
and
to
the
soule
.
After
the
losse
of
the
vertue
,
they
labour
to
preserue
the
Ceremony
,
and
yet
so
altered
,
and
diuersly
changed
by
an
artificiall
kinde
of
trouble
that
it
will
aske
at
the
least
a
good
halfe
houres
worke
to
conferre
extreame
Vnction
.
XXXI
.
DEMAND
.
That
Prayer
for
the
dead
was
not
in
vse
,
euen
in
the
time
of
the
Machabees
.
ANSWERE
.
WHether
it
were
then
vsed
or
not
vsed
,
it
importeth
not
much
:
For
we
liue
not
now
by
the
example
of
the
Machabees
,
but
by
the
rule
of
the
Gospell
,
we
therefore
affirme
nothing
vpon
the
point
.
For
the
Author
of
the
Booke
of
the
Machabees
,
hauing
reported
many
things
contrary
to
the
truth
of
the
Storie
,
might
well
doe
the
like
in
the
12.
Chapter
of
the
second
booke
thereof
.
The
principall
matter
is
,
that
he
there
speaketh
of
Prayer
for
the
dead
,
which
nothing
pertayneth
to
the
controuersie
of
these
dayes
:
for
the
Author
saith
,
that
Iudas
in
that
prayer
remembred
the
resurrection
,
and
that
otherwise
it
had
beene
a
folly
to
pray
for
the
dead
.
Where
shall
we
finde
that
Masse-Priest
,
who
if
you
demand
of
him
wherfore
he
recommendeth
the
deceased
in
his
memento
,
will
answere
,
that
it
is
to
the
end
he
may
rise
againe
in
glory
,
or
that
he
regardeth
the
resurrection
?
XXXII
.
DEMAND
.
That
S.
Peter
was
not
the
first
of
the
Apostles
,
albeit
S.
Matth.
cap.
10.
v.
2.
saith
,
The
names
of
the
twelue
Apostles
are
these
:
The
first
,
Simon
,
called
Peter
,
&c.
ANSWERE
.
THis
likewise
is
calumnious
as
well
as
the
former
,
and
almost
all
the
rest
.
Wee
deny
not
but
Saint
Peter
was
the
first
among
the
Apostles
;
for
it
is
of
no
importance
.
He
might
be
the
first
in
age
,
in
eloquence
,
in
vertues
,
or
miracles
,
or
in
knowledge
.
All
this
is
possible
,
without
hauing
power
or
iurisdiction
ouer
the
rest
of
the
Apostles
,
which
is
that
kinde
of
Primacie
for
the
which
they
plead
so
hard
in
these
dayes
.
1
For
had
the
Apostles
knowne
that
Iesus
Christ
had
giuen
the
superioritie
and
command
ouer
the
rest
vnto
Saint
Peter
,
they
would
neuer
after
haue
contended
among
themselues
about
Primacie
,
and
that
euen
the
day
before
the
death
of
IESVS
CHRIST
,
Luke
22.24
.
2
And
S.
Iohn
,
cap.
1.
and
S.
Paul
,
Gal.
2.
would
neuer
haue
named
Saint
Peter
after
Saint
Andrew
and
Saint
Iames.
3
Neyther
would
the
Apostles
haue
vnder-taken
to
haue
sent
S.
Peter
to
Samaria
,
Acts
8.15
.
4
Neyther
would
S.
Paul
haue
said
of
himselfe
that
in
nothing
hee
was
inferiour
to
the
most
excellent
Apostles
,
2
Cor.
11.
&
12.
where
hee
saith
,
IN
NOTHING
,
he
taketh
away
all
exception
.
5
Besides
that
,
say
that
S.
Peter
had
superioritie
of
Iurisdiction
ouer
the
other
Apostles
,
doth
it
therefore
ensue
that
the
same
ought
to
be
perpetuall
in
the
Church
?
allso
,
that
if
one
man
haue
commaund
ouer
a
few
,
that
therefore
one
man
must
gouerne
all
the
Church
throughout
the
world
?
6
Doth
it
also
follow
that
the
Bishop
or
Rome
should
be
his
Successor
in
this
Primacie
?
But
,
say
these
Doctors
,
Saint
Peter
dyed
at
Rome
.
Admit
it
were
so
:
but
Iesus
Christ
dyed
at
Hierusalem
,
shall
the
death
of
Saint
Peter
at
Rome
be
of
greater
force
to
deriue
the
Primacie
to
the
Bishop
of
Rome
,
then
the
death
of
Iesus
Christ
in
Hierusalem
,
to
deriue
the
Primacie
to
the
Bishop
of
Hierusalem
?
7
Againe
,
admit
the
Pope
were
Saint
Peters
Successor
;
doth
it
follow
that
hee
must
succeede
him
in
his
Apostleship
:
for
others
will
say
that
he
is
not
his
Successor
but
in
qualitie
of
Bishop
of
Rome
:
and
thereof
there
is
farre
greater
appearance
:
for
,
likewise
the
Bishop
of
Hierusalem
was
Successor
to
Saint
Iames
;
and
the
Bishop
of
Ephesus
succeeded
Saint
Iohn
and
Saint
Paul
,
in
that
these
Apostles
were
Bishops
of
Hierusalem
and
Ephesus
;
yet
were
they
not
their
Successors
in
the
function
of
Apostles
.
8
Finally
,
were
the
Pope
Saint
Peters
Successor
in
qualitie
of
an
Apostle
,
and
of
the
head
of
the
Church
;
had
he
not
long
since
lost
this
Succession
by
reuersing
the
doctrine
of
Saint
Peter
,
and
liuing
in
the
estate
of
a
temporall
Monarch
,
not
of
a
spirituall
Pastor
?
If
then
he
be
Successour
to
Saint
Peter
,
it
is
in
like
manner
as
sicknesse
succeedeth
health
,
and
as
an
vsurper
succeedeth
in
place
of
him
whom
he
hath
expelled
.
To
what
purpose
are
the
keyes
,
which
serue
onely
but
to
shut
vp
heauen
?
or
Simons
Barke
,
which
hath
no
other
vse
then
to
trafficke
withall
?
or
his
Net
,
which
at
this
day
is
imployed
onely
in
fishing
for
Dukedomes
,
and
to
entangle
Common-wealths
?
THREE
SCORE
and
foure
Demands
,
propounded
to
the
Iesuites
of
the
COVRT
.
1.
WHether
the
Doctrine
of
the
Gospell
be
sufficient
to
saluation
:
also
whether
the
Gospell
be
wholy
contayned
in
the
new
Testament
:
or
if
there
be
but
a
part
thereof
,
where
we
may
finde
the
rest
.
2
When
the
[
*
](A19428-e6490-b)
*
The
Prohibition
is
to
be
seene
in
the
Index
of
Bookes
prohibited
by
the
Councell
of
Trent
,
printed
at
Cologne
by
Gosuin
Cholin
,
by
authoritie
from
Pius
the
4
and
Clement
the
8.
Prohibition
,
in
these
dayes
made
to
the
Lay-people
,
that
they
shall
not
reade
the
holy
Scripture
without
especiall
permission
,
did
first
beginne
.
3
Whether
in
the
holy
Scripture
there
be
eyther
example
or
commandement
to
pray
vnto
Saints
:
wee
aske
not
whether
they
pray
for
the
faithfull
that
are
vpon
earth
,
but
whether
the
faithfull
that
are
vpon
earth
ought
to
pray
vnto
them
,
and
where
God
commandeth
it
.
4
Sith
wee
should
offend
the
King
,
if
at
his
hands
wee
should
craue
any
gift
through
the
merits
of
some
other
subiect
of
his
:
how
dare
they
in
the
Romish
Church
speake
vnto
God
in
such
manner
as
they
dare
not
speake
to
man
for
feare
of
offending
him
,
in
crauing
at
Gods
hand
saluation
through
the
merits
of
Saints
,
[
*
](A19428-e6550-b)
*
Quorum
meritis
precibusque
regamus
.
as
the
Priest
doth
in
his
Masse
.
5
What
assurance
haue
wee
that
the
blessed
Virgin
Mary
was
in
body
rapt
vp
into
Heauen
,
and
there
crowned
Queene
of
Heauen
?
For
sith
shee
is
so
protrayted
in
all
your
Churches
,
and
the
people
so
taught
,
there
ought
to
be
some
very
assured
testimonie
of
the
same
.
6
Whether
the
Saints
in
Paradise
haue
their
distinct
charges
.
One
ouer
France
,
as
S.
Denise
:
another
ouer
Spaine
,
as
S.
Iames
:
another
ouer
Women
with
childe
,
as
S.
Margaret
:
another
ouer
Hunters
,
as
S.
Eustace
,
&c.
Who
gaue
them
those
offices
:
also
when
this
opinion
first
beganne
.
Innoc.
3.
lib.
3.
de
mist
.
Missae
,
cap.
9.
Necessarium
nobis
est
in
via
Sanctorum
suffragium
.
7
Whether
praying
vnto
Saints
be
necessary
to
saluation
:
also
,
whether
by
praying
vnto
GOD
onely
through
Iesus
Christ
,
we
cannot
be
saued
.
8
Whether
God
hath
commanded
to
pray
in
such
a
tongue
,
as
euen
he
that
prayeth
doth
not
vnderstand
:
and
when
this
custome
beganne
.
9
Whether
throughout
the
holy
Scripture
we
haue
eyther
commaundement
or
example
to
haue
in
Temples
the
Image
of
God
,
or
of
the
Trinitie
,
represented
in
stone
or
in
painting
.
Also
whereas
God
in
the
4.
of
Deuteronomy
,
vers
.
15.
&
16.
prohibiteth
the
representing
of
him
in
any
grauen
similitude
or
Image
,
be
it
of
male
or
female
:
whether
hee
hath
since
changed
this
ordinance
:
or
if
hee
haue
not
changed
it
,
wherefore
doth
the
Romish
Church
dispence
therewith
.
10
Whether
in
the
holy
Scripture
there
be
eyther
Commandement
or
example
,
that
we
ought
to
kneele
before
the
Images
of
Saints
,
to
kisse
,
cloathe
,
light
,
or
sence
them
,
&c.
11
Whether
we
ought
to
adore
the
Crosse
with
like
adoration
as
God
;
as
Thomas
in
his
3.
Part.
quest.
25.
and
Cardinall
Caietane
vpon
the
same
place
,
and
many
other
Doctors
of
the
Romish
Church
doe
teach
.
Also
,
when
the
Priest
speaking
to
the
Wood
,
saith
,
Aue
lignum
triumphale
,
I
salute
thee
triumphant
Wood
,
whether
this
Wood
vnderstandeth
what
he
saith
:
if
they
answere
that
they
doe
it
in
the
honour
of
Iesus
Christ
,
yet
ought
the
Wood
whereto
they
speake
in
the
honour
of
Iesus
Christ
,
to
vnderstand
what
is
said
vnto
it
;
considering
also
,
that
to
speake
to
the
Wood
of
the
of
the
Kings
Chayre
in
honour
of
the
King
,
is
rather
a
mockage
then
an
honour
to
the
King
:
and
indeede
where
did
God
euer
command
it
?
12
Whether
Iesus
Christ
hath
not
paid
enough
to
exempt
soules
out
of
the
fire
of
Purgatorie
:
and
if
he
hath
paid
enough
,
why
should
any
man
pay
againe
that
which
is
alreadie
fully
paid
?
Why
should
they
againe
satisfie
Gods
iustice
for
that
wherein
it
is
alreadie
satsfied
?
what
a
presumption
is
it
,
to
teach
that
Iesus
Christ
hath
not
satisfied
for
the
paine
due
to
sinnes
committed
after
Baptisme
,
and
so
to
impare
the
vertue
of
the
death
of
our
Sauiour
?
and
in
a
matter
of
greatest
importance
to
forgoe
a
new
Article
of
faith
,
without
any
testimonie
of
the
holy
Scripture
?
13
Sith
also
,
that
Iesus
Christ
is
yet
an
Intercessor
and
Mediator
for
those
soules
which
they
say
are
yet
in
Purgatorie
,
why
doe
they
not
immediately
come
forth
at
his
Intercession
,
but
doe
still
abide
there
,
some
hundreds
or
thousands
of
yeeres
,
as
appeareth
by
the
Pardons
for
fiue
or
sixe
hundred
thousand
yeeres
granted
by
the
Pope
.
14
Againe
,
inasmuch
as
other
Orders
of
Fryers
are
at
this
time
of
small
esteeme
in
regard
of
the
Iesuites
,
how
comes
it
to
passe
,
that
in
priuiledges
of
the
Iesuites
are
inferiour
to
the
Carmelites
,
The
furnace
of
the
Reuerberate
,
maintayneth
this
priuiledge
.
Also
,
the
Carmelite
Doctors
haue
to
the
end
of
the
Booke
set
and
subsigned
their
approbation
.
and
to
the
Fraternitie
of
Minorites
or
Franciscans
?
For
,
the
Popes
haue
granted
to
the
Carmelites
this
priuiledge
,
That
they
shall
remaine
no
longer
in
Purgatory
but
vntill
the
next
Saturday
after
their
decease
.
And
the
Fraternitie
of
the
Franciscans
haue
also
this
priuiledge
that
they
may
fetch
a
soule
out
of
Purgatory
[
*
](A19428-e6850-b)
*
Pope
Sextus
the
5.
in
the
yeere
1586.
the
7.
of
May
granted
to
the
Fraternitie
of
the
Cordelies
this
Priuiledge
inserted
into
the
Booke
of
Indulgences
,
conferred
to
that
Fraternitie
,
printed
at
Paris
by
Iohn
le
Bouc
.
vpon
Mount
S.
Hillary
,
at
the
signe
of
Diligence
,
in
the
yeere
1597.
by
saying
fiue
Paters
;
and
as
many
Auees
vpon
the
Saturday
before
Palme-Sunday
:
how
,
I
say
commeth
it
to
passe
that
the
Iesuites
haue
no
such
priuiledge
?
15
In
as
much
as
the
Church
of
Rome
doth
hold
that
Purgatorie
shall
continue
no
longer
but
vntill
the
day
of
Iudgement
,
whereof
it
followeth
that
none
of
the
faithfull
that
shall
then
liue
,
shall
goe
into
Purgatory
:
we
demand
how
it
commeth
,
that
Gods
Iustice
requireth
of
them
no
satisfaction
by
Purgatory
,
and
yet
it
is
now
said
that
they
goe
into
Purgatorie
to
satisfie
Gods
Iustice
?
Is
it
not
an
heauie
misfortune
that
a
man
dying
at
this
day
,
and
going
into
Purgatorie
,
there
to
be
tormented
certaine
hundreds
of
yeeres
,
was
not
borne
in
that
latter
age
?
for
then
albeit
he
had
merited
tenne
times
more
punishment
,
yet
should
he
haue
beene
exempt
from
the
fire
of
Purgatory
.
16
Againe
,
in
as
much
as
in
the
Romane
Church
they
hold
that
Infants
dying
soone
after
Baptisme
doe
goe
straight
into
Paradise
,
what
is
the
reason
that
Priests
doe
take
money
to
pray
and
to
say
Masses
for
them
;
and
what
benefit
doe
these
Infants
reape
by
the
the
same
?
17
Againe
,
let
them
tell
vs
whether
in
the
holy
Scripture
there
be
any
Commandement
that
wee
shall
eate
no
flesh
vpon
Fridayes
or
Saturdayes
,
considering
that
euen
the
ordinarie
day
wherein
Iesus
Christ
eate
the
Passeouer
,
was
the
Friday
,
and
that
Saint
Paul
willeth
vs
,
1
Cor.
10.
that
if
wee
be
inuited
to
the
houses
of
Infidels
,
wee
should
eate
of
all
that
is
set
before
vs
without
enquiring
for
conscience
sake
.
18
Let
them
also
shew
vs
where
God
forbiddeth
Bishops
or
Priests
to
marry
:
also
whether
when
Saint
Paul
writ
to
Timothie
,
saying
,
Let
the
Bishop
be
vnreproueable
,
the
Husband
of
one
onely
Wife
,
the
law
of
single
life
were
already
established
.
19
Where
Iesus
Christ
commanded
to
sacrifice
a
propitiatorie
Sacrifice
for
the
quicke
and
for
the
dead
.
And
because
their
Priests
vocation
is
,
that
they
are
established
to
sacrifice
Iesus
Christ
,
where
is
their
passe
or
warrant
?
or
where
did
God
establish
them
Sacrificers
?
considering
that
Iesus
Christ
gaue
not
this
qualitie
to
his
Disciples
,
and
that
the
new
Testament
doth
not
in
any
place
tearme
the
Pastors
of
the
Church
Sacrificers
?
20
Whether
Iesus
Christ
or
his
Apostles
did
euer
minister
the
Supper
without
Communicants
:
also
who
instituted
the
first
priuate
Masses
:
likewise
,
the
Masses
for
Corne
,
for
Heards
,
for
finding
things
lost
,
&c.
21
How
it
commeth
to
passe
that
the
Masses
for
Obits
and
anniuersaries
are
not
founded
but
for
those
that
haue
giuen
to
the
Church
:
and
that
the
foure
Orders
of
begging
Fryers
are
not
present
at
the
deaths
or
Funerals
of
the
needie
or
poore
Artificers
.
22
Let
them
tell
vs
whether
the
Priest
in
his
Masse
breaketh
the
same
things
that
Iesus
Christ
brake
in
his
Supper
:
for
the
Euangelists
doe
testifie
that
our
Lord
made
his
breaking
before
the
words
,
which
they
tearme
Consecrating
,
whereof
it
followeth
that
he
brake
but
bread
,
but
the
Priest
at
this
day
breaketh
,
after
the
consecration
,
and
which
is
worse
,
saith
that
in
breaking
he
doth
sacrifice
:
which
is
as
much
as
euidently
to
say
that
Iesus
Christ
sacrificed
bread
because
hee
brake
it
before
consecration
.
24
Wherefore
,
sith
the
Apostles
adored
not
that
which
Iesus
Christ
gaue
them
in
the
Eucharist
:
also
,
that
whereas
Iesus
spake
not
of
sacrifice
,
neyther
made
any
eleuation
of
the
Hoast
,
hauing
communicated
to
all
that
were
present
,
and
spoken
in
a
language
that
all
vnderstood
:
the
Priest
at
this
day
doth
euery
thing
contrarie
.
25
Also
,
in
as
much
as
the
bodie
of
Iesus
Christ
,
when
he
celebrated
the
Eucharist
was
frayle
,
passible
,
and
mortall
:
but
that
this
bodie
which
the
Apostles
receiued
of
him
,
was
impassible
,
and
could
suffer
nothing
,
according
to
the
doctrine
of
our
Aduersaries
,
let
them
tell
vs
whether
this
opinion
be
receiueable
,
which
giueth
to
Iesus
Christ
at
one
time
two
bodies
of
contrary
nature
,
or
at
the
least
one
bodie
contrarie
to
it selfe
.
26
Sith
also
,
that
soone
after
that
the
Apostles
had
receiued
the
Sacrament
into
their
stomackes
,
Iesus
Christ
sweate
drops
of
bloud
,
was
apprehended
,
buffeted
,
&c.
wee
demand
whether
this
bodie
of
Iesus
Christ
,
which
was
in
the
Apostles
stomackes
sweat
any
droppes
of
bloud
,
eyther
was
by
the
Souldiers
apprehended
and
buffeted
:
for
,
if
he
sweat
,
was
apprehended
and
buffeted
vnder
the
formes
,
and
in
the
stomackes
of
the
Apostles
,
hee
was
alreadie
passible
vnder
them
;
yea
,
and
wee
must
also
place
vnder
the
same
formes
,
the
Souldiers
that
buffeted
him
:
but
if
vnder
those
formes
hee
sweat
not
,
neyther
was
apprehended
nor
buffeted
,
then
was
there
at
the
selfe
same
time
one
Iesus
Christ
suffering
,
and
one
Iesus
Christ
not
suffering
:
and
consequently
which
was
not
our
Sauiour
.
For
it
was
by
his
sufferings
that
he
was
our
Sauiour
.
27
How
doth
this
saying
of
the
Church
of
Rome
agree
:
Pope
Innocent.
3.
lib.
4.
de
Mister
.
Missae
.
cap.
11.
Est
enim
hic
color
&
sapor
:
quantitas
&
qualitas
,
cum
nihil
altervtro
sit
coloratum
&
sapidum
,
quantum
aut
quale
.
Stella
.
Fascicuius
.
Tempor
.
Na●●ler
,
Genebrard
.
4.
Auenturus
,
lib.
7.
Pag.
598
Platinam
Clem.
5.
That
betweene
the
Priests
hands
there
is
roundnesse
,
and
nothing
round
:
colour
,
and
not
coloured
:
quantity
,
and
nothing
that
hath
quantitie
?
And
indeede
if
the
Consecrated
Host
be
round
,
and
this
Host
be
the
body
of
Iesus
Christ
,
it
followeth
in
good
Sylogisme
,
that
some
body
of
Iesus
Christ
is
round
.
But
if
the
Conclusion
be
false
,
so
must
also
one
of
the
propositions
be
.
Wee
therefore
demand
which
of
the
two
it
is
.
28
Also
when
Victor
the
third
was
poysoned
in
a
Challice
:
and
Henry
the
seauenth
,
Emperour
,
in
an
Host
,
we
demand
what
it
was
that
was
poysoned
:
Saying
that
it
was
Bread
and
Wine
,
you
deny
the
Transubstantiation
:
Saying
,
it
was
the
body
of
Iesus
Christ
that
was
poysoned
,
you
doe
prophane
it
:
Saying
,
that
it
was
the
accidents
,
the
colour
and
measures
that
were
impoysoned
,
it
were
not
onely
to
mocke
at
it
,
but
also
to
make
the
accidents
Subiects
of
the
substance
:
And
all
this
miracle
is
onely
to
kill
a
Pope
and
a
good
Emperour
.
29
Sith
also
the
Church
of
Rome
doth
hold
,
that
the
body
of
the
Lord
is
fully
whole
in
euery
part
of
the
consecrate
Host
:
doth
she
not
by
consequent
say
,
30
Wee
also
demand
,
sith
the
Church
of
Rome
doth
hold
that
it
is
no
consecration
,
vnlesse
the
Priest
haue
an
intent
to
consecrate
,
how
the
people
that
is
there
to
adore
the
Host
,
may
know
whether
the
Priest
had
an
intent
to
consecrate
,
or
to
doe
as
the
Church
of
Rome
doth
,
for
feare
of
Idolatrie
in
adoring
the
Bread
that
is
not
consecrated
?
32
Againe
,
if
Iesus
Christ
after
the
Eucharist
had
reserued
some
Hosts
(
for
hee
might
,
and
it
is
not
credible
,
but
that
if
a
loafe
broken
into
so
many
pieces
,
there
yet
remayned
some
crummes
)
wee
demand
therefore
whether
these
reserued
Hosts
were
also
crucified
the
next
day
:
or
else
whether
Iesus
Christ
at
one
and
the
same
time
were
suffering
vpon
the
Crosse
,
and
not
suffering
vnder
the
formes
:
on
the
Crosse
in
one
place
,
and
without
the
Crosse
in
another
:
dead
in
the
Sepulchre
,
and
aliue
in
the
Pixe
:
for
if
hee
had
beene
crucified
in
the
Pixe
,
they
must
also
haue
layde
in
the
same
Pixe
,
the
Crosse
,
the
Souldiers
,
the
Speare
,
and
the
Crowne
,
&c.
Now
if
this
Crosse
be
not
vnder
the
Host
,
and
yet
Iesus
Christ
is
there
crucified
,
it
followeth
that
he
shall
be
there
crucified
without
a
Crosse
,
and
smitten
without
a
stroke
.
33
Whether
in
the
sixt
Chapter
of
Iohn
,
in
these
words
,
If
you
drinke
not
my
bloud
,
you
shall
haue
no
life
,
the
Eucharist
be
spoken
of
.
For
if
it
be
not
there
spoken
of
,
how
commeth
it
that
the
Doctors
of
the
Romish
Church
doe
alleadge
this
Chapter
and
this
verse
for
their
realtie
and
corporall
eating
?
but
if
it
be
there
spoken
of
,
why
doe
they
depriue
the
people
of
life
by
taking
away
the
Cup
?
It
is
to
no
purpose
heere
to
alleadge
the
concomitance
,
for
he
that
taketh
the
bloud
in
the
Host
drinketh
not
:
now
Iesus
Christ
saith
expresly
,
that
if
wee
drinke
not
his
bloud
,
wee
shall
not
haue
life
.
34
Againe
,
in
as
much
as
it
is
manifest
impietie
to
oppose
our selues
against
Gods
ordinance
,
wee
demaund
how
the
Councell
of
Constance
can
excuse
it selfe
:
which
in
the
13.
Session
confesseth
,
[
*
](A19428-e7390-b)
*
Ca●●
in
nonnullis
mundi
partibus
quidam
temerarie
praesumant
populum
Christianum
debere
Sacramentum
Eucharistiae
sub
vtraque
specie
suscipere
,
consuetudo
rationabiliter
introducta
habenda
est
pro
lege
pertinanter
asserentes
,
oppositum
tanquam
heretici
arcendi
sunt
&
grauiter
puniendi
,
Inuocato
etiam
auxilio
brachij
secularis
.
the
custome
to
deliuer
it
vnder
but
one
kinde
,
being
by
reason
brought
in
,
ought
to
be
holden
for
a
Law
:
It
also
declareth
all
such
as
shall
contradict
it
to
be
Heretickes
,
and
grieuously
punishable
,
but
by
the
Secular
power
.
Doe
they
not
heere
confesse
,
that
the
Gospell
and
the
Primitiue
Church
,
are
opposite
to
the
Church
of
Rome
at
this
day
?
and
presume
to
be
wiser
then
Iesus
Christ
,
and
ranke
him
among
Heretickes
and
men
punishable
?
35
Whether
the
Popes
pretended
power
to
giue
and
to
take
away
Kingdomes
,
and
to
dispence
with
Subiects
for
their
Oath
of
Alleageance
,
be
by
Diuine
right
,
or
whether
it
be
but
an
humane
order
or
pollicie
onely
.
36
Wee
also
demand
,
whether
the
Pardons
that
the
Pope
giueth
vpon
condition
to
commit
some
notable
wickednesse
,
be
auaileable
:
as
when
in
the
yeeres
1588.
and
1589.
he
granted
seauen
yeeres
of
Pardon
to
all
that
would
ioyne
with
the
holy
Vnion
,
and
band
themselues
against
their
Prince
,
yet
hee
a
Catholicke
Romane
.
37
Wherefore
the
people
are
so
forward
in
going
to
the
Iubile
at
Rome
,
to
purchase
the
great
Pardons
,
considering
that
at
all
times
they
may
obtayne
full
pardon
,
and
sixe
or
seauen
hundred
thousand
yeeres
of
Indulgences
to
spare
.
38
If
a
man
,
needing
but
tenne
thousand
yeeres
of
Pardon
,
purchaseth
an
hundred
thousand
,
what
shall
become
of
the
fourescore
and
tenne
thousand
that
remaine
?
for
this
cause
there
are
at
[
*
](A19428-e7450-b)
*
This
is
to
be
seene
in
the
Booke
of
Romane
Indulgences
,
printed
at
Rome
,
Anno.
1570.
by
Giulio
Ac●●lto
nelia
Chie
●
di
Pietro
in
Vaticano
la
prima
Dominica
della
quinquagesima
vie
Indulgentia
plenaria
&
ottodieci
milla
anni
&
tante
quarentene
.
Rome
some
Churches
,
where
a
man
may
in
one
day
purchase
full
pardon
for
all
sinne
,
and
eighteene
or
twentie
thousand
yeeres
of
Pardons
ouer-plus
:
what
shall
become
of
this
surplussage
and
ouer-plus
of
Indulgences
,
besides
the
full
remission
?
Doth
the
Pope
pardon
the
payne
of
future
sinnes
,
and
giue
Indulgences
of
prouision
?
39
Aboue
all
the
rest
,
sith
the
Pope
vaunteth
himselfe
to
haue
in
the
Treasurie
of
the
Church
all
the
sufferings
and
super-aboundant
labours
of
the
Saints
,
Monkes
and
Martyrs
which
hee
conuerteth
into
payment
,
for
the
punishment
due
to
others
,
distributing
them
by
his
Indulgences
;
wee
demand
:
1.
Who
laid
vp
these
sufferings
of
the
Saints
in
the
Popes
Treasurie
?
2.
When
began
this
distribution
?
3.
How
shall
wee
be
assured
that
God
will
receiue
them
in
payment
for
vs
?
4.
And
wherefore
receiue
other
payments
,
considering
that
the
death
of
Christ
Iesus
is
a
payment
sufficient
?
5.
Doth
Iesus
Christ
giue
to
any
man
power
to
pay
a
debt
alreadie
fully
acquitted
?
6.
Hath
the
Pope
also
in
the
Treasurie
of
the
Church
,
the
paines
and
labours
of
Noah
,
of
Abraham
,
of
Iacob
,
&c.
7.
And
vpon
what
consideration
did
not
the
high
Priests
vnder
the
Law
distribute
them
to
the
faithfull
in
their
dayes
?
or
why
neither
Iesus
Christ
,
nor
his
Apostles
,
neyther
their
Disciples
in
all
the
first
ages
after
Iesus
Christ
neuer
distributed
any
Indulgences
to
the
dead
?
9.
Neyther
celebrated
any
Iubile
.
10.
Neyther
established
any
priuiledged
Altars
,
where-vpon
whosoeuer
can
procure
the
saying
of
certayne
Masses
,
shall
fetch
one
soule
which
so
euer
he
will
out
of
Purgatorie
.
11.
Neyther
granted
Bulls
to
free
any
soules
out
of
purgatorie
?
12.
Neyther
tyed
Remission
of
sinnes
to
a
certaine
place
,
where
the
Pardons
are
laid
vp
.
13.
Neyther
gaue
out
hallowed
graines
,
or
Agnus
Dei
,
seruing
for
the
remission
of
sinnes
.
Is
all
this
now
done
,
because
the
Popes
are
more
full
of
Inuentions
then
the
Apostles
?
or
that
God
is
now
more
liberall
then
heretofore
?
40
Whether
the
Pope
hath
power
to
giue
to
some
a
higher
degree
of
glory
in
heauen
then
to
other
some
?
If
he
haue
this
power
wee
demand
where
,
or
when
God
gaue
it
him
?
If
he
haue
it
not
,
why
doth
he
attribute
it
to
himselfe
,
41
Whether
the
Pope
and
Church
of
Rome
can
at
this
day
make
any
Articles
of
faith
:
Exurge
Domine
,
ioyned
to
the
last
Councell
of
Lateran
,
insert
this
among
the
Heresies
of
Luther
,
That
he
said
,
that
the
Pope
and
Church
of
Rome
can
make
no
Articles
of
faith
?
43
Whether
the
sixe
and
seauen
Councels
,
condemning
Pope
Honorius
of
Heresie
,
and
the
Councell
of
Constance
condemning
Pope
Iohn
,
the
23.
for
denying
heauen
and
Hel
,
and
teaching
that
the
soules
are
mortall
;
did
beleeue
that
the
Pope
cannot
erre
in
faith
:
It
skilleth
not
whether
these
Councels
were
well
or
ill
enformed
:
onely
wee
demaund
whether
they
did
beleeue
that
the
Pope
cannot
erre
in
faith
,
as
they
teach
at
this
day
.
44
1.
When
the
Pope
began
to
weare
three
Crownes
.
2.
Dist.
6.
Can.
Satis
est
.
In
the
Glosse
of
the
Clementin
.
Cum
inter
Dominus
Deus
noster
,
&c.
1.
Booke
of
sacred
Ceremonies
.
Sect.
7
c.
6
Councell
of
Lateran
Sess.
1.
&
3.
&
9.
&
10.
As
lately
against
the
Venitian
Common-wealth
.
To
preach
no
more
.
3.
To
be
called
God
vpon
earth
,
and
the
Diuine
Maiestie
.
4.
And
King
and
Prince
of
all
the
earth
.
5.
To
dispence
with
oathes
and
vowes
made
vnto
God
.
6.
To
permit
marriages
within
the
degrees
prohibited
by
the
word
of
God
,
as
of
the
first
with
the
second
degree
.
7.
Not
to
drinke
the
Wine
out
of
the
Challice
,
but
to
sucke
it
out
with
a
Reed
.
8.
To
be
adored
.
9.
To
put
whom
hee
list
into
the
ranke
of
Saints
,
appointing
them
their
feasts
,
&c.
45
Whether
the
Popes
Excommunications
,
cast
out
against
a
whole
estate
for
pecuniary
matters
,
and
ciuill
pretensions
,
are
of
any
force
:
and
whether
they
that
die
in
such
estate
,
during
their
Excommunication
,
be
for
euer
damned
.
Also
what
is
the
meaning
of
those
words
spoken
to
Saint
Peter
,
kill
and
eate
:
and
whether
the
same
be
also
spoken
to
the
Pope
.
46
For
how
much
were
the
voyces
of
the
Cardinals
bought
in
the
election
of
a
new
Pope
,
in
the
first
age
after
Iesus
Christ
?
Also
whether
a
Prince
that
hath
spent
three
or
foure
hundred
thousand
Crownes
to
procure
a
fauourable
Pope
,
may
presume
that
all
this
corruption
and
these
mercenary
suffrages
,
were
guided
by
the
Spirit
of
God
:
or
whether
a
Pope
thus
purchased
cannot
erre
in
faith
?
47
To
what
a
rate
are
the
taxes
of
absolutions
and
dispensations
of
the
Chancerie
and
Penitentiarie
of
Rome
now
raised
.
For
we
haue
the
Taxe
printed
at
Paris
,
by
authority
of
the
Court
,
in
the
yeere
1520.
when
all
this
Marchandise
was
farre
better
cheape
:
48
Whether
is
it
greater
offence
in
a
Priest
to
be
married
,
or
to
commit
whoredome
secretly
,
and
which
of
the
two
should
we
most
mislike
?
49
Vpon
what
sinnes
doth
the
Priest
impose
greatest
penance
,
vpon
the
blaspheamer
of
God
,
or
vpon
him
that
miscalleth
the
Pope
?
vpon
the
Adulterer
or
vpon
him
that
eateth
flesh
vpon
Good-Friday
?
And
what
is
the
reason
that
euery
Bishop
may
absolue
sinnes
committed
against
the
Law
of
God
:
but
trespasses
committed
against
the
Papall
Sea
,
as
hindering
such
as
goe
to
Rome
for
Pardons
;
or
intrusion
into
a
benefice
,
are
matters
past
the
Bishops
reach
,
and
reserued
to
his
Holinesse
.
Hath
the
Popes
authoritie
now
gotten
the
vpper
hand
of
the
Law
of
God
?
Sac.
Cerem
.
lib.
1.
Sect.
2.
cap.
3.
Dicitur
ad
Marmoream
sedem
quae
Stercorata
appellatur
.
And
soone
after
,
Sunt
duae
sedes
P●rphyretice
perforatae
&
ibi
sedet
Pontife●
.
50
Whereof
grew
the
Custome
,
practised
euen
to
this
time
,
vpon
the
day
of
the
Popes
Coronation
,
to
make
him
sit
on
a
hollow
Chayre
[
called
the
Chayre
of
Easement
]
and
when
ceased
the
custome
of
handling
his
Holinesse
priuities
vpon
that
day
?
51
Whether
the
Pope
did
well
in
establishing
the
publicke
Stewes
at
Rome
,
whereinto
the
Prelates
repayre
openly
and
with
all
liberty
?
52
Where
remayned
the
soules
of
the
Fathers
of
the
old
Testament
from
Christs
Resurrection
vntill
his
Ascension
?
53
And
sith
the
Church
of
Rome
placeth
the
Infants
Limbe
vnder
the
earth
,
where
shall
it
be
when
the
earth
shall
haue
no
more
being
?
54
Whether
wee
must
keepe
faith
giuen
to
Heretikes
?
Our
Father
which
art
in
Heauen
,
before
the
Image
of
a
Saint
,
as
now
adayes
they
doe
:
and
the
Catechisme
of
the
Tridentine
Councell
,
doth
allow
it
.
56
Againe
,
in
that
there
were
diuers
Popes
at
one
time
,
and
that
the
strongest
bare
it
away
:
how
can
they
proue
that
the
strongest
was
the
most
lawfull
?
for
if
he
were
not
so
,
then
their
succession
must
haue
beene
often
interrupted
:
and
those
that
followed
were
the
Successors
of
vsurping
Popes
,
being
chosen
by
Cardinals
,
created
by
the
Pope
that
went
before
,
who
being
no
lawfull
Pope
,
had
no
iust
authoritie
to
create
Cardinals
.
57
Sith
Iesus
Christ
speaking
of
the
time
that
shall
goe
before
the
Iudgements
saith
that
then
there
shall
be
no
Faith
vpon
earth
:
we
demand
whether
then
the
Church
of
Rome
shall
be
pure
in
the
Faith
,
and
shall
not
erre
in
any
point
,
but
shall
yeeld
a
visible
lustre
.
57
Againe
,
sith
the
Pope
may
,
whether
by
Iurisdiction
(
as
some
doe
hold
)
or
in
manner
of
suffrage
,
fetch
soules
out
of
Purgatorie
,
why
doth
he
not
fetch
them
all
out
?
wherefore
doth
hee
permit
Infants
to
linger
many
hundred
yeeres
in
a
burning
fire
,
though
hee
be
able
to
pull
them
out
?
58
Whether
it
be
to
be
found
in
the
Word
of
God
that
the
Bishop
may
absolue
some
certaine
sinnes
which
the
Priest
cannot
absolue
:
and
whether
there
be
any
sinnes
which
the
Pope
onely
may
absolue
,
and
are
tearmed
Cases
reserued
:
also
when
this
custome
began
.
59
Wee
also
demaund
,
vpon
what
authoritie
the
Church
of
Rome
is
founded
:
and
how
we
may
be
assured
that
there
is
one
Church
in
the
world
,
and
that
the
Church
of
Rome
is
this
true
Church
.
For
the
proofe
hereof
,
the
Doctors
of
the
Romish
Church
cannot
produce
any
testimonie
out
of
the
holy
Scripture
.
For
,
in
as
much
as
they
say
that
it
is
the
Church
that
giueth
authoritie
to
the
Scripture
,
it
appeareth
,
that
this
Church
cannot
be
founded
vpon
the
Scripture
,
and
that
the
Scripture
cannot
conferre
any
authoritie
vnto
it
.
The
foundation
and
support
of
a
house
cannot
be
founded
vpon
the
house
.
60
Whether
it
standeth
with
the
Holinesse
of
him
that
tearmeth
himselfe
the
Vicar
of
Iesus
Christ
,
to
suffer
the
Iewes
at
Rome
,
which
beleeue
that
Iesus
Christ
was
a
seducer
and
deceiuer
,
and
there
to
permit
them
the
free
exercise
of
their
Religion
;
and
yet
to
condemne
to
the
fire
those
that
say
there
is
no
other
Mediator
but
Iesus
Christ
,
neyther
any
other
propitiatorie
Sacrifice
but
his
death
.
61
Also
,
sith
in
the
Church
of
Rome
there
are
many
reliques
euidently
false
and
ridiculous
:
As
at
Saint
Iohn
Lateran
in
Rome
,
the
fore-skinne
of
Iesus
Christ
.
At
Court-Chiuernie
neere
Bloys
,
the
breath
of
Ioseph
.
At
Burgos
in
Spaine
,
the
hayre
and
nayles
of
a
wodden
Crucifixe
,
&c.
Wee
demand
what
marke
they
can
giue
vs
,
whereby
to
discerne
the
true
from
the
false
,
and
what
mooued
these
our
Masters
thus
to
abuse
the
poore
people
.
62
Whether
wee
may
beleeue
the
Monkes
which
make
their
vaunts
to
doe
more
then
God
commaundeth
:
considering
that
God
will
be
serued
with
all
our
heart
and
all
our
strength
:
is
there
any
man
that
can
do
more
then
that
which
he
doth
with
all
his
strength
?
63
Againe
,
in
as
much
as
the
Pope
permitteth
no
man
to
preach
,
without
his
vocation
from
him
,
eyther
mediately
or
immediately
:
Wee
would
gladly
know
,
whether
for
the
reprouing
of
the
Popes
abuses
,
it
be
requisite
to
be
authorized
by
the
Pope
himselfe
:
also
whether
we
may
hope
that
euer
the
Pope
will
giue
any
man
charge
to
reproue
him
.
64
How
doth
this
opinion
of
the
Church
of
Rome
,
that
Infidels
and
Heathen
doe
worke
meritorie
deeds
,
which
they
tearme
merits
of
Congruitie
,
agree
with
this
of
Saint
Paul
,
Rom.
24.
v.
23.
That
all
that
is
not
of
faith
is
sinne
:
Be
there
,
in
the
iudgement
of
the
Church
of
Rome
,
meritory
sinnes
?
Can
people
,
destitute
of
the
Spirit
of
God
,
doe
any
good
worke
,
considering
that
the
Apostle
Saint
Paul
witnesseth
,
that
our selues
cannot
so
much
as
thinke
a
good
thought
:
and
that
it
is
God
that
worketh
within
vs
both
the
will
and
the
deede
at
his
good
pleasure
,
2
Cor.
3.
Phil.
2.13
.
FINIS
.
A
NEW
CHALLENGE
to
all
Papists
,
in
foure
and
twentie
Popish
Articles
,
by
a
learned
Diuine
now
liuing
,
and
ready
to
iustifie
the
same
,
if
any
Papist
shall
accept
the
Condition
.
1
IF
any
Papist
can
shew
mee
any
approued
Father
or
Councell
before
Saint
Augustines
dayes
,
which
testifieth
,
that
the
Bookes
of
Tobith
,
Iudith
,
Wisdome
,
Ecclesiasticus
;
the
first
and
second
of
Maccabees
are
Canonicall
Scripture
,
I
yeeld
to
Poperie
:
If
on
the
contrarie
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
before
S.
Augustines
dayes
,
which
testifieth
that
they
are
not
Canonicall
.
2
If
any
Papish
can
shew
mee
any
approued
Father
or
Councell
within
1000.
yeeres
after
Christ
,
which
testifieth
,
that
any
Latine
translation
is
to
be
preferred
before
,
or
equalled
with
the
Hebrew
and
the
Greeke
,
I
yeeld
to
Poperie
:
if
on
the
contrarie
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
any
approued
Father
or
Councell
,
within
that
time
,
which
teacheth
,
that
the
Hebrew
and
the
Greeke
are
to
be
preferred
before
whatsoeuer
Latine
translation
.
3
If
any
Papist
can
shew
me
any
approued
Father
,
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
taught
;
that
it
was
vnlawfull
to
translate
the
Bible
into
the
knowne
languages
of
the
common
people
,
I
yeeld
to
Poperie
:
if
on
the
contrarie
hee
will
promise
to
become
Protestant
,
if
I
can
shew
him
by
approued
Fathers
or
Councels
,
that
in
the
best
ages
of
the
Church
it
was
thought
profitable
and
commendable
to
haue
the
Scripture
so
translated
.
4
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
held
it
vnlawfull
for
the
people
of
God
to
reade
the
Scriptures
in
their
Mother
tongue
,
I
yeeld
to
Poperie
:
If
on
the
contrarie
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
that
in
the
best
ages
of
the
Church
they
might
lawfully
haue
read
them
.
5
If
any
Papist
can
shew
mee
any
approued
Father
or
Councell
,
within
600.
yeeres
after
Christ
,
which
teacheth
;
that
common
prayers
ought
to
be
made
in
a
language
vnknowne
to
the
common
people
,
I
yeeld
to
Popery
:
if
on
the
contrary
,
he
will
become
Protestant
,
if
I
can
shew
him
by
approued
Fathers
or
councels
,
that
common
prayer
should
be
made
in
a
knowne
language
.
6
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
(
except
Saint
Augustine
onely
)
which
teacheth
;
that
there
are
but
three
commandements
in
the
former
Table
,
seauen
in
the
latter
,
I
yeeld
to
Poperie
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
by
Fathers
or
Councels
,
that
there
are
foure
Commaundements
in
the
former
Table
,
and
sixe
in
the
latter
.
7
If
any
Papist
can
shew
mee
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
that
it
was
lawfull
to
picture
God
the
Father
,
I
yeeld
to
Popery
:
if
on
the
contrary
hee
will
promise
to
become
Protestant
,
if
I
can
shew
him
approued
Fathers
or
Councels
which
thought
it
vnlawfull
to
picture
him
.
8
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
taught
that
Latria
might
be
giuen
to
Images
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
within
that
time
,
which
taught
that
Latria
should
not
be
giuen
to
Images
.
9
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
speaking
of
Sacraments
,
named
seauen
onely
,
and
neyther
moe
or
fewer
,
I
yeeld
to
Popery
:
if
on
the
contrarie
,
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
within
that
time
,
who
names
no
moe
but
two
,
to
wit
,
Baptisme
and
the
Lords
Supper
.
10
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
teacheth
that
women
may
baptise
,
I
yeeld
to
Poperie
,
if
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
which
absolutely
forbad
women
to
baptise
.
11
If
any
Papist
can
shew
me
any
approued
Father
,
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
teacheth
;
that
it
is
vnlawfull
for
any
,
saue
the
Minister
or
Priest
,
who
consecrates
,
to
drinke
of
the
Sacramentall
Cup
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
within
that
time
,
which
held
it
sacriledge
not
to
drinke
of
the
Cup
,
hauing
eaten
before
of
the
Bread
.
12
If
any
Papist
can
shew
me
any
approued
Father
,
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
forbad
Communicants
to
receiue
with
their
hands
the
Sacrament
of
the
Lords
Supper
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
that
within
that
time
,
it
was
vsually
deliuered
into
their
hands
.
13
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
600.
yeeres
after
Christ
,
which
called
the
Sacrament
,
their
Lord
and
their
God
,
I
yeeld
to
Popery
:
If
on
the
contrary
,
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
which
speaking
hereof
,
cals
it
panem
Domini
,
not
panem
Dominum
,
the
bread
of
the
Lord
,
not
,
Bread
,
his
Lord
.
14
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
600.
yeeres
after
Christ
,
which
held
it
lawfull
for
a
Christian
at
Communion
time
to
stand
by
,
and
looke
on
,
though
he
partaked
not
thereof
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
within
that
time
,
that
slanders
by
were
required
to
depart
,
or
else
,
to
draw
neare
and
communicate
.
15
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
taught
,
that
a
man
may
dine
of
a
fasting
day
,
I
yeeld
to
popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
Councels
,
that
the
constant
practise
of
the
Church
was
,
to
fast
till
night
.
16
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
taught
,
that
a
Minister
,
or
Priest
(
as
they
call
him
)
sinnes
more
grieuously
if
he
marry
,
then
if
he
play
the
fornicator
abroad
,
or
if
he
keep
a
whore
at
home
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
an
approued
Father
,
or
Councell
within
that
time
,
that
it
was
held
much
worse
for
a
Minister
or
Priest
,
to
play
the
whoremaster
,
then
to
marry
.
17
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
was
of
opinion
,
that
a
man
who
had
vowed
chastitie
,
was
not
guiltie
of
breaking
his
vow
by
whoring
,
but
onely
by
marrying
,
I
yeeld
to
popery
.
If
on
the
contrarie
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
an
approued
Father
or
Councell
,
that
by
whoring
,
Votaries
were
guiltie
of
breaking
their
vow
of
chastitie
,
as
well
as
if
they
marryed
.
18
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeers
after
Christ
,
which
taught
that
a
notorious
offender
might
be
absolued
from
his
fault
before
some
penance
was
inioyned
and
performed
by
him
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
within
that
time
,
that
before
absolution
they
alwaies
inioyned
some
penance
,
and
ordinarily
saw
it
performed
.
19
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
held
it
vnseemely
for
men
and
women
to
sing
Psalmes
together
in
their
publike
assemblies
,
I
yeeld
to
popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
an
approued
Father
or
Councell
,
within
that
compasse
of
time
,
which
approued
of
such
singing
.
20
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
100.
yerees
after
Christ
,
which
●aught
,
that
men
might
vow
to
goe
on
pilgrimage
,
especially
to
Ierusalem
,
without
their
Wiues
consent
,
and
goe
according
to
their
vow
,
I
yeeld
to
Popery
:
If
on
the
contrary
,
he
will
promise
to
become
Protestant
if
I
can
shew
him
,
that
such
vowes
are
flat
contrarie
to
the
Scripture
.
21
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
500.
yeeres
after
Christ
,
which
writeth
,
that
the
Pope
by
his
command
called
all
,
or
any
of
the
first
foure
generall
Councels
,
I
yeeld
to
Popery
:
If
on
the
contrary
,
he
will
promise
to
turne
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
within
that
time
,
that
the
Emperours
called
all
those
foure
,
by
vertue
of
their
authoritie
.
22
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
500.
yeeres
after
Christ
,
which
writes
,
that
the
Bishop
of
Rome
was
president
in
all
those
foure
generall
Councels
,
eyther
in
his
owne
person
,
or
by
his
deputies
,
I
yeeld
to
Popery
:
If
on
the
contrary
,
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
within
that
time
,
that
other
Bishops
sate
as
presidents
,
in
some
of
those
foure
,
and
in
other
generall
Councels
following
,
and
that
in
their
owne
right
.
23
If
any
Papist
can
shew
me
out
of
any
approued
Father
or
Councell
,
within
600.
yeeres
after
Christ
,
that
the
Pope
was
not
subiect
vnto
the
Emperour
,
I
yeeld
to
Popery
:
If
on
the
contrary
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
within
that
time
,
that
the
Pope
was
subiect
vnto
the
Emperour
,
and
that
the
Christians
acknowledged
none
but
God
himselfe
to
be
aboue
the
Emperour
.
24
If
any
Papist
can
shew
me
any
approued
Father
or
Councell
,
within
1000.
yeeres
after
Christ
,
which
appropriated
the
name
Pope
to
the
Bishop
of
Rome
onely
,
I
yeeld
to
Popery
:
If
on
the
contrary
,
he
will
promise
to
become
Protestant
,
if
I
can
shew
him
out
of
approued
Fathers
or
Councels
,
that
all
Bishops
generally
,
and
some
Elders
in
ancient
time
,
were
called
Popes
.
FINIS
.