THE
IESVITES
SHIFTS
AND
EVASIONS
:
OR
,
His
deportment
in
Controuersies
of
RELIGION
.
CHAP.
I.
The
demaunds
of
the
Pastors
of
the
Church
of
Paris
,
made
to
Mr.
Arnoux
the
Iesuite
.
THere
is
nothing
more
easier
than
to
propound
questions
,
but
the
difficulty
consisteth
in
answering
well
.
An
ignorant
person
will
put
more
questions
in
an
houre
,
than
a
wise
man
can
absolue
in
a
yeare
.
A
knot
is
easily
knit
,
but
it
is
not
so
easily
vnknit
againe
:
from
thence
it
proceedeth
that
in
Controuersie
for
Religion
,
he
that
feeleth
himselfe
to
be
too
weake
,
or
that
his
cause
is
ill-grounded
,
alwaies
seekes
to
make
difficulties
,
and
to
finde
some
meanes
to
blame
his
aduersaries
beliefe
,
but
as
much
as
he
can
,
or
may
,
exempteth
himselfe
from
yeelding
a
reason
of
his
owne
faith
,
and
is
wary
to
enter
into
any
proofe
of
his
Religion
.
Master
Gontri
late
deceased
,
giueth
this
counsell
in
a
booke
which
he
made
touching
the
manner
how
to
confer
with
vs
:
for
,
hauing
by
experience
found
how
dangerous
it
is
to
be
too
forward
,
&
that
the
surest
meanes
is
to
bind
vs
to
proue
that
which
we
say
,
and
still
to
finde
some
cauilation
in
our
confession
,
he
giueth
this
counsell
to
his
Disciples
,
either
to
be
warie
how
to
make
answere
to
our
demaunds
,
or
to
defend
themselues
against
our
accusations
,
and
neuer
to
enter
into
a
proofe
of
the
Catholicke
Romish
Religion
.
This
counsell
liketh
Master
Arnoux
exceeding
well
:
for
hauing
,
in
the
presence
of
his
Maiestie
,
snatcht
at
the
margents
of
the
confession
of
our
faith
,
and
exclaimed
against
some
cotations
of
the
places
of
the
Scripture
by
vs
noted
,
he
presseth
vs
to
defend
them
,
and
to
iustifie
our
allegations
.
And
hath
made
a
booke
wherein
hee
disciphereth
our
confession
of
the
faith
,
from
the
one
end
to
the
other
.
Which
booke
,
and
all
his
accusations
,
wee
hope
we
haue
in
some
sort
satisfied
,
whereby
I
am
perswaded
that
he
will
not
hereafter
enter
so
easily
into
the
lists
againe
.
And
not
content
to
defend
our selues
,
we
haue
taken
on
vs
the
Challengers
part
,
and
haue
also
pressed
him
to
defend
his
Religion
,
to
see
if
he
hath
so
much
capacitie
in
him
to
answere
,
as
he
hath
readinesse
to
put
questions
.
And
in
counterchange
of
that
,
which
he
doth
,
seeking
to
snatch
at
the
places
of
Scripture
noted
in
the
margent
of
our
confession
,
we
haue
produced
the
allegations
of
the
extrauagant
vnam
sanctam
,
made
by
Boniface
the
8.
and
the
places
of
Scripture
,
alledged
by
the
last
Councell
of
Lateran
:
as
for
example
,
the
Apostles
hauing
said
,
here
are
two
swords
:
the
Lord
made
answere
and
said
,
It
is
enough
.
And
in
the
beginning
of
Genesis
,
it
is
said
,
that
in
the
beginning
God
created
heauen
and
earth
.
And
Psal.
72.
it
is
said
,
all
the
Kings
of
the
earth
shall
worship
him
:
And
Iesus
Christ
said
,
all
power
is
giuen
me
in
heauen
,
and
in
earth
,
Math.
28.18
.
which
places
and
many
the
like
,
are
vsed
by
the
said
Pope
,
and
that
counsell
,
to
proue
that
the
Pope
hath
soueraigne
power
,
as
well
ouer
temporall
,
as
ouer
spirituall
things
,
and
that
Kings
must
worship
him
,
and
that
he
hath
all
power
in
heauen
and
in
earth
.
Whereupon
we
aske
Master
Arnoux
whether
he
will
approue
such
allegations
:
or
,
whether
in
the
margents
of
our
confession
he
findeth
any
places
of
Scripture
noted
with
such
horrible
licentiousnesse
,
and
manifest
prophanation
.
And
in
counterchange
,
for
asking
vs
a
proofe
of
our
Religion
by
the
Word
of
God
,
we
summon
,
and
defie
him
,
to
proue
his
Religion
by
the
Word
of
God
,
and
to
that
end
haue
propounded
these
seauenteene
questions
following
vnto
him
.
1
In
what
place
of
the
holy
Scriptures
God
hath
commaunded
vs
to
call
vpon
dead
Saints
.
2
Where
God
hath
commaunded
vs
to
represent
the
Trinity
in
stone
or
in
picture
.
3
In
what
place
of
the
holy
Scripture
,
we
are
commaunded
to
worship
and
serue
the
Images
of
Saints
,
or
to
adore
them
,
as
it
is
ordained
by
the
second
Councell
of
Nice
.
4
In
what
place
of
the
Scripture
it
is
commaunded
to
sacrifice
the
body
of
Iesus
Christ
in
the
Eucharist
,
and
where
Iesus
Christ
established
sacrificators
of
his
body
.
5
In
what
place
of
the
Scripture
God
hath
commanded
to
withhold
the
Cup
from
the
people
in
the
Sacrament
.
6
In
what
place
of
the
Scripture
,
the
Bishop
of
Rome
is
established
and
made
S.
Peters
Successor
,
in
qualitie
of
head
of
the
Church
.
7
Where
God
commaundeth
vs
,
in
the
Church
to
reade
the
holy
Scriptures
to
the
people
,
in
a
language
which
they
vnderstand
not
.
8
Where
God
hath
commaunded
vs
to
pray
vnto
God
,
without
vnderstanding
what
we
pray
,
praying
in
a
language
that
he
which
prayeth
vnderstandeth
not
.
9
In
what
place
of
the
Scripture
,
it
is
said
,
that
the
death
and
passion
of
Iesus
Christ
hath
satisfied
for
the
punishment
and
for
the
fault
of
sinnes
committed
before
baptisme
,
but
touching
the
punishment
for
sinnes
committed
after
baptisme
,
it
belongeth
vnto
vs
to
satisfie
the
iustice
of
God
,
either
in
this
life
,
or
in
purgatorie
.
10
Where
God
forbiddeth
Priests
and
Monkes
to
marry
.
11
In
what
place
of
the
Scripture
we
are
commanded
to
adore
the
reliques
of
Saints
.
12
In
what
place
of
the
Scripture
there
is
any
thing
said
of
the
place
of
Limbus
for
little
Children
.
13
In
what
place
of
the
Scripture
it
is
said
,
that
the
Church
of
Rome
is
the
Soueraigne
Iudge
of
doubts
in
faith
,
and
that
she
cannot
erre
.
14
In
what
place
of
the
Scripture
the
Virgin
Mary
is
called
Queene
of
Heauen
.
15
In
what
place
of
the
Scripture
God
forbiddeth
the
people
to
reade
the
holy
Scriptures
without
speciall
permission
.
16
In
what
place
of
the
Scripture
,
power
is
giuen
to
the
Pope
,
to
gather
into
the
treasury
of
the
Church
,
the
super-aboundant
satisfactions
of
Saints
,
and
of
Monkes
,
and
to
conuert
them
into
payment
for
others
,
distributing
them
by
Indulgences
.
17
Lastly
,
where
and
when
hath
God
giuen
power
to
the
Pope
to
depose
Kings
,
to
draw
soules
out
of
Purgatorie
,
and
to
giue
pardons
for
seauen
or
eight
hundred
thousand
yeares
.
Vpon
these
seauenteene
poynts
,
which
make
the
Body
of
Popery
,
and
wherein
the
abuse
and
tyranny
thereof
consisteth
,
we
aske
Master
Arnoux
whether
he
will
produce
any
places
of
holy
Scripture
to
proue
them
,
and
wee
will
content
our selues
with
one
place
onely
for
euery
seuerall
poynt
.
Our
meaning
is
not
to
restraine
him
to
finde
these
things
in
the
Scripture
word
by
word
,
it
shall
suffice
vs
,
if
he
can
finde
them
there
in
substance
,
or
that
they
can
be
deduced
by
good
consequence
.
For
we
seeke
no
delayes
,
nor
are
not
tyed
to
the
number
of
syllables
,
so
the
thing
be
proued
in
the
word
of
God
.
Now
we
must
see
what
answere
Mr.
Arnoux
maketh
to
these
questions
,
and
how
he
proueth
his
Religion
by
the
Word
of
God
.
CHAP.
II.
Mr.
Arnoux
answere
to
these
Questions
.
THe
Aduersarie
maketh
answere
in
these
words
.
I
answere
,
that
it
is
true
,
that
we
haue
no
power
to
make
him
speake
,
nor
to
binde
him
to
giue
vs
an
answere
;
but
the
commandement
of
God
bindeth
him
thereunto
,
in
the
first
Epistle
of
S.
Peter
3.15
.
Be
ready
alwayes
to
giue
an
answere
to
euery
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekenesse
and
feare
.
Iesus
Christ
made
answere
touching
his
doctrine
to
those
that
came
vnto
him
,
although
they
were
his
enemles
,
and
had
no
power
ouer
him
:
We
haue
answered
Mr.
Arnoux
to
all
whatsoeuer
he
demanded
of
vs
,
and
obiected
against
vs
,
although
he
hath
no
power
ouer
vs
,
neither
did
shew
vs
his
commission
.
He
hath
bound
himselfe
to
answere
vs
,
because
he
prouoked
vs
to
speake
.
For
,
that
asking
vs
a
reason
of
our
religion
,
he
might
make
his
account
that
we
would
aske
him
a
reason
of
his
religion
:
not
in
manner
of
reuenge
,
but
to
let
the
truth
be
knowne
,
and
to
shew
that
wee
are
better
grounded
in
Religion
then
he
is
.
Whereas
he
saith
,
that
he
is
in
possession
of
an
inheritance
,
and
that
we
haue
no
commission
to
take
it
from
him
;
If
by
that
inheritance
he
vnderstandeth
earthly
possessions
,
and
riches
,
we
enuie
him
not
,
and
wish
that
he
had
ten
times
as
much
more
,
so
he
would
become
a
defender
of
the
truth
:
But
if
by
that
inheritance
,
hee
vnderstandeth
the
possession
of
the
true
doctrine
,
it
is
to
presuppose
that
which
is
in
question
.
We
goe
not
about
to
take
a
thing
from
the
Church
of
Rome
,
which
she
hath
partly
lost
.
There
needs
no
commission
to
aske
a
man
what
he
beleeueth
,
or
the
reason
of
his
beleefe
.
Charitie
towards
all
men
,
and
a
desire
to
lend
our
helping
hand
to
him
that
is
fallen
,
and
the
zeale
that
we
ought
to
beare
to
the
defence
of
Gods
cause
,
sufficiently
bindeth
vs
to
speake
,
and
to
propound
the
doctrine
of
saluation
to
those
that
require
it
.
It
is
to
no
purpose
to
say
;
it
is
already
long
time
since
I
haue
bin
in
possession
of
this
doctrine
:
For
Pagans
,
Iewes
,
and
Turkes
may
say
as
much
,
whose
religions
are
ancienter
then
Papistry
.
We
dispute
not
by
numbers
or
yeeres
,
but
by
proofes
.
The
Church
is
in
a
Country
where
there
is
a
written
Law
,
and
not
in
a
Country
where
custome
onely
ruleth
.
There
is
no
prescription
against
the
heauenly
truth
,
which
alwayes
is
most
ancient
,
for
that
vntruth
or
lying
is
but
a
corruption
of
the
truth
.
An
ancient
opinion
once
was
new
:
and
if
time
may
authorize
a
doctrine
,
tell
me
how
many
yeeres
at
the
least
,
me
must
haue
to
giue
authoritie
thereunto
?
Then
we
must
proceed
to
the
ground
,
and
to
the
institution
contained
in
the
Word
of
God
.
And
without
speaking
of
the
Word
of
God
,
yet
it
will
be
found
,
that
the
most
part
of
the
errors
of
the
Church
of
Rome
are
very
new
.
As
the
deposing
of
Kings
by
the
Pope
,
the
Communion
vnder
one
kinde
,
The
forbidding
to
reade
the
holy
Scriptures
,
&c.
2
Mr.
Arnoux
addeth
and
saith
,
Their
request
should
be
more
tollerable
,
if
they
made
it
before
some
Iudge
that
had
authoritie
to
end
our
difference
.
If
this
excuse
,
made
by
the
Iesuite
,
were
allowable
,
before
he
sets
vpon
vs
he
ought
to
finde
out
a
Iudge
that
could
set
vs
at
an
agreement
.
But
that
notwithstanding
,
we
haue
not
spared
to
answere
him
,
because
,
that
although
at
this
day
there
is
no
man
to
be
found
that
is
fit
to
be
a
Iudge
of
Controuersies
,
with
infallible
certainty
,
and
soueraigne
authority
;
yet
euery
particular
man
ought
to
haue
iudgement
with
discretion
,
to
discerne
which
of
vs
best
proueth
and
iustifieth
his
sayings
by
the
Word
of
God
.
Then
that
should
bee
no
hinderance
vnto
him
to
answere
vs
.
3
The
third
excuse
that
he
addeth
,
is
no
better
then
the
former
:
which
is
;
seeing
(
saith
he
)
that
they
haue
bound
themselues
to
re-establish
the
Church
that
is
fallen
,
and
that
I
offer
my selfe
vnto
them
,
to
be
drawne
out
of
the
ruines
,
wherewith
(
as
they
thinke
)
I
am
inclosed
.
It
belongs
to
them
to
lend
me
their
hand
,
to
shew
me
those
notable
places
,
and
to
produce
the
Scriptures
.
I
answere
,
that
it
is
false
that
we
haue
taken
vpon
vs
to
reforme
the
Church
,
and
that
wee
haue
bound
our selues
thereunto
.
It
is
sufficient
for
vs
to
reforme
our selues
.
They
call
our
Churches
reformed
,
and
not
reformers
.
And
they
are
called
reformed
,
because
they
are
Christian
Churches
purged
from
Papistrie
.
It
is
true
,
that
as
euery
true
Christian
is
moued
with
compassion
towards
those
that
erre
;
we
could
gladly
wish
that
our
aduersaries
eyes
were
opened
,
and
that
we
could
take
the
vaile
of
ignorance
from
before
them
.
But
yet
we
take
not
on
vs
the
title
of
reformers
.
I
am
perswaded
that
our
aduersaries
which
beleeue
that
they
haue
the
truth
on
their
sides
,
would
be
glad
if
they
could
doe
the
like
for
vs
:
and
yet
not
ascribe
the
title
of
Reformators
vnto
themselues
.
And
although
we
should
call
our selues
reformers
,
is
it
not
Mr.
Arnoux
dutie
to
shew
vs
,
that
there
is
nothing
to
be
reformed
in
the
Church
of
Rome
,
by
prouing
his
beleefe
by
the
Word
of
God
;
thereby
to
withdraw
vs
from
this
vnprofitable
labour
,
and
to
hinder
vs
from
applying
any
more
plasters
,
where
there
is
no
wound
?
Then
that
likewise
should
not
hinder
him
from
answering
vnto
vs
.
4
That
which
followeth
is
no
better
;
vntill
(
saith
he
)
that
they
haue
confuted
my
Paper
of
confrontation
,
against
the
which
they
haue
written
,
it
were
a
kind
of
folly
in
mee
,
to
grant
them
such
a
disloyall
and
friuolous
digression
.
For
answere
hereunto
,
I
say
,
that
we
haue
in
such
manner
confuted
his
confrontations
,
that
they
are
become
ridiculous
.
His
accusations
did
not
merit
the
paines
were
tooke
therein
,
but
we
had
a
respect
to
the
dignitie
of
the
persons
,
in
whose
presence
he
pronounced
them
.
And
when
any
man
moueth
vs
to
render
a
reason
of
our
beleefe
,
it
is
no
digression
,
to
cause
him
to
yeeld
a
reason
of
his
owne
beleefe
.
For
a
man
alwayes
to
aske
questions
,
and
neuer
to
make
answere
to
any
thing
that
another
askes
him
,
besides
the
vniust
vsurpation
,
it
is
a
confession
of
his
owne
Ignorance
.
For
he
that
askes
,
desireth
to
be
instructed
,
and
hee
that
will
not
answere
,
silently
confesseth
that
he
is
not
able
to
giue
instruction
:
And
if
when
we
make
these
questions
vnto
him
,
we
should
vse
a
digression
,
yet
seeing
that
our
people
are
not
seperated
from
the
Church
of
Rome
,
and
because
we
cannot
satisfie
their
demaunds
by
the
Word
of
God
,
it
is
Mr.
Arnoux
part
to
supply
their
want
therein
,
and
to
giue
them
instruction
;
Seeing
that
if
his
cause
be
good
,
he
shall
haue
lesse
paines
to
produce
a
place
out
of
the
Scripture
touching
euery
one
of
our
17.
demaunds
,
then
to
seeke
for
so
many
shifts
;
He
takes
more
paines
to
shew
the
reasons
why
he
answereth
not
,
then
he
should
haue
had
to
answere
vs
.
5
The
fift
reason
is
excellent
.
When
(
saith
he
)
they
shall
plainly
and
freely
confesse
,
that
they
can
no
more
brag
and
boast
of
the
Word
of
God
,
and
that
their
confession
is
wholly
abolished
,
and
that
it
is
no
more
to
be
spoken
of
:
Then
I
will
make
no
difficultie
to
instruct
them
in
my
beleefe
,
and
it
shall
not
be
to
the
end
to
make
them
account
thereof
,
but
to
winne
them
to
God
.
He
will
haue
me
to
leaue
my
owne
Religion
before
he
instructs
me
in
his
beleefe
,
but
in
the
meane
time
what
Religion
shall
I
hold
while
I
attend
his
instruction
?
This
is
excellent
counsell
,
to
wish
me
to
leaue
my
Religion
without
taking
another
in
a
certaine
time
after
,
and
that
I
should
renounce
my
confession
of
the
faith
,
before
I
know
whether
he
that
induceth
me
to
doe
it
,
hath
a
good
religion
:
And
if
after
I
haue
left
my
Religion
,
without
taking
another
;
I
come
to
Mr.
Arnoux
to
learne
his
faith
of
him
,
and
that
therein
hee
doth
not
content
me
,
shall
I
remaine
without
Religion
,
or
shall
I
take
that
againe
which
I
left
?
That
is
as
much
as
if
a
man
should
leaue
his
owne
Religion
,
not
knowing
wherefore
:
For
I
cannot
know
that
my
Religion
is
false
,
vnlesse
I
know
that
the
contrary
Religion
is
true
.
This
Doctor
hath
learned
all
this
from
Father
Gontri
,
that
published
diuers
small
Treaties
,
wherein
are
found
these
slender
shifts
and
childish
conceipts
,
to
learne
men
to
exempt
themselues
from
answering
,
alwayes
to
aske
questions
,
and
to
bind
vs
to
proue
our
allegations
in
as
many
words
and
syllables
out
of
the
holy
Scripture
.
6
Lastly
,
after
so
many
ouerthwartings
,
Truth
giueth
Mr.
Arnoux
a
blow
,
and
draweth
this
confession
from
him
.
Such
questions
(
saith
hee
)
cannot
be
made
by
those
that
know
well
,
that
we
neuer
promised
,
as
they
haue
done
,
neither
yet
protested
in
any
of
our
Articles
,
that
we
ought
not
to
beleeue
any
thing
,
but
that
which
is
formerly
set
downe
in
the
Scripture
,
and
in
expresse
termes
:
to
the
contrary
wee
hold
traditions
,
which
they
reproue
and
reiect
.
He
should
haue
said
so
at
the
first
,
without
seeking
so
many
ouerthwartings
and
delayes
.
Then
he
confesseth
that
he
cannot
answer
our
questions
by
the
Scripture
,
and
that
those
points
whereof
we
desire
a
proofe
,
are
not
proued
by
the
Word
of
God
,
contained
in
the
writings
of
the
Prophets
and
Apostles
,
but
by
tradition
,
and
by
the
vnwritten
Word
;
That
is
to
say
,
that
these
doctrines
are
neither
in
the
Law
of
God
,
nor
in
the
Gospell
;
for
in
the
holy
Scriptures
the
Law
of
God
is
whole
,
and
the
Gospell
whole
,
and
not
halfe
,
vnlesse
the
title
be
false
,
And
yet
these
17.
points
,
are
the
principall
points
of
the
Romish
Religion
,
and
which
are
held
to
be
necessary
for
saluation
,
&
which
are
the
causes
of
our
separation
.
Then
be
it
knowne
to
all
the
Realme
of
France
,
that
Mr.
Arnoux
,
being
at
this
day
seated
in
so
eminent
a
place
,
(
after
hee
hath
defied
vs
with
so
solemne
a
defiance
in
the
presence
of
his
Maiestie
,
and
of
the
greatest
persons
of
this
Realme
,
)
hath
bled
at
the
nose
,
&
confesseth
his
own
weaknesse
,
and
acknowledgeth
that
his
Religion
is
not
grounded
vpon
the
Word
of
God
,
contained
in
the
holy
Scriptures
,
but
vpon
an
vnwritten
Word
,
and
vpon
Traditions
,
which
haue
no
other
rule
,
nor
certainty
,
then
the
authority
of
those
that
propound
them
:
and
who
by
that
tradition
haue
heaped
vp
infinite
riches
,
and
builded
an
Empire
vpon
earth
.
While
the
holy
Scriptures
which
is
able
to
make
vs
wise
to
saluation
;
is
hidden
,
and
withdrawne
from
the
peoples
sight
.
And
that
we
on
the
contrary
haue
from
point
to
point
satisfied
and
answered
to
all
his
questions
and
obiections
.
Blessed
bee
the
Name
of
God
,
that
makes
truth
to
triumph
,
and
drawes
our
aduersaries
condemnation
out
of
their
owne
mouthes
.
Then
with
good
reason
he
addeth
these
words
;
saying
,
they
did
well
to
conceiue
that
I
would
neuer
vndertake
an
impertinent
thing
:
and
that
also
which
hee
saith
,
that
wee
would
haue
him
lose
dayes
and
nights
,
and
spoile
his
brest
,
and
his
stomacke
with
so
much
writing
,
and
abandon
his
charge
,
and
then
stay
a
long
time
for
an
answere
,
and
striking
after
one
manner
,
he
should
lose
his
blowes
.
It
is
not
impertinent
to
defend
his
cause
by
the
word
of
God
,
that
paines
will
neither
hurt
nor
spoile
his
brest
nor
stomacke
;
For
,
it
is
so
hard
a
matter
,
to
produce
a
place
out
of
the
Scriptures
for
euery
one
of
these
17.
points
,
and
if
not
formall
,
at
the
least
,
such
as
haue
some
appearance
thereof
.
Touching
the
places
of
the
Scripture
alleadged
by
Pope
Boniface
the
8.
and
by
the
last
Counsell
of
Lateran
,
in
so
prodigious
and
prophane
a
sense
;
Mr.
Arnoux
After
this
Doctor
hath
so
barely
acquitted
himselfe
,
hee
speaketh
as
being
touched
with
compassion
towards
vs
,
and
giueth
vs
counsell
full
of
wisedome
,
saying
,
Yeeld
your selues
to
the
Church
,
and
she
will
tell
you
all
:
as
if
he
should
say
,
Ioyne
your selues
with
the
Church
of
Rome
,
and
then
wee
will
at
leasure
answere
to
your
demands
:
for
by
the
Church
he
vnderstandeth
the
Romish
Church
,
which
he
will
haue
vs
to
beleeue
to
be
the
true
Church
,
before
we
know
what
shee
ought
to
beleeue
,
that
shee
may
be
the
true
and
pure
Church
.
But
why
should
shee
rather
be
the
true
Church
than
the
Greeke
or
the
Syrian
Churches
,
which
are
ancienter
than
the
Romane
,
and
purer
,
and
which
Iesus
Christ
and
his
Apostles
did
plant
,
and
where
S.
Peters
and
the
rest
of
the
Apostles
chaires
are
?
Thereupon
Master
Arnoux
will
haue
vs
plainely
to
shew
which
is
the
true
Church
,
if
the
Church
of
Rome
be
not
the
true
Church
;
but
he
saith
that
to
mocke
vs
:
for
he
speaketh
as
if
he
should
say
,
Shew
vs
that
,
but
while
you
shew
it
,
wee
will
shut
our
eyes
:
for
the
true
Church
is
that
which
followeth
and
teacheth
the
true
Doctrine
contained
in
the
holy
Scriptures
,
by
that
we
must
know
it
,
as
St.
Augustine
saith
,
that
is
,
that
holy
Scripture
which
they
hide
from
the
people
.
Then
these
Doctors
will
haue
vs
to
shew
them
the
true
Church
,
but
will
not
haue
men
to
see
that
,
which
onely
maketh
them
to
know
the
Church
.
As
if
a
man
would
haue
one
to
shew
him
the
best
gouerned
Common-wealth
,
without
knowing
the
rules
that
make
a
good
Common-wealth
.
He
also
will
haue
vs
to
produce
our
Commission
,
and
the
charge
that
we
haue
from
that
Church
.
Whereunto
we
haue
answered
in
the
123.
Section
of
the
first
Booke
,
where
wee
haue
handled
the
vocation
of
Pastors
.
The
effect
thereof
is
,
that
although
euery
Pastor
of
our
Churches
be
lawfully
called
,
and
according
to
the
forme
and
manner
therein
required
,
by
imposition
of
the
hands
of
other
faithfull
Pastors
,
after
enquiry
made
of
his
life
and
conuersation
,
and
of
his
capacity
and
doctrine
,
yet
it
is
not
alwaies
necessary
to
haue
his
commission
,
and
allowance
from
a
pure
Church
,
and
without
errour
.
He
that
is
admitted
into
the
charge
of
a
Pastor
,
in
an
hereticall
Church
,
(
as
in
an
Arian
or
Nestorian
Church
)
and
that
hath
beene
receiued
vpon
oath
to
teach
the
truth
,
ought
necessarily
to
accomplish
that
oath
,
and
in
the
same
charge
to
change
his
hereticall
doctrine
,
and
propound
the
true
Doctrine
of
saluation
:
Not
only
because
the
charge
of
a
Pastor
,
in
what
Church
soeuer
it
be
,
by
the
nature
thereof
,
and
the
first
institution
,
is
expresly
giuen
vnto
him
,
and
instituted
to
teach
the
truth
,
but
also
because
that
euery
oath
made
to
God
concerning
any
good
,
iust
,
and
necessary
thing
,
and
whereinto
a
man
hath
not
intruded
himselfe
,
ought
necessarily
to
be
accomplished
.
And
if
it
hapneth
,
that
any
Pastors
of
an
hereticall
and
an
idolatrous
Church
,
as
the
Romish
Church
is
,
changing
their
hereticall
doctrine
,
and
taking
on
them
to
preach
the
truth
,
and
thereby
draw
a
part
of
their
flockes
to
follow
the
truth
,
and
that
thereupon
the
other
part
,
obstinate
in
errour
,
expulseth
and
excommunicateth
them
,
I
say
that
they
ought
to
be
constant
,
and
not
to
abandon
Gods
cause
,
&
that
they
may
not
leaue
their
charge
,
for
accomplishing
their
oathes
,
but
conuert
their
charge
into
the
true
vse
thereof
:
for
they
ought
rather
to
haue
a
respect
to
Gods
will
and
intent
,
for
the
which
hee
hath
instituted
the
charge
of
Pastors
,
than
to
the
intent
of
those
that
imposed
their
hands
vpon
them
,
when
it
is
contrary
to
Gods
will
and
intent
:
for
a
man
is
not
established
in
the
charge
of
a
Pastor
to
doe
the
will
of
man
,
but
the
will
of
God
:
The
force
of
the
bond
to
obserue
and
keepe
his
oath
,
proceedeth
not
from
him
before
whom
he
taketh
his
oath
,
or
that
maketh
him
to
sweare
,
but
from
God
to
whom
hee
sweareth
,
and
in
whose
power
the
punishments
of
periury
are
reserued
.
Such
was
the
commission
and
the
proceedings
of
those
whom
God
vsed
to
striue
against
Papistrie
in
the
Church
of
Rome
,
and
openly
to
publish
the
holy
Scripture
,
which
the
Pope
had
suppressed
,
who
hauing
beene
chosen
and
elected
Priests
and
Doctors
in
the
Church
of
Rome
,
to
preach
the
Doctrine
of
the
Gospel
to
the
people
,
and
to
be
sacrificers
of
the
body
of
Christ
,
did
beleeue
that
they
were
bound
to
performe
the
first
,
because
it
is
the
ordinance
of
God
,
and
to
leaue
the
second
,
because
it
is
the
inuention
of
man
.
Master
Arnoux
addeth
a
conceipt
,
which
hee
saith
is
very
strong
,
and
of
much
force
,
the
substance
whereof
is
,
That
no
Testament
is
made
without
there
be
an
heire
;
That
the
Testament
is
the
Gospel
;
That
the
Church
is
the
perpetuall
assigned
heire
of
this
Testament
,
the
which
by
consequence
cannot
erre
,
as
being
perpetuall
inheritor
of
the
infallible
truth
.
I
answere
,
that
the
inheritance
which
Iesus
Christ
by
his
testament
hath
left
to
the
true
faithfull
,
[
*
](A20949-e11600-b)
*
Leo
the
second
complaineth
of
Honorius
his
Predecessor
,
for
that
by
his
heresie
he
had
defiled
the
seat
of
Rome
.
In
the
action
18.
of
the
6.
Councell
.
of
diuers
Popes
,
(
acknowledged
by
the
Popes
themselues
,
)
and
the
schismes
which
haue
rent
that
Seate
,
and
which
often
times
haue
bin
the
meanes
,
that
of
diuers
Antipopes
contending
for
the
same
,
the
wickedest
and
the
most
vniust
of
them
intruding
himselfe
,
hath
carried
it
away
:
haue
partly
broken
the
line
of
this
imaginary
succession
:
for
to
what
purpose
doth
it
serue
to
shew
a
list
of
mens
names
in
a
picture
,
from
Saint
Peter
to
our
time
,
if
they
shew
not
that
the
second
of
them
taught
as
the
first
did
,
and
the
third
as
the
second
,
and
so
by
degrees
?
Many
hereticall
Churches
in
that
manner
produce
their
succession
,
and
are
nothing
the
better
for
that
;
for
a
succession
of
a
chaire
,
without
succession
of
Doctrine
,
is
rather
an
expulsion
than
a
succession
.
[
*
](A20949-e11870-b)
*
Ad
hanc
Ecclesiam
,
propter
potentiam
pr
ncip●l●atem
,
nece●s●
est
omnem
co●uen●i
Ecclesiam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
Churches
must
necessarily
come
,
because
of
the
soueraigne
power
,
which
is
the
emperiall
power
.
Vpon
the
same
reason
,
the
councell
of
Antiochia
,
in
the
ninth
Canon
,
groundeth
the
superioritie
of
the
Bishops
of
great
Townes
,
because
(
saith
that
Councell
)
that
all
those
that
haue
any
businesse
,
come
to
the
Metropolitane
City
;
●or
that
cau●e
it
hath
beene
ordained
that
the
Bishops
thereof
should
haue
preheminence
of
honour
.
Therefore
the
Church
of
Alexandria
went
before
Antiochia
,
although
the
Church
of
Antiochia
was
ancienter
,
and
founded
(
as
it
is
said
)
by
Saint
Peter
,
because
that
among
the
Cities
of
the
Romish
Empire
,
Alexandria
,
according
to
ciuill
order
,
was
the
second
City
after
Rome
,
and
was
before
Antiochia
.
The
17.
Canon
of
the
Councell
of
Calcidonia
,
speaketh
expresly
thereof
;
where
it
is
ordained
,
that
the
order
of
Ecclesiasticall
Dioces
should
be
accommodated
according
to
ciuill
and
publique
forme
.
For
conclusion
,
our
aduersary
immitating
(
as
he
saith
)
the
example
of
Saint
Augustine
,
referreth
vs
to
the
Fathers
,
that
are
not
partiall
in
this
cause
.
I
maruell
why
hee
doth
not
rather
referre
vs
to
the
Word
of
God
▪
which
is
not
partiall
,
no
more
than
the
ancient
Doctors
are
,
and
which
speaketh
with
another
manner
of
authority
;
and
much
more
,
that
he
referreth
the
people
to
the
reading
of
the
Greeke
and
Latine
Fathers
,
whose
workes
are
infinite
to
be
read
,
and
the
vnderstanding
of
them
obscure
,
and
,
which
hee
knoweth
,
the
common
people
vnderstand
not
,
and
that
out
of
their
workes
,
there
are
not
many
places
alledged
,
whereupon
there
is
not
some
question
made
touching
the
sense
and
the
interpretation
of
them
.
And
I
am
much
more
abasht
that
he
referreth
the
people
to
the
reading
of
the
Fathers
,
to
be
resolued
in
Religion
,
seeing
there
is
not
one
of
the
Fathers
,
which
the
Doctors
of
the
Romish
Church
doe
not
censure
,
and
often
times
reproue
them
:
For
they
make
themselues
Iudges
of
the
Fathers
,
in
stead
of
receiuing
the
Fathers
for
Iudges
.
In
their
bookes
of
Controuersies
you
shall
see
nothing
but
diuers
opinions
of
the
Fathers
,
wherof
they
choose
those
whom
they
please
and
reiect
the
rest
,
and
many
times
reiect
them
all
,
to
establish
their
owne
opinions
.
Now
to
shew
,
that
the
reason
why
they
referre
the
common
people
to
the
reading
of
the
Fathers
,
is
not
because
the
Fathers
fauour
them
,
but
onely
to
shun
the
holy
Scriptures
,
which
they
feare
,
and
to
leade
the
mindes
of
the
common-people
through
a
way
wherein
they
can
neither
see
nor
know
any
thing
:
I
would
gladly
know
,
whether
our
aduersaries
receiue
the
Fathers
for
Iudges
in
all
our
Controuersies
;
if
they
receiued
them
not
for
Iudges
but
in
certain
poynts
,
why
not
also
in
others
?
but
if
they
receiue
them
for
Iudges
in
all
things
,
then
they
must
enter
into
the
lists
,
and
let
some
of
them
shew
vs
in
the
Fathers
,
these
seauenteene
poynts
,
wherunto
,
hauing
beene
so
often
times
prest
and
vrged
,
they
are
yet
to
answere
.
1
For
I
say
,
and
maintaine
it
,
that
they
cannot
shew
that
any
ancient
Church
euer
celebrated
the
Eucharist
without
communicants
,
as
they
ordinarily
doe
in
the
Church
of
Rome
,
and
many
times
also
without
any
assistants
.
2
They
cannot
shew
,
that
any
ancient
Church
kept
the
people
from
the
communion
of
the
cup.
3
Or
that
in
any
ancient
Church
,
publique
Seruice
,
and
the
reading
of
the
holy
Scriptures
,
was
done
in
a
language
not
vnderstood
by
the
people
.
4
Or
that
any
ancient
Church
,
did
forbid
or
hinder
the
people
from
reading
of
the
holy
Scripture
,
which
is
by
no
meanes
permitted
without
speciall
priuiledge
in
these
countries
where
the
Pope
is
absolutely
obayed
.
5
Or
that
in
any
ancient
Church
,
they
made
Images
of
God
,
and
representation
of
the
Trinity
,
in
stone
or
in
picture
.
6
Neither
can
they
shew
vs
,
that
in
any
ancient
Church
the
people
haue
been
taught
to
pray
without
vnderstanding
what
they
say
,
and
to
be
Barbarians
to
themselues
.
7
Or
that
any
ancient
Church
,
hath
done
any
seruice
to
the
Images
of
creatures
,
as
kissing
,
clothing
,
kneeling
before
them
,
or
offering
vnto
them
.
8
Or
that
the
ancient
Church
did
beleeue
that
the
Virgin
Mary
is
crowned
Queene
of
Heauen
,
and
Lady
of
the
World
,
as
she
is
painted
in
all
the
Papists
Churches
.
9
Or
that
the
ancient
Church
gaue
diuers
charges
and
offices
to
Saints
,
to
one
ouer
one
Country
,
to
another
ouer
another
Countrey
,
to
another
ouer
an
occupation
,
&c.
10
Or
that
the
ancient
Church
beleeued
that
the
Pope
can
giue
,
and
take
away
Kingdomes
,
and
dispence
with
subiects
touching
their
oath
of
fidelity
,
cannonize
Saints
,
and
dispence
with
vowes
and
oathes
made
to
God
.
11
Or
that
in
the
ancient
Church
,
the
Pope
by
his
pardons
,
distributed
the
supererogatory
satisfactions
of
Saints
,
for
remission
of
the
punishments
for
other
mens
sinnes
.
12
Or
that
the
Pope
then
,
set
vp
pardons
in
one
Church
&
not
in
another
,
making
priuiledged
Alters
,
to
the
which
sometimes
hee
granted
two
or
three
hundred
thousand
yeeres
of
pardon
.
13
Or
that
the
ancient
Church
did
beleeue
that
there
is
a
place
called
Limbus
for
yong
children
.
14
Or
that
it
adored
the
hoste
which
the
Priest
holdeth
in
his
hands
,
with
Latrian
worship
,
and
that
to
the
same
end
the
Priest
lifteth
vp
the
hoste
in
the
Masse
.
15
Or
that
the
ancient
Church
euer
esteemed
the
books
of
Machabees
to
be
Canonicall
bookes
.
16
Or
that
it
beleeued
that
the
Bishop
of
Rome
cannot
erre
in
the
faith
.
17
Or
that
the
ancient
Church
did
beleeue
that
Iesus
Christ
by
his
death
and
passion
did
satisfie
for
the
faults
and
for
the
sinnes
by
men
committed
before
baptisme
,
but
that
for
sinnes
committed
after
baptisme
it
belongeth
to
vs
to
satisfie
for
them
,
either
in
this
life
,
or
in
the
fire
of
Purgatory
.
Vpon
euery
one
of
these
points
,
I
will
content
my selfe
with
two
places
alleadged
by
them
out
of
the
foure
first
ages
.
CHAP.
III.
The
fiue
manners
or
wayes
of
Euasions
,
set
downe
by
Mr.
Arnoux
to
confute
the
Ministers
.
THe
carefull
and
zealous
reading
of
the
holy
Scriptures
;
and
the
ancient
doctors
;
the
vnderstanding
of
the
Latin
,
Greeke
,
and
Hebrew
tongues
,
and
the
knowledge
of
histories
and
of
Philosophie
,
are
things
required
to
be
in
a
Diuine
.
But
the
onely
intelligence
of
the
Scriptures
ought
to
suffice
if
all
of
vs
were
wise
,
and
of
one
accord
;
But
the
sickenesse
of
this
age
,
and
the
starting-holes
which
error
hath
digged
,
are
the
causes
that
diuers
other
things
are
required
in
a
Diuine
.
Father
Gontri
deceased
,
acknowledging
that
,
and
feeling
himselfe
to
be
destitute
of
many
necessary
aides
therin
,
as
of
the
knowledge
of
the
Greek
&
Hebrew
tongues
,
&
yet
desirous
to
win
reputation
,
inuented
certaine
means
and
wayes
whereby
an
ignorant
person
,
voide
of
all
learning
,
might
maintaine
a
disputation
,
and
to
that
end
published
diuers
smal
Pamphlets
,
which
serue
to
forme
and
frame
the
manner
and
order
which
those
that
dispute
or
conferre
with
vs
,
should
hold
,
to
whom
he
giueth
these
two
counsels
:
The
first
is
neuer
to
yeeld
to
make
any
answere
,
nor
to
binde
themselues
to
defend
the
Romish
Religion
,
but
alwayes
to
put
questions
,
and
to
force
vs
to
the
defence
of
our
confession
.
And
if
they
be
pressed
to
proue
their
beleefe
by
the
Word
of
God
,
instead
of
answering
vs
,
that
they
should
say
,
It
belongs
not
to
you
to
examine
me
of
my
beleefe
,
for
I
am
in
possession
,
and
you
haue
no
commission
to
examine
me
;
Seeing
you
are
reformers
,
it
belongs
to
you
to
reforme
mee
,
and
to
produce
your
proofes
.
And
,
who
told
you
that
this
is
the
holy
Scripture
?
The
other
counsell
which
hee
giueth
is
,
that
when
wee
come
to
make
obiections
,
and
to
produce
our
proofes
,
not
to
allow
of
any
thing
whatsoeuer
we
shall
say
,
if
wee
shew
it
not
in
the
Scripture
in
as
many
words
and
syllables
as
wee
alledge
it
;
and
that
,
if
we
frame
an
argument
whereof
both
the
propositions
are
in
the
Scriptures
,
to
deny
that
they
are
bound
to
allow
the
conclusion
,
because
Aristotles
rules
doe
not
binde
the
faith
:
And
that
,
if
in
our
discourse
we
shall
happen
to
vse
these
words
.
That
is
to
say
,
or
,
by
consequence
,
they
should
force
vs
to
finde
those
words
,
That
is
to
say
,
and
,
by
consequence
in
the
Scripture
:
And
that
if
we
produce
a
place
in
the
Scripture
for
the
clearing
and
interpretation
of
another
place
in
the
Scripture
,
they
should
say
vnto
vs
,
shew
mee
a
third
place
in
the
Scripture
,
which
saith
,
that
this
place
ought
to
be
expounded
by
that
place
:
And
that
,
if
we
doe
not
answere
them
to
their
desires
,
then
that
they
shall
breake
off
conference
,
and
thereupon
make
and
raise
clamors
and
slanderous
libels
,
full
of
triumphant
words
,
that
they
haue
brought
the
Ministers
to
their
Shifts
of
that
is
to
say
,
and
,
by
consequences
,
and
to
say
that
a
Caroach
also
is
a
consequence
,
because
it
followeth
the
horses
.
There
is
no
Cobler
in
the
Countrey
,
but
that
in
a
quarter
of
an
houre
he
may
become
a
Diuine
,
if
it
be
sufficient
alwayes
to
put
questions
,
and
neuer
to
answere
.
Certainely
all
this
is
but
a
small
masse
or
lumpe
of
scould-like
wrangling
,
which
onely
learneth
a
man
to
defend
himselfe
with
his
clawes
like
a
Cat
,
and
to
prolong
a
disputation
,
neuer
entring
into
the
matter
.
But
this
dresser
of
craftinesse
and
deceit
,
neuer
reaped
any
benefit
by
his
proceedings
;
for
at
the
first
encounter
with
the
least
of
the
Ministers
,
his
nose
fell
a
bleeding
,
and
all
his
craft
vanished
away
,
like
a
tempest
driuen
backe
with
the
winde
of
a
Hatte
,
and
so
withdrawing
himselfe
like
a
light
horseman
vnhorst
,
went
into
another
towne
,
there
to
be
dealt
withall
in
the
like
manner
.
If
we
would
giue
the
like
measure
to
those
that
vse
these
iugling
trickes
,
we
could
at
the
first
word
that
they
speake
,
aske
them
,
who
they
are
,
and
who
sent
them
,
and
vpon
their
answere
,
that
they
are
Priests
and
Doctors
of
the
Church
,
say
vnto
them
,
what
know
wee
whether
there
must
bee
a
Church
or
not
,
or
that
there
is
a
Church
?
and
thereupon
if
they
speake
any
thing
,
say
vnto
them
,
shew
that
in
as
many
words
in
the
written
or
vnwritten
word
.
And
if
they
chance
to
come
out
with
Therefore
,
or
,
for
that
cause
,
say
vnto
them
,
shew
me
that
word
in
the
vnwritten
word
,
and
who
shall
be
Iudge
?
&c.
And
so
like
them
vse
that
simple
wrangling
which
is
fit
onely
for
mad-men
and
malitious
wranglers
,
that
feare
the
touch
,
and
dare
not
shew
their
faces
in
open
field
.
Mr.
Arnoux
followeth
this
instruction
,
fit
for
a
man
that
is
meanely
furnished
,
and
decking
himselfe
with
other
birds
feathers
,
hath
drawne
these
subtilties
into
a
kinde
of
Art
,
and
reduced
them
into
fiue
heads
,
intitling
his
discourse
,
Meanes
,
or
,
wayes
of
euasion
;
Wherevnder
pretence
to
discouer
our
shifts
,
as
they
say
,
hee
sheweth
his
owne
,
and
frames
a
discipline
of
small
and
slender
subtilties
,
fitter
rather
to
stay
and
hinder
disputation
,
then
to
instruct
.
To
each
of
these
Euasions
,
we
will
say
somewhat
,
that
we
may
not
let
any
thing
passe
without
replying
.
CHAP.
IIII.
The
first
way
of
Euasion
.
THe
first
of
our
wiles
which
he
noteth
,
is
,
that
when
we
are
put
from
a
place
of
Scripture
,
we
produce
our
own
interpretations
,
and
saue
our
credits
by
,
That
is
to
say
.
Whereunto
I
reply
,
That
if
the
interpretation
which
we
giue
to
a
place
in
the
Scripture
,
be
drawne
out
of
the
Scripture
it selfe
,
it
is
not
we
that
are
the
interpreters
,
but
God
himselfe
interpreteth
:
For
example
,
when
to
haue
the
vnderstanding
of
these
words
,
This
is
my
Body
,
wee
expound
the
word
This
,
by
the
bread
which
I
breake
,
and
these
words
,
my
Body
,
by
the
remembrance
of
my
Body
,
we
are
not
the
interpreters
,
but
the
Apostle
S.
Paul
,
and
Iesus
Christ
himselfe
,
which
giue
vs
this
interpretation
.
So
when
the
Apostle
to
the
Hebrewes
13.16
.
saith
for
with
such
sacrifices
God
is
well
pleased
;
We
deny
that
those
sacrifices
whereof
he
speaketh
are
masses
,
and
say
,
that
he
speaketh
of
doing
good
and
of
Christian
liberalitie
,
and
proue
it
by
the
same
verse
,
where
he
saith
,
But
to
doe
good
,
and
to
communicate
forget
not
,
for
with
such
sacrifices
God
is
well
pleased
.
But
,
in
Mr.
Arnoux
iudgement
such
expositions
are
not
allowable
,
if
I
bring
him
not
another
place
of
Scripture
that
saith
,
that
the
same
interpretation
is
true
,
and
that
this
place
ought
to
be
expounded
by
that
place
.
So
,
it
is
requisite
that
some
of
the
bookes
of
the
Scripture
should
be
commentaries
vpon
the
other
bookes
,
and
that
in
the
Scripture
there
should
be
a
Commentary
vpon
the
Psalmes
,
and
another
vpon
the
Prophets
,
that
should
expound
euery
verse
seuerally
,
and
that
should
say
,
that
such
and
such
a
verse
ought
thus
to
bee
interpreted
:
but
seeing
there
are
no
such
Commentaries
in
the
Scriptures
,
it
appeareth
that
Mr.
Arnoux
hath
no
other
intent
but
to
inquire
absurd
and
impossible
things
of
vs
,
and
so
neuer
to
haue
the
Scripture
to
be
interpreted
by
the
Scripture
,
and
thereby
to
impeach
and
hinder
all
instruction
.
For
example
,
of
our
,
That
is
to
say
,
Mr.
Arnoux
produceth
the
2.
verse
of
the
16.
Psalme
,
where
word
for
word
according
to
the
Hebrew
.
It
is
,
My
goodnesse
extendeth
not
to
thee
:
And
wee
say
that
thereby
Dauid
acknowledgeth
that
the
good
which
he
doth
is
no
benefit
vnto
God
,
and
that
God
hath
no
need
thereof
,
which
ouerthroweth
merits
.
Mr.
Arnoux
reiecteth
this
interpretation
,
(
which
notwithstanding
is
the
interpretation
of
his
owne
Bible
)
which
is
translated
,
Bonorum
meorum
non
eges
,
thou
hast
no
need
of
my
good
deeds
.
This
man
with
a
blinde
zeale
giueth
a
blow
to
euery
thing
,
and
to
contradict
vs
,
contradicteth
himselfe
.
That
which
Mr.
Arnoux
addeth
,
that
euery
one
of
vs
boasteth
of
a
particular
Spirit
,
and
of
a
Iudgement
sounder
then
that
of
the
vniuersall
Church
is
a
slander
,
none
of
vs
attribute
such
a
spirit
vnto
our selues
,
such
a
particular
spirit
is
an
vniuersall
folly
.
CHAP.
V.
The
second
Euasion
.
THe
second
Euasion
,
wherewith
Mr.
Arnoux
saith
wee
serue
our
turnes
,
is
,
that
we
haue
our
recourse
to
consequences
,
which
(
saith
he
)
we
would
not
doe
if
we
had
a
formall
place
of
Scripture
:
And
that
to
confirme
our
consequences
,
we
make
Sillogismes
,
the
formes
whereof
proceede
from
Aristotles
forge
,
which
cannot
binde
mens
consciences
,
nor
strengthen
faith
.
All
this
is
the
Iesuite
Gonters
fense
,
which
alwaies
held
his
first
trade
.
He
knew
not
that
a
place
of
Scripture
from
whence
we
draw
a
consequence
,
is
neuerthelesse
formall
,
when
the
consequence
is
plaine
and
necessary
.
If
the
Scripture
saith
,
For
there
is
no
man
which
sinneth
not
,
2
Chron.
6.36
.
Is
not
that
a
formall
place
to
prooue
that
the
Apostles
sinned
,
seeing
they
were
men
?
When
the
Law
of
God
saith
,
Thou
shalt
not
commit
adulterie
,
Is
it
not
a
formall
place
to
shew
that
the
Pope
doth
euill
to
permit
adulterie
,
and
yet
it
followeth
by
consequence
?
And
when
the
Gospell
commandeth
euery
man
to
beleeue
in
Iesus
Christ
,
is
not
that
a
formall
place
to
prooue
that
Philip
and
Anthony
ought
to
beleeue
in
Iesus
Christ
,
and
yet
that
followeth
by
consequence
?
So
when
S.
Paul
Romans
9.19
.
saith
,
For
who
hath
resisted
his
will
?
And
when
Dauid
Psal.
115.3
.
saith
,
But
our
God
is
in
the
Heauens
,
he
hath
done
whatsoeuer
hee
pleased
;
Are
not
these
formall
places
to
prooue
that
God
guideth
all
things
by
his
prouidence
?
Neuerthelesse
,
the
Iesuites
,
will
not
allow
of
such
proofes
,
and
when
I
say
,
that
God
guideth
all
things
by
his
prouidence
,
they
say
vnto
me
,
prooue
that
by
the
Scripture
,
and
then
if
I
alledge
these
places
out
of
S.
Paul
,
and
the
Psalmes
,
they
reiect
them
,
because
they
containe
not
the
same
words
,
and
the
same
syllables
,
but
consequences
drawne
from
them
by
reason
.
Peter
,
Acts
10.43
.
saith
.
To
him
giue
all
the
Prophets
witnesse
,
that
through
his
Name
,
whosoeuer
beleeueth
in
him
,
shall
receiue
remission
of
sinnes
.
Which
neuerthelesse
is
not
found
in
the
same
words
,
but
is
drawne
from
thence
by
consequence
.
So
the
Fathers
in
the
Counsell
of
Nice
,
by
the
Scriptures
proue
,
that
the
Son
is
consubstantiall
with
the
father
,
and
the
first
Counsell
of
Ephesus
,
that
the
Virgin
Mary
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deipara
,
These
words
are
not
expresly
found
there
,
but
are
drawne
from
them
by
consequence
.
Gregory
de
Nazianze
,
in
his
fift
Oration
of
Diuinitie
,
saith
;
There
are
things
which
although
they
are
not
named
in
expresse
words
,
yet
men
gather
things
which
make
and
prooue
them
by
necessitie
.
Cardinall
Iohn
de
Turre
Cremata
saith
,
A
thing
is
contayned
in
the
Scripture
by
these
two
meanes
,
Peter
de
Alliaco
,
Cardinall
of
Cambray
,
saith
,
I
say
,
Cardinall
Bellarmine
in
his
third
Booke
of
Iustification
,
Cap.
8.
saith
,
Nothing
can
be
certaine
touching
the
certainty
of
faith
;
if
it
be
not
immediately
contained
in
the
Word
of
God
,
or
drawne
from
thence
by
euident
and
true
consequence
.
For
it
is
not
faith
,
if
it
be
not
grounded
vpon
the
authority
of
the
Word
of
God
,
and
thereof
neither
Catholickes
nor
Heretiques
make
any
doubt
.
Then
Mr.
Arnoux
,
which
doubteth
thereof
,
by
the
iudgement
of
a
Cardinall
and
a
Iesuite
,
is
no
Catholique
.
Where
as
hee
saith
,
that
hee
would
haue
no
Sillogismes
allowed
of
;
there
is
a
meanes
to
content
him
,
by
speaking
with
him
as
with
children
,
seeing
hee
reiecteth
the
naturall
rules
of
reason
:
which
are
not
Aristotles
inuention
,
as
he
thinketh
,
Zeno
Eleates
and
diuers
others
before
him
wrote
of
that
matter
.
[
a
](A20949-e13330-b)
a
Diog.
Laertius
in
Zenone
Eleate
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plaine
Countrey
people
vse
those
rules
,
not
thinking
thereon
,
being
insensibly
thrust
into
them
by
the
force
of
reason
.
Whosoeuer
will
haue
no
consequences
produced
,
abolisheth
all
common
sense
,
and
all
vse
of
reason
,
which
onely
consisteth
therein
.
The
rules
of
Lodgique
are
no
Articles
of
faith
,
but
instruments
to
mannage
all
knowledge
by
order
and
certainty
,
and
by
consequence
also
,
matters
of
Diuinitie
.
CHAP.
VI.
The
third
Euasion
.
THe
third
Euasion
which
Master
Arnoux
saith
we
vse
,
is
,
that
we
serue
our
turnes
with
the
circle
;
in
this
,
that
we
proue
those
things
to
be
Scripture
by
our
particular
spirit
,
and
proue
that
particular
spirit
by
the
Scripture
.
Which
is
false
and
slanderous
.
We
leaue
that
particular
spirit
to
mad
men
,
none
of
vs
makes
our selues
Iudges
of
the
Scriptures
;
That
is
the
Popes
and
his
Prelates
property
,
who
being
assembled
boast
that
they
pronounce
Iudgement
touching
points
of
faith
,
and
beleeue
they
cannot
erre
.
And
our
Aduersaries
say
,
that
euery
particular
person
of
the
Church
of
Rome
doth
certainly
discerne
the
true
Church
,
which
spirit
or
particular
iudgement
,
is
meere
blindnesse
,
seeing
that
the
poore
people
haue
no
other
proofe
to
know
that
the
Church
of
Rome
is
the
true
Church
,
then
onely
the
witnesse
that
the
same
Church
giueth
of
itselfe
.
Touching
the
circle
,
if
any
serue
their
turnes
therewith
,
it
is
our
aduersaries
,
for
they
ground
the
authoritie
of
the
Scripture
vpon
the
testimony
of
the
Church
:
and
yet
ground
the
authoritie
of
the
Church
vpon
testimonies
of
the
Scripture
:
as
one
that
hauing
placed
the
walles
of
a
house
vpon
the
foundation
,
afterward
should
place
the
foundation
vpon
the
walles
.
When
we
aske
them
,
how
they
know
that
wee
must
beleeue
the
bookes
of
the
new
Testament
;
They
answere
and
say
,
because
the
Church
saith
it
,
and
ordaines
it
to
be
so
:
and
when
we
say
,
that
how
know
you
that
wee
must
beleeue
the
Church
?
because
(
say
they
)
that
the
bookes
of
the
New
Testament
say
so
,
and
ordaine
it
to
be
so
,
for
there
it
is
written
,
Tell
it
vnto
the
Church
,
&c.
Certainely
as
often
as
they
alledge
the
Scriptures
to
ground
and
authorize
their
Church
,
they
ouerthrow
that
which
they
will
haue
men
to
beleeue
;
which
is
,
that
the
authority
of
the
Scripture
is
grounded
vpon
the
authority
of
the
Church
.
And
thereby
are
tyed
to
rowle
the
circle
,
as
Diogenes
is
to
his
tub
,
and
ouerturne
their
owne
wits
by
this
circulation
.
But
when
we
aske
one
of
them
,
and
say
,
how
know
you
that
your
Church
teacheth
the
true
Doctrine
?
or
how
know
you
that
it
is
conformable
to
the
ancient
Church
?
There
they
are
at
a
stay
,
and
the
circle
rowles
no
more
,
and
so
they
are
dumbe
by
necessity
:
For
how
shall
they
know
the
true
Doctrine
,
seeing
the
rule
of
the
true
Doctrine
,
which
is
the
holy
Scripture
,
is
hidden
from
them
?
And
how
should
they
know
whether
their
Church
is
conformable
to
the
ancient
Church
,
seeing
it
is
not
knowne
,
but
by
an
infinite
number
of
Greeke
and
Latine
Bookes
,
which
the
people
vnderstand
not
?
Then
the
people
must
know
that
the
Church
of
Rome
teacheth
the
true
Doctrine
,
onely
because
those
that
teach
it
,
say
so
,
which
is
to
belieue
at
hazard
,
and
to
haue
a
humane
Religion
,
grounded
vpon
coniectures
,
without
the
Word
of
God
,
and
to
allow
a
man
to
be
a
witnesse
and
a
Iudge
in
his
owne
cause
.
Therefore
Master
Arnoux
giueth
markes
to
know
the
true
Church
,
without
speaking
of
the
holy
Scriptures
,
The
consent
of
the
people
.
But
there
are
a
greater
number
of
the
people
that
disagree
with
the
Church
of
Rome
,
than
those
that
agree
therewith
.
And
Iesus
Christ
saith
,
that
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
goe
in
thereat
:
because
straite
is
the
gate
,
and
narrow
is
the
way
which
leadeth
vnto
life
,
and
few
there
be
that
finde
it
.
Then
he
addeth
the
testimony
of
Martyrs
:
a
false
marke
,
for
there
shall
neuer
be
any
Martyrs
found
,
that
died
for
calling
vpon
Saints
,
or
for
Transubstantiation
,
or
for
Purgatory
;
They
suffered
death
for
the
doctrine
of
the
Gospell
,
for
the
which
our
poore
Churches
haue
suffered
so
many
martyrdomes
by
meanes
of
the
Church
of
Rome
,
which
suffereth
no
more
,
but
maketh
martyrs
suffer
.
For
a
third
marke
,
he
placeth
the
authority
of
the
Fathers
:
But
the
Fathers
are
contrary
to
the
Doctrine
of
the
Romish
Church
,
the
people
cannot
looke
into
them
:
And
Master
Arnoux
speaketh
by
heare-say
:
for
in
his
Booke
he
alledgeth
but
foure
or
fiue
places
out
of
the
Fathers
,
which
are
not
found
to
be
false
and
corrupted
.
For
a
fourth
marke
,
hee
puts
the
eminence
of
the
Doctrine
.
I
thinke
that
by
the
eminence
,
hee
vnderstandeth
the
excellency
,
which
consisteth
in
purity
,
and
conformity
to
the
Word
of
God
.
Without
proofe
to
say
,
that
the
Church
of
Rome
hath
the
purity
of
Doctrine
,
it
is
without
proofe
to
pre-suppose
that
which
is
in
question
.
To
the
contrary
we
haue
proued
,
against
Master
Arnoux
,
that
Poperie
is
a
heape
of
errours
,
and
a
corruption
of
Christianitie
.
And
how
should
the
people
know
that
purity
of
Doctrine
,
seeing
they
hide
the
rule
of
purity
,
which
is
the
holy
Scriptures
from
them
?
For
the
last
marke
,
hee
se●teth
succession
,
neuer
interrupted
.
It
he
vnderstandeth
a
succession
of
doctrine
,
wee
deny
it
;
if
he
vnderstandeth
a
succession
of
chaires
without
Doctrine
,
that
succession
is
nothing
.
Many
other
Churches
also
which
condemne
the
Church
of
Rome
,
haue
their
succession
,
and
that
ancienter
than
the
Romane
.
And
schismes
haue
often
broken
the
succession
of
the
Romish
Bishopricke
.
And
how
can
the
people
know
any
thing
touching
this
succession
,
which
cannot
be
learned
but
by
reading
of
infinite
Histories
,
and
Greeke
and
Latine
Authors
,
that
haue
written
for
the
space
of
one
thousand
sixe
hundred
yeares
?
CHAP.
VII
.
The
fourth
Euasion
.
THe
aduersary
noteth
another
Euasion
,
wherewith
wee
serue
our
turnes
(
as
he
saith
;
)
which
is
,
to
produce
diuers
places
of
Scripture
,
one
with
another
,
whereof
the
one
serueth
to
interpret
the
other
.
For
example
,
he
saith
,
that
wee
expound
these
words
,
This
is
my
body
,
by
this
place
,
I
am
the
Vine
:
wherein
hee
slandereth
vs
.
We
know
well
,
that
these
words
,
I
am
the
Vine
,
are
not
the
exposition
of
these
words
,
This
is
my
body
:
Wee
note
not
those
places
.
I
am
the
Vine
,
I
am
the
dore
,
This
cup
is
the
Couenant
.
The
rocke
was
Christ
,
to
interpret
these
words
,
This
is
my
body
,
but
to
shew
that
whosoeuer
will
alwaies
take
the
words
of
the
holy
Scripture
literally
,
and
leaue
these
interpretations
whereby
the
Scripture
expresseth
it selfe
,
should
often
fall
into
great
absurdities
,
and
to
shew
that
ordinarily
the
Scripture
nameth
the
signes
and
Sacraments
,
by
the
names
of
that
which
they
represent
.
CHAP.
VIII
.
The
fift
Euasion
.
THe
fift
Euasion
which
Master
Arnoux
imputeth
vnto
vs
,
is
a
Chaos
of
confused
calumniations
.
He
saith
that
we
attribute
things
to
the
Church
of
Rome
,
which
shee
beleeueth
not
.
That
we
charge
the
Popes
with
injuries
.
That
wee
reiect
the
originall
Text
of
the
Scripture
,
that
is
,
the
Hebrew
and
the
Greeke
.
That
we
say
,
that
a
Verse
is
sliden
from
the
Margent
to
the
Text.
That
wee
reiect
the
common
translation
,
receiued
by
all
the
Fathers
.
That
we
adde
vnto
and
take
away
from
the
holy
Scriptures
.
That
wee
forge
metaphors
,
and
improprieties
of
phrases
.
That
we
esteeme
that
to
be
spoken
per
Ironia
,
which
is
said
vpon
oath
,
that
we
tye
a
conditionall
particle
,
to
a
period
,
to
draw
it
from
the
absolute
sense
thereof
,
and
make
thirty
manifest
places
of
the
Scripture
intricate
by
one
obscure
place
.
This
cart
of
confused
calumniations
,
without
any
proofes
,
deserueth
no
answere
.
It
is
an
easie
thing
to
speake
euill
of
a
man
without
any
proofe
.
And
I
beleeue
that
Master
Arnoux
hath
made
a
collection
of
faults
,
(
wherein
the
Doctors
of
the
Romish
Church
are
culpable
,
)
to
impose
them
vpon
vs
:
for
in
Master
Arnoux
Booke
wee
finde
that
in
euery
place
hee
changeth
our
beliefe
,
and
maketh
vs
say
things
which
wee
abhorre
as
much
as
he
doth
.
Hee
knoweth
,
or
ought
to
know
,
that
the
Doctors
and
Writers
of
the
Romish
Church
,
say
and
speake
a
thousand
iniuries
of
Popes
,
and
detest
their
liues
and
doctrine
.
He
knoweth
that
the
Church
of
Rome
reiecteth
the
originall
text
of
the
Bible
,
which
is
the
Greek
&
the
Hebrew
,
and
preferreth
the
vulgar
translation
before
it
,
which
neuerthelesse
is
so
much
corrupted
,
that
if
you
compare
the
vulgar
translation
with
the
Hebrew
,
you
will
say
that
there
is
no
Booke
in
the
world
so
badly
translated
.
Sixtus
Seuensis
,
the
Popes
keeper
of
his
Library
,
acknowledgeth
the
same
,
in
the
seauenth
Booke
of
the
Library
,
[
*
](A20949-e13960-b)
*
Heres.
prima
,
Editionis
venetae
,
p.
921.
&
92●
.
Vulgata
edito
quae
Hieronymi
esse
dicitur
in
multis
à
Graeca
veritate
distat
.
where
hee
saith
,
that
the
vulgar
Edition
,
which
is
said
to
be
Saint
Hieromes
,
in
many
things
differeth
from
the
truth
of
the
Greeke
.
That
which
Bellarmine
acknowledgeth
,
is
so
farre
[
a
](A20949-e14010-b)
a
Bell.
lib.
2.
de
Verbo
Dei
.
ca.
2.
Heretici
huic
temporis
odio
editionis
vulgatae
nimium
tribuunt
editioni
Hebraicae
&c.
from
accusing
vs
of
reiecting
the
Hebrew
or
Greeke
Text
,
that
to
the
contrary
he
accuseth
vs
of
holding
too
much
with
it
,
and
of
referring
too
much
vnto
it
.
Heretiques
(
saith
hee
)
in
hatred
of
the
vulgar
Edition
,
attribute
too
much
to
the
Hebrew
Edition
.
For
Caluin
and
Kemnitius
will
haue
all
examined
and
corrected
by
the
Hebrew
Text.
To
the
contrary
hee
[
b
](A20949-e14060-b)
b
Eodem
.
cap.
2.
§.
His
ergo
.
Scripturas
Hebraicas
non
esse
in
vniuers.
deprauatas
opera
vel
malitia
Iudaeorum
,
nec
tamen
esse
omnino
integras
.
maintaineth
,
that
the
Scripture
in
the
Hebrew
is
corrupted
in
many
places
,
and
contradicteth
the
opinions
of
Hierome
and
Augustine
,
that
will
haue
the
Latine
translation
to
be
examined
and
corrected
by
the
Hebrew
and
the
Greeke
:
[
c
](A20949-e14100-b)
c
Cap.
11.
Fontes
scripturarum
anteponendi
riuulis
versionem
,
quando
constat
fontes
non
esse
turbatos
.
Nunc
autem
fontes
multis
locis
turbidos
fluere
iam
ante
ostendinus
.
For
he
will
haue
the
vulgar
translation
to
be
preferred
before
the
Greeke
and
Hebrew
;
And
that
men
should
haue
their
recourse
to
the
little
Riuers
,
because
the
spring
is
troubled
.
But
those
of
the
Church
of
Rome
,
that
haue
some
remnant
of
equity
in
them
,
and
that
plainely
perceiue
that
this
opinion
is
an
entrance
into
Atheisme
,
and
maketh
nothing
certaine
in
the
Word
of
God
,
ioyne
themselues
with
vs
,
and
not
onely
reproue
the
vulgar
translation
,
as
Sixtus
Seuensis
aforesaid
,
but
also
they
themselues
haue
made
translations
of
the
Bible
according
to
the
Hebrew
,
as
Sanctes
Pagninus
,
a
Luquois
Monke
,
and
Arias
Montanus
a
Spaniard
;
between
the
which
translations
,
and
that
which
is
vsed
in
our
Churches
,
there
is
great
conformity
.
Whereas
Master
Arnoux
saith
,
that
the
vulgar
translation
hath
beene
receiued
of
all
the
Fathers
,
hee
sheweth
,
that
hee
neuer
lookt
into
the
Fathers
;
for
in
Saint
Augustine
there
are
two
thousand
places
of
the
holy
Scriptures
alledged
in
other
words
than
they
are
set
downe
in
the
vulgar
translation
.
And
Tertullian
vseth
a
different
translation
from
all
the
rest
;
and
in
Hierome
we
haue
diuers
places
of
the
old
Testament
,
by
him
truely
translated
according
to
the
Hebrew
;
and
Bellarmine
in
the
tenth
Chapter
of
his
second
Booke
de
Verbo
Dei
,
saith
,
that
the
vulgar
translation
began
to
be
receiued
in
the
Church
of
Rome
,
in
the
time
of
Gregory
the
first
,
that
is
,
sixe
hundred
yeares
after
Iesus
Christ
.
And
Saint
Augustine
acknowledgeth
,
that
in
his
time
,
the
diuersity
of
Latine
translations
were
infinite
,
in
the
second
Booke
of
Christian
Doctrine
,
Chapter
11.
In
all
these
things
,
The
reproach
which
hee
giueth
vs
;
to
take
from
the
Scriptures
,
without
telling
wherein
and
how
it
is
done
,
is
vnseemely
in
the
mouthes
of
those
that
from
the
Law
of
God
cut
off
a
whole
Commaundement
,
that
is
,
the
second
Commaundement
,
wherein
the
worshipping
of
Images
is
prohibited
.
But
we
must
of
force
say
something
touching
the
reproach
which
he
giueth
vs
,
that
we
attribute
things
to
the
Romish
Church
,
which
she
beleeueth
not
.
To
auoid
this
blame
,
in
the
defence
of
our
confession
of
the
faith
,
against
Master
Arnoux
,
I
haue
drawne
our
Aduersaries
beliefe
from
the
Councels
of
the
Church
of
Rome
,
and
specially
from
the
Councell
of
Trent
:
as
also
from
the
Decrees
and
Canons
of
Popes
,
and
from
the
Text
of
the
Masse
.
And
where
there
is
any
discord
betweene
our
Aduersaries
,
I
haue
not
hidden
it
,
to
the
end
,
that
an
error
which
belongeth
but
to
one
part
of
the
Romish
Church
,
should
not
be
imputed
to
the
whole
body
thereof
.
And
if
I
haue
alledged
any
particular
Doctors
,
they
are
some
of
the
notablest
,
at
the
fore-front
of
whose
writings
,
the
approbation
of
the
Doctors
,
and
of
the
faculties
of
Theologie
,
is
apposed
.
In
controuersies
of
Religion
,
to
impute
contrary
things
to
the
aduerse
party
,
which
he
beleeueth
not
,
is
expresly
to
make
warre
against
God
,
and
to
feare
that
the
truth
should
be
knowne
,
that
is
,
to
make
controuersies
where
none
are
,
as
if
wee
had
not
true
controuersies
enough
,
without
forged
false
controuersies
.
It
is
a
confession
of
a
bad
cause
,
and
an
acknowledging
of
the
truth
of
the
contrary
opinion
,
when
before
wee
speake
against
it
,
wee
seeke
to
disguise
it
.
To
be
short
,
it
is
a
confessing
that
if
the
opinion
of
the
Aduersaries
were
truely
propounded
,
it
could
not
be
contradicted
.
Or
if
any
man
doth
it
without
malice
,
he
sheweth
that
hee
wanteth
common
sense
,
to
content
himselfe
to
learne
the
beliefe
of
his
aduersaries
,
by
their
enemies
inuectiues
,
or
by
popular
report
,
rather
than
by
their
owne
confession
.
Whereby
it
happeneth
that
all
the
disputation
is
a
manner
of
skirmishing
in
the
ayre
,
which
striketh
no
man
,
and
a
fantasie
of
an
imaginary
controuersie
,
forged
,
to
storme
or
bestirre
themselues
against
.
But
this
is
the
manner
which
at
this
day
they
vse
with
vs
,
for
they
that
preach
,
or
write
against
vs
,
make
vs
as
blacke
as
Pitch
with
slanders
,
and
forge
another
confession
for
vs
.
When
wee
reade
our
Aduersaries
writings
,
wee
might
imagine
that
they
write
against
another
Religion
than
ours
,
if
we
saw
not
our
names
at
the
beginning
of
their
Bookes
,
and
in
the
titles
of
the
Chapters
.
And
what
protestations
soeuer
wee
make
that
we
beleeue
nothing
that
they
make
vs
to
say
,
yet
they
are
resolute
,
and
will
perswade
vs
that
wee
doe
beleeue
it
.
Master
Arnoux
Booke
written
against
our
confession
iustifieth
the
same
,
which
in
stead
of
refuting
our
confession
,
changeth
it
,
in
such
manner
,
that
fighting
against
his
owne
inuentions
,
his
quarrell
is
against
himselfe
.
Whereupon
,
I
am
forced
in
a
briefe
Table
to
set
downe
what
kinde
of
confession
of
the
faith
our
Aduersaries
attribute
vnto
vs
:
and
how
they
paint
out
our
confession
like
a
horrible
Monster
,
which
they
shew
vnto
the
people
to
get
money
thereby
.
Peter
Cotton
the
Iesuite
,
made
a
Booke
intituled
Catholique
Institution
:
at
the
beginning
whereof
,
hee
hath
made
a
Preface
to
those
of
the
pretended
reformed
Church
,
wherein
hee
comprehendeth
all
our
beliefe
in
28.
Articles
,
which
are
these
that
follow
:
1
THat
the
Children
of
Christians
may
be
saued
onely
by
the
faith
of
their
Parents
,
without
baptisme
,
and
therefore
that
baptisme
is
not
absolutely
necessary
.
2
That
the
Bread
in
the
Supper
of
our
Lord
is
onely
the
figure
of
the
Body
of
Iesus
Christ
.
3
That
the
Church
may
erre
.
4
That
we
must
not
allow
of
any
traditions
.
5
That
Angels
and
Saints
which
are
in
glory
,
know
not
our
necessities
,
and
cannot
heare
our
prayers
.
6
That
Priests
and
religious
persons
may
breake
their
vowes
.
7
That
single
life
is
not
to
bee
preferred
before
marriage
.
8
That
the
Bookes
of
Macabees
,
Wisdome
,
Ecclesiasticus
,
Tobias
,
the
rest
of
Daniel
,
and
Baruc
,
are
Apocripha
.
9
That
the
Soule
of
the
Sonne
of
God
did
not
descend
into
Hell
,
to
fetch
the
soules
of
the
holy
Fathers
from
thence
,
which
there
stayed
for
his
comming
,
or
that
before
the
Ascension
of
Iesus
Christ
,
the
soules
of
the
Saints
were
receiued
into
Heauen
,
&
not
into
Limbus
,
nor
into
any
other
third
place
.
10
That
we
must
confesse
our
sinnes
to
God
onely
.
11
That
faith
onely
iustifieth
.
12
That
when
the
fault
of
sinne
is
remitted
,
the
punishment
also
is
remitted
.
13
That
God
did
not
create
men
in
one
and
the
same
condition
,
but
that
he
created
some
to
be
saued
,
and
the
rest
to
be
damned
perpetually
.
14
That
euery
particular
man
hath
an
Angell
that
watcheth
ouer
him
.
15
That
it
is
not
lawfull
to
salute
him
,
nor
to
call
vpon
him
.
16
That
God
doth
not
suffer
sinne
to
be
done
,
but
that
he
will
haue
it
to
be
done
,
that
hee
thrusteth
vs
forward
vnto
it
,
and
constraineth
vs
thereunto
.
17
That
the
Scripture
is
easie
to
be
vnderstood
,
and
that
the
vnderstanding
thereof
is
giuen
vnto
all
men
.
18
That
there
needes
no
ordinary
or
extraordinary
vocation
to
preach
the
Word
of
God
.
19
That
we
must
beleeue
nothing
but
that
which
is
written
.
20
That
God
hath
not
giuen
power
to
the
Church
to
remit
sinnes
.
21
That
all
sinnes
are
mortall
.
22
That
a
man
cannot
merit
by
grace
.
23
That
it
is
impossible
to
keepe
the
Commaundements
of
God
,
although
he
ayde
vs
.
24
That
God
doth
not
recompence
good
workes
.
25
That
there
is
no
distinction
of
blessednesse
among
the
Saints
,
and
that
they
are
all
equall
therein
.
26
That
we
must
not
vse
the
imposition
of
hands
which
the
Apostles
vsed
vpon
those
of
Samaria
and
Ephesus
.
27
That
the
precept
to
annoynt
sicke
persons
with
oyle
,
whereof
St.
Iames
speaketh
,
ought
not
to
be
practised
in
the
Church
,
although
it
was
vsed
by
the
Apostles
.
28
That
prayer
for
the
dead
was
not
vsed
in
ancient
times
,
nor
yet
in
the
Machabees
time
.
Vpon
these
eight
&
twenty
Articles
,
he
asketh
vs
proofes
out
of
the
holy
Scriptures
,
but
he
should
aske
proofes
of
all
these
Articles
of
those
that
beleeue
such
things
,
and
not
of
vs
to
whom
all
these
poynts
are
in
a
manner
slanderously
imputed
.
Vpon
the
which
I
will
briefly
say
something
to
the
Reader
,
and
run
ouer
all
these
Articles
.
1
IT
is
false
that
we
say
that
Children
may
be
saued
onely
by
the
faith
of
their
Parents
:
Touching
the
necessity
of
Baptisme
with
water
,
the
Church
of
Rome
beleeueth
it
not
.
The
Councell
of
Trent
is
of
opinion
that
a
vow
supplyeth
the
want
of
Baptisme
with
water
,
and
our
Aduersaries
say
,
that
the
Baptisme
of
bloud
,
and
the
Baptisme
of
the
Spirit
,
that
is
,
martyrdome
,
and
regeneration
,
without
baptisme
with
water
,
may
saue
a
man
.
2
It
is
false
that
wee
beleeue
that
the
Bread
in
the
holy
Supper
is
onely
the
figure
of
the
body
of
Christ
.
The
Scripture
teacheth
vs
,
that
the
Sacraments
also
are
seales
to
confirme
,
and
that
the
bread
which
wee
breake
,
is
the
communion
of
the
body
of
Christ
.
3
It
is
false
that
we
simply
say
that
the
Church
can
erre
:
The
Church
that
is
spoken
of
in
the
Creede
,
which
is
the
Church
of
the
Elect
,
cannot
erre
in
deciding
of
the
doubts
in
faith
,
because
it
neuer
assembleth
to
decide
any
thing
.
Touching
the
visible
vniuersall
Church
,
it
was
assembled
in
the
persons
of
the
Apostles
,
which
did
wholly
gouerne
it
;
then
it
could
not
erre
.
Now
it
is
diuided
into
particular
contrary
Churches
;
seperated
from
communion
.
It
is
impossible
to
assemble
the
same
to
decide
any
causes
.
Touching
particular
Churches
,
as
the
Greeke
,
Romane
,
and
the
Syrian
,
&c.
There
are
some
that
may
erre
,
and
there
are
some
particular
Churches
wherein
it
is
impossible
to
be
saued
,
that
is
,
those
that
are
idolatrous
,
where
the
benefit
of
Iesus
Christ
is
corrupted
.
4
It
is
false
,
that
we
reiect
all
traditions
,
we
reiect
those
onely
,
which
add
something
to
the
doctrine
of
faith
,
contayned
in
the
holy
Scriptures
.
5
It
is
false
,
that
we
beleeue
that
Angels
and
Saints
,
know
not
our
necessities
,
they
doe
generally
know
,
that
the
Church
of
God
is
persecuted
,
and
hath
great
combats
to
resist
.
The
Angels
that
God
hath
appointed
to
be
our
gardians
,
know
our
necessities
,
and
what
estate
we
are
in
.
6
It
is
false
,
that
we
simply
say
,
that
Priests
ought
not
to
keepe
their
vowes
,
if
they
make
a
vow
of
possible
things
,
and
conformable
to
the
Word
of
God
,
they
ought
to
keepe
them
.
7
It
is
false
that
we
say
,
that
single
life
is
not
to
be
preferred
before
marriage
;
single
life
that
is
continent
,
and
hath
no
euill
desires
,
hath
great
commodities
and
aduantages
aboue
marriage
,
and
more
liberty
to
serue
God
.
8.
9.
The
eighth
and
ninth
Articles
are
true
,
wee
reiect
the
Limbus
patrum
,
which
is
said
to
bee
emptie
these
1600.
yeeres
,
and
the
Apocriphall
bookes
.
10
It
is
false
,
that
we
say
,
that
we
must
confesse
our
sinnes
onely
to
God
.
We
must
confesse
them
to
the
Church
,
and
to
our
Pastors
,
and
to
our
neighbours
whom
wee
haue
offended
.
11
To
take
the
word
iustifie
,
in
that
sense
which
our
Aduersaries
take
it
,
for
regeneration
and
sanctification
;
It
is
false
that
we
say
,
that
faith
onely
iustifieth
.
For
a
Christian
is
regenerated
by
all
Christian
vertues
.
But
if
by
being
iustified
they
vnderstand
absolued
,
and
esteemed
to
be
righteous
before
the
iudiciall
seate
of
God
(
which
is
the
sense
wherein
the
Scripture
ordinarily
taketh
the
word
iustifie
)
in
that
sense
,
we
say
,
that
faith
voide
of
workes
,
cannot
iustifie
vs
:
but
that
faith
accompanied
with
workes
,
onely
hath
the
vertue
to
iustifie
vs
;
for
that
among
Christian
vertues
,
faith
onely
hath
that
propertie
;
To
apprehend
the
benefit
of
our
Lord
Iesus
Christ
.
12
It
is
false
that
we
simply
say
,
without
exception
,
that
when
the
fault
is
remitted
,
the
punishment
also
is
remitted
.
We
speake
that
of
satisfactory
,
and
vindicatiue
punishments
:
but
not
of
chastning
punishments
which
serue
to
amend
and
instrust
the
sinner
in
time
to
come
.
Those
punishments
are
sufferable
with
the
remission
of
sinnes
.
13
It
is
false
that
we
say
,
that
God
hath
created
men
to
be
damned
,
Caluin
saith
not
so
,
and
if
hee
had
said
so
,
wee
are
not
bound
to
beleeue
it
.
14
It
is
false
that
we
say
,
that
euery
one
of
vs
hath
not
an
Angell
to
be
his
guardian
.
Our
Churches
haue
not
defined
any
thing
touching
that
point
.
Whether
God
imployeth
an
Angell
for
the
guarding
of
diuers
persons
,
or
many
Angels
for
the
guarding
of
one
man
:
It
is
a
thing
which
wee
leaue
to
the
Counsell
of
God
.
15
The
fifteenth
Article
is
true
,
we
honour
Saints
,
and
set
them
before
vs
for
an
example
,
and
aspire
to
their
beatitude
,
but
we
call
not
vpon
them
.
16
It
is
false
and
slanderous
that
we
say
,
that
God
thrusteth
vs
forward
and
constraineth
vs
to
sinne
;
that
doctrine
is
horrible
and
diuelish
.
Caluin
to
whom
they
impute
this
doctrine
,
neuer
said
it
,
but
taught
the
contrary
,
and
although
he
had
said
it
,
yet
our
confession
of
the
faith
in
the
seauenth
Article
,
protesteth
the
contrary
in
these
words
,
saying
;
Not
that
God
is
the
Author
of
euill
,
or
that
the
fault
can
be
imputed
vnto
him
,
seeing
that
his
will
is
the
soueraigne
and
the
infallible
rule
of
all
doctrine
and
equitie
.
17
It
is
false
that
we
say
,
that
the
Scripture
is
easie
to
bee
vnderstood
,
and
that
the
vnderstanding
thereof
is
giuen
vnto
all
men
.
In
it
there
are
obscure
prophesies
,
and
difficult
places
.
We
say
that
in
the
Scriptures
there
are
sufficient
,
euident
and
cleare
places
which
are
instructions
vnto
vs
for
saluation
;
and
that
in
things
which
are
plaine
and
manifest
in
the
Scriptures
,
and
which
haue
no
neede
of
interpretation
,
all
that
which
is
necessary
for
our
saluation
,
is
contayned
.
18
It
is
false
that
we
say
,
that
to
preach
the
Word
of
God
there
needes
no
ordinary
nor
extraordinary
calling
.
I
haue
made
a
booke
expresly
to
proue
the
contrary
.
19
It
is
false
that
we
say
,
that
we
must
beleeue
nothing
but
that
which
is
written
.
We
say
,
that
we
must
not
receiue
any
doctrine
,
(
as
necessary
to
saluation
)
that
is
not
contained
in
the
holy
Scriptures
.
20
It
is
false
that
we
say
,
that
God
hath
not
giuen
power
to
the
Church
to
remit
sinnes
;
faithfull
Pastors
haue
that
power
,
but
their
pardon
is
conditionall
,
so
the
party
be
a
repentant
sinner
,
which
is
not
certanely
knowne
,
but
to
God
onely
.
Therefore
their
iudgement
must
of
force
be
conditionall
.
As
the
holy
Scripture
saith
that
Pastors
saue
soules
,
because
God
vseth
their
ministry
to
saue
them
,
so
it
saith
,
that
Pastors
pardon
sinnes
,
because
God
vseth
their
meanes
to
pardon
them
.
21
It
is
false
that
our
Churches
haue
made
any
definition
touching
this
point
,
that
all
sinnes
are
mortall
:
It
belongeth
not
to
criminals
and
sinners
to
determine
what
punishment
euery
sinne
they
commit
deserueth
.
Onely
we
reiect
that
distinction
which
is
made
betweene
mortall
and
veniall
sinnes
;
that
is
,
pardonable
:
because
those
sinnes
which
are
called
mortall
,
are
pardonable
in
those
that
conuert
and
amend
their
liues
,
and
those
sinnes
that
are
called
veniall
,
are
mortall
when
men
perseuere
therein
till
they
die
,
and
that
contempt
and
finall
obstinacy
is
added
to
the
transgression
.
22
The
22.
Article
is
true
,
We
doe
not
presume
that
wee
can
merit
before
God
,
and
if
thereupon
we
should
be
asked
,
whether
we
cannot
merit
by
the
grace
of
God
?
I
answere
that
the
same
grace
is
it
which
hindereth
vs
from
meriting
.
For
,
for
that
cause
our
good
workes
are
not
meritorious
,
because
they
proceed
from
the
grace
of
God
.
It
is
no
merit
to
receiue
grace
.
23
It
is
false
that
we
say
,
that
it
is
impossible
to
keepe
the
commandements
of
God
,
though
God
doth
helpe
vs
.
When
it
is
the
will
of
God
to
make
a
man
perfect
,
and
without
sinne
,
no
man
can
hinder
it
,
nor
limit
any
rules
to
the
efficacie
of
his
Spirit
.
24
It
is
most
false
that
we
say
,
that
God
doth
not
reward
good
workes
.
25
It
is
false
that
we
hold
,
for
a
most
assured
thing
,
that
the
Saints
haue
equall
glory
in
heauen
.
That
is
no
Article
necessary
to
saluation
,
we
condemne
no
man
for
that
opinion
,
but
suffer
euery
man
to
conceiue
thereof
as
hee
thinketh
it
most
probable
.
But
the
Pope
which
giueth
a
degree
of
glory
vnto
some
men
aboue
the
vulgar
Saints
,
is
bound
to
maintaine
that
inequalitie
.
26
It
is
false
that
we
say
,
that
we
must
not
vse
the
imposition
of
hands
which
the
Apostles
vsed
in
Samaria
,
and
in
Ephesus
:
Whosoeuer
hath
the
vertue
by
imposition
of
hands
to
conferre
the
same
miraculous
graces
,
and
the
gift
of
tongues
,
which
the
Apostles
conferred
,
shall
doe
well
to
vse
that
ceremony
.
27
It
is
false
that
we
say
,
That
the
precept
to
annoynt
the
sicke
with
oyle
,
whereof
S.
Iames
speaketh
,
ought
not
to
be
practised
in
the
Church
;
Wee
know
,
that
not
onely
the
Apostles
,
but
also
their
disciples
after
them
,
did
profitably
vse
the
same
,
for
healing
of
the
sicke
:
Whosoeuer
can
by
that
vnction
doe
the
like
miraculous
effects
,
shall
doe
well
to
vse
the
same
ceremony
.
28
Lastly
,
it
is
false
,
that
our
Churches
beleeue
and
teach
that
prayer
for
the
dead
was
not
anciently
in
vse
.
Wee
say
,
that
the
first
ages
,
whose
examples
should
serue
vs
for
a
Law
,
vsed
it
not
,
and
that
God
did
not
ordaine
it
.
Touching
the
Machabees
,
it
concernes
vs
nothing
to
know
,
whether
that
as
then
they
prayed
for
the
dead
:
For
although
the
bookes
of
the
Machabees
are
full
of
fables
,
and
that
the
same
history
is
to
be
suspected
,
yet
although
it
were
true
,
our
Religion
is
not
ruled
by
the
Iewes
actions
,
but
by
the
commandement
of
God
,
as
also
that
prayer
for
the
dead
,
whereof
wee
speake
,
is
made
with
a
reference
to
the
resurrection
,
and
not
to
draw
soules
out
of
Purgatory
.
The
indifferent
Reader
will
consider
,
with
what
people
wee
haue
to
doe
,
seeing
that
of
the
28.
Articles
,
wherein
they
comprehend
our
Religion
,
there
are
but
foure
which
truely
and
without
calumniation
doe
represent
our
doctrine
:
and
what
hope
is
there
,
to
end
our
Controuersies
by
the
Word
of
God
,
seeing
that
they
binde
vs
by
the
Word
of
God
to
proue
those
things
which
we
beleeue
not
.
How
should
they
faithfully
propound
our
beleefe
to
their
people
,
when
they
disguise
it
vnto
vs
?
Put
the
case
that
our
Religion
were
as
full
of
errors
,
as
it
is
holy
,
iust
,
and
true
:
why
doe
they
insteed
of
seeking
to
draw
vs
out
of
errours
,
goe
about
to
drowne
vs
therein
?
why
doe
they
study
to
make
vs
worse
,
insteed
of
amending
or
bettering
vs
?
or
doe
they
thinke
,
that
wee
haue
forgotten
our
Religion
,
and
that
wee
must
be
forc't
to
come
to
them
to
learne
it
?
Wee
are
vsed
in
the
like
manner
by
the
Bishop
of
Luzon
,
in
his
booke
that
he
hath
made
against
our
Epistle
dedicated
to
the
King
.
In
the
tenth
page
,
hee
reduceth
our
Religion
into
twelue
Articles
,
which
he
hath
forged
out
of
some
places
of
our
Authors
,
which
he
hath
clipt
,
and
which
doe
not
say
that
which
he
would
haue
them
to
say
,
which
we
take
for
a
iustification
of
our
cause
,
seeing
that
no
man
dares
encounter
with
vs
face
to
face
,
nor
come
directly
to
vs
,
but
all
of
them
take
a
wrong
course
,
and
goe
by-as
way
,
and
discharge
not
their
choller
against
our
Religion
,
but
against
another
,
which
they
haue
forged
at
their
pleasures
.
FINIS
.