do hold that it is only in the power of the whole Church successively from the Apostles to declare what books are Canonical and what not For the 11. article about justification he saith the Controversie is only about words because we are agreed that God alone is the efficient cause of Justification and that Christ and his passion are the meritorious cause of it and the only question is about the formal cause which our Church doth not attribute to the act of faith as he proves by the book of Homilies but only makes it a condition of our being justified and they believe that by faith we obtain our righteousness by Christ so that he can find no difference between them and us in that point He saith the Controversie about merit may be soon ended according to the doctrine of our Church for they deny as well as we article 1. 3. that any works done before the Grace of Christ and Inspiration of his Spirit can merit any thing and when we say article 12. that good works which follow justification are pleasing and acceptable to God in Christ if by that we mean that they are accepted by Christ in order to a reward by vertue of the promise of God through Christ that is all the sense of merit which he or the school of Scotus contends for For works of supererogation article 14. he saith our Church condemns them upon that ground that men are said to do more by them than of duty they are bounden to do which being generally understood they condemn he saith as well as we because we can doe no good works which upon the account of our natural obligation we are not bound to perform though by particular precept we are not bound to them In the 19 article where our Church saith that the Church of Rome hath erred not only in their living and manner of ceremonies but also in matters of faith he distinguisheth the particular Church of Rome from the Catholick Church which is frequently understood by that name and he saith it is only a matter of faith to believe that the Catholick Church hath not erred and not that the particular Church of Rome hath not In the 20. article our Church declares that the Church ought neither to decree any thing against holy writ so besides the same it ought not to enforce any thing to be believed of necessity to salvation this he interprets of what is neither actually nor potentially in the Scriptures neither in terms nor by consequence and so he thinks it orthodox and not against traditions Article 21. wherein our Church determins expresly against the infalibility of general Councils he understands it only of things that are not necessary to faith or manners which he saith is the common opinion among them The hardest article one would think to bring us off in was the 22. viz. that the Romish doctrine concerning Purgatory Pardons worshipping and adoration as well of Images as of Reliques and also Invocation of Saints is a fond thing vainly invented and grounded upon no warranty of Scripture But we need not despaire as long as one bred up in the Schools of Scotus designes our rescue he confesses it to be a difficult adventure but what will not subtilty and kindness doe together He observes very cunningly that these doctrines are not condemned absolutely and in themselves but only the Romish doctrine about them and therein we are not to consider what the Church of Rome doth teach but what we apprehend they teach or what we judge of their doctrine i. e. that they invocate Saints as they doe God himself that Purgatory destroys the cross of Christ and warms the Popes Kitchin that Pardons are the Popes bills of Exchange whereby he discharges the debts of what sinners he pleases that they give proper divine worship to images and reliques all which he saith are impious doctrines and we doe well to condemn them So that it is not want of faith but want of wit this good man condemns us for which if we attain to any competent measure of whereby to understand their doctrine there is nothing but absolute peace and harmony between us This grand difficulty being thus happily removed all the rest is done with a wet finger for what though our Church Art 24. saith that it is a thing plainly repugnant to the word of God and the custome of the primitive Church to have publick prayer in the Church or to Minister the Sacraments in a tongue not understood of the people Yet what can hinder a Scotist from understanding by the Scripture not the doctrine or command of it but the delivery of it viz. that the Scripture was written in a known tongue nay he proves that our Church is for praying in Latin by this Article because that either is a known tongue or ought to be so it being publickly lickly taught every where and if it be not understood he saith it is not per se but per accidens that it is so I suppose he means the Latin Tongue is not to blame that the people do not understand it but they that they learned their lessons no better at School But what is to be said for Women who do not think themselves bound to go to School to learn Latin He answers very plainly that S. Paul never meant them for he speaks of those who were to say Amen at the Prayers but both S. Paul and the Canon Law he tells us forbid women to speak in the Church The case is then clear S. Paul never regarded what language the Women used and it was no great matter whether they understood their Prayers or not But what is to be said to the Council of Trent which pronounces an Anathema to those who say that Prayers are to be said only in a known Tongue This doth not touch our Church at all he thinks because in some Colledges the Prayers are said in Latin but although that be a known tongue there it is no matter as long as the Council of Trent hath put in the word only that clears our Church sufficiently Besides the Council of Trent speaks expresly of the Masse which our Article doth not mention but only publick Prayers and the Council of Trent speaks of those who condemns it as contrary to the institution of Christ but our Church only condemns it as contrary to the institution of the Apostle but all the commands of the Apostles are not the commands of Christ therefore our Church declares nothing against faith in this Article Are not we infinitely obliged to a man that uses so much subtlety to defend our Church from errrour in faith But that which is most considerable is what he cites from Canus that it is no Heresie to condemn a custome or Law of the Church if it be not of something necessary to salvation especially if it be a custome introduced since the Apostles times as most certainly this was For the five Sacraments rejected
after the time of Formosus wherein his Ordinations were nulled by his successors the Popes opposition to each other in that Age the miserable state of that Church then described Of the Schisms of latter times by the Italick and Gallick factions the long continuance of them The mischief of those Schisms on their own principles Of the divisions in that Church about the matters of Order and Government The differences between the Bishops and the Monastick Orders about exemptions and priviledges the history of that Controversie and the bad success the Popes had in attempting to compose it Of the quarrel between the Regulars and Seculars in England The continuance of that Controversie here and in France The Jesuits enmity to the Episcopal Order and jurisdiction the hard case of the Bishop of Angelopolis in America The Popes still favour the Regulars as much as they dare The Jesuits way of converting the Chinese discovered by that Bishop Of the differences in matters of Doctrine in that Church They have no better way to compose them than we The Popes Authority never truly ended one Controversie among them Their wayes to evade the decisions of Popes and Councils Their dissensions are about matters of faith The wayes taken to excuse their own difference will make none between them and us manifested by Sancta Clara's exposition oâ— the 39. Articles Their disputes not confined to their Schools proved by a particular instance about the immaculate conception the infinite scandals confessed by theiâ— own Authors to have been in their Church about it From all which it appears that the Church of Rome can have no advantage in point of Vnity above ours p. 355 CHAP. VI. An Answer to the Remainder of the Reply The mis-interpreting Scripture doth not hinder its being a rule of faith Of the superstitious observations of the Roman Church Of Indulgences the practice of them in what time begun on what occasion and in what terms granted Of the Indulgences in Iubilees in the Churches at Rome and upon saying some Prayers Instances of them produced What opinion hath been had of Indulgences in the Church of Rome some confess they have no foundation in Scripture or Antiquity others that they are pious frauds the miserable shifts the defenders of indulgences were put to plain evidences of their fraud from the Disputes of the Schools about them The treasure of the Church invented by Aquinas and on what occasion The wickedness of men increased by Indulgences acknowledged by their own Writers and therefore condemned by many of that Church Of Bellarmins prudent Christians opinion of them Indulgences no meer relaxations of Canonical Penance The great absurdity of the doctrine of the Churches Treasure on which Indulgences are founded at large manifested The tendency of them to destroy devotion proved by experience and the nature of the Doctrine Of Communion in one kind no devotion in opposing an Institution of Christ. Of the Popes power of dispensing contrary to the Law of God in Oaths and Marriages The ill consequence of asserting Marriage in a Priest to be worse than Fornication as it is in the Church of Rome Of the uncertainty of faith therein How far revelation to be believed against sense The arguments to prove the uncertainty of their faith defended The case of a revolter and a bred Papist compared as to salvation and the greater danger of one than the other proved The motives of the Roman Church considered those laid down by Bishop Taylor fully answered by himself An account of the faith of Protestants laid down in the way of Principles wherein the grounds and nature of our certainty of faith are cleared And from the whole concluded that there can be no reasonable cause to forsake the communion of the Church of England and to embrace that of the Church of Rome p. 476 ERRATA PAg. 25. l. 19. for adjuverit r. adjuvet p. ibid. Marg. r. l. 7. de baptis p. 31. Marg. r. Tract 18. in Ioh. p. 64. l. 13. dele only p. 75. Marg. r. Trigaut p. 101. l. 24. for I am r. am I p. 119. l. 28. for is r. in p. 135. Marg. for 68. r. 6. 8. p. 162. l. 17. after did put not Ch. 3. for pennance r. penance p. 219. l. 10. for him r. them p. 257. l. 21. for or r. and l. 31. for never r. ever p. 350. l. 21. for their r. the p. 414. l. 18. for these r. their p. 416. Marg. for nibaldi r. Sinibaldi p. 417. l. 2. before another insert one p. 499. l. 16. after not insert at p. 526. Marg. for act r. art p. 546. l. 8. after for insert one Two Questions proposed by one of the Church of Rome WHether a Protestant haveing the same Motives to become a Catholick which one bred and born and well grounded in the Catholick Religion hath to remain in it may not equally be saved in the profession of it 2. Whether it be sufficient to be a Christian in the abstract or in the whole latitude or there be a necessity of being a member of some distinct Church or Congregation of Christians Answer The first Question being supposed to be put concerning a Protestant yet continuing so doth imply a contradiction viz. That a Protestant continuing so should have the same Motives to become a Catholick takeing that term here only as signifying one of the communion of the Church of Rome which those have who have been born or bred in that communion But supposing the meaning of the Question to be this Whether a Protestant leaving the communion of our Church upon the Motives used by those of the Roman Church may not be equally saved with those who are bred in it I answer 1. That an equal capacity of salvation of those persons being supposed can be no argument to leave the communion of a Church wherein salvation of a person may be much more safe than of either of them No more than it is for a man to leap from the plain ground into a Ship that is in danger of being wrackt because he may equally hope to be saved with those who are in it Nay supposing an equal capacity of salvation in two several Churches there can be no reason to forsake the communion of the one for the other So that to perswade any one to leave our Church to embrace that of Rome it is by no means sufficient to ask whether such a one may not as well be saved as they that are in it already but it is necessary that they prove that it is of necessity to salvation to leave our Church and become a member of theirs And when they do this I intend to be one of their number 2. We assert that all those who are in the communion of the Church of Rome do run so great a hazard of their salvation that none who have a care of their souls ought to embrace it or continue in it And that upon these grounds 1. Because they must
it or gave any signs of contrition it ought not to be omitted alwayes provided that those who are mad do nothing against the reverence of the Sacrament That being secured their work is done and if any sins have remained upon them they are taken off by vertue of this sacred Vnction and being thus anointed like the Athletae of old they are prepared to wrestle with all the powers of the Air who can then fasten no hold upon them Yet to be just to them the Roman Ritual saith that impenitent persons and those who dye in mortal sin and excommunicate and unbaptized are to be denyed extream Vnction A hard case for those who dye in mortal sin for if they could but express any sign of contrition by the motion of an Eye or a Finger all were well enough And for the impenitent we are not to imagine them so cruel to account any so but such who refuse the Sacrament of Pennance the summ of it then is if a man when he is like to live and therefore to sin no longer doth but probably express some signs of contrition and doth not refuse the Sacrament of Pennance if time and the condition of the Patient permit the using it then he is to have grace conferred on him by this last Sacrament which he is sure to receive although he be no more sensible what they are doing about him than if he were dead already So that upon the whole matter I begin to wonder how any sort of men in the Church of Rome can be afraid of falling so low as Purgatory I had thought so much Grace as is given them by every Sacrament where there are so many and some of them so often used might have served to carry one to Heaven they receive a stock of Grace in Baptism before they could think of it if they lose any in Childhood that is supplyed again by the Sacrament of Chrisme or Confirmation if they fall into actual sins and so lose it it is but confessing to the Priest and receiving absolution and they are set up again with a new stock and it is a hard case if that be not increased by frequent Masses at every one of which he receives more and although Priests want the comfortable Grace that is to be received by the Sacrament of Matrimony yet they may easily make it up by the number of Masses and to make all sure at last the extream Vnction very sweetly conveyes Grace into them whether they be sensible or not But all this while what becomes of Purgatory That is like to be left very desolate if the interest of that opinion were not greater than the evidence for the Sacraments conferring grace ex opere operato Let them seek to reconcile them if they can it is sufficient for our purpose that both of them tend to destroy the sincerity of devotion and the necessity of a good life § 8. 3. I said the sincerity of devotion is much obstructed by discouraging tdiscourahe reading of the Scriptures which is our most certain Rule of faith and life To this he answers two wayes 1. That their Churches prudential dispensing the reading the Scriptures to persons whom she judges fit and disposed for it and not to such whom she judges in a condition to receive or do harm by it is no discouraging the reading of them any more than a Father may be said to discourage his Child because he will not put a Knife or a Sword into his hands when he foresees he will do mischief with it to himself or others and the Scriptures he saith are no other in the hands of one who doth not submit his judgement in the interpretation of it to that of the Church the doing of which he makes the character of a meek and humble soul and the contrary of an arrogant and presumptuous spirit 2. That the ill consequences of permitting the promiscuous reading of Scripture were complained of by Henry the eighth who was the first that gave way to it and if his judgement ought not to be followed in after times let the dire effects of so many Sects and Fanaticisms as have risen in England from the reading of it bear witness For all Heresies arise saith St. Austin from misunderstanding the Scriptures and therefore the Scripture being left as among Protestants to the private interpretation of every fanciful Spirit cannot be a most certain rule of faith and life In which answer are three things to be discussed 1. Whether that prudential dispensing the Scriptures as he calls it be any hinderance to devotion or no 2. Whether the reading of the Scriptures be the cause of the numbers of Sects and Fanaticisms which have been in England 3. Whether our opinion concerning the reading and interpreting Scripture doth hinder it from being a most certain rule of faith and life 1. Whether that prudential dispensing the Scriptures used in the Church of Rome doth hinder devotion or no This prudential dispensing I suppose he means the allowing no persons to read the Scriptures in their own tongue without licence under the hand of the Bishop or Inquisitor by the advice of the Priest or Confessor concerning the persons fitness for it and whosoever presumes to do otherwise is to be denyed absolution For this is the express Command in the fourth Rule of the Index published by order of the Council of Trent and set forth by the authority of Pius the fourth and since by Clement the eighth and now lately inlarged by Alexander the seventh And whether this tends to the promoting or discouraging the sincerity of devotion will appear by considering these things 1. That it is agreed on both sides that the Scriptures do contain in them the unquestionable Will of that God whom we are bound to serve And it being the end of devotion as it ought to be of our lives to serve him what is there the mind of any one who sincerely desires to do it can be more inquisitive after or satisfied in than the rules God himself hath given for his own service Because it is so easie a matter for men to mistake in the wayes they choose to serve him in I see the world divided more scarce about any thing than this Some think God ought to be worshipped by offering up Sacrifices to him of those things we receive from his bounty Others that we ought to offer up none to him now but our selves in a holy life and actions Some that God is pleased by abstaining from flesh or any living creature and others that he is much better pleased with eating Fish than Flesh and that a full meal of one is at some times mortification and fasting and eating temperately of the other is luxury and irreligion Some think no sight more pleasing to God than to see men lash and whip themselves for their sins till the blood comes others that he is as well pleased at least with hearty repentance and sincere
and that he would defend what he had said to death His propositions were condemned by the Faculty and the Bishop of Paris upon which he appeals to the Pope and goes to Avignon to Clem. 7. where the whole Order of Dominicans appears for him and the Vniversity against him by their Deputies of whom Pet. de Alliaco was the chief The assertions which he was condemned for relating to this matter were these following as they are written in a Manuscript of Petr. de Alliaco from which they are published by the late author of the History of the Vniversity of Paris 1. To assert any thing to be true which is against Scripture is most expresly contrary to faith This is condemned as false and injurious to the Saints and Doctors 2. That all persons Christ only excepted have not derived Original sin from Adam is expresly against faith This is condemned as false scandalous presumptuous and offensive to pious ears Which he affirms particularly of the B. Virgin and is in the same terms condemned 3. It is as much against Scripture to exempt any one person from Original sin besides Christ as to exempt ten 4. It is more against Scripture that the B.V. was not conceived in Original sin than to say that she was both in Heaven and on Earth from the first Instant of her Conception or Sanctification 5. That no exception ought to be allowed in explication of Scripture but what the Scripture it self makes All which are condemned as the former Against these Censures he appeals to the Pope because therein the doctrine of St. Thomas which is approved by the Church is condemned and that it was only in the Popes power to determine any thing in these points Upon this the Vniversity publishes an Apologetical Epistle wherein they declare that they will rather suffer any thing than endure Heresie to spring up among them and vindicate their own authority in their Censures and earnestly beg the assistance of all the Bishops and Clergy in their cause and their care to suppress such dangerous doctrines this was dated Febr. 14. A. D. 1387. But being cited to Avignon thither they send the Deputies of the Vniversity where this cause was debated with great zeal and earnestness about a years time and at last the Vniversities Censure was confirmed and Ioh. de Montesono fled privately into Spain But the Dominicans did not for all this give over Preaching the same doctrine upon which a grievous perfecution was raised against them as appears not only by the testimony of Walsingham but of the continuer of Martinus Polonus who saith that insurrection were every where made against them and many of them were imprisoned and the people denyed them Alms and Oblations and they were forbidden to Preach or read Lectures or bear Confessions in so much that they were made he saith the scorn and contempt of the people and this storm lasted many years and there was none to help them because their enemies believed in persecuting them they did honour to the B. Virgin Nay the Kings Confessour the Bishop of Eureux was forced to recant for holding with the Dominicans and to declare that their opinions were false and against faith and they made him upon his knees beg the King that he would write to the King of Arragon and the Pope that they would cause Ioh. de Montesono to be sent prisoner to Paris there to receive condigne punishment The next year A. D. 1389. they made Adam de Soissons Prior of a Dominican Convent publickly recant the same Doctrine before the Vniversity and Stephen Gontier was sent Prisoner to Paris by the Bishop of Auxerre as suspected of Heresie because he joyned with his Brethren in the appeal to the Pope and another called Iohannes Ade was forced to recant four times for saying that he favoured the opinions of Ioh. de Montesono But these troubles were not confined only to France for not long after A. D. 1394. Iohn King of Arragon published a Proclamation that no one under pain of Banishment should Preach or Dispute against the immaculate Conception and in Valenciâ— one Moses Monerus was banished by Ferdinand on that account because the tumults could not be appeased without it Lucas Waddingus in his History of the Embassy about the immaculate Conception gives a short account of the Scandals that have happened by the tumults which have risen in Spain and elsewhere on this Controversie which he dares not relate at large he saith because of the greatness of them such as happened in the Kingdom of Valencia A. D. 1344. in the Kingdom of Aragon A. D. 1398. in Barcelona A. D. 1408. and 1435. and 1437. In Catalonia A. D. 1451. and 1461. In all which drawn from the publick Records he saith the Princes were forced to use their utmost power to repress them for the present and prevent them for the future So in the Kingdom of Murcia A. D. 1507. in Boetica or Andaluzia A. D. 1503. in Castile A. D. 1480. The like scandals he mentions in Germany and Italy on the same account and withall he saith that these continued notwithstanding all the endeavours of Popes Princes Bishops and Vniversities but the tumults he saith that happened of later years in Spain were incredibly turbulent and scandalous and drawn from the authentick Registers which were sent by the several Cities to the King and by the King to the Pope which were so great that those alone were enough to move the Pope to make a Definition in this Controversie Especially considering that the same scandals had continued for 300 years among them and did continue still notwithstanding Paul 5. Constitution Which is no wonder at all considering what the Bishop of Malaga reports that the Iesuits perswade the people to defend the immaculate conception with sword and fire and with their blood And I now only desire to know whether these be meer disputes of the Schools among them oâ— no and whether they have not produced as great disorders and tumults among the people as controversies about points of faith are wont to do So that upon the whole matter whether we respect the peace of the world or factious disputes in Religion I see no advantage at all the Church of Rome hath above others and therefore reading the Scriptures can be no cause of divisions among us since they have been so many and great among those who have most prudentially dispensed or rather forbidden it Which was the thing I intended to prove CHAP. VI. An Answer to the Remainder of the Reply The mis-interpreting Scripture doth not hinder its being a rule of faith Of the superstitious observations of the Roman Church Of Indulgences the practice of them in what time begun on what occasion and in what terms granted Of the Indulgences in Iubilees in the Churches at Rome and upon saying some Prayers Instances of them produced What opinion hath been had of Indulgences in the
Church of Rome some confess they have no foundation in Scripture or Antiquity others that they are pious frauds the miserable shifts the defenders of indulgences were put to plain evidences of their fraud from the Disputes of the Schools about them The treasure of the Church invented by Aquinas and on what occasion The wickedness of men increased by Indulgences acknowledged by their own Writers and therefore condemned by many of that Church Of Bellarmins prudent Christians opinion of them Indulgences no meer relaxations of Canonical Penance The great absurdity of the doctrine of the Churches Treasure on which Indulgences are founded at large manifested The tendency of them to destroy devotion proved by experience and the nature of the Doctrine Of Communion in one kind no devotion in opposing an Institution of Christ. Of the Popes power of dispensing contrary to the Law of God in Oaths and Marriages The ill consequence of asserting Marriage in a Priest to be worse than Fornication as it is in the Church of Rome Of the uncertainty of faith therein How far revelation to be believed against sense The arguments to prove the uncertainty of their faith defended The case of a revolter and a bred Papist compared as to salvation and the greater danger of one than the other proved The motives of the Roman Church considered those laid down by Bishop Taylor fully answered by himself An account of the faith of Protestants laid down in the way of Principles wherein the grounds and nature of our certainty of faith are cleared And from the whole concluded that there can be no reasonable cause to forsake the communion of the Church of England and to embrace that of the Church of Rome § 1. HAving thus far Vindicated the Scriptures from being the cause by being read among us of all the Sects and Fanaticisms which have been in England I now return to the consideration of the Remainder of his Reply And one thing still remains to be cleared concerning the Scripture which is whether it can be a most certain rule of faith and life since among Protestants it is left to the private interpretation of every fanciful spirit which is as much as to ask whether any thing can be a rule which may be mis-understood by those who are to be guided by it or whether it be fit the people should know the Laws they are to be governed by because it is a dangerous thing to mis-interpret Laws and none are so apt to do it as the common people I dare say St. Augustin never thought that Heresies arising from mis-understanding Scriptures were a sufficient argument against their being a Rule of faith or being read by the people as appears by his discoursing to them in the place quoted by him For then he must have said to them to this purpose Good people ye perceive from whence Heresies spring therefore as you would preserve your soundness in the faith abstain from reading the Scriptures or looking on them as your rule mind the Traditions of the Church but trust not your selves with the reading what God himself caused to be writ it cannot be denyed that the Scriptures have far greater excellency in them than any other writings in the world but you ought to consider the best and most useful things are the most dangerous when abused What is more necessary to the life of man than eating and drinking yet where lyes intemperance and the danger of surfetting but in the use of these What keeps men more in their wits than sleeping yet when are men so lyable to have their throats cut as in the use of that What more pleasant to the eyes than to see the Sun yet what is there so like to put them out as to stare too long upon him Therefore since the most necessary and useful things are most dangerous when they are abused my advice must be that ye forbear eating sleeping and seeing for fear of being surfetted murdred or losing your sight which you know to be very bad things I cannot deny but that the Scriptures are called the bread of life the food of our souls the light of our eyes the guide of our wayes yet since there may be so much danger in the use of food of light and of a Guide it is best for you to abstain from them Would any man have argued like St. Augustin that should talk at this rate yet this must have been his way of arguing if his meaning had been to have kept the people from reading the Scriptures because Heresies arise from mis-understanding them But all that he inferrs from thence is what became a wise man to say viz. that they should be cautious in affirming what they did not understand and that hanc tenentes regulam sanitatis holding this still as our rule of soundness in the faith with great humility what we are able to understand according to the faith we have received we ought to rejoyce in it as our food what we cannot we ought not presently to doubt of but take time to understand it and though we know it not at present we ought not to question it to be good and true and afterwards saith that was his own case as well as theirs What S. Augustine a Guide and Father of the Church put himself equal with the people in reading and understanding Scriptures In which we not only see his humility but how far he was from thinking that this argument would any more exclude the people from reading the Scriptures than the great Doctors of the Church For I pray were they the common people who first broached Heresies in the Christian Church Were Arius Nestorius Macedonius Eutyches or the great abettors of their Doctrines any of the Vulgar If this argument then holds at all it must hold especially against men of parts and learning that have any place in the Church for they are much more in danger of spreading Heresies by mis-interpreting Scriptures than any others are But among Protestants he saith Scripture is left to the Fanciful interpretation of every private Spirit If he speaks of our Church he knows the contrary and that we profess to follow the unanimous consent of the primitive Fathers as much as they and embrace the doctrine of the four General Councils But if there have been some among us who have followed their own Fancies in interpreting Scripture we can no more help that than they can do in theirs and I dare undertake to make good that there have never been more absurd ridiculous and Fanciful Interpretations of Scripture than not the common people but the Heads of their Church have made and other persons in greatest reputation among them Which though too large a task for this present design may ere long be the subject of another For the authority of Henry 8. in the testimony produced from him when they yield to it in the point of Supremacy we may do it in the six articles or other