tayne of all error and the very Antichrist.

Marginalia* Thys article semeth to be geuen vp of thē in Bohemia, long after for indulgences came not in before Bonifacius10 * The Popes pardons and indulgences they reiect.

11 The marriage of priestes, and of ecclesiasticall persons to be godly and also necessary in the church.

12 Such as heare the word of God, and haue a ryght faith, to be the right church of Christ And to this church the keyes of þ^e church to be geuen, to driue away wolues and to institute true pastors, to preach the word, and to minister the Sacramentes.

These be the most principal articles of the Valdenses, albeit some there be, that adde moe to them: some agayne deuyde the same into mo parts. But these be the principall, to which the rest be reduced.

The same Valdenses at length exiled, were dispersed in dyuers and sundry places: of whom many remayned longe in Bohemia, whiche writing to their king Vladislaus, to purge themselues against the slaunderous accusation of one Doctor Augustine, gaue vp their confessiō, with an Apology of their christian profession: defēdyng which strong and learned argumentes, the same, which now is receiued in most reformed churches: both concernyng grace, faith, charitie, hope, repentance, & works of mery. As for purgatory, they sai that Thomas Aquinas is the author therof.

MarginaliaThomas Aquin first finder of purgatory
Ex Orthuion Gratio.Concernyng the supper of the Lord, their faith was, that it was ordained to be eaten, not to bee shewed and worshipped: for a memoriall not for a sacrifice: to serue for the present ministration, and not for reseruation: to be receyued at the table, not to be caried out of þ^e dores: accordyng to the auncient vse of the primitiue churche, when they vsed to communicate sytting. And this they proue both by an olde chronicle, called Chronica gestorū: MarginaliaChronica gestorum.
Origines super tertium Librū Mosi.as also by aunciēt Origen vpō the third booke of Moses: bringyng in hys wordes which be these, MarginaliaThe sacramentall bread ought not to be kept or reserued.prouyng þ^t thys sacramentall bread ought not to be reserued: Quicunq̀ hunc panem cœnæ Christi, secunda, vel tertia die sumpserit, non benedicetur anima eius, sed inquinabitur: Propterea Gabaonitæ, quia antiquos panes portauerunt ad filios Israel, oportuit eos ligna, ac aquam portare, &c. That is, whosoeuer receyueth this bread of the supper of Christ, vpon the second or third day after: hys soule shal not be blessed but be polluted. Therfore the Gabaonites, because they brought olde bread to þ^e childrē of Israel, it was inioyned them, to cary wood and water. &c.

MarginaliaPart of the disputation betwene doct. Austen and Valdenses.Doctor Austen (of whom mention is made before) disputing against them, about this matter of the holy Eucharist, vrgeth them with this interrogatiō: whether it be the same Christ (presēt in the sacrament) whiche is present at the right hand of the father? If it be not the same Christ, how is it trew in the scripture, Vna fides vnus Dominus noster Iesus Christus. One Fayth, one Lorde Iesus Christ? If it be the same Christ, thē how is he not to be honored and worshipped here, as well as there?MarginaliaDilemma.
This is a captious question in conferring on both sides as in conuenience.

MarginaliaThe answer of of the ValdēsesTo thys the Valdenses aunswer agayn, and graunt that Christ is one, and the same with his naturall bodye in the sacrament, which he is at the ryght hande of hys father: but not after the same existence of his body. For the existence of his body, in heauen is personal and local: there to be apprehended by the fayth and spirite of men. In the sacrament, the existence of his body is not personall or locall, to be apprehended to receaued of our bodies after a personall or corporal manner, but after a sacramental manner: MarginaliaWhat it ys to receyue after a sacramentall maner.that is, where our bodies receyue þ^e signe, and our spirit the thing signified. Moreouer in heauen the existence of his body is dimensiue, and complete wyth the full proportion and quantitie of the same body wherwyth he ascended: here the existence of his complet body, with the full proportion, measure and stature therof: doth not, neither can stand in the sacrament. MarginaliaNaturall.
Sacramentall.Briefly, the existence of his body in heauen is naturall not sacramental: that is, to be seen, & not remembred: here it is sa-cramentall, not naturall: that is, to be remembred, not to be seene.

The aunswer beyng made to the captious proposition of Doctor Augustine: the Valdēses (retorting the like interrogation to hym agayne) demaund of hym to aunswer thē in the like obiection: MarginaliaAn other Dilemma against Transubstantiationwhether it be all one Christ substantially and naturally, which sitteth in heauē: and which is vnder the formes of bread and wyne, and in the receyuers of the sacrament? If he graunt to be: Then they bid him say, seyng Christ is as well in the sacramēt as in heauen, and as well in the receyuer as in the sacrament, and all one Christ in substance and nature: why then is it not the same Christ as well in the breast of the receauer to be worshipped, as vnder the formes of bread and wyne in þ^e sacrament? seyng he is there after a more perfect maner in man, then in the sacrament: for in the sacrament he is but for a tyme, and not for the sacramēts sake, but for mans cause. In man he is not for the sacraments cause, but for his owne, and that not for a season, but for euer: as it is written: Qui manducat hunc panem viuet inæternum, that is: he that eateth thys breade shall lyue for euer, &c.

Moreouer and besides, seyng transubstantiation is the goyng of one substance into an other: they question agayne with hym, whether the formes of breade & wyne remaynyng, the substaunce therof be chaunged into the whole person of our Lord Christ Iesus: that is, both into hys body, soule, and diuity: or not into whole Christ? If he grant the whole: Then say they, that is impossible (cōcernyng the deuinity) both to nature and to our fayth, that any creature can be chaunged into the creator. If he say, the bread is changed into the body and soule of Christe, not to hys deuinitye: then he separateth the natures in Christ. If he say, into the bodye alone, and not the soul: then he separateth the natures of the true manhode, &c. And so cannot be the same Christ that was betrayed for vs: for that had both body and soule. To conclude, to what parte so euer he would answer: thys doctrine of transubstantiation cannot be defended wythout great inconuenience of all sydes.

Ouer and besides, Eneas Syluius writing of their doctrine and assertions MarginaliaEneas Syluius in Bohemica historia de Valensiū dogmatib⁹.(perchaunce as he found them, perchaunce makyng worse of them, then they taught or ment) reporteth them after this maner, which I though here to set out as it is in the Latin.

Romanum præsulem reliquis episcopis parem esse. Inter sacerdotes, nullum discrimen. Presbyterū non dignitatem sed vitæ meritum efficere potiorem. In english.

The bishop of Rome to be equal wyth other bishops. Amongest priestes to be no differēce of degree. No priest to be reputed for any dignitye of his order, but for the worthynes of hys lyfe.

The soules of men departed, eyther to enter into pain euerlasting, or euerlasting ioye. No fyre of Purgatorye to be found. To pray for the dead to be vayne, & a thing onely found out for the lucre of priestes.

The images of God (as of the Trinitie & of saintes) to be abolished. The halowing of water and palmes to be a mere ridicle. The religion of begginge Friars to be found out by the Deuil. That priestes shoulde not incroche riches in this world, but rather follow pouerty, being content with their tithes, & mens deuotion. The preaching of the word to be free to al mē called therunto

That no deadly syn is to be tollerate, for what soeuer respect of a greater commodity to insue thereupon. The confirmation which bishops exercise with oyle, and extreme vnction: are not to be counted amongest the sacramentes of the churche. Auriculer confession to be but a toy: to suffice for euery man to confesse him selfe in hys chamber, to God. Baptisme ought to be ministred onely with pure water, without anye mixture of halowed