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and charginge them no more after to preach of Christes name, and so did lette them departe. This was vndoutedly done in the time of our sauiour and of his Apostles. And caused to be written for our comfort and learninge. For þe holy ghost knew afore, that like practise should come in this latter time of þe world which we are in. Wherby you may clerly see that councells do not alway decern with christ, but som time they may do againste hym. MarginaliaCounselles moy and do erre. And therfore saith Dauid. Non sedi cum consilio vanitatis & cum inique agentibus non introibo. Odini ecclesiam malignatium et cum impiis nō sedebo: sed lauabo inter innocentes manns meas etc. I did not quod Dauid sitte with the sembly or councell of uaine doers, or liers, and I will not go in amonges them that worke iniquitye, for I hate the conuocation of them that are malicious or maligners, and amongs the wicked will not I sitte, But I will wash my handes amonge innocentes. Also in an other psalme he writeth thus. Dominns dissipat concilia gētium, reprobat concilia popnlornm et concilia principū, Consiliū autē domini ineternū manet &c. The Lord quod he, doth stroy or annichilate the concell of the gentiles, he reproueth the councels of þe people & of þe rulers. But the councell or deuise of the Lord endureth euer, and the purpose of his minde abideth into the world of worlds. For that purpose doth Saint Peter in the actes of Apostles alleage these verses. Quare fremuernnt gentes. Like vnto this is written Esaye. i. Also you may see in the concels of the pharises aboue shewed, that one singulare parsone may somtime perceiue a thinge more then a generalty or a multitude for only Gamaliel dyd see better what was behouable thē could all thother there cōgregat. Agreable vnto this we finde in the decrees distict. 31 ther is written. MarginaliaDist. 31. That the councell of Niceane willing to correct or amende the life of men of the church ordeyned lawes called Canons or rules. And as they treatid vpon such ordinances, some thought it expedient to bring in a law that Byshops, priestes Deacons and subdeacons shuld not lye with ther wifes whom they had maried afore they had maried afore they wer consecrate into thorder: with that arose Paphnucius a martir of Christe & gayne saide it testifieng that mariag is an honorable thing sainge also that it is chastite for a man to ly wt his owne proper wife. MarginaliaChastity stādeth not by synglenes of life but purenes in matrymony. And so he perswadid the councell that they should constitute no such law, affirmīg þt it was a sore matter that they wer minded to do which should be other to the priests, or els to their wifes an occasion of fornication here endeth paphnucius reason. The law procedeth forth thus. This law quod he declared paphunci9 he neuer being maried or hauing experiēce of mariage, & the coūcell commēdid his sentence making no statute in thismatter, but put it to euery mās fre wil & liberty wtout any enforsement or necessity. These words stande (as I haue recited thē vnto you) writtē in þe decrees albeit they are sōewhat otherwise rehersed ī historia tripartita as I haue shewed before in the fourt demaunde. Vpon this that Paphnucius did thus resist & preuail against al thother coūcel doth the glose note in þe same law. That one singuler parsō may gainsay or speke against an vniuersal generality hauing a reasonable cause. Suffrage also of þe same haue we in Abbot Panormitā wher he saith thus (I wold quod he) rather beleue one lay person bringing for him autoryty of scripture, then an vniuersall councell þt statute or diffine a thing wtout scripture, finally I saye þt I neuer recounted them nother saintes ne deuils. But resigned the iudgmēt therof to god, nother haue I in ernest reported them the one or the other. Nother doone vnto them particuler worshipe so farre fourth as I can remember.

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MarginaliaAunswer to the. 36 article.In þe xxxvi. wher you do ask whether I beleue hold, & affirme that euerye generall councell, and the councell of constance also de represent the vniuersall congregation or church? I say þt what such coūcells de represent I cannot certēly tel and therfore beleue nother ye nor nay, nother can I therfore make any affirmation pro or contra, with this demaund or againste it, and no maruail. For I know of no scripture to certefy me of the same, ne yet any sufficient reason. And me thinke this, vnder correction I speke, that councels might represent (albeit I know not whether they doo or no (the vniuersall churche, not beinge yet the same, as I wot welthey newer, as ne wer, Marginaliawhat is the church. for the church do I take for to be al those that God hath chosē or predestinate to be inheritors of eternal blis and saluation. Whether they be temporall or spirituall king or subiect bishop or Deacon, father or childe, Grecian or Romaine. And thys church spreadeth thorow the vniuersal world. Wheras any do cal for helpe truelye vpon the name of Christ. And there do they euer mooste grow and assemble commonlye, where as hys blessed word is purely and openly preached & declared for that is the relief of mannes soule, where vnto all men louing their souls health, lust to resort and seke as all things doth naturally seke after that, which shuld nourish and prolong their life, for in it is shewed that right wisnes, which who euer doo thurst after & is an hungred for, shal come into the kyngdome of heauen. Of this maye well the prouerbe in the Gospel (although it be applied to the iudgement of God, when he shall appeare in the general dome 

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I.e., Judgement Day.

) be verified where so euer is a dead carion, thither will sone be assembled Egels. That is to wit, where so euer is declared by þe course of scripture the benefites and commodi-

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