Boner. Is there any mo churches then one catholike church? and I praye you tell me, into what fayth were you baptised?

Phil. I acknowledge one holy catholike & Apostolick church, wherof I am a member (I praise God) and I am of that catholik faith of Christ, where into I was baptised.

Couen. I pray you, can you tell what this word MarginaliaCatholike.catholicke doth signify? shew if you can.

Phil. Yes that I can, I thanke God. The catholyke fayth or the catholyke church is not as now a dayes the people be taught, to bee that which is most vniuersall, or of most parte of men receaued, wherby you do inferre our fayth to hange vpon the multitude, which is not so. But I esteme the catholyke fayth and the catholike church to be as Saint Austen defineth the same. æstimamus fidem catholicam a rebus præteritis, præsentibus, & futuris.  

Wee iudge (sayeth he) the catholyke fayth, of that which hath ben, is, and shalbe. So that if you canne be hable to proue that your fayth and church hath bene from the beginning taught, and is, and shall be: then may you count your selues catholike, otherwise not. And catholik is a Greke word, compounded of κατὰ   which signifieth after, or according, and ὅλον:   a sum or principle, or hole. So that catholike church or catholyke fayth is as much to saye, the first hole, sounde, or chiefest fayth.

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Boner. Doth Saint Austen saye so, as hee alledgeth it? or doth he meane thus, as he taketh the same? how saye you maister Curtop?

Curtop. In dede (my Lord) saint Augustine hath suche a sayinge, speakinge againste the Donatistes, that the catholike faith ought to be estemed of thinges in tymes paste, and as they are practised according, to the same, and ought to be through al ages and not after a new maner, as the Donatists begā to professe

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phil. You haue sayd well (maister Curtop) and after the meaning of Sainte Austen, and do confirme that which I haue sayd, for the signification of catholike.

Couent. Let the booke be sene my Lorde.

Boner. I pray you my Lord be contente, or in good fayth I will breake euen of, and let all alone. Do you thinke the catholike church (vntill it was with in these fewe yeres, in the which a fewe vpon singularity haue swerued from the same) hath errred?

phil. I doo not thinke that the catholike church can erre in doctrine: but I require to proue this church of Rome to be this catholike church.

Curtop. Marginalia

Wher maister Curtop fyndeth this I can not say: but this I find þ^t Eusebius doth report that Ireneus dyd reprooue Victor byshop of Rome for his rash sentēce in excōmunicating the Churches of Grece, concerning the obseruation of the feast of Easter.

Euseb. lib. 5. ca. 26. Socr. lib. 5. cap. 22.

I can proue that Ireneus (whiche was within an hundreth yeares after Christ) came to Victor then Bishop of Rome, to aske his aduise about the excomunication of certain heretickes, the which he would not haue don (by al lykelyhode) if he had not taken hym to

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be supreme head.

Couent. Marke well this argument. How are you able to answer to the same? Answer, if you can.

phil. It is sone answered, my Lord, for that it is of no force, neither this facte of Ireneus proueth no more for the supremacy of the byshop of Rome, then mine hath done, which haue ben at Rome as well as he, and mighte haue spoken with the Pope if I had lyst: and yet I would none in England did fauour his supremacy more then I.

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S. Asse. You are the more to blame (Marginaliayour oth is as great as yf a dog had sworn by hys Christendome.by my faith of my body) for that you fauour the same no better, sence al the catholyke church (vntil these fewe yeares) haue taken hym to be supreme head of the church, besides thys good man Ireneus.

phil. That is not likely that Ireneus so toke him, or the primatiue churche. For I am able to shewe seuen generall councelles after Ireneus time, wherin hee was neuer so taken, which may be a sufficient profe that þ^e catholik primatiue church neuer toke him for supreme heade

The other. b. This man wyll neuer be satisfied, say what we can. It is but folly to reason any more with him.

phil. Oh my Lords, would you haue me satisifed with nothing? Iudge (I pray you) who of vs hath better authority: he which bringeth the example of one man going to Rome, or I that by these many generall Councelles am able to proue, that he was neuer so taken in many hūdred yeres after christ, as by Nicene, Ephesine the first & the seconde, Calcedone, Constātinopolitane, Cathaginens. Auiliens.  

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Couen. Why will ye not admit the church of Rome to be the Catholike churche?

phil. Because it foloweth not the primatiue Catholike churche, neyther agreeth with the same, no more then an apple is like a nut.

Couen. Wherein doth it dissent?

phil. It were to long to recite all, but two thinges I will name: the supremacie, and trāsubstanciation.

Curtop. As for Transubstantiation, albeit it was set fourth and decreed for an article of fayth, not muche aboue three hundreth yeres, yet it was alwaies beleued in the church.

Boner. Yea that it was. Very wel said of you maister Curtop.

phil Ye haue sayd right, that Transubstantiation is but a late plantation of the Byshop of Rome, and you are not able to shewe anye auncient writer, that the primatiue church did beleue any such thinges. And with this Curtop shranke awaye. And immediatly after, the Ambassadoure of Spayne came in, to whome my Lorde of London went, leauing the other with me. To whom I sayd: my Lordes, if you

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