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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08201	Abrahams faith: that is, The olde religion VVherein is taught, that the religion now publikely taught and defended by order in the Church of England, is the onely true Catholicke, auncient, and vnchangeable faith of Gods elect. And the pretensed religion of the Sea of Rome is a false, bastard, new, vpstart, hereticall and variable superstitious deuise of man. Published by Iosias Nicholls, an humble seruant and minister of the gospell in the Church.	Nichols, Josias, 1555?-1639.	1602 (1602)	STC 18538; ESTC S113254	207,023	348

will lay in Sion a stone a tried stone a precious corner stone a sure foundation He that beleeueth shall not make hast b Malack 4.2 Vnto you that feare my name shall the sonne of righteousnesse arise and health shall bee vnder his winges c. The gospell more plainely sheweth that where Christ is not knowen c Math. 4.16 the people sit in darkenesse and in the shadow of death and that hee d Luc. 1.78.79 is the day spring from on high giuing light to them that sitte in darkenesse and in the shadow of death e 2. Tim. 1.10 And that hee bringeth life and immortalitie to light by the gospell And that God is so farre from allowing that any man should bee able in any other meane to attaine vnto righteousnes or saluation thus he speaketh expressely that there is no f Act. 4.11 Saluation in any other for among men is giuen no name vnder heauen whereby we must be saued Now what confesseth the Church of England in this regarde Namely that g Artic. 18. they are to bee had accursed abhorred that presume to say that euery man shall be saued by law or sect that he professeth c. For holy Scripture doth set out vnto vs onely the name of Iesus Christ whereby men must be saued So that heere you see the faith of Abraham Moses the prophets Apostles determine one way of mans restoring vnto righteousnes and saluation and the verie same is the faith of the church of England The fift article of Iesus Christ the onely author ef our saluation What we ought to know and beleeue of him 5. Iesus Christ in regarde of his person is perfect God and perfect man in one person and in regarde of his office mediator betweene God and man of the couenant of mercie IN this article we embrace two things First what Christ is in himselfe where wee vnderstand not that God alone or man alone is Christ but God and man is one Christ By God we vnderstand the onely and euerlasting begotten son of God the second person in the trinitie by man we vnderstande that hee came of the seed of Abraham and Dauid and a very naturall man borne of the virgin Marie hauing bodie and soule and all faculties and qualities of mind and bodie as we haue onely sin excepted and that the two natures in Christ are not confounded nor seperated but vnited distinct as the body soul of a man hauing their seueral natures properties make but one thing which is a mā So the godhead of Christ assuming the manhood chāgeth not it selfe nor the nature of man assumed but God man vnited in one person make one Iesus Christ and Sauior who by his incarnation and obedience suffering death resurrection assention sitting at the right hand of God and lastly by his iudgement hath and will saue all the elect of God declare make manifest the iust condemnation of the wicked reprobate And these are the works of his office of mediatorship which office of mediator we thus vnderstand that where all mankind being dead in sin there whole nature corrupted vnder the wrath of God and damnation of bodie and soule had in himselfe as is before declared nothing sound being vnable to doe any thing that could please God for his restoring vnto righteousnes and saluation Christ by the will of his father and of his free loue came into the world and became a man that where man had sinned by man might come deliuerance from sinne But because we men were wicked void of strēgth he was also God that he might be able perfectly to saue vs And so being God and man he was a fit mediator to make peace that where by sinnes we were enemies to God he being righteous suffering for vs payd the ransome for our sins and as God being the son of God was apt to reconcile vs vnto his father being beloued of his father his doing and suffering set vs free from the curse of the law the wrath of God and brought vs so far into Gods fauor that by him we are made righteous adopted children to his father and heires vnder hope of his euerlasting kingdom in al things in and through faith in him our harts being purified God is wel pleased with vs. In which office he is a priest and a king In his priestly office first as a prophet he bringeth vnto vs the oracles and word of God and secondly performing perfect obedience he offereth himselfe an immaculate lambe a pure and vndefiled sacrifice for our sins and continually maketh intercession for vs As he is King he hath all power in his hands he is Lord and head of his church and ruleth it by his word and spirit and sitteth and raigneth at the right hand of the glorie of God til all his enemies which are the enemies of his church be destroied and al things being restored hee will deliuer vp his kingdome into the hands of his father that God may be all in all This person and office of Christ being thus briefely but faithfully described See we now whether it be not that ancient faith which was taught Abraham First for the godhead of Christ a Gen. 18. he appeared vnto Abraham in the plaine of Mamre where one of the three angels is called Iehouah which is proper vnto God onely And againe b Cap. 22. when he offered vp his son Isaack an angel called to him from heauen saying Now I know thou fearest God seeing for my sake thou hast not spared thine onley sonne this must needs bee vnderstood of the son of God for the father is no where entituled by the name of an angel but the son is c Esai 63.9 els where called The angel of Gods presence and by special name d Dan. 10.21 Michael our prince which is by interpretation who like God which fitly declareth his godhead for so is it said in the Psalmes e Psal 89.8 O Lord God of hosts who is like vnto thee a mighty God and thy truth is about thee Secondly the manhood of Christ to bee assumed by Christ in the fulnes of times was taught Abraham when God preached the Gospel to him saying In thy seed which argueth the incarnation of the sonne of God that he should be made man of the seed of Abraham as it is expounded by the holie ghost saying f Heb. 2.16.17 He in no sort tooke the angels but he tooke the seede of Abraham Wherefore in all thinges it became him to be like his brethren c. that is to say seeing he came to saue man whom he would make his brethren by adoption it became him to take the seed of Abraham that he might be a verie true and naturall man his office is directly taught in that All the families of the earth by him should bee made blessed that is deliuered out of that cursed estate of original

then the gospel adopteth vs into Abraham to be his children and the same religion faith way of saluation which the new Testament teacheth is the summe of the law and prophets and of the fathers before the law namely of Abraham who is the i Rom. 4.16 father of vs all 5. But it may bee obiected that the religion of Gods church did differ and alter namely that before the law from that which was after that of the law from that which is now vnder the gospel For the first age had not the law of Moses the second were altogether subiect to that law and we after the law are ruled by the gospel are free from that law For the ease of which scruple we are to consider that as in material things there are somthings of the substās essence which cannot be altered except the thing it selfe perish somthings are adioined as it were hanging vpon the thing as moueable properties accidents or ornaments as in a man the bodie soule vnited are so farre off the substance that if these or either of these faile he is not a man there be also ioined to a man his outward countenance apparel stature age these make a man in outward shew to differ much from himselfe yet is he one and the same man stil So is it in the case of religion there are som things of the same nature that if they be absent there can be no religion at all such is faith and loue some thinges are seruants and dependances vpon these as ceremonies and manner of gouernment and these differ according to the time and change not the nature of religion For as a childe is a true naturall man though hee haue not the same stature or countenance of face as when hee is olde and growne vp and howsoeuer hee change his apparell yeeres stature or countenance yet is hee the same verie man hee was before So in religion ceremonies and maner of gouernment haue altered in their times and yet make no alteration or change of religion but doe further garnishe and beutifie it more or lesse according to their seasons which similitude I vse because the holie ghost hath the like comparison Gal. 4.1 shewing the state of religion vnder the law to be as a child that although he be heire yet is vnder tutors c. So God appointed the fulnes of time vnder the gospell when hee woulde beutifie religion which such ornaments that it shold be like the freedome of an heire when he enioyeth the possession of his inheritance the like wee finde in an other place where he compareth this life vnto the life to come by these wordes k 1. Cor. 13.11 When I was a child I spake as a child I vnderstood as a child I thought as a child but when I became a man I put away childish things And hee expoundeth this case where hee saith l Gal. 3.17 The lawe which was 430. yeeres after cannot disanull the couenaunt that was confirmed before of God in respect of Christ that it shoulde make the promise of none effect Whereby he sheweth that the law came not as a new religion faith or doctrin of saluation that the religion before the law should be abolished the law as a new come in the roome therof But that it had some other vse as an accidentarie ornament or seruant to that former religion which God had taught Abraham shold belong vnto all nations as after he sheweth that the law was added because a 16. ver 19.23.24 of transgressions we were shut vp vnder the law and the law was our schoolemaster to bring vs to Christ that we might be made righteous thorow faith wherby it appeareth that the giuing of the law altered not the religion faith and doctrin of saluation but was as an helping seruant to further the same as a prison or schoolemaster to driue vs to the true and pure religion of Abraham that by faith in the promise concerning Christ we are iustified and saued as Abraham was 6 But that you may the better vnderstand what is now in hand I will open vnto you what I meane by faith and loue and what by ceremonies and maner of gouernment By faith I vnderstād the doctrin of the couenant of mercy and grace which is so called because it is apprehended by faith as in these words b Gal. 3.2 Receiued ye the spirit by the workes of the law or by the hearing of faith In which doctrine wee beleeue the trinitie and vnitie of God the person and office of Christ the creation and fall of man his corruption redemption iustification resurrection of the dead eternall life and such like For all these depende one vpon an other as in the first eleuen chapters to the Romanes to the discreete and attentiue reader may appeare By loue I vnderstand all the duties in the morall law both to God and man as they are the fruites of faith and as it is expounded by our Sauiour Christ saying c Math. 22.37 Thou shalt loue the Lord thy God with al thine hart with all thy soule with al thy mind this is the first and greatest commandement and the second is like vnto this thou shalt loue thy neighbour as thy selfe By ceremonies and maner of gouernment I vnderstand all outward rites and ordinances with the manifestation of the spirite which serue for the furtherance beautifying and more fit expressing and exercise of these two aforesaid And ceremonies I find to be of two sorts some which are for the time maine parts of Gods worshippe and such are all Sacraments as the sacrifices and circumcision before the law the passeouer al sacrifices commanded by the law by signes and figures of Christ to come such are Baptisme and the Lords supper now vnder the gospel The other ceremonies concerne the time and place of the Church meeting and the maner order in the decent vsage of all the partes of Gods worshippe which before the law is said a Gen. 21.33 to bee in groues and as for other circumstances there is little mention as matters of no great moment vnder the law they b Luc. 4.16 Act. 15.21 had sinagogues and appointed ministers for the same and the reading of the law with preaching euerie Saboath day in the gospell touching all such thinges wee haue this rule c 1. Cor. 14.4 Let all things be done honestly and in order The ordinaunces with the manifestation of the spirit be conteined in the persons their offices degrees and dignities their excellencie and power in their giftes and the order of adiministration As before the law the d Gen. 12.7 cap. 17.23 father of the family e Exod. 24.5 Numb 3.40 or the first borne was the person by whom the word holy thinges of God were administred Their degrees dignities c. are not much spokē of saue only they are cald f

And in that day shal their waters of life go out from Hierusalem halfe of them toward the east sea and halfe of them toward the vttermost sea and shal be both in sommer winter And the Lord shal be king ouer all the earth in that day shall there bee one Lord and his name shal be one What is this fountaine but Christ which is of the house of Dauid and what is the opening of this fountaine and flowing of waters but the preaching of the gospell as the prophets also say k Esai 2.3 The law shall go forth of Sion and the word of the Lord out of Hierusalem What is this east and vttermost sea this one Lord and king of all the earth But that the Church should be made vniuersall and one in Christ being of one faith throughout the world And they note out the visible markes of the church first the preaching of Gods pure word where prophesying of the church of the gentils it is said l Micah 4.2 Many nations shall come and say come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his pathes c. And concerning the sacraments Christ a Malac. 3.3 shall sit downe to trie and fine the siluer hee shall euen fine the sonnes of Leui and purifie them as golde and siluer that they may bring offeringes vnto the Lord in righteousnesse c. Whereby is taught that where God gathereth his Church by Christ there he placeth his word and there he teacheth them to worship him aright which as it was by offeringes in the law so it is by sacraments in the gospell therefore by these thinges they are to bee discerned For when these thinges fayled and the people b Esai 5 24. Hier. 16.10.11 Hos 8. 1. 2. cast of Gods word and his ordinaunces in sacrifices and sacraments God cast them out of his sight and out of his grace as a people without the true markes of Gods church In the gospel this vniuersality and vnity in the nature of the church is taught where Christ saith c Ioh. 10.16 other sheepe I haue also which are not of this fold them also must I bring and they shall heare my voice and there shal be one shepheard and one fold Where when he saith other sheepe not of this fold he signifieth that in election and promise the gentiles should bee of the Church this noteth the vniuersalitie and when he saith hee will bring them and they shall heare his voice he vnderstandeth their calling and ingrafting into the same church in the same vnitie of faith And lastly it should be but one as one folde vnder shepheard which he expoundeth where he sendeth d Math. 28.19 his Apostles to teach all nations The end whereof as the Apostle e Eph. 3.6 teacheth is that the gentils shold be inheritors also and of the same bodie partakers of his promise in Christ by the gospell For which cause it is said g Gal. 3.28 There is neither Iewe nor Grecian bond nor free ther is neither male nor female for ye are all one in Christ Iesus that is to say there is no exception of countrie estate or sex but if they beleeue in Christ Iesus they are all of the same true and catholike church as citizens of the same citie children of the same house stones of the same building built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone The outward markes are set vpon this church thus when the Apostles preached a Act. 2.41.42 Then they that gladly receiued his worde were baptized and the same day were added to the church about three thousand soules and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers Where you may see that the doctrine of the Apostles which is the woord of God and the sacraments are markes of seperation to discerne the church of Christ frō others Hereof it is that S. Paul cōmendeth the church of Colosse to haue the right badge of gods people where he said that in his spirit he saw b Colos 2.5 there good order stedfast faith in Christ for amongst other things the due administratiō of the sacraments was a good note of their good order as in the contrary the c 1. Cor. 11.17 20.34 Corinthians are reproued that the right preaching profession of Christ sheweth their stedfast faith the Romanes and the Thessalonians are greatly extolled by this marke that d Rom. 1.8 1. Thess 1.8 their faith was published throughout the whole world spread abroad in all quarters And that you may perceiue the vertue of these markes and first for the preaching of the pure word of God harkē what the holy Apostle affirmeth when the ministers e 1. Cor. 14.24.25 prophesie that is preach If there come in one that beleeueth not or vnlearned that is who neuer knewe the difference of the church of God from others he is rebuked of all men he is iudged of all that is all the preaching ministerie by the pure word of God do shew him his wretched and euill estate and so are the secrets of his hart made manifest and so hee will fall downe with his face and worshippe God and say plainely that God is in you of a truth What is all this but that he discerneth by the preaching that they are a people among whom God dwelleth that is to say the visible church of God The like he teacheth vs of the sacraments where he saith f 1. Cor. 10.21 You cannot drinke the cup of the Lord and the cup of the diuels c. which words manifestly teach that the sacraments are such a marke proper to the church that they which be in the church and partakers therof must seperate themselues from all pollutions of idolatrie and abominations of the heathen and wicked men and to be knowen to bee of the visible church of God by the right vse and celebration of Christes holie misteries as it is also written a 1. Cor. 11.26 As often as you eat this bread and drinke this cup ye shew the Lords death till he come When then the true English Christian shall see that both in profession and practise the church of England hath the verie nature of of the true church of GOD and also by the true markes it is visibly knowen and discerned to be a right member of the vniuersall bodie of Christ he shall haue great cause to glorifie almightie GOD that hath vouchsafed him that mercie and honor to be of that fellowship which is with God the father and with his sonne Iesus Christ agreeing with Abraham Moses the Prophets and with Christ and his Apostles The eleuenth article of the exercises in religion in generall how to be vsed in the church 11. Wee ought

for if there were difference the Lord would haue mentioned it by some word or other The like teach the prophets of the sacrifice as in the psalmes it is said that the people make a g Psal 50.5 couenant with God by sacrifice Where thou maiest perceiue the solemne acknowledging and auowching of the couenant was by sacrifice as an outward signe testifying the agreement of both parties And so God chargeth the people in the time of Hieremie the prophet h Hier. 34.18 That they kept not the words of the couenant which they had made before him when they cut the calfe in twain passed betweene the parts thereof So then you see that the couenant the wordes of the couenant is one thing the sacrifice is an other euen a signe yet not a naked bare signe but also a seale ratifying the couenant And therfore i Exod. 24.8 Moses did sprinkle the bloud of the sacrifice on the people saying Behold the bloud of the couenant which the Lord hath made with you which vse or power so to be commeth of institution who ordained the sacrifice to that end But the operation effect to be onely of Gods spirit appeareth because that this people though couenanting by sacrifice are found far frō the couenāt as is plainly declared by the psalme place of Ieremy before alleadged which yet is further opened by k Cap. 36.27 Ezech. by whom God saith I wil put my spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe them And in this maner are the sacraments described in the new testament as namely where it is said a 1. Cor. 12.13 By one spirit are we al baptised into one body whether we be Iewes or Grecians whether bond or free and haue beene all made to drinke into one spirit Where this phrase into one bodie into one spirit noteth the couenant of grace in Christ that as members of one bodie so are wee vnited in fellowship together with God through Christ by his spirite working faith in our hearts Baptized noteth the one sacrament and drinke noteth the other which is the Lords supper a part which is one signe set for the whole which are two signes bread and wine eating and drinking Now when he saith baptised into one bodie that sheweth the vse of baptisme is to be a seale to confirme the couenant vnto vs and not onely to bee a bare signe and this phrase drinke into one spirite doth argue the same thing of the Lords supper but making mention of the spirit he sheweth that the effect and operation is of the holy ghost So thē there be signs the thing signified and the power and operation of them both The signes water washing bread wine eating and drinking the thing signified the fellowship of the couenant which is in Christ The power is of this that God ordained this baptisme and supper of the Lord to bee signes of such importance as to seale and confirme vnto vs the couenant of grace but the operation is of the spirite of God which maketh vs really and in deede partakers of the things promised So that there is no difference in our sacraments from the sacramentes of the olde testament and that you may perceiue it is euen so examine with mee their institution First Baptisme is ordained by these wordes b Math. 28.19 Go teach all nations baptizing them in the name of the father and the sonne and the holy ghost And againe c Mark 16.15.16 Go yee into all the world and preach the gospell to euerie creature hee that shall beleeue and be baptised shal be saued Here first the couenant is published by teaching and preaching then the parties receiue the couenant by beliefe and lastly the same is confirmed by baptisme As in the practise may appeare Peter preacheth Christ the people are pricked in heart asking what shall we do and he teacheth them by these wordes d Act. 2.22.37.38 Repent and be baptised euerie one of you in the name of Iesus Christ for the remission of sins and ye shall receiue the gift of the holy ghost Where the word e Metanoésate Repent noteth out the chaunge of the mind not onely vnto amendment of life but also by turning vnto God by beliefe and therefore to declare the same sometime beliefe is ioyned with it as where it is said f Mark 1.15 Repent and beleeue the gospell so that hereby hee biddeth them so to repent and conuert as by faith they may receiue the couenant of grace in Christ and then adding that they should bee baptised in the name of Christ for remission of sinnes hee teacheth that baptisme should bee vnto them an assurance of that couenant which contayneth remission of sinnes which thing they should perceiue by the gift of the holy ghost accompanying the same Hereupon Philip g Act. 8.36.37 being demanded of baptisme by the Eunuch before hee baptized him required the acceptation of the couenant by these wordes If thou beleeuest thou mayest And least wee should thinke any power to bee in this sacrament otherwise then the institution maketh it to bee a signe and a seale of the couenant or that the worke wrought that is the verie outwarde signe being applyed by the minister when he washeth or dippeth the person baptized did effect the thing signified Saint Peter doth a 1. Pet. 3.21 expound it saying Baptisme doth saue vs. But howe Not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God c. That is it is not the outward washing or worke of the ministrie but Gods spirit working in our hearts faith with a good conscience receiuing the couenant which saueth vs. And in this sorte also Christ b Luk. 22.19 1. Cor. 11.23 instituteth his supper the holy cōmuniō First taking bread after thanksgiuing breaking it he saith this is my bodie and then taking the cup he saith This cup is the new testament in my bloud Then secondly for a commandement to his Church he saith doe this in remembrance of me c. where ordaining a sacrament hee vseth such phrases and maner of speech as God did in the same kind in the old testament sometime calling the signe signifying by the name of the thing signified as when he saith This is my bodie And sometime again least we might thinke it made a further change then was of old in the sacraments he addeth Do this in remembrance of me by the latter making it a signe and holy memoriall of Christ and his couenant and by the former making it more then a bare signe euen a seale of assurance vnto the faithfull beleeuers with the same termes order as the sacraments were ordained and instituted in the olde testament as wee haue seene before in circumcision the passeouer and the sacrifices So then the signe the thing signified and

the authority of their Church before the holy scripture so these allow so much and so far of holy scripture as serueth for their purpose deuised wickednesse And as the heretikes called Nazarai did confirme their dotages by reuelations false miracles so traditions much ragged stuffe in poperie bee made warrantable by miraculous operations apperitions The heretikes aforenamed Pepuziani do send al men to a city in vpper Phrigia called Pepuza naming it the celestiall Ierusalem the citie whereof the prophets spake as though there were no other heauen So the papists cal vs to the church of Rome as though the vniuersall Church were tyed to one place out of which there is no saluation or way to heauen As concerning the worship of God Simon Magus the root of heretikes caused his owne image and of his harlot to bee worshipped of his disciples So the papistes set vp images of their canonized Saints to be adored Angelici were heretikes which worshipped Angels So the papists haue a b Missa votina de Angelis speciall masse of the Angels pray vnto Angels Marcellina companion of these heretikes called Carpocracians worshipped the images of Christ and Paul c. So do the papists Collyridiani worshipped the virgin Marie the Sethians worshipped Seth. The Abelonites worshippe Abell and diuers others doe the like according to their sect So the papistes according to their sect praye vnto all their canonized Saints and worship them The heretikes Armenij worshipped the crosse of Christ and so doe the papistes Concerning the sacraments the heretickes called Donatistes measure the power and effect of the sacraments by the dignitie holinesse and hand of the minister So the papists assigne the power of the sacraments to the worke wrought of the priest and that the intent of the minister is necessarie to make it a religious action And as the papists permit weomen to baptize cloistering their holy and religious nunnes So their progenitors the heretickes Pepuziani admitted weomen to the ecclesiasticall ministerie and the Marcionites taught that weomen might baptise The heretikes called Messalians say that the force of baptisme pertayneth onely to the signes and so do the Papistes And as the papists in Baptisme haue salte spittle crossing and other annexed ceremonies with coniuration by which it is as it were chaunged into a new thing So did the Simonians and Marcitae olde heretickes their naturall fathers defile and in a manner blot out baptisme In the Lordes Supper the heretikes Aquarij were not content with the two outwarde signes of bread and wine but added also water So do the papists mingle water with the wine in the cup. And the Marcitae aforesaid professed that by words and incantations they changed the wine in the cup into the bloud and bring the grace of God into the same cuppe so the papists professe that the sacrament is changed by their words of consecration and coniuring into the verie bodie bloud of Christ and that grace is contained in the sacraments And here they resemble the Apollinarians which made Christes bodie to bee heauenly and not earthly for the papistes say that it is the bodie of Christ though it be not seene felt nor heard and they are like the Marcionistes which accounted Christes bodie fantasticall so these will haue men beleeue the sacrament to bee his body though it haue no quantities nor qualities of a bodie And they are like the Timotheans which confound the two natures of Christ and the Euticheans who affirme the humane to be swallowed vp of the deuine and to the Nestorians who make his manhood equall to his Godhead For the papistes say that the same bodie or man is in heauen and in earth and that in as many places of the world at one and the same time as it is or may bee at once consecrated made by their priest which propertie of being in many places at once is not of the nature of man but of God therefore herein they are neere in affinitie with these heretickes The heresie of Vincentius Victor hath this amongst others that the sacrifice of Christians that is the sacrifice of the bodie and bloud of Christ is to be offered for them which being not baptised are departed out of the bodie So the papistes haue their sacrifice for the dead The Maniches refuse the olde testament and partly mangle and curtoll and partly cast away the new So the papist though in woordes they acknowledge both yet in truth they refuse both keeping them from Gods people and reading them in a strange toong that the people cannot vnderstande which vnto them is as good as if they were cast away The Heracleonites make a superstitious calling vpon God with strange and vnusuall words especially to driue away diuels such is the masse of the papistes all in a strange toong and their exorcismes are of the same fashion The heretikes called Taciani Origeniani Hierarchita Saturniani and diuers others make mariage an vnholie and vncleane thing and of the diuel and shut it out of their congregation So the papists not onely preferre a single life before mariage but also with such like tearmes make it as an vncleane thing not meete for their priestes and allure both men and weomen to the vowe of chastitie as a purer and holier life then matrimonie and therein they are also like the Eustachians who despised the maried priestes And as the papistes haue their Friers Monckes and Nunnes of a straunge and differing habite from other men and weomen and that seruants vpon a vowe may leaue their Masters and some of these vowed persons professe the renouncing of worldlie ritches and worldly dooings to walke a more neere course to heauen so these heretikes the Eustachians had their differing habite from other men seruauntes by this habite despised their Masters and ritche men which did not renounce all which they possessed were accounted without hope towardes God also these heretikes counted the eating of flesh vnlawfull euen as the papistes doo And as the papistes forbid flesh and as they call it white meat so their graundfathers the Maniches abstained from fleshe egges and milke And there were heretikes which put religion in going barefoot and therfore called of some Nudipedants so are the franciscans and others amongst the papistes of such religion The donatistes denie the magistrates authoritie in matters of religion and namely in punishing of heretikes So the papistes shut out the magistrate in causes ecclesiasticall and as the papist giue the pope the primacie aboue the magistrates in all causes and at their pleasure put them downe with their great curse so these their predecessours the heretikes called donatistes doo most vilelie raile against magistrates beate them downe with menacing words These donatistes had manie vile thinges in them wherein they fitly father the papistes they were circumcellions and counterfaited an austere life like the popish monkes heremites and friers liuing in caues and selles They ran vpon christians whom