are made according to that which is namely the trueth set foorth in the holy Scriptures not according to that which euery foole will fondly suppose or imagine The 44. Motiue is the 49. demaund The Church that all Chrsstes enemies fight against Englande ioyneth with Christes enemyes againste Christendome VVhat Religion the Iowes impunge as the Religion of Christ. Christ is to bee beleeued for conuerting of Emperours and powers from their Idols to serue his seruauntes The Church is euerlasting and visible Saincte Augustines motiue Emperors turned from their Idols and praying at Peeters sepulchre and the Christianitie of humane lawes Sainct Augustine of our Religion Protestants bee of many olde heresies The popish Church was not persecuted by the heathen Emperous but the Catholike church of Christ The popish Church is not of so great antiquitie that shee had then any shewe in the worlde although the misterie of iniquitie did then woorke and euen in the Apostles time The Heathens Turks and Iewes doe no more hate the popish church then they doe the church of God which is in England The warres against the Turke be at this day maintained by the states of Germany which are of our religioÌ„ aswel as by the Papists That there is no publike ayde sent against the Turk out of England it is not in any allowaunce of Turkish religion but because the state seeth it not necessary neither was there any publike ayde sente an hundreth yeeres be ore the reuolte from Papistrie And yet euen in the Queenes maiesties raigne there hath gone ayde out of England against Soliman which died at the siege of Segesto where diuers noble Gentlemen of Englande goinge on their owne charges as Bizia testifieth wan more true glory then they that 2. or 3. hundred yeeres before vpon a superstitious vowe were signed with the crosse to fight against the Saracens for the possession of the earthly Ierusalem How often shall I aunswer that the first christian Emperours were not conuerted from Idolatry to Christianitie by the popish Church but the later Christian Emperours by her haue bene peruerted from the true worship of God vnto Idolatry That the Emperours being conuerted from Idolatry did pray at Peter the fishermans sepulchre as Augustine sayth it sheweth the vertue of y e Gospel of Christ that had made so great alteration in them but nothing at all proueth the authoritie or any error of the popish Church for Augustine sayth not that they prayed vnto Peter but at the sepulcher of Peter meaning in the Church that was builded vpon the place that was supposed to be the buriall of Peter The lawes that those Emperours made against Idolaters may well serue against the Papistes w c are as grosse in all kindes of Idolatry as the Gentills for the most part were Finally it was not y e popish Church but the Church of Christ that suppressed the heresies of the Arrians Sabellians Nestorians c. But Iouinian did let out of hell Priestes and Nunnes mariage which gate not the Church of Protestantes but our Church sayth Bristow hath stopped The Church that striued against Iouinian was nether for mariage of Priestes of whom many thowsands were maryed in that tyme yea and a thowsande yeares after nor yet for mariage of such as had vowed virginitie and could not contayne when both Epiphanius the hatchet of heresies and Hierome that greatest aduersary of Iouinian agree that they ought to marye Epiph. cont Apostolicoshaer 61. Hierom ad Demetriadem Nether were Epiphanius Philaster and Augustine which disalow the opinion of Aerius concerning prayers for the dead members of the popish church for this one error which they held seeing they hold the principall substance of religion against the Papists and agreeable to the word of God That Bristow sayth in the demaund VVe count Turkes Iewes and very Atheistes for our frendes and all that be not Papistes it is a most detestable slaunder The Anabaptistes burned in Smithfield were no Papistes the blasphemer of Christ lately burned at Norwiche was no Papist whose sharpe execution sheweth that heretikes blasphemers and Atheistes when they are discouered finde no friendship at the handes of Christes Church but such as they deserue Finally the Easterne Church which of long tyme hath bene separated from the Romish communion hath as great enemies of the Turkes heathen and Iewes as the Popish Church hath yet will not the Papistes allow it for the Catholike Church The 45. motiue conteyneth the 31. 32. 33. 40. demaundes Euer visible and Catholike Vniuersalitic Antiquitie Consent Protestants were neuer before this tyme. They are ashamed of their fathers Hus was not a Protestant VVicklefe was not a Protestant VVicklefe condemned by Melancthon Prophecy for our religion No Scripture against the Catholikes but all for them Here is nothing but the old popish bragge of vniuersalitie antiquitie and consent which is as easily denied as it is allwayes alleaged without proofe Sauing that in the demaundes they are sundered as though euery one of them without the other two were a sufficient triall of truth which nether Vincentius nor Optatus nor Augustine nor any that vsed this argument did euer meane But that is truth which being most auncient hath at all tymes of all true Christians by general consent bene receyued But this can not be proued of any one error of poperye For if any of these three be omitted the argument is of no force to proue truth All nations by generall consent embraced Idolatrie yet was the true worship of God which was knowen onely in Iurye the more auncient The worship of Iupiter was more auncient then the honor of Christ shewed in the flesh and more vniuersally receyued but not of the true worshippers of God As for generall councells which in the demaund of consent he sayth to be all against the Protestants he is not able to shewe one approued generall councel that was held within six hundreth yeares after Christ that decreed any thing contrary to that which we beleue in any poynt But confessing that in many ages some there haue bene in some poyntes of our opinion yet he sayth we can shewe no lyneall succession but leape from Luther to Christ without any recorde of our religion in all the meane tyme hauing no monument of such Church nether in leafe or lyne of seruice booke As one that loueth antiquities well I would fayne see what leaues the Papistes can shewe of their seruice bookes to proue a lyneall descâ—nt from Christ to Pope Gregory the 13 when Bristow sweareth perdie to agree in all poyntes with Pope Leo the tenth which was in Luthers tyme some of their seruice being made by Thomas Aquinas some by Fulbertus some taken out of Beda some out of Gregory some out of Augustine some out of Hieronyme some out of Iohn Chrysostom and of Ambrose and the eldest I thinke not of Origen which argueth nether antiquitie nor vniuersalitie to stand with the popish seruice as for
A RETENTIVE TO STAY GOOD CHRISTIANS IN TRVE FAITH and religion against the motiues of Richard Bristow ALSO A DISCOVERIE OF THE DAVNGEROVS ROCKE OF THE POPISH Church commended by Nicholas Sander D. of Diuinitie Done by VVilliam Fulke Doctor of diuinitie and Maister of Pembroke hall in Cambridge Imprinted at London by Thomas Vautroullier for George Bishop 1580. A CATALOGVE OF ALL SVCH POPISH BOOKES EITHER AVNSVVERED or to be aunswered which beeinge written in the English tongue from beyond the seas or secretly dispersed here in England haue come to our hands since the beginning of the Queenes Maiesties reigne 1 HArding against the Apologie of the English Church aunswered by M. Iewell Bishop of Sarum 2 Harding against M. Iewells challenge aunswered by M. Iewell 3 Hardings reioynder to M. Iewell aunswered by M. Edward Deering 4 Coles quarrels against M. Iewell aunswered by M. Iewell 5 Rastels returne of vntruths answered by M. Iewel 6 Rastel against M. Iewels challenge aunswered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe aunswered by M. Nowell 9 The man of Chester aunswered by M. Pilkington Bishop of Duresme 10 Sanders on the Sacrament in part aunswered by M. Nowell 11 Fecknams Scruples aunswered by M. Horne B. of Winchester 12 Fecknams Apologie aunswered by W. Fulke 13 Fecknams obiections against M. Goughes sermoÌ„ aunswered by M. Gough and M. Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse aunswered by M. Caulfehill 16 Fowlers Psalter aunswered by M. Sampson 17 An infamous libell or letter incerto authore against the teachers of Gods diuine prouidence predestination aunswered by Robert Crowley 18 Allens defence of Purgatory aunswered by W. Fulke 19 Heskins Parleament repealed by W. Fulke 20 An offer of a Catholickque to a learned Protestant answered by W. Fulke 21 Hosius of Gods expresse word translated into English aunswered by W. Fulke 22 Sanders rocke of the popish church vndermined by W. Fulke 23 Sanders defence of Images answered by W. Fulk 24 Marshals reply to Caulfhill answered by W. Fulk 25 Shaclockes pearle aunswered by M. Hartwell 26 The hatchet of heresies aunswered by M. Bartlet 27 M. Euans aunswered by him selfe 28 A defence of the priuate Masse aunswered by coniecture by M. Cooper Bishop of Lincolne 29 Certaine assertions tending to maintayne the Church of Rome to be the true Catholique Church confuted by Iohn Knewstub 30 Bristowes motiues and demaunds aunswered by W. Fulke 31 Stapletons fortresse of the faith aunswered by W. Fulke These Popish treatises ensuing for the most part are in aunsvvering those vvhich are not by Gods assistance as time vvill serue shall receiue their seuerall replyes If the Papistes knovv any not here reckoned let them be brought to light and they shall be examined 1 Sanders vpon the Lordes supper partly vnaunswered 2 Allens defence of Priestes authoritie to remitte sinnes and of the Churches meaning concerning indulgences 3 Stapletons returne of vntruthes 4 Rastells reply 5 Vaux his Catechisme 6 Canisius his Catechisme translated 7 Frarins oration translated 8 Iohn de Albynnes discourse against heresies enâ—â—â—hed with an offer of a Catholique to a learned Protestant which offer is aunswered vnder the name of Ristons articles by W. Fulke 9 Gregor Martins treatise of schisme 10 Poyntes of the Sacrament A REASONABLE REQVEST AND PROTESTATION OF W. Fulke to all learned Papists FOrasmuch as there is no ende of writing bookes as the wise man sayth and that the truth of argumentes is best discerned when it is brought vnto the iudgement of Logicke which is the arte of reasoning If any of the learned Papistes will reply against these and other mine aunsweres I require that as well for their owne ease as that I may haue time to peruse them and the readers no impediment but that they may clearely iudge of them they wil leaue of all vayne discourses and needelesse questions and only conclude the coÌ„trouersies of religion that are betwene vs in the strict forme of Logicall argumentes If to this reasonable request they refuse to yeelde I protest before God and the world that they shew them selues thereby to be enemies of the truth that they flie the light and dare not abide the triall Faultes escaped The first number signifieth the page the last the number of the lines Pag. 12. lin 1. Homousian r. Homousion 13. 10. last r. least 15. 8. Arrius r. AErius 15. 14. your r. there 15. 18. vvherefore r. vvhereof 15. 27. recited r. reuiued 20. 26. Iudaea r. India 27. 27. virtute r. vnitate 30. 24. coÌ„maunded r. commended 34. 32. other r. ether 36. 33. heare r. hovv 40. 14. circumstituantur r. circumstipantur 40. 37 audient r. audirent 42. 23. cere r. cura 44. 10. condemned r. conteÌ„ned 44. 36. caâ—c r. con 45. 18. true r. foure 48. 37. Marcellus r. Marcellinus 55. 19. Hovv r. Novv 58. 15. persvvadeth r. presupposeth 67. 38. r. in a maner depend 68. 11. resisting r. receiuing 68. 28. and r. an 73. 1â— quaeque r. quoque 79. 29. RipanuÌ„ r. Riparium 80. 35. Babicas r. Babilas 80. 38. for r. to 81. 7. troubles r. tombes 81. 16. Reg r. â— Reg. 13. 81. 17. lavves r. bones 82. 30. verity r. vnity 87. 10. contâ—et r. coÌ„teret 88. 2. sending r. studying 88. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89. 14. v 11. r. 14. 90. 36. nor r. are 90. 38. r. vvere not better applied 92. 37. ber 2. r. ver 21. 25. learning r. hearing 95. 14. r. if by masse 95. 25. consecrated r. vnconsecrated 96. 34. that the churches of the Britans vvere of another forme then those of the Romanes 96. 35. Niua r. Ninia 99. 18. names r. nonus 100. 19. serueth r. seemeth 100. 30. austerity r. authority 103. 9. apostolicall r. apostaticall 107. 21. all our 111. 11. saue r. serue 112. 38. truly r. fondly 116. 7. shall r. should 117. 36. Bzia r. Bizari 120. 23. not r. out 127. 2. maÌ„ r. may 123. 5. rehearsed r. released 131. 23. do not vvell r. do vvell Out of the discouery of the rocke Pag. 140. Lin. 25. if read that 141. 28. or r. c. 144. 24. fuit r. sint 150. 14. receyued r. recited 20. r. these tvvo 155. l. vlt. Rhetianus r. Rhetitius 158. 2. controuersie r. conuersion 159. 5. many r. men 163. 31. vilant r. vigilant 165. 26. this r. these 167. 4 not r. as l. vlt. r. vvhich ma y. 173. 30. confirmed r. considered 176. 24. godlines r. lordlines 177. 34. that r. this true r. tvvo 189. 6. vvhen r. vvhom l. 12. put out prayse 204. 30. instituteth r. intituleth 208. 35. offered r. before made 228. 7. vnee r. ounce 232. 11. r that it l. 15. Caebastinus r. Caelestinus 233. 5. generally r. generall 236. 13. austerity r. authority 256. 1. and r. no. 250. 32. fostered r. fastened 247. 3. idio r. ideo 272.
32. that r. the. 260. 3. petram r. PetruÌ„ 276. 6. den r. doome 279. 3. deforme r. defame 280. 14. vncertainly r. vnreuereÌ„tly l. 38. vvith r. vvhich 281. 4. challeng r. calling 297. 17. Barbarita r. Borberitae 314. 13. Cyrians r. Collyridianes A RETENTIVE TO STAY GOOD CHRISTIANS IN THE TRVETH OF THE GOSPELL WRITTEN BY W Fulke against the Motiues of R. Bristow and by him directed to his friends of the Popish Church AMong such English papistes as haue written within these twentie yeares against the religion of God nowe mainteyned by publike authoritie in this Realme some haue shewed greate witte some muche readinge some flowing eloquence some all these indifferently but among them all none hath shewed lesse witte learning or good vtterance then this Richard Bristow So much the more doe I meruell when I heare that many Papistes make so great accompt of his witlesse and senselesse writinges But it fareth with them as with litle children to whome newe trifles seeme alwayes most worthy to be played with al. And verily I had thought of all other least to haue delt against this peuish prater both because he bringeth no newe matter but such as in other of his cote was with more coullor of trueth set foorth before and also for that I had alreadie made aunswere to Ryshtons challenge which as I take it is that table of the Church which Bristowe confesseth to conteine all his demaundes whiche demaundes are almost all conteined in his motiues But my friendes requiring mee not onely to aunswere this but all other writinges also of the papistes what soeuer they haue set foorth in the englishe tongue since the happie raigne of our soueraigne Ladie I haue condescended to confute euen that which deserueth no confutation and somewhat the rather because Bristow would haue this alone to bee a sufficient motiue vnto poperie that wee hauing nothing to gainesay most of their popish bookes haue not dared I vse his owne wordes once to goe about the aunswering of most of the saide Catholikes bookes But are faine to get them forbidden by proclamation althoughe ourselues haue prouoked confidently the Catholikes to write them Whervppon also he noteth that Iewels challenge is turned into proclamations how rightly or truly he that hath but halfe an eye may see His preface to the reader conteining neuer an argument or motiue which is not repeated either in the treatise it self of motiues or in the demaundes I will passe ouer and come to the firste motiue gathering the principall contentes out of his owne table as I haue done with the rest Name of Catholikes The verie name of Catholikes a certaine marke of right Catholikes Iewel vnwars testifieth the Romane religion to be Catholik Laâ—rence HuÌ„frâ—is Troian horse his pseudocatholicâ— Luthers consciens the Catholike Church to be against him Pontaâ—us erred not whose historie Humfrey himselfe vnawars confirmeth For Catholikes saith he were present as lookers on and earnest defenders What then â— but none such were moderators saue onely lay Lordes and vnlearned heretikes ergo The first motiue is the 6. demaunde In whiche he woulde proue the verie name of Catholikes to whoÌ„ soeuer it is giuen to be a certain marke of right Catholikes to be knowen as readely easely and certainely by that name as such a citie is knowne by the name of London and such a countrie by the name of England If euer he learned any logike at Oxforde he left it behinde him or else lost it by the way when hee ranne ouer the sea For if all thinges may bee knowen by the name whereby they are coÌ„monly called nothing beareth a false name all Idoles are true gods and saintes al deade carcales be liuing men Yea all heretikes which are commonly called Christians in respecte of Iewes Turkes be true Christians But we must bring him a companie of men commonly knowne by the name of Catholikes which proued heretikes Forsooth the Arrians among themselues were commonly called bv the name of Catholikes and so reputed and taken when the true Catholikes were called homousians and heretikes yea all heretikes among the Pagans were coÌ„monly knowen by the name of Christians whiche â— thinke is as glorious a name as the name of Catholikes Yet Augustine saith â—ee maketh much of the name of Catholikes Cont. â—â— Fund c. 4. Tâ—net me postremò c. Last of all the verie name of the Catholike Church doeth holde me which not without cause amongest so many heresies this Church alone hath so obteined that whereas all heretikes would haue themselues to be called Catholikes yet to a straunger which asketh where men meete at the Catholike Church none of the heretikes dare shewe either their minster or house But let vs see howe Augustine and Bristow agree Augustine maketh this name the last motiue Bristowe the first Augustine ioyneth it with many thinges Bristowe maketh it alone to be a sufficient motiue Augustine in the nexte sentence after confesseth the playne demonstration of the trueth wheresoeuer it may be shewed to bee preferred before al those motiues of Vniuersalitie miracles consente succession and name of Catholikes by which he saith that he might be helde in the Catholke Churche although he grounded no argument vppon that wisedome which the Maniches would not acknowledge to be in the catholike church his words are these Apud vos autem vbi nihil horum est quod me inuitet ac teneat sola personat veritatiae pollicitatio quâ—e quidens sutam manifesta monstratur vt in dubium venire non possit praeponenda est omnibus illis rebus quibus in Catholica tenâ—or Among you Maniches saith he where there is none of these thinges whiche might allure and hold me the onely promisle of trueth doth sounde whith trueth if it be shewed so manifeste that it caÌ„not come in doubt it is to be preferred before al those things by which I am helde in the Catholike Church This is Augustines iudgement of such simple motiues which with the trueth may helpe to confirme it but are not worth a straw when they are alledged against the truth Wherfore seing we make so plaine demonstration of the trueth out of Gods word that no maÌ„ can doubt of it but such as will followe the bare name of Catholike contrarie to the Catholike doctrine of the scriptures against all such vaine motiues wee may be bolde to oppose the trueth it selfe What a mockerie is this that hee saith that anâ—eretike in Germanie being asked where the Catholike Church is will point to â—â—â—â— popish Church Admit this to be so doth this proue the Massing Church to bee the Catholike Church In France if you aske a Papist which is y e reformed Church he will point you to the place where the congregation of true Christians vse to assemble Doth the Papist therfore acknowledge the Church of protestantes to bee in deede the reformed Churche Iâ— hee doe not the name of Catholikes proueth no more on the one syde theÌ„ the
name of reformed Christians on the other side that either is such in deede as of the vulgare and ignorant people they are called But why are Protestantes all hereâ—ikes desirous to be called Catholikes but that they which in deede haue the name are also in deede euermore true Catholikes and so the name alone sufficient to moue any man Who euer heard such an asse bâ—aye as though there were no difference whether they haue the name rightfully or wrongfully truely or falsely In all the Easte Church who are called Catholikes but the Grecians Which for many hundreth yeares haue bene separated from the Communion of the Latines and of them are compted for heretikes and Schimatikes But Augustine de vera rel Cap. 7. writeth more plainly for the name of Catholike Tenenda est nobis Christiana c. Wee muste holde the Christian religion and the companie of that Church which is Catholike and called Catholike not onely of her owne but also of her enemies For will they nill they the heretikes also and Schismatikes them selues when they talke not with their own but with strangers they call the Catholike Church nothing but the Catholike Church For they can not else bee vnderstanded excepte they discerne her by that name by which shee is called of the whole world This therefore quoth Bristow is proued they to be Catholikes that Catholikes are called When as Augustine saith we must hold y t church which both is catholike is so called Bristowe the Papist is called by the name of a Cittie in England theresore Bristowe the Papist is in deede a citie in England This therefore is proued that to bee Bristow that Bristow is called But how proueth he that they be called Catholikes The worlde forsooth beareth them witnesse For beside some ignorant fellowe in Germanie that calleth them so or rather not meaning to brable in the streat yealdeth to that tearme not because hee thinketh them to bee so but because he knoweth the Papist which asketh for the Catholike Church seeketh not the Catholike Church in deed but the Popish Church falsely called Catholike beside I say some tankarde bearer boye or gyrle that hath mâ—de such a unswere to Bristowe as he trauelled in Germanie he asketh when in printed bookes they bee called Catholikes whether the reader knoweth not who is meaned Yes verily if the bookes bee written by papistes oâ— such as take neither part But he would â—now further why we mâ—ke name theÌ„ call them Cacolikes or Cartholikes I suppose whosoeuer mocketh them it is because they falsely â—surpe that name which they are not woâ—thie to beare and not because they bee such and the name euill yet againe he asketh why Luther iâ— Germanie did cause the Creede to be turned I beleeue the Christian Church and not I beleeue the Catholike Church Mine answere is I beleeue that Bristowe belyeth Luther for any such change of the creede although he might well expouÌ„d the true Catholike Church by the name of the true Christian Church But Iewel confirmeth the name of Catholike to be theirs or els what meaneth he to entitle his replie Against the Romane religion which of late hath ben accompted Catholike Alas poore Bristow hast thou no better reason to proue the Popish Church to be Catholike but that Iewel saith it hath bene accompted Catholike and proueth that it hath ben falsely accompted so Yes sir not he only but also Pope Humfrey in his Legend of sains Iewel confesseth vs to be Catholikes where he saith that Pontacus erred when he wrot that onely lay men neither learned nor Catholikes were moderators in the disputation at Westminster Why Bristow are you not ashamed to take the name of the lorde your god the Pope in vaine And because Pontacus complaineth that catholikes were not moderators doth Humfrey therefore acknowledge papistes to be Catholikes yea forsooth he doth so and also coÌ„firmeth the storie of Pontacus when he saith Catholikes were present but in the next worde he expoundeth what catholikes namely papistes And som of theÌ„ were also moderators at the least wise one namely D. Heath then occupying the place of the Bishop of Yorke therefore not onely lay Lords vnlearned heretiks as this lewd losel and vnlearned dogbolt trayterous papist I am bold with him because he is so malepert with the learned godly nobilitie of England most slaunderously and maliciously affirmeth were only moderators of that disputation but some of y e Popish faction were not only present but presidents of that action beside all the rest of the popish prelates which then were of the Parliament for information whereof that conference was appointed But Humfrey saith moreouer that the chiefe cause of all euils and as it were the Troian horse within the walles of the Church hath beene hitherto a Catholike defection from the holy scripture and especially your papistrie Therefore saith Bristow hee acknowledgeth vs to be Catholikes In deed you be catholike that is to say vniuersal reuolters froÌ„ y e holy scriptures if that title please you reioyce of it spare not You be Catholike heretiks that is heretikes not in one or two articles of religion but in all in as much as you denie the office of Christe vpon which is grounded all Christiaâ—itie The name of Catholike of it selfe is indifferent to good and euil euen as the name of vniuersall is therefore in our Creede we say not simplie I beleeue the Catholike Church but the holy Catholike Church And therefore D Humfrey in calling you pseudocatholici false Catholikes sheweth what Catholikes he meaneth you to be not members of the holy Catholike Church of godly Christiss but pillers of the false and counterfeit Church of malignant herenkes And whereas you say you haue hearde Humfrey in his fond and vnlearned lectures at Oxford call them pseudocatholiâ—i â—home Faustus the Maniche did entwite for honouring the memorie of Martyrs first you take vpon you like the sowe to entwite Minerua as it is in y e latine prouerb which might better be borne withall in a man of such learning and arte as you shew if you did not also slander belie him as the diuell doth all the saintes of God For although I neuer heard any of his lecturs yet I dare affirme he neuer accompted Augustine and â—â—â—â— godly Catholiks of his time for false Catholikes although hee coulde not allowe of all that Augustine hath written and mainteyned Wherefore it is cleare hee calleth not Augustine and the Catholikes of his time but you Papistes of our time false Catholikes and shewed that to you did truly agree that which Faustus did falsely charge y e true Catholikes with all y t is the turning of Idols into Martirs For Faustus did slander not as you traÌ„slateit onely entwite the true Catholikes for worshipping the Martirs as â—â—â—â— pagans worshipped their Idols Calumniatâ—â—nobis Faustus c. Faustus doth slander vs saith Augustine Againe Non taÌ„ me mouetut hic Calumniae
made God him selfe ofit for there is no doubt but vnto baptisme which is also the sacrament of our pryce she tyed her soule with the bande of faith and so hath euery faithfull Protestant For the sacraments by faith are certaine pledges of our conâ—unction with God through Christ. Into whose death we are ingraffed by baptisme as we are fedde with his body and blood in the supper The place of Augustine is corruptly cited by Bristow who hath cut of both the head and the foote of it which is this Ad vnum Deumtendentes ei vni religantes anâ—mas nostras vnde religio dicta creditâ—r omni superstitione careamus Hauing respect to one God and tying our soules to him onely whereof religion is thought to be called let vs be voyde of all superstition For Monica had respect onely to God when she tyed her soule by faith vnto the seale of Gods promises And she was voyde of superstition when she cleaued to none other ceremonye of coniunction with God but onely to that which was ordeyned of God him selfe for that purpose But howe proueth Bristow that prayer for the deade was vsed alway or that Masse was sayd for the deade Because that in the corrupt tyme of Augustine prayer was vsed for the deade and in the prayers vsed at the celebration of the communion remembraunce was made of the dead This is a strauÌ„ge kind of reasoning that was vsed sometime therefore it was vsed alwayes But how long it was vsed and how it was taken vp I haue shewed in myne aunswer to Allins booke of Purgatory Now commeth S. Gregory to be of Bristowes religion I will not deny but in many errors and superstitions Gregory agreeth with the Papistes but yet not in all nor in some of the chiefest The visions he rehearseth for prayer for y e dead if they were not fayned dreames they were illusioÌ„s of y e deuil because they serue to mainteine that doctrine which is contrary to the Scriptures which teach that after death followeth iudgement immediatly so that no prayers can preuaile Heb. 9. 26. But prophecyes are for Bristowes religion How so I praye you The conuersion of Augustine and the death of Cassius were foretold in vision If both those were grauÌ„ted to be true visions your religion were neuer the better except the conuersion of the one and the death of the other be your religion But admitting the dreame of Monica to be a true vision howe proue you that the Chapeline of Cassius did not fayne his vision after his maister was dead But the dreame of Iudas Machabaeus who sawe the Prophet Ieremy pray for the people is recorded in the Canonical Scripture it selfe sayth Bristow 2. Mach. 15. chap. which Scripture the Protestants reiect because it maketh against them as they would doe all the rest but that they thinke they haue inueÌ„ted shiftes good enough to blinde the worlde What reuerence we beare to the holy Scriptures of God he him selfe our owne conscience and the whole world can testifie And the reiection of such bookes as were not written by the spirite of God doth approue the same Beside the authoritie of the auncient Churche both of the Iewes and Gentills which neuer receiued the same bookes into the canon we haue often made manifest demonstration that they proceeded not from the spirite of God Wherefore the Papistes making them of equall credit with the worde of God incurre the curse of God which is vnto all them that either adde or take away any thing from his holy word But the Papistes are not destitute of visions in these daies for Bristow knoweth a Protestant who hath confessed that he saw in a dreame the communion booke out of many handes cast into a fire and yet the man coÌ„tinueth a Protestant Verely he doth as a good Christian should doe that not onely with no vaine dreames but nether with visions of Angells from heauen he will be moued to condemne that doctrine which he knoweth assuredly to be agreable to the holy Scriptures But there was a Papist in London which came to y e Church against his conscience and sawe a fowle blacke dogge take the communion euer more at the naughty ministers hands as he offred it to the communicants which stroke the Papist so at the hart that he went home and dyed vpon it This deuilish illusion or melaÌ„cholike perswasion of a deuilish dogged Papist thinketh Bristow able to condemne the holy ministration of the Lordes supper warranted by â—â—â—â— Scriptures according to Christes institution As for the extaticall fantasticall dreame of maister Allington tending as I remember to mainteine Idolatrie wise men regard as much as such fantasies deserue after which if we should shape our religion we shoulde alter as often as any mans fonde humor or foolish conceit ministreth newe visions and straunge apparitions But I maâ—uell amonge so many visions that Bristow omitteth the famous vision of Elizeus Hall that came from Manchester to London with a booke of his cold prophecyes to coÌ„uert the Queene the Realme to Papistrie Well sayth Bristow you scorne at our visions and dreames yet was S. Cyprian of our religion Because he defendeth some visions and dreames which were seene in his time which were not to mainteyne any thing coÌ„trary to the Scripture but that which was agreable to the same A poore reason why he should be of your religion And yet it is all the reason that you bringe But for our iudgement of miracles of visions dreames to be motiues in controuersies of the Church you shall heare Augustines sentence De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae cap. 16. against the Donatistes Remoâ—is ergo omnibus talibâ—s Ecclâ—siam suam demonstrent sipossunt non in sermonibus rumoribus Asrorum non in concilys Episcoporum suorum non in literis quorumlibet d. spâ—tatorum non in signis prodigijs fallaâ—ibus quia etiam contra ista verbo Domini praeparati cauti reddâ—â—i sumus sed in praesâ—ripio legis in Prophetarum praedictis in Psalmorum cantibus in ipsius pastoris vocibus in Euangelistaru'â— prâ—edicationibus laboribus hoc est in omnibus canonicâ—s sanctorum librorum auctoritatibus Wherefore setting aside all such matters let them shew forth the Church to be theirs if they can not in the speaches and rumors of Africanes not in the councells of their Bishops not in the writings of all maner of discoursers not in deceyueable signes wonders because that euen against those thinges we are prepared and made warye by the worde of our Lorde but in the prescript of the lawe in the predictions of the Prophets in the songes of the Psalmes in the voyces of the sheepeherd him selfe in the preachings and labors of the Euangelistes that is to say in all the canonicall authorities of the holy bookes 3. And againe in the same chapter sic â—stendat non dicat verum est quia ego hoc dico aut quia hoc
of equall auctority with the worde of God but in that they agree with the same in condemning the heresies of Arrius Macedonius Nestorius and Eutiches That proude scoffe of Parliament religion bewraieth the stomake of a Vauntparler not the spirit of a diuine or good subiect Popery was also confirmed by Parliament in Queene Maryes time therefore it was Parliament Religion But where as he would compare the laste rablement of Trent in all pointes with those ancient holy Councels he doth euen as much as if he would goe about to proue an Ape to be a man But I may not omit that in shewing the necessitie of the Popes confirmation of Councels out of Annianus Marcellus Lib. 15. Hee helpeth the matter with falsifying the writer sor he deliuereth his wordes thus auctoritate qua potiâ—res aternâ—e â—â—â—â— Episcopi with the authoritie in which the Bishops of the eternall city are better whereas the word is poâ—iuntur by that authoritie which the Bishops of Rome haue or doe enioy But if we shall beleue Marcellinus an heathen writer Liberius Bishop of Rome was of the same mind in condemnation of Athanasius that the rest of the Bishops were which proceeded against him but that he thought it not reason to subscribe to his condemnation before he had seene and heard him For thus Ammon writeth Hunc per subsâ—riptionem abiicere sede sacerdâ—tali parâ—a sentiens câ—eteris iubente principe Liberius monitus perseucranter renitebatur nec visum hominem nec auditum damnare nefas vltimum sâ—epe exclamans apertè sâ—ilicet recalcitrans imperatoris arbitrio Id enim ille Athanasio scmper infesius liâ—et sâ—iret impletum tamen auctoritate qâ—â—a potiuntur aeternâ—e vrbis Episcopi firmari dâ—siderio nitebatâ—r ardente This man speaking of Athanasius condemned before by a Synode of Bishops Liberius being of the same opinion with the rest warned by the Princes commaundement did stiffly refuse by subscription to cast out of his priestly seate crying out often tymes that it was extreme wickednes to condemne a man being nether heard nor seene so openly kicking against the Emperours pleasure Who although he which being alwayes an enemy to Athanasius knew that it was already fulfilled yet he labored with earnest desire to haue it confirmed by the authoritie which the Bishops of the eternall citie haue There can nothing els be gathered of this but that Constantius knowing Athanasius to be depriued by a councell of Bishops of the East would haue Liberius Bishop of Rome to consent to his condemnation because Athanasius was one of the foure Patriarchs was not to be condeÌ„ned but by the rest of the Patriarches Not that it was then thought that all councels were insufficient except they had the Popes confirmation as Bristow doth dreame But Bristow sayth the Protestants regarde no councells because they suffer Lewys Euans in a naughtye booke to cal the councel of Chalcedon a blasphemous proude sacrilegious Antichristian Councell This Lewys Euans while he was a Papist and did write from Louayne in defence of Papistrye was accompted of you a learned man a sober man a godly man but now that God in great mercye hath opened his eyes to see and acknowledge the light of the Gospell you rayle on him and slaunder him at your pleasure For if you had bene able to iustifie your reproche you woulde haue noted in which of his bookes seeinge he hath written many and in what leafe and lyne he had written so vnreuerently of that Councell Howsoeuer it be he is able to aunswer you him selfe Although if he haue erred in the name or iudgement of that councell it were small reason to charge all the Protestantes in England with one priuate mans error The last is that Councells were S. Augustines motiue because he writeth that euen prouinciall Councells must giue place without all doubt to generall Councells De bapt cont Dâ—n lib. 2. cap. 3. but what writeth Augustine immediatly after Ipsáque plenaria saepe priora posterioribus emendari cum aliquo experimento rerum aperitur quod claâ—sum erat cognoscitur quod latebat sine vllo trpo sacrilegae superbiae sine inflata ceruice arrogantiae sâ—ne vlla contentione liutdae inuidiae cum sancta humilitate cum pace Catholica cum charitate Christiana Who knoweth not sayth Augustine That euen generall Councells are often tymes the former corrected by the later when by any tryall of thinges that is opened which before was shutte and that is knowen which before was hidde without any swellinge of sacrilegious pride without any swellinge stubbernes of arrogance without any contention of spightfull enuye with holye humilitie with Catholike peace with christian charitie What saye you Sainct Augustine haue generall Councells often erred that the former were corrected by the later If you mayntayne this saying you shall be no longer of Bristowes religion The 14. motiue is the 26 demaund The fathers Pelagians aliue in Protestants The fathers S. Augustines motiue Protestants be ashamed of their fathers Of what religion and authoritie the fathers were L. Humfries opinion of Iewells chalenge of the fathers and of the Sainctes in the Calender Bristow woulde haue it considered whether euer any Catholike man in matters of fayth did obstinately refuse to beleue the olde fathers consenting in one and agreeing together but onely such as were heretikes I aunswer Bristow playeth the captious and yet foolishe Sophister For in this first demaunde he seemeth to vnderstand all the olde fathers consenting together but in the rest of the chapter he playnely speaketh but of some of the olde writers nowe there is great difference betwene all and some For we denye nothing that all the olde fathers did consent vpon although we denye some thing that some of the olde fathers did allowe For example we denye prayers for the deade which some of the olde writers did allowe But if Bristow woulde breake his heade in peeces with studye he shall neuer be able to proue that all the olde writers did mayntayne prayer for the deade the like I saye of prayer vnto Sainctes and of some prerogatiue of the Bishop of Rome ouer other Bishops of some ceremonies c which being the dregges of a great quantitie of good liquor contayned in the vessells of diuerse of the olde writers and yet of the later sorte of them the Papistes haue onely sucked out letting all the good liquor to runne beside them And like impudent dogges yolpe barke against vs that the fathers are all of their side and contrarye to vs with as good reason as one that hath gotten the excrementes of a man shoulde boast boast that he hath the same man in possession I thinke the reader can not but laughe when he readeth it so often noted by Bristow Pelagians aliue in Protestantes When of all olde heresies we are further from none nor Papistes nearer to any then to the heresie of the Pelagians But why troe ye are Pelagians aliue
many vnto this day continue in profession of Christianitie beside all the Churches of India AEthiopia which were also planted by the Apostles Thomas and other The more beastly is the blundering of this Bristow who dreameth that the councell of Constantinople the 1. which made this confession by the Apostolike Church did not onely meane the Romane Church but also none other but the Romane Church As though that councell could not distinguish the Catholike Apostolike Church dispersed ouer all â—â—â—â— face of the earth from the particular Apostolike Church of Rome which was but a member therereof when the same councel gaue the like priuiledges of honor to the Church of Constantinople which the Church of Rome had reseruing but the senioritie to y e Church of Rome And being called to a councel at Rome by the Princes letters procured by Damasus Bishop of Rome other Bishops of Italy the West they refused to come as hauing already by the Emperour of the East being gathered to Constantinople â—oncluded what they thought good to be decreed Histor. trip lib. 9 cap. 13. And in their epistle written to their fellow ministers Damasus Ambrose c. gathered in councell at Rome wherein they excused their refusall to come they call the Church of Antiochia seniorem vere apostolicam Ecclesiam the elder truly an Apostolike Church The church of Ierusalem they call the mother of all Churches Ep. Concil Constanti Hist. trip lib. 9. cap. 14. Nether was it euer in their mind to make the particular Church of Rome the only Apostolike Church of the world but onely a principall member consenting with the same The succession of bishops of Rome alledged by Irenaeus Tertullian Augustine Optatus doth nothing in the world defend the popish bishops in their successioÌ„ vnto this day for so much as they succeede not in doctrine as well as in place Nether doe we make any leape from Luther vnto the Apostles but prouing our doctrine to be the doctrine of the Apostles we doubt no more of perpetuall succession thereof then knowing our selues to be descended from Adam we doubt whether we haue had a line all discent of progenitors vnto this time that I may vse Bristowes owne example to declare that numbring of Bishops is no more necessary in the one theÌ„ shewing our pedegrie in the other Seing the question is not how many men in what places were professed this doctrine but whether it be the same which â—â—â—â— Apostles taught but that can not better be proued then by the writings of â—â—â—â— Apostles The places cited by Bristow for succession out of Irenaeus Tertullian Optatus Augustine you shall sinde answered in my confutation of Stapletons fortres part 2. cap. 1. of Sanders rocke cap. 15. where also is answered the place of S. Luke cap. 22. of Christ praying that Peters faith might not faile The 24. motiue â—â— the 45. demaund The Romaines neuer chauÌ„ged their religion S. Bede of our religion the Râ—maine church his motiue ProtestaÌ„ts be of many old heresies The Apostles were of our religion Prayer for the dead vsed alwayes If the Romaines had not chauÌ„ged their religion since their faith was coÌ„mended by the Apostle there should be no controuersie betwene vs them And if Bristow caÌ„ proue by the Apostles writing that he is of their religion or that they were of the Popish religioÌ„ the strife is at an ende How farre Bâ—de was of your religion I haue shewed in the answer to Stapletons fortresse But he vrgeth vs to shew what Pope chaunged their religion what tumults rising in the worlde thereon what Doctors withstoode it what couÌ„cels accuâ—sed c. which he saith they can shew in all innouatioÌ„s both great sinal that euer by heretikes were atteÌ„pted What an impudent lyar is this Bristow to brag of that which at this day is impossible to be don by any maÌ„ liuing in the worlde For of so many heretikes as are rehersed by Epiphanius Augustine not the one halfe of theÌ„ can be so shewed as Bristow like a blind bayard boasteth they can doe But if we say the chaunge was not made al at once we must shew wheÌ„ euery pece was altered as they do of our doctrin of old taught by many old heretiks AErius denying praier for the dead c. Whereof many are slauÌ„ders lyes the rest if we can not defend by Scriptures let them be takeÌ„ for heresies To the purpose we haue often shewed and are ready daily to shew the beginning of many of their heresies errors as of the Popes supremacy in Victor of prayer for the dead in the Montanists of their crossing in the Valentinians of images in the Gnosâ—ikes and Carpocratians and so of a great many other errors which are contrary to the holy Scriptures by which we first reproue them of falshood and as stories serue vs we open their beginnings And wheras Bristow without all shame affirmeth that prayer for the dead was vsed alwayes citeth Irenaeus among other for his auctor he sheweth nothing but impudency matched with his heresie for there is no worde in Ireneus to proue that prayer for the dead was vsed of any godly man of his time Tertullian a Montanist is the first that maketh any mention of prayers for the dead only in such bookes as he wrote when he was an heretike Whereas Augustine sayth Ep. 119. That y e church of God nether appâ—oueth nor keepeth secret nor doth such thinges as be against the faith and good maners it is to be vnderstanded of such things as the church knoweth to be against the faith For of some thinges the church may be ignorant as Augustine confesseth in his retractations lib. 2. cap. 18. Vbicunque in his libris commemoraui ecclesiam non habentem maculam aut rugaâ— non sic accipiendum est quasi iam sit sed quae praeparatur vt sit quando apparebit etiam gloriosa nunc enim propter quasdam ignorantias infirmitates meâ—brorum suâ—rum habet vnde quâ—tidie tota dicat Dimitte nobis dâ—bita nostra Wheresoeuer in those bookes I haue made mention of y e church not hauing spot or wrinckle it is not to be takeÌ„ as though she were so now but which is prepared that â—he may be when she shall appeare also glorious For now because of certaine ignorances and infirmities of her members euen the whole church hath cause to say euerie day forgiue vs our trespasses Notwithstanding the watchmen therefore prophecied by Esay continually geuing warning vpon the walles against the inuasion of open enemies and blasphemous heretikes yet many hypocrites haue crept into the church secretly and vnder shew of pietie haue shewed many errors and superstitions while the mysterie of miquity wroughâ— the full manifestation and Apostasie of Antichrist In the demaunde Bristow denyeth that any Pope did erre although I haue shewed both out of stories S. Hierom the Pope Damasus and the generall
the Sacraments haue not fayth 2. Thess. 3. 2. The 8. marke of the Church if not onely the playne vnderstanding of any one sentence but also the circumstance of the place and the conference of Gods worde be necessary the Papists haue vsed it in euery question For proofe herof M. Sanders referreth vs to his treatise of the supper of the Lord lib. 4. and to his booke of Images cap. 2. 11. in this booke to the ca. 2. 4. I answer you make a light shew for a fashion but you nether coÌ„sider the circumstances rightly nor make any true collation of one place with another as is proued by the answers of these bookes Therefore your Academical conclusion is false hereticall blasphemous that the onely word of God being neuer so well handled is no sufficient marke to shew the truth When Christ sayth Sanctifie them in thy truth Thy word is the truth Ioan. 17. 17. The 9. M. Sander sayth the heads of the Church the councels the Bishops and the auncient fathers must be Iudges whether we do well apply the Scriptures or no as whether S. Peter be the rock which M. Iewel denieth he proueth by 16 doctors afterward cap. 4. of w c proofe we shall consider God willing in due place But whereas M. Sander quoteth Aug. cont Iulian. lib. 2. for his rule of Iudges I say he hath no such rule in that booke onely Augustine doth coÌ„uince the argumeÌ„ts of the Pelagians of nouelty by the iudgemeÌ„t of Iren. Cyprianus Rheuanus Ambrosius c. and other which liued before their time and therefore were no partial iudges so do we conuince the Popish heresies and their argumentes of noueltie not only by the manifest worde of God but also by the testimonie of the most auncient fathers although we may not admit all that they did write to be true euen as the same Augustine being pressed with the auctoritie of Ambrose Chrysostome and Cyprian by the Donatists Pelagians prouoketh from them onely to the Scriptures de nat graâ—cap 61. de vnit eccl cap. 16. cont Crescon lib. 2. cap. 31. de gratia Christ. cap. 43. That the allegation of the fathers suffiseth not of it selfe we agree with Maister Sander but that there is any other triall of the truth theÌ„ Scripture we wil neuer graunt seeing God hath therein deliuered his whole doctrine whatsoeuer is necessarie for vs to beleue that we may be saued Ioh. 20. 31. But the Papistes for the tenth marke ioyne tradition and practise of Gods church which can neuer deceaue amaÌ„ VVe thinke sayth Chrysostom the tradition of the church to be worthie of beleefe Is it a tradition aske no further But howe shall we proue it to be a tradition of the church The Valentinians as I shewed before out of Irenaeus denyed the Scriptures to be sufficient without knowledge of the tradition Therfore to discerne the tradition of â—â—â—â— church from the tradition of the heretikes we haue none other triall but by the Scriptures Therefore Chrysostom saith in 2. Cor. Ho. 3. that S. Paule did write the same thinges which he told them before in preaching As for the vniuersall practise either of the Popes supremacy or of the sacrifice of the masse which he braggeth of shall neuer be proued but the contrarie The eleuenth marke is the auctority of generall couÌ„cells confirming the truth condemning heretikes such he maketh the late councell of Trent to be But we deny that Conciliabulum of a few Popish hypocrits to be a generall councell in which no man should haue a definitiue voyce but they that were accused of heresie and whereof he that is most of all charged with heresie that is the Pope is made the supreme iudge wherefore the Papists haue no lawfull generall councell on their side although generall councells as he confesseth are no sufficient triall of the true church both because they may be hindered many wayes and also because they may erre as did the conncells of Arimine and Ephesus In respect of these considerations he maketh the twelfth marke to be the supremacy of the Pope whichis wholly theirs for triall whereof this booke following was written But for proofe that Christ hath appoynted such a iudge ouer all he citeth Ioan. 21. that Christ coÌ„maunded Peter to feede his sheepe as though that perteyned not to euerie one of the Apostles as much as to Peter Also Lu. 22. that Christ hauing praied that Peters faith might not fayle commaunded him when he was conuerted from his fall to confirme his brethren which perteineth only to the person of Peter and can not with any cable ropes be draweÌ„ to the Bishop of Rome or any successor of Peter for it concerneth his singular full comfort duty in respect of his fall Gods mercy except that according to analogy it may be applied to any man that is so raised after his fall and so that precept confirme thy brethren geueth no speciall commaundemeÌ„t to the Pope but to euery man whom God hath mercifully conuerted as he did Peter With the twelfth marke M. Sander would haue ended but that the Protestantes affirme the lawfull preaching of Gods word and the lawfull administration of the Sacramentes to be a marke whereby they wilbe tried But seeing lawfull preaching ministring must be tried by Gods worde M. Sander first asketh what we call Gods word secondly he asketh if he haue not proued it to be more with theÌ„ theÌ„ with vs whatsoeuer it be It is like this Popishe academicall Atheist hath proued Gods word to be on his side â—â—â—â— wil not haue it certeinly known what Gods word is After this he will proue the Papists to be most lawfull preachers because they are likest to the Apostles in conuerting many nations within these 900. yeres wheÌ„ he sayth no man aliue could once heare vs peepe As though controuersie of nations would argue a true church By which reasons not only the Protestants may nowe proue them selues to be most like the Apostles in conuerting so many nations of Europe but also the Arians and most of all the Mahumetists might proue them selues the true church It is not therfore coÌ„uersion of nations but conuersion of theÌ„ to the true doctrine of the Apostles which maketh vs like the Apopostles the Papistes Arians Mahometists most vnlike vnto them And where he saith that no souÌ„d of ours was heard in 900. yeares space by any man aliue to see how impudeÌ„tly he lyeth read Flaccius Illyricus in catalogo testium veritatis you shal see in all ages what monumeÌ„ts are extant of some few whom God reserued from that generall Apostasie of Antichrist Read also the acts monumentes set forth by M. Foxe you shall see the same most plentifâ—lly He wil proue their administration of the Sacraments to be more lawful then ours because they haue fiue more then we But I answer because they haue fiue more then the
your selues to shadowe your heresies cannot proue you to be Christians or your church to be Catholike especially seeing you lacke the truth which Augustine in the same place confesseth to be more worth then either successioÌ„ antiquity the name of Catholike or any other thing else The eyghteenth marke is the succession of Priestes and Bishops euen from the seate of Peter vnto Pius the fifth in whose time this booke of M. Sander was written which marke is approued by Augustine by Irenaeus by Tertullian by Optatus by Hieronym as he sayth being one of the most euident of all other but therein he belyeth all these fathers whom he citeth who neuer alleaged the bare successioÌ„ of place persons but ioyned with the coÌ„tinuance of doctrine receaued from the Apostles against new late sprong vp heresies Augustine shall speake for the rest who after he hath alleaged vnto the Donatistes the successions of Bishops from Peter in the vnity of the Catholike church among which was neuer a Donatist the iudgement of the Bishop of Rome in absoluing of Cecilianus and many such like reasons whereunto he thinketh the Donatistes shoulde yeelde yet in the ende he addeth these words Quamquà m nos non tam de istis documentis presumamus quam de Scripturis sanctis Although we doe not so much presume of this documents as of the holy Scriptures These eighteene markes M. Sander will haue to be more richly seene in them then in the Protestantes but what markes they are and how they are to be found in their church I haue briefely shewed But nowe he commeth to a general challenge to proue that we haue nothing which they lacke and we lacke many thinges which they haue First they haue a iustifying faith as well as we but not iustifying alone but with charity which is the life of faith But charitye is a fruict of a liuinge and vnfayned fayth not the life thereof 1. Tim. 1. 5. the effect not the cause and we holde with Saynct Paule that a man is iustified by faith without the workes of the lawe Rom. 3. for charitie is no instrument to apprehend the mercie of God but faith onely therefore faith onely doth iustifie We are iustified gratis steely by his grace Rom. 3. 24. therfore nothing can come in accompt of iustification before God but onely faith which seeing y e Papistes haue not they haue not a iustifying faith We haue two Sacraments and they haue seuen but seeing they haue fiue more then Christ instituted and haue peruerted the one and polluted the other they haue but one Sacrament at the most and that horribly prophaned I meane baptisme VVe haue an inward priesthood he sayth to offer vp Christ in our hartes and they offer him both in hartes and handes But our spirituall priesthood is not to offer vp Christ but spirituall sacrifices acceptable by Christ 1. Pet. 2. 5. Heb. 13. 15. and they are horrible blasphemers that take vpon them to offer vp Christ whome none could offer but him selfe by his eternall spirite Heb. 9. 14. He sayth that the Papistes beleeue as well as we that Christ by one sacrifice payed our raunsom for euer when they shewe it to the eye in the eblation of their Masse then the which nothing can be more contrary to the onely sacrifice of Christ once offred and neuer to be repeated because he founde eternall redemption thereby Heb. 10. 14. 9. 12. 25. c. He addeth that they beleue Christ to be the head of the Church and shewe it by a reall figure of one heade in earth meaning the Pope whome now he maketh a figuratiue heade as though Christ were not present with his Churche or that his Churche were a monster with two heades As laye men receyue the communion in both kindes with vs so they dâ—e with them in Austria by the Popes dispensation as though Christes commaundement and institution were not sufficient without the Popes dispensation Wherein also he affirmeth a monstrous absurditie that the Sacrament was not instituted in two kindes to be so receyued but by an vnbloody sacrifice to shewe the nature of his bloody sacrifice in which his soule and blood was separated from his body and flesh and yet he sayth the body and flesh of Christ is not well conteyned in the cuppe as his blood in the paten with the body and forme of breade and no separation of the one from the other and no more contayned or distributed by both then by one alone Which saying is to be receyued with whoopes and hisses of all men that haue their fiue witts They haue mariage he sayth in greater price then we because they teach it to be a sacrament but we find it not instituted by Christ to be a sacrament of the new testament therfore we receyue it as an holy ordinance contayning also a great mystery but yet no sacrament But if it be an holy sacrament why doe you thinke it vnmeete for ministers of the Church and why doth your Pope Syricius or rather some counterfeating Canonist in his name call holy matrimony a liuing in the flesh such as can not please God But although mariage be honorable in all men you saye it is not so in them that haue gelded them selues for the kingdome of heauen who haue no more possibilitie to marye then a gelded man to â—eget children You were best then to tel the Apostle that his saying was too generall for he shoulde haue excepted them that so gelded themselues But S. Paule sayth notwithstanding your impossibilitie if a virgine doe marye she doth not sinne 1. Cor. 8. 28. You will reply he speaketh of them that haue not vowed how proue you that Christ speaketh of them that haue vowed longer then God would giue them grace to liue chast which he affirmeth to be a peculiar gift not in the power of euery man Mat. 19. 12. But what if your popish geldings by neying at euery mans wife and by tombling in all beddes where they are not kept out by force proue them selues to be stone horses are they still in the number of those that hauing gelded them selues for the kingdom of heauen may not possibly marye and yet nether we will nor can possibly liue chast But omitting these thinges which they haue as well as we now he commeth to those thinges which we lacke and yet many of them are very necessary as insufflations that is blowing vpon exorcismes that is coniuring holy oyle in baptisme chrisme in Bishopping externall priesthood sacrifice altars censing lights and so forth a large rablement of popish errors and superstitious ceremonies And that we saye falsly in saying these are naught he proueth by S. Paules saying to the Galathians praeterquam quod accepistis beside that you haue receyued for once sayth he we haue receyued those thinges of our auncestors as if S. Paule had not spoken of the Gospell but of beggerly ceremonies which because they are an other Gospell and way