this thing most clearely confirmed what then caused Bellarmine to teach that temporall prosperitie is a note of the church Christ and his Apostles are much beholding to him who suffred exquisite torments and therefore by his diuinitie are to bee exempted from the number of Gods Saints but they that haue better learned Christ hold otherwise Now to returne to the matter Read the booke of Martyrs haue not the Papists bin drunken with the blood of Gods Saints so I come to the sixt and last property of truth The 6. Propertie Idverum quodcunque primum id adulterinum quodcunque posterius Tertullian adv Prax. That is true which is first that is adulterous which is an after intention but their opinions are not first but latter deuises did not the lay people receiue the cup in the Apostles time no Papist although he hath lost his forehead can denie it To wind this vp in a word Master Iewell that reuerend and renowned bishop his challenge in the 27. articles is not answered Totis iam triginta annis Catholici omnes Iuello nostro nondum fatisfecerunt that is All the Papists in thirtie yeeres space and vpvvard haue not satisfied M. Iewell And therefore I constantly conclude all these 27. opinions are new and no auncient doctrine thus they that cannot shew 27. of their opinions in the compasse of six hundred yeares are mainteiners of new doctrin but the Papists cannot do this therfore they maintaine a new doctrine and by consequence a false doctrine Now as in the former circumstances of Antichrist so likewise in these sixe seuerall notes of truth I desire thee to combine theÌ„ thou maist be able to maintaine this that truth is not lodged in the Popes breast The third reason of haeresy in generall AS touching the definition of haeresie I might spend many wordes and much time Lib. de veili taâ—e cred but I referre thee to Augustine come to particular notes and markes of haeretickes which I doubt not but most euideÌ„tly to prooue that they agree to papists after a kind of Excellencie Aristoâ— iâ— Metap for so I haue learned to speake by metaphysicall philosophie The first note The first note or badge of haereticks is to mayme the sayings of Fathers Counc 8. Constant Juelius act 4. The eight Counsell of Constantinople and the eight act hath these wordes Non conuenit orthodoxis ita circumtruncat as saÌ„ctorum patruÌ„ voces deflorare haereticorum potius hoc proprium est Is it not meete to mayme the sayings of Fathers it is the point of haeretiks to doe so That the Papists doe mayme the sentences of Fathers I might shewe by many examples Duraeus in his tenth page citing Augustine his testimony out of his booke de fide operibus and the 14. chap. leaueth out these words which plainely ouerthrow his defence namely opera sequuÌ„tur iustificatum non praecedunt iustificandum that is Works follow him that is iustified they go not before iustification Harding so dealeth with the testimony of Gregorie in the article of the popes primacy but I will conuince them by their owne testimony out of their Index expurgatorius page 11. Although say they we make no great account of this booke viz. Bertramius and therefore we would not greatly care if either it were no where extant or vtterly lost yet seeing that in other ancieÌ„t Catholik writers we beare very many errors extenuate excuse theÌ„ yea very often by devising some pretie shift we denie them and doe faine some commodious sence vnto them when they are opposed against vs in disputations or in Conflicts with the Aduersaries we doe not see why Bertram doth not deserue the same equity Thus farre the papists themselues whose owne words declare that they are voide of al truth and honestie What should I speake of Cyprian who to establish Peters primacy is falsified by Pamelius contrarie to the auncient editition in print yea the very argument of the place is directly contrary vnto it The second note The second note of Haeretickes is not to stand to onely scriptures so saith Tertullian aufer haereticis quae cum ethnicis sapiunt vt de scripturis solis quaestiones suas sistant Lib. de resurrect carnis stare non poterunt take from the haeretickes that which is common to the heathen with them that they propound their questions only out of scripture and they cannot stande Out of which testimony I reason thus they that dispute not out of scripture alone are either haeretickes or Ethnickes but the Papists do no so dispute Ergo they are either Haeretickes or Ethnickes I will conclude this propertie with the Historie recorded by Master Sleidon in his sixt booke at the disputation at Berne when Conradus Tregerus an Augustinian prooued that he must dispute out of nothing but scripture he by and by fled and so in that place poperie was destroyed so Lord let papistrie perish in euery place The third note The third note of haeretickes is to accuse the scripture of vncertainty Haereticks saith Iraeneus cum ex scripturis arguuÌ„tur in accusationem ipsarum scipturarum conuertuÌ„tur quasi varie sunt dictae quia non possit ex his inveniri veritas ab bijs qui ne sciant traditionem non enim per literas traditam illam sed per vivam vocem c. When they are convicted out of the scriptures they fall to accusing of the scriptures themselues as though they were diuersly vttered and that the trueth could not be found out of them which knowe not the traditon for that was not deliuered in writing but by word of mouth Besids in the same place he hath these wordes they accuse the scriptures quasi non rectè se habent neque sunt ex authoritate as though they were not right an a perfect or not of authority sufficient Whether the papists hold not all these points mencioned I appeale to their own conscience though I knowe it to be corrupt Did not Syluester affirme that Sleidan lib. 1. fol. 3. ab authoritate papae vis omnis scripturae pendet all the authority of the scripture dependeth on the pope Doth not Cusanus write that the scriptures vna cum tempore mutantur are chaunged with time Epist 2. vid. Whitak cont Duraeum p. 161 117. Who but Wolfangus HermaÌ„nus blasphemed that the scriptures without the church are of no more worth then Aesops fables and as touching traditions do not they teach that we haue not the fence of holy writ because we doe not embrace the truth of their traditions so then gather of all these that they are haeretikes as well as those against whome Iraeneus did write The fourth note The fourth note is to conceale their doctrine from the people dicunt as testifieth Iraeneus noÌ„ opportere ip sorum mysteria effaeri sed in abscondito contineri per silentium Lib. 1. c. 23. They affirme that their mysteries and
not be cruell to the Christians Propter discordiam Ecclesiasticorum dogmatum for the variance of Ecclesiastical opinions For amongst the Pagans there vvere more then three hundred sects To come now to succession doth not Bellarmine your Pythagoras teach that it prooueth not alwaies a church Secondly Atheists Heretikes Sorcerers and a woman haue beene Pope and that interrupteth your succession Thirdly your plurality of Popes during your two and twenty schismes disanulleth the same Lastly many Popes haue not beene Canonically elected To proceed to antiquitie see your selues stripped of it in this my treatise and yet you are not greatly vvise men to alleadge bare antiquitie for as Lactantius saieth in his 2. booke and 7. chap. Tanta est apud insipientes authoritas vetustatis vt in cam inquirere scelus esse ducatur Amongst fooles antiquitie hath that authoritie that it is counted a hainous thing to inquire into it Lastly concerning your miracles I say with Augustine in his book de vnitate Ecclesiae cap. 16. Let them not say it is true because Donatus or Pontius or any other man hath done these these miracles Againe whether they hold the church or no let them shew no otherwise but by the Canonical bookes of holy Scriptures I will not spend any time in painting out of the odious and infamous lifes of Papists but come to a conclusion namely that seing those thinges that they were wont to bragge of are taken from them let them embrace the truth let not the world seduce them against their owne consciences For what are vngodly rich men but as Plutarch saith asini ligna ferentes asses bearing burdens The Lord open your eyes to see the truth To the Christian reader ALthough I had many motiues to set forth this my treatise in latin yet regarding the good of those that are ignorant in that tongue I haue written it in English with as much shortnes and breuitie as I could possibly I confesse I might haue made a great volume of it if I had insisted vpon the amplification of euery reason but for diuerse respects I haue comprehended it in this small manuall And as I haue disswaded men from popery by these twelve seuerall reasons so did I once thinke to haue adioyned more but for causes known to my selfe I haue yet concealed them Their senselesse paradoxes and witlesse arguments with which their bookes are fraught haue caused me so to abhorre their religion that I may protest in simplicitie of a good conscience I could neuer read any argument to perswade me to papistrie yet haue I read their writers without any praeiudicate opinion at all being neuer forestalled with this religion in which through Gods grace nowe I stand And Bellarmines corrupting of fathers his foolish distinctions his cōtradictions with himselfe with other Papists his sencelesse sophismes his wresting of holy writte haue in them as I thinke this force to perswade his readers from his religion Now it remaineth Christian reader to desire this of thee to weigh these my motiues with an indifferent mind and if thou receiuest any good by them to be thankefull to God and to commend me in thy praiers vnto him Catalogus authorum ALcoranus franciscanorum Alexander de Ales. Alphonsus de castro Ambrosius Aquinas Arias montanus Arnobius Augustinus Bellarminus Bernardus Buckingerus Catalogus testiū veritatis Censura Coloniensis Catechismus Coloniensis Clemens Alexandrinus Chrysosthomus Cusanus Cyprianus Cyrillus Hierosolymitanus Duraeus Durandus Epiphanius Erasmus Euripides Eusebius Fasciculus temporum Freculphius Gratianus Gregorius Episcopus Romanus Gregorius Nazianzenus Gregorius Martinus Hentenius Herbranaus Hierom. Hugo Cardinalis Index Expurgatorius Irenaeus Iuellus Iustinus Lactantius Lombardus Lyra. Macrobius Maierius Mathaeus Paris Melchior Canus Origines Picus Miranaula Plautus Polidorus Virgilius Psalterium Romanū Rhemenses Roffensis Ruffinus Scotus Sleidan Socrates Tertullianus Tullius Turrianus Wolfgangus Hermānus Zozomenus THE FIRST REAson of Antichrist IN times past Christiā Reader the question was whether Christ appointed the Pope to be heade of this church but now blessed be God it is not without cause demanded whether he be Antichrist or no. From which as the title of servus servorum that is the seruant of seruants will not excuse him beeing indeed the title of cursed Cham and so fit in Gods iust prouidence for the man of sinne so these circumstances following beeing laide together will firmely conclude the same The 1. Circumstance Antichristianisme is a mysterie 2. Thess cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The mysterie of iniquity doth now worke out of which place of holy writte I argue that neither the open blasphemous haeretiks nor the Turke can be that Antichrist because they are not dissembled but plaine and open enimies to Christ Yet as Hierom saith on the 24. chapter of Mathew Omnis Haeresiarchia est Antichristus Euery Arch-haeritike is Antichrist but not Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that singular Antichrist Maruell not then though all men perceiue vnderstand him namely the Pope not to be that Antichrist seeing it is a mysterie for as fewe knowe the Gospell because it is a mysterie so likewise little is the flocke to which this Antichrist is revealed pray therefore with Dauid to open thine eyes that thou maist behold the secrets of God for as Augustine saith Epistola 11 2. Qui didicerunt à Domino Iesu esse humiles mites in corde plus proficiunt or ando quà m audiendo legendo that is They that have learned of Christ meekenesse of minde and humility of heart profit more by prayer then by hearing and reading The second Circumstance Antichrist is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aduersary to God although he doth band himselfe against him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aduersary to Christ in aemulatiō of like honour For he arrogateth to himselfe those things that are propper to Christ as namely remissiō of sinnes which I prooue out of Bernard who saith 11. sermon ad Milites Vnde scimus quòd Christus potest dimit tere peccata quia deus est vnde scis quod deus est miracula probant That is Howe do we knowe that Christ can remit sinnes because he is God How dost thou knowe he is God his miracles prooue the same Out of which testimony I frame this syllogisme he that remitteth sinnes is god but the pope remineth sinnes therefore he is god and by consequēt Antichrist The third Circumstance Those things which the Papists write concerning Antichrist are ridiculous First the Rhemists say and affirme that he shall come of the tribe of Dan which opinion Bellarmine strongly refuteth by this reason Namely because the tribes are so confounded that no man can say this man is of this or that Tribe Secondly they say Antichrist shall be the Iewes Messias but he must spring of the tribe of Iudah ergo Antichrist the Iewes Messias cannot descend of Dan. Thirdly they teach he shall be one singuler man
neere to the superstition of the Heathen Againe Apostolus est detestator eorum qui sicut nubere prohibent ita iubent cibis abstinere à deo conditis The Apostle himselfe detesteth them that forbid to marry and commaund to abstaine from meates created of God The verdict the Church gaue concerning fasting which in that book Tertullian as a Montanist would confute out of which testimonies I thus conclude They which restraine fasting to certaine meates and times holde not as the auncient Church helde but with Montanus the Papistes restraine fasting to certen meates to certen times Ergo the Papists hold not with the auncient church but with the Montanists against the same and as they doe hold with them concerning fasting so doe they likewise in the marriage of Ministers as may be prooued out of his booke Monogany 12. chap. which he wrote beeing a Montanist the Ministers were as he speaketh digami twise married omnia licent episcopis all things are lawefull for bistops which he cōfuteth by the text of the 1. of Timothy and 3. chap. A bishop must be the husband of one wife so that I may say in these two points Non ovum ovo similius quam Papistae Montanistis the Papists and Montanists are both alike And so I passe to the third haeresie of Cainisme The 3 haeresie of Cainisme The haeresie which teacheth that he which before baptisme had a wife and shee dying the partie marrying another ought not to be consecrated bishoppe is by S. Hierom in his Epistle to Oceanus called Cania Haereses The haeresie of Caine In which epistle he answereth the place of the 1. of Tim 3. cap. That a Bishop must be the husband of one vvife saying praecipit ne sacerdotes bina aut trina coniugia sortiantur more Iudaeorum aut Patriarcharum He commaundeth that priests haue not two or 3 wiues after the manner of the Iewes and Patriarches Now who is so ignorant that knoweth not the Papists to hold this haeresie of Caine and to abuse the place of Timothy to that purpose hanc haeresim sequitur Romana Ecclesia saith Erasmus this haeresie is embrased of the Romish Church The 4. heresie of Manicheisme Although I might be very long in this haeresie shewing where in the Papists agree with the Manichees yet I will reduce their agreement to three heads first the Manichees hold the scriptures to be corrupt Augustine lib. 1. de Morib cap. 29. which opinion he confuteth in these wordes si Pauli epistolam ad Romanos scriptam corruptam esse contendis aliam proferas incorruptam vel alium codicem potius in quo eiusdem epistola eadem syncera incorrupta est if for example thou contendest that S. Paules epistle to the Romans is corrupt thou must shewe another incorrupt or rather another book of the same Apostle wherein the same epistle is syncere vncorrupt Canus Lindanus Reinolds for my owne part I thinke thē nothing inferiour to these Haereticks in this point nay haue not the Papists corrupted this same Epistle leauing out the 11. cap. 6. v. all this sentence but if it be of workes it is no more of grace or els workes were no more workes For it cleane ouerthroweth their grand Haeresie here for the same accusation of diuine scripture I charge them with Helvidianisme for Helvius held the same as Hierome witnesseth in his booke against him tibi stultissime persvasisti graeocs codices esse falsatos O foole in the highest degree thou hast perswaded thy selfe that the greeke coppies are falsified And againe Tu mira impudētia haec in graecis codicibus falsata esse dicis thou with wonderfull impudencie sayest these things are falsified in the greeke bookes Thus the Papists ioyne with Helvidius and therefore by Hierome his verdict as they are full fooles so haue they brasen faces Secondly they permitted their hearers to marrie but not their elect as they called them August lib. 2. de Mor. Mani cap. 19. Auditores vestri quorum apud vos secundus est gradus ducere atque habere vxores non prohibentur your hearers which are in the 2 degree are not forbidden to marrie out of which place I gather that they did not condemne marriages simply as the Papistes would make them if they did can any one speake more contemptuously of mariage then the Papistes doe M. Martin in his discouery Cap. 15. sect 11. calleth it a prophaning of sacred orders Innocentius Syricius disprooue it by these 2. places be yee holy because I am holy and againe they that are in the flesh cannot please God and these arguments are still maintained by the learneddest Papistes by which they conclude that mariage is an enemie to holines and a friend to filthines the Lord rebuke them for these their blasphemies Thirdly in fasting they are right Manichees for as Augustine saith lib. 2. cap. 13. they did nihil carnium gustare and yet did eate exquisitas peregrinas fruges multis ferculis varietas they did eate no flesh yet did eate many and strange fruites varied in many dishes yea as Augustine saieth if one of their elect should but annoint his lippes with bacon or but take the sauour of it as a breaker of his fast or abstinence he shall be condemned to hell fire is not this the right popish fast therefore I say to the Papistes as he did to these heretikes quaeso aduertite errores I desire you consider your errors The 5. heresie of Colliridianisme Lib. 3. haeres 79. The Collyridians as Epiphanius writeth worshipped the virgin Mary against whom he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man worship Marie the word vsed signifieth to cast himselfe downe and so to worship with religious Honour To proue that the Papists worship Marie not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seruice which they graunt but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is religious seruice which they denie I vse their owne testimony vpon the 2. of Luke and 39. verse where Anna is saide to worshipp the Lord by fasting and prayers their note is this that fasting is an act of Religion whereby we doe worship God as we do by praier then by their owne doctrine they worship Marie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religious vvorship for they fast and pray to her Their owne words are these in their Psalter made for the praise of Marie according to the Romanes manner In omni tribulatione angustia succurrat nobis Maria in all affliction let Marie help vs And againe Solue vincula reis perfer lumen caecis mala nostra pelle bona cuncta posce monstra te esse matrem that is Loose the bondes of prisoners giue light to the blinde driue away all our euills obtaine al good things for vs shew thy selfe to be a mother Lastly Per virginem Mariam consedat nobis Dominus salutem that is the Lord saue vs for the virgine Marie her sake what
in Gregory the second his daies Domini Papae plus solito erant in temporalibus The popes grewe more in temporall matters then they vvere vvoont Thirdly concerning ministers marriage Bucchingerus before named saith pag. 104 that Calixtus nemini in sacris ordinib constituto licere superducere vxorem conubialique vinculo se constringere statuit decreed that no man being in holy orders might marry a wife bind himselfe with the marriage bōd Iohānes Maierius in his book de differētiis schismatum pag. 136. professeth his ignorance in this point namely who did first prohibite it yet saith that some referre it to Calixtus vpon these ridiculous and barbarous verses O bone Calixte nunc omnis clerus odit te Olim presbyteri poterant vxoribus vti Hoc destruxisti quando tu Papa fuisti Ergo tuum festum nunquam celebratur honestum O Calixtus thou art hated of all the cleargie priests might marry in times past which thou didst take away being Pope therefore thy festiuall day is not honorably celebrated O hers referre it to Syricius the Pope certaine it is that it was not from the Apostles as is proued out of Gratian part 1. distinct 56. Cenomanensem Coniugia sacerdotibus ante prohibitionem vbique erant licita in Orientali Ecclesia vsque hodiè licere probatur Mariage of ministers was lawfull before the prohibition thereof and in the East churches they are lawfull vnto this day See Polydore Virgill in his fift booke de inuentoribus rerum when it was restrained in the West churches Howsoeuer it is not certen who first restrained the marriage of ministers yet it is certaine that Calixtus instituit ieiunium quatuor temporum appointed the fast of the foure times namely in March May September and December Bucchingerus in the same place Fiftly Innocentius the first anno 404. statuit quòd non solum presbyteri sedomnes Christiani deberent vngi oleo infirmorum decreed that not onely Presbyters but al Christians ought to be annointed with the oyle of the sick Fasciculus temporum folio 50. Ergo extreame vnction is no Sacrament being inuented and deuised by a Pope Sixtly anno 654. Festum purificationis institutum fuit the feast of the purification of Marie was instituted Fasciculus temporū folio 55. Seuenthly anno 654. Vitellianus cātum organorum instituit Pope Vitellian ordeined Organes in the church Fasciculus temp fol. 60. Eightly anno 614. Bonifacius instituit festum omnium sanctorum ordained the feast of al Saints Fasciculus temp fol. 58. Ninthly anno 484. Festum visitationis Mariae institutum fuit ab Vrbano The feast of the visitation of Marie was ordained by Vrbanus Fasciculus temp fol. 86. Tenthly Festi dies instituti sunt à Foelice primo festiuall daies were instituted of Faelix the first Bucchingerus 130. pag. Eleuenthly Pelagius horas canonicas instituit Pelagius appointed canonicall howers Idē pag. 167. Twelfly Gregorius primus Letaniam auxit Gregory the first increased the Letanie Idem pag 173. And because I might abound in these particulars read this author and thou shalt finde the Originall of euery thing almost in their Masse the worshipping of Images was not concluded as Alfonsus witnesseth before the Councell of Nice Transubstantion in the Laterane Councell was determined vnder Pope Iulius Iuell in the defence of the Apologie pag. 35. the cupp was taken from the people by the Councell of Constance But these shall suffice to shew the Originall of poperie by them euery man may iudge of the rest neither let any man say these are trifles For the Popes primacie purhatorie mariage of ministers extreame vnction images transubstantiation and the cuppe are matters of exceeding great moment And for a conclusion christian Reader I saye with the Orator in his 2. booke de natura Deorum si singula haec te non mouent vniuersa tamen inter se connexa coniuncta mouere debent If euery one of these seuerally can not moue and perswade thee to relinquish poperie yet all of them ioyned and coupled together ought to perswade thee FINIS
chap. and 15. verse be penitent I will not stand vpon any moe places in the newe Testament but come to a fewe of the olde In the ninth of the Preacher and second verse they haue these wordes Omnia in futurum servantur incerta All things are reserued as vncertain for the future time there is no such thing in the Hebrew yet out of this place is prooued the vncertentie of saluation and finall perseuerance O most wretched and vile doctrine that must coyne scripture to defende it selfe In the 98. psalme and 5. verse they translate vvorshippe his footestoole for it is holy and from hence conclude the adoration and worshipping of creatures wheras it should haue beene turned at his footestoole he is holy lahadom the same thing being repeated in the last verse In the 8. of Genesis toward the ende of the chap. where it should be the thoughts of mans heart are euill in their translation it is prone to euill as if there were no difference betwixt prone to euill and euill If I should affirme a papist to be prone to euill and treason doe I say that he is euill and treason it selfe nothing lesse euen so there is a difference betwixt pronesse to vice and vice it selfe In the 14. of Genesis and 18. verse they haue it thus erat enim sacerdos dei altissimi for he was a priest of the most high God in fauour of their sacrifice where it is and he vvas a priest of the high God neither let them aunswere me that the coniunction vau doeth sometimes signifie for that is not the question but whether it so signifieth in this place And because they vaunte of antiquitie in this point Freculph in the first booke of his historie and 42 chap. saith that Melchizedech in refectionem ipsius Abrahae panem vinumque protulit Melchizedech brought forth bread and wine for the refreshing of Abraham I will follow this matter of translations no further at this time By this euery one may gather why they forsake the pure Hebrewe and Greeke fountaines and drinke of the corrupt Latin streames I come in the second place to the denial of plaine Scriptures In the 3. of the Galat. and 10. ver it is thus written for as many as are of the deedes of the law are vnder the curse for it is written cursed is euery one that continueth not in all things that are written in the booke of the law to doe them in which words the Apostle doth thus reason They which cannot fulfill the law are vnder the curse But no man can fulfill the law ergo If this be not the Apostles assumption the Galatians might haue answered Paul that they could fulfil the law and therefore were not vnder the curse Yet the Papists teach that man may fulfil Gods law and so cut the sinewes of S. Pauls reason Secondly in the 4. to the Rom. and 11. verse circumcision is called a seale of the righteousnes of faith out of which place we gather that we are not iustified by the sacraments The Papists to elude the place answer it followeth not that it is so in all because it was so in the patriarchs this answer disioynteth the Apostles argument which is this As Abraham was iustified so are all men iustified But Abraham was iustified without the sacraments Therefore all men are so iustified In the 6. of the Rom. and 27. ver it is saide that the gift of God is eternall life through Iesus Christ our Lord. S. Pauls speach is corrected by the Rhemists saying the sequele of the speach required that as he saide death or damnation is the stipend of sinne so life euerlasting is the stipende of iustice To see papists sit as it were in iudgement of the Scriptures to alow or disalow sentences at their pleasure is the most notorious example of Hereticall pride and miserie that can be Againe in the 6. to the Rom. and 12. v. concupiscence is called sinne yet denied by them to be sinne If the scripture had so said they might well haue expounded it as they doe namely the occasions and matter of sinne But caÌ„not one thing be properly sinne and the occasion of sinne let Augustine then be controlled who in his 5. book contra Iul. Pelag. and 3. chap. writeth thus Sicut caecitas cordis peccatum est poena peccati causa peccati it a concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati causa peccati As blindnes of heart is sinn and a punishment of sinne and a cause of sinn so likewise is concupiscence sinne because it disobeieth the rule of the minde and a punishment of sinne and a cause of sinne Augustines syllogisme is this That which is disobedience to the gouernment of the minde is sinne But concupiscence is disobedience to the gouernement of the minde Therefore concupiscence is sinne Also in the 5. of the Roman and 14. vers Paul prooueth all men to be sinners because of death yet is the virgin Marie exempted from sinne which strengtheneth Pelagius his opinion For he might denie the argument Infants die therefore they are no sinners because Marie died and yet was no sinner In the 1. to the Corinthians and 10. chap. S. Paul beateth downe the conceit of the Corinthians coÌ„cerning the sacraments For the Iewes did eate Christ in their sacraments Yet the Papists will haue our sacraments to giue grace ex opere operato of the worke wrought and so make the Apostles argument to be of no force For the Corinthians might haue replied our sacraments giue grace to them that receiue them therfore we cannot be dismaied with the examples of the Israelites Furthermore in the 9. of the Hebrewes the 25. vers Christ is said to haue offered himselfe but once because he suffered but once The Apostles reason is this Christ died but once Therefore he suffered but once Lastly Hebr. 10. and 8. ver the Apostles conclusion is seeing there is remission of sinnes there is no more offering for sinne Therefore it followeth inuincibly that the masse is not a sacrifice for sinne Yet the papists assertion must needes frustrate both these arguments of the Apostle From the deniall of scripture I come to the addition of the same which argueth extreame despeâ—atenes The Councell of Laodicea 59. canon reiecteth the books which we doe and commandeth ne aliqui praeterea legantur in authoritatem recipiantur that non besides be read and receiued into authority Ruffinus likewise in his exposition vpon the Creede reiecteth the same and will not haue them alleadged ad authoritatem fidei confirmandam for the confirmation of faith Cirill of Hierusalem in the 4. booke of his Catech. writeteth thus Lege scripturas sacras nempè viginti duos veteris testamenti libros read the holy scriptures namely the two and twentie bookes of the old testament I passe ouer Hieroms authority and Nazianzens with Eusebius Epiphanius and Lyraes