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cause_n	believe_v	faith_n	justification_n	2,857	5	9.3476	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio

the doctrine of the Apostles and Prophets and therefore we may not thinke that they taught that Christ had a bodie inuisible or inpalpable or that his body was in heauen and earth at one time and yet not continued to it selfe or that his soule was omnipotent or omniscient or that Christians were to beleeue that dogges and hogges did eat Christs body and yet that all the communicants saue the Priest were to be excluded from the cup of the new Testament or that Christ is onely the meritorious cause of our iustification and saluation and that formally we are iustified and saued by our owne workes or that remission of sinnes cannot be obtained vnlesse we come to auricular confession and haue the Masse-priests absolution or that the Pope by his indulgences out of superfluous merits of Saints is able to deliuer soules from purgatory or other popish heresies and wicked doctrines before mentioned for these doctrines are contrarie to the holy scriptures in which the summe of the Apostles preaching is conteined Gregory the first lib. 4. epist 32. doth dislike the title of vniuersall bishop and calleth it sacrilegious and prophane he doth also condemne the worship of images lib. 7. epist 109. and lib. 9. epist 9. and commendeth Serenus the bishop of Massilia for reproouing the adoration of images neither doth he allow any more than the historicall vse of them that Purgatory which Gregory the Dialogist speaketh of differeth much from popish purgatory being rather designed for veniall sinnes than for satisfaction for temporall paines after the fault remitted lib. moral 19. c. 16. hee sheweth that the bookes of the Machabees are not canonicall scriptures and lib. 14. moral c. 32. that Christs body is solide and not like a spirit and lib. 4. dial c. 55. that things aboue in the eucharist are vnited to things below summa imis consociantur of which it followeth that there is no such presence as the Papists imagine nor any transubstantiation for if the bodie of Christ residing aboue be vnited to things below then is not Christs body included within the accidents of the host nor is the bread and wine abolished Augustine the Monke brought with him a crosse and the image of our sauiour in a table and did sing litanies as Bede testifieth lib. 1. hist Angl. c. 25. but we doe not read that hoe filled Churches with images or that hee worshipped Christs image or the crosse with latria or that in his litanies he called vpon Saints or Angels Bede saith they praied to God litanias canentes c. domino supplicabant If then we cannot find the points of popery which we refuse in the writings of the Apostles or in any record mentioning the doctrin of Ioseph of Arimathaea Eleutherius Gregory or Austen but rather find them to bee opposite to their doctrine and denised afterwards then vnlesse we meane to remooue the ancient limits and bounds set downe to vs by our fathers and to refuse the counsell of the holy ghost Prouerb 22. wee may not returne to popery forasmuch as the first conuerters of the inhabitants of this land were no authours nor fauourers of popish superstition heresies impieties and blasphemies CHAP. XV. That popish religion is most falsely termed Catholike religion and Papists Catholickes CAtholicke religion as Vincentius Lirinensis in his commonitory chap. 3. doth teach vs is that which alwaies hath beene beleeued and of all Christians wee are to hold saith he that which alwaies hath beene beleeued of all Christians for that is properly Catholicke but the faith of the Romish church conteined in the Popes decretales and disputes of the canonists and schoolemen hath not alwaies beene beleeued of all Christians their faith therfore is not catholike the assumption is proued not onely by the nouelties of the decretales glosses of Canonists and summes and resolutions of the schoole diuines but also by the falsehood and contrarieties of the doctrine therein conteined Nicholas in his decretale ego Berengarius de consecrat dist 2. teacheth that Christs body sensually is handled with the hands of Priests and torne with teeth but this is contrary to scriptures fathers and truth Innocent in the chapter firmiter de sum trinit fid cath saith that the bread is transubstantiat into Christs body which is false for Christ saide of bread which hee tooke this is my bodie The Canonists honour the Pope as a God on earth as the head foundationmonah rcand spouse of the Church the schoolemen brabble one with another and sometimes change their owne opinions Bellarmine lib. 2. de purgat c. 3. confesseth that Thomas Aquinas changed his opinion concerning the merit of soules in Purgatorie most schoole-men build doctrines of faith vpon Philosophicall grounds and vary both from scriptures and fathers in their doctrine of the diuine attributes of Christs body and soule of merits of sacraments and diuers other points how then can we repute these doctrines to be catholike It is the Property of Catholikes saith Vincentius Lirinensis commonit c. 34. to keepe the doctrine committed to them and left with them by the auncient fathers and to auoid profane nouelties but the doctrine of schoolemen concerning the diuine attributes concerning the examples of the persons of the Trinitie brought by the master of sentences the eating of Christs body by brute beasts and diuers other points is ful of profanenesse and nouelties their reasons also are more philosophicall and sophisticall then Apostolicall all the points in controuersie betwixt vs and them are mere nouelties as the decretales whereon they depend declare Leo epist 81. saith that there is one true only perfect and inuiolable faith whereto nothing can be added and from which nothing can bee taken but vnto this faith the Popes haue added their determinations concerning traditions the carnall reall presence of Christs body and blood in the sacrament of the Lords supper transubstantiation the communion vnder one kind the Popes vicarship generall and vniuersall power purgatory indulgences the worship of images and diuers other pointes of doctrine doth it not then appeare that popery is nothing else but a corruption of doctrine comming in after the publication of the Christian Catholike faith and added vnto it Furthermore as the Apostolike doctrine is catholike and vniuersall so hereticall opinions are particular and peculiar to certaine sects and persons and times but wee haue shewed that Popery is nothing else but a packe of old and new heresies Lastly by many particulars it may be proued that the doctrine of Papists hath neither beene taught at all times nor imbraced of al christians nor spred ouer al the world which doth plainly declare that neither the doctrine is catholike nor the professors thereof truely termed Catholickes First they teach that the scriptures are an imperfect rule and vnsufficient without traditions and speake lewdly of them calling them a nose of waxe a killing and dead letter a matter of strife and what else they list to deuise in their

not possible a man should be saued vnlesse he beleeue the catholike faith but this catholike faith the Papists beleeue not intirely for neither doe they giue to Christ humane flesh nor make him a perfect man thrusting his body into a small piece of bread or rather into the accidents of bread where it is neither seene nor felt as other mens bodies are further they doe not beleeue his ascension or that he shall come from heauen to iudge quicke dead as is conteined in that Creedo making their followers beleeue that his body is vpon euery altar and not being able to deny that he shall come out of the pixe seeing they teach he is there Our Sauiour Christ Matth 15. teacheth vs that such worship God in vaine as teach for doctrines mens precepts but the doctrine of Popery as it addeth to ancient Catholike religion is nothing but a masse of humane inuentions deuises and precepts their decretales are the Popes deuises their formes of worship conteined in the missals and breuiaries are merely humane From mans deuise proceeded the popish worship of Angels Saints Images the most part of the resolutions of cases of consciences is grounded on the Popes lawes finallie the turnings skippings heauings greasings spittings and other ceremonies of Masse-priests and their followers proceede from mans inuention Popery therefore by Christs rule is nothing but wearinesse and vexation of mens soules while they seeke to serue God by those meanes By the chapter si Papa dist 40. we learne that the Pope may be remisse and negligent in his office and silent in teaching and leade innumerable people with him into hell but if the Papists are to adhere to the Pope and to follow him how can they escape when he leadeth them into hell that they runne not headlong into hell themselues also If then they will not beleeue scriptures nor fathers yet their owne decrees may teach them that following the Pope innumerable Papists runne hedlong into hell Besides the testimonies of scriptures and fathers and the confession of Boniface in the chapter si Papa dist 40. diuers reasons teach vs that the Papists holding firmelie and positiuely the erroneous doctrine of the moderne church of Rome cannot be saued for first no man can come vnto the father but by Christ Iesus as he testifieth of himselfe Iohn 14 he sheweth also that he is the way the truth and the life the Apostle 1. Tim. 2. teacheth vs that there is no mediator betwixt God and man but the man Christ Iesus but the Papists as they pretend come to God not only by Christ but also by the Virgin Mary by Angels and Saints they seeke out also new waies content not themselues with such as Christ taught vs. finally they beleeue that the Pope by his indulgences and euery Masse-priest by his Masses is able to redeeme mens soules Secondly he that buildeth his faith vpon other foundation then the doctrine of the Apostles and Prophets doth build vpon sand and not vpon a firme foundation but the Papists build their faith vpon the Popes decretales vpon vnwritten and vncerteine traditions vpon the doctrine of the Romish church vpon miracles and prophesies reported in the Romish legends and such like fables doe they not then build vpon rumous foundations Thirdly the papists hope to be iustified by the law and to be saued by their workes But the Apostle Rom. 3. teacheth vs that man is iustified without the workes of the law and Rom. 6. that eternall life is the gift of God through Iesus Christ our Lord. Fourthly the law of God pronounceth him accursed that abideth not in all the words of the law to doe them and a plaine matter it is that no man can be saued that wilfully breaketh Gods law and neuer soroweth nor craueth pardon for his transgression but the Papistes teach doctrine contrary to Gods law and enforce their followers to breake it and that in diuers points God commandeth vs to haue no other gods but him but they honour the Sacrament and the images of the Trinity and crosse with diuine worship they doe also impart Gods worship to the virgin Marie and to saints he forbiddeth the taking of Gods holie name in vaine the Popes of Rome doe dispense with oathes and enforce men oftentimes to breake them God commandeth vs to honour our parents the Pope setteth the children against their parents finally they allow publike stewes and set vp shops of vsury and massacre innocent Christians directly against Gods commandement and that without all remorse of conscience or feeling of their sinnes Fiftly papistes hope to obteine remishon of sinnes by their owne satisfactions by indulgences by the paines of Purgatorie by masses by auricular confess on and popish absolution of Masse-priestes and diuers humane deuises but relying vpon these broken reedes there is no hope for them to be saued for without the onely sacrifice of Christ Iesus applied to vs by true faith there is no hope of remission of sinnes Sixtly without true faith it is not possible to please God but their peruerse doctrine of faith and the innumerable heresies of papists do declare that they haue no true faith Seuenthly the Prophet Dauid Psal 15. demanding who shall rest vpon Gods holy mountaine answereth among other things he that slandreth not with his tongue nor doth euil to his neighbour but the Papists as is formerly shewed haue no other meanes to vphold their ruinous state but by lies and slanders treasons rebellions murders and massacres of innocent Christians Finally it is not possible they should be saued that are ignorant of the meanes of their saluation and hold heresies repugnant to the apostles doctrine of the law of the gospel of repentance from dead workes and other articles of the faith but the Papists beleeue that Christ is only the meritorious cause of their saluation as if he had merited only that they might sause themselues they teach also that men are iustified formally by their owne works that their supposed sacraments and their pilgrimages and voluntary obseruances of the precepts of the Romish church and works performed according to the Popes decretales and conuenticle of Trent do iustifie Lastly they teach and beleeue doctrine contrary to the law to the gospel to the Apostles doctrine of repentance and good works are they not then in miserable case Now if any man aske what is then become of all those that either now die or in time past are dead in places where Popery is or hath beene professed I answer that of those that held the foundation and liued well we hope well but we denie that such as liued before the conuenticle of Trent held Popery positiuely we hope also that many there are among the papists now which conform themselues to them in outward ceremonies and yet beleeue not the errors of Popery positiuely but hold themselues to the old Apostolike saith and of these mens saluation we haue no cause to despaire God grant that the

which they seeke greedily in Caluin but finde not 18. Certein Papists as the Master of the sentences sheweth lib. 3. dist 12. § 5. suppose that the sonne of God might haue assumed our nature in the sexe of a woman quidam arbitrantur saith he deum potuisse assumere hominem in foemineo sexu vt assumsit in virili and he doth not deny it but this inconuenience would haue followed that the sonne of God should haue been the daughter and not the sonne of man such absurdities are they which haue sounded in time past in Christian mens eares 19. Thomas Aquinas 3. q. 49. art 1. assigneth three means by which Christ hath wrought our saluation whereof the first is for that by his example he hath prouoked vs to charitie tribus modis saith he causauit nostram salutem primùm per modū prouocationis ad charitatem but the scriptures shew that he is therefore called a Sauiour because he hath saued his people from their sinnes and if for this cause hee might be called a Sauiour then euerie one that prouoketh vs to charitie might be a Sauiour 20. Commonly they teach that Christ is only the meritorious cause of our iustification saluation and redemption and Kellison p. 261. assigneth this for a reason because he deserued grace for vs at Gods hands by which together with our cooperation wee may bee saued and redeemed but if he be the meritorious cause only of our iust●●●cation saluation and redemption then is he not properly our Sauiour and redeemer nor doth he iustifie vs. for not he that meriteth at our friends hands that wee should be ransomed out of the hands of our enemies but our friend that paieth our ransome is our redeemer so this blasphemous wretch denieth Christ to be properly our redeemer and Sauiour and next he maketh euery man his owne Sauiour and redeemer 21. Likewise the same surueior pag. 262. telleth his followers that Christ hath therefore freed vs from the tyranny of the diuell and captiuity of hel because he hath procured vs grace by the which when the diuell by him selfe or the world or the flesh prouoketh vs wee may resist mauger all the force of hell which is as much as if he should say that Christ hath not ouerthrowne or triumphed ouer our enemies but hath procured vs grace to ouerthrow the diuel and to triumph ouer him our selues that he is not the strong man that hath bound vp the Diuell that had vs in possession but that he hath made vs strong and able to binde the Diuell of the deliuerance from sinne and from the curse of the law by Christ he maketh no mention and if you aske him what he meaneth by grace he will tell you of charitie or a habit not distinct from charity such is the blasphemous doctrine of these impostors they ascribe the worke of their redemption immediatly to themselues and a farre off to Christ 22. He telleth vs further pag. 336. that Christes death was sufficient to haue redeemed the Deuils and damned also but this assertion supposeth a contradiction viz. that the same Persons may be both saued and damned it supposeth also that the Deuils and the damned may be saued which is an assertion direct contrary to the decree of God concerning their damnation would not then such impostors with their vaine supposals be chased from among Christians and placed among the damned crew of which he himselfe sometime talketh I doe the rather make mention of his contemptible fellow albeit he deserue no place among the learned because he gaue vs the first occasion to make this Surueie 22. Clement the sixth in the chapter vnigenitus extr com de poenit remiss doth apply these words from the sole of the foote vnto the head there is nothing whole vnto Christ as if Christ had nothing whole in him whereas the Prophet Isay c. 1. doth speake of the sinfull people of the Iewes for a little before he said ah finfull nation is not then this a proper comparison to match the immaculate lambe of God with an impure and finfull people and is not this a plaine abuse of scripture 23. The same man in the same place saith that the shedding of one drop of Christs blood would haue been sufficient for the redemption of all mankind his words are pro redemtione totius humani generis suffecisset but Kellison in his suruey pag. 256. goeth much further and saith that Christ with one teare or one word and not only with one drop of blood might haue redeemed vs. thus these impudent wretches euacuate the crosse of Christ and make his death superfluous which wee would the rather maruell at but that they are teachers of Antichrist and opposite to Christ and enemies of his crosse 24. For the most part they ioin the merites of Christ and his mother and other Saintes together and of them they make a treasure out of which the Pope may bestow indulgences to such as neede them or desire them but it is absurd to thinke that the Pope or any mortall man hath power to dispose or dispence Christes merites For he himselfe hath formerly disposed of them beside that it is a great disparagement to Christes merites either to supply them with the merits of Saints or to make Saints and mortall men redeemers and Sauiors and deliuerers from sinne 25. Bellarmine lib. 1. de indulgentijs affirmeth that Christ had superfluous merites as if Christ had not knowen how much was sufficient or left others to discerne of his merits better then he did himselfe 26. The scriptures teach vs that by the merits of Christs death only we haue remission of sinnes but Thomas Aquinas p. 3. q. 49. art 1. saith that by charity wee obteine remission of sinnes Caritate consequimur veniam peccatorum saith Aquinas 27. Of the virgin Mary most of them say that she was conceiued without originall sinne and of Hieremy and S. Iohn Baptist that they were sanctified in their mothers wombe of which it followeth that Christ is not the redeemer of all mankind for what needed they a redeemer that were not borne sinners nor subiect to the curse of the law 28. But nothing is more blasphemous then that they teach that dogs and hoggs mise and birds and other brute beastes doe eate the true bodie of Christ when they eat the Sacrament nay that such beasts doe eat their God but this is the opinion of Alexander Hales of Thomas Aquinas and the schoolemen best reputed of and the master of sentences holding the contrarie lib. 4. sent dist 13. is therefore censured now herein they passe the idolatrous gentiles for the Aegyptians did not eate those creatures which they adored as Gods these deuoure their God and Sauiour like bread 29. They say that Christs true body is in the sacrament and yet he hath neither flesh nor bone that can bee felt or seene there this therefore is not farre from the heresie of Valentinus and destroieth the verity of

sereno vultu respicer● digneris c. vpon which vouchsafe saith the Priest speaking of Christs body and blood to looke with a propitious and serene countenance but true Catholikes do hope that God will looke vpon them fauourably for the sacrifice once offred on the crosse by their Lord and Sauiour Christ Iesus 38. They compare the sacrifice of Christs body blood in the Masse with the sacrifice of Abel that offered brute beastes which no Catholike euer did 39. They make God an intercessor to Saints praying to him that by the intercession of saints they may obteine their desires and saying that God reueleth our thoughts to saints which is farre from the doctrine and beleefe of Catholikes 4. True Catholikes neuer added these words aterni and mysterium sidei to the words vsed by Christ in the consecration of the cuppe as the Papists doe in the Masse 41. True Catholikes beleeue that Christ was once onlie offered to his father for the sinnes of the world the Apostle Hebr. 9. saith that Christ was once offered to take away the sinnes of many but the Papists say that Christ offered himselfe twise and that euery priest doth offer him vp and cat him vp continually in the Masse 42. True Catholikes neuer confessed their sinnes in the celebration of the Lords supper to the Virgin Mary to Michael the Archangell and to other Angels and Saints let Kellison but name vs one Catholike father that made such a confession or els we must needes conclude that he and his consorts be idolatrous Masse-priests 43. True Catholikes neuer beleeued that they could doe pennance by a procurato or atturnie as the Papists beleeue they may 44. Neither did they euer beleeue that no Christians could be absolued from their sinnes without auricular confession and the Priests absolution as the false Romish Catholikes doe 45. The false catholikes beleeue that the Popes are the successours of Peter but true Catholikes neuer beleeued or thought them to be successors of that holy apostle that neither taught nor administred the sacraments and in liew of feeding cause Christs sheepe to be massacred and killed 46. True Catholikes are often persecuted but persecute none Optatus lib. 2. contr Parmen speaking of himselfe and his fellow catholikes which of vs saith he hath persecuted any man but the Papists like cruel wolues persecute all that are not of their owne opinions 47. Catholikes keepe their words and performe thehir promises yea though it bee to their hindrance Papistes teach that faith is not to be kept with heretikes and burned Iohn Husse in the conuenticle of Constance contrarie to the emperors safe conduct and faithfull promise 48. In the 13. session of the conuenticle of Trent the masse-priests curse al that shal affirm that the principall fruit of the eucharist is remission of sinnes which falleth vpon al Catholikes that shall beleeue Christs words Matth. 26. this is my blood of the new testament which is shed for many for remission of sinnes 49. Christ taught true Catholickes to pray to the father in his name neither euer do we read that true Catholickes did pray thus aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincula reis profer lumen caecis or that they hoped to come to heauen or to haue remission of sinnes by the Virgin Maries praiers and intercession 50. True Catholickes neuer said to a crucifixe of wood thou hast redeemed vs thou hast reconciled vs to thy father nor did they pray to the crosse as the Papists doe saying ô crosse of Christ protect●m● nay Ambrose de obitu Theodosij sheweth that Helen finding the crosse did not worship it but Christ that hanged vpon the crosse 51. True Catholickes neuer consecrated anie paschall lambes as the Masse-priests are prescribed to doe in their missals 52. True Catholickes neuer said any Psalter in the honor of our Lady nor repeated an hundred and fifty aue Maries and after euery fifty aue Maries one creed and after euerie tenne Aue Maries one Paternoster as he Papists doe after the prescription of their ladies psalters and rosaries 53. Neuer did true Catholikes deuise new religions nor allow the swarmes and sects of Iebusites Franciscans Dominicans and the filthy rable of Friers which we see in the Romish church Finally all those deuises trickes fooleries nouelties and impieties of Popery which we refuse were neuer admitted by true Catholikes or allowed in the practise of Catholike religion CHAP. XVI That Popish religion is not the auncient religion of the primitiue church ID verius quod prius saith Tertullian lib. 4. contra Marcionem that is true that is former and that is former that was from the beginning and that was from the beginning that came from the Apostles Hierome also epist. 65. ad Pammach Ocean said to a certaine newly vp-start teacher in his time cur profers in medium quod Petrus Paulus edere noluerunt why dost thou now bring foorth that which neither Peter nor Paul would euer teach if then Popish religion were that auncient religion which the Apostles first published then had the Papists cause to reioice but if Popery be nothing els but cockle that hath beene by heretikes and others the diuels ministers sowen in the Lords field since the first plantation of the Gospel and if the principall points thereof prooue new deuises brought in by the Pope and his complices many ages since the Apostles time then I hope euery Christian will reiect the same as nouelties and Papists hereafter will blush to talke of antiquitie That Popish religion is not the auncient religion of the primitiue church it may be proued first by the grounds of Popery that are of a later standing next by the founders and cheese authors of this sect that are not ancient thirdly by the particular points of Popery whose originall is found in later authors and lastly by the repugnance betwixt the doctrine of Popery and Christian religion The principall grounds of Popery are the Popes decretales the acts of certain late councels the disputes of schoolmen and glosses and commentaries of the Popes canonists and proctors but the Popes decretales had no authoritie of law before the time of Gregory the ninth who first published them and authorized them before his time Gratian and others had made diuers rapsodies and collections of the Popes decrees but the canonistes themselues doe not allow them for law beside that not one of the Popes before the time of Gregory the 7. who is the first that tooke vpon him to giue law to the whole church and whose epistles are first recorded in the great bullary took vpon him to publish his decretales for lawes if any decretales be set out before his time vnder the names of auncient bishops of Rome the stile arguments simplicity and fooleries conteined in them bewray them to be counterfet The Popes authority beganne to flourish about the times of Boniface the 3. who as