saying of Masse or offering their wafer Cakes in honour of our Lady from the Marcionistes the baptisme of Christians by women and their limbus patrum from the Valentinians Manicheies their opinion of the being of Christs body in the Sacrament without soliditie from the Pelagians the denyall of originall sinne in the blessed virgin the perfection of iustice and impeccabilitie of Christians Finally they haue deriued diuers other branches of old condemned Heresies from other Heretickes as at large I haue shewed in my late challenge His fift marke of an Hereticke is want of succession A simple marke if wee doe well consider it For neither in the beginning of the world nor in the time of Aaron was there anye succession of knowne priestes in the world Likewise neither our Sauiour Christ nor Peter did succeede the priestes of the Lawe For Christ was a priest after the order of Melchisedech and Peter was by Christ designed an Apostle hauing none to goe before him But to confesse succession to bee a marke of the Church and want of succession a marke of an Hereticke yet would this one property of Heretickes much blemish the Romish See For neither are the Popes Bishops or Peters successors nor can the Papists deriue their Doctrine of the popes vniuersall power of his two swords of his espousals with the church of his indulgences of the carnal eating champing Christs flesh with the téeth of TraÌ„substantiation of the CoÌ„munion vnder one kinde of adoring the Sacrament and the Crosse with diuine worship of making vowes confessions and prayers to Saintes and such like pointes of decretaline Doctrine from the Apostles or any Apostolike men which as Tertullian sheweth is a necessarie point in succession Ego saith he sum Heres Apostolorum sicut cauerunt testamento suo sicut fidei commiseruÌ„t sicut adiuraueruÌ„t ita teneo As if he shold say none can be the Apostles heires but such as kéepe the doctrine coÌ„tained in their testameÌ„t The same father in the same place excludeth heretikes as strangers enemies holding a contrary doctrine to the Apostles Furthermore the pole-shorne Masse-priests sacrificing Christes body and blood really in the Masse for quicke and dead and diuers purposes caÌ„not deriue their pedegree eyther from the Apostles or from the Priestes and ancient Doctors of the church Finally this forme of gouernment and Doctrine which is now in the Church of Rome cannot bee confirmed by any succession of Bishops and Priests Nay that rotten succession of Popes whervpon the cause of Papists doth hang as vpon a thrid of a Spider-web hath no other ground and certainty then the testimonie of Anastasius the Popes blinde bibliothecary Martin Polonus Platina Sanders Genebrard Illesca and such like base fellows which no Christian I trow wil admit for the Basis and foundation of his faith His sixt marke of heretikes is dissension in Doctrine and this he prooueth in a long and tedious discourse But with this mark he brandeth his owne consortes for Heretikes For they dissent not onely from the auncient Fathers But one from another most manifestly That is aparent by diuers treatises written of controuersies This is prooued by the differences of Thomistes and Scotistes and of all Schoolemen one from an other Neither doe they differ in small matters but in the highest pointes of Religion as namely whether the holy Ghost proceede more principally from the Father then the Son about the diuine notions about the atributes of God about Meritum Congrui about the cause of predestination about the thing designed by the word hoc in these wordes hoc est corpus meum about the conception of the blessed Virgin and all matters of diuinitie as the treatises of Schoolemen doe plainely shew Bellarmine also doth in moste controuersies no lesse earnestly dispute against his owne consortes then against vs. Neither is it materiall that all of them professe themselues willing to abide the Popes determination For vntill he determine somewhat their contentions are endlesse And albeit they then cease to contend yet their differences in opinions appeare neuerthelesse The seauenth chapter of his second Booke discouâ—seth of a seauenth marke of Heretikes and therein he endeuoreth to prooue al to be Heretikes that follow a particular sect Nowe who seeth not that this toucheth the Papists in generall that restreining themselues within the Romish Church followe the Popes sect And are bound by their Doctrine to follow him although he leade them with him to the pit of hell The Monkes also and Fryars follow the heades and rules of their seueral sectes without looking whither they leade them The eight marke of an Heretike saith he is to be condemned by the church or else as he saith afterward by generall Councels which doth no lesse touch his holy Father then the rest For coÌ„trary to the forme of the Nicene councel c. 4 He giueth libertie to Abbots to consecrate Bishops and contrarie to the 5. Cannon absolueth those that are excommunicated by other Bishops Contrary to the 6. Canon hee inuadeth the dioceses of other Patriarkes contrarye to another order hee separateth Priestes from their wiues With Eutyches condemned in the councell of Chalcedon hee beleeueth the Christ hath a bodie neither solide nor palpable nor like to ours For such is that body which he supposeth to be in the Sacrament Likewise all the old Heresies which hee holdeth are condemned by the whole Church Lastly all true Christians doe inwardly abhorre Popish impieties idolatries and Heresies Finally the Papists generally in the Chapt. ad abolendam de haeret condemne them for Heretikes that teach contrarie to the Doctrine of Christes Church concerning the Sacraments But this doth notoriouslye touch themselues For where the Scriptures mention onely baptisme and the Lordes supper as seales of Gods grace they increase the number of Sacraments and make seauen Where Christ said take and eate they say offer heaue hang vp and carry about Where Christ ordeined that all communicating one kinde should also receiue the other they sacrilegiously depriue the people of the cuppe Finallye they teach that Christians are iustified by confirmation and extreame vnction and that all their Sacraments haue like effectes Thus we see hee hath marked his owne consortes with the markes of Heretikes But hee shall neuer bee able to fasten his markes vppon vs. In the beginning of his second Booke hee talketh after his declamatorie manner of the diuels disguising himselfe in the habit of a young gallant like percase to the young Iebusites and Masse-priestes that going about to seduce simple soules attire themselues like gallants or of a Fryar Hee assureth also his disciples that he is discryed eyther by his staring eyes or stinking sauor or horned head or forked feete or base voice But first we would gladly knowe of him why the deuill should rather speake in a base then in a meane voice and next how hee commeth so well acquainted with him that hee knoweth his whole description from his hornes
Prince yet should he haue forborne to offer that which both to him and all true Christians cannot chuse but be most vngratefull and odious Beside these absurdities our surueyor hath runne into diuers grosse errors For first he compareth the King to an Idole where he maketh him like a Neptune Lord of the Oceā Sea So he is not only a worshipper of Idoles but also would gladlie make an Idole of the King Secondly in setting forth the Kings prayses he speaketh contraries now representing his majestye sitting in a Throne of terror and not long after calling him the myldest Prince in Europe But what is more contrarie then terror and mildnesse and what Sect in sauage crueltie can be compared to Papists that of late haue attempted by fire and Gun-powder to destroy him whome they confesse to beethe myldest Prince in Europe Thirdly he taketh from the King all authority in Ecclesiasticall causes which he reserueth to his holy Father and his dependants and although in termes he doe not abridge the Kings right in his Tēporalities yet euery one knoweth that Papists make Kinges the Popes subjects and giue to the Pope power to censure and depose Kings which none can maintaine but such as are disloyall to Princes and slaues to Popes Fourthly most cunningly he doth insinuate that Kings and Princes are beholding to Priestes for their Kingdomes because they receiue of them as he saith their consecration Crownes and Scepters So this prating Masse-priest doth not only treacherously subject Kinges to the Popes sword and censures but also absurdly tyeth their right and inheritance to the Crowne to the rite of consecration Finally not content to debase the Kings Royall state and to deminish his right he compareth himselfe in his Priest-hood most proudly to Christ himselfe and his holy Apostles But none but the disciples of Antichrist make them-selues in priest-hood comparable to Christ nor doe any but false Apostles make the Apostles sacrificers and aequall themselues to the Apostles Now these errors he acknowledged not nor can excuse His inciuility he would gladly excuse and defend But his defence is worse then the offence it selfe For the first saith he Adrian the Emperour will excuse me who commended vnto Minutius his proconsul of Asia as a thing of importance Ne nomen condemnaretur sed crimen He maketh also along discourse relating vnto vs how wrongfully Christians were hated for the name But what affinity is there betweene the names of Christians and the names of sacrificing Masse-priests Againe how can the cyclopicall priests of Baal pretend to be successors eyther of the Apostles or of auncient Bishops Did euer any auncient Bishop or other Doctor of the Church say that the priest did swallowe downe Christes body whole into his bellie againe if that which is offered be consumed as the Papists themselues teach How can this priest K. defend that hee offereth vp Christ vnder the accidents of Bread and Wine vnlesse like the Iewes he murder Christ or at the least deuoure him Furthermore Adrian in his Epistle to Minutius Fūdanus hath not these wordes ne nomen condemnaretur sed crimen as it is euident by the wordes of this Epistle reported by Iustine Martyr in his second Apologie Finally we do not oppugne Masse-priests for the name of priestes as this dreaming suruey or imagineth but for because being made priestes beyond the Seas they are alwaies ready at their creators the Popes cōmaund to attempt against Princes to trouble his state to rayse sedition as the late attempts of Watson Clarke of Pearcy and his mates set on by Priestes and Iesuites to blow vp the whole Parliament and to make a general massacre and Rebellion doe plainely declare For the second he telleth vs that he is come from the great Monarch of heauen to salute the King and that he is Gods Legate and therfore not to be denyed audience when the Ambassadors of the Kings of the earth are heard with so fauourable a countenance But if he come from the Monarch of heauen why doth he not shewe forth his warrant and proue his heauenly angelical mission If he be Gods true Legat why doth he hide his false face If he will be respected as earthly Ambassadors then must he shewe forth a Commission as earthly Ambassadors doe Otherwise he will be taken for the Legat of Sathan set on by the Pope to write heretical discourses and scurrilous Libels to infect the peoples mindes with a distast of truth and with superstitious heretical and disloyal humours not Gods Ambassador sent to the King to declare his will God certes neuer gaue any man commission to perswade the Popes tyrannical authoritye the sacrifice of the Masse for quicke dead the 7. sacraments the worship of Saints and Images after the Romish facion and such like doctrines Further he addeth That the lowest Subiect may crye Viue le Roy. But what maketh that for him that held him-selfe for no subject of our late Queene being excōmunicate by the Pope thinketh it not lawful to subject himselfe to the King that now is if the Pope should take Armes against him and excōmunicate him Furthermore such as he is are rather to be reputed tall and stout Traytors then low or lowlie subjects crying not viue le Roy with any true heart but as Iudas cryed al hayle to Christ when he betrayed him or as Squire that was sent by the Iesuite Walpoole to empoyson the late Queene cryed God saue the Queene when he put poyson on the Pommell of her Saddle If then the Pope shall once beginne to display his Banner and thunder out his excommunications against the King then we are not to doubt but as now Kellison cryeth God saue the King so then he would cry downe with him downe with him and with all that followe him and take parte with him For such as ment to blow him vp with Powder not being excōmunicat would not I think spare him being made subject to the Popes thundring censures For the third hee answeareth first that it doth agrandise a Kinges greatnes to accept of little presentes And next that he offereth himselfe as his Maiesties faithfull seruant Lastly he standeth on stilts of high termes and telleth vs that he offereth the worship of God the saluation and safetie of the King and his subiects and the peace of his people But neyther is his Booke a little present being a large fardle of wast paper nor can so big a lubber passe for a small guift although in truth both be of so low a price that he might much be ashamed to make offer of either to so iudicious a Prince but that he wanteth both shame iudgemēt Beside that it may be a questiō how he can giue himselfe to the King that hath already giuen himselfe bodye and soule to the Pope whose mark he carrieth on his shauen Crowne A faithfull Seruant certes hee cannot be to the King seeing no man can serue two Maisters Pearcy
the aduersaries that wil haue Christ as God to act nothing but ascribe the whole office of Christes Preest-hood to the humane nature doe deuide the person and not onelye the two natures approching neerer to Nestorius then our teachers to error Finally hee alleadgeth the testimony of Egidius Hunnius against Caluin as if in expositiō of scriptures he did Iudaizare or fauour the Iewes But neither is the testimony of a sworne enemie to be much regarded nor hath any man that felicitie in expounding Scriptures that he fayleth in nothing In the second chap. he chargeth vs that we make Christ an absurd redeemer these are the words of this absurd surueyor And why so I pray you forsooth because we hope onelye to be iustified by Christes iustice But this doth not touch vs onely but the holy prophets apostles also God by his prpophet Isay c. 53. saith that his iust seruant shall iustifie many by his knowledge shal beare their sins The Apostle 1. Cor. 1. teacheth vs that he is made vnto vs wisdome righteousnesse sanctification redēption To make his matter good page 257. hee maketh vs to say that there is no justice but Christes justice nor good workes but Christes workes nor merit but his merit nor satisfaction but his satisfaction But these are his owne sottish ideotismes and not our wordes For wee doe not denye that there is a certaine imperfect iustice in man sanctified by Gods holy spirit and that such doe good workes pleasing vnto God We confesse also that man by sinne doth merit death albeit his workes be not so perfect that they can deserue eternall life Finally we know that the Fathers sometime accompt the obedience of the law to bee a satisfaction and so cal the performance of penalties enioyned by the Church But did we attribute all the honor of our iustification and saluation vnto Christ our Sauiour yet this is neither absurditie nor dishonour to him But this absurd and kettle Diuine dooth dishonour and blaspheme Christ ioyning the wordes absurd and redeemer together He doth also contradict the Scriptures where hee saith that Christ with one word or teare or drop of blood might haue redeemed vs. And therein he passeth the impudency of his holy Father Clement the sixt in the chap. vnigenit extr de poenit remiss for he saith one drop of blood would haue sufficed But this dropping dreary dunse addeth a teare or a word How cōtrarie they are to scriptures these testimonies declare Isay 53. therfore shal he deuide the spoiles of the strong because he hath giuen his soule to death Mat. 20. We reade that he came to giue his life a ransome for many and Luc. 24. that so Christ must suffer and 1. cor 15. that Christ dyed for vs according to the Scriptures Gal. 3 We learne that to deliuer vs from the curse of the law he was made accursed and Hebr. 2. that it was fitting that the author of our saluation should by suffering be cōsummated Heb. 9. that his testamēt could not bee fulfilled without the death of the testator Absurdly also he talketh of a storme raysed in heauen for the Sonne of God when Lucifer wold be like the highest For it is ridiculous to thinke of any stirre or storme raysed in Heauen where there is and alwaies was such quiet and content or to suppose that Lucifer contended with the Sonne of God Hee might doe well to tell vs what Deuill tolde him this For in holy Scriptures no such thing is found Finally describing the blessed state of man in Paradice and of his miserie being throwne out of Paradice vnawares he ouerthroweth with his boysterous eloquence two bulwarks of Popery to wit Freewill and Purgatory For if euery sinner bee a slaue to his flesh and a captiue to the Diuell and a slaue to sinne and the Diuell as hee saith then hath hee not freewill For to bee free and bound at one time implyeth contradiction Againe if the deuill hold sinners in hell perpetuallye as page 254. hee confesseth then there is no redemption out of Purgatory which as Papists teach is in hell Pag. 258. he chargeth vs farther that we teach that good workes are not necessary and thence inferre that no Lawes eyther humane or diuine can bind vs in conscience And lastly he sayth that we hold that no sinnes nor euill workes can hurt vs because Christes justice being ours no sinne can make vs sinners And so he runneth on in a course of wild eloquence like a Colte that hath broken his halter But as Hierome sayth in his Booke against Vigilātius stultum est fingere materiam cui rhetorica declamatione respondeatur It is a foolish and dizardly thing to feine matters thē in a rhetorical surueying declamatiō to answer In his fictions certes this man seemeth neither to haue reason nor conscience For first albeit we say that we are not iustified by workes yet we teach that as many as are iustified by faith in Christ are also sanctified by his grace and that workes are necessary effects of our iustification Secondly we directly affirme that Gods Lawes doe bind in conscience and mans Lawes as farre as they commaund for Gods Lawe albeit through Christ Iesus we are deliuered from the curse of the law being iustified by fayth and walking no more after the flesh but after the spirit Thirdly we beleeue that all sinnes and euill workes do hurt those that doe them Although we also beleeue that he who is borne of God and iustified by fayth sinneth not vnto death Finally most falsely he maketh vs to teach first that Christ hath redeemed vs because no sinne can hurt vs and next that we are deliuered from the Law because no Law can binde vs and thirdly that we are deliuered from the Diuel and Hel because howsoeuer we liue they cannot hurt vs. Nay we pronounce him anathema that shall hold that eyther sinne cannot hurt or that the Law bindeth not or that howsoeuer Christians liue they cannot be damned to Hell And thus much may serue to cleare vs from this barking curres slaunders But Popish Doctrine concerning our redemption is not so easily defended For Papistes beleeue that the Pope by his indulgences can redeeme soules from Hell They teach also that euery man is to satisfie for his sinnes committed after Baptisme But then Christ is but halfe a redeemer Neither do they sticke to say that the sonne of God assuming the nature of Thomas Aquinas or some other might haue redeemed the world which is contrary to all the promises made to the Fathers concerning the Messias to come of the seede of Abraham Kellison pag. 261. sayth that Christes Passion was not our formall justification nor satisfaction he should haue said Christes Passion obedience and iustice if he would formally haue crossed our Doctrine but only the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperatiō we may
profess fid cath affirmeth that Christ according to his humanitie did grow and profit in age and wisedome Quamobrem fatendum est saith he deum natum ex foemina non secundum diuinitatem sed secundum humanitatem deum in cunis iacentem pannosum sordibus inuolutum creuisse et profecisse aetate et sapientia secundum humanitatem non secundum diuinitatem Finally if Christ as man by the Vnion be omniscient why is he not omnipotent and praesent in all places and why should not al the rest of the diuine attributes be really transfused into his humanitie as well as this one In the the tenth Chapter he saith we make Christ a desperate man and for proofe he alleadgeth certaine places as taken out of Caluin But what if Caluin haue not these wordes doth not this K. desperately abuse his readers patience I would also complaine that Maister Caluin is wronged but that the enemies of truth take pleasure in slaundring him Whosoeuer list to compare Caluins wordes with Kellisons reporte shall easilye perceiue the wrong offered him For neither dooth hee say that the horrible confusion of damnation did fiercelye torment Christ with feare nor that hee had to doe with the iudgement of God albeit Kellison impute both vnto him Falselye also hee translateth Caluins wordes in Math. c. 27. v. 46. turning reum culpable and exitio deuotus already condemned making him to affirme that which hee obiecteth to himselfe and answereth But suppose Caluin in tearmes had passed to farre yet if this surueyor had doon his office hee would not haue reported other mens wordes for groundes of our religion The eleuenth chapter conteineth nothing but an inuectiue against Caluin who supposed that the article of the creede concerning Christes discending into hell ought to be expounded of his greeuous suffringes in his soule which in bitternesse might be parangoned as he thought to hellish paines But all this concerneth vs and our religion nothing which mislike his particular opinion heerein All this while therefore that he bauled against Maister Caluin the Surueyor seemeth to bée out of his way Furthermore moste shamefully hee belyeth Caluin diuers waies First he saith that Caluin acknowledged no locall hell Secondly that hee affirmed that these wordes my God my God why hast thou forsaken mee were the wordes of a damned man And lastly that Caluin at the houre of death dispayred and called vpon the Deuill The two first are confuted by his writings vppon the Creede and the passion The last by the testimonie of all that were present at his death Neither must Kellison thinke to escape hell for reporting these hellish vntruthes deuised by Bolsec Genebrard and such like hel-houndes vnlesse hee repent Finally hee saith first that all hellish paines are without end Next hee counteth it strange that Caluin brought Christ into hell And lastly affirmeth that Christes blood was sufficient to redeeme the Deuill and the damned But his followers teach first that the paines of purgatorie are hellish and caused by the flames of hell Next they say the limbus patrum whither Christ discended is in hell and lastly that Christ came not to redeeme Deuils nor tooke the nature of Deuils but of men In the 12. Chapter he goeth about to traduce vs as not louing Christ And why Forsooth because sayth hee you loue not the Mother of Christ nor the Saintes nor the Crosse nor the Images of Christ or the Saintes nor his Nayles and other things belonging to him He might if it had pleased him haue added also the Asse wheron Christ rode to Hierusalem and the Bones of the Paschall Lambe and the Baskets wherin the Fragmentes were gathered after hee had fed fiue thousand with fiue Barly loues and two Fishes But how prooueth hee that we doe not loue the blessed Mother of God nor the Saintes Forsooth because we do not worship them as the Papistes doe But if this bee an argumēt of want of loue thē neither the Apostles nor first Chrstians loued Christ or his Saintes He telleth also how Quintin an Heretike vsed the Apostles with lewd termes But we do detest Quintin as we doe Kellison Thirdly he sayth that Caluin called Sayntes long eared creatures and Wicleph called them scurras principis and that Luther wrote that euery Ministers yoake-fellowe may bee as holy as the Mother of God But these are calumniations deuised by them that neither loue Christ nor the professors of the Christian faith It may be that Caluin said the Papistes made them to haue long eares and that Wicliph said they were vsed as Princes vshers But against Gods true Saints they neuer opened their mouth or thought basely Further he talketh idely of the Crosse of the nayles and Images of Christ and the Saintes For it is no great signe of loue to keepe the instruments which were cause of our friends death and well may Christians detest the worship of Images and yet loue the memoriall of holy mē that either trauailed in setting forth the Christian faith or suffered for the same This scuruy Surueyor in seeking to set forth the honor of the Mother of God and the Saintes doth most shamfully abuse them endeuoring to prooue that we loue not Christ because that we loue not his Mother nor his Saintes euen as those loue not a man that loue not his Dogge and so most blasphemosly he compareth Gods Saintes to Dogges Much hee talketh of the worship of Saintes and their reliques after the Popish manner But if he were the man he would be taken for he should leaue his vagrant scurueying discourses and prooue the same with arguments That hee will be able to doe it wee haue cause to suspect seeing feeling his weaknesse in this kinde Pag. 355. hee saith the Saintes see and knowe euen our cogitations and prayers But that is as much as if he should make them Gods For to God alone it belongeth to search the hearts He telleth vs also how they see all in the face of God But then they must comprehend Gods infinite essence which implyeth a contradiction Thus we see our Doctrine concerning Christes person and nature cleared But the wicked Doctrine of Papistes concerning not only the same articles but also his office and the partes therof neither shall Kellison nor all his consortes be able to cleare or defend Chap. 6. A collection of certaine absurd and blasphemous assertions of the Papistes concerning Christ his incarnation person natures and offices THIS argument if I should prosecute it fully would require a very ample and large Treatise The absurd and impious assertions of the aduersaries are so many But I will content my selfe with few that out of them we may collect what the qualitie is of the rest First then Alexander Hales p. 3. qu. 2. membr 13. sayth that although man had not fallen yet Christ should haue bene in carnated With him also consenteth Vdalricus Lib. 5. sum and other Doctors Thomas Aquinas in scripto holdeth the opinion to be
other places of Scriptures They alledge I confesse some words of the instituon of the Eucharist and that which Daniel speaketh of the dayly sacrifice and Malachy of the cleane oblation But they fit not the impure Masse nor the Idolatrous sacrifice of Baals priests destroying Christes institution and offring that which hee commaunded not to be offered but to bee receiued in remembrance of his death and Passion The Fathers also were ignorant of the histrionicall sacrifice of the Masse-priestes Neither was there any certaine Law or Doctrine established for it before the wicked conuenticle of Trent had enacted their sacrificing Lawes All which is prooued in my Bookes de missa against Bellarmine which this K. doth not make any hast to answer Nay he is more absurd then Bellarmine where he sayth that Christ powred out his blood at his last Supper For then hee should haue offered a bloody sacrifice at his last Supper and powred out his blood twise To conclude where he thinketh to commend vnto vs his massing sacrifice he sheweth that Popish religion is nothing but mere nouelties and fooleries surpassing the reach of common vnderstanding His third bolt is thus formed Lib. 4. c. 3. they haue noe certentie of Sacraments at all ergo no Religion And to prooue his antecedent he sayth that if any will forsake the Catholique Church and her beleife of seuen Sacraments that hee hath no morrall nor probable assurance of any Sacraments But first we deny that the particuler Church of Rome is the Catholique Church Secondly we affirme that the Catholike Church for a thousand yeares did neuer heare of 7. Sacraments onely and properly so called Thirdly it is absurd to thinke that the institution of confirmation and extreme vnction did aswell proceed from Christ as Baptisme and the Lordes Supper or that they worke like effectes Matrimony orders and repentance we confesse haue their originall from God but neuer as Sacraments of the new Testament For they were in vse before Christes time and want both formes of wordes and certaine signes and promises annexed to signes all which are necessarily required in true Sacramentes Kellison braggeth of proofes of Scriptures and Fathers for all matters But where are they we can see none brought by him Nay his Maister Bellarmine hath bewrayed the pouerty of his cause in this behalfe to no little discredit of himselfe and discomfort of his consortes If then they haue eyther no Religion or a gracelesse Religion that haue no assurance of seuen Sacraments as this K. confesseth then is Kellison and his company left either without Religion or with a gracelesse Religion Onely this is his comfort that if we haue no graceful religion yet he hath a greasie Religion and hopeth to be iustified partly by the greasing of his handes shauen crowne and partly by extreme vnction beeing well greased departing out of the world that hee may burne like a candle in purgatorie and slippe like an Eele out the gripes of Lucifer The fourth bolt is thus framed by this foolish surueying fletcher They detract from the dignitie of Sacraments and attribute litle vnto them Ergo they haue no Religion or a gracelesse religion But how doth hee prooue that we diminish the dignitie of Sacraments or attribute lesse vnto them then is due hee alleadgeth how some call them badges or signes and saith that we deny that they giue grace or effectuate any iote of sanctification in our soules more then the Sacraments of the olde law did But first no man among vs will say or euer did say that they serue onely for signes or badges of Christianitie and haue no other vse Secondly we all confesse that God worketh sanctification by the sacraments of the new testament albeit Gods power is not so tyed to sacraments as the Papistes teach who affirme that they conteine grace and giue that to the signe that is properly wrought and effected by Gods grace Thirdly wee teach that the Sacraments of the new Testament are Sacraments of things passed and exhibited as the sacraments of Moyses lawe were of things future yet we deny not that God wrought grace by them as hee dooth by these And this is consonant both to holy Scriptures and fathers Finally wee doe not derogate any thing from true Sacraments that by the word of God is due vnto them albeit wee preferre baptisme and the Lordes Supper before the pretended Sacramentes deuised by the aduersaries But if those haue no Religion that detract from the Sacraments then haue Papistes but a poore religion which rebaptise oftentimes those which are by vs baptised and in liewe of the holy Eucharist haue thrust into the Church the idole of the masse They haue also corrupted the Doctrine both of repentance of orders making their auriculer confession and humane absolutions and satisfactions parts of penance contrarie to all antiquitie and reordaining those that are duelye ordered by vs. Finallye they make their Preestes and Monks and Fryars to forsweare marriage and separate married folkes for Religion violating the rites of their owne pretended Sacraments The fift bird-bolt of this dog-bolt is shot against Luther Caluin Brentius Melancthon and diuers other learned Diuines whome hee chargeth to haue taken away in effect those Sacraments which they seeme to allow of But first hee should haue vnderstood if both his wits and brayne had not fayled him that there is great difference betwixt priuate opinions and Religion Secondly lewdely doth he prooue that which maliciously hee obiecteth vnto particulers Luther neuer said nor thought that eyther the wordes of baptisme as they are instituted by Christ may bee omitted or that the element of water may bee changed into beare or milke or other liquor Nay therein we reprehend the Papistes for that they are to bolde not onely in changing and adding wordes but also in taking away the Elements in the administration of Sacraments The which appeareth in that they haue thrust in these wordes aeterni and mysterium fidei into Christes wordes in the institution of the Cuppe and haue added to baptisme salte spittle and other elements and taken away the Cup from the communicates Caluin also with all his might defendeth the integritie of Christs institution both concerning the wordes and elements of the sacraments neuer called Christes words magical charmes albeit the Papists with wordes and a puffe of winde as with a charme thinke to transubstantiate bread wine into the Lordes bodie and blood Buccer in c. 26. Math. dooth not deny that wordes are necessarie in the Eucharist His wordes set downe will cleare him from Kellisons slaunder Luther where he saith that Children beleeue saith nothing but that which S. Augustine and others haue said before him Of actuall faith in Children he saith nothing albeit this K. doth actually and falsely report it Caluin lib. 4. Instit c. 16. 18. saith not that S. Iohn baptistes baptisme was as good as Christes baptisme but that his baptisme was one with Christes baptisme which is