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death_n	apostle_n	law_n	sin_n	12,300	5	5.7047	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13159	A briefe replie to a certaine odious and slanderous libel, lately published by a seditious Iesuite, calling himselfe N.D. in defence both of publike enemies, and disloyall subiects, and entitled A temperate wardword, to Sir Francis Hastings turbulent Watchword wherein not only the honest, and religious intention, and zeale of that good knight is defended, but also the cause of true catholike religion, and the iustice of her Maiesties proceedings against popish malcontents and traitors, from diuers malitious imputations and slanders cleered, and our aduersaries glorious declamation answered, and refuted by O.E. defendant in the challenge, and encounters of N.D. Hereunto is also added a certaine new challenge made to N.D. in fiue encounters, concerning the fundamentall pointes of his former whole discourse: together with a briefe refutation of a certaine caluminous relation of the conference of Monsieur Plessis and Monsieur d'Eureux before the French king ...	Sutcliffe, Matthew, 1550?-1629.	1600 (1600)	STC 23453; ESTC S117866	358,520	534

Ephes 2. apostle Is the head of the church and hee is the sauiour of his body Neither can anie thing be deuised more deformed and prodigious then one bodie with two heads d Lib. 4. epist 38. ad Joan. Constant Gregory the first could not endure that Peter shoulde bée called the head of the whole church Peter the apostle saith hée is the first member of the holy catholike church and Paule Andrew and Iohn what are they but heads of diuers parishes and yet all are members of the church vnder one head Neither coulde hée suffer any to bée called the vniuersall bishop of the church Saint e De agon Christ in Psal 9. Augustine saith that Christ Iesus that is the mediator betwixt God and man is the head of the church But the Romish church doth allow acknowledge the pope to bée her head And the canonist f In gloss in c. vnam ●xtr de maior obed Bertrand blasphemously saith That Christ had not bin discreet if he had not left a vicar generall behinde him And this doth a In praefat in lib. de p●ntif R m. lib. 2. de pont●f R●m c. 31. Bellarmine teach and all papists beléeue and professe or else they are not perfect papists Oh strange church that liueth vnder such a head oh miserable people that endure this Babilonish slauerie 12. The true church is Christes faithfull spouse Sponsabo te mihi b Oseae 2. saith God to his church in fide c De vnitate eccles Cyprian saith that shée cannot bée drawne to like of an adulterer being incorrupt and chaste Adulterari non potest Christi sponsa incorrupta est pudica Shée harkeneth onely to the voice of her spouse En dilectus meus saith the church Cantic c. 2. loquitur mihi surge propera amica mea columba mea formosa mea veni But the church of Rome doth e Turr●●rem sum lib. 2. c. 28. Thom. Aq. in 4. sent d●st 3. 8. acknowledge the pope to bée her spouse And f Lib. 2. de pontif Rom. c. 31. Bellarmine doth defend that the pope is iustly entituled the spouse of the church Nay the pope g Canter corsoralia de tra●st episc c. qu●niam de imm●nitate eccles doth so call himselfe and therefore the papists must take héede that they do not hencefoorth denie him to bée the spouse of their c●colike church Who then is so blinde as not to sée that shée is rather that purple harlot of whom mention is made Apoc. 17. of whose cup the nations of the earth haue drunken so manie abominations then Christes vndefiled spouse 13. The true church is a communion of saints For so wée professe when wée say we beléeue The holy catholike church the communion of Saints The h 1. Cor. 1. apostle doth describe the church of Corinth To bee a societie of saints calling on the name of the Lord Iesus So that to bée a true member of this church it is requisite that a man haue faith in Christ and that hee shew his faith by his workes But the Romish church is a societie of such as professe the faith and receiue the sacraments of the Romish church And i Lib. de eccles milit c. 2. 3. Bellarmine confesseth That to be a member of the Romish church there is neither inward faith nor charitie nor any inward vertue required Nay k Ibid. c. 10. 11. he saith That such as be inwardly atheistes and heretikes and most heinous sinners may be true members of that church which is a most euident argument that they are not the true church 14. The true church is not necessarily tied to the obedience of the bishop of Rome nor neuer was The spirituall Ierusalem Which is the mother of l Galath 4. vs all is free and acknowledgeth no Lorde but one which is Lord of all For so the apostle a Ephes 4. saith There is one Lorde one faith one baptisme But the church of Rome beside this Lorde doth acknowledge herselfe subiect to the pope her Lord and God in earth b C. vnam ext de ma. obed Boniface the 8. determineth that none can bée saued in the Romish arke but they that are subiect to the pope And c De eccles milit c. 2. Bellarmine doth exclude all from the church of Rome that liue not vnder the obedience of the pope Finally this is the common opinion of the d Ibidem c. 5. aduersaries that exclude out of their church al schismatikes and account all to bee so that are not subiect to the pope 15. The true church doth professe the catholike faith Which vnlesse a man keepe intier and inuiolate he shall perish euerlastingly as e In symbolo Athanasius teacheth vs and we publikely professe Now the catholike faith concerning Iesus Christs incarnation and ascension f Ibidem is this That I●sus Christ is perfect man as he is perfect God and that he tooke mans flesh and yet is but one Christ and that in his humanity he is ascended into heauen We beléeue also That we are g Rom. 4. iustified by faith in Christ Iesus and not by the workes of the law as the apostle teacheth vs and that Beeing h Rom. 5. iustified by faith we haue peace with God We beléeue also i Rom. 6. That the reward of sinne is death and that eternall life is the gift of God We beléeue that Christs institution is to be obserued in the sacraments and that in baptisme we are to vse cleane water and that in the supper of the Lord al that are present are to communicate and to receiue the cup as well as the sacrament of the Lordes body according to k Matth. 26. Christs words Take eate and Drinke yee all of this We beléeue also that Christ is to be worshipped as he hath appointed and not according to the inuentions of men Finally we beléeue That l Ephes 4. Christ ascending to his father gaue some Apostles some Prophets some Euangelistes some Pastors and teachers and that these are sufficiēt for the building of the church and the bringing togither of the saints And this all belongeth to the catholike faith But this false and adulterous synagogue of Rome hath violated these points of catholike faith For it beleeueth not that Christ is perfect man but that he hath a body neither visible nor palpable that is conteined vnder the formes of bread no bigger then a counter It beléeueth not that he tooke other flesh then that which may be in heauen and in earth and in as many places as the sacrament is at one time But a Contr. Eutychen lib. 4. c. 4. Vigilius saith That the flesh of Christ that is in heauen is not in earth Fulgentius writing to Thrasimundus saith That the body of Christ now hath the properties of a true body It beléeueth also that Christ is not so

speaketh of the first our question is of the second kind of conscience as is euident by our aduersaries wordes who teacheth that if our consciences perswade vs to do any thing that we are bound to do it although our reason lead vs wrong Which is contrary not onely to the apostle but also to the schoolemen The apostle saith Whatsoeuer is not of faith or a good conscience is sinne And the schoolemen teach as I haue shewed that an erroneous conscience is not to be folowed but rather forsaken So that if we folow the apostles rule then those that vpon false perswasions abstaine from hearing Gods eternall word and cōmunicating with vs in the sacraments and that go to idole seruice and eat bread that is made an idole do offend gréeuously for that this cannot procéede of conscience but rather is against good conscience Fourthly he assureth vs That the conscience of papistes that refuse to go to the church is grounded vpon so sure and euident groundes as any demonstration in the world can lay downe And his ground is this That the religion professed by papistes is true and that therefore they may not seeme to professe any other And here he thinketh he standeth firme immooueable But if this be his ground his building is founded vpon sand and vpon a cleare vntruth For neither shall he euer be able to disprooue that truth which we professe nor to iustifie those pointes of popish religion which we condemne If he will promise to do it I will giue him what tearme he pleaseth And to the entent all deceiued papists may sée his vanitie I will shewe him b See the 4. encoun●● following this treatise héereafter what the points are that hée cannot prooue In this place it is sufficient to shewe that his popish positions are contradicted in the greatest part of christendome But no firme demōstration can be grounded vpon vntrue or doubtfull propositions Aristotle c Analyt post 1. telleth vs that demonstrations are syllogismes That worke certaine knowledge But this demonstration of his is nothing but a mist or rather darknesse to deceiue ignorant people Wherefore let all papisticall Recusants beware what they beleeue vpon others credite The Iesuites teach them lies for truth heresie for faith antichrist for Christ superstition and falsehood for true religion and draw from them all meanes of their saluation Fiftly hée telleth vs That wee do greatly discredite our doctrine which wee were woont to teach viz. That no man shoulde be forced in matters of his conscience But the discredite is rather his that either vnderstandeth not our doctrine through his dulnesse or else cauilleth about this matter of forcing the conscience without iust cause then ours that teach as wee did euer and vary not from our doctrine in our practise Wée say as wée did euer that the conscience neither ought to bée forced with tortures and terrors of death neither can be forced For faith founded vpon sure groundes surmounteth all violence of tyrants and crueltie of persecutors which terrifieth and discourageth none taught rightlie in Christs schoole As for the sauage and barbarous crueltie of the popish synagogue that purple whoore of Rome Whose a Apocal. 17. vesture is red with the blood of Saints and which without difference of age sexe or qualitie tortureth hangeth burneth and killeth true Christians it is odious not onely to those that vnderstand the truth but also to the milder sort of the aduersaries Further albeit no man can bée forced to religion yet all gentle courses are to bée vsed to draw men to religion For this cause wée exhort the weake and ignorant and with pecuniarie mulctes wée represse those that are wilfull and obstinate And this is all the punishment that her Maiestie vseth against recusants too little certes if wee respect either their deserts or the malice of our enimies neither do we thinke it either vnlawfull to procéed further against hereticall teachers that corrupt Christs doctrine with their leuen or sufferable that notorious blasphemers and railers at religion shoulde escape vnpunished So then wee beléeue that religion is to be taught and not by terrors thrust vpon the people and yet denie not but that such as bee wilfull disturbers of the state of the church or common-welth ought to bée punished Neither is there any repugnance betwixt these two courses Onelie let papists absteine from practises and for the rest they are secured both of life libertie lands and goods We seeke them and not theirs and onely proceede against such as shew open contempt against our religion and yet vse all c●emencie vnlesse their vntollerable abuses against church and state vrge vs to extremitie Finally he doth preferre the orders of the popish synagogue that burneth not onely those that forsake their religion a The papists cannot dissemble their bloody crueltie but such also as will not come vnto their religion The popes religion he calleth The faith of all Christendome and saith That such as thinke hardly thereof ought rather to be barred from comming to the church then drawne thither Wherein he sheweth first his cruelty and bloudy humor that seemeth to reioyce in slaughter and commendeth the woluish nature of the Romish synagogue Secondly his folly and treacherie that betraying his clients cause would haue them punished with death For if all that forsake the faith of Christ and his apostles be to suffer death then will it go hard with his clients the recusantes who pretending catholicke faith indeede do embrace the priuate doctrine and faction of popes Thirdly his impudency that dare auouch the popish religion to be the faith of all Christendome which notwithstanding is contradicted by the easterne churches and forsaken of a great part of the west church and is onely maintained by fire and sword and cruelty Lastly his ignorance in teaching religion that would haue such as do not like all points of faith to bée barred out of the church Which course neither by our Sauiour nor by his apostles nor by any true teachers of Christianitie was euer practised Nay our Sauiour inuiteth all to come to him when hée had made readie to feast his friends woulde haue guestes compelled to come in Likewise the apostles taught all that came and opened their armes to embrace all that were desirous to learne The ancient fathers by all meanes sought to draw people to the church and shut the doores against none that was willing to come in What then shoulde we thinke of the aduersaries but as of enimies of Christ true religion that seeke to murder and famish Christs flocke In the meane while let vs holde on our course and with our Sauiour call al men and refuse none that are willing to heare And thus an ende of the first consideration that concerneth the hurt that popish Recusants do Next we are to consider What hurt they would do that briefly Now that is apparent First by their hatred against religion

it shoulde rest vpon so weake similitudes which prooue nothing further then they haue confirmation out of the holy Scriptures frō whence they are taken For example out of these similitudes wee may with better reason ouerthrow the papacie then establish it For if euery houshold and ship and shéepefold haue seuerall heads and are not vnder one chéefe master of houshold or one principall shipmaster or shepheard then is not this generall monarchie prooued by so weake similitudes We may therefore very well conclude out of the premisses that all the arguments which the Warder with his multiplicity of wordes hath brought to prooue that the gouernment of the church vniuersall ought to be monarchicall are mishapen euill featured weake timbred and vtterly insufficient Beside all that we haue yet alleaged we are to vnderstand that Christ is so the monarke of the church vniuersall that no other can be admitted in his place without iniurie to him There is but one head of one body one husband of one wife one chéefe gouernor of one state As for the pope hée being no bishop deserueth no place in the gouernment of the church and the first bishops of Rome were but fellowes first with other bishops and afterward with other patriarkes So then it appéereth not that the externall gouernment of the church was monarchicall Neither do I thinke that this Noddy will prooue that Peter was the monarke or head of the church vnder Christ His reasons do hang togither like ropes of sand Christes proceeding with Peter saith hée declareth his meaning But it appéereth not that his meaning was to make him the monarke of the church For albeit hée did that to Peter that he did to none of the rest of the apostles yet doth it not follow thereof that he ment to giue him any such priuilege or authoritie as is pretended For hée did that to Iudas and to the sonnes of Zebedei that hée did not to any other apostle Iudas was made treasurer yet was he not made a monarke of the worlde although the purse doth work much in such cases He saith further That Christ first reueiled to Peter the hidden mystery of the incarnation and of the blessed Trinitie and that he said onely to him Rogaui prote ne deficiat fides tua And That he promised to him that the gates of hell shoulde neuer preuaile against his seate And sheweth How Christ paide tribute onely for Peter and for himselfe and changed Peters name and did myracles in Peters shippe and how Peter walked on the waters and Christ tolde Peter what death he shoulde die and washed Peters feete first and woulde haue his resurrection declared first to Peter and such like other singularities But it is most ridiculous to conclude that Peter was made monarke of the church because either Christ reuealed to him the hidden mysteries of the faith or praide for him or changed his name or paide tribute for him or made him walke on the sea or foretolde his death or washed his féete or did any such like matter For if euerie of these actions shoulde bring with it a monarchie there woulde bée more monarkes then monarchies Moreouer the Noddy doth affirme diuers things most falsely and impudently which hée shall neuer bee able to prooue For what can bée more absurd then to thinke that none euer vnderstoode the mysterie of Christes incarnation and the holy Trinitie before Peter Againe what was reuealed to Peter that was not likewise reuealed to other apostles Moreouer it is manifest that Christ a Iohn 17. praied as well for the rest of the apostles as for Peter and changed both Matthew the apostles name and the names of the sonnes of Zebedei and tolde them what death they shoulde die as well as Peter Finally it is most vntrue that Christ praied that the gates of hell shoulde not preuaile against the popes seate whom they take to bée Peters successor or that he paide tribute for Peter alone Why then doth he auouch these matters so confidently and leaueth them without proofes so nakedly To supply his former weake argument he procéedeth further and telleth vs That Peter first called a councell and caused Matthias to be chosen in the place of Iudas and first after the comming of the holy ghost published the gospell He telleth vs also That Peter wrought the first miracle and as high iudge condemned Ananias and Sapphira to death and that he first saw by a vision that the gentiles were to be admitted to Christianity Likewise That he passed through all and that Paul went vp to Ierrusalem to see Peter and finally That Peter by Christes speciall order left Antioche and went to Rome But if these be the grounds of Peters monarchie and of the Romish faith it must néedes fall out that the faith of papists is built not onely vpon sand but vpon méere coniectures and fancies so weake that they cannot bring forth any strong conclusion For what is more vaine and ridiculous then to conclude that Peter was chiefe and vniuersall monarke of the church because he wrought the first miracle and was visited of Paul and went to Antioche Besides it standeth on false positions First it is no where written That Peter called the first councell Nay it is apparent that returning from the mount of oliues they all came together of their owne accord without commaundement from Peter Secondly Matthias was not chosen by the apostles but by God himselfe Thirdly Peter wrought not the first miracle For what greater miracle then that the apostles spoke with tongues which they had not learned which was common to them all Fourthly he condemned not Ananias and Sapphira as high iudge no nor by way of iudciall procéeding but rather by miracle wrought their death Fiftly it is most absurd to thinke that the other apostles did not vnderstand that the gentiles were to be called to the faith when sending them into the world our sauiour bad them Go teach all nations Lastly it is no where to be shewed that Christ gaue any speciall commaundement that Peter should remooue his seat from Antioche to Rome If this hoddy Noddy thinke otherwise let him if he canne bring foorth his proofes and shew where this commaundement is to be séene And if he meane to prooue Peter to haue béene constituted head monarch of the church by these grounds he may do well to frame his arguments and to prooue his positions soundly If not then we do him to vnderstand that all that monarchie which the papists so much stande vpon is built vpon fancies and dreames and méere foolerie without firme foundation To strengthen his weake building hée doth in the ende take vpon him a great matter For he a P. 100. vaunteth That hee will shew foorth a plaine commission for the monarchicall gouernment of Peter giuen him by Christ in two places recorded beside others not recorded The first saith hée is in these words Matth. 16. Thou art Peter or a Rocke The second

sinnes which are not conuinced by Gods law and yet are more grieuous then diuers transgressions and sins committed against the law as namely the breaches of the lawes of the pope and preceptes of the church For to breake the law of God in some pointes they make it either no sinne as hath béene said or else a veniall sinne But to condemne the popes anathematismes and to breake the commaundements of the church they make it mortall sinne Nay they make it sinne to mislike the abominable worship of images and inuocation of saintes But the apostle doth teache vs That the knowledge of sinne doth come by the law And it is flagitious to thinke that the law of God is not perfect and that mans traditions are of equall value with the law of God Finally the a Iames 4. apostle Iames teacheth vs That we haue but one law giuer and one iudge viz. that canne binde our consciences Which doth further conuince them to be no true catholikes They teach and holde that the regenerate cannot onely performe the law of God perfectly but also do workes of supererogation and more then is commaunded But the apostle Iames teacheth vs That we do sinne all and that in many things and our Sauiour Christ taught his most holy apostles to pray for remission of sinnes Yea when wée haue done what we can yet wée are taught to say That wee are vnprofitable seruants Saint Iohn saith That they that say they haue no sinne deceiue themselues Saint b Lib. 1. aduers Pelag. Hierome therefore saith That then we are iust when we confesse our sinnes Saint De spiritu litera Augustin saith that Wee shall then performe the lawe of God with all our soule and all our hart and loue our neighbour as our selfe when we shall see God face to face that is in the life to come They teach vs that wée are iustified by the workes of the law and that All our life and saluation doth d Ce●sur Col●n f. 22. consist therein The councell of e Sess 6. c. 10. Trent condemneth those that say We are iustified formally by Christes iustice All holde that charitie is the formall cause of our iustification But the catholike church teacheth vs farre otherwise Non iustificatur ex operibus legis vlla caro No flesh saith the apostle f Galat. 2. is iustified by the workes of the lawe Hee saith also g Galat. 3. That as many as are of the workes of the lawe are subiect to the curse and denieth that the law hath power to giue life Nay hée h Rom. 4. denieth That Abraham was iustified by the workes of the law Iustitia nostra non ex proprio merito sed ex dei consistit misericordia Our iustice saith l Aduers P●lag lib. 1. Hierome doth not consist in our merites but in the mercy of God And k Aduers hares lib. 3. c. 20. Irenaeus teacheth vs That the lawe being spirituall doth onely manifest 〈◊〉 and not kill it Neither is it likely the law should ius●●t vs when it pronounceth vs accursed and sheweth wée are all sinners For none are iustified by the lawe but those that performe the lawe But how can wee acquite our selues séeing as saint a D● interpelat Dauid Ambrose saith Dauid doth acknowledge his sinne Paule doth confesse himselfe guiltie Saint b De lib. ach c. 16. Augustine saith That we are therefore commanded to do things which we cannot that wee may vnderstand what we are to desire of God To conclude this point they haue not onely changed the catholike doctrine of the law mingling the same with Pelagianisme but also brought in a new law giuer Bicause the c Heb. 7. apostle saith That the priesthood being changed the law must needes be changed the d De constitution 6. translato canonistes gather That Christs vicar hath authoritie to make lawes And these lawes say they binde mens consciences So the pope is now forsooth become a lawgiuer and a newe Lycurgus in the Romish church But the e Iames 4. apostle Saint Iames telleth vs That there is but one lawgiuer that is able to saue and destroy And for a thousand yéeres after Christ the catholike church of Christ did neuer sée any pope that durst take vpon him authoritie to giue lawes to the whole church Of which wée haue proofe euen by the bookes of popish decretals that began first by Gregorie the ninth to bée brought in forme and were neuer authorized before his time Sixtly the papistes hold doctrine both concerning original and actuall sinne diuers from the doctrine of the catholike church For first they deny that originall sinne passed ouer all men and f Decretal Sixti 4. synod Trid. sess 5. exempt the holy virgin Mary and some say that saint Iohn Baptist and the prophet Hieremy were sanctified from this sinne in their mothers wombe and so not borne in originall sinne which is contrary to the doctrine of the apostle that g Rom. 5. teacheth That through the offence of one all men were subiect to condemnation and to the words of the blessed virgin that calleth Christ Her Sauiour Againe they say that originall sinne is the least of all sinnes hauing so litle force of our will As if that deserued to be accounted litle which bringeth with it death and damnation and which without Christs death could not be purged and forgiuen They h Thom. Aq. ●d in 2. sent dist 33. teach that children departing without baptisme and with originall sinne onely shall not be punished with hell fire nor with any sensible paine As if at the last iudgement all that stand on the left hand as it is written in the 25 of Matth. shall not depart into euerlasting fire or as if that sinne Rom. 5. That brought condemnation vpon all should not be punished with sensible paines or as if there might be a place in hell without sensible paine Saint a Lib. 1. de Orig. anim c. 9. Augustine saith There is no middle place betweene the kingdome of heauen and damnation b Lib de fide ad Petr. c. 3. Fulgentius doth plainely affirme That children dying without baptisme shall susteine endlesse punishmentes And Gregory in his c Lib. 8. c. 16. morals saith That they shall endure perpetuall tormentes of hell They d Bellar. de purgat lib. 1. hold that all Christians canne satisfie for the penalty of all actual sinnes though neuer so gréeuous and yet for originall sinne which they account the smallest of sinnes they say no satisfaction could be made by any but by Christ Iesus But saint e 1. Iohn 1. Iohn saith That the blood of Christ clenseth vs from all sinnes And absurd it were if man could satisfie for most gréeuous sinnes and could not satisfie for the least sinne Of their false and erroneous doctrine concerning concupiscence and concerning the transgressions of the popes lawes which

church doth onely mention two sacraments to wit Baptisme the Lordes supper c Lib. 1. 4. contr Marcion de coron mil●t Tertullian where he handleth the same argument doth mention no more then two Cyrill likewise of Hierusalem d Catech. Myst●g speaking of the mysteries of Christian religion doth onely discourse of Baptisme and the Lords supper Dionysius whom they suppose to bée Dionyse the Areopagite albeit hée do fully set out the rites of the church of his time doth neither make penance nor matrimonie nor vnction of the dead a Sacrament Hée that wrote the bookes of Sacraments that beare the name of Ambrose and Augustine and Paschasius onely mention two sacraments Now who doth not sée that ordination of priestes and penance and matrimonie were instituted either in the law of nature or vnder the law of Moyses And certes if these things did iustifie then shoulde the Sacraments of the old law iustifie and iustification were a very easie matter No catholike writer doth imagine any such matter to bée in mariage or order and neither was extreme vnction nor popish confirmation known vnto antiquitie 10. In the Sacrament of Baptisme they vse exorcismes blowings salt spittle halowed water annointings light and diuers ceremonies neither vsed by the apostles nor practised by the ancient church And yet e S●ss 7. Trident Concil c. 13. they say That none of their ceremonies may be omitted without sinne Finally they denounce them accursed that shall not holde Baptisme to bée necessary to saluation which ceremonies and doctrine do not appéere to bée catholike 11. They dissolue mariage contracted by entring into religion as they terme it and albeit it bée consummated yet they holde that by mutuall consent the maried couple may depart a sunder and that it shall not bée lawfull for them afterward to companie togither They separate also mariage for spirituall kinred and force all that will be priestes monkes or friers to forsweare mariage Matters not onely strange in the catholike church during the apostles and t●eir successors times for many hundred yéeres but also contrarie to Christs doctrine For what man can separate them whom God hath ioyned And what reason hath man to commaund any to forsweare mariage which the a Heb. 13. spirit of God pronounceth to be Honorable 12. They beléeue that penance standeth vpon contrition confession and satisfaction and that t●ese are the three parts of penance And yet themselues say that absolution is the forme of penance and that confession is not alwaies necessary Further b Concil Trid. Sess 14. they pronounce him anathema That beleeueth not that penance is properly a sacrament and that denieth confession in the priestes eares to be instituted by Christ Wherein they digresse both from the catholike church and catholike doctrine 13. The sacrament of the lords supper they haue most shamefully altered and abused teaching first that Christ is present with his body corporally and carnally in the sacrament and that he is there also really with his soule and that not onely wicked and faithlesse persons but also brute beastes swallow downe Christ quicke into their bodies Next that the substance of bread and wine is abolished and that the accidents thereof remaine without subiect and the substance of Christes body without the qualities of a body Thirdly that the sacrament is to be worshipped as God which is plaine idolatrie Fourthly they take the cup from the cōmunicantes and for a communion make a priuate action of one priest called the masse Fiftly they make of this sacrament or sacrifice of praise and thankesgiuing a sacrifice externall and propitiatory both for quicke and dead And by this sacrifice they hope to obteine remission of sinnes helth welth victorie and whatsoeuer the b●ter desireth Finally they do not distribute the sacrament as Christ commaunded but reserue it in pixes or carry it about in procession or as it pleaseth the priests All which do shew them to be no catholikes For catholikes do beleeue that these words This is my body are figuratiue c Lib. 4. contr Marc. Tertulliā saith That Christ made the bread which was giuen to his disciples his body by saying this is my body that is the figure of my body d De vnct Cyprian saith That Christ at his last supper gaue bread and wine with his owne handes and that thinges signified and signifying were called by the same names a In c. 15. Matth. Origen doth call the sacrament Christes figuratiue and typicall body b De ijs qui initiantur mysterijs c. 9. Ambrose saith That Christes true flesh was sacrificed but that the eucharist is the sacrament of that true flesh The Lord did not sticke to say this is my body saith saint c Contr. Adimant c. 12. Augustine when he gaue the signe of his body They beléeue not that the bread is abolished d Aduers Iudaeos Tertullian saith That Christ called bread his body Saint Hierome writing to Hedibia saith That the bread which the Lord brake and gaue to his disciples is the Lordes body The bread saith saint e De consecrat dist 2. c. qui manducant Augustine is the body of the Lord the cup his blood In the giuing of the mysteries saith f Dial. 1. Theodoret hee called bread his bodie But what néede testimonies of fathers when the apostle rehearsing the wordes of the institution calleth bread Christs body and nameth breade after consecration and when the pronoune Hoc can bée referred to no other thing but bread True catholikes beléeue that the holy communion of the Lords supper is a commemoration and a memoriall of the sacrifice made by Christ Iesus vpon the crosse rather then anie actuall and externall sacrifice Our g Matth. 26. Luc. 22. Sauiour saith This do in remembrance of me The h 1. Cor. 11. apostle saith that in this Sacrament Wee shew foorth the Lords death and celebrate a memoriall of it i In dialog cum Tryphon Iustin Martyr saith That in the sacrifice of bread and the cup which Christ instituted for a memoriall of his passion Christians giue thankes to God Saint k De fide ad Petr. c. 19. Augustine saith That in the sacrifice of bread and wine there is a commemoration of the flesh and blood of Christ that were offered for vs. Saint l In epist ad Hebr. Chrysostome saith That our sacrifice is a remembrance of Christes sacrifice Finally all true catholikes did distribute and receiue the holy Sacrament when they came to the Lordes supper and obserued his holy institution without mixtures of their inuentions or other alterations 14. The papists haue either abolished Christes priesthood or else much debased the same and haue brought in a new order of priesthoode neuer instituted by Christ nor practised by the catholike church For in stead of Christ they runne to angels to our Ladie and saints and beléeue that these can

Christianlike baptized Nay they beléeue that as many as are regenerate are without sinne and albeit examined by the law yet are to be reputed iust The Iacobites and Armenians were condemned for heretickes For that they made the images of God the father and God the holy ghost imagines saith c Lib. hist 18. c. 52. Nicephorus patris spiritus sancti effigiant quod est perquam absurdum Yet this absurdity is a high point of popish religion The worshippers of the crosse which were called Chazinzartj and Staurolatrae were therefore estéemed heretickes Crucem saith d Ibid. c. 54. Nicephorus adorare colere dicuntur Which is a plaine conuiction of the heresies of papistes who worship the crosse with diuine worship which percase those heretickes did neuer The Collyridian heretickes were condemned for worshipping the virgin Mary and that worthily For as saith e Haeres 78. Epiphanius she was a virgin and honorable but not to be adored Non dominabitur nobis antiquus error saith f Ibidem he vt relinquamus viuentem adoremus ea quae ab ipso facta sunt But the papistes not onely adore her but also giue vnto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an honor aboue the common sort Nay they deuise masses and offices in her honor and Bonauenture hath shamefully falsified the psalmes of Dauid to draw them to her honour and superlatiue worship The worshippers of images of saintes by a certaine g Hist Miscell Pauli diac lib. 21. councell of Constantinople whose actes are inserted in the sixt action of the second Nicene councell were noted as idolators and condemned by the fathers as heretickes or worse The synode of a In lib. Caroli magni contra synod in partib Graeciae pro imaginib adorand Francford did condemne the second Nicene councell that allowed the worship of images Non nos imagines in basilicis positas say they idola nuncupamus sed ne idola nuncupentur adorare colere eas recusamus b Haeres 79. Epiphanius saith That by worishipping images the minde is turned from one onely God to commit fornication with images All which notwithstanding the papistes kisse them bow to them worship them and burne incense to them The bare footed brethren c Augustin de haeres c. 68. were condemned for their hereticall singularity in going barefoote Yet the papists account this a part of their frierlike perfection and beléeue that it is meritorious to goe barefoote in pilgrimages and processions The Apostolikes notwithstanding their arrogant presumption in taking on them the name and profession of the apostles followers were condemned of heresie for that they receiued none into their communion that vsed wiues or possessed any thing in priuate Apostolici qui se isto nomine arrogantissimè vocauerunt saith saint d De haeres c. 40. Augustine eo quod non reciperent in suam communionem vtentes coniugibus res proprias possidentes quales habet ecclesia catholica monachos clericos plurimos Where note that Augustine saith that monkes and clergy men had wiues and goodes in property The papistes do notwithstanding receiue this heresie condemning all monkes and friers that possesse any goods in property and both monkes and priests that match themselues in mariage The Heraclites as saith e Orig. lib. 8. c. de haeres Isidorus were heretikes that receiued onely monkes and condemned married folkes Monachos tantum recipiunt saith f he coniugia respuunt They also do not beléeue that children dying yoong shall possesse the kingdome of heauen So the papistes do beléeue that onely monkes and friers are in the state of perfection and do not suffer either them or priests to marry They beléeue not also that any child dying before baptisme can be saued albeit the parentes be christians and vse all meanes to haue their childe baptized But such children they place betweene heauen and hell in Limbo puerorum or at least in hell without sensible paine The Priscillianists disioyne maried folkes for religion sake Coniuges saith a Augustin haeres 70. Saint Augustine speaking of Priscillian quibus hoc malum potuerit persuadere disiungens For hiding their wickednesse filthinesse they b Ibidem made no account to forsweare themselues Propter occultandas contaminationes turpitudines suas habēt in suis dogmatibus haec verba Iura periura secretum prodere noli The papists likewise separate maried folkes that vowe religion before mariage consummate they holde that either partie may enter into a monasticall religion They séeme also to make small reckoning of oathes If thou be put to an oath say the c In annot in act 23. resolut quorundam casuum nationis Anglicanae Rhemistes to accuse catholikes for seruing God as they ought to do or to vtter any man to Gods enimies and his thou oughtest first to refuse such vnlawfull oathes but if thou haue not constancy and courage so to do yet know thou that such oathes binde not in conscience and law of God but may and must be broken vnder paine of damnation Now by catholikes these good fellowes vnderstand such as come with an intention to murder their dread souereigne and to raise rebellion or at least such as embrace all popish heresies which are no lesse damnable then the wicked opinions of the Priscillianistes The Helcesaites make Christ in heauen to differ from Christ in earth Christum saith d Haeret. fabul lib. 2. de Helcesaeis Theodoret non vnum dicunt sed hunc quidem infernè illum verò supernè eum olim in multis habitasse One Christ they make dwelling in heauen and another in earth So likewise the papists beléeue teach that Christ in heauen is visible and palpable and hath the dimensions and iust proportion of a mans body but their Christ on the altar and in the Sacrament they beléeue and teach to bée neither visible nor palpable nor that hee hath any iust proportion or dimensions of a true naturall and humane body The Eutychianistes denie that Christ after the vnion of the two natures had a true body but as e De ieiunio 7. mensis ser 6. Leo signifieth A body without shape dimensions or circumscription They saide also that Christ was whole both in heauen and earth against whom f Lib. 4. cont Eutych c. 4. Vigilius disputing saith That the flesh of Christ when it was in earth was not in heauen and nowe being in heauen is not on earth And their chiefe ground as appéereth by g Dialog 2. Theodoret was That Christs humane nature was abolished euen as in the sacrament after consecration the signes are changed into an other nature Who then doth not plainly sée that the papists by their transubstantiation do bring in Eutychianisme holding that Christes bodie in the sacrament is without shape and true dimensions and that his body is both in heauen and in earth and as many seuerall

earnest of future graces and the communication of Christ his passion Againe hée saith Non vt dicunt amentes Messaliani baptismus nouaculam imitatur quae praecesserunt peccata auferens hoc enim ex superabundanti largitur Likewise the Messalians did mumble ouer their praiers with their lips hauing their hart otherwhere and beléeued that they were heard for their much babling Which custome the papists do so well like that they rehearse infinite Aue Mariaes Pater nosters and Creedes and the popes giue great indulgences to those that say the Ladies rosary and pray vpon blessed beades albeit the poore soules vnderstand nothing what they pray or rather prattle The Caians were reputed heretikes for worshipping angels and praying to them Vnusquisque eorum saith h Epiph. haeres 38. Epiphanius vniuscuiusque angeli nomen inuocat For the same cause the Angelickes were condemned both by the a Epiph. de angelic Augustine de haeres c. 39. Isid lib. 8. Orig. fathers and by councels Non oportet Christianos say the b Can. 35. fathers of the councell of c In 3. ● epist. ad Coloss Laodicea derelicta ecclesia abire ad angelos idololatriae abominandae congregationes facere What then are wée to thinke of papists that pray to angels and say masses in honour of angels To auoide this blemish in that canon of the councell they haue turned Angelos into Angulos But d Theodoret doth plainly conuince them both of heresie and falsehood Synodus saith he quae conuênit Laodiceae lege prohibuit ne precarentur angelos That this worship of angels is superstitious Chrysostome commenting vpon the Epistle to the Colossians declareth and especially in his ninth homilie vpon that Epistle The Seuerians were noted as heretikes for their myracles either vainly forged a Augustine de haeres c. 24. or by the diuels helpe effected Their prophetesse e Philumena through a narrow mouthed glasse would put in a pretie bigge lofe and draw it out againe without breaking the glasse The Mirabiliaries were likewise condemned for that by myracles and prophecies they sought to confirme their religion And what do the papists Do not they likewise confirme all their superstition idolatry and false religion with counterfeit miracles It cannot be denied and if it were yet are the lying legends of the Romish church sufficient to conuince them The Tatians and other heretikes f Epiph. hares 46. absteined from mariage as a state of life impure and imperfect Which heresie the popish monkes haue embraced estéeming wedlocke contrary to perfection g C. proposuisti dist 82. Syricius calleth mariage Fleshly pollutions In Capgraues legend Romish saints no otherwise talke of mariage then as if it were vncleannesse sinne and abomination Diuers of our aduersaries haue written that it is lesse sinne for priestes to commit fornication then to marry Nay as if mariage were contrarie to the cleannesse and holinesse of priesthoode they admit none to priesthood but such as abiure mariage The papists also agrée with the Manichées in diuers points of heresies For as the h Augustin epist. 74. Manichées condemned mariage in their priestes which for their excellency they called Electos so likewise do the papists in their monkes and greater orders of the clergie The Manichées in the sacrament of the Lords supper a Leo serm 4. de quadrag c. relatum c. comperimus dist 2. de consecrat vsed to minister in one kinde as do the papists Both of them destroy Christes humanitie the Manichées giuing him no true flesh nor solide body and the papists giuing him a body neither visible nor palpable nor endued with the dimensions and qualities of a body Nay they say that his one body may bée in infinite places at once The b Augustin de morib eccles Manich. lib. 2. c. 31. de morib Manich. c. 13. Manichées in their fastes albeit they abstained from flesh yet vsed diuers other exquisite and daintie meates And this also is the rigorous faste of most papists which the rest also allow Montanus did first establish lawes of fasting as is recorded in the historie of c Hist eccles lib. 5. c. 17. Eusebius and appéereth also by the practise of the church that had no law concerning that matter in his time The same man began first to giue credite to vnwritten traditions to d Epiphan in haeres 48. dispute that the scriptures were not perfect and that they were to bée supplied by his new Paracletus that as he said was to teach all things necessarie His e Augustin de haeres c. 26. followers had the prophecies of Prisca and Maximilla in great reuerence Both hée and his disciples did beléeue Limbum Patrum to bée in hell and that sinnes were to bée purged after this life They also first ordeined that the birth daies or suffring daies of Martyrs should bée kept holy and that offrings should be made for men departed and all this f Lib. de corona milit de anima Tertullian now pleading for Montanus his heresies doth prooue by the testimonie of his Paracletus and of vnwritten traditions So likewise hath the synagogue of Rome of late established many new fastes and new lawes of fasting The g Synod Trid. sess 4. same doth also place traditions in equall ranke with Scriptures and say that Scriptures teach not all thinges necessary for saluation The doctors of that schoole affirme likewise that Limbus of the fathers is in hell and that sinnes may bée remitted after this life for this cause offer for the dead Both papists and Montanistes boast much of the sufferings of their martyrs and no lesse do they estéeme the prophecies of Brigit Hildegardis and Mechtildis then do the Montanistes of their Prisca and Maximilla As the h Pepuzians did honour their towne Pepuza a Augustin de haeres c. 27. as the mother church of all Christendome so do the papistes honor Rome Both papistes and Pepuzians suffer women to minister baptisme Should not then the papists haue wrong if they were not made equall to the Pepuzians Herein they also far surpasse them for that among the papists a a Martin Polon Plat. chronic chronicor Marian. Scotus in Ioan. 8. woman was once pope and chiefe president of their church which I doubt whether the Pepuzians can shew in their sect The Catharistes do boast much of their merites Mundiores se caeteris praedicant saith b C. de haeres lib. Orig. 8. Isidorus They do also deny absolution in some cases to the repentant and rebaptize those that are already baptized Which is also the case of papistes For among them the monkes and friers count themselues more perfect and cleane then others and all of them do hope to be saued by their merites The inquisitors punish with death all that relapse into heresie as they call it without remission and in France and Flanders our aduersaries haue baptized many most