Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	church_n	day_n	remission_n	4,096	5	10.5817	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

receiue wounds is but a small matter in regard of beleeuing that a Pen-knife could at one onely blow hit in 10. thousand places of one selfe-body 30 Wee also demand sith the Church of Rome doth hold that it is no consecration vnlesse the Priest haue an intent to consecrate how the people that is there to adore the Host may know whether the Priest had an intent to consecrate or to doe as the Church of Rome doth for feare of Idolatrie in adoring the Bread that is not consecrated 31 Also whether the aduice of Pope Adrian supported by the Councell of Constance ought heerein to be followed which willeth not that they should adore the Host simply but conditionally in saying to himselfe I doe adore thee if thou be Christ for that is to adore at all aduentures 32 Againe if Iesus Christ after the Eucharist had reserued some Hosts for hee might and it is not credible but that if a loafe broken into so many pieces there yet remayned some crummes vvee demand therefore whether these reserued Hosts were also crucified the next day or else whether Iesus Christ at one and the same time were suffering vpon the Crosse and not suffering vnder the formes on the Crosse in one place and without the Crosse in another dead in the Sepulchre and aliue in the Pixe for if hee had beene crucified in the Pixe they must also haue layde in the same Pixe the Crosse the Souldiers the Speare and the Crowne c. Now if this Crosse be not vnder the Host and yet Iesus Christ is there crucified it followeth that he shall be there crucified without a Crosse and smitten without a stroke 33 Whether in the sixt Chapter of Iohn in these words If you drinke not my bloud you shall haue no life the Eucharist be spoken of For if it be not there spoken of how commeth it that the Doctors of the Romish Church doe alleadge this Chapter and this verse for their realtie and corporall eating but if it be there spoken of why doe they depriue the people of life by taking away the Cup It is to no purpose heere to alleadge the concomitance for he that taketh the bloud in the Host drinketh not now Iesus Christ saith expresly that if wee drinke not his bloud wee shall not haue life 34 Againe in as much as it is manifest impietie to oppose our selues against Gods ordinance vvee demaund how the Councell of Constance can excuse it selfe which in the 13. Session confesseth that Iesus Christ instituted and administred the Sacrament vnder both kindes and that in the Primitue Church the faithfull receiued both kindes and yet neuerthelesse complayneth that in some parts of the world some did rashly presume that the Christian people ought to receiue the Sacrament vnder both kindes That is to say that it is rashnesse to desire to imitate Iesus Christ And it saith that the custome to deliuer it vnder but one kinde being by reason brought in ought to be holden for a Law It also declareth all such as shall contradict it to be Heretickes and grieuously punishable but by the Secular power Doe they not heere confesse that the Gospell and the Primitiue Church are opposite to the Church of Rome at this day and presume to be wiser then Iesus Christ and ranke him among Heretickes and men punishable 35 Whether the Popes pretended power to giue and to take away Kingdomes and to dispence vvith Subiects for their Oath of Alleageance be by Diuine right or whether it be but an humane order or pollicie onely 36 Wee also demand whether the Pardons that the Pope giueth vpon condition to commit some notable wickednesse be auaileable as when in the yeeres 1588. and 1589. he granted seauen yeeres of Pardon to all that would ioyne with the holy Vnion and band themselues against their Prince yet hee a Catholicke Romane 37 Wherefore the people are so forward in going to the Iubile at Rome to purchase the great Pardons considering that at all times they may obtayne full pardon and sixe or seauen hundred thousand yeeres of Indulgences to spare 38 If a man needing but tenne thousand yeeres of Pardon purchaseth an hundred thousand what shall become of the fourescore and tenne thousand that remaine for this cause there are at Rome some Churches where a man may in one day purchase full pardon for all sinne and eighteene or twentie thousand yeeres of Pardons ouer-plus what shall become of this surplussage and ouer-plus of Indulgences besides the full remission Doth the Pope pardon the payne of future sinnes and giue Indulgences of prouision 39 Aboue all the rest sith the Pope vaunteth himselfe to haue in the Treasurie of the Church all the sufferings and super-aboundant labours of the Saints Monkes and Martyrs which hee conuerteth into payment for the punishment due to others distributing them by his Indulgences wee demand 1. Who laid vp these sufferings of the Saints in the Popes Treasurie 2. When began this distribution 3. How shall wee be assured that God will receiue them in payment for vs 4. And wherefore receiue other payments considering that the death of Christ Iesus is a payment sufficient 5. Doth Iesus Christ giue to any man power to pay a debt alreadie fully acquitted 6. Hath the Pope also in the Treasurie of the Church the paines and labours of Noah of Abraham of Iacob c. 7. And vpon what consideration did not the high Priests vnder the Law distribute them to the faithfull in their dayes or why neither Iesus Christ nor his Apostles neyther their Disciples in all the first ages after Iesus Christ neuer distributed any Indulgences to the dead 9. Neyther celebrated any Iubile 10. Neyther established any priuiledged Altars where-vpon whosoeuer can procure the saying of certayne Masses shall fetch one soule which so euer he will out of Purgatorie 11. Neyther granted Bulls to free any soules out of purgatorie 12. Neyther tyed Remission of sinnes to a certaine place where the Pardons are laid vp 13. Neyther gaue out hallowed graines or Agnus Dei seruing for the remission of sinnes Is all this now done because the Popes are more full of Inuentions then the Apostles or that God is now more liberall then heretofore 40 Whether the Pope hath power to giue to some a higher degree of glory in heauen then to other some If he haue this power wee demand where or when God gaue it him If he haue it not why doth he attribute it to himselfe as Innocent the third in his Bull Ad liberandam which is in the end of the Counsell of Lateran where he pomiseth an augmentation or encrease of glory to those that will goe to the holy warre but to such as will not goe in person but send a man at their owne charge he giueth them no more but Remission of all their sinnes As likewise the last Councell of Lateran in the ninth and tenth Sessions attributeth to Leo the tenth

particular 20 That God permitteth not sinne but willeth it as Caluin writeth in his Institutions Lib. 1 cap. 17. § 8. and cap. 18. § 1. 2. 21 That in the Church we ought not to vse lights or Ecclesiasticall Ornaments distinguished from secular 22 That the Bishop is inferiour to the Priest and the Deacon superiour to the Priest that is to say that the Watchman or Superintendent ouer the Church is no more then an Elder in the Church and that the Minister is more then the Elder 23 That the Scripture is easie to be vnderstood and that the intelligence thereof is graunted vnto all these be Caluins words in his Institut lib. 3. cap. 21. § 5. 24 That all sinnes are mortall 25 That a man with the grace of God cannot merit any thing 26 That it is not possible to keepe all Gods commandements no not with his grace 27 That God will not recompence good workes which is as much as to say there be no merits 28 That there is no distinction of beatitude among the blessed and that they are all equall in glory 29 That we ought not to vse that imposition of hands which the Apostles vsed vpon the Samaritanes and Ephesians Act. 8. v. 14. cap. 19. v. 5. and that the said confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes chap. 6. vers 2. 30 That the precept of the annoynting of the sick with oyle contayned in S. Iames cap. 5. v. 14. is not to be put in practise in the Church although the Apostles vsed it Mar. 6. v. 12. 31 That Prayer for the dead was not in vse no not in the time of the Machabees 32 That S. Peter was not chiefe of the Apostles notwithstanding S. Mathew cap. 10. v. 2. doth say The names of the twelue Apostles are these The first Simon surnamed Peter THE ANSVVERE WHosoeuer requireth of any man an account of his faith must first demand an account of that he doth beleeue and not of that which he doth not beleeue If a man should require a Iesuite to proue vnto him that there be many Gods either that Iesus Christ neuer suffered death he would say that such demands were iniurious and that they did wrongfully goe about to make him a defender of impieties absurdities and yet such is their demeanour towards vs for of these 32. demands onely one quarter doth in truth represent our Beliefe the other 24. are slanderous how then shall they make true report to their people of that which we beleeue sith euen vnto our selues they would adde to our beliefe and haue vndertaken to make vs to beleeue that which we beleeue not These Questions therefore we might reiect desiring them first to proue vnto vs that we doe beleeue these points before they binde vs to defend them But that we make not two labours of it let vs heare what they demand I. DEMAND LEt those of the pretended Religion shew vs where it is written that there are but two Sacraments that is Baptisme and the Lords Supper and in what place of the Scripture they be called Sacraments THE ANSVVERE IN the Gospell we find the institution of Baptisme and of the holy Supper And reading ouer the whole Testament we doe not finde that Iesus Christ instituted any other Sacrament If there be any other it belongeth to our Aduersaries to shew it vnto vs for we are not to proue that there is no mention of any other for to proue this vnto them we must read vnto them all the new Testament As for the word Sacrament we are not tied vnto it neither doe we by that word vnderstand any other thing then the same is which by Iesus Christ called a Commemoration or Remembrance Luk. 22.19 by S. Paul a Seale or Signe Rom. 4.11 We say not that all the words that may be vsed but all that the doctine necessary to saluation is contayned in the holy Scripture And we doe willingly apply and frame our selues to the vsuall words alwaies prouided that the doctrine doe still remaine pure and vndefiled II. DEMAND That Children may be saued by the faith of the Parents onely without Baptisme and therefore that Baptisme is not of absolute necessitie ANSVVERE HEere begin the slanders The Author of these questions hath not fully conceiued what we hold in the points God saith to Abraham that he will be his God and the God of his seed Gen. 17. And S. Paul 1 Cor. 7. speaking of Children borne of faithfull Fathers and Mothers saith that they be holy By the strength of this Couenant it commeth to passe that the Children of the faithfull so soone as they be borne doe belong to God As for this absolute necessitie of Baptisme we acknowledge that it is absolutely necessary to celebrate Baptisme in the Church sith God that so commanded as also according to the saying of Iesus Christ Iohn 3. That whosoeuer is not borne of water and the spirit cannot enter into the Kingdome of God we beleeue that whosoeuer voluntarily doth depriue himselfe of Baptisme and contemneth it cannot be saued For it is the contempt not the want or depriuation of Baptisme that bringeth condemnation But to say that God cannot or will not saue a childe without Baptisme or to beleeue that a childe being carried towards Baptisme and dying by the way is excluded from eternall saluation 1. It is a cruell and rash sentence 2. It is a tying of the grace of God to the water 3. It is the committing of the saluation of a childe into the power of a man or of a Midwife for if they list to baptise the dying childe it shall passe into Paradise if not it shall not come there 4. It is an accusing of God that he did prouide but badly for the saluation of Children borne vnder the old Testament in that they might not be circumcised before the eight day 4. Euen our aduersaries themselues doe hold that many are saued without Baptisme of water as sundry Martyrs that were neuer baptised They are much to blame therefore so to vrge this passage or Text of the third of Iohn wherein themselues doe say there is no speech but of the Baptisme of water 6. This Baptisme likewise of bloud is contrary to their Canons which hold that the Sacrament is none if he that baptiseth hath not an intent to baptise for dare they auow that the executioners conferred Baptisme or that euer they had any entent to baptise 7. How many people also died there by Martyrdome without effusion of bloud 8. Also sith Baptisme is irreiterable that is not to be twise administred to one and the same person what reason haue they that Martyrdome of a person baptised should not be a Sacrament but the Martyrdome of a person not baptised should be a Sacrament 9. Doe not our aduersaries make themselues mention of a Baptisme of the Spirit which they call Baptismum flaminis which

regarded imployments 3 Because being Ministers vnto the Bishop they were vsed by him for the viewing of such parts of his Diocesse as he could not conueniently come vnto himselfe the dispatch of things for him and in the end for reformation of the lesser and smaller faults which vpon such view they should finde Whereupon at last they obtayned a kinde of Iurisdiction and power of correction by prescription and custome But this maketh nothing against the Arch-deacons in the Church of England who vnder that name exercise Iurisdiction For by the Canons of our Church they are Presbiters chosen to assist the Bishop in his gouernment and not meere Deacons as sometimes they were XXIII DEMAND That the Scripture is easie to be vnderstood and that the vnderstanding thereof is granted to all They be the words of Caluin in the 3. of his Institutions Cap. 21. §. 5. ANSVVERE IN this passage of Caluin wee finde not one word of this matter neyther doth any man deny but that in the holy Scripture there be darke places Onely wee say that all that is in the Scripture is not obscure and that that which is apparant is sufficient to saluation The tenne Commandements and the Articles of faith contained in the Creed are there plainely layd downe and expounded The Fathers in the olde Testament knew not so much and yet were saued besides that there are infinite more matters cleare in the Scriptures If therefore Caluin in any place haue so sayd he meaneth that in the holy Scripture euery man may vnderstand enough for his saluation But hee neuer termed the Scripture Theramenes buskin A Sword for all hands a Forrest of Forragers hee neuer said that it maketh a man an Atheist and that hee that beleeueth because he hath read the Scripture is no Christian as saith Charron Neither did he call it as Bellarmine doth a piece of a Rule neyther doth hee say That the holy Scripture saying of it selfe that it is Diuine cannot herein be certainely beleeued if we haue no other testimonie for saith he Mahumets Alcaron saith as much of Mahomet in whom we doe not beleeue lib. 4. De verbo Dei non scripto cap. 4. § Quarto necesse XXIIII DEMAND That all sinnes are mortall ANSVVERE VVEE doe not simply say so But our Aduersaries making two sorts of sinne some mortall and some veniall that is to say pardonable 1. Wee say that to the faithfull repenting him of his sinnes all sinnes are veniall and pardonable also that the same sinnes which our aduersaries doe hold to be mortall as Murther and Whoredome doe grow pardonable in the faithfull that doe amend as appeareth by the example of Dauid But as for the wicked and impenitent in them all sinnes are mortall that is to say in that they abide in them to death and that God punisheth them all by death euerlasting 2. We also say that it is rashnesse in our Aduersaries to define that there be but seauen mortall sinnes and that all other sinnes are not so for it belongeth to the Iudge not to the Offender to iudge what punishment euery sinne doth deserue but we are all guiltie and haue neede of remission in the sight of God 3. But among their mortall sinnes why haue they not put Herefie Atheisme Superstition Slandering c. Be these small sinnes and pardonable in the iudgement of his Holinesse 4. To call a mans brother Foole or to speake euill of him are they mortall sinnes in the iudgement of the Church of Rome No say they yet doth Iesus Christ in the fift of Matthew say That whosoeuer doth call his brother Foole is in danger of hell fire And S. Paul 1 Cor. 6. vers 10. saith That slanderers shall not enter into the Kingdome of heauen XXV DEMAND That with the grace of God we can merit nothing ANSVVERE THis Demand answereth it selfe For whatsoeuer is of Grace is not of merit saith S. Paul Rom. 11. vers 6. If it be of grace it is no more of workes or else were grace no more grace To merit by grace agreeth as well as to be frozen with heat or to be wet with drougth 1. For how may we merit by grace considering that it is grace that keepeth our good workes from being meritorious that is to say that they proceede from the grace of God 2. Againe Saluation is a gift Rom. 6. vers 23. Ephes 2. vers 8. and 9. Then is it not obtained by merits 3. And Saluation is an Inheritance belonging to the faithfull for as much as they be the children of God as saith Saint Paul Rom. 8. The spirit of God beareth witnesse with our spirit that we are the children of God and if we be children saith he then are we heyres But no man by merits purchaseth that inheritance which belongeth vnto him as a Sonne Moreouer Iesus Christ saith Luke 17.10 When we haue done all that wee are commanded yet are we vnprofitable seruants but what can be the merit of an vnprofitable seruant Admit also that our good workes were as perfect as they be mixed with infirmitie and that wee were more righteous then the Angels vvhat goodnesse vvere there in all this vvhich also were not the gift of God and what merit can there be in offering to God that which is alreadie his and from him Wee confesse that GOD rewardeth good workes but there be rewards that are not deserued The Father will giue his Sonne a new coat because he made an A. or a B. yet not in regard of his Sonnes merit but of his owne promise or for that he is his Sonne But by the way we are to note that this inquirer doth disguise our opinion and altereth the Controuersie for our difference is not whether it be possible to merit with the grace of God but whether the holy Scripture doth teach vs that we must merit or purchase saluation by our merits XXVI DEMAND That it is vnpossible to keepe Gods Commandements euen with his grace ANSVVERE THis must be asked of them that beleeue it Wee doubt not but God can giue some man grace to keepe his Commandements XXVII DEMAND That God will giue no recompence to good workes which is all one as to say that there be no meritorious workes ANSVVERE A Slander Wee hould that God doth recompence good workes but that heereof it doth not ensue that good workes are meritorious and betweene these two there is a great deale of difference This haue wee shewed in the answere to the 25. demand XXVIII DEMAND That there is no distinction of beatitude betweene the blessed and that they are all equall in glory ANSVVERE THe Inquisitor is much deceiued if hee thinke vs to be of that beliefe In these curious things we suffer euery man to thinke what he list It is the propertie of the Popes and Church of Rome not onely to place in the ranke of Saints whom they please after the Imitation of the Pagan Apotheosis or Deifying of the

of Iesus Christ to suffer the Iewes at Rome which beleeue that Iesus Christ was a seducer and deceiuer and there to permit them the free exercise of their Religion and yet to condemne to the fire those that say there is no other Mediator but Iesus Christ neyther any other propitiatorie Sacrifice but his death 61 Also sith in the Church of Rome there are many reliques euidently false and ridiculous As at Saint Iohn Lateran in Rome the fore-skinne of Iesus Christ At Court-Chiuernie neere Bloys the breath of Ioseph At Burgos in Spaine the hayre and nayles of a wodden Crucifixe c. Wee demand what marke they can giue vs whereby to discerne the true from the false and what mooued these our Masters thus to abuse the poore people 62 Whether wee may beleeue the Monkes which make their vaunts to doe more then God commaundeth considering that God will be serued with all our heart and all our strength is there any man that can do more then that which he doth with all his strength 63 Againe in as much as the Pope permitteth no man to preach without his vocation from him eyther mediately or immediately Wee would gladly know whether for the reprouing of the Popes abuses it be requisite to be authorized by the Pope himselfe also whether we may hope that euer the Pope will giue any man charge to reproue him 64 How doth this opinion of the Church of Rome that Infidels and Heathen doe worke meritorie deeds which they tearme merits of Congruitie agree with this of Saint Paul Rom. 24. v. 23. That all that is not of faith is sinne Be there in the iudgement of the Church of Rome meritory sinnes Can people destitute of the Spirit of God doe any good worke considering that the Apostle Saint Paul witnesseth that our selues cannot so much as thinke a good thought and that it is God that worketh within vs both the will and the deede at his good pleasure 2 Cor. 3. Phil. 2.13 FINIS A NEW CHALLENGE to all Papists in foure and twentie Popish Articles by a learned Diuine now liuing and ready to iustifie the same if any Papist shall accept the Condition 1 IF any Papist can shew mee any approued Father or Councell before Saint Augustines dayes which testifieth that the Bookes of Tobith Iudith Wisdome Ecclesiasticus the first and second of Maccabees are Canonicall Scripture I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell before S. Augustines dayes which testifieth that they are not Canonicall 2 If any Papish can shew mee any approued Father or Councell within 1000. yeeres after Christ which testifieth that any Latine translation is to be preferred before or equalled with the Hebrew and the Greeke I yeeld to Poperie if on the contrarie he will promise to become Protestant if I can shew him any approued Father or Councell within that time which teacheth that the Hebrew and the Greeke are to be preferred before whatsoeuer Latine translation 3 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich taught that it was vnlawfull to translate the Bible into the knowne languages of the common people I yeeld to Poperie if on the contrarie hee will promise to become Protestant if I can shew him by approued Fathers or Councels that in the best ages of the Church it was thought profitable and commendable to haue the Scripture so translated 4 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which held it vnlawfull for the people of God to reade the Scriptures in their Mother tongue I yeeld to Poperie If on the contrarie he will promise to become Protestant if I can shew him out of approued Fathers or Councels that in the best ages of the Church they might lawfully haue read them 5 If any Papist can shew mee any approued Father or Councell within 600. yeeres after Christ vvhich teacheth that common prayers ought to be made in a language vnknowne to the common people I yeeld to Popery if on the contrary he will become Protestant if I can shew him by approued Fathers or councels that common prayer should be made in a knowne language 6 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ except Saint Augustine onely which teacheth that there are but three commandements in the former Table seauen in the latter I yeeld to Poperie If on the contrary he will promise to become Protestant if I can shew him by Fathers or Councels that there are foure Commaundements in the former Table and sixe in the latter 7 If any Papist can shew mee any approued Father or Councell within 1000. yeeres after Christ that it was lawfull to picture God the Father I yeeld to Popery if on the contrary hee will promise to become Protestant if I can shew him approued Fathers or Councels which thought it vnlawfull to picture him 8 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which taught that Latria might be giuen to Images I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which taught that Latria should not be giuen to Images 9 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which speaking of Sacraments named seauen onely and neyther moe or fewer I yeeld to Popery if on the contrarie he will promise to become Protestant if I can shew him an approued Father or Councell within that time who names no moe but two to wit Baptisme and the Lords Supper 10 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich teacheth that women may baptise I yeeld to Poperie if on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell which absolutely forbad women to baptise 11 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which teacheth that it is vnlawfull for any saue the Minister or Priest who consecrates to drinke of the Sacramentall Cup I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell within that time which held it sacriledge not to drinke of the Cup hauing eaten before of the Bread 12 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which forbad Communicants to receiue with their hands the Sacrament of the Lords Supper I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels that within that time it was vsually deliuered into their hands 13 If any Papist can shew me any approued Father or

Councell within 600. yeeres after Christ which called the Sacrament their Lord and their God I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell which speaking hereof cals it panem Domini not panem Dominum the bread of the Lord not Bread his Lord. 14 If any Papist can shew me any approued Father or Councell within 600. yeeres after Christ which held it lawfull for a Christian at Communion time to stand by and looke on though he partaked not thereof I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that slanders by were required to depart or else to draw neare and communicate 15 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which taught that a man may dine of a fasting day I yeeld to popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers Councels that the constant practise of the Church was to fast till night 16 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich taught that a Minister or Priest as they call him sinnes more grieuously if he marry then if he play the fornicator abroad or if he keep a whore at home I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of an approued Father or Councell within that time that it was held much worse for a Minister or Priest to play the whoremaster then to marry 17 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ vvhich was of opinion that a man who had vowed chastitie was not guiltie of breaking his vow by whoring but onely by marrying I yeeld to popery If on the contrarie he will promise to become Protestant if I can shew him out of an approued Father or Councell that by whoring Votaries were guiltie of breaking their vow of chastitie as well as if they marryed 18 If any Papist can shew me any approued Father or Councell within 1000. yeers after Christ which taught that a notorious offender might be absolued from his fault before some penance was inioyned and performed by him I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that before absolution they alwaies inioyned some penance and ordinarily saw it performed 19 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which held it vnseemely for men and women to sing Psalmes together in their publike assemblies I yeeld to popery If on the contrary he will promise to become Protestant if I can shew him an approued Father or Councell vvithin that compasse of time which approued of such singing 20 If any Papist can shew me any approued Father or Councell within 100. yerees after Christ vvhich ●aught that men might vow to goe on pilgrimage especially to Ierusalem vvithout their Wiues consent and goe according to their vow I yeeld to Popery If on the contrary he vvill promise to become Protestant if I can shevv him that such vowes are flat contrarie to the Scripture 21 If any Papist can shew me any approued Father or Councell within 500. yeeres after Christ which writeth that the Pope by his command called all or any of the first foure generall Councels I yeeld to Popery If on the contrary he will promise to turne Protestant if I can shew him out of approued Fathers or Councels within that time that the Emperours called all those foure by vertue of their authoritie 22 If any Papist can shew me any approued Father or Councell within 500. yeeres after Christ which writes that the Bishop of Rome was president in all those foure generall Councels eyther in his owne person or by his deputies I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that other Bishops sate as presidents in some of those foure and in other generall Councels following and that in their owne right 23 If any Papist can shew me out of any approued Father or Councell within 600. yeeres after Christ that the Pope was not subiect vnto the Emperour I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels within that time that the Pope was subiect vnto the Emperour and that the Christians acknowledged none but God himselfe to be aboue the Emperour 24 If any Papist can shew me any approued Father or Councell within 1000. yeeres after Christ which appropriated the name Pope to the Bishop of Rome onely I yeeld to Popery If on the contrary he will promise to become Protestant if I can shew him out of approued Fathers or Councels that all Bishops generally and some Elders in ancient time were called Popes FINIS Mounsieur de la Forse Concil Trid. Sess 7. c. 11. Innocent 3. lib. 2. de Mist Missae cap. 58. Efficit super ea Crueis signaculum vt per crucis virtutem omnes conatus Diabolica malignitatis effugiat ne contra Sacerdotem vel Sacrificium aliquo modo praeualeat Rom. 4. Rom. 4. Rom. 3. Bellarmin lib 2 De Amiss Gratia cap. 18. §. dicet Non peccat Magistratus si meretricibus certam locum vrbis incolendum attribuat quamnis certo sciat eo loco ipsas non bene vsuras Potest enim permittere minus malum vt maiora impediantur Bellarmine in his fourth Booke of Christ Cap. 11. Also the Catechisme of the last Councell of Trent in the Article of the descention into Hell Pag. 63. Iames 5.16 Non elegit Deus homines quia vidit se eligendum ab eis ipsoque boni operis fructum allaturos in bono perseueraturos sed elegit vt faciat bene operantes in bono perseuerantes 2 Chron. 6.30 Quorum meritis precibusque rogamus Lib. 1. Indulgen cap. 4. in the end of the Chapter a Hac ratione c. Apostoli praeceperant secundas adire nuptias propter incontinentiam hominum Nam secundam quidem accipere secundum praeceptum Apostoli licitum est secundum autem rationem veritatis verè fornicatio est c. * For the places oft-times appointed to the Protestants for exercise of their religion are some miles distant from their habitation Cir. Offic. 3. Omnibus viris statuae ad eas Thus Cerei Ouid. Ep. Medeae Ardet vt ad magnos pinaea taeda deos Cereos non clara luce accendimus vt tu frustra calumniaris sed vt tenebras noctis hoc solatio temperemus V. Hier. ad Euag Cyprian lib. 1. Epist 3. Hier. aduersus