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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	flesh_n	wine_n	23,090	5	8.1231	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no● accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth

as they vse in their Eucharist not a spanne in breadth without destruction of the partes and dimensions of the bodie Fourthly that one and the same body of Christ in the same instant may bee sayd to bee Sursum deorsum Aboue and belowe Remotum propinquū Neare vnto the earth and farre distant from it that it may bee in motion in one place and yet rest and bee at quiet in an other as the soule in the body as it is in the feete is neere to the earth as in the head it is further off Bellarm. de sacram Eucharist lib. 3. cap. 4. These are absurdities contrary to the rule of reason that contradictorie speeches should in one instant be true of the same bodie or subiect And what is heresie if this bee not to resemble and compare the fleshe of Christ to a soule or spirit that as the soule is in the body in no certayne place but euery-where so the flesh of Christ should bee in the world for this followeth of the Iesuites comparison betweene the soule of man and the flesh of Christ. 5 Corpus Christi incipit esse in altari sayth Bellarmine per conuersionem panis in ipsum The bodie of Christ beginneth to be in the altar by the cōuersion or turning of the bread into his body Lib. 3. de sacram cap. 4. What great blasphemie is this to affirme that Christes fleshe is made of bread for these are their owne wordes that the bread is not annihilate that is turned into nothing but into the body of Christ. And Bellarmine also confesseth that Christes body in the Eucharist is made of bread as the wine was of water by our Sauiour Christ Iohn 2. But in that myracle it is certayne the water was the matter whereof the wine was made for otherwise Christ would not haue bid the seruauntes fill the water-pottes with water if hee had purposed to create wine of nothing rather then to chaunge water into wine Bellarm. de sacram Eucharist lib. 4. cap. 24. Thus Christ by popish diuinitie shall haue a breaden body 6 That after the words of consecration there remayne onely the accidentes of bread and wine as their colour taste roundnesse and such like the substances of thē being changed And so they confesse against the rule of nature and reason grounded vpon scripture that accidentes haue a being and substance of their owne without a subiect Harding defens apolog 305. pag. And it is the generall opinion of all papistes So in their opinion there may bee the whitenesse roundnesse and taste of bread and yet no bread the rednesse tartnesse and other properties of wine and yet no wine If a man then should aske what round or whyte or red thing is this they can not say bread or wine for there is none left Neither will they say that the body of Christ is eyther white or red and thus are they driuen to their shiftes Whereupon some of their schoole-men haue sayde Accidentia illa sunt in aēre tanquam in subiecto The accidents are in the ayre as in their subiect De consecrat distinct 2. Species in glossa 7 They are the accidents of bread wine which are eaten chawen or rent by the teeth Bellarm. lib. 1. de sacram Eucharist cap. 11. respons ad argum 5. And which goe downe into the bellie and nourish and feed the body Harding defens apolog pag. 305. Thus by popish philosophie the accidentes of wine make a man drunke the accidentes of breade may feede a man and make him fatte without eyther bread or wine 8 That Christ would not haue the externall figures and shapes of the elementes chaunged but remayne still because man woulde abhorre to eate humane flesh in the proper shape Bellarm. lib. 3. de sacram Eucharist cap. 22. But what an absurde thing is this as though Christ would commaund any vnseemely thing or contrarie to humanitie And how could the Apostles commaunde the Gentiles to abstaine from strangled and from blood Actes 15. when as by their doctrine they did cate daily in their assemblies the raw flesh and blood of Christ 9 If the consecrate host as they cal it chaunce to putrisie and corrupt or to be burnt with fire or deuoured of a Mouse or any other vermine by the negligence of the priest they say it ceaseth to bee the body of Christ and that God in that verie instant supplyeth some other matter Bellarm. lib. 3. de Eucharist cap. 24. ad argum 6. Or else it returneth into the nature and substance of bread againe as other papists affirme Fox p. 496. So there is no lesse myracle wrought by occasion of the priestes negligence then was before by the words of consecration And it is not enough for God to worke miracles for men but euen for Mise also yet Bellarmine telleth vs very soberly that all this is done Sine miraculo without a miracle But how I pray you can bread be turned into flesh flesh againe into bread without a miracle 10 Yea some of them are not ashamed to write thus Si Canis vel porcus deglutiret hostiam consecratam integram non video quare corpus domini nō simul traijceretur in ventrem canis vel porci If a Dogge or a Hogge shoulde deuoure a whole consecrated host I see no thing to the contrarie but the body of Christ may passe withall into the bellie of the dogge or hogge Alexander Halens part 4. quaest 25. memb 1. And the allowed Glosse sayth Corpus Christi potest euomi The bodie of Christ may bee spued or vomited vp agayne De consecr distinct 2. Si quis in Gloss. 11 They suffer not the lay people to bee partakers of the Cuppe but to receiue in one kinde onely alleadging these and such like weighty causes as the danger of spilling sheading and shaking the bloud out of the cup or the souring or else sticking vppon mens beardes and such like Bellarm. lib. 4. de Eucharist cap. 24. Fox pag. 1150. Are not these thinke you matters of great moment and importance to frustrate and make voyde the institution of Christ Vnto these and such like absurdities of pope-catholike Religion wee may adioyne also the profound and weightie questions and deepe discourses of popish Diuines as to begin with their captaynes and ringleaders and first fathers of superstition Austine the Monke that was sent into Englande by Gregorie the first sent vnto his maister to know his iudgment and resolution in these and such like weightie matters First whether a woman great with child ought to be baptized Secondly after how many daies the children that are borne ought to be baptized Thirdly if she be in her monthly course after the disease of women whether then she may enter into the church receiue the communion 4 Whether it be lawfull for the man after company had with his wife before he be washed with water to enter into the Church These and such like graue questions this

our Sauiour Except a man bee borne of water and the spirite he cannot enter into the kingdome of heauen Iohn 3. 5. May it not aswell bee answered that children also are excluded here as in the other place for the words are in both places generallie spoken without exception Agayne Christ sayth except yee eate if this may be done in vow and defire that is spiritually which wee affirme and graunt then is it not meant of the sacramentall eating onely as the Papistes beare vs in hande and so they are contrary to themselues Lastly if it bee necessarie to receiue the Eucharist eyther actually and indeede or in vow and desire which is most true There is the like necessitie thereof as of baptisme For the Rhemistes confesse as much that they before God are accepted as baptized that depart this life with vowe and desire to haue this sacrament but by some remediles necessitie could not obtaine it Annot. Iohn 3. Sect. 2. Thus baptisme by their owne confession is prooued to be no more necessarie than the other Sacrament and so are they taken with their owne wiles Against the reall presence in the Eucharist amongst other arguments wee do bring foorth this S. Paul in diuers places calleth the Sacrament bread after consecration as 1. Corinth 10. 16. The bread which we breake is it not the communion of the body of Christ And chap. 11. 26. As often as ye shall eate this bread drinke this cup ye shewe the Lords death till hee come The Apostle calleth it bread Ergo it is bread not the bodie flesh or bloud of Christ. To this argument they make vs this aunswere The Apostle calleth it bread because it was bread before or because it appeareth to be bread not that it is bread Bellarm. de Eucharist lib. 1. cap. 14. res ad loc 13. Yea but the Apostle maketh mention together both of the bread and cup If it be called bread because of the appearance onely then by the like reason so is the cup and as there is no bread in deede so there shalbe no cup. Againe saith hee The bread which wee breake but the shape or forme of bread cannot be broken but the substance Neither will they say that Christes bodie is diuided or broken therefore it is true bread which the Apostle so calleth Lastly if they like this speech of the Apostle that hee should call it bread after consecration how cōmeth it to passe that they are afraide to call it bread in the Canon of the Masse but the bodie of Christ only It should seem therfore by their practise that they mislike the apostles phrase maner of speech That the Eucharist ought to be ministred in both kindes we confirme it out of that place Iohn 6. 53. Except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you which our aduersaries expound of the Eucharist Their answere is this that here the coniunction or particle and must be taken after the phrase of Scripture for the Distinctiue vel either as if the sense were this except you either eate or drink Bellarm. de Eucharist lib. 4. cap. 25. By this reason they make it a thing indifferent either to eate or to drinke to doe any one of them and so as the people doe onely eate in the Sacrament amongst them not drink the contrarie custome also may be brought in for the people to drinke onely and not to eate which I thinke they wil be loath to graunt Againe where they presse vs for the necessitie of baptisme with that place Iohn 3. 5. Except a man be borne of water and the Spirite wee can aunswer them with their owne words And in this place is taken for either vel as if it were said Euery man must be borne either of water or of the spirit Although we haue better answer are not driuen to vse any such shift yet thus they do make rods for themselues to be whipt withall Whereas we thus reason that the Eucharist ought to bee ministred in both kindes because the death of Christ cannot otherwise be liuely shewed foorth but both by eating and drinking in remembrance of Christ The Iesuite boldly aunswereth that a sufficient commemoration may be made by receiuing onely in one kinde Bellarm. de Sacramen Eucharist lib. 4 cap. 27. cleane contrarie to Saint Paul who saith As often as ye shall eate this bread and drinke this cup ye shewe the Lords death till he come 1. Corin. 11. 26. To remember and shewe foorth the death of Christ hee requireth receiuing in both kindes That the marriage of Ministers is authorized by the word of God wee proue out of S. Paul 1. Timoth. 3. 11. who hauing first described the office of Bishops Pastors of the Church and what maner of men they ought to be commeth afterward to set foorth the qualities and conditions that should be in their wiues That they should be honest sober and faithfull The Iesuite here celleth vs that the Apostle meaneth such as had beene their wiues before they were ordained lib. 1. de Clericis cap. 20. Ans. I wil aske them then one question Their former wiues maried before did they renoūce them afterward or retaine thē If they renounced them what need had the Apostle to be so carefull in setting downe rules and precepts for their wiues for it was no more to them how they demeaned themselues than other women If they retained them in the name of their wiues they either liued together or apart not apart for the Apostle prescribeth an order for the Ministers house children v. 4. But there is no reason that the mother should want the comfort of her children though shee enioyd not the companie of her husband It is therefore most like the mother liued with her children and the children with their father and where els then should their mother liue but with their father If then they liued in one house together how then is shee not now his wife as freely for all honest purposes and ends of mariage as before Who seeth not now how weakely these things hang together And that it is as lawful for the Ministers of Gods worde to marrie a●ter their calling to the Ministerie as before we shew it by these words of the Apostle Haue we not power to lead about a sister awife 1. Cor. 9. 5. Their answer is that it must be read thus a sister a womā for certain deuout womē folowed the Apostles which ministred vnto them of their substance Rhemist Annot. in hunc locum Ans. But this were a superfluous speech to say a sister a woman whereas it had been enough to say sister which word also expresseth the sexe And seeing the Apostles had wiues of their own it is an absurd thing to imagine that they would choose rather to go in the companie of strange women their owne wiues being more necessarie to attend on them more fit for

either Augustine against the Heretikes of that age or Bernard● against the corruptions of his time Therefore to conclude this pointe wee say as not long since a darling of their owne saide yet with better right and more truelie I am sure then he Nowe the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs if as among husbandmen wee call a rake a rake a spade a spade a mattocke a mattocke so among diuines wee cal heresie heresie and likewise falshood lying slaundering craft hypocrisie blasphemie euerie such crime by his proper name without all glosing But leauing off here in this place further to make apologie or to seeke defence in this point for our selues which were a needelesse and superfluous labour the writinges of our learned and godly brethren are abroade to be seene and read I trust they shalbe founde neither to sauoure of so enuious a spirite nor to be mixed with such intemperate and vndigested humors as our aduersaries writinges are sawsed and powdred withall We will now proceede not further keeping the Reader in suspense to collect some flowers of popish eloquence and Rhetorike which their bookes are beawtified and adorned withall First wee will be so bould as walke into our countrie man M. Hardings Garden and there a little refresh our selues with the pleasaunt sent of his sweete smelling herbes And here in the verie enterance I find a nosegay alreadie gathered to my hand by that skilfull and cunning gardener not in name but in deede B. Iewell let vs take vp this posey and smell a litle thereon M. Harding therefore writing against B. Iewell cloyeth and ouerchargeth him with these and such like sweete speeches Who euer heard such an impudent man a most impudent lyer awicked slaunderer and all because he said with Laurentius Valla a Canon of Rome that Pope Celesti●●s was a Nestorian Heretike Againe who euer saw so impudent a man what shal I say to this fellow fiefor shame man a minister of fables a minister of lies foolish ignorance shamelesse malice so ignorant so witlesse lewd wretches Iewish Heat henish shameles blasphemous villaines false ministers false harlots yee lie falsely yea yee lie for aduantage yee are impudent liers lewd liers heapes of lies nothing but lies and al is lies But what is the cause thinke you that this meeke spirited man should be so disquieted and make such outcryes against liers forsooth because Maister Iewel in one place leaueth out enim in a nother place hoc in an other place the Printer set downe schemate for schismate and such like is not here great cause thinke you to make a man thus to take on and to run out of his wittes Is not this asweete nosegay thinke you and is it not compounded of choice flowers the sent is so strong to my smell that I cannot choose but stop my nose Nisi as Bernard saith omniū passim naribus iniecto foetore solus dissimulē pestem nec audeo manum contra pessimum putorem propria manu munire Vnlesse as he saith the stincke smelling strong in euery mans nose I only should dissemble the matter and not dare to sense my nose with mine owne hand against the contagious smell But let vs haue patience a litle and passe along to see what store of such sweet smelling flowers M. Hardinges garden wil afoord vs. Pag. 40. Thus your vaine boast in wickednes wrought by the power of Sathan is put to silence because M. Iewel saith that many kings princes are fallen away from the Sea of Rome haue ioyned them selues to the church of God Pag. 42 This is his heat henish hart what could Purphurie or Iulius or Celsus say more because M. Iewel had said that men euen by light of nature though thereby alone they cannot bee led to the perfection of faith yet may somwhat discerne what is likely or vnlikely in religion according to S. Paule Rom. 1. 20. The inuisible thinges of God his euerlasting power Godhead are seene by the creation of the world Pag. 85 We take you to be mad would God you were not worse then mad were you mad you should be tied vp Els were you suffered to goe abroad for feare folk● would flye from you and then should you doe litle hurt Pag. 145 How say you sir Minister Bishop ought the minister to be lawfully called Pag. 146 Touching the exercise of your ministerie you doe all thinges without order vnlesse ye meane such order as Theeues obserue among them selues in distribution of their robberies Pag. 153 If he were so folish to thinke so yet you M. Iewel in that behalfe should not beare the bable with him speaking of Nilus a Greeke writer a learned man and a reuerent Bishop Pag. 162. You shew your selfe to be a man of euill disposition no man euer said it but Illyricus or bawdy Bale Namely that pope Zosimus corrupted the councel of Nice the trueth where of notwithstanding is proued by B. Iewel out of the Aphricane councel cap. 101. 102. 103. Concil Carthag 6. cap. 4. Concil Florentin sess 20. Pag. 164. You are errant slaunderous liers how seemeth not this wicked generation to spring of the deuil because M. Iewel saith by the testimonie of Alphons de castro Sabellic Platina others that pope Liberius was an Arian heretike Pag. 189. This sir defender learned in the schoole of Sathan and now lieth bound in Sathan fatters Pag. 201. Their Bishops for custody of their chastity after their former olde yokefellowes decease solace them selues with new strumpets Pag. 209. Of what small substance this reason is the veriest Coblers of all their Ministers if they can reade any english beside their communion booke may easely perceiue B. Iewell telleth Harding he might haue remembred that not long since Iulius the 2. of a wherrislaue was made Pope but wee haue no coblers in the ministerie Pag. 290. Mauger the malice of the deuil and of all the sacramentaries the old trueth shall preuaile he meaneth the conuersion and transsubstantiating as he calleth it of the bread and wine in the sacrament into the verie body and blood of Christ. But this is no trueth at all neither old nor auncient confussed by D. Tunstall to haue come in twelue hundred yeres after the gospell as in that place it is manifestly prooued Pag. 297. Now sir I report me to euerie man that hath sense whether I may not lawfully giue you the Menti as for manners sake I may vse the Italian terme and chalenge you in plaine termes of a lie for vttering this vntrueth and yet there is no vntrueth vttered see the place Pag. 313. It liked your filthie spirite with vile wordes to bring that holy mysterie into contempt wherein you do the Deuill author of all heresies the greatest seruice that may be deuised because with Origen he had affirmed that the bread in the sacrament as touching the material substance thereof goeth into the bellie and

P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will

the Church of Rome was in those daies of persecution deuided into cures and parishes whereof they shoulde haue their titles And this constitution seemeth rather to take his beginning at the Councell of Chalcedone where it was enacted that no priest no entituled should be ordained neyther is there any mention made in that place of any former decree prouided by Euaristus Fox pag. 39. To Zepherinus be 2. epistles ascribed one written to the Bishops of Sicilia the other to the Bishops of the prouince of Egypt which containe no manner of doctrine or consolation fit for those times but certaine rituall decrees to no purpose which argue the said epistles neither to fauor of that man nor to tast of the time for the poore persecuted Bishops in that time were so farre from hauing any lust or leisure to seeke for any primacie or to driue other Churches to appeale to the sea of Rome or to exempt priestes from the accusation of lay-men as in those epistles is to be seene that they would haue beene glad to haue had any couert at all to put their heades in Calixtus Bishop of Rome and martyr hath 2. epistles decretall appointed him wherein these ordinances amongest other are founde that no action or accusation against the teachers and prelates of the Church should be admitted And in the ende of the epistle hee confuteth the error of them which hould that they which are fallen are not to be receiued againe But Nouatus was the first author of this error wo followed in Cornelius time after Calixtus how then is it like that Calixtus could confute him And againe concerning actions and accusations it is not like that the time of so grieuous persecution would serue them to commense any law against their Bishops Vrbanus followeth to whome also is ascribed an epistle decretall comming out of the same forge containing not one worde of consolation fitte for those times but certaine straite preceptes for not transporting or alienating of the goods of the Church and to pay truely their offeringes which they vowe and such like But it is not like that in those heauie times of persecution the Church was so greatly enriched the constitution for tithes and oblations being not yet ordained and when as men sought generally rather to spoyle and take from the Churche then to giue vnto it that there needed such straite prouision for disposing of Church goods Pontianus who succeded Urbanus and was banished for the name of Christ is fained in his epistles decretall thus to write That God hath priestes so familiar with him that by them he accepteth the offeringes and oblations of other and forgiueth their sinnes and reconcileth them vnto him What could be said more of Christ whome the Scripture maketh our onely mediator and aduocate The decretall epistles of Fabianus Bishop of Rome are euen as good stuffe as the rest of that sort vnto him are ascribed these ordinances as of accusations against Bishops of appealing to the Sea Apostolike which decrees how vnfit and vnbesitting they were those times of persecution we haue shewed before as also of not marrying within the fift degree of communicating thrise a yeare whereas Augustine lyuing after this Fabian almost 200. yeares writeth thus of this matter Omnibus diebus dominicis communicandum suadeo hortor Vpon euery Lords day I doe perswade and exhort all men to communicate De eccles dogmatib cap. 54. How then is it like that Fabian decreed the contrarie of manie yeares before Also it is to bee seene that the most part of the third Epistle standeth worde for word in the epistle of Sixtus the third who followed almost 200. yeares after him Beside the vnseemely doctrine conteyned in the end of the epistles where hee contrary to the tenor of the Gospell applyeth remission of sinnes onely due to the bloode of Christ vnto the offerings of bread and wine by men and women euery Sunday in the Church Cornelius succeeded next to Fabianus who is slaundered with 2. epistles decretall which are apparant to bee none of his both by the stile which is most rude and barbarous but Hierome reporteth of him that hee was a verie eloquent man and partly also by the matter for in the first he writeth to all Ministers and brethren of the Church concerning the lifting vp of the bodies and bones of Peter and Paul De catechumenis transposed to Vaticanū In the second writing to Ruffus a Bishop of the east he decreeth that no cause of Priests or Ministers be handled in any strange or forraine Court without his precinct except only in the court of Rome by appellation Who seeth not now by this litle that these epistles were rather forged by the ambitious latter Bishops of Rome who labored altogether to aduance the dignitie of their Sea then by Cornelius whom the troubles of the Church would not suffer to thinke of any such matter And it is verie like that he would haue interserted some word of comfort and consolation fit for those times and made some mention of the great stirres betweene him and Nouatus whereof there is not one word in these decretals Vnto Lucius Bishop of Rome is referred by Gratian distinct 81. Ministri this constitutiō that no Minister whatsoeuer after his ordination should at any time reenter into the chamber of his owne wife Such homely stuffe is not like to haue proceeded from those good Bishops that died in Christs cause Vpon Stephanus Bishop are also fathered certayne epistles decretall which by this may be gathered to be none of his In the end of the second epistle hee saith thus Which thing is forbidden both by lawes ecclesiastical and also secular But what secular lawes could bee in that time in fauour of Bishops as that no accusation should be laid against them till they were restored to their estate when as the Iudges were all then heathen and their lawes tending to the destruction of the Christians and their faith Againe in the 5. canon of the said epistle he intreateth verie solemnlie of the difference betweene Primates Metropolitans Archbishops which distinction of titles and degrees rather sauouring of ambition then of persecution may verilie giue vs to suppose that these epistles were not written by that Stephanus Fox pag. 67. Of the same stamp are the epistles ascribed to Caius Marcellinus Eusebius Milciades Bishops of Rome Caius in his epistle decretal willeth and commandeth all difficult questions in all prouinces whatsoeuer emerging to be referred to the Sea Apostolike How is it like that this was decreed by Caius when as aboue an hundred yeare after ann 420. in the 6. Councell of Carthage where Augustine was present this priuiledge was denied to the sea of Rome and the contrarie concluded that no appeales should bee made thither from forraine countries Plura apud Fox pag. 96. col 2. The epistle of Marcellinus to get more authoritie with the reader is admixed with a great part of S. Pauls