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death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	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

ascended but that we are to seeke his body here on earth and to touch him with our mouthes and téeth But saint b Lib. 10. in c. 24. Luc. Ambrose saith That we touch not Christ with corporall handling but by faith and are not to seeke him on the earth nor after the flesh if we will find him c De resur carn Tertullian saith That his body is in the pallace of heauen The papistes also beléeue that there is one Christ in heauen visible and palpable and another in the sacrament inuisible and vnpalpable They d Concil Trid. s●ss teach that we are iustified by the workes of the law and that faith is nothing but a preparation to iustification They teach men to doubt and distrust of their saluation and after iustification send them to be tormented in purgatory they cannot tell how long but diuers thousandes of yéeres if their indulgences and bulles concerning the same conteine truth They beléeue that there be certaine veniall sins whose wages and reward is not death and that eternall life is no frée gift but the wages of mens good workes and merites The institution of Christ both in baptisme and in the Lordes supper they haue violated adding many other thinges beside water in baptisme and turning the communion in the Lordes supper into a priuate action and taking the cup from all the communicantes saue the priest that saith masse In the worship of God they haue deuised infinite matters which God neuer required at their handes Nay something they haue instituted in the worship of God contrary to his commaundement as the worshipping of God in grauen images contrary to his commaundement concerning images and the calling vpon angels and saintes contrary to the commaundement Thou shalt haue no other Gods but me Finally they haue in liew of Christ established Antichrist with a gard of Cardinalles and an army of priestes and certeine swarmes of vermine called monkes and friers to the dissipation of Christs body and the subuersion of the faith 16. The true church neuer made publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the apostles Peter and Paul and to all the saintes Saint Augustines confessions are comprized in diuers bookes yet hath he none of this fashion In the ancient liturgies albeit they haue passed through the handes of falsaryes yet can no such precedent be found But they in their dayly liturgies a In breuiario officio beata Mariae teach men to say in this sort Confite or deo omnipotenti beatae Mariae semper virgini beato Ioanni Baptistae sanctis apostolis Petro Paulo beato N. omnibus sanctis vobis fratres 17. Christs true church hath no sacraments but such as Christ hath instituted as may appeare by Iustines apology by that booke of sacraments that passeth vnder the name of Ambrose by Dionysius his description of ecclesiasticall mysteries and all ancient liturgies of the Christian church saue such as are falsified But the popish synagogue haue made euangelicall sacraments of matrimony order and penance Of which the first two were instituted in the old testament and the third is an act alwaies vsed in the church of God but neuer accounted a sacrament as wanting both certaine signes and sacramentall institution and forme They haue also made sacraments of confirmation and extreme vnction and giuen them both signes and formes that were neuer knowne in the ancient church of Christ 18. The true church neuer shunned to receiue the cup as well as the Lordes body in the sacrament b Serm. 4. de quadrages Leo saith they were Manichées That receiuing the sacraments tooke the body of Christ but in any wise shunned to drinke the blood of our redemption and he calleth this act Sacrilegious c De consecrat dist 2. c. comperimus Gelasius also saith That it is plaine sacriledge to part the one and the same mystery and to receiue a portion of the sanctified body and to absteine from the cup of the sacred blood But now the synagogue of Rome doth count this ministration of Sacraments in one kinde to bee good religion and streightly commandeth all saue the priest to abstaine from the cup. 19. The ancient catholike d Apost can 9. concil Antioch c. 2. church did excommunicate such As entred the church and heard the Scriptures read and staide not out praiers nor receiued the holy communion And the Romanists themselues vnder the name of Calixtus haue e C. peracta de consecrat dist 2. published this decrée That all shoulde bee excommunicate that woulde not communicate And that this was the order of the christian church that all that were present at the oblation shoulde communicate it appéereth both by Iustines second apologie and by Dionysius the Areopagites description of these ecclesiasticall rites and ceremonies But the church of Rome after consecration sendeth all away for the most part without communion and thinketh it not necessarie 20. The auncient catholike church had but one sacrifice one altar one priest The priest and sacrifice was Christ Iesus once offred for the sinnes of all the altar was the crosse of Christ Christ saith a De demonstr euang l. 1. c. 10. Euse●i●s offered a most excellent sacrifice for the ●aluation of vs all and gaue vs a memoriall or sacrament thereof insteade of a sacrifice Saint b In c. 10. epist. ad Hebr. Ambrose saith That our sacrifice is but a samplar of that which our Sauiour offered on the crosse Saint c Contr. Faust. lib. 20. c. 21. Augustine saith That the flesh and blood of this sacrifice was yeelded in very truth when Christ was put to death and that after his ascension it is nowe solemnized by the sacrament of remembrance of that sacrifice d Eccles Hierarch c. 3. Dionysius calleth it A figuratiue sacrifice That which is offred and consecrated by the priest is called a sacrifice and oblation because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse as saith e Sentent 4. dist 12. Peter Lombard and so their glosses f Dist 2. de consecrat c. semel c. in Christo. c. iteratur confesse that this sacrifice is but a memoriall or sacrament or representation of Christ his passion and sacrifice g Epist 25. plebi vniuersae Cyprian denieth that wée can institute a new altar or new priesthood Aliud altare constitui aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest But the papists haue forged of late time a new externall sacrifice propitiatorie for quicke and dead and deuised a new altar of stone and instituted a newe priesthood not to celebrate a memoriall of Christes death and passion but to offer indéede Christ himselfe in a true sacrifice after a grosse and carnall sort 21. The true catholike

abhorred Thirdly he telleth vs and that in very tragicall termes Of armies campes battailes insurrections desolations caused in Germanie France Flanders she practise of the world he was thought not vnworthy to be emploied in publike causes His body was mishapen especially his toes féete which declared that he was ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere that is of the kinde of crooked clawed beastes but that was couered with his gowne and slippers His first step out of the vniuersity was into the Cardinals house where he learned the Cardinals pride and vanity His first employment was in the negotiation at Rome about the kinges mariage with the Lady Anne Bollen who sent him thither together with Edward Fox to solicite her cause For his wit and experience he was thought fit to be employed and specially named by the Quéene but his false and treacherous dealing in that cause did much hinder the kinges procéeding as afterward did manifestly appeare Notwithstanding because the Quéene thought he had taken paines and dealt faithfully with her she was the cause that he was nominated by the king and so preferred to be bishop of Winchester The which that he might seeme to deserue he did publikely defend the kinges supreme authority against the pope and by an oath whereof there is yet a publike act remayning he forswore and abiured the pope afterward taking the opportunity of the kinges humor he wrought an alienation of the kinges minde from the Quéene and neuer ceased vntill he brought that innocent Lady vnto her end and not content herewith he was a speciall instrument of that act of parliament that was made against her mariage and her issue Thus this viper rewarded that good Quéene by whome he was aduanced Nourish vp dogs and they will bite saue the life of a serpent and he will sting Now hitherto Gardiner in outward shew was a great oppugner of the popes authority but whether vpon hope of greater preferment by the pope or displeasure to some about the king afterward he began to harken to the pope Béeing sent with Sir Henry Kniuet to Ratisbone to a certaine diet holden by the Emperor there he was discouered to haue made a packe with Cardinall Contarene and from thence wrote letters to the pope Which the king tooke so offensiuely that in all pardons commonly granted in parliaments he excepted treasons done beyond the seas meaning no doubt this treason of Winchester Returning home now reconciled to the pope he proued a great persecutor of true christians He was the chéefe moouer of the king to set out the act of six articles which was the occasion of so many innocents death and in execution thereof this wolfe was alwaies most forward as contrarywise if the king was aduised to reforme any abuse he was alwaies most backeward In the latter time of the king he was so out of his fauour that he came not in his presence And where beforetime he was made one of the tutors to young king Edward and an ouerséer of king Henries will he was quite dashed out and by no meanes could bée admitted again either to his place in the kings fauour or in his will Which procéeded as may probablie bée coniectured for that hée was the cause of Quéene Annes death which the king toward his latter ende so much repented In the beginning of king Edwards daies hée hindred the iourney into Scotland and whatsoeuer might make for the honor of the yoong king as appéereth by his letters to the Lord Protector And yet in open termes acknowledged the kings supremacie and once more a The acts are extant denied the pope But vpon the Protectors death the man séeing a storme comming did obstinately resist the kinges procéedings and so was woorthily depriued of his bishopricke and committed to prison But béeing deliuered from thence by Quéene Marie hée raged against the flocke of Christ like a woolfe famished and long restrained And as before hée had caused Quéene Anne to loose her life so hée sought to bring the ladie Elizabeth her daughter to destruction Hée was the onely instrument to examine and entrap the innocent ladie and by diuers meanes sought to suborne false witnesses to accuse her as an abbettor of Wyats insurrection And so farre hée preuailed as a warrant was brought to Master Bridges then lieutenant of the tower for her execution Thus had the hope of her happie gouernment béene cut off if God had not stirred vp the lieutenant to make staie of executiō vntill the Quéenes pleasure was further knowne Hée was also the onely man that prosecuted bishop Ridley and bishop Latimer to death insomuch that expecting newes from Oxford of their execution hée woulde not dine before hée had heard that fire was set to them But sée Gods iudgements vpon the cruell tyrant euen that selfe same dinner in the midst of his meriment God so strooke him that hée was carried from the table to his bed and neuer rose vntill hée died So hée raged while hée liued and raued when hée died His actions in his life time were odious his body dying did stinke so odiously that his seruants could not endure it He woulde not suffer the holy martyrs to speake at their death and therefore God stroke him so in his toong with swelling that sometime before his death he was not able to vtter one word and this was the life and death of this monster Of other qualities I will not speake One of his men set out a treatise against the mariage of ministers wherein it seemeth his finger was But much more honestie it had béene for him to haue beene maried Hee wrote diuers things but hée wrote not onely contrary to himselfe but also both to papists and protestants which his workes now extant do shew refuting notoriously the vaine brags which our aduersarie maketh of his learning William Allen was borne I know not where but he was brought vp in the vniuersity of Oxford from whence either discontented with the present gouernmēt or else induced with hope of better preferment otherwhere he fled into the low countries and there became a reader of the popes broken diuinity Afterward beeing nouzled among rebels and traytors he began to teach positions of rebellion and treason to his countrymen that came ouer and so instructed them that diuers of his scholers prooued maisters in wilfull disobedience and treason against their prince and country himselfe a Jn his answere ad per seq Aug. c. 5. saith That it is not onely lawfull but glorious for subiectes to take armes against princes that will not admit popish religion He alloweth and commendeth not onelie the rebellion in England but also in Ireland that was raysed for that cause Neither should it séeme that any practise was made against her Maiestie by the papists but he eyther was a plotter of it or had vnderstanding of it When her Maiestie sent aide to the distressed people of the low countries he by his pestilent

and deuised most slanderous letters in the emperors name against the yoong man And lastly for that the yoong earle was suspected for religion so giuen to his affectiōs that he did not himselfe desire any such matter nor if he had desired it could he haue bin liked by Winchester Neither skilleth it whether Winchester called him his spiritual childe or no. If he did then was hée an vnkinde spirituall father that gaue counsell to sende his childe away into Italy where by a most shamefull practise of this wicked generation he was poisoned and made away Resteth then that this practise of Winchester to bring in the authoritie of the pope and tyrannie of Spaniards was most dangerous to this state and ought to be most hatefull to this nation If he did not please the pope nor emperor neither as this our aduersarie pretendeth then was he odious to all the worlde His sermon certes preached at Paules crosse before the king and Quéene and popes legat declared that as in times past he had vsed his authority to persecute poore Christians so here he did abuse gods word to please the popes agent and those that fauoured his faction His text was Hora est iani nos de somno surgere which is taken out of Saint Paules epistle to the Romaines And out of this he went about to shew that since the church of England had departed from the subiection of the pope the people had continued as it were in a sléepe therefore did he conclude that euery man must awake and returne againe to the pope as if the apostle in those wordes had willed men to submit themselues and to returne to the obedience of the pope and to embrace his most vaine superstitions and his fantasticall and impious traditions which god wot was no part of the apostles meaning Nay he rather speaketh of the pope 2. Thes 2. where he mentioneth the man of sinne that shall sit in the temple of God and aduance himselfe aboue all that is called God And in this place he rather exhorteth worldlinges that are drowned in sensuality and pleasures and forget God while they follow the vanities of this world to awake and call themselues to a serious cogitation of spirituall matters For security and sencelesse stupidity is an image of sleepe or death rather And it may very well be applyed to those that eyther are besotted with popish ignorance not knowing any point of Christian faith or that walke in darkenesse of popish errors and will not awake out of their sencelesse sléepe and come to the light of Gods word that is offered to them For to speake truely the doctrine of popery is nothing but a doctrine of darkenesse of sleepe of death But let vs sée how our aduersary defendeth this noble sermon first saith he It was preached before the king and Queene the popes legat the embassadors of diuers princes and a great audience As if many great fooleries and vaine toyes had not béene declared before great princes and many auditors The more were present here the more witnesses there were of the mans great simplicity in mistaking and shamelesse impudency in peruerting the scriptures Secondly he telleth vs How Gardiners discourse was to shew how long the people of England had runne astray and beene in darkenesse of diuision and strife But first he séemed himselfe to be as it were in a sléepe when he talked of darkenesse and should haue spoken of sléepe For betwéene these two there is no small difference For many awake in the night and others sléepe at noone daye Secondly he committeth no smal error where he calleth the separation from popery Darknesse of diuision and strife For he that is ioyned to Christ walketh in light and they that liue vnder the pope continue in Egyptian darknesse Beside this darknesse doth rather worke confusion then diuision Thirdly he saith that Gardiner vttered two thinges that greatly mooued the whole auditory The first was the harty accusation of himselfe for his booke de vera obedientia Which he vttered wéeping like a great calfe and as our aduersary telleth vs With such vehemency as he was forced diuers times to make some pauses And that these teares were not feyned saith he It appeared in this that drawing to his end he said negaui cum Petro exiui cum Petro sed nendū amarè fleui cum Petro. The second was a relation how king Henry a litle before his death dealt with him secretly and seriously to go into Germany to a certaine diet and there to take some course that he might be reconciled to the pope But what maketh all this to the true expounding of this text Hora est iam nos de somno surgere Surely no more then if he should haue talked of clypping of goates or shearing of swine and such idle fancies as be represented to men in their sléepe Besides that here are many vntruthes conteined of which I haue great cause to doubt whether euer they were vttered in so famous and publike an auditory or no. First it is a most shamelesse vntruth to affirme that euer the king desired to be reconciled to the pope his words his actions yea all his procéedings tended to the contrarie and of this point he was so well resolued that rather he sought to perswade others to renounce the pope then determined himselfe to returne to the pope Finally what coulde be deuised more absurd then to feine that such a noble and magnanimous prince did voluntarily submit himselfe to a base enimie which by no force nor perswasion he coulde bée induced to do Secondly it is an absurd thing to thinke that if the king meant to do any such matter he would impose the charge vpon him that had written against the popes power and forsworne it and vntill the protectors death in king Edwards daies did acknowledge the princes supremacie Thirdly it is apparent that the king long time before his death suspected him for a secret traitor and coulde no way abide that he shoulde come in his presence as the Lord Paget and sir Anthonie Browne the Duke of Suffolke and diuers others testified And therefore if any such thing had béene in the kings head he woulde rather haue vsed any other then him At least he woulde haue declared his minde to some of his Counsails beside Gardiner Fourthly I cannot learne that euer the bishop of Winchester did speake these wordes at Paules crosse And therefore most like it is they haue béene forged since and fathered vpon him Lastly if the king woulde haue any such matter handled he woulde not haue sent into Germany but to Rome neither néeded hée to haue doubted but hée shoulde most willingly haue bin receiued if he had entended any such submission Al these points therefore séeme to haue bin deuised by some lying companion stand onely vpon the bare credite of this our wise aduersarie without proofe of any one witnes or record and therefore we may well conclude that the second

church neuer taught nor thought so basely of the most holy body of our Lorde and Sauiour Christ Iesus that they imagined that a mouse a dogge a hogge or other brute beast did eate it and presse it with teeth and swallow it downe For they beléeued as wée beléeue that Christ is in heauen and sitteth at the right hand of God and is farre from those pressures and contumelies But the synagogue of Rome beléeueth that a brute beast may eate Christs body If a dogge or hogge saith a Part. 4. q. 45. Alexander Hales shoulde eate the whole consecrated host I see no cause but the Lords body shoulde go therewithall into that dogs or hogs bellie Some haue said as it is in b Part. 3. q. 8. art 3. Thomas Aquinas his summe that Assoone as the sacrament is taken of a mouse or a dogge straightway the body and bloud of Christ cease to bee there but this is a derogation to the truth of this sacrament And where the master of c Lib. 4. dist 13. sentences abhorreth from this position saying that it may bée well saide that the body of Christ is not receiued of brute beastes the masters of Paris put this in the margent that d Hîc Magister non tenetur Heere the master is not beleeued 22. The true catholike church did neuer sell the holy sacrament nor beleeue that it was a meanes to satisfie for sinnes both of quicke and dead Nor did the same promise health to the sicke sig●t to the blinde gaine to merchants husbands to maidens being present at the sacrament But the Romish synagogue doth sell Christ Deteriores sunt Iuda e C. 23. saith the author that made Onus ecclesiae alleaging the authoritie of saint B●git Qui pro solis denarijs me vendidit illi autem pro omni mercimonio And no traffike is more cōmon in the Romish church then the traffike for masses They make men beléeue that this sacrifice of the masse is expiatorie both for the sins of quicke and dead Hoc sacrificium saith f De valore missae parad 12. Guernerus est exp●atiuum debitae poenae tam hîc quam in futuro exoluendae Hée g Ibid. parad 9. sheweth also that It hath miraculous effects against thunder danger of enimies and all other dangers and that he that frequenteth the masse shall bee directed in all thinges Neither can any man desire any thing that priestes by their masses will not promise to obtaine for him 23. The true catholike church did neuer vse to make holy water nor to consecrate paschal lambes nor oyle nor candles nor such like thinges Nor did the same beléeue that by holy water veniall sinnes were remitted or that it was good to driue away mise or make barren women conceiue or that the other hallowed thinges haue such effectes as the schoolemen teach But the Romish church doth h Missal Rom. in fin consecrate holy water and paschall lambes oyle candels and other creatures and hath a great opinion of these consecrate thinges Non mane institut●●●n est saith i In lib. Numer c. 19. Augustin Ste●chus quod aquas sale orationibus sanctificamus vt ad ●orum aspersum delicta nostra deleantur a In dialog Alane Copus telleth vs that holy water is good to driue away mise and to make barreine women to conceiue 25. The true church standeth not much vpon externall ceremonies as in the time of Moyses law The b Coloss 2. apostle writing to the Colossians would not haue men condemned In respect of meate or drinke or of holy dayes Nor would haue them burdened with traditions As touch not tast not handle not And c Iohn 4. Christ saith that in his church True worshippers should worship God in spirit and truth But the seruice of the Romish church for the most part consisteth in externall obseruances as for example in absteining from certaine meates and drinkes and widowhoode and abstinence from mariage in singing ringing going on pilgrimage painting knocking greasing kéeping feastes and holy daies and worshipping the sacrament and externall signes 26. The true church of God neither made the image of the godhead nor set vp images in churches to be worshipped knowing that the same is directly contrary to the commaundement of God d Aduers Gentes lib. 8. Arnobius saith That the first Christians had no altars nor temples nor images worshipped in open shew Ne simulachra quidem veneramur saith e Contra. Celsum lib. 7. Origen quippe qui dei vt inuisibilis ita incorporei formam nullam effigiamus f Lib. 2. Diuin instit c. 19. Lactantius saith There is no religion where there is an image The councell of g C. 36. Eliberis forbad pictures in churches Arnobius saith that Christians do not worship the crosse Cruces saith he nec colimus nec optamus lib. 8. aduers gentes h Lib. 9. ep 9. Gregory himselfe would not haue images worshipped albeit he would not haue them broken downe De cultu imag lib. 1. Ionas Aurelianensis writing for images condemneth the popish manner of worshipping them Creaturam adorari eíque aliquid diuinae seruitutis impendi proh nefas ducimus huiusque sceleris patratorem detestandum anathematizandum libera voce proclamamus But the popish church doth make the images of God the father and the holie Ghost and worshippeth them with diuine worship Likewise do the papists worship the crucifixe and crosse and with seruice kissing and crouching do they worship the images of Saints 27. The ancient church did alwaies serue God in a toong vnderstood of the people The Gréekes had their Liturgie in the Gréeke toong the Italians in the Italian toong the Syrians in the Syriake the Armenians in the Armenian language the Slauonians in the Slauon toong a Lib. 8. contr Celsum Origen saith That God that is Lord of all toongs heareth those that praie in any toong and that euery one praieth in his natiue and mother toong b In Epitaph Paulae ad Eustochium Hierome saith that Psalmes were song at the buriall of Paula not onely in Hebrew Gréeke and Latine But in the Syrian toong In an other Epistle of his written to c Epist 17. Marcella he sheweth That euery nation that came to Bethlehem had their seuerall languages in their church seruice For as the apostle saith d 1. Cor. 14. Hee that praieth in a toong not vnderstood profiteth nothing But the papists and church of Rome will haue no other toong vsed in the common Liturgie of the Westerne churches but the Latine of which the vulgar people scarce vnderstand one word 28. The true church is the kingdome of Christ and there hée onely raigneth by the scepter of his worde Transtulit nos saith the e Coloss 2. apostle in regnum filij Dei The apostle Saint Iames saith that hée alone is our law-giuer and our iudge There is one law-giuer