Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	great_a	life_n	2,755	4	4.1264	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05212	A disputation of the Church wherein the old religion is maintained. V.M.C.F.E.	Lechmere, Edmund, d. 1640?; F. E., fl. 1629.	1629 (1629)	STC 15348; ESTC S100251	235,937	466

verum est Sacrificium Missaticum torum penÃ¨ terrarum orbem inuasisse praesertim superiore proximo millenaâ—io Hutter I graunt willingly that the Papist Idolatrie hath inuaded all most all the world especially these last thousand yeares g. Simon Voyon Catal. Doct. in ep to the reader Simon Voyon when Boniface was stalled in the Papall throne the whole world was ouer whelmed in the dregges of Antichristian filthines with superstitions and Traditions of the Pope Then was that vniuersall Apostasie from the faith foretould by Paul h. Bibliander orat ad Princip Germ. c. 72. apud Caluinoturc l. 1. c. 4. A morte Gregorij magni ponimus esse per se notum clarissimum extta omnem dubitationem quod Papa Romanus sit Antichristus qui suis abominationibus blaspheâ—iis Idololatriis omnes regesterrae populos Ã summo vsque ad nouissimum sic inebriauit vt brutis ipsis essent stupidiores Bibliander It is of it selfe knowne most cleere and out of all question that from the death of Gregorie the greate the Pope of Rome is Antichrist who with his abominations blasphemies and idolatries so made drunke all kings and people from the highest to the lowest that they were more stupid then very beasts i. Hospinian Hist Sacram. l. 2 p. 157. Gregorij magni aetate omne superstitionis idololatriae genus c. Hospinian In the age of Gregory the greate all kinde of superstition and Idolatrie hath as a Sea ouerflowed allmost all the Christian world not only none resisting but rather all helping and adding thereunto what force they could Thus I haue by Protestants assigned to me the space wherein Papistrie hath ben generall and the supposed Protestancie supprest I meane from Luther vpwards to Boniface and to the death of Gregory the great 20. Now that the Religion generall in the world then was the same with that which was generall in the world in the tyme of Gregorie the greate who died but three yearet before Boniface is manifest by the testimonie of a world of eie witnesses that is by the testimonie of all kingdomes Nations Schollers Pastors People by the testimonie I say of all ChristiaÌ„ Churches which being in the time of Boniface and of our Religion as you heard your Deuines confesse had most of them seene the exercise of the Religion in all the world in S. Gregories tyme and could not be deceaued in the fact subiect to the eie euery where as going to Masse praying to a. Perkins expos Creede pag. 266. b. Bale Centur. 1.74 Id. p. 65. saints coÌ„fessioÌ„ to Priests adoratioÌ„ of the Blessed sacrament c. They had allso all meanes that meÌ„ could haue to be informed certainly of the Religion of the world in S. Gregories tyme Books Records Relations eies to see the practise immediatly eares to heare what they said Instruction Baptisme Bible Orders all they had from them immediatly and the matter touched theÌ„ all and each in particular more then lands life or whatsoeuer else can be deare to man I might confirme this further out of Gods assistaÌ„ce to the Church out of which it commeth ineuitablie that neither the former Religion could abruptly stop as you imagine and the faith faile the Church fall on the suddaine the Church I say diffused thorough the world nor all knowne ChristiaÌ„ Churches in succeeding tyme or the whole Christian world generally erre in a matter of the greatest moment in the discerning the true Religion and the true Church of former tymes Leauing you therefore to deale with babes whom you may peraduenture make beleeue on your bare word without euideÌ„ce against histories against the promise of almighty God aÌ„d against the testimony of all the Church of that tyme that whilst all were a sleepe it seemes by your dreame the Religion of the world was generally changed in Boniface his tyme after the death of Gregorie I take vpon the testimonie of a world of people vpon the Testimonie of all Nations then Christian that it was not but that the Religion then currant was the Religion currant in the tyme of Gregorie the greate 22. Now that S. Gregorie had communion with all the world euery one knowes by his Epistiles to the Bisshops of Corinth Siracusa Extant inter Op. D Greg. Constantinople Alexandria Carthage Numidia Ierusalem Arabia Antioche Arles Vienna c. You graunt also that he did communicate with the former ages and was of the same Religion with them which is allso cleere by the consent and iudgment of the Christian world in his tyme who beleeued that he and they were of the same Religion with the Church of the precedent age and had best meanes to know it The same Church and Religion in the tyme of Leo the greate was also vniuersall and this likewise out of his writings may be prooued The vniuersalitie I say of Leo his communion is knowne cleerly by his Epistles to the Bisshops of Italie Ie op v. Ie France Thessalonica Vienna Sicilie Campania Tuscia Alexandria Antioch Constantinople Ierusalem c. in a word it is included and to the world made knowne by the Councell of Chalcedon If you will ascend hiegher with this vniuersalitie goe vp to Syluesters tyme and his communion with all the Christian world you haue in the first Nicene Councell and Further I thinke you will not presse me though I could further name S. Paul witnessing of the Roman faith that it was renowned in the whole world 22. Hauing bene loÌ„ge in the former argumeÌ„t and the longer because I would see whether you could make the like in all respects for the vniuersalitie of your Church and doctrine Arg. 6 there curraÌ„t amoÌ„ge you I will now be shorter in the next which I will frame out of the CoÌ„fession of Protestants too not so much for their authoritie which I esteeme not as to stop your mouth and it shall be this Bright-maÌ„ in his Apocalyps saith that the Church Protestant was hidden from the tyme of Constantine to wit 1260. yeeres that then the supposed Protestancie went into the desert Bright in cap. 11. â—2 Apoc. Id. p. 577. Broc on Reuel fol. 110 12â— Nap. Reuel p. 68. See also p. 191. and that euer since Antichrist so he calls the Pope hath raigned Brocard saith also the church supposed ProtestaÌ„t was trodden downe and oppressed by the Papacie euen froÌ„ Syluesters tyme to those tymes viz. 1260. yeeres aÌ„d Napper saith Betwene the yeare of Christ 300. and 316. the Antichristian and Papisticall raigne began raigning vniuersally and without any debateable coÌ„tradiction 1260 yeeres the Pope and his clergie possessing the outward visible Church of Christians all that tyme. And for the supposed Protestant Church and doctrine he saith Gods true Church most certainely abode so longe latent Ours therefore by the confession of these Protestants was vniuersall longe before the tyme of Gregorie the greate I knowe that you obiect the Primacie to

Scripture and Gentiles learned in Philosophy did labour to suppresse Christianitie and to disproue and discredit these miracles by which it was confirmed and proued to be diuine On the other side were the Christians persecuted and molested for this doctrine and to be depriued of their goods honours libertie countrey and liues Both sides did examine earnestly the truth of things the one because they would suppresse the Religion begining to spred it self the other because it did concerne their liues and further their eternall estate The memorie of things was fresh and both sides were present vnto the tyme and place A more eager inquisitioÌ„ a greater cause there was neuer any You knowe the issue The poore fisher-meÌ„ did preuaile There were innumerable and among them as wise men as greate Schollers as the world had euer any gaue their liues in testimony of the truth Our aduersaries were confounded Miracles still encreased The world became Christian and still continueth so He that notwithstanding all this will not beleeue those things were donne and that indeede they were miracles is constrained to see a miracle strange without example before his owne eies He sees that now the world beleeues the obscure Christian Creede persuaded thereunto by a fewe poore coÌ„temned and vnlettered fisher-men Reade S. Aug. de ciuit l. 22. c. 5 this miracle effected by fishermen they must see whith their eies and therefore vnles they will denie that which with their owne eies they see they must graunt that those poore men could and haue donne a miracle 48. If at the tyme when the Apostles did receaue their commission to teach the world a man should haue demaÌ„ded whether those fishermen were euer like to bring to passe this greate worke which wee see with our eies now that is whether they were like to make the World Christian it would haue bene thought incredible vnpossible Considering the hardnes and obscuritie of the Doctrine they were to preach the Learning of the Philosophers with whom they not brought vp in Schooles were to encounter the diuersitie of iudgmeÌ„t in the world in things farre more intelligible no Master hauing euer beene able to winne so many followers in things more cleere considering allso the sundry conditions lawes customes formes of gouerment in the World which before was neuer brought vnder ONE COMMON RVLE or lawe by any man and especially if the violent Oppositions of Princes Emperours and the World in commoÌ„ had beene foreseene Since therefore this greate worke incredible and vnpossible in mans iudgment is effected as wee see and by those simple men by the Disciples of Iesus it is euident that a supernaturall and diuine power did worke by them You know that Plato one of the Witts of the World was long about a Common wealth and could neuer make it any where but in his minde Philosophie hath beene labouring many thousand yeeres to vnite all vnderstandings in the grounds of Nature cleere in theÌ„ selues and within the compasse of mans witte but with all her Schooles she cannot effect her purpose the loÌ„ger she teacheth the more men disagree The Arabian Impostor to winne the people laid open a wide path towards a sensuall Paradise tempering his Religion to the popular taste and lest any thing should hinder his diffusioÌ„ gotte the Turkish sword to make his waie No maruaile then if there be many in that sinke either willinglie descending to the sense or tumbled downe by force The Fisher-meÌ„ hauing neuer heard Philosophy speake out of her pulpit were to make the Schooles beleeue a darke obscure Creede being vnarmed they were to meete the Sword They had no sooner begunne their taske but mens haÌ„ds were full of bookes against their doctrine and the world in horrour affrighted with the tormeÌ„ts prouided for their Schollers Yet vnlerned and vnarmed as they were notwithstanding the violent oppositions of sensualitie Power aÌ„d Hell it self they haue brought their Creede aÌ„d discipline Posteritie being astonished at the euent into Nations into Courts into the whole World and so powerfully that it hath beÌ„ vniuersallie diffused these sixteene hundred yeeres And heereby haue raised a Church vnto their Master Iesus Christ greater theÌ„ all the Societies all States all Kingdomes all Monarchies that euer were before 49. I haue now donne what I intented in this place onelie because the thing I speake of is a Church let me a little looke vppon it in that forme The house of God you knowe is founded in faith raised by hope couered with charitie Faith is the foundation the walls Hope and Charitie is the roofe In faith the Apostles were eminent as being Masters of Christianitie and are therefore Mountaines whereon the rest of the Church doth stand according to the Prophetie Isa 2. In the later daies the Mountaine the house of our Lord shall be prepared in the toppe of mouÌ„taines They were eminent in saÌ„ctitie likewise whereuppoÌ„ another Prophetie Psal 86. The foundations thereof in the holie Mountaines And what the Apostles taught the Prophets as being eleuated aboue others with whom they liued to see things farre of did foretell and after their manner also teach so as they come in within the coÌ„passe of the Foundation too wherefore the Apostle in his Epistle to the EphesiaÌ„s You saith he are citizeÌ„s of the Saincts Ephes 2. and the domesticalles of God built vppoÌ„ the FouÌ„dation of the Apostles and Prophets Iesus Christ himselfe being the highest corner stone in whom the building framed together groweth vnto an holie Temple in our Lord in whom you are also built together into an habitatioÌ„ of God in the holie Ghost These Apostles and Prophets doe relie vppon Iesus Christ a MOVNTAINE in regard of his knowledge Power and Sanctitie wherein as maÌ„ he doth excell men and Angells all together and as God he is infinite in each of them On him beiÌ„g the prime Veritie aÌ„d the increated Word of God the Father profound in all kinde of perfection immoueable and eternall the Catholique Church doth stand On him the Apostles on the Apostles Christian men are built as liuing stones held togeather by CoÌ„munion aÌ„d raised vp by stroÌ„ge Hope towards heauen to the very sight of God Be yee quoth S. Peeter superedified as it were liuing stones spirituall houses In the golden roofe 1. Pet 2. millions of Sainctes do shine aÌ„d giue light to the edificatioÌ„ of others The Pillars are the Pastors who strongly support the Building and are woÌ„derfullie disposed in Order Hierarchicall according to the forme of that which is in the Angelicall Church in heauen In these Pillars all the Vertues are aliue The Dore of this Temple knowne generallie by the name of Baptisme is open to all parts of the world aÌ„d infinite do enter washed cleane as they come in So the Prophet In that day shall be a Fountaine lying open to the house of Dauid Zach. 13. vnto the Inhabitants of Ierusalem for the ablution of the Sinner This water taketh away the spottes

of the tyme they liued in produce a Catalogue a Continuall Catalogue of such meÌ„ as agreed in doctrine with you such as held the religion now currant in England who were they whence were they where were they hould vp your head man open your eies and looke the question in the face THE THIRD CHAPTER That no satisfaction is giuen to the demaund by recourse vnto Antiquitie 15. HAd your religion bene such that you could haue giuen accoÌ„pt and euidence of her continuall existence in the world there would yet remaine a greater taske behinde which were to prooue the generall communion it had with Nations and that it was and is Catholique in that respect that it did and doth consent with Antiquitie with the Apostles doctrine and with the Scripture for this must be prooued and exactly too before wee receaue it See the Protest Apol. and the Prud. Ballance and leaue that which hath bene generallie professed in England well neare a thousand yeares together and was all that space the knowne religioÌ„ of the ChristiaÌ„ world The true religion is such as I haue said and therfore if you will haue vs praie with you first showe that your Church is thus ample thus Catholique thus grounded and ours not for vntill you prooue this which will neuer be you may not hope that wee will come out of our Church into yours To proceed therfore I demaund euidence that your religion that I saie which in England is now curraÌ„t hath bene generallie in the coÌ„munion of the Christian world and I demaund such euidence as may commaund a wise maÌ„ to beleeue it Your answeare to this in effect is that in the first six hundred years it was so though you will not be tied to giue accoÌ„pt of it afterwardes By which euasion I doe gather that you apprehend the former argumeÌ„t as a ghost haunting and affrighting you seeing that for feare of meeting it againe you haue stepped ouer a thousand yeares together to take sanctuarie among the Fathers in their Church I was about to saie you were ill aduised to adueÌ„ture yourselfe thether where IouiniaÌ„s NouatiaÌ„s Donatistes and other your progenitors were coÌ„demned and accursed but coÌ„sidering your case better I see that feare would not let you aduise at all but cast you no matter whether so it were farre ynough out of my waie 16. Now therfore I follow thether but first obserue how you dare not auouch and in effecte do deny that the religion you maintaine was openlie professed receaued publicklie for nine hundred yeares before Luther which is but could encouragement for men to come to or to staie with you who pretending to giue accompt of a continuall succession and euer visible Catholique Church doe come so short of the thinge expected that you can show none in all the world for nine huÌ„dred yeares together and this which you haue said being wrested out of you vppon the racke aÌ„d much against your will because infinitelie preiudiciall to your cause I take for an effect of the former argument which you haue not ben able to answeare yet nor euer will be The like issue it hath oft had before for your writers aÌ„d best learned men hauing the space of a hundred yeares together bene vrged and importuned with this question haue laboriouslie searched all recordes turned ouer and ouer all authors examined all writinges with that industrie men are to suppose which a cause required wheruppon eternitie doth depende and yet after infinite inquisition cannot finde such a Church in former tyme as yours is and herevpon haue confessed that the Christian world was of our Religion before Luther not of yours imagining hereby a generall Apostasie froÌ„ the faith to haue ouerrunne the whole world Cal. praef Instit Hence Caluin in his Institutions saith that in the ages past there was no face of a true Church and that the true ReligioÌ„ was drowned aÌ„d ouerthrowne for many ages Whittaker saith no religion but the papisticall had place in the Church Whittak cont Dur. p. 274. and wee knowe saith he as plainlie that the Church hath perisshed as thou knowest a man to be dead The Popes tyranny saith Luther hath extinguisshed the faith many ages Luth. Capt Babil c. de Bapt. Perk. Expos Creed p. 400. Simon Voyon Ep ad lect Hutter de sacrif mis p. 377. Before the dayes of Luther saith Perkins for the space of many huÌ„dred yeares an vniuersall Apostasie ouerspred the world When Boniface was installed saith an other the whole world was ouerwhelmed in the dregges of AntichristiaÌ„ filthines with superstitioÌ„s and traditioÌ„s of the Pope another I graunt willinglie that the papist Idolatrie hath inuaded all most all the world especiallie these last thousaÌ„d yeares another Hospin Hist Sacram l. 2. p. 157. in the tyme of Gregorie the great all kinde of superstitioÌ„ aÌ„d Idolatrie hath as a sea ouerflowed all the Christian world no man resisting Another the Papisticall aÌ„d Antichristian Raigne began about the yeere 316. after Christ raigning vniuersallie aÌ„d without any debateable coÌ„tradiction 1260. yeares Napp on the Reuel p. 68. the Pope and his clergie during all that tyme possessing the outward visible Church of the ChristiaÌ„s another For certaine through the worke of Antichrist the externall Church Seb. Franc. Ep de abrog stat Eccl. together with the faith and sacrameÌ„ts vanished a way presentlie after the Apostles departure and for these 1400. yeares the Church hath bene no where externall and visible another the true Church decaied immediatelie after ther Apostles tyme. Fulk answer to Counterf Cath. p. 35. I haue a horrour to recite what the bouldnes of your men doth auouch further towching the Christian Church in common and her Apostasie from the faith coÌ„trarie to the seÌ„se of all Antiquity and to the iudgment of the Christian world yea contrarie to the promises of Iesus Christ and to the couenant of allmightie God as hereafter I will shewe Meane while compare these textes vnto your doctrine of the Church In the later dayes shall be prepared the mountaine Isay 2. the house of our lord in the toppe of mountaines and it shall be raised aboue the litle hilles and all Nations shall flowe vnto it Thou shalt not be called any more forsaken and thy land shall not be any more called desolate Id. c. 62. but thou shalt be called my will in her and thy land inhabited because our lord hath taken complacence in thee and thy land shall be inhabited Id. c. 59. My spirit that is in thee and my words which I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of the seed of thy seede saith our lord from hence foorth and for euer 17. The Church in the Scripture is so ample that All nations flowe vnto it so established and so deare vnto Christ that she is no more forsaken but her laÌ„d euer

inhabited so mind full of God that she hath his words euer in her mouth and by this she is euer existent euer visible That Church or whore which you hunte after perished longe agoe for many ages she was not seene her faith was extinguished her religion drowned she was no where visible she had no face she vanished presentlie immediatelie after the Apostles dayes Our Religion in the meane tyme hathe bene vniuersall many hundred yeares it hath ouer flowed the Christian world none resisting and raigned vniuersallie without any debateable contradiction these thousand two hundred sixtie yeares And thus much of them both you confesse 18. I come now to speake of the religion of the Church primitiue or first six hundred yeares as you measure it and obiect that you doe not nor euer will be able to conuince by cleare and sufficient euidence that the Christian Church in those tymes was of the religion currant now in England and therfore you doe not conuince our vnderstandings that wee should leaue that religion which a thousand yeeres together was currant here in England being then allso by your owne confession the religion of the Christian world and communicate with your congregation And to shewe you here how hard a taske you haue in hand being to giue euidenee of the consent of those tymes with you in religion I will put three considerations in your way which declare the difficultie and indeede the impossibilitie of the taske The first shall be the iudgmeÌ„t of those who liued since that tyme aÌ„d before vs the second the testimonies of the Fathers theÌ„ selues who liued in that primitiue age the third the confession of your owne prime deuines and these I will runne ouer as brieflie as I can 19 First therfore our Religion or Papistrie as you call it had possession of the Christian Arg. 1 world before Luther nine hundred yeares together You confesse the same as wee haue seene aboue nu 16. as all histories doe prooue cleerlie and these Christians all on their Saluation haue deposed that theirs was the verie same religion with that which was commoÌ„ in the first six huÌ„dred yeares and receaued from the Apostles and from Christ himselfe Among them were greate Schollers graue Prelates and holie meÌ„ in great abundance and greater meanes to knowe which was the religion of their forefathers then are now wherfore the question being of fact onelie it is not possible to resolue it better now then those could resolue it then The question I say is now aÌ„d then was of fact as whether the knowne Church of God spred ouer the world in the sixt age for example did frequeÌ„t masse adore the blessed Sacrament confesse their sinnes to Priests fast lent pray to Sainctes and the like what wee knowe of these things wee haue by the relation or writings of others which were before vs for wee caÌ„not see so far immediately with our owne eies nor immediatelie heare them speaking in that age which is past many hundred yeares agoe Those before vs did learne of others that were elder the fourteenth age learned of the thirteenth the thirteeÌ„th of the twelfth the eight of the seuenth the seuenth was immediate vnto the sixt aÌ„d therefore had best meanes to resolue this point because these meÌ„ had their Being Instruction Baptisme Sacraments Orders Records the Bible and all others things from them we speake of that is from the sixt age aÌ„d being close to them of that age So compare the 6. age to the 5. the 5. to the 4. c. and in part allso liuing with them could see heare obserue remember and tell what they did Since therfore all these did beleeue and professe and teach vnto their successors and to their dearest frinds and children aÌ„d generallie vnto the world that theirs was the religioÌ„ of their forefathers it is too late for you now to endeauour to prooue the contrarie for you haue no kinde of historie no monument no relation no fathers writing no scrowle no obseruation in fine noe euidence touching the foresaid age but from them To this I adde that it is vnpossible for the whole Church in any age to erre which is so cleere that to man leaues any way to himselfe to be assured in any point of faith from Antiquitie or from the scripture or from the spirit who denieth it It is therefore vnpossible that for nine hundred yeeres together it should be mystaken in this great affaire of the religioÌ„ of the whole World before them And if the Spirit forsooke it for so loÌ„ge a tyme together notwithstanding Gods promise you labour in vaine to make men beleeue that he is at leÌ„gth returned in your tyme or another promise more faithfully establisshed now Better were it for you to beleeue with vs that allmightie God hath not violated his couenant wherof I spake before my words which I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed Isay 59.21 and out of the mouth of the seed of thy seede from this present and foreuer And that his eternall ordinance stands in force whereof S. Paul speaketh saying that God gaue Pastors and Doctors to the consummation of the saincts Ephes 4. v. 11.12 vnto the worke of the ministerie to the edifieing of the bodie of Christ vntill wee meete all into the vnity of faith 21. The second meanes or demonstration Arg. 2 is deduced larglie through all ages and out of all the Fathers writings by diuers of our men Thesaurus Catholicus Iod. Cocc among the rest you may looke vppon Coccius and Gualterius who haue expressed our consent with the primitiue Church so fullie and brought such euident and so resolute decrees of auncient Fathers against your errours Tabula Chronographica stat Eccl. Cath. â—aâ— Gualt that you haue dispaired longe agoe of euer winning the cause by this kinde of triall The authorities which they alleage are allmost infinite Coccius hath filled with them two great Tomes and my intention is not to make a booke of this matter but a peece of a Chapter onelie Brieflie therefore for exaÌ„ple I will giue aÌ„ instaÌ„ce in two or three such as doe come first into my minde You denie the primacie of the Roman See the beleefe of vnwritten Doctrine or Tradition the reall preseÌ„ce traÌ„substantiatioÌ„ or coÌ„uersioÌ„ of the substaÌ„ce of breade into the flesh of Christ oblatioÌ„ or vnbloody Sacrifice in the Church prayer for the dead inuocatioÌ„ of Sainctes Crossing c. In the Fathers wee reade thus S. Aug. Ep. 162. Iren. l. 3. aduers Haer. c. 3. The principalitie of the Apostolicall chaire hath euer florished in the Roman Church It is necessarie that euery Church that is all faithfull rounde aboute resorte vnto the Roman Church because of her more powerfull Principalitie in which Church the Tradition which is from the Apostles is allwayes kept by the faithfull which are round about Leo Sem 3.

the most part were spotted with doctrines of freewill merits inuocation of Saincts c. Cal. Inst l. 3. c. 5. Â§. 10. Caluin It was a custome a thousand and three hundred yeares agoe to pray for the deade veteres omnes c. 4. Â§. 38. but all of that tyme I confesse were caried away into errour Those things which occurre here and there about satisfaction in the writings of those of ould tymes moue me little I see indeede some of them I will speake plainlie allmost all whose books are extant haue either slipt in this point or spoken to rigourouslie and to harshlie Whitt CoÌ„t 2. q. 5. c. 7. Whittaker wee confesse that some Papisticall errours are auncient and are held and defended by the Fathers this wee do freelie and openlie professe It is true which Caluine Ibid. and the Centurists haue written that the Auncient Church did erre in many things as touching Limbus freewill merite of works c. Ex Patrum erroribus vester ille Pontificiae Religionis cento consutus est id l. 6. con Dur. s 7. Mart. de Vot col 1559. Dud. ap Bez. ep 1. Collat. R. Chal. l. 2. c. 22. The Popish Religion is patched out of the Fathers errours Peeter Martyr As longe as wee stand to the Councells and Fathers wee shall remaine allwayes in the same errours Duditius If that be the truth which the Fathers haue professed with mutuall consent it is alltogether on the Papists side Stay here is enough for my purpose if any man will haue more let him goe to the Conference of my L. of Chalcedon and reade it there 24. Before I make my argument I will note here an effect of this guiltie coÌ„science of Protestancie which effect is to decline the way of tryall by the Fathers to labour to persuade meÌ„ their iudgment is vnsecure Iew. Ap. part 4. p. 117. and in fine to coÌ„temne them Hence Iewell in his Apologie hath said that the way of finding the truth by God speaking in the Church and Councells is very vncertaine dangerous and and in a manner franticke Rainold in his conference would haue you beleeue that if the Fathers not onelie one or two but All Rainold Conf. c. â— diu 1. held a point now questioned and not held it onelie but wrote it nor onelie wrote it but allso taught it not darklie but plainlie not seldome but commonlie not for a short season but coÌ„tinuallie This consent of theirs if any such be fouÌ„d were vnsecure Thus bouldly he prepares himselfe to encouÌ„ter theÌ„ all this reckoning he makes of their Antiquitie their SaÌ„ctitie their Spirit their consent But will you see how Luther in his Cupps tramples on them Lut. Coll. meÌ„sal c. de Pat Eccl. In the writings of Hierome there is not a word of true faith and sound Religion Of Chrysostome I make no accompt Basil is of no worth he is whollie a Monke I way him not of a haire Patrum authoritas susque de que facieÌ„da est de ser arbit c. 2. fol. 433. Cyprian is a weake Deuine c. And in generall The authoritie of the Fathers is not to be cared for Let vs now to the last argument which I make thus 25. If the Fathers of the first six hundred yeares haue deliuered our doctrine and contradicted Arg. 3 yours so cleerly that your best Schollers and our greatest aduersaries in this quarrell of Religion haue though vnwillinglie yet by force of euideÌ„ce directlie coÌ„fessed it then haue you not yet made it cleere that the Church in those tymes did beleeue as you doe and was of the Religion now currant amongst you But the Fathers of those tymes haue deliuered our doctrine and contradicted yours so cleerelie that your best Schollers being allso our greatest aduersaries haue directlie confest it as is declared particularlie and vnansweareablie in the Protestants Apologie in the points of the reall Presence Transubstantiation Sacrifice of the Masse Inuocation of Saincts Prot. Ap. tract 1. Sec. 3. prayer for the deade Sainct Peeters Primacie Confession Satisfaction Absolution from sinnes by the Priest Merit Iustification by good works Images Vowes Reliques Ceremonies vnwritten Traditions c. Therefore you haue not yet made it cleere that the auncient Church did beleeue as you doe aÌ„d was of the Religion now currant among you * Do not ruÌ„ne away cowardly from this argument and busie your self heere in expouÌ„ding or obiectiÌ„g Fathers as your appealants impertineÌ„tly haue donne for this is but to daunce on a round as Mr. Brerely in his aduertisments tould Morton But consider attentiuely what is heere obiected and answere it directly thorough out point by point The thing vrged is the confession of your owne Deuines What do you say to this Confession I do not aske in this place how you do Glosse the Fathers or what is your opinioÌ„ No. But I demand what you say to the ConfessioÌ„ of your fellowes aÌ„d how you do answere the argumeÌ„t heere drawne from the said Confession I sawe MortoÌ„s Booke once and when I lookt next into the Prot. Apol. I found Mr. Brereleys discourse to be so full and so far to ouerreach MortoÌ„s answere that it was argument and replie both in one and still will be So that indeed you are so farre froÌ„ hauing the better in that part of the question which your answeare doth suppose that your side is infinitely preiudiced and vnpossible that you should euer come to equall termes much more vnpossible is it that you should euer in the consistorie of Reason and Equitie gaine the cause Why then do you perswade vs to followe you before you make it cleere or credible to learned men that you goe right that you goe the same way which the primitiue Church did goe their Posterity which did immediatly follow them tell vs that they went our way not yours the same all Christian Churches euer since for nine hundred years do witnesse the same your owne doctors do confesse and why then must not wee follow there is no right way but one no faith true but one no Catholique Church but one And now I resume the reason often vrged heretofore which the further it goes the more strength it gettes and thus I argue That Religion which neuer had the communion of the Christian world is not Catholique or vniuersall but the Religion now currant in England neuer had the communion of the Christian world for since Luther it was neuer the ReligioÌ„ of the Christian world nor in the tyme of the primitiue Church nor in the later nine hundred yeers therefore it is not Catholique THE FOVRTH CHAPTER That no satisfaction is giuen by pretense of Scripture 26. THe last shift wherevnto in fine you betake your selfe is to leaue Antiquitie aÌ„d to be tryed by the word or Scripture onely And here too you are so nice that you will admit a part onely of Scripture and scarce knowe what your owne selues But of this hereafter

q. 5. c. 17. The Scripture Isay 59 2â— My words that I haue put in thy mouth shall not depart out of thy Mouth and out of the mouth of thy seede and out of the mouth of the seede of thy seede saith our lord from this present and for euer The same place your brother Puritan doth allso contradict in denying a perpetuall visible Church Wee beleeue that the Church is assisted by the holy Ghost to all truth You say No And so do all Hereticks Our Sauiour in the Scripture Io. 14.16 16. v. 13 I will giue you another Paraclete that he may abide with you for euer the Spirit of Truth he shall teach you all truth 55. Thus I am come in fine to the first againe which doth confirme all the rest RemeÌ„ber what I said in the begining of this Chapter in so much that what I haue here shewed in the last place out of Scripture doth prooue that the Church doctrine deliuered by word of Mouth is all true whether it be written downe in the Bible or be not for these places of Tradition by word the word of God euer in the mouth of the Church and the Spirit suggesting and teaching all truth are not limitted in the Scripture to writing as in the text you see And therefore now I repeate my argument made in the begining of this Chapter If the Scripture doth formallie auouch our doctrine and denie yours in the maine points wherein wee differ Arg. it is euidentlie vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your Religion not of ours or that yours is true ours false But the Scripture doth auouch our doctrine and denie yours in the maine pointes wherein we differâ— as I haue showne Therefore it is euidently vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your religion not of â—urs or that yours is true ours false 56. Now since your doctrine is thus contrary to Gods word and consequentlie your spirit being rubde vppoÌ„ this tuchstone being found to be counterfait it were not amisse to looke about from whence you had your doctrine and whence your Spirit came Which thing I could finde out without much adoe and would set downe here but that I haue allreadie bene to longe I will therefore onely \ shewe you the way to finde it and so conclude Looke out the place where Gods commandements are neuer kept but esteemed vnpossible where all actions are sinnes and sinnes neuer remitted or wiped cleane away where there is no Indulgence or remissioÌ„ of any paine due to sinne no works of supererogatioÌ„ acknowledged no state of perfectioÌ„ no Merit of works no Libertie to doe well no prayer for the deade no Communion with saincts in heauen nor prayers made vnto them where Priestlie function is abhorred holy Sacrifice blasphemed and the very Images of Christ and his Saincts loathed and detested Where there is no Iustice inherent no constant rectitude or infallibility of iudgment no coÌ„tinual Visibilitie of sacred Profession no Vnitie in Religion but a confused admittance of all that are against the Catholique of Wicklefists and Hussites Luther doth confesse it in his Booke de missa pri tom 7. fol. 228. VVittemb a. 1558. See Luthers life by Mr Brereley câ— 1. â— 2. and Arians and Athiests aÌ„d all people that will obstinatly refuse confession of their Sinnes works of pietie and the common Creede and make theÌ„selues their owne wittes the Iudge of all looke out this place aÌ„d the rest you will finde there I haue heard and reade and doe beleeue that the spirit which instructed Luther your Master came from thence The Conclusion THe protestants are not able to giue satisfactioÌ„ in the Question of the Church whereby as allso by their Opposition to the Scripture and Antiquitie it is manifest that theirs is not the true Religion which or where else soeuer the true Religion be THE SECOND BOOKE WHEREIN IS DECLARED which is the true Church THE FIRST CHAPTER Shewing by authoritie of holy scripture that the true Christian Church is Catholike for tyme and place 1. SINCE your Church cannot be prooued to be Catholicke or vniuersall in regard of a generall communion which the world and perpetuall visibilitie you pretend there is no necessitie of any such latitude of place or tyme and would perswade vs that it is Catholique for doctrine because it holds the three Creeds with Baptisme aÌ„d the Supper and is not tied to one tyme or Nation but such as may be in any which you call negatiue vniuersalitie for tyme and place and for doctrine positiue Thou seemest to speake acutelie said S. Augustine to Vincentius a man of the Rogation Heresie and your Master in the way of defending your Religion as it seemes when thou doest interprete the name Catholique S. Aug. ep 48 by the obseruation of all diuine Precepts and all Sacraments and not of the communion of the whole world c. but indeed the thing which thou doest indeuour to persuade vs is that onelie Rogatians haue remained who are rightlie to be called Catholiques by the obseruation of all the diuine lawes and all Sacraments and that you onelie are the men in whom the sonne of man may finde faith when he comes Pardon vs wee beleeue it not And afterwards in the same Epistle you are with vs in baptisme in the Creede in the rest of our lords Sacraments In the spirit of Vnitie and in the band of peace and finallie in the Catholique church you are not with vs. As that Rogatian so you in your interpretation would seeme acute but vnto such onelie as neither knowe Scripture nor the state of the Question It is true that the doctrine of the true Church is perfect and the Obiect of her faith entire in it selfe but in your books and beleefe it is mangled and diuided so that part onelie is there allowed as hereafter shall appeare The Question is not here about that but about the Church that is about a certaine congregation of men and about the Vniuersalitie of such a Congregation not negatiue as you would haue it but positiue of tyme and place And because you admit not a positiue vniuersalitie that is a being of the Church in all Nations and in all tymes I will demonstrate vnto you by Scripture the Vniuersalitie of the true Church which soeuer it be whether the Roman or any other of which further point I will not dispute in this Chapter And allthough the scripture be full of testimonies for this vniuersalitie I will alleadge a fewe onelie aÌ„d those in order out of Moyses the Psalmes Prophets and Gospell which being well looked into will suffice 2. But first lest you rhinke you are to open your eies to looke on a Church and it inuisible by reason that in the Creede wee beleeue the Church

fond persuasion any indifferent man who doth vnderstand Latine may do thus In anie maine controuersie of faith which you question and accuse this great companie I now speake of of innouation do you name the tyme when their doctrine first began and let him who would see the triall take Gualterius Coccius or some other of our Authors who write of that matter and he shall find another in the primitiue Church who did teach it before the tyme or partie you assigned whereby it will be euident vnto him that you were deceaued about the begining of it And if he follow the direction of the booke he shall finde the same in the Fathers I said in any maine controuersie of faith and not in any thinge whatsoeuer because the Church hath power to make lawes and prescribe ceremonies and therefore may introduce or alter such thinges according as the circumstances in her iudgment require For this reason I speake of points of faith or such things whose institution wee hold to be Diuine For example the substance of Baptisme is of diuine institution but Ceremonies haue beene added and the substance of the Masse is by diuine institution but prayers and Ceremonies haue beene and may yet be added by the Church 17. If you be discontented with this manner of proceeding from which without a preiudice you caÌ„not disclaime at all I vrge an other and take learned men to scanne the businesse In the seauenth age when the Christian word was Papisticall and of our Religion as you confesse the Schollers and wisest men had the Fathers writinges and the Memories of the sixt age which you must needes graunt because the precedent age did leaue them to their posteritie the Fathers to their Children the Masters to their Schollers Now those of the seauenth age as I haue noted more fullie in the former booke Bysshops Pastors learned meÌ„ and generallie all the Church of that tyme hauing these pregnant and infallible meanes of informatioÌ„ by writings and otherwise did iudge and beleeue and therevppon did engage their part in heauen and eternall estate that they receaued their faith and Religion from the former age being the sixt Wherefore since a world of men in matter of Facte as whether their Fathers weÌ„t to Masse praied to Saincts c. could not be deceaued the thing being subiect to the eie and there being infinite eies obseruing religiously what was donne it followes cleerlie since the world generally did then beleeue this to be the Religion professed by their Fathers that so it was 18. My fourth argument shall be this Papistrie as you terme it was the generall ReligioÌ„ of the ChristiaÌ„ world in the tyme of Boniface the third as you may see in the Ecclesirsticall histories of that tyme whereby appeares that all generally did goe to Masse pray to Saincts confesse their sinnes c. and your men allso Arg. 4 do confesse it Againe the true Religion was once in Rome their communion once was withall the world and this Religion did remaine in the communion of Nations till the tyme of S. Leo and S. Gregory the Great as you may obserue in their bookes wherein their communion with the Christian world is manifest so compare the sixt age to the fift the fift age to the fourth c. as I before did the 7. to the 6. Now Sainct Gregory died in the yeare six hundred and fower and Bonifacius the third who in the tyme of S. Gregory had bene imployed at Constantinople came to be Pope and died also within the space of three yeares after in which space the Religion of the Christian world was not generally changed as wee see manifestly by all histories of that tyme therefore the Religion which was vniuersally in the world in Bonifacius his tyme was the same religion with that which was vniuersally in the world in tyme of S. Gregorye which Religion you confesse to be the right Moreouer that in the foresaid space of three yeares it was not changed besides the Testimony which is taken out of the histories of that tyme where no mention is made of such a change by friend or foe but all things currant as before in matters of faith I coÌ„firme first by the practise of Sainct Augustine and his companie who being sent by Pope Gregorie brought Papistrie from him into England as is largly obserued in the Protestants Apologie and by your learned men there confessed Prot. Apol tr 1. Sect. â— I prooue it secondly by the writings of such as liued in the sixt Age wherein are expresly contained all pointes of Papistrie which you may finde in Coccius and Gualterius if you take the paines and I will put downe if it be required Thirdly it is not only incredible to any man of iudgment but also manifestly vnpossible by reason of the diuine ordinance and promise of Iesus Christ that all ChristiaÌ„ people in the space of three yeares without meeting in common Councell without resistance of any zealous men without force of armes or other constraint should generally change the religion of the whole world and conspire all generally for you cannot produce any one man who stood for your Religion in that tyme which you would haue vs beleeue was the Religion of the first six hundred yeares there is not in histories mention of any one Protestant man then resisting therefore I say againe it is vnpossible that they should conspire all all kingdomes all states all Prouinces all NatioÌ„s all vniuersities all Bysshops and generally all men liuing learned and vnlearned good and bad Pastors and people against the Euidence of the former Religion against the Religion of the Christian world which you foolishly suppose to haue bene the Protestant howsoeuer against the Religion of the world before them maintayned to that tyme by Fathers Writings and Authority by the force and power of cleere SuccessioÌ„ in the Chaires of Christs Apostles by the word of God interpreted by the Spirit in knowne Saincts by consent of Nations and generally of the Christian world and finally by the seale of infinite miracles recorded euery where and fresh in memory which Religion they had seene exercised in all the Christian world with their owne eies and had practised their owne selues Yet this you make a companie of sillie people to beleeue on your word Isa 59.21 Io 14.16 Ephes 4.14 against a world of eie witnesses against all rhe men of that age yea against Gods couenant with his Church and against the expresse promise of Iesus Christ THIRD CHAPTER Further confirmation that the Companie of Christians in communion with the Bysshop of Rome is the Church 19. THe former Argument because I know you will striue what you can to cauil at it I will second with another taken out of the confession of your Deuines and though I loathe to rehearce their fowle speaches and errours against the Church and her doctrine yet some of theÌ„ here I will set in your way desiring the

Catholique reader to turne his eie aside a while till they be past I will begin before Luther when our Church generally was acknowledged for true by the ChristiaÌ„ world aÌ„d her doctrine beleeued aÌ„d will goe vpward to see Whether the Confession of your men for the generall acknowledgment of our Church and doctrine by the Christian world will reach to S. Gregories time or no From thence to proceede afterwards to the Apostles with the vniuersality of the same Church and doctrine will be easie First therefore by your learned men it is confessed that Papistrie to vse Arg. 5 your word was the generall Religion of the Christian world before Luther came In so much that a Tota Occidentalis Ecclesia defendit quicquid impietatuÌ„ detestamur Caluin Resp ad Versip p. 354. Caluin affirmes all the Westerne Churches to haue defended it and b. Discessionem Ã toto mundo facere coacti sumus Id. Ep. 141. that his separatioÌ„ was froÌ„ all the world c. white Defence c. 37. p. 136. The Papacie or articles wherein wee refuse the Church of Rome are a leprosie c. White saith it was a leprosie breeding in the Church so vniuersally that there was no visible company of people appearing in the world free from it d. Benedict Morgestein tract de Eccl. p. 145 and he saith there further that it is ridiculous to thinke that in the tyme before Luther any had the purity of doctrine and that Luther should receaue it from them Morgestern The whole Christian world knowes that before Luther all Churches were ouer whelmed with more then Cymerian darknes e. Bancroft Censure c. 4. BaÌ„croft The Priests and all the people too were drowned in the filth of Poperie from top to toe f. Iewell serm on the 11. c. Luk. Iewell The whole world people Priests and Princes were ouer whelmed with ignorance All Schooles Priests Bysshops and Princes of the world were by oath obliged to the Pope g. Daniel Camierus ep 49. Camierê° Errour possessed not one litle part or other but Apostasie auerted the whole Body from Christ h. Brocard in c. 2. Apoc. fol. 41. cognitio Christi defuit in omnibus singulis suis membris VVhit Cont. 4. q 5. c. 3. p. 684. Brocard When the preaching of the Gospell and the first assault made vppon the Papacie was approued in Luther the knowledge of Christ was wanting in all and euery one of his members i Whittaker In tymes past no Religion but the Papisticall had place in the Churches And. k. Id. Cont. 2. q. 3. p. 467. per omnes visibiles Ecclesias grassata est That Antichristian plague hath gone thorough all partes of the world and all visible Churches Thus in generall To runne thorough the particulars were infinite They say l. Luther serm de simulacr fol 277. Altero abusu imaginum totus orbis oppletus est The whole world was filled with the abuse of images That m Calu 2. Instit c 2. Â§. 4. Ad vulgus etiam ipsum omnes hoc principio imbuti sunt praeditum esse hominem libero arbitrio All to the very common people were imbued with this principle that maÌ„ hath free will that n Confess Aug. c. 20. Fateri omnes necesse est de fidei iustitia fuisse altissimum silentiuÌ„ Magburg praefat Cenur 13. extincta est doctrina de fide tantÃ¹m sine operibus Calu. Resp ad Sadolet p. 125. Dogma istud de iustificatione per solam fidem quod in religione summum erat dicimus fuisse Ã vobis ex hominum memoria deletum the principall point of Religion iustification by faith only was blotted out of memory that o. Bucerus li dâ— concord p. 660. Hic error de reali praesentia loquitur apud totius orbis Christianos inualuit the errour so they speake of the reall presence preuailed amonge all the Christians of the world that p. Gualt in praefat Com. in ep ad Rom All the world erred in that article of the reall presence that q. Calu. 4. Instit c. 18. Â§. 18. Missae abominatio in calice aureo propinata omnes Reges terrae populos Ã summo vsque ad nouissimum sic inebriauit vt proram puppim suae salutis in hac vna statuerint the Masse made drunke all the kinges and people of the earth from the first to the last that r. Luth. Captiuit Babil fol. 68. scarce any thing was more beleeued then that the Masse was a Sacrifice that Å¿ Calu. Respons ad Sadolet p. 130 all endeuoured to merit to satisfie c. And to summe all vp in a word they confesse our Religion to haue preuailed ouer their supposed Church and Religion so farre t. Luth. Capt. Babil fol. 77. Id. in Psalm grad fol. 568 in 2. Gal. fol. 306. that the Protestant faith was abolished and extinguished That u. Magburg praefat Centur. 5. w Calu. 4. Instit c. 2. Â§. 2. Sub Papismo doctrina citra quam Christianismus non constat tota sepulâ—a explosa vnder the Papacie there was an extreme abolishing of the true Protestant Religion and the diuine word that vnder the Papacie the DOCTRINE without which ProtestaÌ„t Christianitie doth not subsist was ALL reiected aÌ„d buried This was the state of our Church before Luther and not for a small tyme but for nine hundred yeare yeauen from the tyme of Boniface and Gregorie the Great All the knowne Churches in the world all that tyme frequenting and beleeuing Masse confessing to Priests praying to Saincts and for the deade beleeuing iustification by workes doÌ„ne in grace aÌ„d the merit of theÌ„ satisfaction traditions religious vowes c. and the communion of the Pope was with the Christian world generally all that tyme. This you might knowe particularly froÌ„ tyme to tyme out of Ecclesiasticall Histories if you would reade theÌ„ but of histories I am not to speake now let vs goe on with the confessioÌ„ of your men for the generall acknowledgment of our ReligioÌ„ and the generall pouerty or not existencie of your supposed Church Speake Perkins During the space of nine hundred yeeres the Popish heresie hath spred it selfe ouer the whole earth Bale From Phocas who liued a. 602. till the renuing of the Gospell the doctrine of Christ was for that space amonge Idiotes and in lurking holes and after Gregorie the purity of Protestant doctrine perisshed d. Powell Confid Pap. reas p. 105. Powell I graunt that from the yeere of Christ 605. the professant company of Poperie hath bene very visible and conspicuous e. Fulke Ans Countâ— Cath. p 36. Fulke The Religion of the Papists came in and preuailed in the yeare of our lord 607. aÌ„d so vniuersally that the reuelation of Antichrist with the Churches flight into the wildernes was a. 607. f. Hutter de sacrif Missat p 377. Libenter concedo Idolomaniam pontificiam cuius

allmightie God But it is true that all the people in the world are thus obliged as I prooue by the words of our Sauiour in sainct Marke Going into the world preach the Gospell to all creatures Mar. 16. v. 15.16 he that beleeueth and is baptized shall be saued but he that beleeueth not shall be condemned Out of this argument followeth yet further that the Church cannot erre in any thing of faith whether it be fundamentall or not fundamentall incurable or curable great or little for the people are to beleeue that which the Church doth teach and thus God doth warrant in the place here alleaged and therfore it appertaines vnto his prouideÌ„ce to assist and protect the Church so that it neuer teach errour in steede of Gods word 14. The seauenth argument I make out of the iudgment of all ChristiaÌ„s before Luther touching the foresaid obligation to beleeue the Church and the diuine spirit in it And here I except onelie such as your selfe shall confesse to haue bene Heretiques and proceede thus Generall Councells did allwayes Arg. 7 beleeue that the Church was to be beleeued and that it had diuine assistance and therfore did accurse all those who beleeued the contrarie to the Church This you know by their acts and canons The people in communion with these Councells did beleeue the same which the Councells did and receaued that which they defined The fathers Saint Augustine Saint Hierome and the rest did the same And the same did all the predestinate who liued in the communion of the Church takinge their instruction from the mouth of the Church and beleeuing as the Church did which is further manifest because those are damned who beleeued not the Church as hath bene prooued in the former argument out of Sauiours words since therfore the predestinate are saued it remaines vndeniable that they did beleeue the Church 15. And here because you some tymes when you haue dronke to much of the cuppe of selfe loue do thinke that you entertaine the holie Ghost better then any of our religion haue done especiallie since you last were in heauen and read your name there in the booke of life I oppose spiritte vnto spiritte I oppose vnto you the knowne Saints of our Religion both late and ancient and obiect vnto you the Spiritte which was in them You haue there Saint Thomas of Aquine Sainct Bonauenture Saint Francis Sainct Dominicke Sainct Charles Boromeus Sainct Xauerius and others whose sanctitie God by miraculous workes and signes hath diuulged Among the auncient you haue the holie fathers and Martyres it were longe to repeate their names here You haue the martyrologe of Baronius there are thousands of them and the places where they liued consult his notes thereunto if you doubt of any And now I argue thus All true Christians in all ages euen from the Apostles tyme did euer rest in the iudgmeÌ„t of the Church as infallible beleeuiÌ„g what was in the Church before them vniuersallie beleeued aÌ„d condemning for Heretiques all those which before were vniuersallie condemned for such And this commoÌ„ principle desceÌ„ded through all ages so that whatsoeuer was vniuersallie taught by the pastors as matter of faith was receaued vniuersallie by the people and was approued by the generall iudgment of the Church of God and of her spiritte This I would haue you to consider well and marke againe that the communion of Gods elect was in this multitude which is further manifest first because this onelie is the true Church of God and they were all of the true Church Secondlie by those infinite miracles whereby God hath as it were with a seale confirmed their course of life and blessed end aÌ„d thirdlie because the communion of all holie fathers whose sanctitie you acknowledge and of infinite Martyrs putte to death for profession of Christianitie hath bene openlie with and in this Church 16. I prooue the same assistance eightlie by the testimonie of Sainct Paul Apostle and Master of the GeÌ„tiles a rule you knowe must Arg. 8 be right and a rule of faith free from errour This you are readie to admitte and to interprete of the Scripture the word of God I graunt is right but there are difficulties which it is which is all what is the sense of diuers places as all knowe by the controuersies now adaies Wee looke therfore for a liuing rule or iudge and certaine proponent of Gods word and meaning Such a rule the Apostle directeth vs vnto aÌ„ exteriour visible perpetuall rule to be followed by Christian people and this if it be proposed by God to be followed is infallible by his protection and assistance will you heare the Apostles words He Christ gaue some Apostles and some Prophets and other some Euangelists and other some pastors Ephes 4.11 12.13.14 and Doctors to the consummation of the Saincts to the worck of ministerie vnto the edifying of the body of Christ vntill wee meete all into the vnitie of faith and knowledge of the Sonne of God into a perfect maÌ„ into the measure of the age of the fullnes of Christ that now wee be not children wauering and caried aboute with euerie winde of doctrine in the wickednes of men to the circumuention of errour Marke in this chapter of S. Paule how many things are defined against you and your fellowes First the perpetuitie of the Church in that he saith God gaue some pastors and Doctors vntill wee all meete in the vnitie of faith Secondlie the perpetuall visibilitie of it in that these pastors are building all the tyme and that they are Apostles Pastors Doctors whose office is visible and doth manifest their persoÌ„s to the flocke thirdlie the infallibilitie of the Church is explicated by the end of the foresaid perpetuall ministerie which is that wee be not wauering Among those the Apostle speakes of you I hope include the predestinate who therfore you see depend vppon exteriour certain coÌ„mon aÌ„d in a word Catholique propositioÌ„ of the faith a litle before you haue the vnitie of this bodie and of the Spiritte of it and after followes the varietie of functions in this one visible bodie of Iesus Christ including the elect as I haue noted before The words are Doing the truth in Charitie let vs in all things grow in him which is the head Christ ã€ˆâ—Šã€‰ 15.16 of whome the whole bodie being compact and knit togeather by all iuncture of subministration according to the operation in the measure of euery member maketh the increase of the bodie vnto the edifying of it selfe in Charitie Reflect or all this and tell me whether in this Bodie be Gods elect or no whether it be visible or inuisible whether it be many bodies or one bodie and whether this body be the true Church of Christ wherof he is the head 17. But now let vs to our argument againe Sainct Paule teacheth in this Chapter that God hath prouided continuall visible meanes to keepe men from errour therfore these meanes

they might securelie beleeue what the first age by generall consent had taught The Church in the third age did beleeue the same of the Church in the first and second ages and thus euer succeeding worlds of people did beleeue of the Church in all ages before their tyme. Thus it hath bene beleeued Thus hath the possession of the diuine legacie receaued at first by vndeniable heires the Apostles bene kept by the Church these sixteene hundred yeares 46. In this Church haue beene infinite people pastors innumerable great deuines graue Fathers the ReuereÌ„ce of Antiquitie aÌ„d Flower of learning In it haue bene all the true Martyrs that euer suffered for Iesus Christ all the contemplatiues all the Saincts and predestinate all the Apostles all holie people that haue bene since the soÌ„ne of God came downe into the world to redeeme and instruct man And the spirit of all these condemnes you aÌ„d your Spirit as being opposite to the Spirit of the pastors of Gods Church to the Spirit of auncient fathers to the Spirit of Gods elect to the Spirit of Apostles and Euangelists who beleeued all that the Church whereof they were had the Assistance of Gods holie Spirit 42. Will you see your aduersaries all at once men staie not longe in this world some die more are borne so that mankind like a flood runnes on and euerie one is a part a drop in this flood The vnderstanding onelie can staie in it selfe and make all at once stand before it Assemble therfore in your vnderstanding the Catholique Church of all former ages and looke then on the companie and see them all against your selfe Behold a Councell for wee haue abstracted these men the Church I meane from tyme and place diffusing it in which consideration the vnion of the parts in beleefe and their communion doth remaine therefore I saie againe behold a CouÌ„cell Oecumenicall the most ample the most learned the most reuerend that euer was Wherein are all the Bisshops of Asia Africke and Europe before Luther I except only confessed Heretiques All the auncient Fathers all the great Deuines all the Pastors that haue bene in the space of fifteene hundred yeares confessed Heretiques excepted all the Martyrs of Iesus Christ all the Saincts and Predestinate all the Apostles all the Euangelists and people infinite In the middest of this great Councell is the holie Ghost the Spirit of Truth mouing all as he pleaseth and by his operations keeping the truth manifest And the President of it is Iesus Christ the naturall Sonne of God God and man All these condemne your doctrine your Spirit is against the Spirit of all these and therefore by Christian people to be condemned and abhorred 43. I am no Rhetoritian I doe not amplifie I haue prooued all that I doe saie And here end this Chapter wishing you to consider well what I haue said hetherto for diuine assistance And if you vnderstand it well as God graunt you may you will see that it cannot be denied without contempt of all the Christian world without contradicting the Spirit of the predestinate without opposition to knowne Saincts in the matter of diuine religion without giuing the lie to the Apostles Euangelists and prophets and finallie without open iniurie to the Father the Sonne and the holie Ghost who haue each their peculiar interest in the matter the SoÌ„ne in intreating the Father in sending and the holie Ghost in comming Wherby this transcendent Principle of diuine assistaÌ„ce doth relie peculiarlie vppon the whole Trinitie which is the prime Veritie and origen of created vnderstanding THE THIRD CHAPTER That the Argument is not answeared by the distinction of fundamentall and not fundamentall 44. THat you may haue some thing to say and conceale your vnsufficieÌ„cie from such as are not Schollers you put in here a distinction of fundamentall and not fundameÌ„tall points and thinke to stoppe our mouthes with one peece of the distinction Some of your fellowes expresse themselues in other termes but in sense you meete Your answeare is that the Church hath infallible assistaÌ„ce to fundamentall points not to others Concerning the fundamentall points you are not yet agreed most commonly you thinke that they are the chiefe poiÌ„ts in the three Creeds And agree all that they are very fewe Some will haue fower others six others eight suppose with the most that they be twelue According to your distinction the Spirit doth assist the Church infalliblie to these points and hath done so euer It remaines now that I adde a word or two touching the rest 45. I am therefore to proue a further assistance of the Spiritte then to sixe or twelue pointes which you call fundamentall and first my Argumentes which I made in the former Chapters are not answeared by your distinction but proue stronglie that Gods assistance is to all and your answeare which makes a wide exception whereas the Scripture hath none at all is first without grouÌ„d in the Scripture You should haue showne your distinction there if you had expected beleefe for men may not presume to make exceptions at their pleasure in the generall rule of God Secondlie it leaues the world without satisfaction in the matter of controuersies for you leaue noe meanes at all to make an end of the For example to end the controuersies betwixt vs and you you leaue noe meanes at all Not the assistance of Gods Spiritte for you saie they are in matters not fundamentall and that our Church in fundamentalls neuer erred Nor the witte of man for all men if not assisted may erre in diuine matters Nor the testimonie and iudgment of Antiquitie for if they were certaine of these matters it was either by their owne Wittes and these without Gods assistance might erre or it was by the assistance of the Spiritte to these pointes which is agaiÌ„st the doctrine of your distinction Nor is there any other way found either in the dispositioÌ„ of Gods Prouidence for this is the thing would ouerthrowe your distinction or in the witte of man 46. Thirdlie this doctrine of yours is against the perfection of our Sauiours prouidence for all powerfull and wise persons establishing a perpetuall common wealth take order for the peace and vnitie of it since diuision is the ruine of the publique weale And our Sauiour as you haue heard before hath instituted a spirituall common wealth to last foreuer wherefore if he hath not ordained meanes for the peace and vnitie of it his prouidence hath ben deficient and this commoÌ„ wealth of his with infinite diuisions arising about the most obscure rule or lawe which he hath left will be torne into peeces and so perish and not be perpetuall as he intended it should be Againe diuisions and Schismes are not onelie in points by you esteemed fundameÌ„tall as appeareth cleerelie by your schisme And Gods rule or written word containes not only things fundamentall in that sense as you may see in the Scripture wherein are other points of doctrine and

is your ignorance in the manner 67. Knowe therefore secondlie that two waies a maÌ„ may beleeue all which the Church teacheth to be true One waie is by acknowledging each point of her doctrine in particular because the Spirit of God in and by her doth auouch it and this faith is vnfoulded An other is by acknowledging in generall and as it were in grosse all to be true which the Church doth teach not descending into the particular consideration of each and this is implicite or infolded faith because in it are infolded all the particulars which the Church doth teach 68. By this distinction of vnfoulded and infoulded faith you now know my meaning and it is this That the faith of all Catholikes both learned aÌ„d vnlerned late aÌ„d auÌ„cieÌ„t is not equallie vnfoulded but yet is all one because that is infolded in ones faith which is vnfoulded with an other And thus a man who reades the Scripture and still doth increase in diuine knowledge learning dailie more and more is of the same religion and the same faith all the while Thus are the people aÌ„d their pastors of the same religion though the pastors knowe and beleeue more in particular then the clownes euer heard of Thus was S. Augustine and his mother Monica of one religion though she knewe not all the deuinitie or poiÌ„ts of faith or Scripture in particular which he knewe Thus were the Corinthians and S. Paul thus are wee and the old Fathers the Fathers and the Apostles of the same religioÌ„ and thus is the later Church and the primitiue vnited in faith Because nothing is generallie beleeued now which was not then generallie beleeued though now something be more vnfolded in the generall beleefe of the communitie I saie nothing of some eminent men of those tymes then was by the multitude beleeued in particular or vnfolded then and something might haue bene then vnfolded which is not so commonlie knowne at this tyme. And no doubt but the Apostles knewe more in particular then meÌ„ doe nowe 69. By the same doctrine you may vnderstaÌ„d howe the Catholiques in the whole body froÌ„ the Apostles to this daie though infinite haue bene all of one religion and the same with vs notwithstaÌ„ding that each clowne knewe not all in particular which the learned did yea notwithstaÌ„ding many learned knewe not all in particular And the reason is because in this principle I beleeue as the Church and followe her iudgment in matter of faith each had ALL whether he were learned or vnlearned and euerie Catholique did this and he who did it not was no Catholique 70. You thinke peraduenture that no two are exactlie of the same religioÌ„ vnles their faith be equallie distinct in obiect and vnfolded equallie which conceipt if it were true none were of the same religion with the Apostles in their tyme nor with the holie Fathers in theirs who beleeued not distinctlie and in particular as many points as they did which is a grosse errour in Christianitie and makes as many religions allmost as men Are you in your parish all of one religion or not if you are then by your rule who cannot abide implicite faith each old wife and yonge girle knowes as much in particular in the Bible and Deuinitie as your selfe or if they doe not I praie you tell me how they be exactlie of the same religion with you I knowe you will runne to fundamentalls but the shift will not serue because agreement in fundamentalls in your sense doth not suffize to the exact agreement in religion for wee and you be not of one religioÌ„ as all the world knowes and yet you saie that wee disagree not in fundameÌ„talls and indeede there are infinite waies to erre against Faith otherwise he that did obstinatelie denie all the Bible and euerie verse of it excepting those onelie wherin is one of your fundamentalls which fundameÌ„talls as you recon them are verie fewe and contained in the Creede with baptisme and the supper he I saie who did obstinatelie this were no Heretique but a man of your religion exactlie howsoeuer he be detested by the Christian world 71. Hauing declared the reason whie Catholiques are all of one religion by reason of their common vnion in one vniuersall principle containing their particular consent in the rest as occasion doth require to which generall principle they are all moued by the words and promise of Iesus Christ it is not amisse now to looke about for the originall cause why Heretiques are not all of one religion since they resolue all or pretend to resolue their faith into the Scripture or the Spirit I neede not goe farre to finde it out for it is knowne by the definition of an Heretique He is a man who makes his owne election by his priuate iudgment in matter of religion And thence it is that hauing cast of Church authoritie aÌ„d putt his owne witt in place to iudge each takes where and what he likes and their iudgments being diuers they take diuers things and expound diuerslie 74. Neither doth the scripture serue the turne in this case first because there is disagreement which is Scripture which cause must be first determined by some iudge and this iudge to each Heretick is his owne witt SecoÌ„dlie it is obscure aÌ„d therefore there is infinite varietie in guessing at the meaning of it as wee see by the experience of many hundred yeares and in this case likewise each Heretique doth adore his owne iudgment As for the spirit that of God is not among Heretiques but in the Church as I haue prooued since therfore they are not the Church and their Spirit opposite it followes that it is another and that erroneous And by the mulplicitie of iudgments and contradictions among them selues it appeares euidentlie that they are many and no meruaile since each crowcheth vnto his owne since each hath his Maozim within himselfe This therfore is the reason whie Arians Nestorians Lutherans c. though they be all against the Catholique be not of one religion among them selues 73. Neither would the consequence be good if you should argue thus Luther receaues the letter of Scripture and Caluin receaues the letter of Scripture therefore Luther and Caluin are of one Religion it doth not hold I say since they receaue not the same sense nor are vnited in any one common meane to receaue it And were the argument good it would prooue Caluinists and Arians to be of the same Religion since each receaue the letter 74. Hence it comes allso that all Heretiques cannot haue one definition but that euery one is to be defined according to the points he doth hold in particular because of his difference from others in the sense though perhaps he admitte the letter with others And in taking this sense he is not bounded by any authoritie common to him and to other Heretiques but onelie by his owne will and conceit Since therefore there is difference amonge Heretiques and that this

the stile and phrase of speach giues them no satisfaction at all For they so disesteeme it in this respect peculiarlie that in regard of the stile and matter they professe themselues moued to beleeue the contrarie and to put it out of the number of Canonicall bookes If you answere that by the helpe of the Spiritte you discerne it you moue them not for they claime as great an interest as full a participation of the Spirit as your selues aÌ„d therefore you moue not theÌ„ to beleeue as you do But suppose if you will that all Antiquitie stoode on your side what could this preuaile to moue a Lutheran to beleeue the matter or to coÌ„firme your disciples who stagger at your want of proofe what could this auaile I say seeing that it is agreed amoÌ„gst you that the Church that all the Fathers that all men since the Apostles might haue aggreed in an errour 27. According to the grounds of our Religion euerie Catholique can answere easilie that whatsoeuer by the Church of God is receaued for diuine Scripture is infalliblie such because the Church is directed by Gods All-seeing Spirit which can discerne it well And suppose the Catholique were vnlearned aÌ„d that all of you together both LutheraÌ„s and Caluinists should preteÌ„d that in the Bookes there wanted the Spirit of truth aÌ„d seeke to maintaine this with a shewe of oppositioÌ„ either within it selfe or to some other part of Scripture or to reason which thing you doe manie times pretend as Iulian and Porphyrie and others haue done before he would answere you all without difficultie by recourse to the diuine Assistance in the Church which he takes for a principle of Christian Religion beleeued heretofore by the whole Christian world and warranted by God himselfe in cleere termes and would say that the knowledge of the Church thus assisted is more certaine then the contrarie pretense of any aduerse part whatsoeuer and she more able to espie contradiction errour or opposition theÌ„ any other is in regard of the holie Spirit who directeth her and with an infinite vnderstanding lookes earnestlie vppon All. In vertue of which assistance she hath maintained scripture against Heathens and Apostataes and misbeleeuing Iewes aÌ„d Heretiques hetherto and still doth and will doe Further more a Catholike doth not thinke it necessarie that the booke which he beleeueth to be Scripture hath beene euer vniuersallie by the Church esteemed so He knowes it is sufficient if the Catholicke Church hath at any time beleeued it For one of the Principles of our ReligioÌ„ is that the Catholike Church cannot erre at all in matter of faith it cannot erre in any age in any tyme. And this principle hath euer bene beleeued by Catholiks Moreouer that which at any tyme she beleeueth hath beÌ„ infolded in her faith at other times and so virtuallie beleeued euer and by all 29. Now to your opposition Whereas you say that of late onelie some Books haue beene taken into the canon I answere first that such Bookes as your selues doe receaue for canonicall were not all at once vniuersallie receaued in the Church but were acknowledged by degrees S. Hieron de viris illustribus in Paulo Iacobo Petro IoaÌ„ne in Ep. ad Dardan itemque in Prolog So much you knowe by those I haue allreadie named and S. Hierom can tell you more Yet are these allso by your owne confession the word of God and were such in themselues before it was generallie knowne vnto the world As our Sauiour was the naturall Sonne of God and his increated Word before the world did knowe or beleeue him so to be The reason is because mans knowledge is later then the veritie and the more obscure the thing is the longer he is ordinarilie before he can find it out Secondlie it is not so late as you thinke since these Bookes were in the Church esteemed Cit. Bellarm de Verbo Dei l. 1. Vide Baron an 415 August Ep 235. de doct Chr. l. 2. c. 8. Innocent Ep. 3. ad Exuper c. 7. Can. SaÌ„cta Rom d. 15. Ierem. 36. canonicall and diuine though not so generallie as I noted before for you finde them cited for such in the Fathers writings verie oft and in the councell of carthage held in the tyme of Boniface twelue hundred yeares agoe you haue a Catalogue of them all the verie same which you finde now deliuered by the couÌ„cell of Trent sauing onlie that Baruch which the auncient Fathers did acknowledge allso for diuine is after the manner of those tymes comprized with Ieremie whose Secretarie you know he was I adde thirdlie that whereas S. Augustine who subscribed to the foresaid councell doth prescribe a rule for yonge Deuines to finde which Scripture is of greatest authoritie bidding them preferre that which all Churches doe receaue before that which is receaued onlie by some Churches or some part wee now seeing the foresaid canon receaued at length by the whole Church of God and this declared in a Generall Councell must and doe yeauen by S. Augustines rule receaue it all as the word of God and consequentlie of one and the same Authoritie all there being no surer ground of mans faith in such a case then is the Spirit of God in the Church The like I answere them allso who runne to the Iewes canon for the Spirit of the christian Church is no lesse able to discerne a veritie then they were and therefore if the christian Church at anie tyme declare a Booke to be diuine though the Iewes knewe it not wee beleeue it and must For the holie Ghost cannot erre The Iewes knewe not all that God hath taught his Church 30. The second exception is vnreasonable if you consider well what is done and the reason of it All Schollers as you knowe doe noe not addict their studies to the toÌ„gues the Hebrewe is so obscure that fewe doe attaine vnto anie reasonable knowledge of it and none at all in these later times especiallie to the comprehension of the tongue but by helpe of Dictionaries compiled by such as come short of the thing it selfe Of the ã€ˆâ€¦ã€‰ or of moderne Iewes not equall to the learned of the tyme wherein the Bookes were first written do endeuour what they can This experience hath taught vs Elias ã€ˆâ€¦ã€‰ in Habâ—â—â— Vide Genebrard in Psal 104. Serrar Prol. Bibl. c. 19. q. 6. Aliquoties dixi plurima vocabula esse quorum significatio ipsis etiam Hebraeis ignota est Luth. in Gen. c. 34 it is euident also in the continuation and transfusion of all languages to posteritie and Rabbines themselues doe confesse it In regard therefore that Schollers commonlie vnderstand not Hebrewe it hath euer beene thought conuenieÌ„t the Scripture should be translated into such a language as generallie they doe knowe which is Latine In the primitiue Church this was practised and among you it is allowed allso in so much that your predecessors Luther Caluin Beza Iunius and others

is not in the a mouthes of the faithfull that b thing is not in the forme of breade Iudas did not c receaue the body but onely a peece of breade That in the Chalice was neuer d in our Sauiours side The body which the Sages worshipped is not oÌ„ the e Altar The bodie of Christ is not f heere on earth nor in the dimensions wee do see touch and receaue Christ is not g Sacrificed on the Altar by the Priest The humanitie of Christ is not on the h Altar Compare it 48. Fiftly it being the same bodie which is in heauen Christ I say being in the Eucharist aÌ„d the Fathers professing this it followeth that he is there allso in the Eucharist to be adored and this the Fathers allso did acknowledge you remember what I repeated euen now out of S. Chrysostome take more out of others S. Gregorie saith of his sister Gorgonia S Greg. Naz. orat 11. She prostrateth her selfe with faith before the Altar and with a greate crie calleth on him who is 1 worshippeed on it the said Altar You must obserue heere that S. Gregorie doth not onely declare the action of his Sister but allso the Custome of the primitiue Church in these words who is worshipped on it and then you will see that Christians in those dayes did worshippe our Sauiour on the Altar S. Augustine S. Aug in â—sal 98. Our Sauiour tooke flesh of the virgin Marie aÌ„d because he walked heere in that flesh and hath giuen vs that flesh to be eaten to Saluation and no man eateth that flesh vnles he first adore 2 it behold wee haue found our in what manner such a foote-stoole of our Lords feete his flesh may be adored and how that wee doe not sinne by adoring it Id. Ep. 120. c. 27. but wee sinne by not adoring it The rich come indeed to the table they eate and adore but are not filled Sainct Ambrose By the foote stoole vnderstand the earth S. Ambr. l. 3. de sp s c. 12 by the earth the flesh of Christ which yeauen at this day wee 3 adore in the mysteries and which the Apostles did adore in our Lord Iesus Christ Theodoret Theodor. Dial 2. The mysticall signes are vnderstood to be that they are made by consecration vzt the bodie and blood of Christ and they are beleeued and 4 adored as being that they are beleeued to be O most diuine S. Dionys Eccl. Hierarch c. 3. De lib ist autho vide Baron a. 109. Mart. Delr Vindic. Areopagit Gualt Chron. c. 28 secu 1. ver 1 aÌ„d holie Sacrifice open those mysticall and signifying veiles wherewith thou art couered shewe thy selfe cleerely vnto vs and 5 replenish our spirituall eies with thy singular and reueiled brightnes 49. The Protestant Opinion 1 No bodie is worshipped on the Alter the flesh of Christ in the 2 Sacrament is not to be adored It is not to be adored in the 3 Mysteries the Sacrament is 4 not adored there is no bodie in the Eucharist or vnder those signes that can heare or 5 is to be prayed vnto Compare 50. Sixtlie the Fathers say the Bodie of Iesus Christ is heere immolated after aÌ„ vnbloodie maÌ„ner that this vnbloodie Sacrifice offered by the ChristiaÌ„s is in substaÌ„ce the bodie of Christ that it is the host which was offered oÌ„ the Crosse and the price of our redemption which things agree no more to bakers breade then adoration and the rest whereof I haue spoken before but onelie to the true bodie of Iesus Christ S. Ignat. Ep ad Smyr ap Theod. dial 3. S. Chrys or 17. in Ep. Hebr. They the Simonians and Saturnians old Hereticks admit not Eucharists a and Oblations because they do not confesse the Eucharist to be the flesh of our Sauiour which suffered for our sinnes Wee do still offer the same not another now but euer the same and for this reason the Sacrifice is one as being offered in b many places it is one bodie not many bodies Ibid. so allso the sacrifice is one It is our high Priest who hath offered the hoast which doth cleanse vs and wee allso now do offerre the same which was then offerred â—d hom 51. â— Mat. â—o ad pop â—ntioch Cyr. Aâ—â— declar â—nat 11. which cannot be consumed Let vs heare and tremble he Christ hath put himselfe c immolated before vs. wee celebrate in the Church the holie quickning and d vnbloodie Sacrifice beleeuing not that that which is shewed is the bodie of some common man like vs and his blood but wee receaue it rather as the life giuing Words owne flesh and blood â—onc Nic â—ct Vatic â—p de diâ—na mens â—c testim â—oscunt â—colamp â—uin â—quin â—blit â—e Bell. l â—e Sa. â— c. 10. In the diuine table let vs not abase our thoughts to consider the breade and cuppe which is set there vppon but rather erecting our minde and fixing it on high let vs by faith vnderstand that there is present vppon that holie e table the lambe of God that taketh away the sinnes of the world who is offered in Sacrifice by the Priest without slaughtering and wee verilie receauing his bodie and blood let vs beleeue that these things are the pledges of our Saluation and resurrection This hoste doth singularlie preserue the soule from eternall damnation which hoste doth repaire vnto vs by mysterie that death of the onely begotten S. Greg. l. 4 Dial. c. 58. Pro nobis ITERVM in hoc mysterio sacra Oblationis immolatur who rising from the deade now dieth not yet liuing in himselfe immortallie and incorruptiblie he is againe Sacrificed for vs in this mysterie of the holie Oblation Hether appertaines that which S. Augustine writeth of his mother a good Christian woman of the Religion then common that departing out of this world she desired memorie to be made of her at the Altar S. Aug. 9. Confes â—â— 13. from g whence she knewe the holie Sacrifice to be dispenced wherewith the inditement against vs was blotted out Then he commendes her sowle to the praiers of such as reade his Booke Obserue what and where this thing was it was the victime or Sacrifice wherewith the ransome was paid for our sinnes this is not bread I trow and this was on the Altar and therehence dispenced as you heard from S. Augustines mouth And there adored in the mysteries as you heard before Optat. l. 6. Wherevppon wee find the Altar allso called the seate of the body and blood of our Lord. Hether also doth appertaine that which wee finde in Antiquitie about offering sacrifice for the deade which you may reade ar your leisure in others for I haue ben alreadie to long in this 51. The Protestant opinion no Eucharisticall a Oblation is to be admitted it is not the flesh of Christ that suffered for vs. The sacrifice of the bodie of Christ is not offered in b many places Christ is noe more c

Selected quad for the lemma: religion_n

Text snippets containing the quad