A reply to Fulke, In defense of M. D. Allens scroll of articles, and booke of purgatorie. By Richard Bristo Doctor of Diuinitie ... perused and allowed by me Th. Stapleton.

Fulkes zeale in answering for Caluine and others being in deede of his Church.

And this to doe I am moued specially by the truth of the mat∣ter it selfe, but secondarily also by example of this same Fulke. who though he say that their Church may erre, yet can not his zeale abide to heare that it doth erre: or rather he saith no more, but that the true Church may erre, so, as where he may séeme to speake of a true Church distinct from their Church now, to wit, of the Fathers Church: But else when he speaketh expressely of their owne Church that now is, as he holdeth alwayes earnestly that it doth not erre, so he neuer saith so much plainely, as that it

may erre: yea sometimes also in his zeale he breaketh out a∣gainst the Fathers them selues at once and against vs: as where D. Allen said:* 1.1

[One of them was so impudent, to say in an open booke, that the Liturgies of the Fathers made all against the Ca∣tholiks.]

And a litle after:

[If their Seruice like you so well, or at least better then S. Gregories Masse: you might with more hone∣stie haue coped for any one of them, then haue forged a new one of your owne: which in deede is directly repugnant to all other ;rites in the Christian world.]

To this: I answere, saith Fulke, We haue with more honestie reformed our Liturgie according to the word of God, & example of the oldest Church, then Gre∣gorie, Basill, Chrysostome (if they were theirs) or whosoeuer were authors of those Liturgies did: leauing the ancient Liturgies that were vsed in the Churche before their time, because they did not sufficiently expresse their errors & superstitiō, & forge them new of their owne contrary to the word of God. And in another place first on y^e one side he accuseth S. Ambrose & the Church afore & in his time,* 1.2 saying, Such superstitions crept into the Church, by e∣mulation of the Paganes. Then on the other side, of his owne he saith: For auoiding of all which inconueniences, that haue risen and may rise,* 1.3 by ceremonies practised at burialls, the Churche of Geneua very wisely & godly, vseth no more ceremonies in bury∣ing their dead, then are conuenient for the reuerent laying vp of the corps.* 1.4 Againe where D. Allen saith:

[They be as saucie with Gods Churche, Councells, and chiefe gouernours, as we be with the Iackestrawes of Geneua.]

See here, I pray you, the zeale of the man: You confesse hereby your selfe to be a saucie Iacke. And he addeth, that the world can testifie, that there is (passing) grauitie and modestie in the lightest persons of all that Churche. Againe where D. Allen saith,* 1.5 [If all Ecclesiasticall foundations

should returne to the founders againe, because their willes are not fulfilled,

that then perhaps this wiued newe Cleargie might be driuen to serue in a reformed French barne.] his zeale is so great that he can not hold, but, You iest (saith he) like a scornfull caitife, of those holy assemblees of Gods childrē in Fraunce.* 1.6 So likewise by name, for Caluin & other his masters, let vs a litle behold his impacience. D. Allen toucheth Caluine for denying all commu∣nion betwéene Christes members that are in this life and in the

next. For this, Fulke saith vnto him: You haue a pleasure to spue out your pestilent poyson against that noble light of Gods Church, M. Caluine. Againe where he noteth his strange doctrine about Christes discending into hell, Fulke answereth:* 1.7 He vtte∣reth his spite against Caluine: he spitteth out agaynst him moste impudent slaunders, raylings, and lyes: not satisfying him selfe with the voyce of a man, he hath borowed the tong of the diuell him selfe. Whose doctrine God him selfe, the Angels, and all the worlde doth know and testifie, to be directly contrary to these slaunders. And straight after: But because he woulde not be thought to haue spued out all his poyson, agaynst Caluine, he goulpeth vp another bowlefull of rayling & slaundering, against our Bishops, who haue not onely suffered, but also commended Caluines bookes to be read and studied of the simple Curates, affirming that they do priuily set forth by books, that which they dare not openly preach. All this and more of like sorte he hath there, and yet saith in the very same place that he doth somewhat moderate his corrupt affections. Also in an other place:* 1.8 Without all shame or shew of truth most impudently, he faineth a contra∣rietie betwene Melancthon and Caluine. O brasen face and yron forehead. With litle zeale he saith for another:* 1.9 Whatsoeuer M. Iewel hath affirmed against the Papistes, he hath substantially and learnedly defended. Againe: As for that reuerend father M. Iewel, whom this arrogant Louanist calleth the English bragger, how well he hath answered his chalenge, his owne learned labors do more clearly testifie vnto the world, then that it can be blemi∣shed by this sycophantes brainlesse babling. In déede he hath so well quitted him selfe, that the very reading of his answere hath turned many earnest Protestantes into earnest Catholikes, as both by the numbers and by the noblenes of the persons it is no∣toriously knowen. And euen no better stuffe in Caluines Insti∣tutions find they, that take the like paynes to examine them and are of iudgement to discerne, although you trust so much therein, and say: I would to God that al Papists in England would reade that booke, and pray vnfainedly,* 1.10 that God would open their eyes, that they may see the truth if it be taught therein. No syr, not so, that is not the way: There is no booke of Heresie, Iudais∣me, nor Mahometisme, but it would ouerthrowe or shake the

common sort: and therfore to reade them, and pray, that is not the way to truth, no more then to swalow poyson, and pray, is the way to get or kepe health of the body. You should rather haue exhorted men that can, to reade the auncient Fathers works, or such partes of their works as are Institutions or summes of our faith, as S. Augustines Enchiridion ad Laurentium, also, De he∣resibus ad quoduultdeum, the bookes De fide ad Petrum, and De Ecclesiasticis dogmatibus: Vincensis Lirinensis his generall rules, as it were preseruations against all heresies, with diuerse other: or because we speake of bookes written at this time, spe∣cially and aboue all others the Councell of Trent, where it in∣treateth of doctrine. But your zeale is to Caluine & his doctrine, as here you haue shewed: it is not to the Fathers and their do∣ctrine, no nor to the doctrine of the whole Churche, whiche also your selfe confesse to be such. For Caluine erreth not, you say, D. Allen slaundereth and belyeth him: but the Fathers and the whole Church haue erred. Well touching Caluin, Melancthon, and such others, you shall (I trust) in time conuenient heare D. Allen answere to you for him selfe. My purpose here is onely, by this ensample of your zeale towardes your Fathers, to shewe a litle of my zeale for our Catholike Fathers, though not with such bigge wordes and lowde exclamations against you as you haue done against D. Allen, yet with suche truth and reason, as euen your selfe also, if God of his mercy wil take from you that stoute heart, may well confesse that you are fully satisfied.

¶The first parte. Concerning the errors that he layde (ca. 3. par. 2.) both to the Fathers, and to vs.

And because I diuide this matter into thrée partes, to witte, the errors that you lay both to them and to vs, the errors that you lay to them and not to vs, and finally the errors that you lay to vs, or to the Church of later times: and not to them. As con∣cerning the first sorte which I collected in the third Chapter, I answere playnly and briefly at once, that they are no errors. But you will proue it: let vs sée how.

j. Of the Crosse and Images.

They tooke the signe of the Crosse from the Valentinians,* 1.11 you say. And a litle before in the same Paragraph. I could proue out of Irenaeus and Epiphanius, that the first that brought in esti∣mation the figure of the Crosse and Images, were the Valentini∣ans and Carpocratians. And a litle after, Carpocrates (as Irenae∣us doth testifie) was a great admirer of Philosophie, in so much that with the Images which he made of Christ, he ioyned the I∣mages of Pythagoras, Plato, and Aristotle. Elsewhere you quote also the places, saying to vs:* 1.12 Of the Valentinians you learned to haue in price the signe of the Crosse, and to abuse the places of Scripture for the same superstitious vse: as, God forbid that I should reioyce but in the Crosse of Christ, &c. Irenaeus li. 1. ca. 1.* 1.13 Epiphan. li. 1. Tom. 2. heraes. 31. And there afore: To make the I∣mages of Christ and the Apostles, and to cense them, you lear∣ned of the heretikes called Gnostici and Capocratitae, Epiphan. li. 1. Tom. 2. in the Preface, and li. 1. Tom. 2. haer. 27. And Irenaeus, li. 1. cap. 23.

I answere (that the Reader may wonder at your audacitie) that those authors there speake not a worde of the figure, nor signe, nor vse of the Crosse: they tell how those heretikes in their fables inuented .30. Gods which they called Aeones, and in them two or thrée Christes, and one of the Christes they called (a∣mongst other names) stauros, or Crux: And to that Christ they racked that saying of Sainct Paule with others, as also other Scriptures they wrested to their other Aeones: euen so properly as you alleage this same Crosse of theirs against our Crossing, as well might those Christes be alleaged against our Christ.

And as properly agayne doe you against our Images al∣leage the Images of those heretikes:* 1.14 Simon Magus (of whom those Gnostici did beginne) gaue to his Disciples his owne I∣mage In specie Iouis, In forme of Iupiter, and also the Image of hys strumpet Helena in figura Mineruae in forme of Minerua: Et adorant has hi qui ab ipso decepti sunt, and these Images doe they adore. As if the Lutheranes should haue and adore the Images of Luther and of Katherine his woman, and a Catholike note them for it: that were you know a sore argument for vs to answere.

Likewise the Carpocratians, who also were Gnostici, had the Images of Iesus,* 1.15 and withall of certayne Philosophers: Cum quibus Philosophis etiam alias Imagines Iesu collocant, &c. With which Philosophers they set vp those Images of Iesus, and then adore them, and celebrate the mysteries of the Paganes. For hauing set vp these Images, they do afterward keepe the rites of the Paganes. And what be the rites of the Paganes other, then sa∣crifice, and so forth? Which Epiphanius addeth vpon those words of Irenée: Et reliquam obseruationem circa eas similiter vt Gen∣tes faciunt, They set them together with the Images of the Philo∣sophers of the world, and kepe about them the other rites like as the Paganes do to their Idols, of whom we reade in the times of persecution, that the worship which they would haue the Mar∣tyrs to giue to their Idols, was partly sacrifice, partly Incense, which whosoeuer did, were called Sacrificati, and Thurificati. And so this maner of those heretikes, maketh euen as much agaynst our Images, and agaynst the worship that we giue to God in the place where they are, as the Samaritanes example maketh a∣gainst the worshipping of our Lord, because with him they wor∣shipped other Gods,* 1.16 as it is written: They both worshipped our Lord, and also their owne goddes withall. Or rather maketh lesse against our doing, because we agrée not with those heretikes in neither side, neither making Gods of the Philosophers Images, nor yet of Iesus his Images, but onely of Iesus himselfe, who is God in déede aboue all, and of all to be blessed for euermore.

* 1.17And the same answere take you to that you obiect to vs in like sort againe in one of the places aboue noted, saying: Of the Col∣liridianes you learned to make Images of the virgin Mary, and worship them and her, with offering of candles, &c. as they did of cakes, &c. Epiph. li. 3. Haer. 79. These Collyridianes heresie was this, that certayne women at a certaine solemne time of the yere certaine dayes together did decke a square table, and vpon it Offerebant panem, &c. They did offer a cake in the name of Mary, as if Mary were eyther a God, or a Priest, and women her ministers to sacrifice for her. So saith Epiphanius confuting thē at large, and shewing that women could neuer sacrifice, and that none but one is to be adored as God, though our Lady be moste honorable. Sit in honore Maria: Pater & filius & Spiritus sanctus

adoretur. Reuera sanctum erat corpus Mariae, non tamen Deus. My purpose is here but to answere: else if any man desire testi∣monies for our Images & for our vse aboue them, he may reade D. Saunders booke and many other of that matter: It is inough for me here that Fulke him selfe hath acknowledged,* 1.18 Tertullian to hearse it as a thing then vndoubted, that our crossing of our selues (which is a making of Imagesa, nd a great religion to the same) commeth vnto vs from the Apostles by tradition. And be∣cause we are thus come from Images to the Sainctes, let vs heare what more you haue against the Fathers and vs in that behalfe.

ij. Of Inuocation of Sainctes, and worshipping of their Reliques.

You remember since the thirde Chapter that (by your owne report) the true Church counted Vigilantius an heretike for de∣nying the Inuocation of Saintes and the worshipping of their Reliques (of which and of their Images, againe,* 1.19 the case is all one.) But now you will proue, that the Churches opinion rather was heresie: for thus you say to vs for that matter:* 1.20 Of the Os∣senes, you receiued the superstition of Reliques: for they vsed to take the spittle and other filth from the bodyes of Marthys and Marthana, which were of the seede of Elxai (that is,* 1.21 great Sainctes with them) and vsed them to cure diseases: as Erasmus witnesseth at Caunterbury were kept the clowtes that Thomas Becket did occupie to wipe of his sweat, & to blow his nose on, which were kissed as holy Reliques, and thought also to be holsome for sicke folkes. Epiph. li. 1. Tom. 1. Haer. 19. This againe maketh as much against our Reliques, as the Valentinians Crosse against our Crosses, and the Carpocratians Images against our Images. Epiphanius telleth, that this Elxai was in Traianus time a great master of that sect, and that Marthys his kinswoman and Marthana his sister, In the Ossenes countrey were adored in their life time as Gods. Pro dijs adorabantur, &c. Because they were of the said Elxai his stocke. quarum etiam sputa, &c. which wo∣mens spittle also, and other filthes of their bodies the foresaide heretikes in that countrey tooke to them, in auxilium videlicet morborum, as to cure diseases: nihil tamen efficiebant, but yet without any effect at all. As for Erasmus, he knoweth nowe (if

he did not afore) what it is to haue Religion in dirision, and you may remember from whose body were caried to the sicke

Sudaria vel Semicinctia,* 1.22 and their diseases, and euill sprites went awaye therewith.

Open your mouth also against those Nap∣kins, and call them likewise Clowtes for sweat and for the nose. Or rather doe you applie them (with good counsaile) to your disease also,* 1.23 as S. Chrysostome applieth them and the Reliques of the Martyr Babylas together, vnto the Paganes, declaring thereby most excellently that Christ must néedes be God, séeing he coulde geue such passing power to the clothes and bones of his seruaunt.

* 1.24You say moreouer to vs: Of the Cayanes, you learned to call vpon Angels. Epiph. li. 1. To. 3. haere. 38. Those heretikes worship∣ped Cain, Iudas, & such like: & litle estéemed Abel, & such others, yea and (some of them) also Christ him selfe. They said also, that none could be saued vntill they had gone through all sinnes. And therfore committed all abhominations, & referred them to this Angel & that Angel, with this inuocation: O tu Angele vtor tuo opere, O tu potestas ago tuā actionem. O thou such an Angell, I worke now thy worke: O thou such a power, I now do thy actiō. And this with them was called perfecta cognitio,* 1.25 euen doctorship it selfe. They agréed in this with the Simoniani, Gnostici, and Carpocratite, who in their beastlines directed the like most hor∣rible inuocations to God him selfe, whom they termed Patrem vniuersorum. Which is as substantiall an argument against all inuocation of God, as the other is against the inuocation of Angells. Simon Magus was (you know) in the Apostles time. He inuented many heauens, and many names of Angells, pla∣cing these in this heauen, and those in that heauen, with sun∣drie sacrifices for men to offer by them that they might so bée brought at length to the Father of all.

And that none might o∣therwise be saued,* 1.26 except he learned, hunc mysticum ductum, this mysticall passage, and howe to offer suche Sacrifices by those Angels, to the Father of all. Against these fables it is, that S. Paule instructeth the Ephesians and Colossians in those two Epistles so like in wordes also,* 1.27 that no man deceyue them with those inuocations of Angelles Religion, non tenens ca∣put, not holding the heade Iesus Christ.

But otherwise hol∣ding

hym for the heade, that wée are brought to the Father by the holye Angells, as by Christes ministers,* 1.28 who séeth not in the Scriptures in infinite places? And so doth the Churche make all her petitions, all through Christ our Lorde, Per Christum dominum nostrum, to none shée commendeth her o∣therwyse, neyther in heauen nor in earth, so doe we all praye and desyre to be prayed for one of another:* 1.29 and so prayed S. Iohn, saying: Grace and peace to you from God the Trini∣tie: and from the seuen Spirites that are before his throne: and from Iesus Christ according to his humanitie: putting Christ in the last place, that he myght so, more hansomely adde the rest which he had to saye there of him? And this in that verye booke, out of which the Protestantes abuse two places against the worshipping of Angells, forgetting also where in the same booke God doth promyse to make the obstinate Iewes to come, and to adore before the feete of one Angell. Et scient quia ego dilexi te: and they shall knowe that I haue loued thee. Which all if you also did knowe, you would not say thus in one place to vs: Euen in the Apostles time, when the superstition of Angels beganne to be receiued, there was one steppe of your way,* 1.30 which you holde euen to this day, Colos. 2.

iiij. Of abstinence from fleshmeat and from mariage.

Nowe to another error common to the Fathers and to vs:* 1.31 You sayde in the same thirde Chapter, and confessed, that they counted Aerius an heretike, for teaching against our prescript Fastingdayes, and so Iouinianus likewyse, for denying the merite of abstinence from fleshe and from mariage, and for licensing therevpon Votaries and Priestes to marrie. You on the other syde charged the Fathers, and saide,* 1.32 that they tooke prescript tymes of Fasting, and vnmeasurable (so you terme it) extolling of Sole life in y^e Cleargie, frō the Manichees, Taciani∣stes, & Montanistes. But you bring no proofe thereof.* 1.33 Onely this you haue in another place: Augustine by authoritie of Phila∣ster, chargeth the same Aerius, with abstinence from fleshe. If this bee an heresie, then bee all Papistes heretikes, which count abstinence from fleshe an holy fast. Still you take Richard for

Robert. These thrée heresies condemned fleshe & mariage as per∣taining to the yll God, and not to the good God, according to the heresie of y^e Valentinians before them. So writeth S. Augustine of the Tocianistes or Eucratites: Nuptias damnant, &c. They con∣demne mariages,* 1.34 and esteeme of them all a like as of fornicati∣ons and other pollutions: neither admitte they to their number, any that vseth mariage, be it man, or be it womā. Non vescuntur carnibus, eas{que} omnes abominantur: They eate no flesh, but count all flesh abominable. He hath there of Apostolici or Apotactite likewise, saying: Eucratitis isti similes sunt, &c. These are like to the Eucratites. They receiue not into their Societie them that vse mariage, and haue proprietie: Such as the Catholike Chur∣che hath both Monkes and of the Cleargie very many. Sed ideo isti haeretici sunt, &c. But therefore these are heretikes, because se∣parating them selues from the Churche, they thinke that there is no hope for them which vse these thinges, that they do not vse. Nowe saieth he of the Aerians afterwarde: Some saye that these doe not admitte into their Societie, but onely such as con∣teyne them from mariage, and haue renounced all proprietie: being therein like to the Eucratites or Apotactites. Yet from flesh meate, Epiphanius saieth not that they absteine: But Philaster layeth to them also this abstinence. What abstinence, and howe from fleshmeate, but such as in those Eucratites he had saide a∣fore? Sure it is, that this Aerius of his maister, called Eusta∣thius,* 1.35 had this heresie, to whom therfore Concilium Gangrense sayeth Anathema, and to all that holde the like, to witte, that a Christian vsing mariage, and eating fleshe, in Regnum Dei in∣troire non possit, can not enter into the kingdome of God. Et spem non habeat, Nor hath ought to hope for. Though withall he taught Ieiunia praescripta auersanda, that the prescript fastes shoulde be detested, Dominicis{que} diebus ieiunandum, and to fast on Sondayes.

iiij. Of Ceremonies and Liturgies.

* 1.36Next after this you charge the auncient Church with appro∣uing Ceremonies that were (as you thinke) vnprofitable and hurtfull, because S. Augustine complained them of presumptions, and because many of them are nowe abrogated. I might here, and in many other places, exclaime against you (as you did often

against D. Allen vpon light causes) for not quoting your testi∣monies, and that you haue not read them in the authors, but ta∣ken them out of some blinde or wilfull collector. But to spare words all that I can, and let the things only to cry agaynst you: Doth not S. Augustine in the very same Epistle and the very same Chapter (whence your place is taken of certayne that were more earnest for their owne priuate obseruations,* 1.37 then for Gods commaundements, as that against dronkennesse) say constantly, Tamen Ecclesia dei quae sunt contra fidem vel bonam vitam, non approbat, Yet the Church of God approueth not any thing that is against the faith or against good life. And there also playnly distinguished those presumptions, from such things as are eyther conteyned in the authorities of holy Scriptures, or, found in the statutes of Bishops Councels, or, fortified by custome of the whole Church. Saying also in the Epistle next afore to the same man,* 1.38 that if the whole Church vse any thing, it is a poynt of most insolent madnes, only to call in question, whether that thing should be so vsed. Neither if some such vsages be afterward abrogated, doth it folow therof,* 1.39 that therfore they were before vnprofitable, or hurtfull, or not of the Apostles tradition, though Tertullian affirme it, & S. Hie∣rome also euen in Tertullians words, or els that the Church is blasphemous which abrogateth them, as you conclude. For there might be good cause both of that afore, and of this after: as you sée euen in that decrée of the Apostles which is recorded also in the Scripture, Of not eating bloud, nor fleshe that hath not the bloud let out of it. Likewise in that custome of the Apostles and of the Churches of God,* 1.40 for men (publikely) to praye and prophecie (or preache) bareheaded. Which of Bishops in olde time, and nowe also of Doctors, yea in many countries, of all preachers, is not obserued. What ordinarie authoritie y^e Church had in the Apostles time, the same it hath still, and also the same spirite to vnderstande what are the immutable grounds of Reli∣gion, and what traditions howe and vpon what causes maye be chaunged. Of euery particuler to giue a reason, requireth a spe∣ciall worke by it selfe: but generally the quicker witted maye consider, that in a Nation, when the fulnes thereof is baptized, and the articles of faith throughly rooted, there may iustly & must néedefully be a great mutation in the Ceremonies, specially of

Baptismus adultorum, and Missa Catechumanorum. And so to plant the Euangelicall article of the Resurrection, the Apostles vpon Sondayes and in Quinquagesima, did forbid Solemne faste and Solemne genuflexions: and the Church afterwarde muche more straictly, what time the Manichées & other heretikes put al their strength to plucke vp againe the Apostles plant. But nowe all such heresies being by such diligence of the Church quite con∣founded, and that marueilous article so fastned in all Christian hearts, as it is wonderfull, specially knowing what resistance and rebellion it hath suffred: Now (I say) the Church might wel be more remisse therin, though yet she kepeth those Ceremonies still.* 1.41 Reade S. Augustine ad Casulanum of those matters, where also besides this you shall finde also another generall reason ac∣cording to the diuine wisdome of that most Ecclesiastical doctor, to wit, that it sufficeth if the Church haue vnitie of faith, as it were intus in membris, inwardly in her limmes, and that she wel may withall haue diuersitie of obseruations, as it were varieta∣tem in veste, varietie in her queenely garment, according to the Psalme.* 1.42 Which he speaketh for diuersitie of Ceremonies in sun∣dry places at one time▪ but it serueth for the like diuersitie in one place at sundry times, as it is euident.

As for your boldnes with the Fathers for their Liturgies, pro∣nouncing that vndoubtedly they chaunged the auncient truth in∣to their owne lately receiued errors,* 1.43 or else why were they not content with the olde forme? Proclus Bishop of Constantino∣ple about a thousand yeres agoe answereth your Why, & telleth you, that S. Basill, and S. Chrysostome did no more but abridge the Liturgie of S. Iames the Apostle (which thrée Liturgies the Councell in Trullo also doth acknowledge) and that vpon iuste cause.* 1.44 But that with errors they corrupted eyther it or any other forme which was vsed before them, if any man be so farre gone so to thinke vpon your light worde for all the most renowmed cre∣dite of those Fathers, let the studious of truth notwithstanding take the paynes to conferre those Liturgies, and they shall easily be able of their owne inspection to controll you,* 1.45 as I also before in the third Chapter by playne demonstration disproued you for the same, and namely in the very same article that forced you to this absurde and shameles shift.

v. Of Sacrifice: and for the dead.

Now are we come to your next accusation of the auncient Church, concerning Sacrifice, & concerning the dead. The name of Sacrifice,* 1.46 which they cōmonly vsed for the celebration of the Lords supper, they tooke vp of the Gentiles: so you say, but you proue it not. You might as well say, that they or the Apostles had it of the Gentiles, to name that Sacrifice which Christ offered vpon the Crosse. No syr, they named it so, because it was so: and therfore Christ also said not, This is I that was borne of the vir∣gine, though that were true, but, This is my body, vpon the one,* 1.47 and, This is my bloud, vpon the other. The Apostle also for the same cause saying of him that commeth therevnto vnworthily, not that he is guyltie of Christ, though that be true,* 1.48 but that he is guyltie of his body and of his bloud, because it is such a celebra∣tion of his death. Wherevpon if you knew what is the sacrifi∣cing of a liue thing, you should sée, that how properly he was sa∣crificed on the Crosse in an open maner, euen as properly he is sacrificed here in a mysticall maner. The same Apostle therefore agayne saying, that we haue an a 1.49 Altar to eate of, (which place your blindnesse b 1.50 alleageth against this Sacrifice) and also cal∣ling it c 1.51 The table of our Lorde in that forme of speache as he calleth c 1.52 The table of the diuels the sacrifice of the Gentiles, and the Leuiticall sacrifices likewise the Leuiticall c 1.53 Altar. Yet you can not find d 1.54 one word, nor one syllable in the Scripture, of any Sacrifice instituted by Christ at his last Supper. Whereof we shall say more Cap. 10. Dem. 24.

Notes

• * 1.1

  Pur. 369.371.
• * 1.2

  Pur. 226.
• * 1.3

  The vvise Church of Ge∣neua.
• * 1.4

  Pur. 412.
• * 1.5

  Pur. 341.
• * 1.6

  Pur. 203.205. Infra. ca. 12. num.
• * 1.7

  Pur. 61.63 Infra. ca. 1 pag.
• * 1.8

  Pur. 45.
• * 1.9

  Pur. 147.89.
• * 1.10

  Pur. 45••
• * 1.11

  Pur. 419.416.
• * 1.12

  Ar. 22.
• * 1.13

  Gal. 6.
• * 1.14

  Epiph. li. •…•… Tom. 2. in praef. & Haer. 21. Si¦moniano∣rum. Iren. li. 1. c•…•… 1. in fine.
• * 1.15

  Epiph. li. 1. To. 2. in pr. & Haer. 27. Iren. lib. 1. cap. 24.
• * 1.16

  4. Reg. 17.
• * 1.17

  Ar. 22.
• * 1.18

  Supra. ca. 3. pag.
• * 1.19

  Supra. pag
• * 1.20

  Ar. 21.
• * 1.21

  In peregrina∣tione religion ergo?
• * 1.22

  Act. 19.
• * 1.23

  Chris. To. ••. De vita Bab contra Gentiles.
• * 1.24

  Ar. 22.
• * 1.25

  Epip. Haer. 26. & 21. & 27.
• * 1.26

  Epip. Haer. 21.
• * 1.27

  Colos. 2.
• * 1.28

  Hebr. 1.
• * 1.29

  Apoc. 1. Apo. 4. v. 5 & 5. ver. 6. with Heb. 1 ver. 14. Apo. 1. ver. 16.20. Heb. 3. ver. 1. Apo. 19.22. Apoc. 3.
• * 1.30

  Pur. 287.
• * 1.31

  Supra. ca. 3. pa. 2. diui. 2.
• * 1.32

  Pur. 419.
• * 1.33

  Ar. 45.
• * 1.34

  August. ad quoduult. haer. 25.40 53.
• * 1.35

  Gang. con. Can. 1.19. Soc. li. 2. cap. 33.
• * 1.36

  Ar. 91.
• * 1.37

  Au. ep. 119. ad Ianuar. cap. 19.
• * 1.38

  Au. ep. 118 ad Ianuar cap. 5.
• * 1.39

  Pur. 265.393.400. Tertul. de Cor. mil. Hier. adue•• Lucif. Act. 15.
• * 1.40

  1. Cor. 11.
• * 1.41

  Aug. ep. 86
• * 1.42

  Psal. 44.
• * 1.43

  Proc. apud Claud. de Sainctes praef. in Liturg.
• * 1.44

  Can. 32.
• * 1.45

  Supra pag. 21.
• * 1.46

  Pur. 419.
• * 1.47

  Matt. 26.
• * 1.48

  1. Cor. 11.
• a 1.49

  Heb. 13.
• b 1.50

  Pur. 45••
• c 1.51

  1. Cor. 10
• c 1.52

  1. Cor. 10
• c 1.53

  1. Cor. 10
• d 1.54

  Pur. 200 289.