Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

because it apeareth by the effects that he speaketh of faith as it was a speciall gift of working of myracles of which effectes he nameth one remouing of mountaines And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth you example Ro. 7. v. 8. and elsewhere oftentimes But if it shoulde be taken as you say all knowledge all mysteries is generally to be taken yet he telleth you this separation is but vppon an impossible supposition for iustifying faith can neuer bee separated from charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against iustification by faith onely that a solitarie dead or barraine faith doth not iustifie MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason why hee translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of speciall and onely faith And againe why he translateth Iaco. 2. 22. Thou seest that faith was administra a helper of his workes and expoundeth it thus Faith was an efficient cause and fruitful of good workes Wheras the Apostles wordes be plaine that faith wrought togither with his workes yea and that his fayth was by workes made perfecte This is impudent handling of Scripture to make workes the fruite onely and effecte of fayth which is your heresie FVLK 7. If you dare draw foorth your pen against Beza and demande an answere of himselfe although he hath already giuen you a sufficiēt reason to induce that the Apostle speaketh not of faith as generally as of knowledge because by an example of remouing mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2. v. 22. was an helper me thinke you should make best answere your selfe who not long since by force of that word woulde needes prooue that men were helpers of God chap. 10. sect 6. Haue you so soone forgotten your own voice and is this impudent handling of the scripture to translate as you your selfe in an other case thoughe impertinently did contend the word to signifie But works you wil not haue to be the fruit only and effect of faith because the Apostle saieth that faith wrought togither with his workes and by workes his faith was made perfite as thoughe apples are not the fruite of the tree because the tree doth beare them and by them if they be good the tree is made a good tree MART. 8. Which heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift whatsoeuer in these wordes And yet I shew you a more excellent way 1. Cor. 12. v. 31. he in one edition of the new Testament in the yeare 1556. translateth thus Behold moreouer also I shew you a way most diligently What cold stuffe is this howe impertinent In an other edition an 1565. he mended it thus And besides I shew you a way to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles words and in all the chapter following Wherein you did well for your credite not to followe him no not your Bezites them selues but to translate after our vulgar Latine interpreter as it hath alwayes bene read vnderstoode in the Church FVLK 8. The rarenesse of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as al indifferēt men wil iudge rather than any mind to suppresse the excellencie of charitie caused Beza to giue dyuerse interpretations of that place of whiche yet the latter more commendeth the excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine doth for if charitie be the way to excellencie it is a greater commendation thereof than to saye it is a more excellent waye than other giftes whereof he spake last as of healing of tongues of interpretations c. MART. 9. Luther was so impudent in this case that because the Apostle spake not plàinely ynough for onely faith he thrust only into the text of his translation as himself witnesseth you durst not hitherto presume so farre in this question of onely faith though in other controuersies you haue done the like as is shewed in their places But I wil aske you a smaller matter which in words shew you may perhaps easily answer but in your conscience there wil remaine a gnawing worme In so many places of the Gospell where our Sauiour requireth the peoples faith when he healed them of corporall diseases only why do you so gladly translate thus Thy faith hath saued thee rather than thus thy faith hath healed thee or made thee whole is it not by ioyning these wordes togither to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place where it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also trāslate thus Beleeue only she shall be saued Which translation though very false and impertinent for iustifying faith as you seeme to acknowledge by translating it otherwise in your other Bibles yet in deede you must needes mainteine and hold it for good whiles you alleage this place for onely faith as is euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed his owne offence wee haue lesse to say for him and you against him For our additions except suche as the necessitie of our English phrase dothe require for vnderstanding you slaunder vs to say that wee haue in any controuersies done the like The question you aske is not worthy any answere why wee translate thy faith hath saued thee c. seing wee vse all these wordes indifferently healing making safe and making whole as in S. Iames we say Can faith saue him And it is al one to say thy faith hath saued thee and thy fayth hath made thee whole But you say wee alledge this place for onely faith iustifying citing the answeres of Maister Gough M. Tomson against Feckenham I thinke you lie as in other places very commonly And yet an argument though not a plaine testimonie may be taken out of these places for only faith iustifying Seing Christ was not a phisition for the body but to teach mē that he was a Physition for the soule and as he healed the diseased in bodie onely by faith so hee cureth the sickuesse of

other Catholike writers haue affirmed of that Epistle and therefore not sufficient to charge him and much lesse others with heresie but being not his simple affirmation yet because it hath bene offensiuely taken he him selfe hath put it out and giuen it ouer O what a sturre would they keepe if they had any weightie matter of truth to burthen him withall MART. 8. To let this passe Tobie Ecclesiasticus and the Machabees are they not most certainly reiected And yet they were allowed and receiued for Canonicall by the same authoritie that S. Iames Epistle was This Epistle the Caluinists are content to admit because so it pleased Caluine those bookes they reiect because so also it pleased him And why did it so please Caluine Vnder pretence forsooth that they were once doubted of and not taken for Canonicall But is that the true cause in deede Howe doe they then receiue S. Iames Epistle as Canonicall hauing before doubted of also yea as they say reiected FVLK 8. You may well let it passe for it is not worth the time you spend in writing of it and if you had bene wise you would vtterly haue omitted it But what say you of Tobie Ecclesiasticus and the Machabees most certainly by vs reiected They were allowed you say for Canonicall by the same authoritie that S. Iames Epistle was And thinke you that S. Iames Epistle was neuer allowed for Canonicall before the third Councell of Carthage For of the other it is certaine they were neuer receiued by the Church of the Israelits before Christ his cōming nor of the Apostolike and primitiue Church for more than 300. yeres after as both Eusebius out of Origines and the Councell of Laodicea Can. ●9 confirmed afterwarde by the sixt generall Councell of Constantinople sheweth for the Greeke Church and S. Ierome in prologo Galeato for the Latine Church As for the prouinciall Councell of Carthage holden by 44. Bishops of Africa if we were bound to receiue it for these bookes we must also acknowledge fiue bookes of Salomon which in the same Councell are authorised whereas the Church neuer knew but of three And although the booke of wisedom should be ascribed to Salomō there could be but foure Againe how they vnderstand the word Canonical it may be gathered both out of the wordes of the same Canon where they giue none other reason of the approbatiō of all those books of Scripture but that they haue receiued them of their fathers to be read in the Church and also out of S. Augustine who was one present at the same Coūcell which after he hath declared how a man should discerne the Canonicall Scriptures from other writings by following the authoritie of the Catholike Churches especially those that haue deserued to haue Apostolike sees and to receiue their Epistles he addeth further Tenebit igitur hunc modum in scripturis canonicis vt eas quae ab omnibus accipiuntur Ecclesijs Catholicis praeponat eis quas quaedā non accipiunt In eis vero quae non accipiuntur ab omnibus praeponat eas quas plures grauiorèsque accipiunt eis quas pauciores minorisque authoritatis Ecclesiae tenent Si autem alias inuenerit à pluribus alias à grauioribus haberi quanquam hoc inuenire non possit aequalis tamē auctoritatis eas habēdas puto Totus autem canon scripturarum in quo istam considerationem versandam dicimus his libris continetur He shall hold therfore this meane in the canonical Scriptures that he preferre those which are receiued of all catholike churches before those Scriptures which some Churches do not receiue But in those which are not receiued of all let him preferre those Scriptures which the greater number and grauer churches do receiue before those which churches fewer in number of lesse authority do hold But if he shal find some Scriptures to be had of fewer churches other some of grauer churches althogh you can not find this thing yet I thinke they are to be accōpted of equall authority Now the whole canō of scriptures in which we say this consideration must be occupied is contained in these books Fiue books of Moises that is Genesis Exodus c. By this saying of Augustine it is manifest that he calleth canonicall Scriptures not only those bookes that ought of necessity to be receiued of al churches but also such as were receiued of some of some were not in which nūber were these bookes of Tobie Ecclesiasticus the Machabees which by his owne rule were not to be receiued as of absolut soueraigne authority because the Apostolike churches of Asia Europa those of grauest authoritie among which was the church of Rome in that time did not receiue thē as witnesseth not only S. Hierome a Priest of Rome but also Ruffinus of Aquileia in symbolo who both declare what bookes were receiued in their churches as canonical of irrefragable authority to build principles of faith vpon them what books were admitted only to be read for instruction of maners And therfore according to the rule of Augustin testimony of the anciēt fathers because it cōsenteth with the rest of the scriptures not for Caluins pleasure we receiue the Epistle of S. Iames though it hath not bene alwaies and of all Churches receiued Concerning the name of Caluinists as of all other nicke names that it pleaseth you of your charity to bestow vpon vs it shall suffice to protest once for all that we acknowledge none other name of our profession but Christians Catholikes and that we haue neither receiued that Epistle nor reiected the other bicause it pleased Caluin so This may serue for a cleare demonstration that in the first English Bibles that were printed vnder the name of Thomas Mathew before Caluine wrote any word of the reiectiō of those bookes or of receiuing of the other they are called Apocrypha printed with other of that marke by thēselues the Epistle of S. Iames without any question acknowledged to be one of the canonical Epistles wheras Caluines Institution was first printed An. 1536. his argument vpon S. Iames Epistle 1551. You may see what honest dealing the Papistes vse to bring the truth into discredit the professors thereof into hatred with the simple vnlearned people bearing thē in hand that we haue no cause to receiue or refuse bookes of Scripture but Caluines pleasure But the God of truth wil one day reward these impudēt liars shameles slaunderers Well let vs now see vnder what pretēce it pleased Caluine to reiect these bookes Vnder pretence forsooth sayth Martin that they were once doubted of and not taken for Canonical I pray you sir where doth Caluine pretend that only cause In his Instit. li. 3. c. 5 sect 8. He alleageth diuerse other causes touching the bookes of Machabees as euery mā that wil may read Shame you nothing to forge such manifest

signification but a true and general vnderstanding of the word which is vsed of the Euangelist for other washings than the Sacrament of Baptisme and so you are inforced to translate it Marc. 7. MART. 2. Now then to come to our purpose such are the absurde translations of the English Bibles and altogither like vnto these Namely when they translate congregation for Churche Elder for Priest Image for Idol dissension for schisme Generall for Catholike secrete for Sacrament ouer-seer for Bishop messenger for Angel embassadour for Apostle minister for Deacon and such like to what other end be these deceitfull translations but to conceale and obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the worde schisme as they do also Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament which is the Latin nor mysterie which is the Greeke but to goe as farre as they can possibly from the common vsuall and Ecclesiastical wordes saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament FVLK 2. Absurde trāslations of the English Bibles you say are congregation for Churche Elder for Priest Image for Idoll and such like The word Church being ambiguously taken of the people for the place of assembly the assembly it selfe it was as lawful for vs to cal congregation as for you to call it assembly Actes 7. This worde Priest commonly taken for a sacrificer and the same that Sacerdos and so by you translated there was good occasion to vse the worde Elder for which you vse Senior or auncient in your translation which is a name of auctoritie as ouerseer is of diligēce minister of seruice pastor of feeding all which names set foorth a true Bishop Pastor and Elder and if you will needes haue it of a true Prieste Of Image for Idoll is sayde inough in the nexte Chapiter before Schisme I knowe not how English men should vnderstand except it were englished by dissension diuision rending or some such like Of general for Catholike we shal speake anon Secrete for Sacrament we vse because wee would retaine the ecclesiasticall vse of this worde Sacrament which is to signifie the seales of Gods promises and not confounde it with euery holy or vnholy secrete thing The Greeke worde mysterie which you would enioyne vs to vse was in the time of the firste translation more vnknowen than that wee could well haue vsed it except wee would haue followed your veine in vanitie and noueltie of termes Praepu●e neophyte gratis depositum c. or else made generall and common the proper vse of this Ecclesiasticall terme Sacrament to euery mysterie and called the Sacrament of preaching of publishing the Gospel to the Gentils of the seuen starres as you do and yet in the Sacrament of the whore of Babylon you leaue it and call it mysterie Apoc. 17. v. 7. as you shoulde be enforced to doe if you would translate the old Testament out of Latine Dan. 2. diuerse times except you would call Nabuchadonosors dreame a Sacrament and Dan 4. where the king sayth that to Daniell no secrete is impossible meaning vnknowen or not vnderstood you would say no Sacrament Tob. 12. you would translate Sacramentum regis abscondere bonum est It is a good thing to hide the kings Sacrament where you should say secrete and where the English phrase would hardly beare you to say the kings mysterie Of the other termes in the places by you quoted it shal be sufficient to speake But I haue rendred reasonable causes of these termes hitherto so that no mā but madde with malice would thinke we conceale the name of Church dignities therof in hatred of them or do dissemble the names of schisme heresie in fauour of those abhominations which are as wel set forth to their detestatiō in the terms of dissention and sectes as for the name Sacrament we find not in the Greeke but mysterium we trāslate a secrete or a mysterie as the worde signifieth which nothing fauoureth the pretended Sacrament of Matrimonie MART. 3. S. Paul saith as plaine as he can speake I beseech you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions which may be in profane and worldly things as well as in matters of religion But schismes are those that diuide the vnitie of the Church whereof they know them selues guilty S. Paule saith as plainely as is possible A man that is an Heretike auoide after the first and second admonition They translated in their Bible of the yeare 1562 A man that is an author of Sectes And where the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes FVLK 3. S. Paule in deede speaketh plainely in Greeke but if you speake English say schismes fortie thousand of the people in England will sweare they vnderstande you not But schismes you say are those that deuide the vnitie of the Churche dissentions may be in prophane and worldly things Verily all schismes deuide not the Church for they were not al the Church of whom it is sayde in S. Iohn 9. There was a schisme among them for I thinke the best of the Pharisees were scarse good members of the Churche Againe where S. Paule doth say least there should bee a schisme in the bodie 1. Cor. 12. He speaketh of the natural bodie whervnto he compareth the Churche S. Paule also sayth as plainely as he canne speake in Greeke 1. Cor. 11. v. 18. I heare that there be schismes among you yet your vulgar Latine translatour is bolde to saye Scissuras cuttings or rendings where you are bold to goe from your Latine texte and call them schismes And for explicating the Greeke name of heresie by sectes why should wee be more blamed than the vulgar Latine translator who commonly translateth it Sectas and namely Gal. 5. 2. Pet. 2. Actes 24. diuerse times 26. and 28 in all which places you your selues translate sectes Is it because he or you fauour heresies and heretikes will you neuer leaue this foolish wrangling which alwaies turneth you to the greater discredite MART. 4. As also they suppresse the very name Catholike when it is expresly in the Greeke for malice towarde Catholikes and Catholike religion because they know them selues neuer shall be called or knowen by that name And therefore their two English Bibles accustomed to be reade in their Churche therefore by like moste authenticall leaue it cleane out in the title of all those Epistles which haue bene knowen by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somewhat more honestly hath turned the worde Catholike into General saying The Generall

with infinite paine but because it is a sinne committed against the maiestie of the eternall God and therefore is worthy of eternall punishment For the sinne is to be measured after the excellencie of the person against whome it is committed Therefore that word which being spoken against a poore man is a light fault as to say he is a knaue the same being spoken against a Lorde is an hainous offence and deserueth the pillorie hut being spoken against a King is high treason and is worthy of death Seeing therefore the eternall maiestie of God is contemned in euery sinne that sinne doth iustly deserue eternall torments Fourthly it is true that the Apostle doth exhort vs cheerefully to abide the small and momentarie afflictions of this life in respect that they shall be rewarded with incomparable glorie But hereof it followeth not that the glorie is deserued by short and small sufferings but is giuen of the bountifull liberalitie of God to them that for his sake patiently suffer such small afflictions Therefore if it be an incouragement for a man to labour to heare that he shall be payd his hyre as much as his worke deserueth it is a much greater incouragement for him to heare that he shal receiue a thousand times more than his labour deserueth The words you adde you are neuer the nearer heauen onely beleeue are yours and none of ours for we say with the Apostle we must suffer with Christ if we will reigne with him and the patient suffering of the faithful is nothing repugnant to the iustification before God by faith onely To the last argument of the Apostles authoritie I aunswer our patient suffering worketh infinite weight of glorie not by the worthinesse merite or desert of our suffering but by the bountifull liberalitie of God who hath promised so incomparable rewarde to small tribulation suffered for his sake Wherefore all your fiue reasons notwithstanding our translation is sounde and true MART. 7. See you not a comparison betwene short and eternall light tribulation and exceding weightie glorie and yet that one also worketh the other that is causeth purchaseth and deserueth the other For like as the litle seede being not comparable to the great tree yet causeth it and bringeth it forth so our tribulations and good workes otherwise incomparable to eternall glorie by the vertue of Gods grace working in vs worketh purchaseth and causeth the sayd glorie For so they knowe verie well the Greeke worde importeth though here also they translate it most falsely prepareth Bib. an 1577. FVLK 7. We see the comparison well but we see not that worketh or causeth is all one with purchaseth and deserueth Your comparison of seede and tribulation is not like For in the seede is the formall cause of the greate tree so is not the formall cause of eternall glorie in our tribulation But as if an Emperour for one dayes valiant seruice in warre doe giue vnto his sonne one of his kingdomes we may truly say that dayes seruice wrought him this great rewarde or caused him to be aduaunced to this kingdome but we can not say truely it purchased or deserued a kingdome for then euery one that serued as well as he deserued the like rewarde so is the rewarde of eternall life whiche is the gift of God incomparably greater than our tribulatiō not by the desert of the sufferer but by liberalitie of the giuer That translation that vseth the worde of preparing is not so proper according to the worde but it differeth not muche in sense shewing howe those afflictions do worke or cause namely by preparing making vs conformable to the sufferings of Christ. MART. 8. Lastly for moste manifest euidence that these present tribulations and other good workes are meritorious and worthie of the ioyes to come though not comparable to the same you shal heare the holy Doctors say both in one passage or sentence S. Cyprian thus O what maner of day shal come my brethren when our Lord shal recoūt the MERITES of euery one and paie vs the rewarde or stipend of faith and deuotion Ep. 56. here are merites and the rewarde for the same It foloweth in the saide Doctor What glorie shall it be and how great ioie to be admitted to see God so to be honoured that thou receiue the ioy of eternall life with Christe thy Lorde God to receiue there that which neither eie hath seen nor eare hath heard nor hath ascended into the hart of man for that we shall receiue greater things than here eyther wee doe or suffer the Apostle pronounceth saying The passions of this time are not condigne or comparable to the glorie to come Here we see that the stipend or reward of the merits aforesayd are incomparably greater than the sayd merits FVLK 8. For lacke of Scriptures you flye to the Doctors to finde merits in whome neuerthelesse being Catholike and sound Doctors you shall sooner find the word Meritum than your meaning of it The place of Cyprian I maruell why you geld except it be to ioyne the reward that he speaketh of with the worde merites which he vseth either generally for workes as it is often vsed in the auncient writers or if he meane thereby deserts he speaketh but of examination onely of all mens deserts that he may giue to the wicked that they haue deserued and to the godly that which he hath promised therefore he calleth it the rewarde of their faith and deuotion His wordes are these O diesille qualis quantus aduenies fratres dilectissimi cum caeperit populum suum dominus recensere diuinae cognitionis examine singulorum meritum recognoscere mittere in gehennam nocentés persecutores nostros flammae paenalis perpetuo ardore damnare nobis verò mercedem fidei deuotionis exoluere O that day what manner a one and how great shall it come my deerest beloued brethren when the Lorde shall beginne to recount his people and by examination of his diuine knowledge consider the merites of euery one to sende into hell fire the guiltie and to condemne our persecutors with perpetuall burning of penall flame but vnto vs to pay the reward of faith and deuotion The rewarde of faith is not that which beliefe deserueth but which it looketh for according to Gods promise wherevnto it leaneth For in respect of deserte of Gods fauour he saith and bringeth diuerse textes for proofe Fidem tantum prodesse tantum nos posse quantum credimus That faith only doth profite and that so much wee can doe how much we beleeue Wherfore we see not in Cyprian the incomparable glory to be a reward of desertes MART. 9. Likewise S. Augustine The exceeding goodnesse of God hath prouided this that the labours should soone be ended but the rewardes of the MERITES should endure without ende the Apostle testi fying THE PASSIONS OF THIS TIME ARE NOT COMPARABLE c. For wee shal receiue greater blisse

2 and p. 144. num 5 chap. 18. v. 17. p. 140 chap 19. v. 11 12. p. 314. nu 8 and p. 411. num 16 chap. 26. p. 429. S. Marke Chap. 10. v. 52. p. 352. num 9 chap. 14. p. 429 S. Luke Ch●p 1. v. 28. p. 56. numb 43. and p. 463. num 4 and v. 6. p. 252. p. 257. nu 4 chap. 3. v. 8. p. 355 chap. 1. v. 48. 50. p. 353. nu 9 chap. 18. v. 42. p. 353. numb 9 chap. 22. v. 20 p. 444. num 10 and p. 445 num 11 S. Iohn Chap. 1. v. 12. p. 300 chap. 9. v. 22. 23. p. 503. num 9 chap. 13. v. 16. p. 392. num 3 Acts. Chap. 1. v. 26. p. 396. num 5 chap. 2. v. 27. p. 200. nu 3 4. 5 chap. 3. v. 21. p. 439. num 7 chap. 4. v. 13. p. 392. num 3 chap. 9. v. 22. p. 4●4 num 2 chap. 14. v. 22. p. 162. num 5 and v. 23. p. 398. num 7 chap. 15. v. 2. 4. 6. 22. 23. p. 161 num 4 chap. 16. v. 4. ibid. chap. 17. v. 23. p. 503. num 8 chap. 19. v. 24. p. 502. num 7 and v. 3. p. 382. num 3 chap. 20. ibid. and v. 28. p. 417. nu 21. and v. 17. p. 166. n. 8 Romanes Chap. 2. v. 26. p. 252 chap. 5. v. 6. pag. 323. numb 13 and v. 18. p. 328 chap. 8. v. 18. p. 263 and v. 38. p 346 num 3 chap. 9. v. 16. p. ●12 nu 7 chap. 11. v. 4. p. 116 num 19 1. Corinthians Chap. 1. v. 10. p. 135. num 3 chap. ● v. 11. p. 12. num 6 chap. 9. v. 5. p. 450 chap. 10. v. 21. p. 451. num 16. chap. 11. v. 2. p. 89. num 23 chap. 15. v. 5. p. 426. num 4 and v. 10. p. 301. num 2 and v. 55. p. 221. num 16 2. Corinthians Chap. 2. v. 10 p. 417. num 20 chap. 4. v. 17. p. 273 num 7 chap. 5. p. 336. num 6 chap. 6. v. 16. p. 90 num 3 and v. 1. p. 309 num 6 chap. 8. p 392. num 3 Galathians Chap. 5. v. 20. p. 135. num 3 Ephesians Chap. 1. v. 6. p. 338. num 7 and v. 22. p. 140. num 2. and v. 22. 23. p. 163. num 6 chap. 3. v. 12. p. 303. p. 349. n. 5 chap. 5. p. 424. num 2 and v. 5. p. 6. num 5. pa. 88 num 1 and v. 32. p 133. num 2 and v. 25. 32. p. 140. num 2 Philippians Chap. 2. v. 15. p. 395. num 4 chap. 4. v. 5. p. 407. num 13 Colossians Chap. 1. v. 23. p 491. num 8 and v. 12 p. 284. num 17 chap 2. v. 20. p. 13. num 8 chap. 3. v. 5. p. 6. num 5 pa. 87. num 9. p. 103. numb 12 2. Thessalonians Chap. 1. v. 4. p. 258. num 5 and v. 11. p. 282. nu 15 chap. 2. v. 15. p. 76. num 2 chap. 3. v. 6. ibid. 1. Timothee Chap. 3. v. 6. p. 392. num 3 and v. 8. p. 390. and v. 15. p. 140. num 2 chap. 4. v. 14 p. 166. num 8. p. 399. num 8 chap. 5. v. 17. 18. p. 166. numb 8. p. 198 2. Timothee Chap. 1. v. 6. p. 402. num 10 chap. 4. v. 8. p. 258. num 5 Titus Chap. 3. v. 8. p. 378. and v. 10. p. 17. num 13. p. 135. num 3 Hebrewes Chap. 2. v. 9. p. 270. numb 6 chap. 5. v. 7. p. 58. num 45. pa. 243. num 37. chap. 6. v. 10. p. 258. num 5 chap. 10. v. 29. p. 280. num 13. and v. 22. p. 328. num 2. and v. 20. p. 242. num 36 chap. 11. v. 21. p. 474. chap. 12. v. 23. p. 140. num 2 chap. 13. p. 408. num 14. and v. 5 p. 56. num 44 S. Iames. Chap. 1. v. 13. p. 495. num 2 chap. 4. v. 6. p. 488. num 6 1. Peter Chap. 1. v. 18. p. 83. num 6. v. 25. p. 485. num 3 chap. 2. v. 3. p. 419. num 22. p. 421. num 24 chap. 5. v. 1. p. 168. num 9 2. Peter Chap. 3. v. 16. p. 493 1. Iohn Chap. 5. v. 3. p. 325. num 14 and v. 21. p. 105. num 13 Apocalipse Chap. 19. v. 8. p. 256. num 3 BEZAES CORruptions Psalmes Psal. 51. v. 6. p. 27. num 26 S. Matthew Chap. 23. p. 504. num 10 Acts. Chap. 1. v. 14. p. 405. num 12 chap. 2. v. 23. p. 33. num 31. pa. ●97 num 3. and v. 24. p. 33 num 32. 34. and v. 27. p. 33 num 31. p. 198. num 2. chap. 3. v. 21. p. 35. num 36 chap. 13. v. 39. p. 330. num 2 chap. 26. v. 20. p. 58. num 45 pa. 355. num 1 Romanes Chap. 4. v. 11. p. 380. num 2 1. Corinthians Chap. 12. v. 31. p. 352. numb ● chap. 13. v. 2. p. 350. num 6 chap. 15. v. 10. num 27 2. Thessalonians Chap. 2. v 3. p. 78. num 3 Titus Cha. 3. v. 5. p. 385. and v. 6. pa. 46. num 46 Hebrewes Chap. 5. p. 32. num 29 FINIS A BRIEFE CONFVTATION OF SVNDRY CAVILS AND QVARELS vttered by diuerse Papistes in their seuerall bookes pamphlets against the writings of William Fulke I Were verie much to blame if I would not confesse with S. Augustine that as in my maners so in my writings manie things may be iustly reprehended at which I ought not to be offended no not although I were reproued by mine aduersaries But when the enimies of Gods holie religion of the quiet state of this realme seeke by wounding of mee to hurt the trueth and if it were possible through my sides to wound her to death I ought not to be silent in this case but by shewing mine honest defence as it were by holding vp my buckler to beare off their blowes as wel as I can to maintaine the credit of that cause which I haue taken in hande lest whilest I forbeare to defende my selfe the truth might seeme to haue takē a foyle And yet I meane not so to confound my case with the state of truth that wheresoeuer I may be iustly conuinced trueth should be thought to haue lost the victorie For I am but one poore souldiour among manie thousand captaines that fight vnder the banner of truth which if I haue not in euery respect perfourmed al dueties of an expert warrior it is reason the reproche of my defaultes should rest and stay onely in mine owne ignorance or rashnesse which haue not so happily executed that which of good will to fight in truthes cause I haue attempted within these fiue or sixe yeares I haue set abroad sundrie treatises in confutation of popish bookes written in English which purpose if God giue me strength to aunswere as manie as within twentie yeares of her maiesties reigne had beene set foorth by the Papistes and are not yet confuted by any other This purpose of mine the Papistes haue not greatly hindered by replyes