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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	grace_n	instrumental_a	1,802	5	11.6254	5	false

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

immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues

I say of this popish religion ifit agree not to the gospell Non est religio quia nonrecta It is no religion because it is not right But if they shall say vnto vs that their profession is agreeable to the worde of God not that which wee haue written but to the vnwritten word which are their traditions I will shape them an answere againe out of Bernardes wordes Qui vos audit inquit Christus me audit ac si diceret Iudicium meum inter obedientes contemnentes non de mea secreta traditione sed de vestra publica praedicatione pendebit He that heareth you saith Christ heareth me as if he should haue said I will iudge betweene obedient hearers and contemners not by my secrete tradition but by your publike preaching Epist. 77. How is it thē that our aduersaries doe flie from the writinges and preachinges of the Apostles to secret and vncertaine traditions which they imagine were giuen by Christ And here shall be an ende also of this part Heresies maintained and defended by papistes OVr purpose is here as in the rest to cleere and discharge both our selues and our cause of and from those foule and false accusations of heresie which our aduersaries doe blaspheme vs withal The Rhemistes most wickedly match Caluinistes and Anabaptistes together 1. Tim. 1. sect 4. they maliciously cal the sectes of protestantes the idolatrie of this time Rom. 1. sect 10. Whereas it is well knowen to all the world that we worship no images or Idols as they doe yea most wretchedlie they say we passe all heretikes that euer were Hebr. 13. sect 3. Bellarmine obiecteth 20. seueral heresies against vs Lib. 4. de notis eccles cap. 9. Wee wil then this doe first examine those pointes particularlie which they obiect for heresie and this being done we will afterward requite them with as many hereticall opinions as they haue inuented against vs but more iustlie and with a great deale more trueth The first heresie which the Iesuite obiecteth against vs is of the Simonions and heretikes called Eunomiani The Simonians held opinion that they were saued only by the grace of Simon their sectmaister whom they made their Christ and sauiour The Eunomiani taught that no sinnes could hurt them if they had faith Such also saith he are the heretikes of this time that would be iustified onely by faith We aunswere who seeth not with what impudencie these thinges are obiected against vs The Simonians said they were saued by the grace of Simon we by the grace of Christ is it all one with papistes to be saued by Simons grace and by the grace of Christ their heresie therefore was condemned not because they ascribed all to grace but in that blasphemously they set vp Simon to be their sauiour The Eunomians were such enemies to good workes as Augustine testifieth that they affirmed Quod nihil homini obesset quorumlibet perpetratio peccatorum That the committing of the most heynous sinnes could not hurt a man Heres 54. But God be thanked we are not enemies to good workes for we hold them to be necessarie and without them it is impossible to be saued for a liuely faith cannot be void of good workes yet by them we are not iustified before God neither in part nor in whole And if therefore they condemne vs as heretikes because we affirme iustification by faith onely let Augustine also go in the number of heretikes Nostra fides inquit iustos ab iniustis non operum sed ipsa fidei lege discernit cont 2. epist. Pelagian lib. 3. cap. 6. The righteous are discerned from the vnrighteous by the lawe of faith not of workes Abraham non merito sui tanquam ex operib sed Dei gratia fide iustificatus est Abraham was not iustified by any merite of his owne as by his workes but by the grace of God through faith lib. 2. exposition in Roman cap. 20. 21. Florinus the heretike affirmed that God was the author of sinne this heresie Bellarmine chargeth Caluine withall because he writeth thus that they which contemne the word of God Their owne wickednes is the cause thereof Sed in hanc prauitatem a Deo addicti sunt But they are adiudged or addicted vnto this wickednes by the appointment of God Ans. 1. Augustine reporteth not this to haue bene the heresie of Florinus but another that he should hold Deū malasnaturas creasse That God had created things euil by nature Haeres 66. 2. We affirme also with Caluin that men fal into sin not by Gods bare sufferance or permission onely but by the iust decree iudgmēt of God so the scripture saith that God hardened Pharao his heart Deus indurauit cor Pharaonis per iustū iudicium ipse Pharaoper liberum arbitrium God hardened Pharaos heart by his iust iudgment Pharao hardened it himselfe by his own free wil vnto euil de grat liber arbtr cap. 23. And in another place treating of those wordes of Dauid cōcerning Shemei the Lord hath bid him curse Dauid 2. Sam. 16. 10. he writeth thus Non iubendo dixit vbi obedientia laudaretur sed quod eius voluntatē proprio suo vitio malā in hoc peccatum iudicio suo iusto occulto inclinauit Not that God commaunded him to curse for then his obedience were to be commended but because God by his secret and iust iudgment did lead his inclined will being euil of it selfe vnto this sinne If Caluine now be counted an heretike for so saying let the scripture be blamed that teacheth him so to speake and let Augustine also take part with him Thirdly he obiecteth the heresie which is ascribed to Origen that Adam vtterly lost the image of God by his fal according to the which he was ereated So Caluine affirmeth saith he Per peccatum hominis obliteratā esse coelestem imaginem That by the sin of man the heauenly image was blotted out Ans. 1. Caluine saith not that the image of God was altogether lost perished in man but that it was corrupted onely depraued as S. Paul saith Berenewed in the spirit of your mindes Ephes. 4. 23. shewing that the very purest part of our nature was corrupted 2. Augustine goeth further then Caluine Natura tota fuit per liberum arbitrium vitiata Nature was wholly corrupted by mans free will tract in Iohan. 87. Homo non peccauit in parte aliqua sed tota qua conditus est natura deliquit Man offended not in any one part but in his whole nature wherein he was created he sinned Vitiato ergo libero arbitrio totus homo vitiatus est Free will being therfore corrupted man wholly or in euery part became corrupt Hypog lib. sen. articul 3. Fourthly Bellarmine obiecteth the heresie of the Pepuzianes who do permit women to be priestes So Luther teacheth saith he that a woman or a boy may as well absolue in the sacrament of penance as a Bishop or a priest And

offend against the lawe of charitie Leuitic 5. 4. 1. Samuel 25. 22. Dauid breaketh the oth or vowe which he had rasblie made in his anger That Christ was Verèmendicus A meere begger and wanted both the vse and dominion of temporall thinges Bellarm. de monach lib. 2. cap. 45. But Augustine according to the scriptures saith Nisi putetis quia dominus petebat indigebat cuiseruiebant angeli qui de quinque panibus tot millia pauit Vnlesse ye thinke saith he that Christ begged was in want vnto whom the Angels ministred and who was able of fiue loaues to feede so many thousand in Psal. 146. This opinion which the Iesuite holdeth that Christ was a begger was condemned by Pope Paulus 2. for heresie Ann. 1465. ex histor sca. mundi Howe dare hee then controule his Pope holy fathers determinate sentence Diabolus odit imagines The deuill himselfe hateth and cannot abide an image Bellarm. de imaginibus sanctor lib. 2. cap. 12. yet S. Paul saieth what is offered or sacrificed to Idols is sacrificed to deuils 1. Corinth 10. 20. He doth so abhorre an image that who so worshippeth them doth the deuill great seruice Whensoeuer wee see either a maunger to be painted or grauen to represent the natiuitie of Christ or a post or piller to represent his scourging Non carent veneratione sua There is some religious reuerence to be done vnto them Bellarm. de sanctor imaginibus lib. 2. cap. 30. So in the Iesuites iudgment euerie Alehouse painted cloath shewing any such picture must be adored and worshipped That the sacrament doth conferre grace Ex opere operato by the very worke that is wrought that is the externall action not for the worthines of the minister or the receiuer Neither doth faith giue efficacie to the sacrament no more then the drines of the wood is the cause that it burneth which is the fire Bellarm. lib. 2. de effect sacrament cap. 1. not 4. These are foule absurdities as to thinke that any action of it selfe pleaseth or is acceptable vnto God without faith contrarie to the scripture Hebr. 11. 6. And to make the sacramentes to be more principall then faith whereof they are but seales Rom. 4. 11. And faith being the verie life of a righteous man Rom. 1. 17. Thata Pagane or Infidell may baptize in a case of necessitie or extremitie Bellarm. de Baptism lib. 1. cap. 7. A verie absurde thing that one by Baptisme may be receiued into the Church and made a member of Christ by him that is not in the Church nor of the bodie of Christ nor euer was Whereas Christ said onely to his Apostles Goe and teach al nations baptizing them c. Math. 28. 19. That it is very probable that Iohn Baptist vsed no forme of words at all in his baptisme Bellarm. de sacram Baptis lib. 1. cap. 20. Which is an absurd saying and contrary to S. Paul who testifieth of Iohn that he baptized the people saying vnto them That they shoulde beleeue in him which should come after him that is in Iesus Christ Act. 19. 4. That the Apostles were first made priests in the institution of the Lords supper and Bishops afterwarde when Christ was risen from the deade Bellarm. de sacram Confirmat cap. 12. resp ad 2. argum But what neede they be ordained priestes or Bishops who already were called to be Apostles which is the first and chiefest office in the Church Ephes. 4. 11. And includeth other inferior functions for the Apostles together with their Apostleship were made pastors and doctors Bishops to if you wil of the Church so that they needed not any new inuesting to these functions That the Bishop is the onely pastor of his diocesse and that inferior ministers teachers are not pastors properlie Bellar. de Concil lib. 1. cap. 15. Yet S. Peter maketh Elders Presbyteri as they translate priestes to be the proper pastors of their seuerall charges Feede the flocke of God which dependeth on you 1. Pet. 5. 3. But if a particular flocke or congregation depend on their teacher and instructer then is he properly their pastor The regiment of the Church is easier then the gouernment of the common wealth Facilior est gubernatio ecclesiastica quam politica Bellarm. de Roman pontif lib. 1. cap. 9. respons ad obiect 4. Here the Iesuite bewraieth his great ignorance seeing there is no greater charge thē that which concerneth the soules of men the care wherof Bellarmine confesseth not at al to belong to the politicall or ciuill magistrate And therefore S. Paul crieth out in admiration of this waightie and wonderfull calling Who is sufficient for these thinges 2. Corinth 2. 16. And therefore calleth the care which he had of the Churches a trouble a cumbrance 2. Corinth 11. 28. It is not therefore so light and easie an office as the Iesuite thinketh to haue charge of mens soules Tantum abest saith Bellarmine vt negatio Petri obsit primatui vt potiùs eum confirmet Peters deniall of Christ was so far from hindering his primacie that it did rather further it De Roman pontific lib. 1. cap. 28. A greate absurditie for it was so sarre from being any helpe or furtherance to Peter that it had bene sufficient without the great mercie of God to haue hindred his saluation And if Peter receiued such a benefite by his deniall of Christ he might haue spared some teares and not haue wept so bitterly for his fault Whereas we alleadge against our aduersaries that it is like that Peter was not at Rome when S. Paul wrote his Epistle to the Romanes because he is not remembred amongest so many in the Apostles salutation cap. 16 They shape vs these and the like aunsweres It might be that Peter at that time was out of the towne or that there were special leters sent to Peter beside or this epistle might be sent enclosed to S. Peter by his means to be deliuered to the Church Rhemist annot Rom. 16. sect 4. Who seeth not the absurditie and insufficiencie of these aunsweres That Peter failed in charitie when he denied Christ and not in faith if he failed in faith he lost the confession of faith not faith it selfe Bellarm de Roman pontif lib. 4. cap. 3. But how I pray you can a man faile in charitie and not in faith seeing a liuely faith alwaies worketh by loue Galath 5. 6. and can not be separated or diuided from it And it is as absurd a thing to say a man may loose the confession of his faith and yet keepe his faith sound for these two are the principall fruites of faith to Beleeue with the heart and confesse with the mouth Rom. 10. 10. And where either of these is wanting there cannot be a right perfect faith That the pope as he is pope can not erre And yet whether he may erre or not Est ab omnibus fidelibus obedienter audiendus He is obediently to be heard and

yee saued through faith not of workes then it followeth ver 10. for wee are his workemanship created in Christ Iesus vnto good workes which God hath or deyned that wee should walke in Here the apostle excludeth euen workes of grace prepared and or dayned of God from being any cause of our iustification Distinct. 43. Some things doe iustifie Ex opere operantis by the worke of the doer Id est fide deuotione suscipientis That is by the sayth and deuotion of the recevuer so the sacramentes of the old law did iustifie Some things doe iustifie Ex opere operato by the very worke wrought as the Sacraments of the New Testament Bellarm. de effect sacr lib. 2. cap. 13. Contra. First there is one and the same efficacie substance and operation in generall of the Sacraments both of the olde and newe Testament For they did eate the same spirituall nieate and drinke the same spirituall drinke 1. Cor. 10. 2. 3. Secondly Yet neither of them do conferre grace or are causes of our iustification before God but are onely seales of the iustice or righteousnes that commeth by faith Rom. 4. 41. Yet wee graunt that in the Sacraments of the Gospell there is a more liuely resemblance and more full representation of spirituall things than there was in the other in which respect they are preferred before them Thirdly Wee are not iustified before God in part or in whole by any worke either operantis or ex operato of the doer or of the thing done But wee are iustified onely by faith all workes euen such as are wrought in vs by grace are excluded from being any cause of our iustification before God Ephes. 2. 10. 11. Fourthly And so farre is it off that any iustification can bee had ex opere operato by the worke wrought without respect to the faith of the doer that no such worke is at all acceptable to God much lesse able to iustifie for without faith it is impossible to please God Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head Distinct. 44. To extenuate eneruate the force efficacie of the death and passion of our Sauiour Christ as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world vnlesse other satisfactions as helpes were ioyned thereunto they haue forged and deuised impious and blasphemous distinctions of their owne First there is a kinde of satisfaction Pro amicitia restauranda for restoring vs to the friendship of God there is another Pro iustitiae restauranda for restoring of iustice lost and decayed in vs the first satisfaction is only wrought by the death of Christ the other must be wrought by vs Bellar. de poenitent lib. 4. cap. 1. Contra. Christ hath satisfied for vs in paying the raunsome for our sinnes and hath reconciled vs to God in imparting to vs of his righteousnes He hath made him to be sinne for vs which knew no sinne that wee should be made the righteousnes of God in him 2. Cor. 5. 21. therefore Christ hath by his death not onely redeemed vs and reconciled vs to the fauour of God but hath also clothed vs with his righteousnes who is made of God vnto vs our wisedom righteousnes sanctification redemption 1. Cor. 1. 30. Not onely our redemption but our righteousnes hec hath therefore satisfied the wrath of God in restoring his friendship and hath repaired iustice decaied in vs by his iustice and righteousnes Distinct. 45 There is a satisfaction pro ●c●●●a for 〈…〉 another kinde pro poena for the punishment The first was 〈…〉 by Christ 〈…〉 the other is our satisfaction to bee 〈…〉 mine ibidem So there is duplex 〈…〉 〈◊〉 double or twofold remission of sins the first in baptisme both 〈…〉 poena from fault and punishment the second from the fault but wee our selues must satisfie for the punishment Bellarm. depoenitent lib. 4. cap. 14. Contra. If our sinnes be for giuen vs the punishment likewise together with the sinne is remoued for sinne causeth death and all other punishments It should not therfore stand with the iustice of God to lay punishment vpon men hauing forgiuen them their sinnes for this were to say that their sinnes are not truely forgiuen Christ hath set vs at peace with God by the bloud of his crosse Coloss. 1. 20. Ergo hee hath satisfied both for the offence and punishment For if God punish stil then were we not at perfite peace with him his anger yet abiding And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment the second but for the sinne the Apostle reasoneth cleane contrarie If while we were yet sinners and enimies Christ dyed for vs much more being iustified by his blood and reconciled by his death wee shalbe saued from wrath through him Ro. 5. 10. 11. Much more saith the Apostle if then in the first reconciliation to God we had remission of both being now reconciled wee shall much more Hence also it is manifest that Christ worketh all both before our reconciliation and after Distinct. 46. Men also may satisfie for the fault but ex congruo non ex condigno It is a satisfaction of congruitie not of condignitie Bellarm. li. 4. de poenitent cap. 1. Contra. There is no satisfaction wrought by man for his sinnes no not of congruitie First it is repugnant to the nature and propertie of satisfaction for that which is of congruitie is accepted of fauour but satisfaction is an exact compensation in respect of iustice by this God is iustly satisfied by the other hee is but enclined to fauour as they teach Secondly there is no satisfaction for sinne ex congruo for when we were enimies saith S. Paul wee were reconciled to God Rom. 5. 10. But nothing that enimies can do is acceptable vnto God therfore God cannot any waies no not ex congruo by our satisfaction be appeased before our reconciliation nor yet afterward for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ. Distinct. 47. Man can not satisfie God for the eternall punishment due vnto sinne but for the temporall he may Bellarm. lib. 4. de poenitent cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vs by his most precious bloud he hath not onely satisfied for our sinne but for our punishment both eternall and temporall due vnto sinne Heb. 10. 14. with one offring hath he made persite or as the Rhemistes read consummated for euer them that are sanctified If then he haue consummated vs by our redemption he hath satisfied for all for if any thing were left to be done by vs wee should not be consummated by him And as for the punishments and chastenings of this life S. Paul sheweth the ende of them not to make satisfaction but we are chastened of the Lord that we should not be condemned with the world 1. Corinth 11. 32. Distinct. 48. There is

counted heretikes for Christ saith my wordes are spirite and life the flesh profiteth nothing Iohn 6. Vpon the which words Augustine thus writeth Spiritualiter inquit intelligite quod loquutus sum Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucisigent sacramentum vobis aliquod commendau● spiritualiter intellectum viuificabit vos You must spiritually vnderstande that which I say You shall not ●ate this bodie which you see nor drink my bloud which they shall shed that shall crucifie me I haue commended vnto you a certaine sacrament it being spiritually vnderstood shall quicken you in Psalm 98. So Bernard saith writing of the Eucharist Cibu● iste non est ventris sed mentis non vadit in secessum sed tendit in excelsum This is not the foode of the bellie but of the minde it goeth not into the draught but tendeth to heauen Serm. de coenadomint But if the flesh of Christ were verily eaten as other materiall meates are it must needes go into the bellie and so into the draught which as the Scripture saith is the purging of all meates Mark 7. 19. Againe he saith Christum habemus non quomodo Angeli in praesentia maiestatis non quomodo Apostoli in visione humanitatis sed quomodo eum etiam nunc habet ecclesia in fide sacramentis Wee haue Christ not as the Angels haue him in the presence of his maiestie not as the Apostles in the sight of his humanitie but as the Church now hath him in faith and the sacraments Serm. in fest Martin The presence of Christ then in the sacrament is no otherwise than by faith therefore hee is not carnally present for faith is not of things present but hoped for Heb. 11. 1. Thus are wee with other auncient fathers without cause by the new-fangled Papistes condemned as heretikes Their mouthes wee cannot stoppe yet prooues they neuer shall haue any against vs. Thus as wee see the Iesuite hath almost runne himselfe out of breath in following vs with open crie of heresie might and maine hath hee laboured to charge vs with twentie heresies but hee hath tolde as manie vntruthes and lies Let any indifferent man now consider how the Iesuite hath paltred with vs. First he obiecteth those heresies which we our selues condemne that they know as the heresies of Seruet haeres 7. and of Swinkfeld haeres 15. Secondly he forceth those heresies vpon vs which doe with better right rec oyle vpon themselues as haeres 14. 17. Thirdly he slaundereth vs with those opinions which we holde not as Luther haeres 4. Caluine Bucer haeres 14. Beza haeres 15. Fourthly he calleth those heresies which we doubt not to defende as Catholike opinions howsoeuer they displeased some of the olde writers Such is that of Aerius that prayer is not to be made for the dead haeres 11. And that of Vigilantius that the reliques of Saints are not to be adored nor themselues to be prayed vnto haeres 13. All the rest for the most part which the Iesuite calleth heresies are by Augustine defended maintained in his works As therfore Hierome said to Augustine epist. 11. inter epist. Aug. Si me reprehendis errantem patere me quaeso quasi errare cum talibus If you reprehend me for my error giue me leaue to erre with such notable men After hee had alledged diuers auncient writers of his opinion So if wee were in some errour as wee are not neither shall the Iesuite euer prooue it against vs hee might somewhat beare with vs because wee erre and are deceiued with Augustine Although in deede as Augustine aunswereth Hierome Puto quia cum his errare nec te ipse patieris I thinke you would not willingly your selfe erre no not with these worthie men epist. 19. So neither will wee with Augustine Hierome or any other willingly by Gods grace maintaine any error much lesse heresie Thus I trust we haue for this time and for our purposed breuitie sufficiently aunswered the Iesuite hee hath hitherto but spent his breath laide his nettes in vaine The pitte of heresie which they digged for vs them selues as it shall now appeare are fallen into Wee will therefore seeing the Iesuite hath first prouoked vs to this cumbate a little requite his kindnes and bestowe vpon him and his fellowes a full scoace of heresies not deuised or imagined by vs but such as were condemned by the fathers of the Church for heresies and are nowe either in part or in whole maintained by the Church of Rome And herein I will rather follow Augustine than either Epiphanius or Philoster to whom the Iesuite seemeth to be more addicted for Augustine hath written more exactly and with better iudgement of this argument than either of them And of Philoster Augustine giueth this censure Multas haereses commemorat qu● mihi appellandae haereses non videntur he reckoneth vp many heresies which seeme to mee not worthie the name of heresie haeres 80. But now to the purpose First Marcelline the companion of Carp●crates that monstrous heretike was noted also of heresie because shee worshipped the images of Iesus and Paul and offered incense vnto them August haeres 7. So it was concluded in the second Nicene Councell that the image of God is to be adored with the same worship that is due vnto God which idolatrous decree is defended by Thom. Aquinas Bonauenture Caietanus Bellarmine also alloweth censing and burning of odors before images lib. 1. de sanctor beatitud cap. 13. which is a part of diuine worship for therefore Hesekiah brake downe the brasen serpent because the people burned incense vnto it 2. King 18. 4. Secondly the heretikes called Heracleonitae did after a new sort purge and redeeme their dead by anointing them with oyle balme haeres 16. So the Papists haue excogitate a sacrament of extreme vnction wherein they annoint their sicke with oyle for remission of their sinnes their eyes their nostrels eares mouth hands reynes feete of this popish custome of aneeling see the Rhemist annot Galath 4. Sect. 2. Iam. 5. Sect. 14. Thirdly the heretikes called Caiani did highly extol Iudas as a diuine and holy man and they counted his wicked act in betraying of Christ for a singular benefite August haeres 18. So some of the Papists haue written Iudaei mortaliter peccassent nisi Christum crucifixissent the Iewes had sinned mortally if they had not crucified Christ distinct 13. look before Blas 59. 4 The heretiks called Taciani did cōdemn mariages made no better account of them than of fornication neither do they receiue any maried person into their order haeres 24. That the Papistes are not farre off from this heresie it appeareth both by their doctrine and practise First for their doctrine thus they write That the order of the Priesthood is prophaned by mariage Greg. Martin discou cap. 15. Sect. 11. Whereas the Apostle saith

all sinnes and make the offender guiltie much or little Otherwise there should not haue needed any sacrifices to be prouided in the law for sinnes done of ignorance Leuit. 4. Whatsoeuer is not of faith is sinne Rom. 14. 23. He sayth not whatsoeuer is done of malice or wilfulnes but whatsoeuer is not of faith that is of a sure ground done with certaine knowledge and perswasion and according to a good conscience as Bernard expoundeth the place De fide vera non falsaputo dixisse Apostolum omne quod non ex fide peccatum quia fides falsa fides non est Non autem ex fide vera bonum creditur quod malum est I thinke the Apostle spake of a true not a false faith in that place Whatsoeuer is not of faith is sinne because a false faith is no faith and by a true faith a man can not beleeue that to be good which is euill lib. de Dispensat Therefore all sinnes done ignorantly and simply though the intent be neuer so good do make the partie that sinneth guiltie and faultie Distinct. 57. There is a double certaintie of saluation Certitudo infallibilis an infallible certitude which a man cannot haue in this life certitudo humana moralis a morall and humane certitude and this is sufficient for a man to rest himselfe vpon Bellarm. de Sacram. lib. 1. cap. 28. Contra. First they speake contraries for how can there be a certitude not vnfallible for that that is certaine is vnfallible and what is fallible is vncertaine Secondly The Apostle saith otherwise Giue diligence to make your calling and election sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure without staggering or wauering For if ye do these things ye shall neuer fall 2. Peter 1. 10. Is not this an vnfallible certitude whereby a man shall be assured neuer to fall If this might not be attained vnto in this life S. Peter would not exhort vnto it Distinct. 58. I let passe here their idle fansies and fonde schoole distinctions not fit to bee vsed by boy Sophisters much lesse by men that would be counted graue diuines As how there are causae morales iustificationis aliae causae Physicae Morall causes of our iustification and Physical or naturall causes Bellarm. de effect sacram lib. 2. cap. 11. Contra. This distinction is repugnant to the Iesuites own doctrine for faith is no Morall but a Theologicall vertue as he distinguisheth them but it is faith that iustifieth Rom. 5. 1. Ergo no morall vertue Themselues also exclude the workes of nature from being any cause of iustification how then can there be any Physicall causes for in deede our iustification is no Physicall or naturall but a metaphysicall and supernaturall worke Distinct. 59. Not much vnlike to this is that distinctiō of dolor summus intensiuè appretiatiuè Our sorrow is greatest intensiuely when it is in the highest degree It is the greatest appretiatiuely or in estimation when as wee sorrow not for a thing as much as wee can yet wee had rather loose other things than loose that As a godly man may mourne intensiuelie for the death of his children more than for his sinnes yet hee had rather loose his children than the fauour of God True contrition then requireth sorrow in the highest degree appretiatiuè but not intensiuè Bellarm. lib. 1. de poenitent cap. 11. Contra. It is not possible that a man should weepe more for that which hee lesse esteemeth And if a man mourne more for a temporall losse than for his sinnes hee mourneth not a right Therefore sorrow for our sinnes ought to be the greatest in the highest degree intensiuè And thus true sorrow is described in the Scriptures Wee roare like Beares and mourne like Doues Esay 59. 10. Beholde O Lorde how I am troubled my bowels swell my Liuer is powred out vpon the earth Ierem. Lament 1. 20. O that my head were as the waters and mine eies as fountaines of teares Ierem. 9. 1. Cut off thine haire O Ierusalem and cast it away and take vp a complaint Ierem. 7. 29. They shall mourne like Doues smiting vpon their breastes Nahum 2. 7. In that day shall there be great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo Zachar 12. 11. Thus the Prophets did vse to describe true sorrow for sinne than the which none could be greater as Moses saith Seeke the Lorde with all thine heart and all thy soule Deut. 4. 29. Wherfore sorrow for sinne ought to be the greatest and chiefest of all other euen intensiuè as wee haue said Distinct. 60. Many such goodly distinctions they haue as to shewe that two bodies may be in one place they haue inuented this distinction there is duplex diuisio extrinseca respectu locs intrinseca ratione subiecti There are two kindes of diuision of one thing from another the externall diuision in respect of place the internall in respect of the subiect And so when two bodies are in one place they are internallie distinct from themselues though they be not distinct and diuided in place the first diuision is taken away not the second Bellarm. lib. 3. de Eucharist cap. 3. See what iugling here is and all to breede an impossible conclusion for seeing euery bodie hath his proper place yea spirites haue their proper definite places much more bodies two bodies then must haue two places vnlesse they be mingled and incorporate together and so make but one bodie Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subiects sunt in se negatiue non positiuè they haue a being in themselues negatiuely not positiuely Bellarm. lib. 3. de Eucharist cap. 24. Is not this good stuffe I pray you what is esse negatiue to be with a negatiue that is put the negatiue non to esse and so non esse by this skilfull Philosophie shall be esse not to be is all one with to be Such toyes these vaine men do traine vp their schollers in and thinke by them to deceiue the worlde I will trouble the Reader at this time with no more of their stuffe by these examples alreadie set foorth wee may giue our iudgement of the rest That their distinctions are lewd sophisticall and vaine inuentions to obscure the truth withall and not woorth a rush all distinctions wee condemne not wee knowe they haue their profitable vse for the finding out of truth and discouering of falshood but such distinctions as serue to countenance errour superstition against the manifest truth of Gods worde such as are these Popish distinctions wee vtterly abhorre condemne Of such distinctions we may say as one of their owne fellowes said of that distinction of Simonie There were Simoniaca de sui natura there were Simoniacall things by nature forbidden by the worde of God as to buy or sell Sacraments Simoniaca iure positiuo Simoniacall things by the positiue lawe and constitutions of