Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	justify_v	3,020	5	8.4033	4	true

Text snippets containing the quad

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

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

thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no● accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth

punishment in purgatorie exceedeth the greatest torment in this life Bonauenture denyeth that and saith that the greatest paine of purgatorie onely exceedeth the greatest of this life And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie for there is no such place as we haue elsewhere shewed That the Saints know our prayers though it be not agreable to scripture yet it is agreed vpon among papists yet about the maner how they come by the knowledge of our praiers it is not amongst them agreed Some thinke that mens praiers are at that instant reuealed to Saints when they are made Others that in the beginning of their happines so soone as they are receiued into heauen they beholde all things in God as in a glasse which appertaine to them And this Bellarmine taketh to be the more probable opinion ca. 20. yet it is but a prophane speculation for God himselfe onely knoweth the heart neither will he giue his honour to another Caietanus Cardinall confoundeth images idols taking them for all one Bellar. and the rest make great difference betweene them Images they say they haue but no Idols Bellarm. de imaginib sanctor lib. 2. cap. 7. Some papistes hold opinion that the Images of the Trinitie ought not to be made Abulens Durand Peresius Caranza who beside alloweth not the Image of Christ to be made Others hold the contrary that they may safely bee made and adored Caietanus Catharinus Sanderus and Bellarmine who for the most part holdeth with the worst opinion Concerning the worshippe of Images it is agreed amongest papistes to be lawfull and commendable though it bee flat contrarie to the second commaundement yet they disagree about the manner of worship Some holde that the Image in it selfe is not at all to bee worshipped but before the Image that onely whose Image it is Sic Durandus Alphonsus de castro Others that the Image is to be worshipped and adored with the same kinde of worship that the exemplar is whose Image it is and so the Image of Christ to bee worshipped as Christ himselfe Sic Caietanus Bonauentur Capreolus and others There is a third opinion that Images properly in themselues may bee worshipped yet with an inferior kinde of worship then that which is due to the Saint resembled by the Image Peresius Catharinus Sanderus to these consenteth Bellarmine de Imaginib sanctor lib. 2. cap. 20. The Papistes make two kindes of Religious worship the higher and more excellent kinde which is due onely vnto God they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inferiour kinde which may bee giuen vnto Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Bellarminus Yet Martinus Peresius a learned papist sayth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the worship of Sayntes for the worde is translated ser●itude or seruice but we are not seruants to the Saints but their fellow-seruants Bellarm. lib. 1. de beatitud Sanctor cap. 12 Now concerning the sacraments Some of them thinke that the same definition of a sacrament cannot agree vnto the sacraments both of the old and new testament but improperly Sic Magister sententiar Albertus Bonauenture Others thinke that this definition of a sacrament est sacrae rei signum It is a signe of an holy thing may properly comprehende both the olde and new sacrament because it is not of the essence of a sacrament to bee a cause of sanctification but a signe onely Sic. Thom. Dominicus a Soto Martinus Ledesinius and this is the truer opinion But Bellarmine fully liketh neither lib. 1. de sacram cap. 12. Nowe whether the sacramentes doe consist ex verbis rebus of the wordes and the things or elementes as their matter forme it is a great question among papistes Some holde that they doe not but that any thing sensible whether it be the element or the word is the matter and the fourme to bee the signification Sic Dominicus a Soto Caietanus Others thinke that all Sacramentes consiste not of the worde and elementes but some onely Sic Durandus A thirde opinion is that the sacraments onely of the New Testament do consist of these parts not the sacramēts of the old Sic alexand Alensis and others thinke that al sacraments doe consist of these parts either in themselues or some what instead or place of them Sic dominicus a Soto Bellarmine taketh somewhat from all these opinions Lib. 1. de sacram cap. 1 8. But to put the matter out of doubt there must be in euery sacrament both the word and element the word sanctifieth 1. Timoth. 4. 5. and therefore must needs be there nothing can serue insteed of it there must be also an elemēt beside the word to be sanctified and therefore the word cannot be the element The Iesuites do hold that the intention of the minister is necessarie to make a sacrament he must haue a purpose and intentiō Faciendi quod facit ecclesia to do that which the Church doth that is to make a sacrament Sic Bellar. cum alijs Catharinus a papist saith it is not necessary to haue such an intention but that a sacrament may be without it wherein he thinketh aright for the sacrament no more dependeth of the ministers intention thē the preaching of the word doth Concerning the efficacie of the sacraments they do all hold that they are causes of sanctification but not alike Some holde that the minister is the efficient and working cause of iustification the sacrament but the instrument Sic Caietanus Sotus Ledesinius Some contrariwise that the sacrament is the efficient cause the Minister but the instrument Ita Tho. Aquinas ex Bellarm. lib. 1. c. 27. and of these there are two sorts some thinke that the sacraments are but causes Sine quibus non without the which wee are not iustified Sic Bonauentur Scotus Durandus Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing the sacramentes are no instrumentall or efficient causes of our iustification but seales onely of the righteousnes of faith Rom. 4. 11. And it is faith whereby we are iustified Rom. 5. 1. As touching the sacraments of the law some deny that they did iustifie ex opere operantis that is by the faith and deuotion of the receiuer Sic Magister others thought they did And for Circumcision some held it did iustifie ex opere operato by the very worke wrought Sic Alexander Bonauenture Scotus Gabriel Others were of opinion that it did not iustifie of it self but as it was a protestation and application of faith Sic Tho. Capreolus Scotus to this Bellarmine enclineth lib. 2. ca. 13. But if these fellows would haue contented themselues with iustification by faith as the scriptures teach vs they needed not to haue made so many doubtes Concerning the Indeleble character which they say is imprinted in the soule by the sacramentes and can

will adde also good proceedings and the Lord both vnto your good proceeding and vertuous beginning shal giue an happy end In te nūc puta cunctorum ora oculos conuersos ad spectaculum vitae tuae totam consedisse Angliam Al mens eies are vpon your Honor and haue as it were set led themselues to behold your doings God grant and we trust that all things shall be answearable to their expectation Lastly the Lord prosper your godlie enterprises and giue a blessing to your holy Counsels euen the blessing of Caleb That as Caleb droue the Anakims great Giantes by strong hand out of Hebron so at the length by your prudent godly counsaile with the assistance of the rest of the Honorable Lords of the Counsell Nobilitie vnder the leading of our happy Iosua gracious Soueraigne the Romish Anakims traiterous Iesuites and Seminaries with other rebellious and hollow harted Cananites may be weeded out of the Lords fielde in England that you with faithfull Caleb and Iosua may also haue an euerlasting inheritance in the heauenlie Canaan through the onely merites of Iesus Christ to whom bee praise for euer Tui honoris studiosissimus ANDREAS WILLET ❧ The preface to the Christian Reader IT is the common and vsuall practise of wrangling and cauilling spirites who to preuent other mens accusations doe themselues first begin to accuse and challenge others of the same crimes which they are guiltie of Thus Sathan the accuser of the brethren sometime dealt with Iob saying vnto God that if he would but stretch foorth his hand a little and touch all he had hee would not spare to blaspheme God to his face whereas nothing is more common with that old Serpent then to curse and blaspheme God Thus our aduersaries of the Popish religion which indeed is no religion but meere superstition haue subtillie sought to vndermine vs crying out against vs that wee are lyers Idolaters blasphemers and such like which are titles and epithetes fitter and more proper to themselues They charge vs with rayling Harding Confut. apolog cap. 16. diuis 2. with lying Defens apolog pag. 597. with corrupting and altering of scripture Rhemist 2. Corinth 2. sect 8. with fables Rhemist 1. Timoth. 1. sect 4. with execrations and blasphemies Iud. 3. with heresies Bellarm. de notis eccles lib. 4. cap. 9. They obiect against vs the weaknes of our proofes and arguments Harding defeus apolog p. 625. often innouating and changing of Religion Rhemist 2. Corinth 2. v. 8. Diuisions dissensions among ourselues Harding defens apolog p. 239. Yea that wee may see how true their other accusations are they are not ashamed to charge vs with Idolatrie and worshipping of Idols Rhemist 1. Corinth 10. sect 9. Wherfore that it may appeare to the world how vniustly they haue accused vs how subtilly they would vnburden exonerate thēselues of those crimes which are theirs not ours to this ende I haue vndertaken this labour in this treatise to detect and bewray their guiltines in this behalfe that we may bee purged from their slaunders and our cause iustified and that the shame blame may fall vpon them that haue deserued it As for vs wee raile not neither vse reuiling speech yet sometime we tell them roundly their owne and this may bee done without rayling vnlesse they will say Christ rayled when he tolde the Iewes that they had made his fathers house a denne of theeues But their rayling and venemous dartes which they shoot at vs are notoriouslie knowen and cannot be hide It is the grace of popish writers both old and new to stuffe their bookes full with cursing rayling Stapleton that blacke-mouthed Sophister of Louaine hath of late set foorth a booke against D. Whitakers wherein beside the badnesse of his cause he hath disgraced his profession with bitter and filthie tearmes calling that learned and godly man Rusticum fatuum asinum asininum professorem morionem stolidum Foole clowne asse doit yea he is so impudent that he spareth not to reuile the deade most shamefully calling Caluine that worthie Minister of the Gospel Egregium Nebulonem a notable knaue I thinke Stapletons owne friendes and patrones here in England will blush and be ashamed of him when they find such stuffe in his booke Neither doth Stapleton thus take on in his moode as carried away with some intemperate heate but being in his wittes if in his right wittes and well aduised and of purpose he falleth into this cogging vaine giuing M. Whitakers warning thereof aforehande age Whitakare ●t ad patientiam te compone willing him to take patiently what he saith Indeed M. Stapleton your counsell is good for shoote out your venemous dartes as long as yee will wee care not wee haue a sense for them and a buckler to latch thē as Augustine saith verie well Quaeso mi frater quasi has diaboli sagittas ad petram quae est Christus allidens sume scutum fidei I giue thee counsel my brother to rebound these arrowes of Sathan vpon the rocke which is Christ taking the shield of faith And such patience is in this case necessarie for M. Whitakers and the rest of vs protestantes as the same father speaketh of else where Quemadmodum parentes a filis vel pueris vel phreneticis multa patiuntur donec infantia vel aegritude transeat ita Christianus ab impijs tanquam phreneticis multa pati debet Like as parents do suffer manie things at their sons hands while they are children or phrentick til their childishnes or phrensie be past thus Christians must patiently beare manie things of the wicked as of men taken with phrensie Such intemperate and railing speeches then of Papistes we attribute either to their childish ignorance or phrentike malitiousnes Concerning the other accusations of heresie blasphemie lying corruption of scriptures and such other it shal appeare I trust in this discourse that they are the men none other that are faultie herein As for fables they do vs great wrong to cast them vpon vs their owne legend of lies and infinite fabulous stories do plaintie tell vs that poperie is fuller of fables then the heresies of the Valentinians or the Manichees Their other charge concerning iunouation and dissention is returned vpon themselues for who knoweth not that the Iesuites of these daies haue innouated and changed in the most pointes the old popish profession and haue cast it into a newe mould and brought in a new forme of Pope catholike doctrine But we in substance retaine the same Religion which at the first reuiuing of the Gospel was maintained 40. yeares ago by the Protestants As for dissensions in fundamental pointes and articles concerning faith we haue none In other matters there haue bene some contentions among vs more we graunt then needed more hotely pursued of some then was requisite yet they are neither in weight so great or in number so many nor so

egerly prosecuted as dissentions among papistes haue beene for anno 1509. wee reade that the Franciscane friers pursued the poore Dominicks to death and the contention began about the conception of the Virgin Marie Fox pag. 802. Such rigour and fiercenes hath not yet beene seene among protestantes neither I trust shall But in saying that Protestants are Idolaters they make too lewd a lie for it is wel knowen vnto thē that we haue no Images or Idols of brasse woode stone siluer at all in our Churches as they haue nor any pictures carued painted or grauen set vp to bee worshipped If two men shoulde bee set before vs the one lifteth vp his eyes to heauen and calleth vppon the name of God hauing no similitude or resemblance before him the other praieth before a stocke or stone Image is anie man so senseles as to say the other is an Idolater rather then this But thus blinde and sottish are the papistes in their iudgement Take heede ye English pope catholickes doe ye not see how your ghostly fathers goe about to make fooles of you Now then to the intent our aduersaries slaunderous mouthes should be stopped and their falsehoode descried I haue giuen a seuerall taste in this worke in euerie kinde of their fraudulent dealing with vs and of their vnseemely behauiour vngodlie shifts which they vse in oppugning of the trueth and defense of their bad cause The whole booke I haue deuided into 4. partes shewing the foure principall pillers of papistrie and euerie piller conteineth diuerse partes beside as it is set foorth in the title of this booke I trust throughout this treatise that our aduersaries shall not iustly challenge me for dealing vntruely or deceiptfullie with them seeing I haue set downe their sayings and opinions as I find them quoting the places and citing the authors whence I haue them so that I doubt not to say with Augustine Ego omnia quòd bona fide coram deo dixerim sine vllo studio contentionis sine aliqua dubitatione veritatis sine aliquo praeiudicio diligentioris tractatus exposui I trust I may say with a good conscience before God that I haue set downe all things without desire of contention or doubting of the trueth and without preiudicing other mens more exact labours herein If sometime I shall seeme to speake somewhat roundlie or sharply I hope the discreete reader will iudge it to bee done not without cause to say as that good father in the like case Noui fratrem meum si quid in disputatione pro side sua dixit feruētius non illa contumacia sed fiducia dicenda est I know if our brother bee sometime seruent and hote in the defence of saith that it proceedeth not of contumacie but his full resolution in the trueth Concerning our aduersaries I would haue them thinke that I haue vndertaken these labours for their good if they could so construe it that seeing now the nakednes of their cause they may at the length be better aduised We haue not cast off all loue and care of our enemies We say of them as Augustine did sometime of Pelagius the heretike Nos non solum diligimus sed dileximus eos sed aliter vunc diligimus aliter aliquando dileximus tunc quia nobis rectae fidei videbantur nunc vt ab errore liberentur Wee both loue them now and loued them before but otherwise now then before then we loued them because we thought they were of a right faith but now we loue thē to the end they might bee deliuered from errour Now vnto my brethren of the same faith and religion thus much I say that whatsoeuer blasphemies heresies absurdities they reade here to bee affirmed and maintained by papistes they would take no offence thereby nor seeme to stumble thereat Sed facite inde quod fecit dominus cum illi obtulerunt amarum potum gustauit respuit sic vos audite abijcite But doe ye as Christ did when they offered him vineger to drinke he tasted and refused it so giue you the hearing and reading of these things but in iudgement cast them away and reiect them Thus I haue by the Lords assistance finished my taske ended my trauell for this time I will now sit me downe a while and rest my wearie penne and giue place to others This I haue done partly to discharge my duetie to God and debt to his Church partly to prouoke others by this example to put foorth their talent who for skill are more able for their leasure more fit for outwarde helpes haue better incouragement in respect of their reward are more bound I would we might now at the length spare our selues at home and forbeare to prouoke one another by writing and ioyne our strength against the common aduersarie If our wittes want whetting our pennes exercise our bodies labour our aduersaries abroad can and may afford vs worke enough we need not hew one at another Let vs do as Moses did slay the Aegyptian it is not seemely for one Hebrew to striue with another The timber that must make the house should be prepared and hewen in the fielde Prouerb 24. 27. when it commeth to be set together not so much as the noise of an hammer should be heard as we read of Salomons temple so we should labour to hew and cut off popish superstition corruption of manners as in the field abroad but we ought to build peaceably without noyse among our selues One saith well Omnia alia bona aurum argentum diuitiae diuidi possunt non potest diuidi pacem meam do vobis Al other goods gold siluer riches may be deuided this inheritāce onely cannot be deuided my peace I leaue with you And therefore saith he Christus noluit fiers iudex ad diuisionem Christ refused to be a iudge or deuider of the inheritance God grant that we may at the length learne as carefull children or faithfull stewardes to keepe whole Christes inheritance lent vnto vs that rich patrimonie of brotherly loue and peace that we may one yeeld to another in the trueth euerie one to studi● to amend what is amisse and all ioyne together to seeke Gods glorie Thus shall we be sure to imbrace and enioy peace for what else is the cause of contention among vs Nisi as one saith quia displicet mortalibus angelica illa partitio qua gloria deo pax hominibus nuntiatur quonam modo stabit pax hominum coram deo si deo apud homines non potest tuta esse sua gloria Because mortall men like not that Angelical partition whē they pronounced glorie vnto God and peace in earth for howe can the peace of men stand in force before God when Gods glory is not kept safe and sound amongst men This then is the way to procure peace and to nourish it to remoue and auoid dissention euery one in his seuerall place and calling to labour

the Church of Rome was in those daies of persecution deuided into cures and parishes whereof they shoulde haue their titles And this constitution seemeth rather to take his beginning at the Councell of Chalcedone where it was enacted that no priest no entituled should be ordained neyther is there any mention made in that place of any former decree prouided by Euaristus Fox pag. 39. To Zepherinus be 2. epistles ascribed one written to the Bishops of Sicilia the other to the Bishops of the prouince of Egypt which containe no manner of doctrine or consolation fit for those times but certaine rituall decrees to no purpose which argue the said epistles neither to fauor of that man nor to tast of the time for the poore persecuted Bishops in that time were so farre from hauing any lust or leisure to seeke for any primacie or to driue other Churches to appeale to the sea of Rome or to exempt priestes from the accusation of lay-men as in those epistles is to be seene that they would haue beene glad to haue had any couert at all to put their heades in Calixtus Bishop of Rome and martyr hath 2. epistles decretall appointed him wherein these ordinances amongest other are founde that no action or accusation against the teachers and prelates of the Church should be admitted And in the ende of the epistle hee confuteth the error of them which hould that they which are fallen are not to be receiued againe But Nouatus was the first author of this error wo followed in Cornelius time after Calixtus how then is it like that Calixtus could confute him And againe concerning actions and accusations it is not like that the time of so grieuous persecution would serue them to commense any law against their Bishops Vrbanus followeth to whome also is ascribed an epistle decretall comming out of the same forge containing not one worde of consolation fitte for those times but certaine straite preceptes for not transporting or alienating of the goods of the Church and to pay truely their offeringes which they vowe and such like But it is not like that in those heauie times of persecution the Church was so greatly enriched the constitution for tithes and oblations being not yet ordained and when as men sought generally rather to spoyle and take from the Churche then to giue vnto it that there needed such straite prouision for disposing of Church goods Pontianus who succeded Urbanus and was banished for the name of Christ is fained in his epistles decretall thus to write That God hath priestes so familiar with him that by them he accepteth the offeringes and oblations of other and forgiueth their sinnes and reconcileth them vnto him What could be said more of Christ whome the Scripture maketh our onely mediator and aduocate The decretall epistles of Fabianus Bishop of Rome are euen as good stuffe as the rest of that sort vnto him are ascribed these ordinances as of accusations against Bishops of appealing to the Sea Apostolike which decrees how vnfit and vnbesitting they were those times of persecution we haue shewed before as also of not marrying within the fift degree of communicating thrise a yeare whereas Augustine lyuing after this Fabian almost 200. yeares writeth thus of this matter Omnibus diebus dominicis communicandum suadeo hortor Vpon euery Lords day I doe perswade and exhort all men to communicate De eccles dogmatib cap. 54. How then is it like that Fabian decreed the contrarie of manie yeares before Also it is to bee seene that the most part of the third Epistle standeth worde for word in the epistle of Sixtus the third who followed almost 200. yeares after him Beside the vnseemely doctrine conteyned in the end of the epistles where hee contrary to the tenor of the Gospell applyeth remission of sinnes onely due to the bloode of Christ vnto the offerings of bread and wine by men and women euery Sunday in the Church Cornelius succeeded next to Fabianus who is slaundered with 2. epistles decretall which are apparant to bee none of his both by the stile which is most rude and barbarous but Hierome reporteth of him that hee was a verie eloquent man and partly also by the matter for in the first he writeth to all Ministers and brethren of the Church concerning the lifting vp of the bodies and bones of Peter and Paul De catechumenis transposed to Vaticanū In the second writing to Ruffus a Bishop of the east he decreeth that no cause of Priests or Ministers be handled in any strange or forraine Court without his precinct except only in the court of Rome by appellation Who seeth not now by this litle that these epistles were rather forged by the ambitious latter Bishops of Rome who labored altogether to aduance the dignitie of their Sea then by Cornelius whom the troubles of the Church would not suffer to thinke of any such matter And it is verie like that he would haue interserted some word of comfort and consolation fit for those times and made some mention of the great stirres betweene him and Nouatus whereof there is not one word in these decretals Vnto Lucius Bishop of Rome is referred by Gratian distinct 81. Ministri this constitutiō that no Minister whatsoeuer after his ordination should at any time reenter into the chamber of his owne wife Such homely stuffe is not like to haue proceeded from those good Bishops that died in Christs cause Vpon Stephanus Bishop are also fathered certayne epistles decretall which by this may be gathered to be none of his In the end of the second epistle hee saith thus Which thing is forbidden both by lawes ecclesiastical and also secular But what secular lawes could bee in that time in fauour of Bishops as that no accusation should be laid against them till they were restored to their estate when as the Iudges were all then heathen and their lawes tending to the destruction of the Christians and their faith Againe in the 5. canon of the said epistle he intreateth verie solemnlie of the difference betweene Primates Metropolitans Archbishops which distinction of titles and degrees rather sauouring of ambition then of persecution may verilie giue vs to suppose that these epistles were not written by that Stephanus Fox pag. 67. Of the same stamp are the epistles ascribed to Caius Marcellinus Eusebius Milciades Bishops of Rome Caius in his epistle decretal willeth and commandeth all difficult questions in all prouinces whatsoeuer emerging to be referred to the Sea Apostolike How is it like that this was decreed by Caius when as aboue an hundred yeare after ann 420. in the 6. Councell of Carthage where Augustine was present this priuiledge was denied to the sea of Rome and the contrarie concluded that no appeales should bee made thither from forraine countries Plura apud Fox pag. 96. col 2. The epistle of Marcellinus to get more authoritie with the reader is admixed with a great part of S. Pauls