Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	build_v	church_n	rock_n	7,063	5	9.4065	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02464	Against Ierome Osorius Byshopp of Siluane in Portingall and against his slaunderous inuectiues An aunswere apologeticall: for the necessary defence of the euangelicall doctrine and veritie. First taken in hand by M. Walter Haddon, then undertaken and continued by M. Iohn Foxe, and now Englished by Iames Bell.; Contra Hieron. Osorium, eiusque odiosas infectationes pro evangelicae veritatis necessaria defensione, responsio apologetica. English	Haddon, Walter, 1516-1572.; Foxe, John, 1516-1587. aut; Bell, James, fl. 1551-1596.	1581 (1581)	STC 12594; ESTC S103608	892,364	1,076

first ordeine lawes then assigne his Magistrates the Apostles Lastly that this bonde of mutuall societie might not be broken and so the couenable agreement of this Citie disturbed he did erect a Monarchie and therein inuested Peter with the highest soueraigntie First of all what heauenly commō wealth do you dreame of vpon earth when as that heauenly Ierusalem is aboue wherein dwelleth God him selfe and our Lord and Sauiour Iesu Christ whereas the earth can haue none other Citie then earthly Neither did Iesu Christ take vnto him mans nature to the end hee would coyne new lawes but to accomplishe the old that the glad tydynges might be preached That prisoners might bee loosed that the sicke might be healed lastly that by offring vp his most precious body on the Crosse our sinnes might be clensed As for any superioritie in gouernement the Apostles receaued none nor any other authoritie was committed vnto them but that they should wander through the whole world emptie of all worldly furniture cariyng nothing with them and should sow in all places abroad the comfortable doctrine of the Gospell Nay rather when arose betwixt them a question who should be greatest amongest them our Lord and Sauiour Christ did so vtterly suppresse that ambicious contention that he briefly denounced that he which was left should be greatest amongest them Agayne when Iames Iohn had besought of our Lord and Sauiour that the one of them might sit on his right hand the other on his left hand when he were ascended into heauen vnto the throne of Maiestie he reproued them both so sharpely blamyng their ignoraunce that he told them They knew not what they asked and immediatly callyng the rest of the twelue together he so tempered vnto them lowlynes humilitie and obedience by manifest Arguments that they might easely perceiue how they were forbidden all maner of superioritie Sith these thyngs therfore are true I wōder what came into your mynde to dreame of so dry a Summer that a Monarchie was erected amōgest the Apostles and that vnto Peter was geuen the preheminence thereof Was Peter so appointed the chief ouer the rest of the Apostles when as Christ him selfe doth so embace them and fearefully terrifle them from all maner of supremacie was Peter so worthy to be a Monarche when as Christ him selfe did hyde him out of the way bycause they would haue made him a kyng must we be so subiect to Peter and his Successours as vnto Princes when our Sauiour Iesu Christ came downe from heauen for this entent purpose to become a seruaūt vnto others requiryng of his Apostles the selfe same duetie of abacement But there is nothyng you say more cleare then these wordes Thou art Peter and vpon this Rocke I will builde my Church And what soeuer thou byndest vpon earth shall be bound also in heauen And I haue prayed for thee that thy fayth may not fainte And thou at the last beyng cōuerted confirme thy brethren And many other like Whereby you will cōstreine vs to beleue That Peter was preferred before the rest of the Apostles I will treate therfore of euery of these seuerally That it may be euidently knowen what a deépe insight this Reuerend Prelate hath in Diuinitie For if he haue made here a strong and soūde foundation his passage wil be the easier to the rest of his Assertions But if his groundewordes be planted vpon Sande the rest of his buildyng will quickely shiuer in peéces and come to ruine First of all therefore Note this to bee commonly vsed throughout the whole Scripture That when our Lord and Sauiour Iesu Christ would demaunde any question of all his Apostles Peter would make aūswere in the name of the whole generally and not in his owne name particularely So to that question But whom do you say I am Peter maketh aūswere for them all Thou art Christ the sonne of the liuyng God Agayne when the Lord demaunded Whether they his Disciples would depart away from him with the rest of the Iewes Peter not onely for him selfe but for his whole company denyed saying Lord whether shall we goe Thou hast the wordes of eternall lyfe The life hereof is in Peters Sermon when he exhorted the Iewes to repose their whole affiaunce of saluation in Iesu Christ whom they Crucified and was risen agayne frō death to life For in the same place it is sayd that Peter alone did not preach to the Iewes but with the other eleuen The wordes were pronounced by Peters mouth onely but the mynde sentence entēt was agreed vpō by all the Apostles Now therfore if those Scriptures do admitte these phrases of speach as appeareth playnly by the wordes of the holy Ghost Then this is a necessary consequent That our Lord Iesu Christ did in lyke maner apply his wonted communication vsed with the Apostles to Peters cōmon aunswere In the like phrase of speach were those wordes Thou art Peter and vpon this Rocke will I build my Church For as Peter in the behalfe of all his fellowes affirmed that hee was Christ the sonne of the liuyng God so Christ likewise though he named Peter onely yet acknowledgeth the vniuersall consent and confession of all the rest and in the same doth promise to establish his Church which interpretatiō if you will not allow without witnesses behold O●otius I haue alledged auncient Fathers mainteinyng myne allegation agaynst you and haue noted their places not obseruyng your disorder herein whiche vse to packe together a Rable of names of Fathers omittyng the matter as though to the resolution of doubtfull matters neéded nothyng but names Next hereunto you place in order the promise of Christ in these wordes What soeuer thou shall bynde vpon earth shall also be bounde in heauen what then ought this promise to bee restrained to Peter onely or was this promise equally cōmunicated to the other Apostles whose speach is this then Receaue ye the holy Ghost whose soeuer sinnes ye do forgeue shal be forgeuē them and whose sinnes soeuer you doe reteine the same are reteined Is not this the gift of Christ is not this Christes promise made vnto his twelue Disciples standyng in the middest of them and preachyng vnto them all endyng them all with his heauenly blessing somewhat afore his Ascention Is not this sentence manifest enough the witnesse approued the authoritie not comptrollable vnlesse paraduenture you will contend like a child and stand vpon the nycenes of these sillables byndyng and loosing wherof you made mention before And yet if ye will obstinately persiste herein you shal be vrged with sillables and titles of like wordes Verely verely I say vnto you whatsoeuer you shall bynde on the earth the same shal be bounde in heauen also and whatsoeuer you loose vpon the earth shal be loosed also in heauen Here you this Do you also perceaue it and are ye not ashamed will you attribute that vnto

thynges are construed The callyng of the Apostles was equall one maner of function amongest them all the authoritie indifferent one selfe same holy Ghost poured vpon eche of them at one tyme the promises generall the reward proportionall The which though I doe knit vp briefly makyng hast foreward yet if any man will behold euery seuerall parcell and withall enter into a deépe consideration of the most pure and vndefiled Church of Christ and his Apostles as he shall perceaue an enterchaūgeable communion in that strickte societie of Apostleshyp so shall he soundly iudge of that Monarchie and superioritie in possessiōs in giftes and other functions and all other priuiledges of dignitie especially That they were vtterly renounced of Peter and of all that sacred Brotherhood These former positions therefore beyng now thus well fenced your cutted Apishe Sophisme is cut of by the rumpe wherewith you conclude so ridiculously If it be euidēt say you yea more apparaūt then the sunne in mid-day that Peter was aboue all the other Apostles in superioritie of degree then is it most manifest that the same honour and preheminence in dignitie is due to all them that suceede him in place O leaddagger Argumēt in which what shall I blame first If Peter you say were a Prince It is all one forsooth as if this our holy father had wynges perhaps he would flye like a Wildgoose But admit that Peter were placed in Pontisicalibus as you would haue it though it be quyte contrary as I haue already proued But we will graunt it vnto you for a tyme. What will you gayne hereby That the same dignitie is due to the Successours wherfore I pray you The priuiledge of the person is not extended beyond the person And therefore if the Maiestie of Peter were peculiar to Peter euen so it ended in him selfe But if you had no leysure to learne the Ciuill Law can not common reason teache you that whatsoeuer priuiledge is geuen to one person alone may not bee translated to his successours vnlesse it bee limited by name But if these two crooches deceaue you come of and learne of our Sauiour Iesu Christ him selfe what kinde of superiority that was wherof Christ made mentiō to Peter Blessed art thou Symon Bariona for fleshe and bloud haue not reuealed this vnto thee but my father which is in heauen Thou art Peter c. Which wordes doe playnly conuince that flesh and bloud were not partakers of this promise nor that any especiall choise was made of the person of Peter but of his fayth and confession onely For God doth not accept the person of any man In like maner neither flesh nor bloud may challenge any succession in this promise whether it be Iuly Boniface or any other But the fayth and confession of Peter is the true succession of Peter For if his succession were due vnto personages then should this dignitie be oftentymes committed to Sorcerors and heretiques but this is altogether repugnaunt to the sacred institution of our Sauiour Christ to builde his Churche vpon so stinkyng a puddle Therfore cast away this your patched conclusion lame and haltyng of euery legge For without all question Peter obteined no such interest in Principalitie or if he did it was but in his confession of fayth onely And therfore can no man clayme any other succession as lineally from him vnlesse perhaps you may cōmaunde God to loue an Italian Prelate because he is borne in Italic better then an English or Spanish Byshop or that ye will locke fast the holy Ghost to the Citie of Rome But the Spirite will blow where him listeth and the tyme commeth and is euen now already come that neither in this Mount nor in Ierusalem nor in any appointed place God shall be worshipped God is a spirite and his true worshippers shall worship him in spirite and truth But will ye come nearer home harken to your own Doctour Ierome whose iudgement I haue here noted worthy surely to he engrauen in letters of gold If authoritie bee enquired for the world is greater then a Citie whersoeuer a Byshop be either at Rome or at Eugubium or at Rhegium or at Constantinople or at Alexandria all be together equall of like merite and of like Priesthoode The power of riches or basenes of pouertie maketh not a Byshop higher or lower They all are the successours of the Apostles wheresoeuer they sit and of what estate so euer they be c. To the same effect writeth Cyprian in these wordes The same thyng verely were the Apostles that Peter was endued with like partakyng of honour and power But the begynnyng first entered by vnitie to the entent that the vnitie of the Church might be shewed to be one Is it euen so Cypriā is this thy verdite that all the Apostles were endued with like partakyng of honour and power But you my Lord affirme cleane contrary That Peter was appointed chief of all the Apostles and that this is more manifest then the Sunne in midday and that hereunto agree the Scriptures auncient fathers and that generall cōsent of antiquitie Truly you speake many wordes but no mā besides your fraternitie will beleue you not of any pleasure of gaynesaying but bycause you alledge nothyng that may enduce to yeld And bycause you seéme somewhat tymorous of the successe of your Diuinitie in this deépe principall cause of Monarchie you catch hold fast of a Sophistical target That in the church wiche is but one ought to be one chief Ruler vpon whom all men may depende by whose authoritie troubles may be appeased and outragious opinions may be suppressed c. There is in deéde but one Church generally as there is but one confession of Christian fayth yet this generalitie of the Church is distributed into many particular congregatiōs as all Nations haue their seuerall administrations of Iustice. Now therefore as euery dominion is deuided into seuerall distinctions of gouernement so to euery particular Church are ordeined seuerall Pastours and yet in the meane whiles finde no lacke at all of your new vpstart Monarchie whereof was neuer question moued in the golden age of the primitiue church But you Reply with pretie poppet reasons That contentious can not bee calmed nor outrages suppressed except some one be ordeined chief and head of the Church This fonde distinction the common course of humaine actions doth vtterly extinguish For euery seuerall Prince doth gouerne his common weale with wholesome distinct ordinaunces and yet make not so great aduauncement of this stately Monarchy as you do phantastically dreame But perhappes this is neédefull in matters of Religion why I pray you more then in temporall regiments The gouernement of Rome it selfe for the singularitie wherof you play the champion wil minister examples vnto vs of either part Augustus was an honorable Emperour Vespasian indifferent but Caius Caligula and Nero were horrible monsters who did not onely

with examples of such as haue runne headlong into vtter dispayre which haue gaynesayd or withdrawen them selues from the doctrine of Luther As touchyng Frauncisce Spira who reuolted from the participation of the doctrine whiche he had once receaued by Luthers preachyng bycause the Recorde thereof is somewhat old I will for this present omit what remaineth in history of him I will more willyngly vse fresher examples of our later age and yet not all ingenerall for it neédeth not neither is any one man able so to doe But I will rehearse some of the most notable And first of all a certeine mā called Iacobus Latomus a man sometymes wellbe seéne amongest the Deuines of Louayne I can not tell whether you your selfe knew him Osorius when he liued This mā mainteinyng the same quarell wherein you do now turmoyle your selfe agaynst Luther is reported to departe this life in the selfe same Desperatiō whereof you make mention who at his very last gaspes brayeng out most horrible and feareful roaring noyse vttered none other sounde in the eares of all men that heard him but that he was vtterly damned and forsaken of God and had no hope of Saluation layed vp in store for him bycause hee did wilfully resiste the manifest truth which he knew before to be most true I will couple two others with hym of the same fraternitie Guarlacke Reader of Diuinitie Lecture amōgest the Gertrudianes and Arnolde Bomelye Scholer to Tilman of the first of whō it is sayd that euen in the last panges before his death he spake in this maner that he had liued desperately could not endure the Iudgemēt of God bycause he did acknowledge his sinnes to be greater then that they could obteyne for geuenesse The other hauyng fully gorged him selfe with the doctrine of Desperatiō wherein he was instructed by his Schoolemaister of distrust surprised at lēgth with intollerable gnawyng of conscience practised first to kill him selfe with his owne Dagger at the last beyng wholy swallowed vp of Desperation dyd cut his owne bowelles out of his body with an other mans knife It shall not be amisse to ioyne vnto those Sadolet Cardinall of Rome who after sondry disputations mainteined agaynst Luther gaue vp the ghost not without horrible trembling and torment of conscience I suppose also that you are not ignoraunt of the like that happened to Cardinall Crescentius Legate of the Apostolique Seé and President of the Tridentine Councell beyng astonyed with sodeine horrour and troublesome abashement of mynde in the same Citie 1552. of whom Iohn Sledan hath made relation in his Commentaries What shall I speake of Castellane Archbyshop of Aurelia of Ponchere Archbyshop of Turone who procured to them selues Gods indignation and vengeaunce as appeared by the wonderfull fearefull passiōs wherewith they were oppressed at the tyme of their death not bicause they did heare Luther and read his bookes but bycause they did cruelly persecute his doctrine In the same Beadroll may be reckoned the remēbraūce of Iohn Eckius whose whole course of lyfe as was nothyng els but a continuall mortall combate agaynst Luther so his yeldyng to nature was so altogether voyde of spirituall consolation that euen in the last gaspes hee vttered no other wordes but of money and certeine thousand of crownes And what neéde I here rehearse out of the Recordes of aūcient Chronicles Minerius Cassianus Renestenses Martinus that miserable Mōcke called Romanus Prattes Lysettes Rusius Morines who beyng horribly plagued by the seuere Iustice of God may be sufficiēt Presidentes to teach you what it is insolently to kicke agaynst the pricke of Gods vnsearcheable prouidence The History of the French kyng Henry the second is yet but freshe in memory and deépely emprinted not in the myndes onely but in the eyes also of all men who extremely boylyng with inward hatred agaynst the same doctrine receaued his deathes wounde in the selfe same eyes wherewith he was determined to view the execution of others and was forced him selfe to become a manifest spectacle of Gods Iustice to all the world before he could bathe his eyes in the bloud of the innocēt And not long after the sayd Henry followed also the kyng of Nauarre who procured vnto him selfe most iust cause not onely of Desperation but of death also through none other occasion but by persecutyng this doctrine which you doe slaunderously reproche to be the doctrine of Desperation I could here make a Register of an infinite nōber not in Englād onely but of other Regions also which after they had receaued wonderfull cōfort out of the sweéte iuyce of this doctrine which you call Lutherane fell headlong into miserable anguishe and gnawyng of conscience by reuoltyng from this doctrine who could neuer attayne one sparckle of quyet mynde before they had reclaymed them selues from their first Apostasie Last of all how many thousandes of men wemen and children young and old can this our age truely recorde who haue shewed them selues more willyng to yeld their carcasses to fier fagottes sword rackyngs and all maner of horrible Torture rather then they would recante and renounce that comfortable doctrine where with they were enstructed which I suppose they would neuer haue done if they had suspected neuer so small embres of Desperation to haue lurked therein But I perceaue what Osorius doth meane by this word Desperation If he could either expresse his mynde aptly and distinctly or were willyng to deale simply and playnly To the ende therefore I may frame myne aūswere hauing regarde to the meanyng of the man rather then to his speach I will examine the maner of his disputyng somewhat more aduisedly Luther doth teach sayth he that no mā ought to place affiaunce of his righteousnes in merites and good workes Goe to and what is concluded hereof Therfore Luther doth teach the doctrine of Desperation A very new founde and straūge maner of Argument framed perhappes after the rule which concludeth from the staffe to the corner I suppose men of Syluane vse this kynde of arguyng in their wooddy forrests But I make this aunswere to the Argument If God had determined that our Saluation should haue bene purchased through godly actions and vertuous endeuour of mans life it were not altogether without reason that Osorius doth speake But for as much as our hope and confidence is limited within the boundes of the fayth of Christ and the foundation thereof builded vpon this Rocke onely I suppose surely that the person which doth allure vs home vnto Christ from confidence of workes and teacheth vs to repose our whole trust in him as in the onely Sanctuary and shoteanker of our Saluation doth declare rather the true way to assured hope then abolishe the same Neither doth he by and by rende in sunder the sinewes of mans endeuour who doth but embace and disable that part from mās power which doth properly apperteine to the sonne of God I thinke that he discouereth rather the well

Onely fayth doth not Iustifie This conclusion is altogether false and the subteltie therof transposed frō that which is not the Cause to ȳe which ought to be the Cause In deéde the inheritaunce of heauē is geuen to them which doe good deédes but not in respect of those good deédes whiche they doe But there is a certeine other thyng whiche doth both Iustifie the persons the good workes of the persons also That is to say which doth make the persons and the workes good also And therfore you do confounde those thyngs very vnskilfully which ought of necessity haue bene distinguished If you will make this the grounde of the question to enquire of what behauiour those persons ought to be whiche are called to the inheritage of euerlastyng lyfe Luther will neuer deny but that they ought to be such as must be conuersaūt in this world godly holy vnblameable as much as may be possible But if the state of the question tende to this end to shew what maner of thyng amongest all the good giftes of God that one thyng is in vs whiche doth procure our Iustification in the sight of God Luther will boldly pronounce that is Fayth Onely yea and approue the same with inuincible testimonies of Gods scriptures Neither will Osorius deny it without great reproch of errour Afterwardes he proceédeth to his accustomed trade of lyeng Workes do follow fayth as the Lutherans say not bycause they prepare a way to saluation for they shall not of them selues be cyted to iudgement but bycause they are deriued from faith as by a certeine way of procreation for as the tree bryngeth forth fruite by force of nature so doth fayth of necessity engender good workes which both propositions are false Or els Osorius doth lye for that wanted to make vp the periode But go to let vs seé what those two false propositions be which the Lutheranes do teach The first is that workes do prepare no way for vs to obteine Saluatiō bycause of them selues they shall neuer be cited to Iudgemēt The second is That workes do follow fayth of necessitie none otherwise then as fruite by force of nature is engendred of the treé Upon these he hath geuen sentence that they are both false But what reason alledgeth hee thereto Forsooth bycause workes sayth he do either procure vnto vs Saluation or Damnatiō vndoubtedly And yet Osorius ceaseth not to keépe his old wōt to lye And hereof no mā ought to be in doubt but that our deedes shal be throughly examined apart by thē selues by Gods sharpe Iudgemēt Yea say you so Osorius What shall they stād apart by thē selues what naked vnclothed of all succour of Christ of the promise of mercy Go to what shal be come of fayth thē Shall she stād ● the meanes whiles with her finger in a hole like a Mome in a corner vnprofitablye whiles mercy being banished mēs deéds shal by thē selues be arrained before gods iudgemēt seate If this be true why do we not rase scrape cleane out of all bookes that saying of S. Paule Not thorough the workes of righteousnesse which we haue done but according to the greatnes of his mercy hath he saued vs For if saluatiō be yet to be measured by the law of workes to be wayed after that Standard of Iudgemēt what place thē remayneth for fayth or for mercy And by what meanes is that hādwrityng of the law blotted out by the Crosse and bloudsheadyng of Iesu Christ if as yet we be holden fast yoaked vnder the curse of the law and not deliuered by grace for what doth the law elles if we dare beleue S. Paul but engēder wrath and procure to be accursed not bycause the law is of it selfe vneffectual if it might be accomplished but bycause we are all vnprofitable seruauntes vnable to performe the law And for your part doe ye thinke any mans workes to be of such valew as beyng throughly examined after the vttermost exaction of Gods Iustice can either endure the immeasurable horrour of Gods wrathfull indignatiō or by any meanes escape it Surely Dauid that godly Kyng and great Prophet perceauyng that there was no mortall creature but was ouerpaised and pressed downe with this heauy burden and weight of Iudgement beseécheth of God nothyng more earnestly then that he would not way his seruaūt in the ballaūce of his Iudgement And therfore in an other place he addeth If thou examine our iniquities Lord who abyde it Of this mynde was he euen then when he was a most trusty seruaunt of God As for Osorius I know not whose seruaunt he is neither am I hereof any thyng Inquisitiue but what Lord soeuer he serue I doe not a litle marueile at this in what place of heauen this Gentlemā shall stand whenas his wordes deédes yea all his thoughtes when so many his lyes slaūders errours blasphemies reprochfull speaches furies impieties whiche as it were to discharge his gorge he hath belched out in his bookes without measure or end shall come forth into brightnesse of Iudgement and shal be seuerely measured by the playne and streight squyer of Gods exact Iustice But let vs now ponder by the rules of the Scriptures the pretie reasons taken out of the same whereupon hee buildeth his defence And first of all that sentence offereth it selfe vouched out of the mysticall Psalmes where the holy Ghost doth witnesse that God will render to euery man accordyng to his workes This sentence I suppose is to be foūde in the 62. Psalme for Osorius had no leysure to note the place And I know not whether him selfe euer cited the same out of the very founteines them selues or rather scraped it out of the mustie Ambry of Hosius sinisterly applyed by him there and so this Marchaunt would wrest the same crookedly to fitte his owne drift After this S. Paule is vouched of a witnesse but no place noted where the Apostle doth affirme that all men generally and euery of vs particularely shal be summoned to Iudgement where euery one shall render accompt of the life that he hath lead and receaue reward accordyngly You shall finde this in the second Chap. to the Romaines Hereunto is annexed an other testimony of the same Paule All shall appeare and be arraygned before the Iudgement seate of Christ that euery man may receaue reward according to the deserte of his life and euery mans peculiar worke may bewayed and measured in the iust and vpright ballaūce of seuere Iudgement Where is this Osorius Thou must seéke for it Reader The place is extaūt in the second to the Corinth the v. Chap. Here withall is also coupled that faying of Christ with like vncited place They that haue done well sayth he shall come forth into resurrection of life but they that haue done euill to the resurrection of death He had many other places to this effect besides these saith he

whereof as many their notable lessons did aboundantly declare so aboue all other who can wonder enough at that heauenly voyce of Scipio the Romayne surnamed Affricanus being an Ethnicke whereof Marcus Cicero doth make relatiō in his Treatize called the dreame of Scipio Writing on this wise There is sayth he a certayne sure and determined place reserued in heauē for all such as do preserue ayd aduaunce their natiue coūtrey where they shall liue in euerlasting felicity for euer and euer There is nothing more acceptable to that high and mighty God that guideth and ruleth all the world amongest all the actions of men then counsailes corporations and societies of men lincked and knitt together with orders and lawes which are called Citties c. If we regard the iudgement of the flesh what sentence cann be spoken more plausible or more notable in the singler commendation of vertue then this was which doth assure the good deseruinges and mutuall amities of men ech towardes other exercised here of eternall and infallible rest and ioyes in heauen Go to And what is it els almost that this diuinitye of Osorius doth trayne vs vnto then to teach the very same that Scipio the Romaine did namely That there is no passable way to the attaynmēt of the blessed felycyty of eternall lyfe then that whych is atchyeued by godly actions wyth an absolute integryty of excellent life Pag. 32. But heauenly Philosophy doth direct vs a farre more neare way The heauenly Scholemaister doth out of heauen display abroad and chalke vs out a speédier way and an easier iourney towardes heauen teaching vs in the Gospell on this wise I am sayth he the way the trueth and the life Neither will Osorius deny this to be true I know in word but in deéd what doth he els then deny it For to admitt him his saying that there is no passable way to heauen but which is purchased with absolute perfection of life what may we winne hereof els but that this way to heauē be not Christ but the speciall prerogatiue of our owne purchase So that by this reasō if our owne industry do satisfy all thinges what neéd is there of Christ thē or to what vse will his death and passion auayle yes forsooth to this purpose you will say that by the merite of his passiō he may purchase for vs the grace and gift of sanctification regeneration wherewith being once endued hereof fortwith springeth that excellency of absolute perfection and other ornamentes of charity and vertues which will make vs an easy passage into the kingdome of heauen What then doe you so depaynt vs out the whole office and power of Christ in this one onely action namely that he shall powre out vpō vs new qualityes godly actions by the Deuine operation of the holy ghost what doth he not redeéme vs also doth he not iustify vs and reconcile vs yes What els you will say Doth he iustify all men without exception or the faythfull onely if he doe iustify them onely that do beleue I do demaūd further what the cause is why they be iustified Is it for their faythe 's sake or for their workes sake If it be for their faythe 's sake I aske againe whether for faith onely or faith ioyned with good workes I do here expect some oracle frō you for an aūswere hereunto If you finde that there is no hope of any thing to be iustified by wtout fayth then must you neédes alter your foundation that you grounded vpon before to witt That there is no passable way to heauen but whych is atchyued wyth godly actions of thys lyfe Pag. 32. And that it is onely righteousnesse that doth obtayne the fauour of God to Mankynde Pag. 142. And in an other place That fayth onely is onely rashnesse Pag. 74. What shall fayth therefore be quite banished away No but you will couple her with some copemate that neither Fayth without the company of good workes nor workes without the cōpany of Fayth may be able to procure righteousnes But this knott will the aucthoritie of the Scriptures easily cracke in peéces for if Fayth onely doe not aduaunce the faythfull to saluation except it be coupled with excellēt integritie of life why did not Christ thē couple them together whē he spake simply Hè that beleeueth in me hath euerlasting life Why did not Peter couple them together when he doth preach Remission of Sinnes vnto all as many as doe beleeue in his name prouyng the same by the Testimonies of the Prophetes Act. 10. why did not Paule couple them together Actes 16. where he instructeth the Gaylor in Fayth Beleeue sayth he in the Lord Iesus and thou and all thy houshold shal be saued Many Sentences might be vouched purportyng the same in effect but it shall suffice to haue noted these fewe for breuities sake The History of the Galathians is notably knowen who beyng seduced by the false Apostles did not simply reuolt frō Christ nor did simply abandone their Fayth in Christ but endeuoured to couple the good workes of the beleéuers together with Fayth in the Article of Iustification before God for the attaynemēt of lyfe euerlastyng On which behalfe how sternely and sharpely the Apostle did reproue them his owne Epistle beareth sufficient Testimony But here commeth a Reply by and by out of the same Epistle where writyng to the Galathians he doth treate vpon such a fayth as doth worke by loue Upon this place Osorius agreéyng with the Tridentine Councell doth builde an vnseparable coniūction of Fayth and Charitie together so that Fayth without Charitie as an vnshapen and vnformed Image is altogether vneffectuall to the absolute fullnes and perfect accomplishment of righteousnes But that Charitie which they call a righteousnesse cleauyng fast within vs is so vnable to be seuered a sunder from the worke of Iustification that they dare boldly pronoūce that it is the onely formall cause of our Iustification To satisfie this place of S. Paule here is an easie and a Resolute aunswere For in the same Epistle the Apostle doth endeuour by all meanes possible to call backe agayne his Galathians to the onely righteousnesse of Fayth from whence they were backslyden and withall bycause they should not be seduced with a vayne persuasion of counterfaict Fayth he doth discouer vnto them what kynde of Fayth it is which he doth meane Not the fayth that is idle and dead without workes but which doth worke by Fayth sayth he And in this respect it is most true that Fayth is not alone But what maner of concludyng an Argument is this Liuely Fayth is not alone without Charitie Ergo Not Fayth onely but coupled with Charitie doth Iustifie The Argument that is deriued from thynges setterer by nature to thynges coupled by nature concludyng from that which is Secundum quid ad Simpliciter is worthely reiected in the Logicians Schoole and is called a meére