Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

perfectly iustifie that is doth both iustifie in the sight of God and giueth a sense and feeling to the soule of the iustified Rom. 5. 1. Being iustified by faith wee are at peace with God Now when faith is weakened though our iustification stand firme before God because the substance and seede of faith remaineth yet is it also weakened in our assurance and feeling and so to our sense for the time as imperfect This then prooueth not a perfect faith when as our iustification remaining in substance in working and feeling is not perfect Your sillie argument then sir Sophister hath no good consequence I perceiue your Logicke and Diuinitie are both much alike but you are not so much to be blamed as your master that taught you no better as Diogenes seeing an vnmanner lie boy gaue his master a blow on the eare that had instructed him no better And as Hierome said of Iouinians eloquence Tam elinguis sermonis putidi vt magis misericordia dignus fuerit quam inuidia His stile is so rude and so base that he is to bee pitied rather then enuied Dial. 1. aduers Pelagian Such is this detectors kinde of disputing to speake nothing of his stile that he hath more neede of pitie and compassion then of any confutation 4. But this contradiction in making Peters faith perfect and imperfect may better be returned vpon themselues for Bellarmine saith that Peter lost not his faith but the cōfession onely lib. 4. de Roman pontif cap. 8. And another saith Petrus non fidem Christi sed Christum salua fide negauit Peter denied not the faith of Christ but he denied Christ his faith remaining sound Alan Cop. If Peters faith were sound and whole still then was it a perfect faith but on the other side this stout champion affirmed that Peter had no faith What followeth saith he seeing Dauid committed adulterie and murther and Peter denied his master but that they had no faith pag. 197. So Peter had a sound faith and yet no faith Thus they agree like harpe and harrow together But we say that neither Peter had at this time a perfect faith because hee failed in confession nor yet no faith because Christ prayed his faith should not faile Luk. 22. 32. but that though his faith were shaken yet the substance and seede remained still as Theophilact well sheweth in Luc. cap. 22. Quamuis breui tempore concutiendus sis habes recondita fidei femina etiamsi folia abiecerit spiritus inuadentis radix tamen viuet non defi●iet ●ides ●ua● Although for a while thou shalt be shaken thou hast the seedes of faith laid vp in store although the spirit of the tempter do● cast off the leaues yet the roote shall liue and thy faith not faile The 13. Contradiction TEtrastyl pag. 97. True faith whereby wee are iustified c. cannot be lost and vtterly extinguished c. the gifts and calling of God are without repentance Rom. 11. 29. 1. These texts c proue not onely that faith cannot be lost but also that no other gift what soeuer 2. Againe Synops. pag. 485. The children of the faithfull are ●olie alreadie euen before they are baptized for they are within the couenant c of they 〈◊〉 holie being borne of the righteous ●eede haw can they possibly perish although they be vnbaptized In so Howeth euidently that all children borne of faithfull parents dying without baptisme are saued c hereof also in followeth that all the Iewes that came of Abraham be in●allibly saued c. L●bel pag. 207. The Reconciliation 1. FIrst the Apostle speaketh not of al kind of gifts when he saith the gifts of God are without repentance but such gifts as doe follow election and accompanie speciall and effectuall vocation for of election the Apostle spake before 〈…〉 8. As ●…ching election they are beloued for the father 〈…〉 and of vocation in this verse the gifts and calling of God are without repentance The Apostle then vnderstandeth not generall gifts but the speciall graces of sanctification giuen to the elect wherof faith is the principall Thus Ambrose vnderstandeth the Apostle epist. 8. Noueris Christi dona irreuocabilia vt credas quod semper credidisti nec nimio moerore tuam in dubium adduc as sententiam Know that the gifts of Christ are irreuocable that thou maist beleeue what thou hast alwaies beleeued and not with too much heauines make thy sentence doubtfull He inferreth specially that faith is this irreuocable gift 2. Secondly 1. Where children are said to be holie euen before baptisme it is not vnderstood of such holines and sanctification as followeth election but because they are within the generall couenant which God maketh to the faithfull and their seede so that holines maketh not here a difference betweene the elect and not elect but betweene the children of the faithfull and of Infidels For if the one were not more holie then the other why should they not be indifferently admitted to baptisme which I think the grossest Papist will non graunt 2. Neither do we say that all the children of the faithfull are saued that die vnbaptized though in charitie wee are so to thinke because they are within the couenant and haue committed nothing wherby they haue made themselues vnworthie of it but that the want of baptisme is no impediment vnto such infants as are within Gods gracious election as the words doe expound themselues how can they possibly perish though they die vnbaptized So then infants are not by the want of baptisme depriued of their election 3. But how followeth it that all the Iewes that came of Abraham be infallibly saued whereas the question is of those onely which the vnbaptized which liued not to the yeers of discretion to receiue or refuse faith But it will be againe obiected All the children of the faithfull are holie and once holie alwaies holie therefore they cannot choose but bee saued Ans. They are holie as I said before being the seede of the faithfull not by any speciall sanctification but by a generall vocation being borne of faithfull parents and so members of the visible Church admitted to baptisme other Sacraments of the Church This externall holines and vocation may be lost for when they come to yeeres of discretion and then shew themselues stubborne and refuse the holesome meanes of their calling they doe fall away and so is verified that saying of our Sauiour Many are called but few are chosen Some then are Loly by election which cannot perish others are holie by vocation which may be cast off As Ambrose saith Tu quidem Domine omnes cupis sed non omnes curari volunt Thou O Lord desirest all in their generall calling but all will not be cured And againe he saith Inter generalia promissa c. Deus quaedam à communibus excepta causis occultiore nouit ordinare ratione Among generall promises God excepting some

the predestinate not onely when hee was a persecutor but euen before he was borne in respect of the foreknowledge and decree of God yet was hee not then an actuall and present member of the Church to the which faith is required wherefore to dispute that Paul had no faith when he was a persecutor is a needlesse labour for as yet he was not in act a member of the Church neither had faith before hee was called and therefore could not lose that which he had not 6. You blaspheme the Church of Geneua and the Protestants as though they should say or thinke that adulterie murther and idolatrie in the children of God be no sinnes but good workes and fruites of faith pag. 202. We are further off from iustifying vngodly workes then Papists are for they hold that some sins are veniall and pardonable in their owne nature we affirme that all sins in themselues without Gods mercie are mortall that is worthie of damnation they say that a iust man doth not sinne in his good workes so much as venially Synops. pag. 922. we hold that euen the best workes of the righteous are blemished with some infirmitie they teach that the motions of the flesh though neuer so wicked are not sinfull if a man giue not any consent Libel pag. 134. we professe that the very euill concupiscence though the will concurre not with it is sinfull Now let the world iudge which of vs the Protestants or Papists are furthest off from allowing or commending wicked workes 7. But where you charge vs to say that in Infidels to honour their parents to fight for their countrie be damnable sinnes pag. 202. wee say with the Apostle Whatsoeuer is not of faith is sin Rom. 14. 23. which place Augustine vrged against the Pelagians that iustified the glorious acts of the Pagans and he further saith Non officijs sed finibus virtutes à vitijs discernendae sunt That vertues are to be discerned from vices not by the act but the end contr Iulian. libr. 4. cap. 3. And againe Virtutes nisi quis ad Deum retulerit vitia potius sunt quam virtutes Virtues if they be not referred to God are vices rather then vertues de ciuitat Dei lib. 19. cap. 25. Wee condemne not then the good things which are in Infidels but their euill affections whereby they corrupt that which is good and so this point shall be concluded with that saying of Augustine Colligitur ipsa bona opera quae faciunt insideles non ipsorum esse sed illius qui bene vtitur malis ipsorum autem esse peccata quibus bona male faciunt It is gathered then that the good workes which the Infidels do are not theirs but his that vseth the euill well but theirs are the sinnes whereby they doe good things euill con● Iulian. 4. 3. Now hauing refuted this Cauillers friuolous obiections my leisure doth a little serue me to answere his iniurious speeches and as for his particular taunts of crowes birds and apes foule puppies pag. 201. such scoffers wee vouchsafe not an answere but as Magas sent to Philemon threatning warre dice and tenice balles so wee doe rebound vpon this warlike challengers head his popish bullet shot But seeing he goeth further from mens persons to gall religion it selfe with his prophane iests of Puritanical principles and the regenerate generation of Geneua this iniurie done to the Church of Christ I cannot passe ouer with silence Wherein as Hierome compareth Heluidius hee is like to him that set Dianaes Temple on fire Vt qui bene non poterat male omnibus innotesceret That he by euill doing might be famous to al that by wel doing could not so he in kindling a fire against the church of Christ nobilis factus est in scelere maketh himselfe famous in his euill doing And like as Philoxenus and Gnato two gluttons did vse to blow their noses in the platters that no man should eate with them so plaieth this trencher man in vomiting his gall vppon the table as it were of Christs Church that all men might lothe it Therfore seeing he spareth not to reuile the mother the children must not thinke straunge to be euill spoken of but wee say with Hierome Illud dico maledicta tua mihi gloriae fore cum eodem quo Ecclesiae detraxisti ore me laceres canina facundiam filius pariter experiatur mater This I say that your ray lings are a credit to mee when with the same mouth wherewith you derogate from the Church you wound mee and the sonne and mother together do tast of your doggish eloquence aduer Heluid The 12. Contradiction TEtrastyl p. 118. It is an absurd thing to say a man may lose the confession of his faith and yet keepe his faith sound Synops. p. 165. Peter lost the confession of his faith he denied Christ in word Againe Peter lost not his iustification but it is a perfect faith which doth iustifie vs before God If Peter were iust still then was his faith perfect and so his faith was perfect because it was a iustifying faith and not perfect because hee denied Christ to this purpose the Libeller p. 205. The Reconciliation 1. IT is true that faith cannot be sound and whole where a man faileth in confession and therefore Peter who lost his confession as Bellarmine saith was not sound and perfect in faith 2. Where it is said That Peter lost the confession of his faith he might haue considered that those words are vttered ex confessione aduersarij from the confession of the aduersarie because Bellarmine saith that Peter lost the confession of his faith and not faith it selfe but we say though Peter failed in confession yet he vtterly lost it not 3. We confesse that it must be a perfect faith that is working by loue and effectuall that iustifieth vs before God Galath 5. 6. though no faith is simply and absolutely perfect before God but in a certaine measure Then the obiection inferring a contradiction if it conclude any thing standeth thus A perfect faith iustifieth before God Peter was iustified by that faith which hee had when he denied Christ Ergo it was a perfect faith The second part of this reason is vntrue for Peter was iustified by his former faith working by loue and not by this imperfect and defectiue faith his iustification in deed was not lost which he formerly had obtayned by faith but yet as his faith was weakened so his present feeling of his iustification for the time was suspended It followeth not then Peters iustification was not lost when his faith was weake Ergo he was iustified by that weake faith like as a mans life is not lost in his sicknes yet he cannot be said to liue by his sicknes But it will be said that his iustification begun before was vpheld and continued still by the same faith I graunt that a perfect that is a working faith doth

expressed in other letters but in the common character as it standeth in the first edition pag. 566. lin 2. 2. The text onely then is not here vrged but an argument therefrom concluded and therein included that because a man is iustified without the workes of the law it followeth that he is iustified by faith alone So Origen inferreth vpon this place Dicit sufficere solius fidei iustificationem ita vt credens quis tantummodo iustificetur etiamsi nihil ab eo operis fuerit expletum He saith that the iustification of faith onely sufficeth that one beleeuing onely may bee iustified though hee haue fulfilled no worke lib. 3. ad Roman Say now that Origen also corrupteth S. Paul So likewise Ambrose in 3. ad Rom. Iustificati sunt gratis quia nihil operantes neque fidem reddentes sola fide iustificati sunt dono Dei They are iustified freely because working nothing nor rendring nothing they are iustified by faith onely by the gift of God Againe in 4. ad Roman Cum videant Abramum non ex operibus legis sed sola fide iustificatum When they see Abraham iustified not of the workes of the law but by faith only Ambrose thus concludeth only faith out of S. Paul without any corruption at all out of which Father I haue twentie like pregnant testimonies at the lest at hand for iustification sola fide by faith onely 3. Where you say there is no Scripture for onely faith though this place of the Apostle be equiualent to that speech yet somewhat to satisfie your contentious spirit I will name you such a Scripture as Luk. 8. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue onely c. and she shall be saued 4. Your euasion of workes that goe before grace that the Apostle onely speaketh of such will not serue your turne for euen such workes are excluded which God hath prepared for vs to walke in Ephes. 2. 8. 10. This was the old shift of the Pelagians as it should seeme which Hierome remoueth thus writing vpon these words By the works of the law shall no flesh be iustified Quod ne de lege Mosi tantum dictum putes non de omnibus mandatis quae vno legis nomine continentur idem Apostolus scribit dicens consentio legi Dei secundum interiorem hominem Which least you should thinke spoken only of the law of Moses and not of all the commaundements which are contained vnder this one name of the law the same Apostle writeth saying I consent to the law of God in the inward man c. ad Ctesiphont 5. Whereas S. Iames saith that a man is iustified of workes and not of faith onely 2. 24. hee speaketh not of that iustification wherby we are made iust before God but of the outward probation and testification thereof as it may appeare out of the 22. verse Was not Abraham our father iustified through workes when he offered Isaac his sonne vpon the altar But Abraham was iustified before God by faith at the least thirtie yeeres before Genes 15. 6. Abraham beleeued God and it was counted to him for righteousnes therefore by this worke his faith was proued and made knowne as the Angell saith Now I know that thou fearest God Gen. 22. 12. he was not thereby iustified before God This distinction of iustification Thomas Aquinas alloweth Iacobus hîc loquitur de operibus sequentibus fidem quae dicuntur iustificare non secundum quod iustificare dicitur iustitiae infusio sed secundum quod dicitur iustitiae exercitatio vel ostensio vel consummatio res enim fieri dicitur quando perficitur vel innotescit Iames speaketh here of workes following faith which are said to iustifie not as the infusion of iustice is said to iustifie but as it is said to be the exercise shewing or perfecting of righteousnes for a thing is said to be done when it is perfected and made knowne in epist. Iacob 5. 5. And no otherwise Origen saith that Abraham was iustified by workes Quia certum est eum qui verè credit opus fide● iustitiae operari Because it is certaine that hee which truly beleeueth doth worke the worke of faith and righteousnes lib. 4. ad Rom. Thus S. Paul and S. Iames are reconciled the one speaketh of our iustification that is the infusion of iustice before God which is by faith the other of the testification thereof by workes The 12. Corruption SYnops. pag. 532. I am the bread Ioh. 6. 35. the text is corrupted by leauing out two words of life which if he had put to his argument against transubstantiation had bin destitute of all force The Correction 1. IF it bee corruption of Scripture sometime for breuitie sake to leaue out a word you had best charge our Sauiour with that corruption who saith out of Esay The spirit of the Lord is vpon me Luk. 4. 18. whereas the Prophet saith of the Lord Iehouah 2. He might haue considered that the argument taken out of this scripture is set downe from Bellarmines report together with his answere lib. 3. de Euchar. cap. 24. argum 1. So that herein is no deceite nor corruption in rehearsing that which is by others propounded although it were graunted that some ouersight might passe in the first propounders which is not yet proued otherwise when this text is alleaged by himselfe all the words are expressed I am the bread of life pag. 509. lin 1. 3. It was not necessarie nor pertinent to adde the rest of the words neither haue they any aduauntage in putting of them to for where Christ saith I am the liuing bread or bread of life so he likewise saith this is my bodie pointing to the bread which is giuen for you but he gaue his liuing not his dead bodie for them As then Christ is not chaunged into bread when hee saith I am the bread of life but it is a figuratiue speech so the bread is not chaunged into his liuing bodie where he saith this is my bodie giuen for you But here of necessitie also a figure must be admitted as Augustine saith Corporis sanguinis sui figuram discipulis commendauit tradidit Hee gaue and commended a figure of his bodie and bloud to his Disciples Enarrat in Psal. 3. So Tertullian before interpreted this is my body that is a figure of my body lib. 4. cont Marcion So then as Christ is not materiall bread but spiritually so the bread is not his materiall body but likewise spiritually This comparison then standeth still betweene these two speeches though the word of life be supplied that in both a figuratiue kind of locution must be admitted The 13. Corruption THe Scripture saith that Christ was giuen onely for those that are giuen to him to whom he giueth eternall life Iohn 17. 2. the word onely is maliciously added Libell p. 278. The Correction 1. HEre not so much the sentence as the sense of the Scripture is applied doth the

vxorē concrematam c. adhaerentem lateri laetus aspexit which cheerefully beheld his wife burning with him and cleauing to his side In Origens time Ministers were maried and had children Tract 8. in Matth. Qui à Christianis parentibus enutriti sunt c. maxime si fuerint ex patribus sacerdotali sede dignificatis id est Episcopatus presoyteratus aut diaconatus ne glorientur They which were brought vp of Christian parents especially if they came of fathers dignified with the priestly seate Bishops Presbyters or Deacons let them not boast Hierome that great commender of single life maketh mention in his Catalog of Polycrates Bishop of Ephesus who thus writeth in an epistle against Victor Bishop of Rome Septem fuerunt propinqui mei episcopi ego octauus Seuen of my kinred were Bishops before me and I the eight All these were long before Siricius and Gregorie How say you now Sir is all antiquitie against the mariage of Ministers or are you not proued a vaine boaster of antiquitie 4. For the reuerencing of Reliques praying to Saints that it is not lawfull for Ecclesiasticall persons to marrie that it is expedient for rich men to giue all their riches to the poore they haue Hierome altogether on their side who taught their faith and wrote in defence thereof against Vigilantius Libel p. 18. Contrà 1. Whereas all these foresaid opinions are proued not to be erronious both out of the Scriptures and by the testimonie of Augustine this answere is made that Augustine is abused but he sheweth not how neither doth hee examine the authorities alleaged out of that father Tetrastyl pag. 100. pag. 101. whereby it may be gathered that either those places were too euident to bee gainsaid or without the compasse of this profound Clarkes reading if hee had loosened the hold which we haue of Augustine in those places wee would haue produced others to haue strengthened them but now it shall not neede where the aduersaries mouth is alreadie stopped 2. Yet hee telleth vs that if wee can obtaine at their hands that either Scripture or Augustine make for them let Hierome a Gods name be reiected Why Sir till such time as you haue answered both Scripture and Augustine which are there vrged in defence of these opinions they doe make for vs. But I thinke wee shall hardly obtaine so much at your hands for you are a liberall gentleman your manner is to graunt nothing though neuer so euidently conuinced Brutus was wont to say Male is videtur florem aetatis collocasse qui nihil negare auderet He seemeth to haue bestowed his time euill which durst denie nothing But I thinke they haue bestowed it worse that dare denie any thing But what if Hierome be not so much your friend in these opinions as you vaunt where are you then First Hierome contendeth not against Vigilantius for the adoration of Reliques but for due reuerence to be giuen them I am se intelliget Samaritanum Iudaeum qui corpora mortuorum pro immundis habet He shall see that hee is no better then a Iew or Samaritane which counteth the bodies of the dead vncleane And againe Nos non dico martyrum reliquias sed ne solem quidem aut lunam non angelos aut archangelos c. colimus adoramus ne seruiamus creaturae potius quam creatori c. honoramus reliquias martyrum c. We I say not the reliques of Martyrs but we worship not or adore the Sunne or Moone Angels or Archangels least we should serue the creature rather then the Creator but we honour the reliques of Martyrs that wee may worship him whose Martyrs they are ad Riparium What maketh this now for the Papists opinion that doe not onely honour and reuerence but adore the reliques of Martyrs 2. Neither is Hieromes opinion altogether currant for the inuocation of Saints Quis enim ô insanum caput aliquando martyres adorauit quis hominem putauit Deum Who O you madbraine euer adored Martyrs or tooke a man to be God De Petro legimus quod Cornelium se adorare cupientem manu subleuauit dixit homo ego sum We reade of Peter that he lifted vp Cornelius desirous to adore him with his hand and said I am a man If Martyrs and Saints are not to be adored then not to be inuocated for inuocation is a part of diuine adoration 3. Concerning Ministers mariage Hierome hath these words Si Samuel nutritus in tabernaculo duxit vxorem quid hoc ad praeiudicium virginitatis quasi nō hodie quoque plurimi sacerdotes habeant matrimonia apostolus describat episcopum vnius vxoris virum habentem filios cū omni castitate If Samuel brought vp in the Tabernacle maried a wife that is no preiudice to virginitie as though many priests now a daies enioy not mariage and the Apostle describeth a Bishop the husband of one wife hauing children with all chastitie 4. Neither doth Hierome thinke it conuenient alwaies for a man to giue all his riches to the poore but preferreth it only as a more perfect thing as he saith thus to Vigilantius Iste quem tu laudas secundus tertius gradus est quem nos recipimus c. This that you commend that is for a man to vse his riches is the second and third degree which we also receiue so that wee know that the first is to be preferred before the second and third For otherwise Hierome should haue spoken against himselfe who did not giue all away which he had Quo labore quo pretio Barrabanum nocturnum habui praeceptorem nostrum marsupium Alexandrinae chartae euacuarunt With what labour with what price did I get Barrabanus a certaine Rabbin to teach me in the night the paper of Alexandria hath emptied my purse epistol ad Pammach Ocean Hierome then had money for otherwise he could not haue been at this cost You see now master Controller how well Hierome standeth of your side and yet if he were yours wholy here you must lend him to vs for many other points as concerning the Canonicall Scriptures against free will merits for iustification by faith and such other as might abundantly be shewed if either time or place serued 5. Fiftly 1. In what sense Telesphorus Calixtus and Hyginus are said to haue been the institutors of these vsages of Lent Ember fasts Chrisme is sufficiently shewed before in the answere to contradict 3. 2. Though they could alleage antiquitie for these toyes yet this is nothing to the substance of Poperie 3. And if these obseruations haue been of ancient time yet shall they neuer be able to shew that they were so superstitiously then kept with so many superfluous rites with such opinion of merite and with such necessitie inioyned as now in Poperie 6. Sixtly that Iohns Baptisme was diuers from Christs contrarie to the opinion of the Protestants Augustine saith the Libeller standeth on

slanderous tongue as Chabrias said A weake mans strokes and an vnwise mans threats are not to be feared And as Hierome saith Possum omnes propositionum riuulos vno veritatis sole siccare I can drie vp the streame of his obiections with the sunne of the truth THE THIRD CHAPTER OF pretended falsifications The 1. Falsification SYnops. pag. 219. Bernard saith The beast in the Apocalypse to the which a mouth was giuen speaking blasphemies doth sit in Peters chaire epistol 126. Bernard here calleth not the Pope Antichrist which was then Innocentius but the vsurper that intruded himselfe The Iustification 1. WHat Bernard faith in other places where he cōmendeth either Eugenius or Innocentius it is not to the purpose neither was this place produced to proue Innocentius or any other particular Pope to be Antichrist but that Peters chaire should be the seate of Antichrist which whether these words doe shew any poore Grammarian that can but translate a sentence of Latine will easily iudge 2. But to make Bernards minde more fully appeare hee reporteth of one Norbertus that did hold that Antichrist should be reuealed ea quae nunc est generatione in that very age non visurum se mortem and that he should not see death till hee saw a generall persecution in the Church epistol 56. Though Bernard there saith he was not bound certò credere certainly to beleeue it to be so yet he commendeth this Norbertus and speaketh reuerently of him calling his mouth caelestem fistulam an heauenly pipe Again Serm. Cantic 33. speaking of the prelates of the church that vsed gold in their bridles saddles and spurres Ministri sunt Christi seruiunt Antichrist● They are the ministers of Christ and yet serue Antichrist But to whom ●ls I pray you were the great prelates subiect for they were no small birds that thus glittered in gold but to the Pope We haue then both the time of Antichrists comming the persons among the Clergie and the place described the chaire of Peter I report me now to any indifferent Iudge whether Bernard either in word or sense bee misreported I trust that whosoeuer readeth your vncharitable accusations will do as Alexander did who when a complaint was made against one of his familiars laid his hand vpon one eare reseruing it for his defence that was absent So I hope they will suspend their iudgement till they heare your cauils and sophistications answered And I say with Ambrose Non erit longi subsellij ista iudicatio facile est tibi de nostris iudicare This matter will require no long iudgement the discreete Reader will soone iudge betweene vs epist. 40. The 2. Falsification SYnops. pag. 293. Augustine is alleaged to proue that the vow of obedience promised in Baptisme is a generall vow of necessity to be kept in Psal. 75. the Libeller crieth out that Augustine is falsified because the rest of the words that follow are not alleaged wherin he maketh mention of other vowes as of virginitie of distribution of our goods to the poore pag. 217. 218. The Iustification FIrst whereas Bellarmine denieth that our promise of obedience and of pietie in Baptisme is no vow Augustine is cited as a witnesse not to proue it to be the onely vow for in the same place it is confessed that there is another kind of vowes that directly concerneth not the worship of God Synops. pag. 292. what cause was there then to alleage Augustine impertinently for that which was not in question We doe not vse to paint whole pages with long sentences for want of matter as you doe the question then was this whether to vow to beleeue to hope in God to liue well be the generall vow of Christians which Augustine there affirmeth not whether there were any other vowes beside which Augustine also in the same place sheweth but it belongeth to another question Secondly whereas S. Augustine as he saith taketh a vow in the largest signification when he calleth these vowes to beleeue to liue well c. as though they were improperlie called vowes I will shew Augustines opinion further for that in Psal. 115. Quisquis bene cogitat quid voueat Domino seipsum voueat seip-Sum reddat hoc exigitur hoc debetur Whosoeuer thinketh well what he should vow vnto God let him vow himselfe let him render himself this is exacted this we owe. Againe de tempor serm 7. One voweth a cloake another oyle another waxe for the lights another that he will drinke no wine Non est istud votum optimum neque perfectum aliud melius volo c. ipsum offer hoc est animam tuam This is not the best or a perfect vow I would haue a better thing offer thy selfe that is thy soule Origen also is a plentifull witnesse herein Hom. 13. in Exod. Non vult Moses vt offeras aliquid quod extra te est c. Moses will not haue you offer any thing without you take from your selues and offer to God as euery man hath conceiued in his heart doth gold grow within me or siluer c. thou hast therfore offered gold to the tabernacle that is the faith of thy heart Again Hom. 24. Scio diuersa vota in scripturis referri c. I know there are diuers vowes rehearsed in the Scripture Anna vowed to God the fruit of her wombe Iepthe his daughter some Calues some Rammes but he that is called the Nazarite doth vow himselfe vnto God this is the vow of the Nazarite quod est super omne votum which is aboue all vowes he that doth this imitateth Christ which gaue himselfe for vs c. If then for a man to vow himself his soule his faith to God be the vow which wee owe and God exacteth if it be a perfect and the best vow as Augustine if it be that which the Scripture requireth a vow aboue all vowes as Origen testifieth then is it most properly and truly called a vow And the Libeller is found to be the falsifier that saith neither the Scripture nor Augustine properly do call it a vow What cause then had this intemperate and impatient man to crie out here against malicious dealing pag. 220. whereas himselfe is the man in these vnfriendly words that sheweth malice But God forgiue him I will not render euil for euil reproch for reproch Demosthenes well said I will not enter into that combate where hee that is ouercome is better then he that ouercommeth And Ambrose saith Haec sunt arma iusti vt cedendo vincat sicut fugientes grauioribus sequentem solent vulnerare ictibus These are the weapons of iust men to ouercome by giuing place as they that flie away vse to hurt them worst that follow them de offic libr. 1. cap. 5. I will therefore giue way to his reuiling speeches that wherein hee thinketh to conquer himselfe may be ouerthrowne The 3. Falsification SYnops. pag. 297. It was the heresie of the Pelagians

cleere my selfe and I trust by this true defence haue sufficiently declared the same from all malicious corruptions such or so many as are suggested so that I nothing doubt in this case to say with S. Paul As for ●e I passe very little to be iudged of you I iudge ●ot mine owne selfe for I know nothing by my selfe 1. Cor. 4. 4. And as Augustine●aith ●aith of the false accusations of Petilian Nihil eorum quibus me criminatus est mihi conscius sum I am not guiltie of any thing wherewith he accuseth mee And so I conclude with the same Fathers sentence Etiam me in mea causa sicut inimicus existimari cupit deficiente oppresso victrix erit causa cui seruio Though I should faint and faile in mine owne cause as the aduersarie would haue it imagined yet the cause of truth which I serue shall neuer be conquered libr. 3. cont Petilian cap. 2. Laus Deo Vincat veritas Errata Pag. 3. line 19. Pref. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 1. for cationem r. rationem p. 20. l. 15. anno 47. r. canon 47. p. 28. l. 27. non talib r. cum talib p. 33. l. 23. fences r. offences p. 64. l. 19. general 26. r. generat 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers r. Cauillers p. 113. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 157. l. 13. no heretike r. an heretike p. 163. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 167. l. 10. againe r. agmina p. 271. l. 17. piae chordae r. pia corda p. 183. l. 28. obseruation r. obsecration p. 202. l. 20. verissima r. verissime p. 205. l. 30. consorteth r. consenteth p. 209. l. 10. aith r. faith Pref. p. 21. l. 6. in the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places omitted are thus to be supplied Pag. 99. l. 19. lib. 1. cont Iouinian p. 202. l. 20. lib. 2. cont Crescon c. 7. p. 203. l. 17. lib. 2. cont Crescon c. 2. p. 209. l. 10. ena●rat in Psal. 26. p. 221. l. 10. lib. cont Petilian 3. 2. p. 228. l. 16. tract 25. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 3. aduers Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. Dialog 1. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de pr●fect virtut sent In Psal. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theoph. aduers. Ioan Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers apparant vntruths vttered by the Libeller A slaunder of Luther that hee should confesse hee was stirred vp of the diuell to write against the Masse Demiss priuat tom 7. p. fol. 243 p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Falsifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Iulian. libr. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Hieronym Hom. 3. in Leuitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin Apolog. 3. aduers. Ruffin Lib. 1. cont Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Quodlibet art 10. Lib. 1. aduers Iouin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad Domnionem The peruerse behauiour of Popish disputers Collat. 1. diei ex Augustin breuicul collation Collat. 2. diei Collat. 3. diei Lib. post collation The conference betweene the B. of Eureux and the Lord of Plessis before the French King Aduers Luciferian In 2. Tim. ● 2. In colloquie Ratis●onae habit anno 1602. ex Egid. Hunnio Serm. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog 3. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de liber educan Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. Isai. 22. 24. Iere. 26. 24. Act. 5. Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 29. Zach. 14. 20 Ambros. serm 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De natur grat lib. 1. c. 25. Cont. Petilian libr. 2. cap. 98. Samuel appeared not to Saul 1. Sam. 28. 14. Communion in one kind not ancient 1 2 3 1 The name Christian more ancient then Catholike 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay men and women not authorised to baptise in the Church of England 1 2 3 1 Two and twentie bookes of the old Testament only canonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest storie denied by the Libeller A fable of a bloodie Crucifix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery stirreth not to godlines of life Certaintie of saluation nourisheth vertue Popish penance no true repen tance Popish doctrine breedeth securitie Carnal doctrine of Poperi● Popes examples of loose liuing a Platina b Benno c Sleidano Ex Baleo d Theodor. Niem e Conc. Constant f Raphael Volateran g Vergerius h ●nuphrius Histor. Florentin Guic●iardin Sleidano Agrip. de le●ocin In sexto de elect fundament in gloss Popish writers complaine of their owne corruptiōs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul neuer truly iust Iudas neuer but an hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great blasphemie against the spirit of God and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratian. distinct 56. cap. 2. Caranza Gregorie the 7. no good man Esay 5. 20. Libr. de curiositat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is necessarie 〈◊〉 saluation to know the canonicall scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers profitable instruments notwithstanding some errors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auricular confession of no great antiquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnuectiu Ruffin The Fathers refused of popish writers Where are Baals priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 3 1 2 The vulgar Latine not Hieromes translation Austin the Monke not the first conuerter of England All the Fathers allow not prayer for the dead Augustine against prayer for the dead Ministers maried in Origen Cyprians time Hierome would haue Saints reliques reuerenced not adored Rich men not bound to giue all away Iohns baptisme not diuers frō Christs How Augustine alloweth profession of virginitie Origen against Christs descension to hell to deliuer the Patriarkes Transubstantiation and the Carnall presence but new doctrines The Papists are fled from the Popes faith of the Carnall presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election certaine Election certaine Saul neuer ele●●ed before God How the grace of God may be lost Henoch and Elias not aliue in their bodies Paradise is Heauen Henoch Elias not in the terrestrial Paradise Of the two Prophets Apocal. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Peters faith not vtterly extinguished Salomons faith not wholy lost in his fall A slaunder The vertues of the Pagans are no true vertues 1 2 3 Peter lost not his iustification though the feeling thereof was for a time suspend●d Contradictions of Papists about Peters faith What gifts are without repétance How children are ●aid to be holy Two kind● of holines generall and speciall Falsehood Vntruthes Papists not Protestants fauourers of infidels Doctrines of diuels Who are most like to be Balamites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ecclesiae Antichrist began in Bernards time Which are the best vowes Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification Rich men not bound to cast away their riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceptis diebus dominicis Difference betweene the fast in Augustines time and Popish fasts Fox 1184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne remaineth in the regenerate but liueth not The liuing of sinne and raigning of sinne all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification No Purgatory beleeued in Augustines time Difference betweene commemoration and commendation of the dead and prayer for the dead No new merits obtained for the dead by the prayers of the liuing Prayer for the dead of pitie rather thē necessitie in Augustines time Reasons out of Augustine against prayer for the dead Augustine knoweth no third place beside heauen and hell No man profited being dead but by that which he did in his life The soule at rest presently after death if euer Sinne is only forgiuen in this life No repentance vnto remission of sinnes after death No hope for the impenitent after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Falsifier The Martyrs are Christs body Contradiction But one kind of religious inuocation Augustine speaketh of spirituall sacrifice We must not beleeue in the Apostles Augustine against Prayer to Saints How Saints are to be honoured An entercourse of loue betweene the members of the triumphant and militant Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De perfect iusticiae cont Celestin ratio●in 16. The Lawe no man can keepe though assisted with grace The agreement of the Pelagians and Papists De perfection iustit cont Celestium ratiocinat 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists opinion of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard law against persons once abiured Difference in Ciuill and Ecclesiasticall proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True faith and a good conscience suffer wracke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture alleaged in sense not in words A Falsifier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 We are all vnprofitable seruants in veritie not only in humilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death the wages of all sinne Simon Magus neuer but an Hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification only by faith Christ died onely for the Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉