Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	church_n	interpretation_n	3,657	5	10.5181	5	true

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

the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by ●adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus rerū temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstāding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5● I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority frō the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of mē Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is Verbū Dei scriptū the word of God writtē which is contained in the scriptures Verbū Dei non scriptū the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion Indiuiduū of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accidēt to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith

not a manifest applying of the words to the matter proposed to be occupied That wee would make the simple beleeue that no punishment of a mans owne person for sinnes committed nor penance enioyned by the Church is necessarie but all such things to be superfluous because Christ hath satisfied ynough for al 2. Corinth 2. Sect. 2. This is a malicious slaunder Wee affirme in deede that no punishment laid vpon any mans person either by himselfe or by the Church is any satisfaction to the iustice of God for our sinnes because Christ onely was able and hath made such satisfaction yet temporall punishment for chastisement ecclesiasticall discipline for satisfaction of the Church and amendment of open offenders are necessarie by the ordinance of Gods worde and in our Church are practised Fulk ibid. They saye that Luther Caluine and such wicked Libertines as it pleaseth them to terme vs do teach that Contrition is altogether a meane to make sinners eyther hypocrites or to put them in despaire Annotat. 2. Corinth 7. Sect. 3. Wee speake onely against the Popish heresie of penance or sorrowe to be satisfactorie for sinne and not against such sorrow which worketh true repentance and true contrition for all their sinnes past That wee refuse all mans attestation and approbation and will bee tryed by Scriptures onely and that wee count it a great absurditie to haue the Scriptures approued by the Churches testimonie Galath 2. Sect. 4. But wee affirme no such thing neither doe wee refuse to bee tryed by men iudging according to the Scriptures The approbation of the Scriptures by the Church wee allowe but wee count it a great absurditie that the authoritie of the Scripture shoulde depende vppon the Churches approbation and tryall which is the thing in question betweene vs. That wee teach that the charge of the Apostles was so distinct that none could preach or exercise iurisdiction but in those seuerall places which by Gods appointment or their lot for more particular regard of peace and orders sake were limited to euery one Galath 2. Sect. 6. But we teach contrariwise That euery one of the Apostles had as large and as generall authoritie as the other and that any of the Apostles by their commission might lawfully haue preached at Rome as well as Peter or Paul But after this distinction was made by God it was not lawfull for the Apostles to leaue or forsake their special charges and to intrude them selues into anothers limits as Saint Paul saith wee do not stretch our selues beyond our measure 2. Corinth 10. 14. That we haue no other arguments against the reall presence of Christ in the Sacrament but such as wee borrow of Aristotle and his like concerning quantitie accidents place position dimensions sight taste and other straites of reason to the which they bring Christes mysteries Coloss. 2. 1. We haue other arguments out of holie Scripture and the auncient writers Neither haue wee any arguments out of Philosophie but such as are grounded vpon the Scriptures which teach the perfect humanitie of Christ and all essentiall properties of a true and naturall bodie They say wee applie that text of Saint Paul Hee that will not labour let him not eate 2. Thessal 3. 2. against the vacant life of the Clergie Annot in hunc locum But wee require no such thing as to labour with the hands of such of the Clergie as labour in studie and teaching Against the idle life of Monkes Nunnes Friers and the rest of that crue as also against idle Masse-priests this text is strong That we hold nothing to be necessarie to saluation but the Scriptures 2. Timoth. 3. Sect. 3. We hold no such thing for so wee should exclude Christ him selfe as vnnecessarie to saluation But we affirme that the Scripture containeth all things necessarie to be learned to saluation and this is the true state of the question That wee plainly denie Melchisedech to haue bene a Priest Hebr. 7. Sect. 8. Here without shame they slaunder vs. This wee neuer denied neither by Gods grace will euer though we affirme that his Priesthood consisted not in offering of bread and wine neither doth the Apostle or any text of Scripture so teach They charge vs with this heresie That Christ was not the first man that entred into heauen Hebr. 10. Sect. 1. They belie vs to say we holde that Christ was not the first man that entred into heauen with his bodie or whole humanitie as the text is Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heauen both with their bodies and their soules by vortue of whose death all the faithfull from the beginning were receiued into heauenly rest in their soules That we will haue no difference betweene the laitie and the Clergie 1. Pet. 5. Sect. 2. It is false which here they obiect against vs. Wee onely mislike their Popish difference who do in such sort set apart their Clergie from the rest of the people as though they onely were the Lords lot and inheritance the rest excluded That we say the Scriptures be so easie that they may be not only safely read but also expounded boldly of all the people as wel vnlearned as learned and consequently euery one by himselfe and his priuate spirite without respect of the expositions of the learned fathers or expectation of their pastors iudgement may determine make choice of such sense as himselfe liketh 2. Pet. 3. Sect. 1. All these are great vntruthes In deede we do hold that the people may safely be admitted to the reading of the Scriptures though we denye not but that there are certain places therein hard to be vnderstoode yet we giue them not libertie to expound scripture as themselues listeth not staying for the iudgement of their pastors For we plainly protest that whosoeuer despiseth the ordinarie Ministerie of the word which God hath established in his Church for the direction of vs in the truth shal neuer attaine vnto true knowledge As for the expositions of the fathers we are so far from reiecting them where they interprete according to the sense of the Scriptures that they do in a manner anow all our interpretations which you mislike That wee affirme that wee neither keepe neither possiblie can keepe Gods commandements 1. Iohn 2. Sect. 7. Wee say not so but that we can not keep them in such perfection as the iustice of God requireth though by his grace we doubt not but we are enabled in such measure to keepe them as his mercie in Christ accepteth Fulk ibid. Thus wee see with how many slaunders our countrimen of Rhemes doe vnkindly charge and load vs withal neither are these all more who pleaseth may collect out of that blacke booke of theirs The want of the rest which I haue not here set downe I will supply out of another countrey-mans booke of ours to whome we are much beholding for afoording of vs such plentie of so good stuffe First

there is any such Canon in the olde Roman Councell that no man should come to seruice said by a Priest well knowen to keepe a Concubine It is also false and slaunderous that Concubines are let out to ferme to Priestes Harding pag. 559. Yet for the one the words of the decree stand thus Nullus audiat Missam presbyteri quem scit Concubinam indubitanter habere Let no man heare the Masse of that Priest whome hee vndoubtedly knoweth to keepe a Concubine Distinct. 32. Nullus And for the other it is certaine that the Bishoppe of Argentine hath a Florence by the yeare of euerie Priest that keepeth a Concubine and if shee beare a Childe hee hath foure Ex Iuell pag. 559. apolog defens These apparant vntruthes and impudent denials I thought good for example to note out of our countri-mans works Who list to know more of his honest dealing if he will resort to Bishop Iewels learned treatises shall finde his desire satisfied both in this and in all other matters which he can require And concerning M. Hardings great licentiousnesse in auouching falshods the said reuerend father thus writeth of him Note that master Harding in his 3. articles of aunswere to master Iuell hath published threescore and nine great vntruthes Defens Apolog. pag. 597. in Margin Iudge now good Christian reader considering how easie and vsuall a thing it is with our aduersaries to denye whatsoeuer truth neuer so manifest which they are pressed withall if it may not be more truely saide of them that their religion standeth onely vpon destructions and negatiues then of vs whome the Rhemistes falsely accuse hereof In deede wee affirme and auouch boldly that which is true and denie and destroy heresie and falshood But I trust they cannot neither shall euer prooue against vs that wee haue denied or gainsaid manifest truthes as they haue done Vnto these strange denyals of open and euident truthes ioyne also if you please their bold and strange affirmations of vntruthes That their doctrine of transubstantiation is no lesse auncient than the Gospell it selfe Harding pag. 290. Whereas it is confessed by Gabriel Biel a doctor of their owne that how the bodie of Christ should be in the Sacrament whether by changing of somewhat into it or Christes bodie begin to be there together with the bread Manentib substantia accidentib panis The substance and accidents of the bread remaining still non inuenitur saith he expressum in canone Bibliae It is not found in the Canon of the Bible Gabriel in canon lect 40. and D. Tonstall saith liberum fuit ante Concilium Lateranum before the Councell of Laterane it was left at libertie namely concerning the manner of the presence of Christs bodie for euery man to thinke as he would de Eucharist lib. 1. pag. 46. And yet master Harding will needes beare vs in hande that it is as auncient as the Gospell It hath beene an order from the beginning receiued hetherto continued to haue the Church seruice in the Latine tongue Hard. pag. 382. Whereas they them selues know the contrarie In Augustines time such a tongue was vsed as the people vnderstood Loquendi saith hee omnino nulla est causa si quod loquimur non intelligunt propter quos vt intelligant loquimur There is no cause why wee should speake at all if they vnderstand not what wee say for whose sake wee speake that they might vnderstand vs August de doctrin Christian. lib. 4. cap. 16. He saith Constantine gaue place to Siluester Bishop of Rome when hee was baptised pag. 453. Whereas it is certaine that Siluester was dead long before Constantine was christened consul Iuell ibid. That England receiued the true faith from S. Gregorie Bishop of Rome and was conuerted to the faith by Augustine his Legate Hard. pag. 539. But it is manifest out of histories that the faith of Christ had been planted in this land 400. yeares before the comming of Augustine as Origen testifieth Terra Britanniae consensit in religionem Christi The land of Britannie hath consented to Christes religion in Esech homil 4. who liued not much lesse than 400 yeare before Gregories time No maruell if they affirme and maintaine many things contrarie to the course of all true histories for they dare be as bold with Scripture Harding saith that Christ neuer saide to any of the Apostles as vnto Peter feede ye pag. 118. When Christ said as much in effect notwithstanding to the rest Receiue ye the Holy Ghost And Christ said vnto all Go teach all nations Math. 28. If Peter then had no more the Holy ghost than the rest if he had no more authoritie to preach to the whole world than the rest it belonged no more to Peter to feede the Lords flocke than to the rest for what is it to feede but to preach what is it to feede but to receiue the gifts of the Holy Ghost to teach and instruct It is in vaine for you to say that the Church of Rome hath erred when the Holy Ghost hath signified that it cannot erre Hard. pag. 485. But where euer I pray you did the Holy Ghost make any such promise if in that place as you beare vs in hand where Christ saith I praied for thee Peter that thy faith should not faile S. Augustine may answere you Nunquid pro Petro rogabat pro Iohanne Iacobo non rogabat did Christ praye for Peter and did he not pray for Iohn Iames also in quaestion nou Testament quaest 75. And it is beside a seelie and childish argument Christ prayed for Peter that his faith should not faile Ergo the Church of Rome cannot erre Here then is another bold true affirmation without Scripture grounded vpon Scripture But what say yee to father Robert Bellarmine hee lasheth out lustelye and in plaine termes belyeth the Scripture Habemus saith hee in testamento veteri Heliam Helisaeum ac filios Prophetarum sine vxoribus in hoc mundo vixisse Wee haue in the olde testament that Helias and Helisaeus and the sonnes of the Prophets liued in this world without wiues de Monachis lib. 1. cap. 5. The text is flat contrarie which affirmeth that the sonnes of the Prophets were married 2. King 4. 1. And one of the wiues of the sonnes of the Prophets cryed vnto Elisha saying thy seruaunt my husband c. Whether now is it more reasonable that we should beleeue the Scripture or Ballarmine But concerning the errors and vntruthes which they hold and affirme directly opposite to scripture we haue ordeined another place which followeth in the next Piller of Papistrie more fully to handle them I will of purpose passe ouer manie other vntruthes and lies which our aduersaries without shame haue forged as how Cardinall Campeius saide openly to the Magistrates of Strausburgh that the Greekes do not giue libertie to their Priestes to marrie which is a notorious lie for their Priest● to this day make

apart and so ought we verilie to beleeue affirmed by D. Benet maister of the Sorbonistes disputing with Frauncis Rebezies Martyr ex Crispin lib. 6. Fox 921. In the towne of Perth in Scotland Fryer Spense in his sermon affirmed that prayer made to Saintes was so necessarie that without it there could bee no hope of saluation to man ex regist Scotiae Fox pag. 1267. Thus Christ we see is displaced and thrust out of dores as whose mediation is not necessarie and the idolatrous inuocation of Saints brought in insteed thereof That there are some men in this life so iust that they need no repentance affirmed by the Rhemistes Luk. 15. sect 1. for so they expound that place ver 7. of men that continue iust and godly and are not penitent for their sinnes An other calleth marriage a prophanation of holy orders Greg. Martin discouer cap 15. sect 11. Contrarie to the Apostle who saith that marriage is honourable amongst all men Heb. 13. Our heartes and inward repentance are open to the Angels and other celestiall spirites in heauen Rhemist Luk. 15. sect 2. And thus they blasphemouslie rob God of his honour in attributing that to creatures which is peculiar to his Maiestie namely to bee a searcher and knower of our hearts 1. King 8. 39. That wee may beleeue in Saintes and that it is true of them as saint Paul sayth How can they call on him on whome they haue not beleeued Rom. 10. 14. So we cannot pray to any Saint in heauen vnlesse we beleeue and trust that they can helpe vs Rhemist Rom. 10. sect 4. A blasphemie contrarie to Scripture which sayth yee beleeue in God beleeue also in me Iohn 14. 1. God onely and his Christ is to be beleeued vpon That wee neede not maruell if the image of our Ladie and the like do stranger and greater miracles then those which Christ himselfe did Rhemist Iohn 14. sect 3. A monstrous blasphemie that images worke stranger miracles then Christ himselfe Catharinus a great papist sayth that the commandement in the lawagainst Images was but temporall and to continue but till the establishing of the New testament ex Bellarm. de imaginib sanctor lib. 2. cap. 7. That there is a religious worshippe properly due vnto Images yea as they are considered in themselues Et non solum vt vicem gerunt exemplaris And not onely as they represent an other thing Bellarm. de imaginib sanctor lib. 2. cap. 21. Lo then by these popish doctrine Images are to bee worshipped with diuine and religious worship which the Angels themselues refuse and is onely due vnto God Reuelat. 22. 9. That euery popish priest is after the order of Melchisedech and that the proper acte of Christes priest-hood consisteth in the perpetuall offering of his bodie and blood in the Church Rhemist Heb. 7. sect 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech but after the order of Aaron Heskius lib. 1. cap. 13. What intollerable blasphemie is this to affirme that euery vile massing priest is after the order of Melchisedech and to denie that Christ vpon the crosse was in that act a priest of Melchisedechs order And thus shall euery one of their shauelings be more properly a priest then Christ. In the idolatrous seruice of their Masse they vtter blasphemies in heapes Wee beseech thee sayth the priest receyue this oblation and yet they affirme that it is the verie bodie and bloode of Christ here then the priest is made a mediator for Christ. And agayne Commaunde thou these to be brought by the handes of the holy Angel into heauen But if it be the bodie of Christ what neede it bee carried by an Angel Let the Priest bow him selfe to the host saying I worship thee I glorifie thee Loe here they worship a peece of bread In canon Missae And to conclude they doubt not to say that sacerdos est creator creatoris sui That the priest doth make his maker Iewelrespons ad articul p. 615. It is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied for vs but God also must bee satisfied for our sins by the punishment of our selues Concil Tridentin sess 14. can 13. A blasphemous assertion that Christes satisfaction is not sufficient for vs. Men can not bee saued though they bee predestinate vnlesse they keepe Gods commandementes Rhemist Act. 27. sect 3. By this speech they seeme to insinuate that a man predestinate of God may misse of saluation which is a blasphemous thought for Gods eternall decree chaungeth not The Rhemistes alleadg this saying of Hierome They follow the lambe whither soeuer he goeth if the lambe be in euery place then they that bee with the lambe must be euerie where you see say they how that blessed father refuted the Caluinistes before they were borne Rhemist Apocalyps 6. sect 1. Are not now the papistes I pray you become vibiquitaries them selues nay worse then vbiquitaries enclyning to the opinion of the omnipresence not onely of the humanity of Christ but euen of the saintes which is a great blasphemie That confidence and assurance that faithfull men haue of their saluation they call a faithlesse persuasion a most damnable false illusion and presumption Rhemist Rom. 8. sect 9. A fond speciall faith and fiction Rom. 4. sect 9. yea they most wickedly say that it is not fides Apostolorum but fides demoniorum not the faith of the Apostles but the faith of Deuils 1. Corinth 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures as where Saint Paul sayth I am persuaded or I am sure that neyther death nor life c. shall bee able to remoue vs from the loue of God Rom. 8. ver 38. 39. And S. Peter That wee should make our election and calling sure 2. Pet. 1. 10. A dead faith is a true faith and the same which is called the catholike faith and in substance al one with that faith that iustifieth Rhemist Iames. 2. sect 11. So by this reason the faith of deuils and iustifying faith shal be all one in substance for that dead faith as the apostle sheweth the deuils them selues may haue for they beleeue and tremble Iames. 2. 19. The certaintie of remission of sinnes with a sure confidence and trust in Christ may be found euen amongest schismatikes heretikes and wicked men Coun. Trident. sess 6. cap. 9. It appeareth by this that they vnderstand not what this sure trust and confidence meaneth when so vnaduisedlie and grossely they affirme it to be found amongest wicked men None can be affured of remission of finnes but there followeth peace of conscience with God And this peace none can haue but they which are iustified by faith Rom. 5. 1. and none are so iustified but the righteous and faithfull That the decree sentence which was pronounced by the high priests scribes against Christ was iust and right Hosius cont Brentiū lib. 2.

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

itaque regis Dauid legimus peccata sed legimus etiam rectè facta cont Faust. lib. 22. cap. 66. As we read of Dauids sinnes so wee also reade of his wel doing and againe Nos scripturas sanctas non hominum peccata defendimus We maintaine and defend the holy scriptures and not the sinnes of men cont Faust. lib. 22. cap. 45. We aunswere them further as Augustine doth the Manichees Be it saith he that the patriarkes prophets were such euil men as the Manichees slaunder them to be Etiam sic non dico electis eorū sed ipso etiam deo illorum demonstrarentur meliores Yet in that case being we can easely shew that they are much better not onely thē their chiefe doctors ringleaders whom they cal elect but then their God whom they imagine to be polluted defiled with mixing him selfe with the kingdome of darkenes c. Ibid. cap. 98. So we say to our aduersaries that if we should yeelde that the patriarkes had greater infirmities then in deede they had yet confessing that their soules after death were presently receiued vp to heauen we should more honor them then the papistes who howsoeuer they magnifie their holy and vertuous liues yet allow them no place in heauen till the comming of Christ but thrust them downe into a place of darkenes which they affirme to bee a part and member of hell Wherein they doe offer the vilest disgrace to those holy men that can bee Ninthly Bellarmine accuseth vs of Donatisme The Donatists denied that the Church consisteth of good and bad and so saith hee doe wee Answ. Wee confesse that the visible Church vppon earth hath not onely good but bad therein and therefore is compared to a house wherein are vessels of al sorts to a barne floore which hath both chaffe corne to a nette that conteyneth both good and bad fishe But the holy inuisible Catholike Church consisteth only of the elect such as shal be saued for which Church Christ gaue himself to sanctifie it make it vnto himselfe a glorious Church That it should be holy without blame as Saint Paul saith Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith Illa Columba vnica pudica casta sine macula ruga non intelligitur nisi in bonis iustis sanctis That Doue which is but one chast vndefiled vnspotted without wrinkle is not vnderstood but of the good righteous holie De baptism lib. 6. cap. 3. Bernard also saith Sponsa est ecclesia electorum congregatio iustorum The spouse is the Church of the elect and the congregation of the iust Cantic 68. Yet neither Augustine nor Bernard were for so saying counted Donatistes 10 Bellarmine layeth Arrianisme to our charge because they in no wise receiued vnwritten traditions Answ. If this be a point of Arrianisme then Augustine was an Arrian who writteth thus of a certaine booke that treated of saint Thomas Cui scripturae licet non credere non est enim in catholico canone Which booke it is lawfull for vs not to beleeue because it is not in the catholike Canon of the scripture Therfore we are not bound to beleeue more then is contained in scripture and so consequently no vnwritten and vncertaine traditions Our kinde countrimen of Rhemes doe charge vs with a deeper point of Arrianisme because wee affirme that Christ was our priest and mediator both as God and man for this were say they to make Christ his fathers priest and not his sonne and so inferior vnto him Heb. 5. sect 4. Answ. In the office of the priesthood of Christ. 2. thinges must bee considered a ministerie and authoritie the ministeriall part of his priesthood as his obedience his sufferinges and sacrifice Christ executed as he was man but the authoritie of reconciling vs to God he wrought both as God and man So saint Paut sayth that Christ through his eternall spirit offered himselfe Heb. 9. 14. Therefore not as man onely And Augustine Diuina humanitas humana diuinitas mediatrix The diuine humanitie and humane diuinitie is our me diatrix Homil. de ouib cap. 12. Bernard also though a writer in a corrupt time might easily haue resolued them in this point Sicut mediator noster duas naturas humanitatem scilicet diuinitatem coniunxit in vnapersona ita singula eius opera ad hanc siue illam necesse est pertinere naturam quicquid ergo miseriae passus est ex homine contraxit quicquid potenter operatus est a patre habuit As our mediatour hath ioyned two natures the humanitie and diuinitie in one person so all his workes must necessarily be referred to either one of them whatsoeuer he suffered in weaknesse he tooke of his manhood what soeuer he wrought in power hee receiued of his father Serm. de verb. sapient 11 Bellarmine thrusteth vpon vs as an heresie that opinion of Aerius that no prayer or oblation is to bee made for the dead which was saith hee in time past in the auncient Church condemned for an heresie Ans. Wee denie not but that diuerse of the auncient writers did incline too much this waye to maintaine and commende prayer for the dead yea and Augustine seemeth somewhat to bee infected with this errour though sometime his speech soundeth to the contrarie as where he saith Pompa funeris agmina exequiarum viuorum sunt qualiacunque solatia non adiutoria mortuorum impleant ergò homines ista erga suos postremi muneris officia The pompe of funerals the rites and solemnities of buriall are comfortes of the liuing no helpe to the dead let men therefore perfourme this last duetie to their friends De verb. Apost serm 34. But prayer and supplication pertaineth to the rite of buriall ergo it auaileth not the dead And if the honest buriall of our friendes be the last duetie wee owe vnto them the duetie of praying for them afterward is cut off But whatsoeuer some auncient writers thought of this point wee do rather credite the Apostles wordes who saith That euerie man shall receiue according to the things done in his bodie 2. Corinth 5. 10. Therefore it is in vaine to praye for the dead seeing they cannot vndoe that which was done in their flesh or do what was left vndone If Aerius then held no woorse opinion than this wee see no cause why they shoulde condemne him for an heretike 12 Now followe the heresies of Iouinian which the Iesuite with open mouth casteth vpon vs. The first of Iouinians heresies was this Hee affirmed that a man once endued with faith can no more sinne And so Caluin saith hee affirmeth that faith once had cannot be lost Ans. First who seeth not the Iesuites bad dealing as though it were all one to saie The faithfull cannot sinne which Iouiuian affirmed but wee instantly denie and to holde that the faithfull cannot loose their faith Secondly that true faith whereby wee are iustified once graft in a faithfull mans heart