Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	doctrine_n	judgement_n	reformation_n	2,513	5	10.2613	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

absurditie herein appeareth that he alleadgeth this Cauillous Accusers testimonie more then twentie seuerall times against me as p. 5 6. most of all p. 35. that I condemne all the ancient Fathers for dreamers that I condemne all learned godly Divines that I falsly corrupt translate iniuriously handle abuse the Fathers that I straungely pervert belie depraue abuse the Scriptures and all this he taketh for truth vpon an aduersarie and euill willers report All which slaunderous accusations are I trust sufficiently answered in this defense vnto the which the Table annexed in the ende of the booke may direct the Reader that desireth further to be satisfied He might haue thought of the common saying Euill will neuer said true and if that vsual by-word sound to harsh in his eares aske my fellow if I be a theefe yet I may vse Hieromes words possem credere si vnus assereret nunc aut duo mentiuntur aut omnes if one honest man said it I could beleeue it but now either both lie or all as wel he that receiueth a false report and carieth it as he that first coined it is counted a gloser His falsitie he bewraieth in misreporting and peruerting diuers places by him produced as that I call the rules and principles of Religion which his Maiestie approoueth a foolish conceit and imagination p. 6. quoting Eccles. triumph p. 40. and again p. 31. he harpeth vpon the same harsh string that I call the Kings sentence that the Romane Church is our mother Church a foolish conceit and imagination whereas I affirme no such thing see mine answer p. 17. of this booke p. 10. he saith I speak of his Maiesties mother applying that saying of one to Augustines mother the child of such prayers and teares can not possibly fall away pref to Antilog whereas I speake onely of his Maiesties prayers and teares making no mention at all of his mother So p. 21. he chargeth me to say that all scriptures haue beene doubted of by one Church or other Synops p. 2. in which place no such thing is affirmed but onely diuers heretiks are rehearsed by whom one or other most of the Scriptures haue beene doubted of p. 27. that I should say that Vigilantius was condemned of heresie for denying Reliques to bee reuerenced Antilog p. 13. whereas my words in that place are these Some of these as they are imputed to Protestants wee denie to be heresies at all as that of Vigilantius that Reliques are not to bee adored Here no such thing is affirmed that Vigilantius was herein condemned of heresie P. 30. that I account the Councel of Florence a generall Councell Synops. cont 1. qu. 7. whereas I there vrge it onely against the Romanists as in their opinion generall for otherwise else-where I haue prooued that indeed it could not be a generall Councell the great Synode at Basil beeing at the same time assembled Antilog p. 61. P. 31. that I call the primitiue Councel of Neocaesarea Toletane the first and the sixt generall Councels the papal Church poperie c. Antil p. 88. 89. whereas I onely shew in that place that diuers errors decreed in all these Councels the first onely excepted whereof I make no mention at all there are allowed in the popish church see the place Such deprauing and wresting of sentences sheweth a badde cause and a worse mind in those that vse such beggerly shifts the truth neede not to be so defended and such false and deceitfull dealing will fall of it selfe without any confutation as Hierome saith non necesse habet convinci quod sua statim professione falsum est That need not to be conuinced which at the first is discouered of falshood Thirdly his impertinent allegations are these p. 10. to prooue by our owne testimonies that they which liue and die in the Romane Church may bee saued he vrgeth these words of mine that many renowned Kings and Queenes which professed the Romane faith are Saints in heauen Antilog p. 144. as if he should reason thus many ignorantly misled in those daies of darkenesse yet holding the foundation might through Gods mercy be saued therefore they which now wilfully resist the truth in the Romane Church in these daies of knowledge and erring in some fundamentall points may be also saued P. 24. to prooue by our confession that there is no true lawfull and iudiciall exposition of Scripture among the Protestants hee presseth these words that the reformation of religion belongeth to the iudgement and redresse of the Prince and yet he is not priuiledged from error Antilog p. 120. The argument followeth not for we neither referre the exposition of Scripture vnto the Prince nor hang religion absolutely vpon his iudgement but according to the word and wee interpret Scripture by Scripture which is the most lawfull sure and certaine way of expounding P. 30. propounding to himselfe to prooue by Protestants writings that the testimonie of the auncient Fathers is for the doctrine of the Church of Rome he alleadgeth this sentenee of mine quite contrary Antilog p. 263. the same faith and religion which I defend is taught and confirmed in the more substantiall points by the Historians Gouncels Fathers that liued within fiue or sixe hundred years after Christ. Who but this lawlesse disputer would inferre hereupon that euen by the Protestants own testimonie the Fathers and Councels make for the Romish religion Thus absurdly falsely impertinently this Popes penne-man wresteth and depraueth my writings and the like measure he offereth to the rest whose chiefe strength lieth in the weapons of a false brother at home And such is the fruite that commeth of these domesticall contentions that thereby we put a sword into the aduersaries hand whereas I could haue wished rather that al these vnnecessarie brabbles at home had beene staied according to that saying of Dauid Tell it not in Gath nor publish it in the streets of Askelon lest the daughters of the Philistims reioyce for by these vnbrotherly dissentions we giue occasions to the enemies of God to reioyce mispend our time which might more profitably be imployed And as for mine owne part I say with Hierome Opto sifieri potest si aduersarij siverint commentarios potius scripturarum quam Demosthenis Tullij s●ribere I wish if it may bee and if mine enemies would permit to write rather commentaries of Scripture which course I am now entred into then Demosthenes or Tullies Philippices And as for any thing which mine aduersaries at home or abroad can obiect I passe not much but comfort my selfe in that saying of the Prophet Reioyce not against me O mine enemie though I fall I shall arise when I shall sit in darkenesse the Lord shall bee a light vnto me ERRATA In the Preface p. 13. l. 17. read divulganda for divulgenda p. 21. l. 4. r. Erasmus Sarcerius for Erasmus Sarcerius p. 26. l. 13. r. denieth not f. deemeth not p. 27. l.

the Orator againe saith Pergit in me maledicta congerere quasi vero ei pulcherrime priora processerint quem ego inustum verissimis maledictorum notis tradam memoriae hominum sempiternae he proceedeth still to speake euill of me as though he had sped so well in the former whome branded with the true notes of disgrace I will deliuer ouer to the euerlasting memorie of men The 2. imputation of slaunders The accusation 1. The Replyer is noted as a slaunderer because he chargeth the Antagonist to vnderstand directly by Christs death hell 2. b. p. 36. 2. He calleth it a slaunder that he is charged by the Replyer to maintaine Limbus patrum 2. b. p. 40. The satisfaction or iustification 1. THe slaunderer himselfe mistaketh the Replyers wordes which are these he directly by his death vnderstandeth hell where this word his should by the Compositor haue beene made this which missing of a letter in the word this is an ouersight of the Printer as may be seene in other places of the Replyers workes the Printer therefore setteth his death the Author wrote this death neither of them hath Christs death as he misreporteth he is therefore the slaunderer himselfe 2. Whether he be not without any slaunder or false imputation directly a Limbist it hath beene sufficiently prooued before in the preface The recrimination That eloquent declamer said well Carere debet omni vitio qui in alterum paratus est dicere he should himselfe be voide of blame that speaketh against an other with what face then could the Accuser impute that to others which he falleth into himselfe and wracke himselfe vpon that rocke which he imagineth others to runne against for here followeth a rabble of his slaunderous accusations 1. Limbomastix is become Symbolomastix that is a scourger of the Creede epist. dedic p. 10. you cunningly went about to casheere an article of the Creede 2 b. p. 166. you still labour to discreede this Article of our faith 3. b. p. 3. 179. you still labour not onely to discredit it but to discreede it also 3. b. p. 198. And in diuers other places he laieth this grieuous imputation whereas the Replyer directly saith Who denieth the article of Christs discension 3. b. p. 197. 2. That he conueyeth an appeale frō his Maiestie and the Clergie vnto the Parlament epist. p. 10. whereas the Epistle Dedicatorie to the Parlament house is directly intituled to the Lords spirituall and temporall 3. That in Synopsis he striketh at some maine points of faith shaking the foundation it selfe and calling in question heauen and hell the diuinitie and humanitie yea the very soule and saluation of Christ himselfe epist. p. 6. all which are meere slaunders the author of Synopsis holdeth all these points more soundly then this slaunderous carper neither shal he be able to fasten any such imputation vpon that booke and therefore he glaunceth ouer with this generall fiction descending to no particular 4. That the Replyer holdeth this blasphemous paradox that Christ our Sauiour suffered in his sacred soule the hellish horror and paines of the damned epist. p. 10. whereas he misliketh this phrase of speech that Christ suffered the paines of the damned and wisheth it to be forborne Synops. p. 974. err 7. 5. That he maintaineth impious and hereticall paradoxes pref p. 2. seeketh to bring in a new Puritane heresie p. 43. that neither Rhemist nor Romanist could lightly haue more disgraced the discipline and doctrine of the Church epist dedic p. 10. how falsly he hath herein slaundered the Replyer his writings alreadie extant can giue sufficient testimonie both to this age present and to posteritie that he is as farre from all heresie and popish doctrine as this Reviler is from a sober and modest man 6. That he falleth to scourging the guides and gouernors of the Church 2. b. p. 2. transformeth the order thereof into an Anarchie p. 29. that he reiecteth Ecclesiasticall authoritie euer repining at that gouernment whereby you should be ruled p. 110. But what a reuerent opinion the Replyer hath of the calling of Bishops it appeareth both by his iudgement deliuered Synops. p. 241. l. 3. wherein he confesseth in the calling of Bishops in the reformed Churches such as the Church of England is somewhat no doubt to be diuine and Apostolicall and Antilog pref to the King p. 9. where he esteemeth the calling it selfe of Bishops as one of the profitable parts of the Church As also by his practise who hath dedicated diuerse bookes vnto certaine reuerend Bishops and Prelates more I thinke then any one writer of the Church in this age hath done beside which he hath done onely of dutie and loue toward them not beeing mooued thereunto by any present fruition or future hope of any preferment either receiued at their hands or expected 7. As for personall inueighing against the writers of our Church there is none that hath more peremptorily directed his penne or more presumptuously emploied his paines then your selfe 2. b. p. 7. There is none among all the impugners of the locall discent of Christs soule to hell who hath in more disgracefull manner reproached some of the best Preachers and writers of this English Church then you haue done 2. b. p. 81. he falsly and slaunderously condemneth the doctrine and teachers of the Church for Popish vnsound corrupt erroneous yea hereticall 2. b. p. 29. you affirme some Popish bookes to haue beene written by Protestants 2. b. p. 54. All these are vncharitable slaunders 1. for he can not name one writer of the Church that the Replyer hath personally inueighed or directed his penne against 2. of like truth is it that he hath vsed reproachfull tearmes against some of the best preachers what are those reproachfull words where and when vttered 3. it is as true that he chargeth the doctrine and teachers of the Church with hereticall opinions and writing of Popish books he saith that some bookes set forth doe maintaine doctrine too much declining to Poperie which can not be denied of any of sound iudgement if these and the like positions that the Scriptures alone are not compleate to euerlasting felicitie that mans will naturally is apt without grace to beleeue that mens naturall workes are acceptable vnto God that there are workes of supererogation that to be preserued from all sinne in this life is not vnpossible and such like as they are noted els where be not doctrines too much declining to Poperie then it must be confessed the Replyer is ouerseene if they be then the wrongfull Accuser is prooued a slaunderer Doth he count these the doctrines of the Church which are directly opposite to the articles of religion established which thus affirme that the holy Scripture containeth all things necessarie to saluation artic 6. that man of his owne naturall strength can not turne and prepare himselfe

to faith artic 10. that workes done before the grace of Christ are not pleasant to God artic 13. workes of supererogation can not be taught without arrogancie and impietie artic 14. they are to be cōdemned which say they can no more sunne as long as they liue here artic 16. The Slaunderer then himselfe and his adherents are those that condemne the doctrine of the Church 8. He chargeth the Replyer with heresie tending to Atheisme pref p. 5. it is to be feared least in time you become as bad members to the Church of England as they that is the Anabaptists were to the Church of Germanie 2. b. p. 8. there were certaine omnifidians c. who held the like opinion as you doe of which number was one Appelles who affirmed that it was needelesse to discusse the particulars of faith 2. b. p. 90. he calleth his exposition of some places of Scripture which he tearmeth misconstruction hereticall 2. b. p. 91. blasphemous p. 92. These imputations of heresie blasphemie Anabaptisme are most vile and pestilent slanders so is this that the Replyer is burthened to hold an implicite faith p. 91. and that it is needelesse to discusse the particulars of faith whereas he directly holdeth the contrarie condemning els where the Popish implicite and simple faith he onely wisheth that seeing we all hold the foundation the peace of the Church be not broken in contending about the manner of Christs discension Limbom p. 5. 9. Slaunder That he bitterly exclaimeth against the whole state of the Church 1. b. p. 10. reuiueth clamorous inuectiues their heads plotting and their hands practising Babylonian warres they can not auoide the name of dissemblers in the Church of England nor yet disturbers of it p. 18. his petition and complaint are in plaine English nothing els but a bitter inuectiue against the doctrine and discipline of the Church glossed with flatterie and gilded with hypocrisie 2. b. p. 19. that they thought his Maiestie would erect the Genevian Consistorie or Scottish Presbyterie p. 23. and change the state of religion ibid. the picture of a discontented if not turbulent spirit p. 29. he rebelleth against the Church p. 31. those whome you call reuerend Fathers you vouchsafe them no sonne-like obedience p. 68. All these are most vntruly obiected 1. to complaine of some abuses of the Church is not to exclaime against the Church the late Canons and Constitutions of the Church doe shew that many things had neede of amendment and reformation in the Church 2. what reuerent opinion the Replyer hath of the Gouernours of the Church is before shewed slaund 6. 3. how farre he is from a turbulent spirit God he knoweth and some of the greatest place in the Church can tell how his courses haue tended to a pacification in the Church A more vile slaunderous tongue I think hath seldome beene heard to speake 10. Slaund The Kings most excellent Maiestie can not escape the Taint of his intemperate tongue for whereas his grace saith that he acknowledgeth the Romane Church to be our mother Church it is saith Limbomastix a foolish conceit and imagination he maketh him a very nouice in the faith 2. b. p. 28. In these foule slaunders he doth bewray nothing else but to vse his owne tearmes falshood and malice 1. Is it like that the Replyer had the least imagination to crosse his Maiesties speech when as the booke which the slaunderer quoteth was published ann 1603. about the time of his Maiesties coronation in the moneth of Iulie and the Kings oration followed aboue sixe moneths after in the moneth of March what an absurd collection is this 2. But this slanderous obiecter doth his Maiestie the wrong to suppose that he is contrarie to himselfe for his Maiestie holdeth the Pope to be Antichrist and to be the head of a false and hypocriticall Church is he so shamelesse to imagine that his Maiestie thinketh a false and hypocriticall Church to be our mother it is cleare then that the King in acknowledging the Romane Church to be our mother meaneth not the Popish Church as it now standeth but that sometime while it stood in the integritie it was our mother Church that is a principall and chiefe church where the Patriarchall seat was of the Occidentall parts for these are his Maiesties owne words I acknowledge the Romane Church to be our mother Church although defiled with some infirmities and corruptions as the Iewes were when they crucified Christ. The Church of Rome is no otherwise then our mother Church then the Church of the Iewes was of our Sauiour Christ and the Apostles 3. Neither yet is it in the place giuen in instance called a foolish conceit to say that the Romane Church is our mother which in the Kings sense being admitted yet as he blindly taketh it will be denied but that Rome should be the mother Church and nurserie of all the world the Accuser then himselfe is found to be a falsifier and slaunderer 4. Yea it is his owne intemperate tongue the taint whereof his Maiestie can not escape whereas he calleth diuers points of doctrine true and sound positions 2. b. p. 20. some of which are before set downe slaund 7. which his Maiestie in his iudgement condemneth the King affirmeth that all which is necessarie to saluation is contained in the Scripture that no man is able to keepe the law or any part thereof that we are saued by beleeuing not by doing that whatsoeuer is not of faith is sinne that we can not thinke any thing of our selues and consequently that we are not apt of our selues to beleeue the contrarie positions to all these with others this cauillous aduersarie calleth sound and true positions as that the Scriptures of themselues are not compleat to saluation that it is not impossible in this life to be preserued from all sinne and so consequently to keepe the law that our workes and so not onely faith and beleeuing are meanes to blot out sinne that naturall workes are acceptable to God euen such as are without faith that mans will is apt to take or refuse any particular obiect and consequently to beleeue Then in this slaunderous excepters opinion the King holdeth vnsound and vntrue positions the contrarie whereof he calleth sound and true positions and thus he thwarteth not onely the doctrine of the Church in the articles of religion as is before shewed 7. slaund but his Maiesties iudgement also see more of this pref to Antilog p. 4. 5. But the other obiection is friuolous and childish that the Replyer maketh him a Novice in the faith affording his Highnes onely a liuely feeling and inward touch thereof for 1. he addeth onely deceitfully of his owne the Replyers wordes are these as God hath endued his princely heart with a liuely feeling and inward touch of true religion 2. he bewraieth his carnall and grosse ignorance in

in the like case with Augustine Experti dicimus nam non crederemus multi à nobis mala consilia petunt consilia mentiendi consilia circumveniendi sed in nomine Christi nullus talis nos tentavit I speak saith he by experience otherwise I would not haue beleeued many doe aske of vs euill counsell counsell to lie counsell to circumvent but in the name of Christ none such hath tempted vs. Neither I hope hereafter your wisdome will giue passage or licence to such mens intemperate pennes to wound and gall their brethren yet had hee staied here onely in censuring the liuing and not proceeded to taxe the memorie of the dead it had been more tolerable that godly learned man Doctor Reynolds who is now at rest in the Lord is thus iniuriously handled by him and that since his Christian departure whereby grace may so happily worke in their hearts that where the truth hath beene heretofore frowardly excluded c. as though that worthy mā were either voide of grace or did frowardly exclude the truth nay he spareth not to charge him as guiltie of profane irreligious hereticall sacrilegious opinions of grosnes sophistrie profanenesse c. It is said of Themistocles that in his returne from battell seeing a dead body lying with iewels of gold hee thus spake to one that was with him Take thou away these things for thou art not Themistocles neither would this man if he had beene I say not of an heroicall spirit as Themistocles but of a sober and charitable spirit as euery good Christian haue stripped the dead of his well deserued ornaments in seeking to impaire his credit he doth but blemish and obscure his owne and sheweth himselfe to bee of those who as Hierome saith Hippocratis fomentis magis quam monitis nostris indigent had need rather of Hippocrates medicine then our admonition Now may it please your Reuerend Fatherhood to giue me leaue to offer vnto your view some of the principall contents of his booke by the tast whereof it will appeare what relish the rest haue by the smell of some of his flowers one may guesse what herbs grow in his garden as Hilarion said to Hesychius when a bunch of small pulse was brought them out of a Churles garden that hee could not abide the stinch thereof Doe you not feele saith he a filthy sauour and euen his couetousnesse to smell in the pulse So by this handfull which I shall gather out of his booke the euill sauour will be found of the rest 1. Hee much forgetting himselfe thus breaketh out beyond the limits of modestie charging me with folly hypocrisie falshood lying infidelitie impudency sawcinesse Machiauell sme Atheisme Heresie as particular instance is giuen in more then 80. railing speeches vsed against me and others so that I may say vnto him in Tullies words Neque qui tam illoto sermone vtitur vita honestior est It is not like that he which vseth such vncleane spech can be much honester in life 2. I haue obserued 22. slaunderous imputations wherof some are these that I would transforme the order of the Church into an Anarchie that their heads plot and their hands practise Babylonicall warre that he defendeth diuers things contrary to the truth of the Gospell that he iustifieth pestilent blasphemous heretiks against the learned and holy Fathers that he holdeth the flames of hell to be temporall that he called the blessed rootes of the Christian faith cursed rootes with such like 3. Instance is giuen of 34. vntruthes vttered by him As that he beleeueth I was one of those which writ the Letter to Master Hooker the writers whereof I knowe not to this day that I borrowe diuers things from Carlils booke which I neuer sawe that I fasten all the torments of hell vpon the blessed soule of Christ which I neuer thought that there is not one word through his booke that insinuateth any suspition of Limbus patrum whereas in the preface following the contrary is prooued directly in 20. seuerall places out of his booke 4. Among the errors which he is charged with to the number of 14. these specially are noted he iustifieth the Latine text against the originall Greeke in the newe Testament hee calleth the booke of Ecclesiasticus the word of God which the Church of England holdeth for one of the Apocryphall bookes artic 6. that the baptisme of infants is not to be found in Scripture by any expresse mention whereas the Church of England holdeth it to be most agreeable to the institution of Christ artic 27. He calleth these sound positions that the Scriptures alone are not compleate vnto saluation that mans will is naturally apt without grace to beleeue that mens naturall workes are acceptable to God which are directly opposite to the doctrine of the Church of England which holdeth the contrary that the holy Scripture containeth all things necessary to saluation artic 6. that man of his owne natural strength cannot turne and prepare himselfe to faith artic 10. that workes done before the grace of Christ are not pleasant to God artic 13. 5. Diuers harsh and vnsauorie speeches are laid vnto his charge as that hee applyeth those words of Christ to himselfe de bono opere lapidor I am stoned for a good worke that Christs conquest vpon the crosse was openly an ouerthrow and therefore no triumph if it were it was a triumph before victory that there is a most plaine distinction betweene the holy Ghost and Christ not in person onely but in his diuine nature These and the like assertions which he would haue tearmed blasphemies to the number of tenne are obserued out of his booke 6. Diuers points of arrogancy and vaine ostentation are obserued to the number of 13. whereof this is one that hee maketh his boast that my Lord of Winchester hath in his last booke much altered his iudgement concerning the place of Peter mooued by the reasons laid downe by me saith he and none but me wheras it is not true that that Reuerend learned father hath therein altered his iudgemēt at the lest it becam not him so to brag It might haue better beseemed the other if any such thing were to haue acknowledged it As August thus modestly writeth to Petrus a Bishop to a Presbyter Vellem rescriptis tuis quid te docuerit me docere absit enim vt erubescam à presbytero discere si tu non erubuisti à laico I would haue thee by thy rescript to teach me what taught you farre be it that I should be ashamed to learne of a Presbyter if you were not ashamed to learne of a lay man Further he chargeth the great English Bible which is authorised to be read in our Curches with error in the translation and with blasphemie in the annotations 7. Concerning the allegation of the Fathers I

most true and sound positions 2. b. p. 20. and yet afterward he confesseth that the very first thereof which is this that Christ is not originally God is the most damnable heresie of Arrius ibid. p. 21. Thus he ignorantly maketh himselfe an Arrian for thus may his owne speeches be retorted against him whosoeuer saith that Christ is not originally God is an Arrian this proposition is his owne but so holdeth this confused confuter in calling it a true and sound position this also is his owne for he calleth all those true and sound positions there excepted against whereof this is the first Ergo by his owne confession he draweth himself into suspiciō of Arrianisme Indeede this heresie-mouther that hath often in his mouth heresie heretike obiecteth Arrianisme but very simply to the Replyer because alleadging the words of S. Paul of our Sauiour iustified in the spirit he by the spirit vnderstandeth his diuine spirit and nature as quickned saith he in your sense signifieth to be made aliue so must iustified to be made iust which is ranke Arrianisme 3. b. p. 60. poore silly fellow and doth he know what Arrianisme meaneth for though the Replyer medleth not here with the signification of the word iustified but alleadgeth this sentence for the vse of the word spirit neither doth he take the word iustified in the actiue signification as we are said to be iustified but passiuely as when wisdome is saide to be iustified of her children Math. 11. 19. that is approoued and declared to be iust yet if it be referred to Christs humanitie it is no Arrianisme to say that he as man was iustified not from sinne which he had not but preserued by the inhabitation of the spirit from all sinne If this be Arrianisme then is Chrysostome an Arrian who deliuereth these two expositions of this place Sive hoc intelligi potest c. whether this may be vnderstood because wisdome is iustified of her children or because he did none deceit as the Prophet testifieth saying Who did no sinne neither was any guile found in his mouth he vnderstandeth this iustification of his preseruing from sinne And what is it more to say that Christ as man was iustified or that he was sanctified but our Sauiour saith of himselfe whome the father sanctified Ioh. 10. 36. if for Christ to be made iust be Arrianisme then also to be made holy Then he seeth who is charged with Arrianisme in his sense which once to thinke were horrible blasphemie I therefore say vnto him concerning this imputation of Arrianisme Vides ne quomodo ista non sententia sed vescia non solum mani sonitu sed in capite vestro crepuerit See you not how this not sentence but bladder not onely with a vaine cracke but is broken vpon your owne head 11. He affirmeth that the baptisme of Infants is not to be found in Scripture by any expresse literall mention 2. b. p. 170. for though he leaue out that word expresse yet he of whome he borroweth this opinion vseth that terme and he may put literall in his purse his meaning is that it is not expressely deliuered in Scripture for there he impugneth that conclusion that nothing is to be admitted that is not expressely deliuered in Scripture Now then that baptisme is expressely grounded vpon Scripture and not vpon tradition which must follow vpon the other it is diuersly euident As because Christ commandeth little children not to be forbidden to come vnto him the Church is cleansed by the washing of water through the word of which Church infants are members Christ commandeth to baptize all nations among the which children are counted And seeing infants were circumcised in stead whereof baptisme succeedeth which the Apostle likeneth to circumcision it is euident that the baptisme of infants is founded vpon Scripture it is also the doctrine of our Church that the baptisme of infants is most agreeable with the institution of Christ but where is the institution of Christ to be found but in expresse Scripture what shamelesse dealing then is this to say that they which hold the contrarie namely that the baptisme of infants is not expressely found in Scripture doe maintaine the doctrine of the Church when they directly impugne it And this vncertaine and wandring opinion giueth occasion to the wicked heresie of the Anabaptists that affirme the baptisme of Infants to take beginning from the Bishops of Rome and not from the Apostles 12. He further among those things which are not expressely deliuered in Scripture giueth in instance our beleefe in the blessed Trinitie 2. b. p. 170. whereas the auncient Fathers of the Church haue principally out of the Scripture prooued this Article concerning the Trinitie as Origene vrged that place in the 51. Psal. where mention is made of three spirits principalis spiritus pater c. the principall spirit is the father the right spirit the sonne and the free spirit the holy Ghost But more pregnant is that place which Ambrose selecteth the grace of our Lord Iesus Christ the loue of God and the communion of the holy Ghost be with you all Trinitatis hic complexio est vnitas potestatis here is a coniunction of the Trinitie and the vnitie of power Augustine doth conclude the Trinitie from that heauenly vision in the baptisme of our Sauiour Apparuit manifestissime Trinitas c. The Trinitie appeared manifestly the Father in the voice the Sonne in man the holy Ghost in the doue But of all other those places are most full for the Trinitie Math. 28. 20. Baptizing them in the name of the Father and the Sonne and the holy Ghost and that other 1. Ioh. 5. 7. There are three which beare record in heauen the Father the Word and the holy Ghost who of any iudgement reading these places can denie for shame but that the blessed Trinitie is expressely deliuered in Scripture 13. The coeternitie of the Sonne with the Father is an other point obiected not expressely deliuered in Scripture which is euident by the words of the Euangelist that the word was in the beginning with God Augustine out of those words of our Sauiour I and my father are one concludeth his equalitie with God so consequently his coeternitie Bernard inferreth it out of those words of the Prophet Who shall declare his generation And further he thus saith Commendant nobis sacrae literae Christum ex patre in patre cū patre c. quod dicitur ex patre ineffabilis est nativitas quod in patre consubstantialis vnitas quod cum patre equalitas maiestatis The sacred letters doe cōmend vnto vs Christ of his father in his father with his father that which is said of his father is his ineffable natiuitie in his father his consubstantiall vnitie that with his father the equalitie of his maiestie These fathers held that