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	tradition_n	unwritten_a	3,444	5	12.5860	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

manner of way viz. by sacrifice or as if in sacrifices themselues some rites were not arbitrary as he instances himselfe about feasts and holy daies in his numb 26. so the substance be vncorrupted or as if other things being precisely ordered by Gods mouth this were not a generall recapitulation of all the rest as too long to be repeated in particular that nothing in Gods worship must be done besides his word I meane for the substantialls And Quod de vno dico de omnibus intelligite as our Sauiour to his Disciples what I say to you I say to all So what of one that of all The Scripture is full of the like caueats euery where against your patchings to the word Turne neither to the right hand nor to the left hand Which Bellarmine saith is all one with the former To the Law and the Testimonie Esay 8. 20. Gods workes are perfect adde not to them nor detract not from them no more then from Lysias his Orations nay much lesse where one syllable being peruerted all the whole frame falls to ground His law is the truth yea and the whole truth Whatsoeuer is without that is but meere fables Iniqui narrauerunt mihi fabulas The vngodly told me fables but not according to thy Law Therefore fables because not according to thy Law And a hundreth such like which no doubt bind vs to a precise adherence to Gods will and sure reuealed in his word euen vs I say of the new Testament not onely them of the old see Apocal. 22. 18. yet for this the Bishop is a Iew with this gentleman a reuiuer of Moses ordinances and I know not what § 22. Though more particularly I might reply to his fond exception vnto the place aforenamed out of Deuter. 12. which he saith was only a rule for sacrifice that the same precept was giuen afore euen Deut. 4. and without any mention of sacrifices sometimes applyed to all the commandements ver 2. againe ver 5. againe ver 8. particularly against idolatry ver 15. to which this of praying to Saints is thought to be reducible Therefore Bellarmine answers that place another way lib. 4. De verbo Dei cap. 10. Not that we must doe no more then is commanded vs but in a thing commaunded no more for substance then the commaundement importeth Which is enough for vs as I haue often said that God therefore is not to be prayed vnto by the mediation of Saints vnles he had commaunded it because that is not so much an appertinence or a bare forme as a wrong seruice a substance by it selfe § 23. Absurdly in his 26. number is the multiplication of certaine festiualls in which no new worship of God was erected compared with the setting vp of tutelary Saints now a daies and praying to them that of Ieremie beeing verified of the Popish Church Numerus divorum secundum numerum civitatum yea capitum The number of their Saints is after the number of their cities yea verily their persons § 24. A new deuice in the 28. number that though it were true as the Bishop affirmeth that we may not depart one inch from Gods prescript and will yet the will of God reacheth further then his written word Let him shew that this holds concerning the substance of Gods seruice we contend not with him for minutiae for such accidents as may adesse and abesse saith Porphyrie without corruption of the maine To place a Saint in Gods throne to addresse our worship to him to poure out our heart and conscience into his lap to submit vnto him by prayer and deuotion is no such pettie thing whatsoeuer hee imagines but toucheth the foundations Where this is offered strange fire is offred vnles God authorize it § 25. To the place of Chrysostome vpon that text of the Apostle Tenete traditiones 2. Thess 2. eâdem fide digna sunt tam illa quàm ista No doubt whatsoeuer the Apostles deliuered either by word or writing and they might deliuer by word what they did not by writing as long as they were points of meaner nature especially some of them that wrote nothing at all I say whatsoeuer the Apostles deliuered no doubt but all deserued credit and credit alike ratione annuntiantium in regard of their persons which were farre from lying but not as to force vs to the like obligation of beleeuing and crediting them in the way of saluation or to eternall life And doe ye thinke we could muster no authorities of Fathers if the time would permit or we were so disposed to shew that all is contained in Scripture which we are either to practise or beleeue as by necessitie of commandement and how that entring into that Sanctuarie the Sanctuarie of Scripture and reuelation from aboue we may be instructed and certified about any points sufficiently As Rebecca to the Oracle when there was strife in her wombe so we in controuersies The Scriptures are called Oracles Rom. 3. I am wiser then my teachers saith he but how by studying thy Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise and wise to saluation spoken of Scripture againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man of God may be perfect in all things Perfect without traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deliuered what I receiued S. Paul goes no farther 1. Cor. 15. And there a point recorded and written in Scripture as the doctrine of the Lords Supper is comprehended vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made a Tradition All Traditions therefore you see are not vnwritten but the tradition is to be spurned at that descendeth not from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius one for many Oratione contra Gentes about the very beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the declaration of truth vnlesse your Traditions be not of truth the guise of some is to delight in lies a iust reward for abhorring Scripture the rule of truth 2. Thess 2. to the declaration of truth saith Athanasius the holy Scriptures are sufficient and compleat And are the Scriptures so sufficient to beat downe Ethniques whome Athanasius there writes against and who care not for Scripture as is commonly seene and yet shall they not be sufficient to compound controuersies arising in the Church betweene Christian and Christian § 26. Theophylact makes them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 10. Iohan. The Scriptures saith he giue resolution of all points Tertullian most excellently Apologetice contra Gentes Quò pleniùs impressiùs dispositiones eius voluntates adiremus instrumentum adiecit literaturae si quid velit de Deo inquirere inquisitum inuenire inuentum credere credito deseruire Search truth faith seruice all comes of Scripture And to the ende we might conferre with God more fully and more effectually or piercingly knowe his courses know his will instrumentum adiecit literaturae he hath giuen it vs in writing in

your worthy predecessor or if you will progenitor into your world of Anticks scoffs at shoomakers and beere-brewers and such kind of people that they should be thought Martyrs fit for a Calender or able to discern what faith they died for You heare what Theodoret here not onely confesses but vaunts of Of such men and women consists the Quire of Martyrs And what saies the Apostle Non multi nobiles c. Or what kind of trade is contemned in Scripture towards the advancing of Christs Gospel fishing tanning weauing tent-making and such like Ecclesia Christi de vili plebecula congregata est sayes S. Hierome lib. 3. Comm. in Epist ad Gal. And Onesimus the fugitiue Baronius writ it if I remember succeeded the Apostle S. Iohn in his Bishopricke of Ephesus But Parsons hath answered this by this time and many other matters I vrge him no farther § 24. Onely take you heede how you beleeue the Saints as here you seeme to doe to vnderstand the praiers that are made vnto them because now and then the desire is graunted Consider yee not what collusions may be among deuills And Audit ad voluntatem cùm non ad salutem euen God himselfe as S. Austen teaches which your Syluester with others obserue out of him v. Oratio He heares vs to our will when not to our weale Conceditque iratus quae negaret propitius saith the same father And grants in anger what he would deny in loue Neither is the deuill the better loued for speeding in his suite to goe into the swine you may be sure Yet the deuill begd rightly you worse then he at a wrong dore Neither is the Bishop to bee blamed for searching this question of Inuocation by reasons as S. Hierome saies of Quadratus that he wrote a booke in defence of our relligiō plenum fidei rationis since you confesse your selfe that it is persuadeable but by inducements namely what others haue obserued found and experienced and is not necessary to saluation numb 29. Why then should you shunne the tryall of reason To omit that as S. Austen and your Schoole hath it In faith are many things aboue reason but none against it § 25. The reuelation of vicissitude or per interualla that Saints may haue as Elizeus of Naaman and Gehezi and the like is not enough to auouch praying to them It must be permanentiae it must be spiritus manens non transiens Else we may pray to them when they heare vs not and when nothing is reuealed This man hath prayed to me and I was not aware or Dominus abscondidit à me as the Prophet said So shall we be sure that they doe not euer heare vs but whether they doe euer heare vs or no we shall not be sure Can there be any thing more disparageable to a poore suiter then this This to your numb 46. § 26. Whereas you say in the 47. that they know our prayers by the relation of Angels First how shall the Angels know them to relate By reuelation from God you will say But he that reueales to the Angels might reueale to the Saints eâdem operâ What needs this reuelation then Sic fieri per plura quod potuit per pauciora Secondly who makes that the Angels worke to be offerers of our prayers to the Saints in heauen Is this worthy of them Is this a fit worke to imploy Angels about Why not rather to my selfe saies the Angel And surely if this be once entertained that the Angels acquaint the Saints with our prayers which else they should not know but for them will not the Pagan opinion which S. Ambrose hissed out and you with him euen now returne that God also should be ignorant of our affaires vnlesse the Angels reuealed them For you make the Angels to offer our prayers to God too A iust reward of your peruerting so the Apocalyps c. 5. v. 8. § 27. To your 48. 49. c. Numbers That Church-custome determines diuerse things without Scripture I answer breifly they must be things of a lighter nature then the substantialls of Gods seruice as is our prayer to him or whomsoeuer you will thrust into his roome No praescription can robbe him of his honour Homines nihil vsu capere possunt à dijs immortalibus And againe among the same Laws as I rememember Aduersus hostem aeternae authoritas but maximè Dei Diuina sibi vendicantem Your owne Genebrard vpon that verse of the 119. Psal LEGEM tuam dilexi INIQVOS odio habui that is haereticos saith he or such as departing from the lawe of God either fall into heresie or are not farre from it So much it concernes vs to sticke close to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil wills and in another place he makes a Law to himselfe to endure all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all formes of death rather then to forfeit one syllable of diuine writ beeing tempted to dispense at the small things of Gods Law as was pretended at least by the wily Courtier with no small offers The very place of Esay that sends vs ad legem ad testimonium barres vs from looking towards the departed though they be Saints It were endles to reckon vp all the fathers authorities in detestation of such traditions as accrue besides the word of God and how they reduce all controuersies of this nature to no other touch-stone then the holy Scriptures decision Out of THESE BOOKES saith Constantine let vs try the Question meaning the Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Scripture be Vmpire saith Basil ad Eustathium S. Chrysostome Tom. 4. edit Eton per D. H. Savile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrine of holy Scriptures is the inheritance of our Fathers Euen as we say that the Common Law is euery mans inheritance because it tries titles by that we hold Dionysius therfore most properly cals it substantiam fidei the substance or liuelihood of our faith suppose that by which it is fedde as you would say and nourished and maintained Likewise Thy testimonies haue I claimed as mine HERITAGE for euer saies the Prophet Dauid in the Psalme before named So as the King you see consists by the tillage of this field and they are his for euer euen as in the nature of an inheritance as was before said Apollinaris in Eusebius l. 5. c. 1. Bishop of Hierapolis writing to a friend of his Avircius Marcellus about the heresie of the Cataphrygians alleadges this as a cause of his slow setting forward to write euen against those heretiques ne quicquam apponere viderer Euangelico verbo noui testamenti least writing so much as one line after the Canon of holy Scripture he might seem to haue a mind to adde to her most compleat sufficiencie S. Gregorie also the great lib. 1. Epist 24. ad quatuer Patriarchas saith that as the Priest in old times

Bishop seemes to graunt that to pray vnto Saints is either good of it selfe or at least indifferent Why so For if it were absolutely bad saith he it were in vaine to demaund a precept of it which notwithstanding he doth What and if he demaund of them that thinke they doe well in so doing Yet the Bedlam addes So as either this his demaund is verie idle and absurd or else he must acknowledge it at least to be indifferent and consequently no lesse lawfull then the Crosse in Baptisme Time and paper how are you cast away § 35. Num. 45. If we cannot pray to Saints without iniury to Christ how doe we craue one anothers prayers here in earth If of sinners why not of Saints If of men why not of Angels Thus he And why might Adoniah marry lower and yet not match with Abishac his fathers concubine without high treason Of deepe prouidence hath almightie God enlarged charitie amongst Saints on earth and ratified the exhibitions therof by law But where there is no feare of decaying it any more as in the heauenly Kingdome where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15. the offices are superfluous that tend thereunto and all reference to the glorified spirits so complete of themselues that wee cannot requite their fauours with the like is construed to be preiudiciall to our common King By which we answer also to your retortion of the Bishops text in your numb 47. Is the desiring the prayers of liuing Saints as much as Venite ad me Doe not they come to vs as well as we to them in this sort Venite ad me therefore is a farre other matter and to bee shunned towards Angels towards heauenly Saints not so the borrowing of aide the imploring of help of men and pilgrimes such as our selues are § 36. Numb 49. You acknowledge like a man that Christ is our onely Mediatour by way of prayer as well as of redemption Accedens per semetipsum Heb. 7. and many such like Hold you to that then Your foote stands right if you can keepe it so And when S. Iohn saith whome you also quote 1. Ioh. 2. We haue an aduocate and he is the propitiation doth he not shewe that propitiation goes to make an aduocate So Vnus est Mediator but qui dedit se pro omnibus that is by redemption 1. Tim. 2. they goe still together Now the Angels are not for the one therefore not for the other § 37 You answer vs as you thinke Num. 52. That the Angels are not excluded as Mediators to God for vs but that by way of Christs merits they may mediate well enough and so you construe that of Austen contra Epist Parmen cap. 8. lib. 2. that onely Christ prayes for all he whets the prayers that others offer for vs. But what are Christs merits to the Angels good Sir what interest haue they in them Doe you thinke they were directed to the vse of Angels that they should lay hold on them And if not so with what confidence shall they pray to God through them how shal they desire to be heard of God whether they pray for vs or for themselues for that skils not by the merits of Christ as you fancie We haue heard that prayer presupposeth faith Shall the Angels repose trust in the merits of Christ which belong not to them So are you tossed in your vanity like a boate in a storme that you forget the verie principles of Christian relligion namely that Christ neuer tooke the Angels vpon him but the seed of Abraham Heb. 2. and for vs hee suffered not for them and by him not by them are we to be brought to God as Theodoret as Chrysost as Theophylact as Photius told you before as the Scripture euery where per quem habemus accessum Eph. 2. 18. § 38. Yet you say the Church concludeth her prayers to Saints and Angels per Christum Dominum nostrum adiuring belike the Saint to be gratious vnto vs for Christs sake for what els is the meaning of that clause As if Christ were now our Mediatour to the Saint not the Saint to Christ So are you gyddied and hurled vp and downe with euery blast of vaine doctrine euerie puffe of temeritie The like I read in Maffaeus his life of Ignatius the Iesuite-maker lib. 2. c. 5. that God the Father commended the Iesuites to his Sonne whom the Scripture speakes of as our commender to the Father and no otherwise A voice was heard from heauen saying to Salmeron and Laynez and those good fellowes Ego vos commendaui or conciliaui filio meo These were the trances and the windlaces of the first Iesuites § 39. But least you thinke you can wrest that club of S. Austen contra Epist Parmen before quoted out of the Bishops hands viz. that Christ is hee alone pro quo nemo interpellat sed ipse pro omnibus for whome no bodie makes request but he for all you may please to consider that if this be so then must the Angels of force giue ouer beeing Mediatours For if they mediate at all they must mediate for all and none for them which S. Austen saith is proper to Christ None for them because they are in no want as other folkes are all teares beeing wiped from their eyes or rather neuer any teare hauing bedewed their cheekes Againe they for all because burning with charitie they neglect none but compassionate the cause of all them that are in distresse And from hence it will follow that either Christ must needes giue ouer this specialtie which S. Austen inuests him with or the Angels their mediation Doe you see now how fitly the Bishop vrgeth this place against you and how you haue inuerted that of Daniel in stead of millia millium ministrabant ei setting vp so many Angels qui depraedentur eum to supplant God and robbe him of his honour § 40. But let vs heare you out of Daniel what you alleadge for your selfe Num. 57. out of Dan. 3. that militant Christians fare the better for the prayers of the Saints in glorie because Daniel belike vrgeth God with his promise to Abraham and Isaac c. This I finde not in the 3. of Dan. and the question is not whether Saints benefit vs or no but whether we may pray to them In this place Daniel onely mentions them to God but makes no petition to them himselfe Yet because it is a phrase that occurres in Scripture and may stumble the heedelesse I answer briefly For Abraham and Isaac and Israels sake that is not for the merits of the men as you construe it whereas they neuer entreated by their owne merits much lesse others by theirs see Dan. 9. 8. but for the tenure of Gods promise running vpon Abraham vpon Isaac and their seede So our Sauiour in S. Iohn Adhuc nihil rogâstis in nomine meo As yet you haue asked nothing in my name In my name that is in

Bishop hath changed the state of the question for other aime or sinister drift in varying the words he had none And yet doe not you good Sir graunt at another time that it is a plaine Monarchie viz. chap. 5. num 21. of your Adioynder Or why doth Sanders entitle his booke de Monarchia Ecclesiae but to addoube the Pope a Monarch at least Or what are the effects of it but to dispose Monarchies Is not that it we contend about Lastly how many clauses are there in your Cardinalls bookes de Pontif. Rom. that sound this way and that not hoarsly but very shrilly euen besides that in his first book cap. 9. whose plaine title is Quòd Regimen Ecclesiasticum praecipuè Monarchicum esse debeat That the gouernment of the Church ought especially to be Monarchicall Wherein his minde doth not so wholly runne vpon Christ to be the chiefe Monarch but iust in the next Chapter cap. 10. the title is Probatur PETRI Monarchia c. The Monarchie of Peter is here prooued And that after he had pleased himselfe in his former paines so well about the Church-Monarchie in generall that he saith Explicatum est nisi fallor satis diligenter We haue shewed it and I beleeue diligently enough But the word earthly that offends you It is no earthly Monarchy As if the obiects of this power the origen from whence it flowes comming into comparison which are the two waies to iudge of the temporaltie or secularitie thereof it be not plainer which we alleadge that the obiects thereof are earthly to make it earthly then that which you pretend that the institution is from heauen to call it he auenly As for temporall power we haue before shewed you where Bellarmine calls it so and writes a whole booke of it vnder that name How much doth that differ from earthly then § 2. A second is about Supererogation I will neither hold you nor the Reader long The defence of the Bishop is compendious and stands in this that either you must mend your meaning or change your word For Supererogation there is none where first all is not done that ought to be done and then a vantage too or surplus ouer Now for so much as there is no man but labours of his defects and all come short of the glorie of God and all haue neede to crie Dimitte nobis debita nostra forgiue vs our trespasses which is the Bishops owne allegation and yet by you called an impertinent arguing I say for somuch as there is no man liuing but stands charged in the former of these two kinds to be somewhat short with God in his reckonings about obedience therefore it is certaine that Supererogation there can be none though praetererogation we should graunt you howbeit subtererogation were the fitter word as the Bishop hath most godlily and acutely told you wishing you to mend the other by this What you tattle of S. Austen is nothing to the purpose As if we could not tell you the like of S. Hilarie in Psal 118. as also of Greg. Nazianz. in his first Steliteutike against Iulian S. Hierome in many places and namely ad Pammachium de obitu Paulinae c. Whereas if you looke to the scope of that Parable Luk. 10. no question but that driues cleane another way namely that the Lord Iesus left no part of our score vnsatisfyed to the Father not to shew what we doe in recompence to him who for certaine are the traueller wounded and halfe dead in the way not the host of the house as we are there figured Nay the host beeing S. Paul as both S. Austen and S. Hilarie and the author of the Hypognostique l. 3. c. 9. doe consent how doth not that shake S. Peters primacy that the chiefe of the house whither the wounded man was carried should be Paul not Peter for the Church is the Inne and therefore the host of the Inne must be the cheife in the Church Or if you say that he is the stabularius because of his Doctrine why should S. Paul giue higher rules of perfection then are to be found either in S. Peter or any other Apostles writing but for some cause of eminencie of degree aboue the rest Yet they all make him onely to be the stabularius and the Scriptures to say truth shew no lesse As for the word supererogate which makes all the stirre yet no such dangerous word in the good Samaritans meaning S. Austen he tooke it as it lay in the Text of the old translation and applying it to vs though not without a wrest as euen now I said yet gaue the most consonant sense to the faith that he could then find of it without building an article a dogma vpon it as you fondly doe whereas if a man should haue told him that erogare with super to pay ouer and aboue presupposeth the payment of the principall debt hee would neither haue denied the truth of that suggestion nor blushed at the humility of our confession crying all with one consent Dimitte nobis debita nostra and that the whole world is obnoxious to God and that if he should enter into iudgement with his seruants or marke what is done amisse no man would be able to abide it c. Neither tell you me that you also are of this opinion and confesse with the forwardest your many scapes and halting obedience For why then doe you not reforme so monstrous a tearme especially since you peruert it to a more vncouth sense then euer came in S. Austens head from whome neuer thelesse you would seeme to borrow it Is it not pitie that you should talke prowder then you thinke and speake loftier then you are affected For if you meane no more then so that a man may doe somewhat which may bee pleasing to God and yet not descending of his rigorous iniunction or taxation as Tertullian saies wittily though considering the cause he then maintained scarce Catholikely as your selues will not denie Non tantum obedire debeo Deo sed adulari We must not only obey God but addoulce him and flatter him I say if this be all we differ not much from you neither about refraining marriage nor refusing hyre for preaching the Gospel as for an Apostles labouring with his own hands look you to that how you will censure it Though you shall do well to consider what S. Chrysostome writes Hom. 5. in 1. Rom. alluding to that of our Sauiour no doubt When ye haue done all that ye should say ye are vnprofitable seruants therefore bee far from craking of supererogations His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is It was a debt that which the seruant did if he did ought at all For whatsoeuer things we doe we doe but fulfill a duty in so doing Wherefore Christ himselfe said When you haue done all things c. say Wee are but vnprofitable seruants for

a Pastor most conspicuous from the meekenesse and the conformablenesse of the quietest lambe in the flocke Therfore shore vp your eyes good Mr Adioynder and looke once again vpon your Bellarmine from whom you stole these quotations wherewith your Margent is be-painted in this place of Calvine and Melancthon denying as you pretend the worship of the Sacrament in the sense aforesaid though still I must tell you that the Bishop neuer auouched the worship of the Sacrament which some of your owne Diuines denie if Bellarmine say true but onely of the Lord either accōpanying his Sacrament or wheresoeuer else present You shall finde in Bellarmine that all the questiō between our Diuines about the worshipping of the Sacrament is twofold The one during the vse and the act of the Lords Supper the other for the time following and vpon the reseruation of the elements And though this may finde but small friendship among our writers which if your opinion be not disclaimed exposes Christ to the most abhominable iniuries that may be as namely to be worried or wasted of beasts while you pretend to keepe him to be worshipped of men yet in the act of participation Contendunt Christi corpus esse adorandum saith he they are earnest to auouch the worshipping of Christs bodie namely Luther Bucer Brentius Chemnitius But it may bee you will say that these are such as hold the corporall presence and coexistence You shall heare Calvine therefore whom your selfe quote as a condemner of this worship how modestly and how mildly hee discusses the whole question hereabout Institut l. 4. c. 17. Parag. 35. Quomodò ex re ambiguâ ceriò conficient quod volunt Nempe vbi certo Dei verbo desicise videbunt quo vno consistunt animae nostrae vbi Apostolorum doctrinam exempla sibi aduersari se verò solos sibi authores esse cogitabunt c. Accedent etiam alia Quid an res erat nullius momenti Deum hac forma adorare vt nihil nobis praescriberetur An cum de vero Dei cultu ageretur tantâ leuitate fuerat tentandum de quo nullum vsquam verbum legebatur That is How will they conclude certenly out of a thing vncertaine For when they shall see they are destitute of Gods most pregnant word vpon which alone our soules rely when they shall see that both the doctrine and examples of the Apostles are wanting to them and that themselues are the onely authors of this deuise namely then they will be to seeke for their adoration So that Calvine you see argues from the want of ground in Scriptures for this controuerted worship rather then oppugnes it in any odious or offensiue fashion As also that shewes which followes in him Is it a small matter saith he to adore God in such a manner as he neuer prescribed or should that be so lightly or rashly attempted in the matter of Gods worship of which we neuer read any word any where extant At si quâ decet humilitate c. auscultassent certè quod ipse dixit Accipite manducate bibite huicque mandato paruissent quo accipi Sacramentum non adorari iubet That is But if they had submitted themselues to Gods word as they ought they would haue hearkened to that which himselfe said Take eate drinke and they would haue obeyed that Commandement whereby he bad them receiue not adore the Sacrament I know that both Bellarm. and Valentia and the rest of you are wont to scoffe at this argument He bids vs receiue it but not adore it This say you follows not But you shall see that Epiphanius argues so altogether in his Tractate against the Collyridian heretikes of which before Marie was holy saies he Marie was created for good vse and for the benefit of mankind but not to be worshipped This is his manner of arguing If you deride vs deride him too for our methode is the same I returne to Calvine Habemus Apostolorum exemplum quos non legimus prostratos adorâsse sed vt erant discumbentes accepisse manducâsse Habemus Apostolicae Ecclesiae vsum vbi fideles non in adoratione c. That is We haue the practise of the Apostles for vs of whome we doe not read that they fell prostrate and adored but as they sate at table they tooke and eate We haue the obseruation of the Church in the Apostles time of whome S. Luke reports that the faithfull communicated not in worshipping but breaking of the bread We haue lastly the doctrine of the Apostles on our side namely that in which Paul instructed the Corinthians not mentioning the adoration of the Sacrament in least wise and yet professing that what he deliuered to them he receiued of the Lord. In fine he concludes Atque haec quidem eò tendunt vt expendant pij lectores quàm non tutum sit in rebus tam arduis c. Calvine would haue vs to refraine from worshipping the Sacrament of the Eucharist for safetie sake Quia non tutum Nam vt Christum illic ritè apprehendant piae animae in coelum erigantur necesse est For the soule that will apprehend Christ rightly in the Sacrament must be lifted vp into heauen there is no remedie Can you denie this to be most true He addes yet Quid ergo superstitiosum esse cultum negabimus cum sese homines coram pane prosternunt vt Christum illic adorent Huic malo proculdubio obuiare voluit Nicaena Synodus c. That is What then shall we denie that to be a superstitious kind of worship when men cast downe themselues before a piece of bread to the end they may worship Christ there No doubt the Nicene Councell intended to preuent this mischiefe when it forbad vs to be too basely or sollicitously attentiue about the elements set before vs. And for this cause the people were wont to be aduertised by some one speaking in a loud voice sursum corda that they should lift vp their hearts The Scripture also shewing vs where to seeke Christ bids vs seeke him in heauen at the right hand of his Father Col. 3. 1. Secundum hanc regulam erat potiùs spiritualiter in coelesti gloria adorandus Christus quàm excogitandum istud tam periculosum adorationis genus c. According to this rule we ought rather to worship Christ spiritually and as he is placed in the heauenly glorie then deuise this so daungerous kind of adoration Daungerous he calls it because it may haue euill consequence and be of kindred to grosse and carnall opinions concerning God as are his words following in the same place also he preferres the other before it by a potiùs or by a rather onely as sparing the rest Lastly he thus disputes or concludes shall I say in his 37. Parag. not farre from the former place Christo inquiunt hanc venerationem deferimus Primùm si in caena hoc fieret

3. confes c. 6. * lib. 1. c. 30. Pro irritament● nomen Christi Nisi velit dicere illectamentum ve qui Graecè for●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad●…candos s● simplices Quod sic quadiat vel magis Ier. 7. 7. Rat. 5. De praedest sanct c. 16. Vide Esa 48. 1. ex tralat 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod per exprobrationem dicitur Rhem. in 1. Pet 5. 13. alij passim Comm. loci 2. Tim. 2. 19. Discedat ab iniquitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Iesuites The characters of Christianity beeing not names and notions but as it is in the same Epistles 1. Tim. 1. 19. Faith and good conscience or Faith and loue 2. Tim. 1. 13. Origen Tract 2● in Matth. 24. Di. cebatur Iesus sed erat latre ●…bil habens Iesu praeter nomen Baraba● the first Iesuite for whō the people refused Christ So now vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassand Consult ad Art 7. pag 56. Proprium est schismatis sibi sole nomen proprietatem Ecclesiae arrogare Yet the Iesuites are so confident there that Audito Ecclesiae nomine hostis expalluit Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem Theod Com. in Philip. 4. Non quicunque se sanctum nominat sanctus est sed qui credit Domino Iesu quique vitam ex eius legibus instituit Lib contra Auxent We haue Abraham to our Father Ioh. 8. Euill life euill doctrine which is Nilus his argument too against the Pope cx 1. ad Tim. c. 1. Vnlesse they meane that Catholique implies multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the scripture speaks when it would expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic. lib. Iudith But that is refuted elsewhere Suprà allegat 2. 7. Note that S. Austens last is Bellarmines first de not Ecc. c. 4. Cathelica Catapolica vt praeclarè Episcop Ad●… in Institut Cheregati Legati sui ad Comit Norimberg Vide Fai●… ●…m c. S●… in hac sede non s●… Ecclesia aliquot tam annis multa abominanda fuisse abusus in spirituali●… excessus in mandat● OMNIA denique in peruers●m mutata The Church of Rome was mentioned by S●…rus 〈◊〉 for 〈◊〉 inf●ll b●●nesse but for her ●●t●…sne● Must needs follow Damasus raigneth Damasus his raigne So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder Pontius Caesars deputy 1. Tim. c. 13. 10 as not onely the yeares are counted by the Caesars but Christ himselfe is subiect to Caesars deputie For the Rhemist themselu●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder in this place And it appeares by his mothers being taxed Luk. ● for Partus sequitur vent●● that Christ was vnder Caesar in the verie wombe The least and the greatest subiect that Caesar had Iesus inter omnes scriptur sanctificat omnes Orig. hom 11. in cap. 1 2. Lucae It must needs follow Honorius and Liberius not their raigue but their time See Answ to his 4. chap. before lib. 20. contra Faust c. 23. Num. 34. Num. 37. Athenaeus De Guido V. baldo c. H●…our her before the people * He that saies three dent's not they were ●●ure but shewes that he loues to speake within compasse Euthymius and Theophylact. vpon Ioh. 10. con strue this doore to be the Scriptures For by them saith Theop● we are brought to God as through a doore he is brought to speak with a man that hath an errand to him To the same purpose Euthym adding that Christ was the true shepheard and entred by the doore quia vtens Scripturis secundum eas gubernam Whereas the clamberer vp another way who but the Pope Lib de Baptism Matth 10. 8. 1. Pet. 4. 10. Adioynd c. 2. Num. 50. Euery Pastor ought to haue not only as much care of the whole Church as euery other man but also much more then others by reason of his function and office which doth extend it selfe to the whole Church it beeing euident that what authoritie soeuer any man hath in any part of the Church it is giuen him for the good of the whole and finally tendeth thereto Againe Numb 52. Whosoeuer is Pastor in any one part of the Church is capable of Pastorall inrisdiction in any other though he be restrained limited to a certaine part to avoid confusion in which respect the Priests in euery Diocesse are Priests throughout the whole Church and may minister Sacraments any where in cases of necessitie and a Bishop in any place is euerie where a Bishop and one of the Magistrates and Pastors of the Church and therefore hath a voice right of suffrage in all Generall Councels though they be held out of his Diocesse c. * Rhem. Test Annot. in Luc. 22. v. 19. Mat. 26. ver 20. Ambnin locum alij qui cum sequuntur Com. in Epist ad Gal. cap. 1. Com. in Epist ad Gal. cap. 1. Philip. 1. 18. Iren. l 4. c. 43. Charisma veritatis certum Panegy● in Athanas 〈◊〉 Single succession is a simple thing Huge Card. in 2. Thess 2. Deficient à fide Non successions locali sed tamen mentali corruptions doctrinae Vide Sylu. V. Ordo alios Others reckon of a Grecian Bishop vsed in this consecration Eudoem Parall p. 243. But so doe lyers agree betweene themselues Doth not this also encrease the credit of our Register For that is constant while the impugners of it are at variance * Homo nihili Laert. N●te that in the Register there is mention of two more Bishops to whome the Commission was directed then were present at the cons●cration Which to me seemes to argue the sincerity of the Register against the Adioynders ●●al●…s exceptions For el● why might not this ods haue beene silenced And yet the absence of two doth not invalidate the busines sith the Commission is content with any foure Lucan Adioynd in Append. num 4. Citing Stapleton● Counterblast against Bishop Horne fol. 301. And therefore you are indeed no true Bishops neither by the Law of the Church neither yet by the Lawer of the Realme for want of due consecration expressely required by an act of Parliament renewed in this Queenes dayes in Suffiagan Bishops much more in you Who is the scorpion now that carries the remedy against his own poison about him The Adioynders sweet compatison cap. 10. num 70. The Bishops preuaricating about the Supremacie yea his extenuating abasing of it as the Adioynder doates now in the latter ende of his Booke Numb 71. The opinion of learned strangers concerning the Bishops c. Adioynd Hesiod Sic Anselm Dionys Carth. in locur Bruno etiam Glossa apud Lyran L●●ich Had●mer Papist Theophylact refert ad Discite à me quia mitis humilis item ad lotion em pedú Diseipulorum Euthymius fire is est Oecumenius vocat quide in doctrinam fidei Sed intellige vel lato nomine fidem repote reuelationem omnem diuinae voluntatis vel