Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

lawe in the newe testament that Christian mē should eate neither puddīgs nor any thing strāgled which ye thought belike to be a great incōuenience and therfore ful closely and in greate hucker mucker ye passed yt ouer And yet might ye haue freshely reasoned the matter therto yf your stomacke would haue serued you with telling vs visum est spiritui sancto nobis I● semeth to the holy Ghost and to vs. And is not this Gods lawe thē also good M. Horne This geare I perceiue your weake stomacke could not wel digest For yf yt could and you withal could digest orderlie plainely and truely any good answeare ye should haue at length answered your selfe and shoulde haue founde yt as true that the ordināces cōcerning the head couered or vncouered and cōcerning the blessed Sacramēt be ād may as wel be called the ordināces or cōmaundemēts of S. Paule as the other are called praecepta Apostolorū the cōmaundemēts of the Apostles And what should we reason longe in this matter seing that S. Paule him selfe calleth theis praecepta mea my precepts or cōmaundements And sicut tradidi vobis as I haue deliuered vnto you And doth not S. Paule say plainely that he ordayned to the Churches of Galatia Collets or gatheringes of Almes to be made euery Sonday And saieth he not of him selfe that he gaue precepts to the Thessalonians Which yet he writeth not in his epistles but referreth thē to their former knowledge of deliuered doctrine by word of mouthe Otherwise yf ye wil so precisely vrge the matter we must now no lōger cal the old law the law of Moses we must no lōger name the prophecies of Hieremie Ezechiel or Daniel no more the ghospel of S. Math. S. Luke S. Mark or S. Iohn we must no lōger say the sword of God and of Gedeō nor the people belieued God and his seruante Moses But God be thāked these things wil stande together wel inough with a good cōstructiō and by a diuers relatiō Neither are they more cōtrary thē whē Christ said my doctrine is not my doctrine but my Fathers that sent me Yf we cōsider the prīcipal author of these lawes thē are thei Gods ordināces ād not Pauls or the Apostles by whose graciouse inspiratiō ād suggestiō they wer made S. Paule ād the Apostles were but ministers ād in that respect they may be called their lawes euen as the ministers by their ministery do truly forgeue and remitte sinne We must yet further cōsider here two things The first that some lawes there be of the Churche that are properly called Gods lawes as these that the Apostles set forth in holy scripture which Christe him selfe taught thē as concerning baptisme the holy Eucharistia and some other thinges Some other lawes there are that the Apostles set forth but not suche as they receiued at Christes own hāds and by his mouth but by his holy spirite after his ascension whiche are for that cause called Christes ād Gods lawes as for that the Apostles had al their authority to make suche lawes of him they are called also the lawes of the Apostles Namely these that were made in the first coūcel at Hierusalē the which M. Fekenhā alleageth for his purpose And betwixt these two ther is a great differēce For Christ gaue by him selfe fewe precepts and and of those matters onely that were necessary for our saluatiō And therfore they may by no humaine authority be infrīged or abolished But the precepts of the Apostles touching the gouernaūce of the Churche though no man cā by priuate authority breake thē yet may they and are many of thē by the authority of the Church abolished Namely such as were made for certain and special respectes and not to cōtinewe for euer but for a time As was the decree of the Apostles made at Hierusalem touching the eating of puddinges and thinges strangeled So we see the Sabboth day turned into the sonday So we see that though Christ celebrated his holy maundy of the blessed Eucharistia at night and gaue yt to his disciples after supper and in both kindes yet the Church vseth it fasting and for lay mē vnder one kinde For thoughe Christe cōmaunded vs to receiue which no man can dispense withall yet for the maner and fashion saieth S. Augustin he cōmaūded nothing but reserued that honour to the Apostles by whō he intēded to directe the Churches Who therfore also toke order for yt especially S. Paule among the Corinthians according as he promised I wil dispose other things when I come Which is the place M. Fekenham groundeth him self vpō against you And therevpon S. Augustine thinketh that whiche is vniformely and generally vsed throughout Christendome touching the order in the administration of this Sacrament to haue ben ordeined by S. Paule which he could not so conueniently prescribe and appoint in his Epistle So that ye see that though it be true these orders and lawes may be called Gods ordinaūces and lawes yet they are and may also well be called the lawes and ordinaunces of the Apostles And thus M. Fekenhams Argument standeth as before in his ful force euery way And all your talke concerning the Lords supper is quite from the purpose You tell vs that all was Gods Law that S. Paule appointed in the saide Epistle to the Corinthians Which if it were so yet ye reason not against M. Fekenham who speaketh not of those things that he tooke order for in his Epistle but of those things that he toke order for at his comming Whereof he said Caetera cùm venero disponam Other things I wil set in order when I come Which as they were done without writing as many things also that he deliuered by tradition to the Thessalonians as M. Fekenham rehearseth out of S. Paule so were they done against your fond conclusion that is without any other warrant of any lay persons Neither is the ordinaunce of praying and preaching the head vncouered proprely Gods law for then had it bene indispensable And then had you and your fellowes that preache with your cappe on your heades nede to thinke vpon some good answeare for the violating of Gods Law And wemen come to the Church to be maried with their heads open whiche might not be suffred if it were directly against Gods law And though S. Paul geueth this reason of superioritie and subection because as it seemeth it was a custome or maner proper to the Iewes yet both among the Romaines and other Gentils in S. Paules time and also throughout al Christendome at this daie the opening and discouering of the heade is a token of subiection and of duetifull honour to our Magistrates and other Superiours Wherefore if we consider the Scripture well we shall finde that S. Paule and the Apostles gaue many precepts in their Epistles of which in the written Gospell nothing is mentioned or ordeined And so your Lutheran Conclusion wil appeare starke false and

th' Emperours consent And if any be chosen bisshop without he be cōmēded and inuested by the King that in no wise he be cōsecrated vnder paine of excōmunication As Sabellicus noteth this for a renovvmed matter that the right of creatinge the Pope vvas novv restored to the Emperial dignity euen so Nauclerus affirmeth this godly Imperour Otho to be borne in totius Ecclesiae consolationē for the consolation of the whole Churche The .14 Chapter Of Otho the first Emperour Of Iohn the .12 and Leo the .8 Popes of Romae Stapleton THis declaration runneth all vppon the deposition of the naughtye Pope Iohn the .13 or as moste men call him the .12 in a synode at Rome the Emperour Otho being then present But onlesse M. Horne can shewe that this Emperour toke hym self for supreame head in all causes ecclesiasticall and temporall and vtterlye renownced all the Popes supreamacye the case standynge that thys Pope were a most wycked man which we freelie confesse and most vnworthy of that see yet is M. Horne farre of from iustifiing the matter Wherin euē by hys owne author and story he should haue bene vtterly ouerthrowen yf he had made therof a true and a faythfull reporte which ye shall now heare by vs and that by hys owne chronographer so that ye shall haue good cause to be astonied to see the most shamefull and impudente dealing of thys man First then he begynneth with a notoriouse lie For neither thys Cardinall whome Luithprandus calleth Iohannem nor the Maister of the rolles whome he calleth Aronem nor the Bishop of Millain and others here named were sente to complayne vppon Pope Iohn to Otho but sente to hym by Iohn the Pope hym self which Iohn hys authour Luithprandus calleth the highe Bishop and the vniuersall Pope who most humbly beseacheth hym that he woulde vouchsaufe for the loue of God and the holye Apostle Petre and Paule as he would wishe them to forgyue hym hys synnes to deliuer hym and the Churche of Rome to hym committed from the tyrannye of Berengarius and Adelbertus Wheruppon themperour gathered an army and commyng to Italie with all spede expulsed from the Kyngdome of Italy the sayde tyrants so that yt seamed euidente that he was ayded and assisted by the moste holy Apostles Peter and Paule and which is to be noted he was afterward anoynted and crowned Emperour of the sayd Iohn though so vicyous a mā and swore also obediēce vnto him as Nauclerus writeth Farther he did not only restore hym those thinges wherof he was spoyled but honored hym also with greate rewards aswell in golde and siluer as in precious stones And he toke an oth of the Pope vpō the most precious body of S. Peter that he shuld neuer ayde or assist the sayd Berēgarius and Adelbertꝰ M. Horne here nedelesse enforceth the credit of his author as then liuing yea and anaunceth him to be a famous writer and a Deacō Cardinal wheras he was as far as my boke sheweth and as farre as Trithemius and Pantaleon report of him no Deacō Cardinal at Rome but a deacō of the church of Ticinū otherwise called Pauia in Italy Onlesse perchaūce he was such a Cardinal as the Cardinals are amōg the pety canōs of Poules in Londō With like truth ye say M. Horne ij lines after that the pope practised with Adelbertus to depose the Emperour but your author speaketh not so much but onlye that the Pope promised the foresayed Adelbertus to helpe him againste the Emperours power Then tell ye in a smaller and distincte letter truely inough but altogether confusely of Iohns doings writing out of your author as we haue good experience but who were that we ye shewe not nor to whome the wordes were spoken Ye say that the Emperour called a Councell in Italie to depose him that your authour sayeth not but that after three dayes themperour had bene at Rome the pope and Adelbertus being fledde from thence there was a greate assemblie in S. Peters Church rogantibus tam Romanis episcopis quàm plebe at the desire as well of the Italian bishops as of the people In the whiche councell were presente beside the Bishops many noble men And the Pope ranne not away bicause of this Councell as you vntruly reporte but iij. dayes after that he was fled with Adelbertꝰ the Coūcel was called and that not to depose hym but to call hym to his answere as appereth by the Emperours owne oration Who after that Benedictus had rehersed dyuerse of theis horryble owtragies that ye specifie themperour and the councell sent for hym to purge hym self In the which letters sent by the Emperour ye dissemble many thinges and dismember them as the tytle of thēperours letters whiche was Summo Pontifici vniuersali papae Iohanni Otho c. To the highe Bishop ād the vniuersal Pope our Lord Iohn Otho and so forth And by and by We asked the cause of your absence and why ye would not see vs your and your Churches defensour And againe Oramus itaque paternitatem vestram obnixè venire atque hijs omnibus vos purgare non dissimuletis Si forte vim temerariae multitudinis formidatis iuramento vobis affirmamus nihil fieri praeter Sanctorū Canonum sanctionem We most earnestly pray your fatherhode that ye do not forslow to come and to purge your selfe Yf ye feare any violēce of the rude and rashe people we promise you vpon our Othe that nothing shal be done contrary to the Decrees of the holye Canons After this ye rehearse the Popes short answere which yet as short as it is doth wonderfully trouble you and ye dare not fully recite it I hea saie saith this Iohn ye wil make an other Pope which if ye attempt I excōmunicate you all that ye may haue no licence or power to order any or to saie Masse It is true that ye saie afterwarde that the Councell desired the Emperour that the said Iohn might be remoued and that the Emperour so answered Yet ye leaue out part of his answere And that is and that some other might be found who should rule the holy and vniuersall See Neither did they desire of the Emperour any thing els but his assistāce in the remouīg of him Neither proprely to speak otherwise then by cōsenting and assisting did th'Emperour create pope Leo. As appeareth by your author saying that al saied with one voice Leonē nobis in pastorē eligimus vt sit summus vniuersalis Papa Romanae ecclesiae We doe electe Leo to be our pastour and the high and vniuersall Pope of the Roman Churche and doe refuse Iohn the renegate for hys wycked behauiour The wich thinge beinge thryse by all cried owte he was caried to the palace of Lateran Annuente imperatore with themperours consente and thē to S. Peters Church to be consecrated and thē they swore they would be faythful vnto him And in thys election the people also

and Princes may not claime or take vpon thē any part of Spiritual gouernement much lesse take the supremacy and chief part of spiritual gouernement from them For ansvveare I deny this argument for it is a naughty and deceiptful .523 Sophistication called Fallacia aequiuocationis There is equiuocatiō in this vvord Priests and so in these vvords to gouerne ād rule the Church of God This vvorde Priest hath diuers significatiōs vvhich are to be obserued least the simple readers be confirmed or brought into errour thorough the equiuocatiō therein The Scripture speaketh of a priesthood after the order of Aaron after vvhich order you vvil not cōfesse Apostles and the Bisshops their successours to be Priests an other kind of Priesthod is after the other of Melchisedech and Christ only vvithout any successour in that priesthood vvas the alone Priest of that order The third kind is an holy and princely Priesthod of the vvhich order not only the Apostles and their true successours but also Kings Queenes Princes and al maner of faithful Christians are Priests There is in common opinion amongest the Papists a fourth kind vvhich is a massinge and sacrificīg priesthod after vvhich order Christes Apostles ād the true mynisters of his Church vvere 524. neuer priests for that order belōgeth only to the Apostolical Clergy of the Romishe Antichrist Yf your meaning therefore be that Christ left any kinde of gouernement or rule of his Church to Bisshops and Priests after this popishe order your opiniō is .525 hereticall and your assertion vtterly false Therefore vvhere I shal aftervvardes in my speaking cal the ministers of Christes Church Priestes I geue you to vnderstand that I doe therein but follovv the vsuall and accustomed kinde of speache vvhich is .526 impropre although in longe vse Likevvise to gouerne and rule the Chureh of God is of tvvo kindes and sortes the one is by the supreme authority and povver of the .527 svvorde to guide care prouide direct and ayde Gods Church to further mainteine and setfoorth the true Religion vnity and quietnes of Gods Churche and to ouersee visit refourme restraine amende and correcte all maner persons vvith al maner errours superstitions heresies schismes abuses offfences contemptes and enormities in or about Gods Church VVhich gouernement and rule apperteineth onely to Kings Queenes and Princes and not to the Apostles Bisshops and Priestes vvhereof S. Paule speaketh nothing at al in this sentence by you alledged to the Bisshops of Ephesus The other sorte is to feede the flocke of Christ vvith the Spiritual foode of Gods vvord vvhich is the .528 only rule and gouernement that belongeth to the Apostles Bisshops and Ministers of Christes Churche and of none other maner rule speaketh S. Paule to the Bisshoppes of Ephesus vvhich he maketh most plaine both by the expresse vvords of the sentence auouched and also by the vvhole circumstance of the same place The vvord that S. Paule vseth doth proprely signify to feede as the sheapeherd feedeth his sheepe ād by a figuratiue speach to guide gouerne or rule and therefore if you vvould haue dealt 529 plainly ād haue vttered S. Paules meaning according to his propre speache vvhere you say To gouerne and rule doubling the vvoordes as it vvere to amplifie the matter that the truth might lesse appeare you ought to haue said to feede the Church of God for that is the Apostles 530 propre saying and so the old translatour of Chrysostome doth translate it vppon the Epistle to the Ephesians and also expounding this same place of the Acts of the Apostles vt pascatis Ecclesiā to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bisshops dispersed vseth that self same vvord saying Pascite quantum in vobis est gregem Christi Feede so muche as you may the flocke of Christ. Christ him selfe also teaching Peter and all other Bishops vvhat manner of rule and gouernement as properly geuen them by Gods vvoorde they should haue in the Church doth expresse it vvith the selfe same vvoorde saying Pasce agnos meos feede my Lambes To rule and gouerne the L. household faithfully and prudently Christ expoundeth to be nothing els in general than to geue meate vnto his family in due season Neither did our sauiour Christ geue .531 other povver authority or commission vnto his Apostles and so to all other Bishops as properly belonging and onely to the Bishoply office then this As my Father sente me so I sende you receiue the holy ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteined goo therefore and teache all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachinge them to obserue al thinges that I haue commaunded you So that the Bishoply rule ād gouernement of Gods Church cōsisteth .532 in these three points to feade the Church vvith Goddes vvoorde to minister Christes Sacramentes and to binde and lose al vvhich three partes Christ cōprehendeth vnder this one saying to geue meat to the Lords family in due season And S. Paule in these vvoords to feed the Churche of God The circumstaunce of the sentēce vvhich you alledged foorth of the Actes doth also shevve in the example of Paule him selfe vvho vvas inferiour to none of the Apostles and Church mynisters in any point that he claimed or tooke vppō him none other rule or gouernement than .533 of feedinge Goddes Church vvith the spirituall foode of the Ghospell He setteth foorth the execution of his ovvne office and by that example moueth the Bishoppes of Ephesus to the like sayinge I haue serued the Lorde with all humblenes of minde I haue leaft nothinge vndoone that might be profitable to you but I haue declared and taught you openly and priuely the repentaunce and faith in God and Iesus Christe I receyued an office of ministery from the Lorde Iesus to testifie the ghospel of Gods grace and to preache the Kingdome of God I haue hidden nothing of Gods councel from you Take heede therefore to your selues and to Christes flocke as I haue done whereof the holy Ghost hath appointed you Bisshoppes as he did me to feede the Church of God as you knovv and see that I haue done This that you cal to gouerne and rule vvas vvith Paule to serue with lowlines to mynister with watchefulnes to preache teache and testifie the Ghospel and the kingdome of God publikely and priuately and to shevv to the flocke al the Councel of God touching their saluation keepinge nothinge thereof from them To gouerne the Churche of God after this sorte belōgeth to the only office of Bishops and Church ministers and not to Kinges Quenes and Princes vvho .534 may not neither doo clayme or take vpō them this kind of spiritual gouernement and rule or any part thereof vvith the bisshops neither do they take the supremacy and

pray deuoutly chieflie directing his eies and mind to the place wherein the honourable sacramēt of Christes Body is hiddē and kepte The matters of the Canō Lavve visitatiō are in parte these The visitour ought to view diligētly whether the place wher the Sacramēt is kept be cleane wel garnished and close for the Eucharist and the holy Chrysme ought to be kept shut vnder locke and key He must see that there be great lightes of waxe to geue light in that place Thē must he visit the place of the holy reliquies ād of Baptisme And search diligētly what māner of place it is ād whēther it be kepte shut Besides this he muste visit the Aultars and litle Chappelles and must with his eies viewe the whole Church whether it be cleāly and cleane Thē he must visit the vesselles and Churche vestymentes whether they be cleane and kepte in a cleane place as they ought to be and whether the vestimētes be ouermuche worne and brokē and in case the visitour shal finde suche vestimētes vncleane rēte and cōsumed with occupying he muste burne thē in the fire and cause the ashes to be buried in some place whereby ther is no passage But in any wise let him not suffer saith Socius purses or such like thinges to worldly vse to be made of the copes or tunicles Last of al let him suruey the houses and possessions belonging to the Churche The Bishop dooth visit also to bisshop enfantes and to cōsecrate or hallow Churches The visitour also shall enquire and examine whether any mā knowe or beleeue or that the fame is that the Sexten the Treasurer or the Vesture keeper hath well and saufly kepte the vessels vestimentes and other thinges or ornamentes of the Churche as Masse bookes Grayles Antiphoners Legendes and other thinges appointed to diuine Seruice and whether any thing moueable or vnmoueable be diminished and by whome wherefore whan and after what sorte whether they be diligently present at the Dirigees for the dead And whether the vesture keeper or Sexten keepe warelie and cleanly the Churche the Eucharist the Reliques the Fount the Churchyardes and suche other things And he shal examine the Priestes in the countrie in saying of their Masses But lette euerye Visitour vnderstande saith mine Authour that same the greatest question or controuersie which was betwixt three rurall Personnes or Priestes vvherof tvvo of them stroue about the vvoordes of Consecration the one affirming that the vvordes are to be pronounced thus Hoc est corpus meus the other Hoc est corpus I thinke he should haue said corpum meum These tvvo chose a thirde Prieste vvho vvas taken to be better learned to be arbitour and to decide this high question vvhose ansvvere vvas that he him selfe stoode euer doubtfull in this question and therfore in steede of these vvordes of consecration did alvvaies vse to saye one Pater noster Furthermore the Visitour must enquire vvhether the laity make their confession once in the yeare and receiue the Euchariste at Easter And vvhether they be slovve or denie to paie their tythes and fruites The Archebisshoppe must in visiting any of his Suffraganes exactly enquire and examine the Canons and Clerkes of the Cathedrall Churche vvhether they knovv beleue or that the fame is that the Bisshop hath couered or borne vvith some mens faultes for money or other temporall commoditie Can you finde in the Scriptures any one of these Visitours or anie one of these vveightie matters enquired of by Peter Iohn Paule Sylas Barnabas or by any of the Apostles in their Visitations vvhich vvere Scripturely visitations No surely it is not possible For these Idolatrous .607 vanities are manifestlie repugnaunt to the Holie Scriptures Amongest all the rable of these Canon Lavve visitours ye can not finde in the Scriptures not so muche as the bare Title of .608 one of them onelesse it be of a Bisshoppe vvhiche name applied to the man as the Scriptures describeth the man that is called to that office can no .609 more agree vvith a Cannon Lavve Bisshoppe then vvith the Ciuill Lavve Bisshoppe vvhose office vvas as it is sette foorthe in the Digestes to haue the rule and ouersighte of all maner of victualles in the Citties as it vvere the chiefe Clerke of the markets As the matter of the Apostles visitations standeth directly .610 against the greatest parte of the matter vvhereabout your Popish or Canon Lavve visitation is exercised Euen so the holy Scripture that you auouche for the geuing of the holie Ghoste maketh .611 nothing at all to proue your purpose For Saint Luke in that place speaketh .612 not of an ordinarie povver that shoulde remaine in the ministers of the Churche for euer but of a speciall gifte to vvorke miracles and to geue that povver to others vvhiche shoulde continue but for the time vvhiles Christes Churche vvas to be erected and the vvoord to be sounded through the vvorlde And therefore Chrysostome saieth That this gift pertained onely to the Apostles For saieth he the Conuertes in Samaria had receiued before Peter and Iohn came the spirit of Remission of Sinnes But the spirite of Myracles that is the gift of tongues healing propheciing and suche like vvhich are the giftes of the holie Ghoste and therefore are called the Holie Ghoste they had not as yet receiued There vvere many that by the povver of Goddes Spirite coulde vvorke miracles but to geaue this povver to others none coulde doe but the Apostles For that vvas propre and onelye in them Marke novve the sequele of your allegation for proufe of your purpose Thus .613 you argue the Apostles gaue by the imposition of their handes to the Samaritanes the giftes of Healing Prophecying of Tongues c. Therefore euerye Bisshop and Priest hath povver to geue the same gifts to their flocks and cures There vvas neuer none so blind or so ignorantly brought vp in your cures belonging to the Abbey of VVestminster but that did vvel perceiue that neither your Bisshops Abbottes or Priests had or could doe any such feate They like Apes imitated the outvvarde signe or ceremonie but the invvard grace they vvanted Stapleton In this parte M. Fekenham prosequuteth his proufe out of the newe Testamente alleaging for his purpose manye places thereof As of Peter and Iohn that went into Samaria to visite the Christians there to confirme them in fayth and to geue them the holy Ghoste by the imposition of their hands Of Paulus and Barnabas that visited many contries commaunding the Christians there to kepe the commaundements of the Apostles and priests with certaine orders and lawes made by S. Paule But al this M. Horn thinketh may be wiped away with one general answer of an insufficiēt consequēcy for that the Apostles did and could do many things that bishops and priests neither may nor can doe nowe I wil not striue with you M. Horne what the Apostles did in other thinges but yf they practised any

resisteth and fighteth daily against him In which fight and combat the best men are sometime venially ouercomed though not deadly as most men are This is the clere doctrine of S. Augustin and of al the learned Fathers by him alleaged in his secōd Booke against Iuliā the Pelagiā Of S. Ambrose S. Cypriā S. Chrysostome S. Hierom Gregorie Naziāzene S. Hilarie S. Basil S. Ireneus with certain other by him as I saied alleaged against Iuliā the Pelagiā And to be short with you herein M. Horn behold one direct ād clere sentēce of S. Austin cōformable to al those holy Fathers ād Doctours in which he shortly and clerely cōfuteth your most ignorāt cōfusiō of venial sinne ād of mortal saying that euery sinne of it self is mortal For after he had alleged al the forenamed doctours ād last of al in this place S. Ambrose cōcerning the remnāts of original sin in vs which by your doctrine ād Melāchthōs is deadly and mortal sinne thus he cōcludeth him self Ecce quantā nos pugnā etc. Behold what a greate fight or cōbat this valiaūt souldiar of Christ ād faithful doctor of his Church he meneth S. Amb. sheweth vs to haue with sinnes allready dead ād slayne he meneth original sinne in baptism for howe is that sin dead seing that it worketh many things in vs whē we striue against it What many things are these but fond and hurtful desires which draw the consenters vnto them into destruction which yet to suffer and not to yeld vnto is a combat a conflict and a battail Nowe betwene whom is this battail ▪ but betwene good and euill not betwen nature and nature as the Manichees imagined but betwene nature and synne synne I saye already dead but yet to be buried that is whollly to be healed Howe then say we this sinne is dead in baptisme as also this mā sayth S. Ambrose and howe do we yet confesse that it dwelleth in our membres and worketh in vs many desires we striuing still against it as also this Ambrose confesseth but bicause this sinne in respect of the gyltynesse thereof wherein before baptisme we were fast tyed is dead and yet beinge dead rebelleth vntyl by perfect buryal it be quite healed And yet this sinne is not nowe after baptisme in such sorte called sinne as that it made vs guilty before God but bicause by the gyltinesse of Adam it was made synne and bicause also by rebelling it draweth vs to sin except the grace of God by Iesus Christ our Lord do helpe vs that this dead sinne do not so rebelle that by ouercoming vs it waxe againe alyue and reigne in our mortal body In this battail fighting and toyling as longe as this life is a tentation vpon the earthe we are not therefore in sinne because this which in suche sorte is called synne worketh in our membres contrarying the lawe of our minde as longe as we consent not vnto it in the vnlawfull desires and motions of it For as touching our selues we should remaine alwaies without sinne vntill this euill were vtterly healed if we did neuer consent to the euill But in such thinges as by the rebellion of this euill we are ouercomed in though not deadly but venially yet ouercomed in such thinges I say we contract or gette that wherby we must daily say Lorde forgeue vs our trespasses As for example maried folke when for pleaesure only they excede the measure necessary for generation As also continent and chaste persons when they stay in such thoughtes with some delectation not yet determining the wicked deede or bearinge the wicked dede of him that doth determine it but not auerting so diligently as they ought the intention of their minde from suche thoughtes nor yet riddinge them selues so soone from the thoughtes being ones fallē into them as they ought Thus farre S. Augustin These two exāples he geueth of venial sinne And for these veniall sinnes we muste say daily saith he Lord forgeue vs our Trespasses Accordīg to this doctrine he teacheth in an other place wher he writeth thus The sonnes of God as longe as they liue in this mortal life they fight with their mortalite And though it be truly saied of thē As many as are lead with the Spirit of God those are the sonnes of God yet they are so stirred with the Spirit of God and doe so profit to Godward as the sonnes of God that yet as the sonnes of mē especially by reason of their corruptible bodie molesting thē they falle back to thē selues ward with certain humain motiōs and therefore do sinne There is a great difference as we haue largely saied For though euery Crime by which terme he calleth mortal sinne be a sinne yet euery sinne is not a Crime As much to say euery venial sinne is not mortall or deadly Therefore we say in dede that the life of holie men as long as they liue in this mortalite maie be founde without Crime or deadly sinne But venial sinne if we saie we haue not we deceaue our selues as the holy Apostle saieth and Truthe is not in vs. Here againe S. Augustin maketh a clere differēce betwene the crime or deadly sinne which maketh vs the sonnes of wrath ād betwene the venial sinne with the which we continewe yet the sonnes of God and the which holie mē in this life neuer lacke But God forbidde that holy men shoulde neuer lacke deadly and mortal sinne which vpon M. Hornes doctrine that euerie synne of it selfe is mortall must nedes folow No. No M. Horne your lewd spirit and the holy Spirit of the lerned fathers are farre wide a sonder This you learned of Melanchthon and he of Luther the very synke of all your filthie heresies But howe learnedly and pithely this fonde and lewde doctrine of Melanchthon Luthers and youres was confuted by Doctour Eckius in the open disputation betwene him and Melanchthon at Wormes you may M. Horne for you make no deinty I thinke to reade heresye bookes see and reade to your greate cōfusion euen in the very workes of Melanchthon printed at Wittenberge Anno. 1564. Where also you shall finde a Notable place of S. Augustine corrupted first by Luther and then by Melanchthon so clerely detected and pressed of Doctor Eckius that Melanchthon was fayne in that honourable Assembly openly to recante and to say Quod ad me attinet agnosco male citatum esse As for my owne part I confesse it was wrōgfully alleaged The place was this Where S. Augustine wrote That Concupiscence was taken away by baptisme non vt non fit sed vt non imputetur not that yt shoulde be no more in man after baptism but that after baptisme it should no more be imputed vnto vs yf by deliberat consent we yelded not thereto Luther ād Melāchton mad S. Augustin to say That sinne was takē away by baptism not that it cōtinewed not stil in mā but that it should no more be imputed

Christē man ought to mystrust the same is also expressed in kneeling in knockīg the brest in kissing of holy reliks or in any holy ceremony don for the honour of God ād of his Saīts which redoūdeth to hī for whose sake they are honored By this M. Horn you may shortly vnderstād in what sense the Catholiks affirme that by a holy ceremony venial sins may be takē away And thus the Crosse that came frō the Iesuites to M. Feken came in a good howre As by the occasiō wherof you haue discouered vnto you some of your lurking heresies ād the Catholike faith is somwhat opened more perhaps thē you wold it wer to al such as haue grace to harkē thervnto Your farder assertiō that al mortal syns are also venial saue ōly the syn agaīst the holy Ghost is the new scoured heresy of Wiclef as is before touched But see you not that when ye saye there is no mortall sinne but the sinne against the holy Ghoste howe contrary you are to your selfe saying that al sinnes are mortal and yet againe affirming there is no mortal sinne at all but one Whereby ye go very nere to the Pelagians heresie taking away originall sinne For if there be no mortall sinne but the sinne against the holy Ghoste that is lacke of repentance as Wicleff declareth then did not Adam cōmitte any mortal sinne for he died penitently And then if he cōmitted no deadly sinne in the transgression of Gods cōmaundement he could not transfunde originall sinne that should kill his posteritie which was a braunche of the Pelagian heresie Neither wil it helpe you to say that there is no synne sauing lacke of repentaunce but is purged by the merits of Christ. For the question is not when we speake of veniall and mortall synne howe it may be taken away or forgeuen but what payne and penalty eche of his owne nature deserueth Venial synne deserueth no other payne then tēporal paine Mortal sinne deserueth euerlasting paine But here is no place exactly to discusse these matters And I haue saied this onely to shew what a sort of errours and heresies ye wrap vp with the closing of your boke and that if it were but for theis only M. Fekenham might haue called you and that iustly in plaine termes without any almost an heretike As for M. Iewel if M. Fekenham said as ye say he sayd that he should neuer be able to answere M. Doctour Hardings boke he said nothing but truth which doth well appere to any indifferent Reader by the labours of those that haue confuted already the stronger the greater and the more important partes of his Reply and haue alredy discried about one thowsand of manifest errours and lies in him To what number then thinke you will they muster if a whole confutation of all the remnant should come forthe Here would nowe somewhat be saied to your answere concerning the rumour of M. Fekenhams subscription and recantation and I suppose if I knewe the whole circūstance of the matter I might easely confute al your answere therin And yet as straunge as ye make your self to that rumour or any knowledge therof a man may wel gather and go no further then your owne booke that your selfe ministred great occasion of suche rumours as telling him so often in your answere of the feare of reuolte that his frendes had in him with the whiche also you ende your answere In telling of him that he semed to be resolued and in a maner fully satisfied at your hands And that ye made relation thereof to certaine honourable persons and finally that your selfe do plainely here confesse that ye sayed that M. Fekenham had chaunged his Religion nine tymes yea nintene tymes But these matters I will leaue as also your vnkinde and vngentle dealing with him and your complaintes againste him contrary to your promisse and will nowe onely put your Reader in remembramce of the Iesuites whome ye call monkishe Iebusites and pray him withall well to consider the order and trade of theire lyues and doctrine yea the gloriouse issewe that hath and daylie doth followe thereof comparing them with the doinges and doctrine of you and your fellowes And then I doubte not but he will thinke that this is nothing but vile and wicked rayling in you to call them Iebusites and that in comparison to you and your ghospelling bretherne they may be counted lyuing angells Yf the profession of a religiouse and a monastical life deserue in them this contumely and reproche at your handes then may ye call S. Basil S. Hierome S. Augustine S. Chrysostome S. Gregory our Apostle with Ruffinus Epiphanius Paulinus Cassianus and a nūber of other auncient and godly Fathers Iebusites to And see ye not M. Horne howe this your blasphemie doth not redounde to those Fathers onely but euen to our Sauiour Christe Iesus him selfe whose name they beare and whose steppes they most diligently and most ernestly do followe aswel by a vertuouse austere lyfe as by paineful preaching Which their trauaile our Sauiour Iesus hath so prospered and blessed that your newe Apostle Luther hath not brought so many Christian soules by his poysoned heresie to destruction and damnation in Europa as they haue brought Panyms Mores ād Turks many a thousand mile from Europa from Paganisme to the catholike faith from the which we haue departed and runne awaye hedlong Neither can I either to much thinke vpon or to much prayse the wonderfull prouidence of God in this behalfe For euen as a thousand yeares sithence the Christian Empire and faith beganne to decay in Asia and Afrike by cursed Mahomete caused the decayed faith againe to springe and take roote in the west parte of the worlde as namely among vs in England and afterward among the Germans the Bulgarians the Polonians the Hungarians the Danes the Prussians the Lituanians and among a number of other nations as I haue in the Fortresse annexed to the history of Bede ●eclared so nowe in the latter daies the Empire of Constantinople becomming Turkishe and in our daies a great part of our owne Europa being the more pity caried away with errours and heresies God hath of his wonderful mercy and goodnes in mans remembrance opened and reueled to vs as it were a newe world of the which ne●ther by writing nor otherwise we euer heard any thing before And which is a cause of deper and more ample thankes he hath by his prouidence so ordeyned that the sayd coūtries beside in Asia and Aph●ica are become of plaine and open Idolatours of Mores and Sarazens very good Christians ād that cheifly by the great helpe and trauaile of these blessed and vertuouse Iesuites whom you so lewdly cal Iebusites By whom also God hath shewed such wonders and miracles as the hearing or reading of them were to any good Christian heart of al things most comfortable And suerly if a man would deaply and throughly weigh and consider