Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	dead_a	death_n	trespass_n	4,131	5	10.6204	5	false

Text snippets containing the quad

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

therfore their Lenton fast is not like that in Augustines time Fiftly then was not the fast so strictly prescribed from cheese butter egges but onely from flesh as Serm. de tempor ser. 64. Qui abstinemus à carnibus We which abstaine from flesh which it is lawfull to vse at other times c. Sixtly they did not then fast in Lent with any opinion of merite but to humble their bodies and make them more fit to serue God Tum ad Dominum c. mens purior festinat cum nulla crapula crassatur Then the minde is readier for God when it is not incras●ate with meate but popish Lenton fast is held to be meritorious I trust by this it appeareth that Augustines Lent was farre differing from the popish neither with such strict necessitie inioyned that we may well conclude vpon Augustines sentence What is now become of your Lent and Ember daies c. for the Church knew none such in Augustines time 3. But Augustine saith it is a sinne not to fast in Lent that is as he expoundeth himselfe when a man is knowne non pro infirmitate non posse sed pro gula ieiunare non velle not to be not able to fast for his infirmitie but not willing for gl●ttonie This we also grant that he which of a greedie appetite and gluttonous minde shall breake the set fasts of the Church instituted for the exercise of prayer and hearing the word doth sinne Now what small cause the Libeller had to say he malitiously and notably abuseth Saint Augustine I hope it is euident he rather abuseth himselfe in suffering his tongue to range so at libertie Plutarke could haue tolde him that an euill mouth is a signe of an euill mind Origen saith They that speake the words of God God openeth their mouth qui falsum testimonium dicit diabolus aperit os eorum but they which vtter slaunders the Diuell openeth their mouth Hom. 3. in Exod. The 8. Falsification WHere Bellarm. doth charge the Protestants with the heresie of Proclus who should say peccatum in renatis semper viuere that sinne doth alwaies liue in the regenerate because it is translated that sinne doth raigne c. in the regenerate or borne anew he saith that this sentence is foisted in of his owne Libel pag. 236. 237. The Iustification HEre is neither whole sentence nor yet a whole word foisted in as this foister saith but only one word translated contrarie to his humour peccatum semper viuere sinne alwaies to raigne for alwaies to liue the sense being the same For first I aske him what Proclus heresie was whether that sinne did liue that is remaine in the regenerate or did liue that is raigne in them To say that sinne remaineth in the regenerate is no heresie but catholike and sound doctrine agreeable to the Scripture 1. Ioh. 1. 8. If we say wee haue no sinne we deceiue our selues and the truth is not in vs. And this was one of the errors of the Pelagians Posse esse hominem sine peccato That a man may be here without sin which Augustine confuteth epist. 89. quaest 1. by that place of Iohn and further he saith Omnibus est necessaria oratio Dominica The Lords Prayer is necessarie for all where wee pray forgiue vs our sinnes This doctrine is confirmed by your owne Decrees Distin. 25. c. 3. in gloss out of Hierome Res contra naturam pene est vt sine peccato aliquis sit It is almost against nature that a man should be without sinne Likewise Distin. 81. c. 1. caus 33. distinct 2. de poenitent c. 40. how then could Proclus be iudged an heretike in saying that sinne remained in the regenerate which the Catholike Church did also hold Wherefore his meaning was that sinne did liue that is raigne in the regenerate much like to the heresie of the Eunomians that did teach that the committing of neuer so great sinnes should not hurt a man if he were of their faith Augustin haeres 54. and so they did suffer sinne to raigne in their disciples Secondly in Scripture for sinne to raigne or liue in vs is taken for all one as Rom. 7. vers 9. Sinne saith the Apostle reuiued which he expoundeth vers 14. I am carnall and sold vnder sinne the Apostle here speaketh of himselfe when he was yet vncalled for sinne then to liue or reuiue in vs is to be sold vnto sinne And againe Rom. 6. 1. We that are dead vnto sinne how shall we liue still therein And afterward hee expoundeth what it is to liue in sinne vers 12. Let not sinne raigne in your mortall bodies So then to liue in sinne or sinne to liue in vs is for sinne to raigne in vs. Thus Augustine interpreteth the Apostle Qui mortui sumus peccato c. eum describit qui est sub gratia constitutus cui autem dominatur peccatum c. adhuc sub lege est We that are dead to sinne how shall we liue therein He describeth him which is vnder grace but he in whom sinne ruleth c. is vnder the law not vnder grace in 6. ad Roman He then which is vnder grace or regenerate liueth not in sin nor sinne liueth in him he that is not vnder grace then hath sinne both liuing and raigning in him The Apostle also saith Rom. 12. vers 11. Ye are dead to sinne but are aliue to God There cannot be both a death of sinne and a life of sinne together in the regenerate It is then I trust sufficiently cleered that the liuing of sinne and raigning of sinne is all one Now thou accuser of the brethren whosoeuer thou art take your choise if Proclus by the liuing of the sinne in the regenerate meaneth raigning then are wee no heretikes for so wee hold not if by liuing he vnderstandeth the being of sinne then are you heretikes if you denie it Your hereticall liuerie then take to your selfe it is fittest for your shoulders that first shaped it and cut out the cloath your liuerie may well be heresie and your cognisance hypocrisie be not offended if you carrie away that you bring Si dixeris quod vis audies quod non vis If you speake what you will you shall heare what you would not as Homer saith What you speake the same shall you heare againe The Pelagians obiected against Hierome that he was an heretike I answere you as he answered them Egone haereticus quare ergo me haeretici non amant Am I an heretike wherefore then doe not heretikes such as you are loue me lib. 3. aduers. Pelagian The 9. Falsification WHereas Augustine is alleaged Tetrastyl pag. 97. in these words The pompe of funerals the rites and solemnities of buriall are comforts of the liuing no helpe to the dead let men therefore performe this last dutie to their friends Serm. de verb. Apostol 34. to shew that though Augustine seemeth somewhat to be infected with the error of prayer

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

necessarie to know which bookes are Scripture but therein they disagree among themselues Ergo they dissent in necessarie points So that in saying is it not a substantiall point and belonging to faith to know which bookes are canonicall there is relation to Bellarmines knowledge and confession for that which is necessarie to be knowne is I thinke a materiall point substantiall and belonging to faith Secondly neither is there any contradiction in these words of themselues for to know which are the canonicall bookes may be held to be a substantial point and belonging to the faith and yet not simply necessarie to saluation he knoweth little if hee cannot distinguish betweene a simple and absolute necessitie and a necessitie not absolute as some things are absolutely necessarie to saluation without the which a man cannot be saued as Hebr. 10. 36. Patientia vobis necessaria Patience is necessarie vnto you that after ye haue done the will of God you may receiue the promise But in another sense the Apostles write Act. 15. 28. It seemed good c. to lay no more burthen vpon you then these necessarie things yet was it not simply necessarie to abstaine from bloud and things strangled but conuenient and profitable for that time because of offence so to know which bookes are canonicall though it be not simplie necessarie to saluation if a man hold the foundation yet is it necessarie as a profitable meane for the increase of faith and though it be not so substantiall as the foundation of faith yet is it substantiall as many necessarie parts in an house are beside the foundation I may say now to our cauilling aduersarie that triumpheth in his contradictions as Archidamus the Lacedemonian said to his son boldly aduenturing to fight Aut viribus adde vel de animi elatione aliquid detrahe Either put to more strength or abate of your courage So seeing the Cauillers obiections are no stronger hee should doe well not to be so confident As for my selfe I say with Hierome Non de aduersario victoriam sed contra mendacem quaerimus victoriam I seeke not so much for victorie of an aduersarie as for the veritie against a lier Hier. Augustin The 5. Contradiction BEcause it is said that Luther was an excellent instrument stirred vp of God to set forth his truth Sy nops pag. 620. and yet it is confessed that he erred in diuers points as concerning penance and the Reall presence c. The Reconciliation SIr Cauiller your collection is very weak May not a man be a profitable instrument in Christs Church though hee holde some erronious opinions Tertullian fauoured the heresie of the Montanists in condemning of second mariage Cyprian and Dionysius Alexandrinus did hold that they which were baptized of heretikes should be baptized againe Hieron catal scriptor Papias Irenaeus Victorinus Apollinarius Lactantius were all Chiliastes they did hold that the faithfull shuld raigne with Christ vpon the earth a thousand yeeres after the resurrection Many grosse errors are ascribed to Origen as that he should hold that in the end the diuels should be saued that men were elected according to the merits of their soules in a former life before they came into their bodies that the torments of hell consist onely in the conscience of sinne that there was another world before this that Christ for the saluation of Diuels should suffer in the ayre c. These and many such grosse opinions Hierome ascribeth to Origen ad Auitum whether they be true or false of him it is now impertinent to dispute Few of the Fathers beside can be named but they had their speciall errors will you therefore conclude Sir Sophister that these learned Fathers were not excellent instruments in their times For notwithstanding Luther might in some things bee deceiued whose opinions I will neither now iustifie nor impleade but onely touch your contradiction yet was he a very excellent and profitable member of Christs Church But whereas you scornefully come in with your what if as though master Fox were belied or that Master Fox played some craftie tricke and you will giue more credit to Roffensis and Bellarmine for reporting of Luthers opinion Here whether you shew more ignorāce or malice with boldnes Sir Controller I cannot say for master Fox is truly alleaged and he truly citeth Luthers opinions as they were condemned by Pope Leo vnder his bul and this to be one that where a Priest cannot be had euery Christian man or woman standeth in as good steed Fox pag. 1281. col 2. artic 13. he maketh no mention of boyes as your Bellarmine saith Now my friend I would think that your holie father Pope Leo in his bull should bee of better credit with you then Cardinall Bellarmine in his booke you vrge me to say vnto you as Hierome against Ru●●in Quid est quod de ore illo tuo pudentissimo non exeat video te frontem ferream possidere What will not that shamelesse mouth of you●● vtter I see you haue a brasen forehead Whom I may compare to that Merchant of Ch●●s in Plutarke de animi tranquillit who sold euery man good wine and kept the sower to himselfe of whom his seruants said Our master bonis praesentibus malis vtitur when he may vse good things doth chuse the euill So doth this Carper omit the best and take the worst hee changeth good things for euill words The 6. Contradiction SYnops. pag. 648. it is vntrue that auricular confession hath been of ancient time vsed in the Church in Chrysostomes time it was not and pag. 650. it was priuate confession which was by Nectarius abrogated to the which Chrysostome agreed Hence it is gathered that auricular confession was in vse in Nectarius time for otherwise hee could not haue abrogated it how then is it not ancient c. The Reconciliation FIrst it followeth not if some kinde of priuate confession were vsed in the time of Nectarius that therfore it was the popish auricular confession which was brought in by Innocentius the 3 whereby euery one was bound to confesse to the Priest omnia peccata all their sinnes and that vnder paine of excommunication while they liued and to be depriued of Christian buriall when they were dead Decret Gregor lib. 5. tit 38. c. 12. Such auricular and particular confession of all sinnes we denie to haue been vsed in any ancient time They confessed priuately such sinnes as were notorious and troubled the conscience which kind of confession if it be not turned to an abuse as then it was wee mislike not but wish it might be practised Secondly the taking away of priuate confession by Nectarius sheweth an old abuse of it that when it began to degenerate and grow vnto inconuenience then was it abrogated what contradiction then is there to say that auricular confession was not vsed of ancient time and that priuate confession was abused in former time and so abrogated or what doe

to vs and we heare them that is in our affection denotion and desire Thirdly concerning that place cited out of lib. 22. de ciuitat Dei cap. 8. I answere that many fabulous reports are foisted into that chapter and so thinketh Lodouicus Viues in his annotations there In hoc capite non dubium saith he quin multa addita ab ijs qui omnia magnorum authorū scripta spurcis suis manibus contaminabant No doubt but in this chapter many things are added by way of declaration by those which with their vncleane hands defiled all the writings of great authors This may serue as answere to your counterfiet Augustine other reasons I could shew to proue these stories counterfeit but neither time now nor place here serueth And what if Augustine notwithstanding or any other Father might bee produced directly to speake for the inuocation of Saints if they haue not Scripture on their side as we are sure in this matter they haue not wee are not to heare them Augustine himselfe saith speaking of humane writings Hoc genus literarum non cum credendi necessitate sed cum iudicandi libertate legendum est This kinde of writing is to bee read not with necessitie of beleeuing but with libertie of iudging cont Faust. lib. 11. cap. 5. Now as for cunnicatching trickes monstrous falsification and your plaine English lie I say no more but with Hierome Haec sunt sibila serpentis antiqui These are the hissings of the old serpent lib. 1. cont Iouinian I hope it now appeareth which of the two hath best deserued the name of a falsarie at the length your false packing is discouered as Men●●der saith That no lier can long time be hid The 11. Falsification TEtrastyl pag. 112. because the Pelagians opinion is reported to be this that a man may be perfect in this life and keepe all the commandements he taketh a double exception 1. That Augustine is corrupted because he condemneth not the Pelagians for Heretikes because they taught that men may bee perfect in this life c. but because they said that iust men in this life were void of all sin and that the commaundements might bee kept without grace 2. The Rhemists nor any other Catholike doe hold that a man may be so perfect in this life as to haue no sinne at all and keepe all the commandements without helpe of Gods grace Libel pag. 255. The Iustification 1. FIrst the Pelagians did hold these two opinions first that a man may be perfect without sin and keepe all the commandements of God in this life Secondly that a man is able to doe all this without grace by his owne free will These two hereticall opinions Augustine in the place alleaged h●res 88. toucheth ioyntly together but elsewhere hee distinguisheth them sunderly as libr. de perfect iustit cont Celest. ratiocinat 16. whereas the Pelagian had asked this question whether a man might be without sinne Augustine answereth Posse esse hominem sine peccato neque nos negamus quando autem possit per quem possit hoc quaeritur si enim modo est non omni animae fideli positae in corpore mortali orandum est c. That a man may be without sin we denie not but when and by whom that is the question for if now then it were not needfull for euery faithfull soule placed in this mortall bodie to pray forgiue vs our trespasses c. And againe epistol 89. Augustine handleth these two questions seuerally first whether a man may attaine to that perfection in this life to be without all sinne Secondly whether mans free will doe suffice to keepe all the commandements quaest 2. Now then seeing the Pelagians held both these erronious assertions it was impertinent to produce that opinion which to the aduersarie was not obiected These being then two errors of the Pelagians that all the commaundements may be kept in this life and that by free will without grace the first onely is obiected and the other as impertinent omitted 2. But it will bee obiected that the Pelagians error herein was not whether it is possible to keep the commandements but whether one may be perfect in this life without sinne Ans. All these doe depend one vpon another for he that can keepe all the commandements is perfect and consequently without sinne This first is proued by the Scriptures Iam. 3. 2. If any man sinne not in word he is a perfect man much more is he perfect that sinneth neither in word nor deede Againe 1. Ioh. 3. 4. Sinne is the transgression of the law he then that transgresseth not the law sinneth not and he that transgresseth it sinneth If a man then keepe al the commandements he also sinneth not Augustine saith Cur non praeciperetur homini ista perfectio quamuis eam in hac vita nemo habeat Why should not this perfection be commaunded though in this life no man can haue it The perfection commanded is to keepe Gods commandements as a little before he said Non omni modo ex tota anima diligitur Deus God is not here loued altogether with the whole heart And againe Tunc homo iustus erit Then a man shall be iust without sinne that is in the next life when he shall with his whole soule loue God Thus Augustine confuteth Celestius the Pelagian that affirmed it was commanded that man should be without sinne shewing that man can neither be perfect in this life with that perfection which is commanded nor yet perfectly keepe the commandements Hierome likewise disputing against the Pelagians that held facilia esse Dei praecepta that the precepts of God might be done thus reasoneth first Cur ausus es dicere facilia esse quae nullus impleuit How dare you say they are easie to bee done seeing no man euer kept them Secondly whereas they demaunded whether the commandements were possible or impossible he answereth Si hoc mihi cum Christo commune c. If this bee common to me with Christ that is to haue no sinne quid ille proprium habuit what was then proper to him Thirdly Asseris hominē esse sine peccato si velit c. You say a mā may be without sin if he will frustra conaris adiungere non sine Dei gratia and after an heauie sleepe to deceiue simple soules you goe about in vaine to say not without Gods grace sic Hieron ad Ctesiphont Thus Hierome prooueth against the Pelagians that the commandements cannot be kept because Christ onely was without sinne Whereupon it must be inferred that they which keep the commandements sinne not yea he seemeth to mislike the Pelagians assertion that a man may be without sinne being not without the grace of God To be then without sinne in this life and to keepe the commaundements is all one question both with Augustine and Hierome and this differing from the other whether free will be sufficient thereto without grace Augustine then