Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	cup_n	eat_v	13,173	5	7.8905	4	false

Text snippets containing the quad

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

our Sauiour Except a man bee borne of water and the spirite he cannot enter into the kingdome of heauen Iohn 3. 5. May it not aswell bee answered that children also are excluded here as in the other place for the words are in both places generallie spoken without exception Agayne Christ sayth except yee eate if this may be done in vow and defire that is spiritually which wee affirme and graunt then is it not meant of the sacramentall eating onely as the Papistes beare vs in hande and so they are contrary to themselues Lastly if it bee necessarie to receiue the Eucharist eyther actually and indeede or in vow and desire which is most true There is the like necessitie thereof as of baptisme For the Rhemistes confesse as much that they before God are accepted as baptized that depart this life with vowe and desire to haue this sacrament but by some remediles necessitie could not obtaine it Annot. Iohn 3. Sect. 2. Thus baptisme by their owne confession is prooued to be no more necessarie than the other Sacrament and so are they taken with their owne wiles Against the reall presence in the Eucharist amongst other arguments wee do bring foorth this S. Paul in diuers places calleth the Sacrament bread after consecration as 1. Corinth 10. 16. The bread which we breake is it not the communion of the body of Christ And chap. 11. 26. As often as ye shall eate this bread drinke this cup ye shewe the Lords death till hee come The Apostle calleth it bread Ergo it is bread not the bodie flesh or bloud of Christ. To this argument they make vs this aunswere The Apostle calleth it bread because it was bread before or because it appeareth to be bread not that it is bread Bellarm. de Eucharist lib. 1. cap. 14. res ad loc 13. Yea but the Apostle maketh mention together both of the bread and cup If it be called bread because of the appearance onely then by the like reason so is the cup and as there is no bread in deede so there shalbe no cup. Againe saith hee The bread which wee breake but the shape or forme of bread cannot be broken but the substance Neither will they say that Christes bodie is diuided or broken therefore it is true bread which the Apostle so calleth Lastly if they like this speech of the Apostle that hee should call it bread after consecration how cōmeth it to passe that they are afraide to call it bread in the Canon of the Masse but the bodie of Christ only It should seem therfore by their practise that they mislike the apostles phrase maner of speech That the Eucharist ought to be ministred in both kindes we confirme it out of that place Iohn 6. 53. Except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you which our aduersaries expound of the Eucharist Their answere is this that here the coniunction or particle and must be taken after the phrase of Scripture for the Distinctiue vel either as if the sense were this except you either eate or drink Bellarm. de Eucharist lib. 4. cap. 25. By this reason they make it a thing indifferent either to eate or to drinke to doe any one of them and so as the people doe onely eate in the Sacrament amongst them not drink the contrarie custome also may be brought in for the people to drinke onely and not to eate which I thinke they wil be loath to graunt Againe where they presse vs for the necessitie of baptisme with that place Iohn 3. 5. Except a man be borne of water and the Spirite wee can aunswer them with their owne words And in this place is taken for either vel as if it were said Euery man must be borne either of water or of the spirit Although we haue better answer are not driuen to vse any such shift yet thus they do make rods for themselues to be whipt withall Whereas we thus reason that the Eucharist ought to bee ministred in both kindes because the death of Christ cannot otherwise be liuely shewed foorth but both by eating and drinking in remembrance of Christ The Iesuite boldly aunswereth that a sufficient commemoration may be made by receiuing onely in one kinde Bellarm. de Sacramen Eucharist lib. 4 cap. 27. cleane contrarie to Saint Paul who saith As often as ye shall eate this bread and drinke this cup ye shewe the Lords death till he come 1. Corin. 11. 26. To remember and shewe foorth the death of Christ hee requireth receiuing in both kindes That the marriage of Ministers is authorized by the word of God wee proue out of S. Paul 1. Timoth. 3. 11. who hauing first described the office of Bishops Pastors of the Church and what maner of men they ought to be commeth afterward to set foorth the qualities and conditions that should be in their wiues That they should be honest sober and faithfull The Iesuite here celleth vs that the Apostle meaneth such as had beene their wiues before they were ordained lib. 1. de Clericis cap. 20. Ans. I wil aske them then one question Their former wiues maried before did they renoūce them afterward or retaine thē If they renounced them what need had the Apostle to be so carefull in setting downe rules and precepts for their wiues for it was no more to them how they demeaned themselues than other women If they retained them in the name of their wiues they either liued together or apart not apart for the Apostle prescribeth an order for the Ministers house children v. 4. But there is no reason that the mother should want the comfort of her children though shee enioyd not the companie of her husband It is therefore most like the mother liued with her children and the children with their father and where els then should their mother liue but with their father If then they liued in one house together how then is shee not now his wife as freely for all honest purposes and ends of mariage as before Who seeth not now how weakely these things hang together And that it is as lawful for the Ministers of Gods worde to marrie a●ter their calling to the Ministerie as before we shew it by these words of the Apostle Haue we not power to lead about a sister awife 1. Cor. 9. 5. Their answer is that it must be read thus a sister a womā for certain deuout womē folowed the Apostles which ministred vnto them of their substance Rhemist Annot. in hunc locum Ans. But this were a superfluous speech to say a sister a woman whereas it had been enough to say sister which word also expresseth the sexe And seeing the Apostles had wiues of their own it is an absurd thing to imagine that they would choose rather to go in the companie of strange women their owne wiues being more necessarie to attend on them more fit for

either Augustine against the Heretikes of that age or Bernard● against the corruptions of his time Therefore to conclude this pointe wee say as not long since a darling of their owne saide yet with better right and more truelie I am sure then he Nowe the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs if as among husbandmen wee call a rake a rake a spade a spade a mattocke a mattocke so among diuines wee cal heresie heresie and likewise falshood lying slaundering craft hypocrisie blasphemie euerie such crime by his proper name without all glosing But leauing off here in this place further to make apologie or to seeke defence in this point for our selues which were a needelesse and superfluous labour the writinges of our learned and godly brethren are abroade to be seene and read I trust they shalbe founde neither to sauoure of so enuious a spirite nor to be mixed with such intemperate and vndigested humors as our aduersaries writinges are sawsed and powdred withall We will now proceede not further keeping the Reader in suspense to collect some flowers of popish eloquence and Rhetorike which their bookes are beawtified and adorned withall First wee will be so bould as walke into our countrie man M. Hardings Garden and there a little refresh our selues with the pleasaunt sent of his sweete smelling herbes And here in the verie enterance I find a nosegay alreadie gathered to my hand by that skilfull and cunning gardener not in name but in deede B. Iewell let vs take vp this posey and smell a litle thereon M. Harding therefore writing against B. Iewell cloyeth and ouerchargeth him with these and such like sweete speeches Who euer heard such an impudent man a most impudent lyer awicked slaunderer and all because he said with Laurentius Valla a Canon of Rome that Pope Celesti●●s was a Nestorian Heretike Againe who euer saw so impudent a man what shal I say to this fellow fiefor shame man a minister of fables a minister of lies foolish ignorance shamelesse malice so ignorant so witlesse lewd wretches Iewish Heat henish shameles blasphemous villaines false ministers false harlots yee lie falsely yea yee lie for aduantage yee are impudent liers lewd liers heapes of lies nothing but lies and al is lies But what is the cause thinke you that this meeke spirited man should be so disquieted and make such outcryes against liers forsooth because Maister Iewel in one place leaueth out enim in a nother place hoc in an other place the Printer set downe schemate for schismate and such like is not here great cause thinke you to make a man thus to take on and to run out of his wittes Is not this asweete nosegay thinke you and is it not compounded of choice flowers the sent is so strong to my smell that I cannot choose but stop my nose Nisi as Bernard saith omniū passim naribus iniecto foetore solus dissimulē pestem nec audeo manum contra pessimum putorem propria manu munire Vnlesse as he saith the stincke smelling strong in euery mans nose I only should dissemble the matter and not dare to sense my nose with mine owne hand against the contagious smell But let vs haue patience a litle and passe along to see what store of such sweet smelling flowers M. Hardinges garden wil afoord vs. Pag. 40. Thus your vaine boast in wickednes wrought by the power of Sathan is put to silence because M. Iewel saith that many kings princes are fallen away from the Sea of Rome haue ioyned them selues to the church of God Pag. 42 This is his heat henish hart what could Purphurie or Iulius or Celsus say more because M. Iewel had said that men euen by light of nature though thereby alone they cannot bee led to the perfection of faith yet may somwhat discerne what is likely or vnlikely in religion according to S. Paule Rom. 1. 20. The inuisible thinges of God his euerlasting power Godhead are seene by the creation of the world Pag. 85 We take you to be mad would God you were not worse then mad were you mad you should be tied vp Els were you suffered to goe abroad for feare folk● would flye from you and then should you doe litle hurt Pag. 145 How say you sir Minister Bishop ought the minister to be lawfully called Pag. 146 Touching the exercise of your ministerie you doe all thinges without order vnlesse ye meane such order as Theeues obserue among them selues in distribution of their robberies Pag. 153 If he were so folish to thinke so yet you M. Iewel in that behalfe should not beare the bable with him speaking of Nilus a Greeke writer a learned man and a reuerent Bishop Pag. 162. You shew your selfe to be a man of euill disposition no man euer said it but Illyricus or bawdy Bale Namely that pope Zosimus corrupted the councel of Nice the trueth where of notwithstanding is proued by B. Iewel out of the Aphricane councel cap. 101. 102. 103. Concil Carthag 6. cap. 4. Concil Florentin sess 20. Pag. 164. You are errant slaunderous liers how seemeth not this wicked generation to spring of the deuil because M. Iewel saith by the testimonie of Alphons de castro Sabellic Platina others that pope Liberius was an Arian heretike Pag. 189. This sir defender learned in the schoole of Sathan and now lieth bound in Sathan fatters Pag. 201. Their Bishops for custody of their chastity after their former olde yokefellowes decease solace them selues with new strumpets Pag. 209. Of what small substance this reason is the veriest Coblers of all their Ministers if they can reade any english beside their communion booke may easely perceiue B. Iewell telleth Harding he might haue remembred that not long since Iulius the 2. of a wherrislaue was made Pope but wee haue no coblers in the ministerie Pag. 290. Mauger the malice of the deuil and of all the sacramentaries the old trueth shall preuaile he meaneth the conuersion and transsubstantiating as he calleth it of the bread and wine in the sacrament into the verie body and blood of Christ. But this is no trueth at all neither old nor auncient confussed by D. Tunstall to haue come in twelue hundred yeres after the gospell as in that place it is manifestly prooued Pag. 297. Now sir I report me to euerie man that hath sense whether I may not lawfully giue you the Menti as for manners sake I may vse the Italian terme and chalenge you in plaine termes of a lie for vttering this vntrueth and yet there is no vntrueth vttered see the place Pag. 313. It liked your filthie spirite with vile wordes to bring that holy mysterie into contempt wherein you do the Deuill author of all heresies the greatest seruice that may be deuised because with Origen he had affirmed that the bread in the sacrament as touching the material substance thereof goeth into the bellie and

thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no● accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth

P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will

as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may