Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	king_n	land_n	3,471	5	5.9237	4	false

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

Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprÃ haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free froÌ„ the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed DeuÌ„ non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in

there is any such Canon in the olde Roman Councell that no man should come to seruice said by a Priest well knowen to keepe a Concubine It is also false and slaunderous that Concubines are let out to ferme to Priestes Harding pag. 559. Yet for the one the words of the decree stand thus Nullus audiat Missam presbyteri quem scit Concubinam indubitanter habere Let no man heare the Masse of that Priest whome hee vndoubtedly knoweth to keepe a Concubine Distinct. 32. Nullus And for the other it is certaine that the Bishoppe of Argentine hath a Florence by the yeare of euerie Priest that keepeth a Concubine and if shee beare a Childe hee hath foure Ex Iuell pag. 559. apolog defens These apparant vntruthes and impudent denials I thought good for example to note out of our countri-mans works Who list to know more of his honest dealing if he will resort to Bishop Iewels learned treatises shall finde his desire satisfied both in this and in all other matters which he can require And concerning M. Hardings great licentiousnesse in auouching falshods the said reuerend father thus writeth of him Note that master Harding in his 3. articles of aunswere to master Iuell hath published threescore and nine great vntruthes Defens Apolog. pag. 597. in Margin Iudge now good Christian reader considering how easie and vsuall a thing it is with our aduersaries to denye whatsoeuer truth neuer so manifest which they are pressed withall if it may not be more truely saide of them that their religion standeth onely vpon destructions and negatiues then of vs whome the Rhemistes falsely accuse hereof In deede wee affirme and auouch boldly that which is true and denie and destroy heresie and falshood But I trust they cannot neither shall euer prooue against vs that wee haue denied or gainsaid manifest truthes as they haue done Vnto these strange denyals of open and euident truthes ioyne also if you please their bold and strange affirmations of vntruthes That their doctrine of transubstantiation is no lesse auncient than the Gospell it selfe Harding pag. 290. Whereas it is confessed by Gabriel Biel a doctor of their owne that how the bodie of Christ should be in the Sacrament whether by changing of somewhat into it or Christes bodie begin to be there together with the bread Manentib substantia accidentib panis The substance and accidents of the bread remaining still non inuenitur saith he expressum in canone Bibliae It is not found in the Canon of the Bible Gabriel in canon lect 40. and D. Tonstall saith liberum fuit ante Concilium Lateranum before the Councell of Laterane it was left at libertie namely concerning the manner of the presence of Christs bodie for euery man to thinke as he would de Eucharist lib. 1. pag. 46. And yet master Harding will needes beare vs in hande that it is as auncient as the Gospell It hath beene an order from the beginning receiued hetherto continued to haue the Church seruice in the Latine tongue Hard. pag. 382. Whereas they them selues know the contrarie In Augustines time such a tongue was vsed as the people vnderstood Loquendi saith hee omnino nulla est causa si quod loquimur non intelligunt propter quos vt intelligant loquimur There is no cause why wee should speake at all if they vnderstand not what wee say for whose sake wee speake that they might vnderstand vs August de doctrin Christian. lib. 4. cap. 16. He saith Constantine gaue place to Siluester Bishop of Rome when hee was baptised pag. 453. Whereas it is certaine that Siluester was dead long before Constantine was christened consul Iuell ibid. That England receiued the true faith from S. Gregorie Bishop of Rome and was conuerted to the faith by Augustine his Legate Hard. pag. 539. But it is manifest out of histories that the faith of Christ had been planted in this land 400. yeares before the comming of Augustine as Origen testifieth Terra Britanniae consensit in religionem Christi The land of Britannie hath consented to Christes religion in Esech homil 4. who liued not much lesse than 400 yeare before Gregories time No maruell if they affirme and maintaine many things contrarie to the course of all true histories for they dare be as bold with Scripture Harding saith that Christ neuer saide to any of the Apostles as vnto Peter feede ye pag. 118. When Christ said as much in effect notwithstanding to the rest Receiue ye the Holy Ghost And Christ said vnto all Go teach all nations Math. 28. If Peter then had no more the Holy ghost than the rest if he had no more authoritie to preach to the whole world than the rest it belonged no more to Peter to feede the Lords flocke than to the rest for what is it to feede but to preach what is it to feede but to receiue the gifts of the Holy Ghost to teach and instruct It is in vaine for you to say that the Church of Rome hath erred when the Holy Ghost hath signified that it cannot erre Hard. pag. 485. But where euer I pray you did the Holy Ghost make any such promise if in that place as you beare vs in hand where Christ saith I praied for thee Peter that thy faith should not faile S. Augustine may answere you Nunquid pro Petro rogabat pro Iohanne Iacobo non rogabat did Christ praye for Peter and did he not pray for Iohn Iames also in quaestion nou Testament quaest 75. And it is beside a seelie and childish argument Christ prayed for Peter that his faith should not faile Ergo the Church of Rome cannot erre Here then is another bold true affirmation without Scripture grounded vpon Scripture But what say yee to father Robert Bellarmine hee lasheth out lustelye and in plaine termes belyeth the Scripture Habemus saith hee in testamento veteri Heliam Helisaeum ac filios Prophetarum sine vxoribus in hoc mundo vixisse Wee haue in the olde testament that Helias and Helisaeus and the sonnes of the Prophets liued in this world without wiues de Monachis lib. 1. cap. 5. The text is flat contrarie which affirmeth that the sonnes of the Prophets were married 2. King 4. 1. And one of the wiues of the sonnes of the Prophets cryed vnto Elisha saying thy seruaunt my husband c. Whether now is it more reasonable that we should beleeue the Scripture or Ballarmine But concerning the errors and vntruthes which they hold and affirme directly opposite to scripture we haue ordeined another place which followeth in the next Piller of Papistrie more fully to handle them I will of purpose passe ouer manie other vntruthes and lies which our aduersaries without shame haue forged as how Cardinall Campeius saide openly to the Magistrates of Strausburgh that the Greekes do not giue libertie to their Priestes to marrie which is a notorious lie for their Priestâ— to this day make

Seraphicall doctor sent vnto Rome to be discussed souring rather of Iewish superstition then of Christian faith and iudgement Plura apud Fox pag. 117. The like stuffe a monkish letter sent to king Naiton king of Pictes by Abbot Colfride conteineth In the which entreating of the shauing of priestes he exhorteth the king to reforme his countrey and to imitate the shauing of S. Peter rather then the shauing of Simon Magus Which at the first appearance saith he hath a shew of a shauen crowne but if you marke his necke you shall finde it curtailed in such wise as you will say it is rather meete to be vsed of the Simonistes then of Christians The blinde superstitious king hauing read this letter kneeled on the ground and gaue God thankes that he had deserued to receiue such a present out of Englande ex Beda lib. 5. cap. 22. Is not this deepe diuinitie and fit matter for the king and states of a land to busie their heades about And had the countrey no neede to be reformed touching the doctrine of faith or maners but all must be laide aside and care onely taken for shauing of crownes He speaketh much of S. Peters shauing howe Peter was shaued one way Simon Magus an other but where findeth he in scripture or any approued writer either this or that But such was the diuinitie that Monkes spent their time in in those daies Such an other great and difficult question much troubled and busied the popes schoolemeÌ„ of later times as who should be our Ladies coÌ„fessor or ghostlie father after much discussing and debating of this matter it was agreed to be S. Iohn But hereupon sprang a more doubtful matter that seeing our Ladie was void of al sinne both Original and actual as they affirme what neede she should haue of confessioÌ„ or if she did confesse what she did say in her confession And here Albertus Magnus doth helpe at a pinch telleth vs plainly her confessioÌ„ was this That she had receiued that great grace to be the mother of Christ not excoÌ„digno of any dignity of her own but yet notwithstanding of congruitie Albert. cap. 74. super Euan. Missâ—s est Ann. 1509. There was a fierce contention renewed betweene the Franciscane and Dominike friers about the conception of the virgin Mary The Franciscans held this most blasphemous opinioÌ„ that she was not only void of actuall sinne but euen free from Originall sinne vnto the which she was not subiect no not one moment of her Conception The Dominikes affirmed more agreeable to the scriptures that Christ onely had this priuiledge to be conceiued and borne without Originall sinne notwithstanding they graunted that the blessed virgine was also sanctified and purged in her mothers wombe from Originall sinne Yet the Franciscanes preuailed and the poore Dominikes with the trueth were crusht to the walles the Pope himselfe who was then Sixtus the fourth determining against them Plura Fox pag. 800. Were not these deepe diuines and profound doctors that would trouble them selues with this question which was long before decided by the Apostle who doubteth not to say That al haue sinned Rom. 3. 23. 5. 12. Yea and Mary her selfe acknowledgeth that she had neede of a Sauiour Luk 1. 47. And therefore was a sinner as well as others Such were the matters which in those times of ignorance and darknes the popish clergie did occupy them selues in Magis puerilibus ineptijs quÃ m sacerdotum cordatorum virorum prudentiae conuenientia Matters fitter for children to toie withall then beseeming the grauitie of priestes stayed men as Constantine saith writing to Alexander and Arrius Euseb. de vit Constantin lib. 2. Thus farre also concerning the absurd and friuolous positions maintained by our aduersaries I professe not as I haue often said in this treatise to make a collection of all but euery where taking what came next to hand to giue the reader a taste referring the rest to him selfe for I trust by these few examples which I haue set downe we may easely iudge and discerne of popish religion for it fareth with them as Augustine saide of some other heretikes in his daies Quâ—madmodum solet accidere vt quando transeuntes nubes per obscura noctis intuemur earum caligine sic acies nostra turbetur vt in contrarium nobis sydera currere videantur sic isti quia in erroris sui nubilo pacem non inueniunt c. As it happeneth when we see the cloudes mooue in a darke night our sight is so dimmed that we imagin the starres to goe another way So these fellowes not finding any ende or stablenes in the cloudes of their error are not able rightly to iudge of the trueth but thinke that the scripture and all goeth awrie De diuers ser. 15. Euen thus our aduersaries being besotted with their owne imaginations and their eye of iudgement obscured with the thicke cloudes of wilfull ignorance doe runne as it were in a maze taking error for trueth absurd and strange positions for catholik and sound doctrine Now to the next Piller The third Piller of Popish doctrine consisting of 3. partes loose argumentes weake solutions and subtil and sophisticall distinctions The first part setting forth the loose and light argumentes whereby papistrie is vpholden FIrstlet vs see how pithily our aduersaries dispute how lustely they lay about them for the supremacie and peerlesse authoritie of the pope Peter did excommunicate Ananias and Sapphira He healed the sicke by his shadow Ergo he was head of the Church Rhemist annot act 5. 8. Peters person was garded with 4. quaternions of souldiers Act. 12. 4. the Church praieth for him ibid. sect 4. Paule nameth him Cophas 1. Corinth 9. 5. Ergo he was chiefe of the Apostles consequently the pope his successor is head of the Church Christ said vnto Peter I will giue vnto thee the keyes of the kingdome of heauen Math. 16. 19. And Christ againe bid Peter feede his sheepe Iohn 21. Ergo Peter and his successors the popes are the iudges of the true sense of the scripture Bellarm. de verb. interpret lib. 3. cap. 5. Christ saith Iohn 10. 16. There shall be one shepheard and one sheepefoldeâ— Ergo there ought to be one chiefe pastor of the vniuersall Church and that is Peter and his successors Bellarm. lib. 1. de pontisiâ— ' Roman cap. 9. Whereas Christ in that place speaketh of the calling of the Gentiles Other sheep I haue also which are not of this fold That they together with the Iewes shall make but one sheepefold vnder Christ. Christ said to Peter I haue praied for thee that thy faith should not faile Ergo the pope cannot faile nor erre in faith Bellarm. de Roman pontif lib. 4. cap. 3. So Christ praieth for all the faithfull Iohn 17. 20. Therfore by this reason all beleeuers should be priuiledged from errour Wheresoeuer two or three are gathered together in my name there am I in the midst of

now in England saith he a certaine woman is the Caluinistes chiefe bishop speaking thus in contempt of our gracious Soueraigne Ans. 1. Luther is belied by the Iesuite he saith onely that where a priest cannot be had there a Christian man or womaÌ„ may stand in as good steed but he maketh no mention of boies Fox pag. 1281. articul 13. condemned by Leo the x. By this we may see what small credit is to be giuen vnto the Iesuite in citing quoting the opinions or sayings of protestants 2. We acknowledge no sacrament of penance and therefore whatsoeuer Luther thought of that sacrament it is no matter to vs. But the other is a foule lie and a monsterous slaunder vttered of our Prince for her Maiesty doth not take vpon her any part of the pastoral office of Bishops or other ministers She neither handleth the word nor sacramentes nor exerciseth ecclesiastical discipline nor ordaineth ministers neither doth any thing else properlie incident to the office of ecclesiasticall persons The Church of England doth giue vnto her that lawfull power that Christian princes alwaies had as to ordaine constitute ecclesiasticall lawes to see that ecclesiasticall persons do faithfully execute their office and charge and to prouide for the encrease and establishment of true religion 3. They might here haue remembred them selues how that sometime indeede a woman was their chiefe Bishop Dame Ione by name that sat 2. yeares in the popes chaire at Rome though for shame and yet with out shame they denie so manifest and plaine a storie 4. yea they them selues are the heretikes that allow women to execute the office of Ministers for in a case of necessitie as they call it they hold it lawfull for lay men and women yea heretikes and infidels to baptize and consequentlie in Baptisme to giue remission of sinnes wherein they goe further then euer Luther did who alloweth Christians onely and faithfull men or women to supplie the want and absence of the priest or minister not heretikes or infidels the Iesuite therefore might heere haue plucked himselfe by the nose who so affirmeth and not haue twitted or cast an other in the teeth with that heresie which hee himselfe mayntayneth Bellarm de baptis lib. 1. cap. 7. In the fift place hee obiecteth the heresie of Proclus who affirmed that concupiscence verily was sinne and that sinne did raigne in those that were borne anew Ans. First that sinne reigneth in the faithful that are regenerate we vtterly denie being so taught by S. Paul Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate that the coÌ„cupiscence or lust of the flesh euen in them is sinne wee learne out of the same Apostle who doubteth not to call Lust sinne I knew not sinne but by the law and presently he sheweth what sinne hee speaketh of I had not knowen lust except the law had said thou shalt not lust Rom. 7. 7. likewise ver 14. 17. 20. of the same chapter he giueth it the name of sinne So Augustine calleth concupiscence Per peccatum accidens malum an euill brought in by sinne Hypognost articul 4. And againe Aduersus libidinem si certas malum est this is a signe that concupiscence is euill because we striue against it cont Iulian. lib. 3. chap. 21. To affirme then that concupiscence is sinne and properly euill of it selfe is by Saint Pauls rule no heresie In the next place hee compareth vs to the Nouatians who denied that the Church had any power to reconcile men vnto God but onely by baptisme Such are wee he saith because wee take away the Sacrament of penance Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes to those that fell after baptisme But wee affirme no such thing holding no sinne to be irremissible but blasphemie against the spirite according to the scripture and that it is neuer too late for men while they liue here vpon earth to repent them of their sinne and returne vnto God all this wee graunt and yet acknowledge no sacrament of penance Secondly if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance receiuing onely two the sacraments of Baptisme and the Lords supper let Augustine beare vs companie who acknowledgeth no more Dormiente Adam fit Eua de latere sic de Christi latere effluebant aqua sanguis sacramenta quib firmatur ecclesia While Adam slept Eua was made out of his side so out of Christes side issued water blood the sacraments whereby the Church is established In the 7. place Bellarmine obiecteth the heresie of the Sabellianes which affirme one person onely to be in God and not three of this opinion was Michael Seruetus saith he Answ. True it is that this impious wretch Seruetns for this and such like heresies was worthily put to death at Geneua Is it not then great impudencie for the Iesuite to vpbrayde vs with those heresies which he himselfe knoweth are condemned by vs and iudged worthie of death So diuerse amongest them haue bene discried of heresie yea diuerse of their pope-holy fathers Marcellinus sacrificed to Idols Liberius subscribed to the Arians Honorius 2. was a Monothelite Siluester the 2. a Magitian and Necromancer Iohannes the 22. affirmed that the soules of the dead see not God before the resurrection These and diuerse heresies haue bene found euen in the popes chaire Woulde they now thinke them selues wel dealt withal if we should charge their whole Church with these heresies that haue bene maintained by some amongst them yet this hard measure they offer vs in blaming our whole Church for Seruetus heresie and such other Eightlie the Iesuite chargeth vs with the damnable heresies of the Manichees First they did not ascribe the beginning or cause of sin vnto free will but vnto the prince or God of darknes But wee saith the foule mouthed Iesuite are worse then the Manichees for we make God the author of sinne Ans. Here this malicious man doth shamefully belie vs for which of vs euer said that God is the author of sinne or who euer denied that mans free will was the cause of sinne A free will we confesse in man to doe euill without constraint or enforcing but not free at all to make choice of good as Augustine confesseth Liberum arbitrium non est idoneum quae ad Deum pertinent sine Deo aut inchoare aut peragere cont Pelag. hypognost articul 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God Secondlie saith the Iesuite the Manichees did accuse the fathers and patriarkes of the olde testament so saith he doth Caluine and the rest Ans. The Manichees did not onely condemne the patriarkes but reiected also the olde testament But wee both receiue the law the prophets as the oracles of God neither dowe condemne those holy persons as wicked men though wee excuse not all their infirmities but say with Augustine Sic

I say of this popish religion ifit agree not to the gospell Non est religio quia nonrecta It is no religion because it is not right But if they shall say vnto vs that their profession is agreeable to the worde of God not that which wee haue written but to the vnwritten word which are their traditions I will shape them an answere againe out of Bernardes wordes Qui vos audit inquit Christus me audit ac si diceret Iudicium meum inter obedientes contemnentes non de mea secreta traditione sed de vestra publica praedicatione pendebit He that heareth you saith Christ heareth me as if he should haue said I will iudge betweene obedient hearers and contemners not by my secrete tradition but by your publike preaching Epist. 77. How is it theÌ„ that our aduersaries doe flie from the writinges and preachinges of the Apostles to secret and vncertaine traditions which they imagine were giuen by Christ And here shall be an ende also of this part Heresies maintained and defended by papistes OVr purpose is here as in the rest to cleere and discharge both our selues and our cause of and from those foule and false accusations of heresie which our aduersaries doe blaspheme vs withal The Rhemistes most wickedly match Caluinistes and Anabaptistes together 1. Tim. 1. sect 4. they maliciously cal the sectes of protestantes the idolatrie of this time Rom. 1. sect 10. Whereas it is well knowen to all the world that we worship no images or Idols as they doe yea most wretchedlie they say we passe all heretikes that euer were Hebr. 13. sect 3. Bellarmine obiecteth 20. seueral heresies against vs Lib. 4. de notis eccles cap. 9. Wee wil then this doe first examine those pointes particularlie which they obiect for heresie and this being done we will afterward requite them with as many hereticall opinions as they haue inuented against vs but more iustlie and with a great deale more trueth The first heresie which the Iesuite obiecteth against vs is of the Simonions and heretikes called Eunomiani The Simonians held opinion that they were saued only by the grace of Simon their sectmaister whom they made their Christ and sauiour The Eunomiani taught that no sinnes could hurt them if they had faith Such also saith he are the heretikes of this time that would be iustified onely by faith We aunswere who seeth not with what impudencie these thinges are obiected against vs The Simonians said they were saued by the grace of Simon we by the grace of Christ is it all one with papistes to be saued by Simons grace and by the grace of Christ their heresie therefore was condemned not because they ascribed all to grace but in that blasphemously they set vp Simon to be their sauiour The Eunomians were such enemies to good workes as Augustine testifieth that they affirmed Quod nihil homini obesset quorumlibet perpetratio peccatorum That the committing of the most heynous sinnes could not hurt a man Heres 54. But God be thanked we are not enemies to good workes for we hold them to be necessarie and without them it is impossible to be saued for a liuely faith cannot be void of good workes yet by them we are not iustified before God neither in part nor in whole And if therefore they condemne vs as heretikes because we affirme iustification by faith onely let Augustine also go in the number of heretikes Nostra fides inquit iustos ab iniustis non operum sed ipsa fidei lege discernit cont 2. epist. Pelagian lib. 3. cap. 6. The righteous are discerned from the vnrighteous by the lawe of faith not of workes Abraham non merito sui tanquam ex operib sed Dei gratia fide iustificatus est Abraham was not iustified by any merite of his owne as by his workes but by the grace of God through faith lib. 2. exposition in Roman cap. 20. 21. Florinus the heretike affirmed that God was the author of sinne this heresie Bellarmine chargeth Caluine withall because he writeth thus that they which contemne the word of God Their owne wickednes is the cause thereof Sed in hanc prauitatem a Deo addicti sunt But they are adiudged or addicted vnto this wickednes by the appointment of God Ans. 1. Augustine reporteth not this to haue bene the heresie of Florinus but another that he should hold DeuÌ„ malasnaturas creasse That God had created things euil by nature Haeres 66. 2. We affirme also with Caluin that men fal into sin not by Gods bare sufferance or permission onely but by the iust decree iudgmeÌ„t of God so the scripture saith that God hardened Pharao his heart Deus indurauit cor Pharaonis per iustuÌ„ iudicium ipse Pharaoper liberum arbitrium God hardened Pharaos heart by his iust iudgment Pharao hardened it himselfe by his own free wil vnto euil de grat liber arbtr cap. 23. And in another place treating of those wordes of Dauid coÌ„cerning Shemei the Lord hath bid him curse Dauid 2. Sam. 16. 10. he writeth thus Non iubendo dixit vbi obedientia laudaretur sed quod eius voluntateÌ„ proprio suo vitio malaÌ„ in hoc peccatum iudicio suo iusto occulto inclinauit Not that God commaunded him to curse for then his obedience were to be commended but because God by his secret and iust iudgment did lead his inclined will being euil of it selfe vnto this sinne If Caluine now be counted an heretike for so saying let the scripture be blamed that teacheth him so to speake and let Augustine also take part with him Thirdly he obiecteth the heresie which is ascribed to Origen that Adam vtterly lost the image of God by his fal according to the which he was ereated So Caluine affirmeth saith he Per peccatum hominis obliterataÌ„ esse coelestem imaginem That by the sin of man the heauenly image was blotted out Ans. 1. Caluine saith not that the image of God was altogether lost perished in man but that it was corrupted onely depraued as S. Paul saith Berenewed in the spirit of your mindes Ephes. 4. 23. shewing that the very purest part of our nature was corrupted 2. Augustine goeth further then Caluine Natura tota fuit per liberum arbitrium vitiata Nature was wholly corrupted by mans free will tract in Iohan. 87. Homo non peccauit in parte aliqua sed tota qua conditus est natura deliquit Man offended not in any one part but in his whole nature wherein he was created he sinned Vitiato ergo libero arbitrio totus homo vitiatus est Free will being therfore corrupted man wholly or in euery part became corrupt Hypog lib. sen. articul 3. Fourthly Bellarmine obiecteth the heresie of the Pepuzianes who do permit women to be priestes So Luther teacheth saith he that a woman or a boy may as well absolue in the sacrament of penance as a Bishop or a priest And

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