Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	dead_a	faith_n	work_n	6,847	5	6.9184	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

remembred as the Patriarks Prophets and Apostles were to shew she was of the communion of Saints ibid. 306. nota 17 Prayer for the dead rose not from the scriptures but from the excessiue loue of the liuing to the dead ibid. 18 Augustine neuer prayed for his mother as thinking her to be in Purgatory ibid. 19 The auncient Fathers are to be iudged of not by one particular iudgement but by their constant opinion ibid. 20 The Monks of Popery much vnlike the Monks of auncient time 307 21 Satyrus challenged by Campian for this because he could swimme ibid. 22 The Schoolemen differ often in matter of faith 308. nota 23 Papists and the Iesuits liue as if there were no heauen ibi 24 The doctrine of Papists is such as whosoeuer holdeth it wholly cannot raigne with Christ 309 25 Antichrist of Rome hath inlarged hell more then all tyrants and heretikes ibid. 26 The cause why Christians resorted so much to Ierusalem after Christes death 310 27 Superstitious pilgrimages are contrary to the word and condemned by Gregory Nyssen and Bernard ibid. nota 28 The cause why the Iewes hate Christians is the Gospell not the spoiling of them of their priesthood and kingdome which was done by heathenish Tyrants ibid. nota 29 The Papists great friends to the Iewes allowing them toleration 311 30 Papists are not the ofspring of the Fathers 312 31 Lights were vsed by Christians only when they were forced to meete in the night and after without any ground of scripture custome brought them to be lighted at noone day 312. nota 32 The church of Rome was once poore when it had woodden Chalices and golden Priests But V●bane the Pope made all the ministring dishes of siluer 313. nota 33 Constantine quieted the troubles of the church of Rome and since his time as s●e hath increased in wealth so she hath decreased in pietie ibid. 34 Constantine was not baptised by Syluester Bishop of Rome who was dead long before his baptisme 314 35 Constantine vsed the crosse in his armes and banners but neuer worshipped it ibid. 36 Constantine had not the lowest place in the Councell of Nice but the chiefest ibid. 37 The Turke neuer lesse preuailed thē since Luthers time 315 38 The Pope and his dealings did much enlarge the Turks by diuiding the Empire ibid. 39 The Turks are greater enemies to the Greeke Church then to the Latine 316 40 Symon Magus denied all freewill vnto men which Protestants do not neither did Caluine ibid. nota 41 Protestants are farre from that error of the Nouatians touching the repentance of those who are fallen ibid. 42 They are farre different from the Manichees in the matter of Baptisme 317 43 The church of Rome for along time was more excellent then the rest and so accounted yet for all that it neuer had neither in that respect ought to haue dominion ouer the rest 318. nota 44 Augustine and the Councell of Carthage forbad that the Bishop of the chiefe sea should not be called Prince of Priests ibid. And to it the Bishop of Rome submitted himselfe for a time 319. nota 45 The Greeke Church is opposite to the Romane Church and hath her bishoply succession ibid. 46 The Papists haue not ouerthrowne the idols of the heathen but filled the world full of their idols 321 47 The Iesuites haue diuided Christ and haue no proprietie in the name of Iesus ibid. nota 48 Luther preached the true Christ the papists neither haue him nor preach him 322 49 Britanie receiued t●e faith many ages before August the Monke came who brought more euil then good with him ibid. The end of the Contents TO THE MOST LEARNED VNIVERSITIE MEN FLORISHING BOTH AT OXFORD AND Cambridge Edmond Campian sendeth greeting WHen I returned most worthy men into this Iland a yeere agoe vpon commandement of my superiours according to the order of that Religion which I professe I found stormes farre more dangerous on the English coasts than those were which I had lately escaped on the Brittaine Ocean But when I had gone further into England I sawe nothing more vsuall then vnusuall punishments nothing more certaine than vncertaine daungers Then I plucks vp my heart as well as I could calling to mind the goodnes of my cause and not forgetting the troubles of these times And least peraduenture I should be caught before that any man heard what I had to say forthwith I writ downe my determination why I came what I sought for what manner of warre and against whom I purposed to proclaime it The first draught of my writing I kept still about me that if I were apprehended it might be found with me A copie thereof I left in keeping with a friend of mine which vnawares trulie to me was shewed to many other men and by them coppied out The Aduersaries tooke the schedule being published in ill part most spitefully reprehending both all the rest as also this that I alone in this matter of Religion had made the challenge to all Although in very deed I alone would not haue entred the list if with licence of her Maiestie and safe conduct these disputations had been granted Hanmer and Charke haue made answere to my challenge what I pray you though it were long before To no purpose at all for they shall giue no answere honestly but one which I feare they will neuer giue to wit We accept of your answere The Queenes Maiestie hath giuen her word that you shall come and goe safe make haste hitherwarde In the meane while they are full of their exclamations Fie vpon thy societie out vpon thy seditions art thou not ashamed of thine arrogancie thou art a Traitor doubtles thou art a Traitor foolishly said of them Why do those men not the vnaduisedst of all the rest so lauishlie loose their labour and cost of pen inke and paper But there is of late a little booke very plaine set forth for these two men to peruse the former of which for his pleasure and recreation took my said paper in hand to confute the same the other more maliciously hudleth vp the whole matter which so farre forth as was expedient entreates both of our society and of these mens iniuries and of the charge which I haue vndertaken There remaineth only for me for as I perceiue our Bishops prouide scourges and not Schooles that I might render an account of my said fact euidently to shew and as it were with my finger to point out vnto you the chiefe Chapters and fountaines of the things that breed in me such confidence And withall to exhort you who especially aboue all others haue to do herein that you will looke vnto this charge with such carefull diligence as Christ the Church the Common-wealth and the saluation of your owne soules do require at your hands If I vpon the affiance of my wit learning art reading or memorie haue thus challenged the best learned of the

into the minds of our Vniuersitie men by these meanes by lying so openly so shamefully and so boldly O Rome what a Campian hast thou returned to vs how much chaunged from him that he was when thou receiuedst him Art thou wont so to instruct adorne and polish thy pensioners as that they retaine nothing of their auncient shamefastnes What may I complaine of or to whom should I appeale surely euen to the very same our Vniuersitie men to whom you your selfe write they may conuince you by their testimonies For within these two yeares our Cambridge men haue heard this very matter twise propounded and defended in the diuinity Schooles That sinnes are not equall If neither our owne confession nor the testimonie of all mortall men can make enough for the defending of our innocencie be it that we are Stoikes and heretikes and euery thing else But these are * DVR Herein Caluin made sinnes equall for that hee thought all sins to be deadly and vvorthy of euerlasting punishment WHIT. pag. 578. Therefore doth Caluin make all sinnes equall because hee proueth that all sinner are in their owne nature deadly but the Scripture hath taught this most plainly For if euery sinne be the transgression of Gods law and an auersion defection from God which is the chiefest good it must needs in it selfe deserue eternal death Rom. 6.21.23 Iam. 2.10 though euery sinne in Gods iustice is odiudged to eternall death yet it doth not equally deserue it Caluins words saith Campian howsoeuer with an exception if they be pondered by God the Iudge What are these the words of Caluin that he saith sinnes are equall but so if they be weighed by God the Iudge nothing lesse for Gods iudgements could not be right if so be he did iudge sinnes to be equall But marke yee a singular witnesse The Fathers of the Councell of Trent pronounce a curse on them who affirme that a iust man doth sin either mortally or venially in euery good worke To this Caluin answereth that which Salomon saith Antidot 6. Sess in Can. 25. that man thinketh his owne waies right but God pondereth the hearts But in the iudgement of God nothing is sincere and honest but that which floweth from the perfect loue of him Caluin speaketh not one word of the equalitie of sins nor was there any cause why he should Only this he intendeth if the Lord would weigh in his ballance the excellentest works of godly men that he would easily find what to cōdemne what is this to the purpose As for that that Thomas Walsingham did obiect against Wicliffe it is not much materiall he wrote many things against Wicliffe being dead and let passe no slander which witty malice could deuise While Wicliffe was aliue no aduersaries could hurt him but being dead they condemned him they plucked him out of his graue burned his body when they might without danger deuise any thing against that most holy man Neither can I euer be induced to beleeue that Wicliffe taught these things if this imputation depend vpon no greater credit than of an aduersarie As touching that that you report of the Duke of Guise I defend not the fact he that committed it suffered punishmēt greater I wis than Tauerners are wont that kill pullen when there is no need I confesse that the Guise was a man of admirable fortitude I would he had been of more clemencie He was flaine euen as you say by a wicked man whom if perhaps either hope of impunity or feare of punishment did induce that being examined hee did accuse verie noble and innocent men it is neither marueilous nor new Him that he did appeach as the Ringleader of his plot the King himselfe did pronounce an innocent but as for Beza all good men haue acquitted him in their iudgements long ago From Sinne you passe your speech to Grace Of Grace I would rather you your selfe did make passage and you hope that we who are so strict in the matter of sin will play the Philosophers so gloriously about Gods Grace Surely we shall thinke we play the Philosophers very well if we referre all our Philosophie for the amplifying of the Crosse of Christ Gal. 6.14 You also do treate of Grace but as still you are wont in few words But what do you reproue in our Philosophie because we place Grace out of vs only in the fauouer of God For you Campian would haue your men to be perswaded that we take all Grace from man and doe place it only in the mind of God like Platoes Idea But either you know not what you talke of in this place and that you are ignorant of this Philosophie or els you suffer not our opinion being infolded in your slanders to bee manifest For wee make grace to bee twofold that I may omit many distinctions wherein wee doe not disallow the Philosophie of your Schoole men For either Grace declareth the free goodwill and clemencie of God toward vs or else it signifieth those gifts which flow out of that mercy of God to vs. That they commonly call Grace making acceptable and this Grace freely giuen Now for that x DVR I know vvell your doctrine of imputatiue iustice than vvhich I know not whether any man can deuise one thing more against the Scriptures WHIT. pag. 582. Thus you speake like a Iesuite but vvhat is there that the Scripture doth more celebrate than imputatiue iustice Rom. 4.3.4.5.6 is a most cleere text for it But what know you not that our sins were imputed to Christ and why then may not Christs righteousnes be imputed to vs in l●ke manner Thinke you that Christ had our sinnes really infused into him I suppose you will neuer say so seeing then in the one part you are compelled against your will to confesse an imputation why do you not also grant it in the other specially seeing the Apostle himselfe propoundeth vs this Antithesis 2. Cor. 5.21 Christ vvas made sinne for vs that we might be made the righteousnes of God in him Therefore we are so made righteousnes in Christ as he was made sinne for vs which must necessarily bee vnderstood of imputation And ve●●ly whereas our iniustice or iniquitie is a debt and Christ hath payed it then must it of necessity follow that that payment is ours no otherwise then only by imputation Againe I pray you what can bee imagined more absurde then that the merit● of Saints should be imputed vnto vs and Christ his righteousnes cannot bee for they who buy indulgences with money doe not doubt but to reape much fruit from the merits of others It then the merits of Saints as you thinke can make them more iust in whom they are not inherent what an impious and absurd thing were it to giue lesse power of imputation to the merits and righteousnes of Christ DVR Charity i● the end of the Law Rom. 13. For he that loueth his brother hath fulfilled the Lavv. So that

that by his obedience we might be made righteous For this obedience of Christ imputed to vs and apprehended by faith Rom. 5.19 is that righteousnes of ours which you enquire after not heaped vp with our vertues as you would haue it but place in Christ who is made vnto vs of God 1. Cor. 1.30 wisedome righteousnesse sanctification and redemption And this is our d DVR The Scripture plainly witnesseth that as vve are made sinners by Adam so vve are made iust by Christ. Rom. 5. WHIT. pag. 602. You vnderstand not the Apostle For though we bee iust in Christ as we were sinners in Adam yet not after the same manner In Adam we sinned and had his sinne by propagation deriued to vs but the iustice of Christ thought it was communicated vnto vs by imputation ye 〈◊〉 ●as it not so deriued vnto vs. The Apostle would only teach and say this as Adam was the author of sin so Christ was the author of righteousnesse righteousnes euen Christ e DVR Answere me I pray you why the Apostles and Christ do so oft exhort vs to the obedience of the law and neuer bid vs apprehend the righteousnes of Christ by faith as Luk. 10. Matth. 25. WHIT. pag. 603. Christ and his Apostles do exhort vs to the obedience of the law not to the end wee may deserue euerlasting life by our workes but because it is our duty to walke in that race of piety wherein vvee are placed that vvee walking in those good workes and insisting in that vvay vvhich the Lord hath propounded to vs may come at length to that most happy mark For albeit we neuer come to a marke vnlesse we goe the right way yet the way is not the cause of the marke Novv vvhereas you say that we are no where commanded to apprehend Christ righteousnes by faith you bewray your miserable ignorance Peruse therefore better these famous places for proofe of that the Scriptures do commaund vs this Rom. 4.5 Rom. 5.19 Rom. 1.17 Gal. 2.16 Gal. 3.14 Ion. 3 18. Ioh. 5.24 Act. 10.43 As for the cause for which Christ in Matth. 25. saith he vvill make mention of vvorkes in the day of iudgement it is for that as Iames chap. 2.18 saith works do make shevv proofe of faith But in that very place vers 34. before Christ mentioneth those vvorkes of the Saints he toucheth the true and proper causes of saluation 1. Gods adoption in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possesse by the right of inheritance For that which one possesseth by the right of inheritance hee doth not deserue it by his merits 2. The eternall election of God vvhen hee saith that it is a kingdome prepared for thē from the foūdations of the world Novv if your opinion be this that God did prepare them this kingdome because he did foresee their great good vvorkes your ovvne Thomas is an aduersarie against you Thom de verit quast 6. art 2. Thom. 1. part quaest 23. art 1. himselfe whose f DVR Christ is called by S. Paul our righteousnes so in the same place hee saith that he is our vvisdome and our sanctification WHIT pag. 609. That vvisdome and righteousnes sanctification vvhich S. Paul affirmeth Christ to be made vnto vs are not resi●ent in vs as qualities nor are they othervvise ours than as vve doe embrace and possesse vvhole Christ by faith righteousnes and innocencie being ascribed vnto vs doth bring assured remission of sinnes and true righteousnes This the Diuines cal the first iustice after which followeth another compounded of these vertues of yours For with that remission of sinnes which dependeth on Christs obedience faith and hope charity are ioyned which make vs iust also after a sort but inchoatiuely not perfectly I haue declared to you in few words our opinion touching righteousnes sith you make inquiry what it is But your vertues cannot so cloath the soule round about as that no naked thing may appeare For all our righteousnesses are like g DVR Jf you speake of that iustice vvhich vve get to our selues vvithout the helpe of Christ you say truly but if of that which Christ hath purchased for vs by his blood and powred into our harts you doe an intollerable iuturie vnto Christ WHIT. pag 610. I speake of that righteousnes which euerie regenerate man hath by the help of Christ For do you thinke the Prophet wanted the helpe of Christ yet he professeth his righteousnes is impure and imperfect if you thinke hee did speake of their workes which are not regenerate you must deny that hee was regenerate who confesseth the imperfection of his workes Of this righteousnesse Beruard doth vnderstand it Serm. 5. de verbis Isay And all the godly haue thus confessed of them clues Psal 130.3 Dan. 9.7 Ezra 9.15 Iob. 9.3.28 1. Ioh. 1.8 1. Ioh. 2.7 filthie clouts Esay 64.6 and those not only defiled but also torne and rent in many peeces Rom. 13.14 Phil. 3 9. 2. Cor. 5.19 Christ himselfe must be put vpon vs that we may be found in him not hauing our owne h DVR Saint Paul calleth the righteousnes of the law that which is gotten by the doctrine of the lavv without the helpe of Grace And the iustice of faith not any apprehended by faith but because they come vnto it by faith WHIT. pag. 613. In examining the place we shall see of what iustice S. Paul speaketh first he denieth that to bee any part of iustice whatsoeuer he had gloriously done when he was a Pharisie that though he was then according to the iustice of the Law without reproofe indued with many good qualities yet he accounted all loffe for Christs sake vers 4.5.6.7 And lest any should thinke that he attributed any thing to his workes ofter faith he addeth that he reiecteth these also neither ascribed his iustification vnto them Adding in the 8. verse that hee accounted all things losse Not the other but these also I contemne and vpon this inferreth vers 9. Not hauing my owne righteousnes which is of the law but that which is through the faith of Christ. When then he excludeth all kind of workes hee must needs vnderstand the iustice of Christ righteousnes which is of the law but that which is by the faith of Christ namely the righteousnes that is of God through faith For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes to them With this cloathing our soules must be cloathed that they may be beautified and gloriously adorned neither are wee ashamed of that word vpon which you play when we say that our righteousnes is a couering of the fault For so doth the Prophet Dauid pronoūce him to be a blessed man Psal 22.1 Rom. 4.6 whose iniquities be forgiuē whose sins are couered And this pardon we apprehēd only by faith now this faith is not feined nor dead nor separate from other vertues nor

void of good workes but it is of that nature that it worketh by loue It is therefore faith alone which iustifieth that is which embraceth Christs obedience wherin our righteousnes consisteth but yet this faith which iustifieth is neuer alone for it is euer accompanied with hope and charity and doth not suffer it selfe to be disioyned from it For as the heate alone of the fire doth set the wood on fire and yet this heate is not alone but continually ioyned with the light so faith alone of it self doth iustifie albeit it can neuer be quite alone Now seeing that all our righteousnes and happines do consist in the pardon of sinnes we also teach that this ought to be most certainly perswaded to vs and knowne of vs so as our soules may rest therin as in a most safe and quiet hauen For being iustified by faith wee haue peace toward God through our Lord Iesus Christ. Now what could this peace be it we were alwaies distracted with a doubtful hope thoughts and tossed as it were with waues hither and thither about our saluation Albeit therefore our consciences are set vpon oftentimes by many terrors so as they cannot be so secure in this life as if wee did alreadie enioy the endlesse ioy of heauen yet we say that this faith ought to depend most certainly and strongly vpon the promises of God so as wee may expell all doubting about the grace of God our adoption and saluation For true faith cannot agree with vnbeliefe It is the propertie of this to distrust Gods promises but the property of that is to ouercome and driue away all doubting as much as may be But if faith be full of doubting wherein doth it go beyond vnbeliefe let vs beleeue the Apostle who both knew very well and hath described exactly the nature of true faith He propoundeth Abraham vnto vn in whom wee may behold a most notable image of true faith What did he did he stagger was hee in suspense with himselfe did he doubt nay in him al things were contrary Rom. 4 1● he against hope did beleeue vnder hope he was not weake in the faith hee did not discourse against the promise of God through vnbeliefe he was strengthned in the faith hee was fully perswaded that God which had promised could performe it And this faith was imputed to him for righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Abrahams faith shal ours bee vnlike it but he is our Father wee his children and children should bee like their father The conclusion is made now against you Campian that by faith wee are i DVR You can neuer shew out of Gods word that forgiuenes of all sinnes is giuen to them vvho apprehend the righteousnes of Christ by saith WHIT. pag. 618. This that you deny to be shewed in the Scriptures is most plainly taught in them as Ioh. 3.16 Act. 10.43 Act. 13.39 DVR But vve know not vvhether vve be endued vvith true faith WHIT. pag. 620. Indeed it cannot be denied that many are deceiued with a fained faith but they who are indued vvith true faith they do know that they haue true faith so did Paul 2. Tim. 1.12 know for himself in 2. Cor. 13.5 he biddeth other learne to know it So a Christiā may know that he hath true faith that by the spirit that he hath giuen vs as 1. Ioh. 3.24 made certaine of our saluation and that your variable and suspicious faith is liker to infidelity than to faith Basil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k DVR That which you bring out of Basil and the Tridentime Catechisme doth ouerthrow your selfe what certaintie can a man haue of his iustification vvhen as S. Paul saith 1. Cor. 4.4 I knovv nothing by my selfe yet am I not thereby iustified And the like hath Iob. cap. 9.15.20 WHIT pag. 622. If they attribute to faith a most certaine persvvasion without doubting as they do do they not cōfirme our doctrine that a man may be certaine of his saluation For those temptations which come frō the flesh though they may shake it yet they cannot ouerthrow it As for S. Paul doth hee denie himself to be iustified doth he doubt of his saluatiō Reade the end of the eight to the Romans and you shall find him so certaine of his iustification and saluation as that you Papists are glad to ansvvere that he had it by an extraordinary reuelation of the spirit And do you novv make him doubting of his saluation But you vnderstand not Saint Paul in the place you alleadge for he doth not not deny that he is iustified but he saith that thereby he is not iustified because he knovveth nothing by himselfe Iob also though he dare not trust to his owne workes and innocency yet he shevveth himselfe to be certaine of his ovvne saluation Iob 19.26 Basil saith excellently What is the propertie of faith a full or certaine perswasion void of all doubting But what meane I to conuince you by testimonies of the auncient whom the very Catechisme of Trent doth confute Catechis Trid. in 1. art Symb. The word beliefe saith it as the holy Scriptures teach hath the force of most certaine consent Wherefore he beleeueth to whom any thing is certaine and assured without doubting Now we beleeue euerlasting life therefore it ought to be most certaine assured to vs without any doubting I require now nothing more the Catechisme of the Councell of Trent ratified by the authoritie of the Pope and Councell teacheth me that a man ought to be certaine of his saluation But are you not yet quiet but stil question farther for say you how can a man be sure l DVR VVho could euer be certaine of his ovvne perseuerance to the end vvithout the peculiar reuelatiō of God WHIT. pag. 626. In this speech you cut in sunder the sinevves of Gods euerlasting decree For seeing Gods predestination is certaine and vnchangeable it doth cause our calling iustifying and glorifying to be as certaine as it selfe For is it in your povver to dissolue and breake in sunder that golden chaine of the Apostle Rom. 8.30 and to vvhom can his owne perseuerance be doubtfull seeing God testifieth his perpetual good wil towards vs as these scriptures fully teach Ier. 32 40. Ioh. 13. 1. Luc 22.32 Iob. 17.20.21 Matth. 21.22 Rom. 8.9 Ioh. 14.16 Ioh. 10.28 Phil. 2.6 Rom. 11.29 1. Ioh. 3.9 Matth. 24.24 of his future perseuerance That may be certaine Campian by faith which if it be true cannot vtterly decay Heb. 11.1 The Apostle termeth faith the m DVR No man euer doubted but that all those things which vve beleeue are most certaine But you ought to shevv that euery ode ought to beleeue that he shall perseuere in that faith to his end Saint Paul she vveth that certaine had made shipvvracke of faith 1. Tim. 1.19 WHIT. pag. 627. The question is not vvhether things beleeued be certaine or no for

professed themselues Christians if they were Christians they were ours But Helen say you was ours who is euery way famous for finding the crosse of Christ That which Ambrose reports of Helen is very suspitious and Golasius Bishop of Rome calleth these things that were bruted of the inuention of the crosse Dill. 15. Sanct. Romana new reuelations But graunt that Helen found the Crosse for it is not greatly materiall Did she adore it for that is to the purpose Heare what Ambrose saith She found the stile Ambros in Orat. suneb Theodos she worshipped the King not the wood certainly for this is a heathenish error and a vanity of the wicked Wherefore though she found the Crosse that is no reason to prooue her yours seeing she worshipped not the crosse as you do for not finding but adoring of the l DVR VVee giue not Latria diuine worship to the Crosse WHIT pag. 868. The distinction vvill not excuse you for you reach that the Crosse and the Image of Christ is to bee worshipped with Latria or diuine worship Thom. 3. part 25. q. act 3. 4. which is so horrible and pernicious that it exceedeth all the superstition of old Idolaters Crosse makes a Papist Monica is ours who at her death desired they should pray and offer sacrifice for her at Christes altar Monica desired not that the m DVR Shee desired to be sacrificed for and what other sacifice is there but the sacrifice of the Altar to take away the hand a ritiue against vs. WHIT. pag. 870. That I haue answered in Augustines 〈◊〉 words Confess lib. 9. cap. 13. hee only desired to bee remembred at the Altar It was a custome in the Church to make honorable mention of the Patriarkes Prophets Apostles the Virgin Mary the Martyrs and Confessors whom they neuer thought to be tormented in Purgatorie but your Masse is offered for those whom you thinke as yet not to be freed from that fire and to be in heauenly ioyes And what a kind of sacrifice it was Augustine sheweth in the same place saying Thy hand mayden kuit her soule by the bond of faith to the Sacrament of that price of our redemption He calleth then the Eucharist a sacrifice which taketh away the hand-writing against vs because it is the Sacrament of that sacrifice sacrifice of the Masse should be offred for her for the forgiuenes and expiation of her sinnes neither did Augustine either pray or offer for his mother in this manner The desire of Monica was only this that at the celebration of the Eucharist there might alwaies be a remembrance of her insomuch as she assured herselfe she was one of the heauenly societie and communitie of saints Augustine indeed prayed for his mother I denie not but this his fact proceeded more of affection to his mother then for any necessitie And the custome of prayer for the dead which preuailed in many places was not deriued from the authoritie of the scriptures but only from an excessiue kind of loue and reuerence of them that liued towards their friends that were dead But that Augustine neuer beleeued his mother to be in Purgatory that his prayers might releeue her there it is manifest for thus he saith Forgeue her Lord forgiue her I beseech thee August confess lib. 9. cap. 13. enter not into iudgement with her ô Lord yea ô Lord I beleeue thou hast already graunted that which I desire but accept ô Lord the freewill offrings of my mouth But if we should graunt that both Augustine and his mother went a little awry you cannot heere inferre that either of them are yours for so much as we are not to giue censure of the Fathers in greatest causes by one particular iudgement but by their continuall and constant opinion You annex hereunto Paula and Paulus Hilarian and Authony I could recken sixe hundred Monks like vnto these whereof not one was a Papist none of them yours All these were Christians louing solitarines that they might more quietly intend the meditation of heauenly things Compare not your Monks with these which are of an other sort and sect of Monks These were holy painefull faithfull full of good works yours are impure idle idolatrous deuourers hogges oxen asles how are those like But how shall it appeare vnto vs that Satyrus the brother of Ambrose was yours Being in danger he leaped into the sea and swimming escaped by the strength of his faith A goodly reason he was a good smimmer ergo n DVR But which of you did any such thing armed thing armed with the Caluinist Supper WHIT. pag. 872. And which of you armed with the Host durst cast himselfe into the sea vnlesse he had learned first to swimme And at that time Satyrus was not only saued but also others who had not the Host yours other pretence you make none Why Nicholas and Martinus should be yours you shew no cause for wearing haire-cloth fasting and watching are no marks of your Bishops Benedict say you was the founder and father of the Monkish profession therefore without doubt he must be yours I could be content to leaue him as too superstitious yet can you not prooue that he was yours or fauoured your religion in all or the most things Heere you say you passe ouer thousands Francis I thinke you meane and Dominicke and those huge swarmes of white Friers and blacke Friers I freely bequeath them vnto you and willingly suffer you to enioy them and all such as were like them They were not of that worth that we should need greatly to striue about them You passe ouer the Doctors in silence which you formerly remembred wherein I commend your wisedome seeing to them you can make no claime without doing them too apparant wrong You demaund of all those before recited whether they were Catholicks or Lutheranes to which I will answere when you haue shewed how Lutheranisme dissenteth frō true Catholick religion Luther taught no new doctrine he restored and mainteined the auncient Catholicke faith What though he was vnknowne vnto those auncient Fathers as being himselfe of later yeares yet the doctrine he brought was Euangelicall and Apostolick which you had welnigh extinguished which he restored to his former beautie and perfection Answere me Campian this one thing of all those you haue named what one was a o DVR But all these did euer consent in faith and differed only in such things which might be disputed vvithout any hazard of faith WHIT. pag. 873. Be it granted they did agree in matter of faith vvhy then do they not follow all one rule But S. Paul reproued the Corinthians agreeing in faith because they attributed to their Ministers more then was meete vvhilest one had deuoted himselfe to S. Paul another to S. Peter another to Apollo What then shall be done to the Scotistes Thom●stes others are the names of Scotus Thomas Francis more holy and lawfull names in their disciples then the