Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	believe_v	faith_n	true_a	5,505	5	5.0466	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

to faith artic 10. that workes done before the grace of Christ are not pleasant to God artic 13. workes of supererogation can not be taught without arrogancie and impietie artic 14. they are to be cōdemned which say they can no more sunne as long as they liue here artic 16. The Slaunderer then himselfe and his adherents are those that condemne the doctrine of the Church 8. He chargeth the Replyer with heresie tending to Atheisme pref p. 5. it is to be feared least in time you become as bad members to the Church of England as they that is the Anabaptists were to the Church of Germanie 2. b. p. 8. there were certaine omnifidians c. who held the like opinion as you doe of which number was one Appelles who affirmed that it was needelesse to discusse the particulars of faith 2. b. p. 90. he calleth his exposition of some places of Scripture which he tearmeth misconstruction hereticall 2. b. p. 91. blasphemous p. 92. These imputations of heresie blasphemie Anabaptisme are most vile and pestilent slanders so is this that the Replyer is burthened to hold an implicite faith p. 91. and that it is needelesse to discusse the particulars of faith whereas he directly holdeth the contrarie condemning els where the Popish implicite and simple faith he onely wisheth that seeing we all hold the foundation the peace of the Church be not broken in contending about the manner of Christs discension Limbom p. 5. 9. Slaunder That he bitterly exclaimeth against the whole state of the Church 1. b. p. 10. reuiueth clamorous inuectiues their heads plotting and their hands practising Babylonian warres they can not auoide the name of dissemblers in the Church of England nor yet disturbers of it p. 18. his petition and complaint are in plaine English nothing els but a bitter inuectiue against the doctrine and discipline of the Church glossed with flatterie and gilded with hypocrisie 2. b. p. 19. that they thought his Maiestie would erect the Genevian Consistorie or Scottish Presbyterie p. 23. and change the state of religion ibid. the picture of a discontented if not turbulent spirit p. 29. he rebelleth against the Church p. 31. those whome you call reuerend Fathers you vouchsafe them no sonne-like obedience p. 68. All these are most vntruly obiected 1. to complaine of some abuses of the Church is not to exclaime against the Church the late Canons and Constitutions of the Church doe shew that many things had neede of amendment and reformation in the Church 2. what reuerent opinion the Replyer hath of the Gouernours of the Church is before shewed slaund 6. 3. how farre he is from a turbulent spirit God he knoweth and some of the greatest place in the Church can tell how his courses haue tended to a pacification in the Church A more vile slaunderous tongue I think hath seldome beene heard to speake 10. Slaund The Kings most excellent Maiestie can not escape the Taint of his intemperate tongue for whereas his grace saith that he acknowledgeth the Romane Church to be our mother Church it is saith Limbomastix a foolish conceit and imagination he maketh him a very nouice in the faith 2. b. p. 28. In these foule slaunders he doth bewray nothing else but to vse his owne tearmes falshood and malice 1. Is it like that the Replyer had the least imagination to crosse his Maiesties speech when as the booke which the slaunderer quoteth was published ann 1603. about the time of his Maiesties coronation in the moneth of Iulie and the Kings oration followed aboue sixe moneths after in the moneth of March what an absurd collection is this 2. But this slanderous obiecter doth his Maiestie the wrong to suppose that he is contrarie to himselfe for his Maiestie holdeth the Pope to be Antichrist and to be the head of a false and hypocriticall Church is he so shamelesse to imagine that his Maiestie thinketh a false and hypocriticall Church to be our mother it is cleare then that the King in acknowledging the Romane Church to be our mother meaneth not the Popish Church as it now standeth but that sometime while it stood in the integritie it was our mother Church that is a principall and chiefe church where the Patriarchall seat was of the Occidentall parts for these are his Maiesties owne words I acknowledge the Romane Church to be our mother Church although defiled with some infirmities and corruptions as the Iewes were when they crucified Christ. The Church of Rome is no otherwise then our mother Church then the Church of the Iewes was of our Sauiour Christ and the Apostles 3. Neither yet is it in the place giuen in instance called a foolish conceit to say that the Romane Church is our mother which in the Kings sense being admitted yet as he blindly taketh it will be denied but that Rome should be the mother Church and nurserie of all the world the Accuser then himselfe is found to be a falsifier and slaunderer 4. Yea it is his owne intemperate tongue the taint whereof his Maiestie can not escape whereas he calleth diuers points of doctrine true and sound positions 2. b. p. 20. some of which are before set downe slaund 7. which his Maiestie in his iudgement condemneth the King affirmeth that all which is necessarie to saluation is contained in the Scripture that no man is able to keepe the law or any part thereof that we are saued by beleeuing not by doing that whatsoeuer is not of faith is sinne that we can not thinke any thing of our selues and consequently that we are not apt of our selues to beleeue the contrarie positions to all these with others this cauillous aduersarie calleth sound and true positions as that the Scriptures of themselues are not compleat to saluation that it is not impossible in this life to be preserued from all sinne and so consequently to keepe the law that our workes and so not onely faith and beleeuing are meanes to blot out sinne that naturall workes are acceptable to God euen such as are without faith that mans will is apt to take or refuse any particular obiect and consequently to beleeue Then in this slaunderous excepters opinion the King holdeth vnsound and vntrue positions the contrarie whereof he calleth sound and true positions and thus he thwarteth not onely the doctrine of the Church in the articles of religion as is before shewed 7. slaund but his Maiesties iudgement also see more of this pref to Antilog p. 4. 5. But the other obiection is friuolous and childish that the Replyer maketh him a Novice in the faith affording his Highnes onely a liuely feeling and inward touch thereof for 1. he addeth onely deceitfully of his owne the Replyers wordes are these as God hath endued his princely heart with a liuely feeling and inward touch of true religion 2. he bewraieth his carnall and grosse ignorance in

haue shewed partly his ignorance in mistaking and misquoting them partly his vnfaithfulnes in vntrue alleadging them in 30. seuerall places as namely his ignorance in Cyril Hierome Augustine Tertullian also is strangely produced contrarie to his owne iudgement thus he dealeth also with the new writers as with Calvine Beza 8. Neither can the Scripture escape his vncleane fingers as instance is giuen in 26. places as loc 17. the Scripture saith He shall not preserue the vngodly Iob 36. 5. he readeth thou wilt not preserue loc 19. S. Iames saith which hath conuerted c. and shall saue a soule Iam. 5. 20. he readeth which conuerteth in the present and shall saue his soule adding his and he maketh as bolde with many places beside This it is for one to deale out of his element and to meddle beyond his skill for a professor of Grammer to take vpon him to teach Diuinitie He must needes stumble that walketh in darkenes and he can not be without error that is corrupt in iudgement Now is verified that saying of the wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is that maketh himselfe rich and hath nothing As this man maketh himselfe skilfull in the tongues in the Scriptures in the Fathers and in what not in all these proclayming his ignorance Hierome spake it modestly of himselfe Fateor frater Heracli dum tui desiderijs satisfacere cupio oblitus sum pene mandati quo praecipitur onus supra vires tuas ne levaveris I confesse brother Heraclius while I satisfie thy desire that I had almost forgotten the commandement that biddeth Take not vp a burthen beyond thy strength But it is most true of him who hath vnbidden thrust his shoulders vnder a burthen that is like to crush him As Cleon was vnfit to lead an armie and Philopoimen to guide a navie and Hannibal to play the Orator so is this Grammarian to meddle with Diuinitie Euripides saying may well be applied to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Carpenter thou art and yet dost not deale with carpenters worke Seneca well said Necesse est vt opprimant onera quae ferente maiora sunt c. nec accedendum eo vnde non sit liber regressuo Those burthens must needes presse to the ground which are greater then the bearer And it is not safe going thither whence there is no returne And so it falleth out to such according to the saying of Hierome Qui scribunt non quod inveniunt sed quod intelligunt dum alienos errores emendare nituntur ostendunt suos They write not what they finde but what they vnderstand and while they goe about to correct the errors of others they bewray their owne Now let me craue a little further leaue to adde some what concerning the former booke which is by him impugned and this written in defense thereof The first entituled Limbomastix I acknowledge to be mine and am not ashamed of any matter therein handled though for the manner it might haue beene more exact I confesse And for the publishing thereof this is my excuse or rather defense first that I was thereunto prouoked in particular againe I saw in his pamphlet maintained that Popish opinion of Limbus patrum which suspition the author can not auoide as it is at large declared in the Preface following who if he be sound in other points of Protestants doctrine it is well but then is he much wronged both in the opinion and reports of them that know him further that booke passed vnder the censure of a graue and learned writer of our Church and yet it was printed without my priuitie As touching mine opinion of CHRISTS Descension handled in that booke I will freely deliuer what I thinke first I beleeue the Article of the Descension to be a necessarie part of our faith and say with Calvine In the descent of Christ to hell there is no small force to the effect of our Redemption c. and it auaileth so much vnto the cheife summe of our redemption that it beeing pretermitted much will be lost of the fruit of Christs death thus much for the substance of the Article Secondly concerning the manner of Christs descension I doe hold and beleeue whatsoeuer can be prooued out of Scripture and truly collected from thence Thirdly yet I affirme that out of those three places Act. 2. 27. 1. Pet. 3. 19. Eph. 4. 9. the locall descension of Christs soule to hell can not necessarily be concluded And herein I affirme no more then other graue and learned writers of our Church haue done before me D. Fulke saith that the article of Christs descension is not grounded vpon the first text Bish. Bilson resigneth the second place and D. Fulke out of Theodoret sheweth that the third maketh not for the passing of Christ from place to place and so consequently belongeth not to his locall descension Fourthly I say notwithstanding and professe in the same words which I set downe before They which hold not the locall descent of Christs soule to hell should not condemne the other as Popish and superstitious men that are so perswaded They which affirme it ought not to account them as enemies or aduersaries to the truth that dissent from them therein He that thus writeth is farre from either hauing his head plotting or his hands practising Babylonicall warres as I am slaundered as I haue shewed before Fiftly I hold the Article of Christs descension as the Church of England propoundeth it As Christ died for vs and was buried so also it is to be beleeued that he went downe to hell in which words the Article of the descension is commended in generall to be held without any the determination of the sense as he that lately hath learnedly written dedicating his booke to your Gr. vpon the Articles of Religion by publike authoritie hauing deliuered diuers senses of this Article and especially these three 1. some hold that Christ descended as God onely not as man c. powerfully and effectually not personally 2. some as man onely either in bodie onely c. to the graue or in soule onely when he went to the place of the reprobate c. 3. as God and man in one person c. that he went as it were into hell when vpon the crosse and els where he suffered the torments c. Then he inferreth thus But till we know the natiue and vndoubted sense of this Article and mysterie of religion persist we aduersaries to them which say that Christ descended not into hell at all c. This was the summe of my first booke which beeing written without gall and bitternesse as he saith Ego sine iracundia dico vt omnia tamen non sine dolore I speake it without anger though not without griefe and the party being not knowne which was the author of that Pamphlet and so no man beeing

absurditie herein appeareth that he alleadgeth this Cauillous Accusers testimonie more then twentie seuerall times against me as p. 5 6. most of all p. 35. that I condemne all the ancient Fathers for dreamers that I condemne all learned godly Divines that I falsly corrupt translate iniuriously handle abuse the Fathers that I straungely pervert belie depraue abuse the Scriptures and all this he taketh for truth vpon an aduersarie and euill willers report All which slaunderous accusations are I trust sufficiently answered in this defense vnto the which the Table annexed in the ende of the booke may direct the Reader that desireth further to be satisfied He might haue thought of the common saying Euill will neuer said true and if that vsual by-word sound to harsh in his eares aske my fellow if I be a theefe yet I may vse Hieromes words possem credere si vnus assereret nunc aut duo mentiuntur aut omnes if one honest man said it I could beleeue it but now either both lie or all as wel he that receiueth a false report and carieth it as he that first coined it is counted a gloser His falsitie he bewraieth in misreporting and peruerting diuers places by him produced as that I call the rules and principles of Religion which his Maiestie approoueth a foolish conceit and imagination p. 6. quoting Eccles. triumph p. 40. and again p. 31. he harpeth vpon the same harsh string that I call the Kings sentence that the Romane Church is our mother Church a foolish conceit and imagination whereas I affirme no such thing see mine answer p. 17. of this booke p. 10. he saith I speak of his Maiesties mother applying that saying of one to Augustines mother the child of such prayers and teares can not possibly fall away pref to Antilog whereas I speake onely of his Maiesties prayers and teares making no mention at all of his mother So p. 21. he chargeth me to say that all scriptures haue beene doubted of by one Church or other Synops p. 2. in which place no such thing is affirmed but onely diuers heretiks are rehearsed by whom one or other most of the Scriptures haue beene doubted of p. 27. that I should say that Vigilantius was condemned of heresie for denying Reliques to bee reuerenced Antilog p. 13. whereas my words in that place are these Some of these as they are imputed to Protestants wee denie to be heresies at all as that of Vigilantius that Reliques are not to bee adored Here no such thing is affirmed that Vigilantius was herein condemned of heresie P. 30. that I account the Councel of Florence a generall Councell Synops. cont 1. qu. 7. whereas I there vrge it onely against the Romanists as in their opinion generall for otherwise else-where I haue prooued that indeed it could not be a generall Councell the great Synode at Basil beeing at the same time assembled Antilog p. 61. P. 31. that I call the primitiue Councel of Neocaesarea Toletane the first and the sixt generall Councels the papal Church poperie c. Antil p. 88. 89. whereas I onely shew in that place that diuers errors decreed in all these Councels the first onely excepted whereof I make no mention at all there are allowed in the popish church see the place Such deprauing and wresting of sentences sheweth a badde cause and a worse mind in those that vse such beggerly shifts the truth neede not to be so defended and such false and deceitfull dealing will fall of it selfe without any confutation as Hierome saith non necesse habet convinci quod sua statim professione falsum est That need not to be conuinced which at the first is discouered of falshood Thirdly his impertinent allegations are these p. 10. to prooue by our owne testimonies that they which liue and die in the Romane Church may bee saued he vrgeth these words of mine that many renowned Kings and Queenes which professed the Romane faith are Saints in heauen Antilog p. 144. as if he should reason thus many ignorantly misled in those daies of darkenesse yet holding the foundation might through Gods mercy be saued therefore they which now wilfully resist the truth in the Romane Church in these daies of knowledge and erring in some fundamentall points may be also saued P. 24. to prooue by our confession that there is no true lawfull and iudiciall exposition of Scripture among the Protestants hee presseth these words that the reformation of religion belongeth to the iudgement and redresse of the Prince and yet he is not priuiledged from error Antilog p. 120. The argument followeth not for we neither referre the exposition of Scripture vnto the Prince nor hang religion absolutely vpon his iudgement but according to the word and wee interpret Scripture by Scripture which is the most lawfull sure and certaine way of expounding P. 30. propounding to himselfe to prooue by Protestants writings that the testimonie of the auncient Fathers is for the doctrine of the Church of Rome he alleadgeth this sentenee of mine quite contrary Antilog p. 263. the same faith and religion which I defend is taught and confirmed in the more substantiall points by the Historians Gouncels Fathers that liued within fiue or sixe hundred years after Christ. Who but this lawlesse disputer would inferre hereupon that euen by the Protestants own testimonie the Fathers and Councels make for the Romish religion Thus absurdly falsely impertinently this Popes penne-man wresteth and depraueth my writings and the like measure he offereth to the rest whose chiefe strength lieth in the weapons of a false brother at home And such is the fruite that commeth of these domesticall contentions that thereby we put a sword into the aduersaries hand whereas I could haue wished rather that al these vnnecessarie brabbles at home had beene staied according to that saying of Dauid Tell it not in Gath nor publish it in the streets of Askelon lest the daughters of the Philistims reioyce for by these vnbrotherly dissentions we giue occasions to the enemies of God to reioyce mispend our time which might more profitably be imployed And as for mine owne part I say with Hierome Opto sifieri potest si aduersarij siverint commentarios potius scripturarum quam Demosthenis Tullij s●ribere I wish if it may bee and if mine enemies would permit to write rather commentaries of Scripture which course I am now entred into then Demosthenes or Tullies Philippices And as for any thing which mine aduersaries at home or abroad can obiect I passe not much but comfort my selfe in that saying of the Prophet Reioyce not against me O mine enemie though I fall I shall arise when I shall sit in darkenesse the Lord shall bee a light vnto me ERRATA In the Preface p. 13. l. 17. read divulganda for divulgenda p. 21. l. 4. r. Erasmus Sarcerius for Erasmus Sarcerius p. 26. l. 13. r. denieth not f. deemeth not p. 27. l.

making the liuely sense and feeling of religion onely to appertaine to a Novice which is the very perfection of true knowledge and religion for a liuely sense presupposeth knowledge one may haue the knowledge and shew of religion and yet feele not the power thereof as the Apostle saith hauing a forme of religion but haue denied the power thereof in which number I feare me this enuious aduersarie is one But there can not be a liuely sense of religion without knowledge preceding as S. Paul againe saith I pray that your loue may abound yet more and more in all knowledge and sense 11. Slaund That the Replyer defendeth many things in that booke that is contrarie to the Gospel 2. b. p. 50. you conuince your selfe to be no Protestant in calling me an adversarie to Protestants p. 52. they haue neither friend nor faith left them p. 53. that some of his friends denie the Pater noster p. 76. if we must receiue no article of the Creede vnlesse it be expounded according to your sense of the Scriptures and your conceit of the Analogie of faith we may in time haue neither Creede nor Christianitie left vs. 2. b. p. 180. that he followeth prophane errour in hatred of the truth 3. b. p. 203. Vnlesse this shamelesse man were possessed with the spirit of lying and slaunder he would neuer haue laid vnto the Replyers charge to defend things contrarie to the Gospel to be no Protestant to haue no faith no Christianitie to hate the truth whose bookes if they had not more true diuinitie in one leafe then his rayling bundle in the whole packe and the author more faith and Christianitie in his serious meditations then the other in his deepest studies he would neuer set penne to paper againe nor looke any man in the face hereafter But I must here excuse my selfe with Tullie Iniuriae dolor facit me praeter morem gloriosum the sense of my wrong maketh me boast beside my wont 12. Slaund Your seldome excursions abroad against the common aduersarie can not excuse your often incursions at home against your brethren 2. b. p. 58. what will not a slaunderous tongue forge The Replyer calleth God and men to witnesse for the clearing of him in this point that he hath neither vsed often nor seldome incursions against his brethren making any challenge by name to any of them This whole Church can testifie with him that the most if not all of his writings certaine explanations of Scripture onely excepted haue beene directed against the common aduersarie of like truth is the marginal glaunce in the same place that two petitions were exhibited to the King the one with a 1000. hands the other with 1500. whereas I haue beene certenly informed and I doe verily beleeue that neither of them were subscribed with any hands at all Of the same credit is the next obiection p. 60. that the Replyer with others doe think themselues persecuted for the profession of the Gospel whereas leauing other mens complaints he most heartily thanketh God for that sweete peace which he hath enioyed in his ministerie which by Gods gracious assistance hath brought forth such fruits in the vse of his penne as he needeth not be ashamed of 13. Slaund Your words doe necessarily implie all the auncient fathers and all sound writers since together with all good Christians throughout the whole world to be popish and superstitious men c. for all these doe firmely hold the locall discent of Christs soule into hell 2. b. p. 82. Contra. 1. The Replyers wordes doe implie no such thing but the contrarie for these they are They which hold not the locall discent of Christs soule to hell should not condemne the other as prophane superstitious that are so perswaded Limbom p. 5. is not then he ashamed to inferre the contrarie that the Replyers words implie they are popish 2. The fathers opinion touching the local discent of Christs soule is farre different from his and in these fowre substantiall and materiall points 1. in respect of the place they hold he went not downe to the hell of the damned but to that part of hell where the fathers were 2. in respect of their persons that he descended not to the damned but to preach deliuerance to the fathers there detained 3. the ende is also diuerse they hold he went to deliuer 4. in the effect they differ for their opinion is that hell was emptied at Christs going downe thither and that returning from thence he brought an innumerable companie of captiues with him to this purpose Bellarmine alleadgeth aboue twentie Greeke and Latine fathers beside Councells 3. And are all sound writers and good Christians of his opinion then Calvine Bucer Beza Erasmus Sarcerius Marlorate Gasper Megander Oleviane D. Fulke D. Reynolds Sadeel Scultetus Vrsinus Bucanus with diuers others were in his blind opinion neither sound writers nor good Christians all which held the contrarie 14. Slaund That the Replyer was one of those that contradicted what reuerend B. Bilson taught concerning our redemption by the death of Christ p. 95. that he holdeth that the article of Christs descention is to be reiected out of the Creede as a new addition lately foisted into the Creede 2. b. p. 96. Contra. What will not now this malitious Accuser dare to say obiecting things as contrarie to truth as darknes is to light he might as well say that the Replyer holdeth there is no Christ nor God as accuse him to denie the redemption of mankind by the death of Christ and the article of the discension his prophane heart knew that his dissembling lippes wandring hand and erring penne consented here to make a lie 15. Slaund The fourth fault is horrible impietie in that you hereby condemne the soule of the Prophet Dauid to the very place of the damned Whereas 1. the Replyer saith in very direct words his that is Dauids soule was not at all in hell Limbom p. 24. how then is not the slaunderer ashamed thus to obiect 2. because the Replyer saith the not beeing or leauing of the soule in hell was as well performed in Dauid as in Christ Limbom p. 24. hence he doth inferre thus Dauids soule was not left in hell Ergo it was in hell whereas it is cleare that the Replyer by not leauing vnderstandeth the not beeing so our Sauiour saith to his Apostles Ioh. 14. 18. I will not leaue you comfortlesse will he hereupon conclude that they were comfortlesse but not so left 3. It is the accuser himselfe that is guiltie of this impietie that Dauids soule was if not in hell yet neare vnto hell for in these words of Dauid if the Lord had not holpen me my soule had well-nie dwelt in silence Psal. 94. 17. by silence he vnderstandeth hell in his sentence then Dauids soule was almost in