expressed in other letters but in the common character as it standeth in the first edition pag. 566. lin 2. 2. The text onely then is not here vrged but an argument therefrom concluded and therein included that because a man is iustified without the workes of the law it followeth that he is iustified by faith alone So Origen inferreth vpon this place Dicit sufficere solius fidei iustificationem ita vt credens quis tantummodo iustificetur etiamsi nihil ab eo operis fuerit expletum He saith that the iustification of faith onely sufficeth that one beleeuing onely may bee iustified though hee haue fulfilled no worke lib. 3. ad Roman Say now that Origen also corrupteth S. Paul So likewise Ambrose in 3. ad Rom. Iustificati sunt gratis quia nihil operantes neque fidem reddentes sola fide iustificati sunt dono Dei They are iustified freely because working nothing nor rendring nothing they are iustified by faith onely by the gift of God Againe in 4. ad Roman Cum videant Abramum non ex operibus legis sed sola fide iustificatum When they see Abraham iustified not of the workes of the law but by faith only Ambrose thus concludeth only faith out of S. Paul without any corruption at all out of which Father I haue twentie like pregnant testimonies at the lest at hand for iustification sola fide by faith onely 3. Where you say there is no Scripture for onely faith though this place of the Apostle be equiualent to that speech yet somewhat to satisfie your contentious spirit I will name you such a Scripture as Luk. 8. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue onely c. and she shall be saued 4. Your euasion of workes that goe before grace that the Apostle onely speaketh of such will not serue your turne for euen such workes are excluded which God hath prepared for vs to walke in Ephes. 2. 8. 10. This was the old shift of the Pelagians as it should seeme which Hierome remoueth thus writing vpon these words By the works of the law shall no flesh be iustified Quod ne de lege Mosi tantum dictum putes non de omnibus mandatis quae vno legis nomine continentur idem Apostolus scribit dicens consentio legi Dei secundum interiorem hominem Which least you should thinke spoken only of the law of Moses and not of all the commaundements which are contained vnder this one name of the law the same Apostle writeth saying I consent to the law of God in the inward man c. ad Ctesiphont 5. Whereas S. Iames saith that a man is iustified of workes and not of faith onely 2. 24. hee speaketh not of that iustification wherby we are made iust before God but of the outward probation and testification thereof as it may appeare out of the 22. verse Was not Abraham our father iustified through workes when he offered Isaac his sonne vpon the altar But Abraham was iustified before God by faith at the least thirtie yeeres before Genes 15. 6. Abraham beleeued God and it was counted to him for righteousnes therefore by this worke his faith was proued and made knowne as the Angell saith Now I know that thou fearest God Gen. 22. 12. he was not thereby iustified before God This distinction of iustification Thomas Aquinas alloweth Iacobus hîc loquitur de operibus sequentibus fidem quae dicuntur iustificare non secundum quod iustificare dicitur iustitiae infusio sed secundum quod dicitur iustitiae exercitatio vel ostensio vel consummatio res enim fieri dicitur quando perficitur vel innotescit Iames speaketh here of workes following faith which are said to iustifie not as the infusion of iustice is said to iustifie but as it is said to be the exercise shewing or perfecting of righteousnes for a thing is said to be done when it is perfected and made knowne in epist. Iacob 5. 5. And no otherwise Origen saith that Abraham was iustified by workes Quia certum est eum qui verè credit opus fide◠iustitiae operari Because it is certaine that hee which truly beleeueth doth worke the worke of faith and righteousnes lib. 4. ad Rom. Thus S. Paul and S. Iames are reconciled the one speaketh of our iustification that is the infusion of iustice before God which is by faith the other of the testification thereof by workes The 12. Corruption SYnops. pag. 532. I am the bread Ioh. 6. 35. the text is corrupted by leauing out two words of life which if he had put to his argument against transubstantiation had bin destitute of all force The Correction 1. IF it bee corruption of Scripture sometime for breuitie sake to leaue out a word you had best charge our Sauiour with that corruption who saith out of Esay The spirit of the Lord is vpon me Luk. 4. 18. whereas the Prophet saith of the Lord Iehouah 2. He might haue considered that the argument taken out of this scripture is set downe from Bellarmines report together with his answere lib. 3. de Euchar. cap. 24. argum 1. So that herein is no deceite nor corruption in rehearsing that which is by others propounded although it were graunted that some ouersight might passe in the first propounders which is not yet proued otherwise when this text is alleaged by himselfe all the words are expressed I am the bread of life pag. 509. lin 1. 3. It was not necessarie nor pertinent to adde the rest of the words neither haue they any aduauntage in putting of them to for where Christ saith I am the liuing bread or bread of life so he likewise saith this is my bodie pointing to the bread which is giuen for you but he gaue his liuing not his dead bodie for them As then Christ is not chaunged into bread when hee saith I am the bread of life but it is a figuratiue speech so the bread is not chaunged into his liuing bodie where he saith this is my bodie giuen for you But here of necessitie also a figure must be admitted as Augustine saith Corporis sanguinis sui figuram discipulis commendauit tradidit Hee gaue and commended a figure of his bodie and bloud to his Disciples Enarrat in Psal. 3. So Tertullian before interpreted this is my body that is a figure of my body lib. 4. cont Marcion So then as Christ is not materiall bread but spiritually so the bread is not his materiall body but likewise spiritually This comparison then standeth still betweene these two speeches though the word of life be supplied that in both a figuratiue kind of locution must be admitted The 13. Corruption THe Scripture saith that Christ was giuen onely for those that are giuen to him to whom he giueth eternall life Iohn 17. 2. the word onely is maliciously added Libell p. 278. The Correction 1. HEre not so much the sentence as the sense of the Scripture is applied doth the
would haue the Scripture to be the iudge of controuersies the Colloquie was broken off In like manner the Colloquies at Aldenburge Mompelgard Baden by like occasions were without fruite ibid. And here I thinke I see the old peruerse Donatists come foorth againe vpon the stage who in like manner behaued themselues in the CollatioÌ„ with the Catholike Bishops 1. Where it was agreed that eighteene onely of each side should come to the conference the Donatists would haue all of their side admitted which were all assembled to the very aged men that could not come 2. They alleage that the day prescribed for the conference was past and would haue had the Catholikes proceeded against by default where they were not faultie at all 3. They required the presence of all the Catholikes that had subscribed least any might be rehearsed that were not Bishops whereas they had foisted in ones name whom they to make a cleanly excuse affirmed to be dead in the way 4. Whereas the Catholikes said they had 120. Bishops more at home the Donatists affirmed the same for themselues whereas they had said before they were all come to the very aged men 5. They desire a respite of sixe daies which was granted them 6. They contend quinam erant petitores collationis which of them were the first mouers and crauers of that collation 7. The Donatists striue for the name Catholike 8. They obiect that the Catholikes did defend alienam causam a cause not belonging to them 9. When the Catholikes began to prosecute their matter the Donatists with noise interrupted them and would not suffer them to proceede and hardly could the President of that disputation Marcellinus obtaine their silence and patience 10. When as they were bid to sit they wilfully refused saying It is written I will not sit in the assemblie of the wicked 11. When the Critensian Councell was alleaged they tooke exception against it that it had consulem diem the Consul and the day otherwise then ecclesiasticall decrees haue which was vntrue as the Catholikes shew both by the ancient prophesies that bare date of the yeere and the Councell of Melchiades 12. They take exception that sentence was giuen against them in the night And by these and such other friuolous allegations that Collation was made frustrate Now because he maketh mention of the fauour which the French Protestants obtained with the King for a conference I will briefly also shew what manner of fauour it was and how indifferent the proceeding there vsed First the Lord of Plessis desired that whereas the Bishop of Eureux pretended diuers authors to be corrupted in his booke against the Masse that his whole booke might be examined which could not be granted Secondly whereas the Bishop had taken exception to 500. places Plessis required that the rest might be held as iustifiable which neither was yeelded vnto Thirdly that the Bishop should propound those 500. places to the Lord Plessis that he might make satisfaction but neither could this be obtained pag. 8. Fourthly the Bishop would haue Plessis proceeded against for default of appearance being vncalled and vncommanded pag. 5. Fiftly he is denied his action of slaunder against the Bishop if he could not proue the 500. places pretended to be corrupted Sixtly the issue is this Plessis must presently without further warning make satisfaction vpon the opening of the booke or els it should be examined in his absence pag. 11. and so about two of the clocke in the night the Bishop sent him 60. places to the which he should make satisfaction the next day at eight of the clocke So these 500. places were brought to 60. but only nine of them were discussed in some of them the iudges suspended in some they gaue sentence with Plessis in some they were importuned by the Bishop to giue their verdict in the rest they shewed too much partialitie in iudging otherwise then there was cause The report of this conference is extant translated out of French Now all men may see that these popish challengers stand altogether vpon aduantages and call for a disputation not because they are able to say more then their forefathers or can expect any better successe but to set a good face vpon the matter that they should not seeme to say nothing A wrangler cannot want words and they care not as Ambrose saith Vt intus in animo perdat foris victor abscedat Though they lose a good conscience within so they may get the victorie without And such are their disputations as Hierome saith of the Luciferians Inconditam disputationem nox interrumpit consputa pene inuicem facie recesserunt The night brake off their disordered disputation and spitting one vpon anothers face they departed Yet a sober and modest conference without facing and brauing in words â—ailing speech peruerse and froward behauiour we mislike not but that there is small hope to bring the aduersarie to it such as Ambrose speaketh of Collatio inter seruos Dei esse debet non altercatio There should be a collation not contention betweene the seruants of God 4. It grieueth you that I call the popish religioÌ„ the owle-light of Rome which alwaies hath been taught you say in a visible Church I thinke the comparison is fit enough seeing you refuse the light as all euill doers hate it Ioh. 3. v. 20. and will not be tried by the Scriptures as some of your crue in a late colloquie when it was alleaged that Scriptura est norma fidei The Scripture is the rule of faith answered Hoc esse fontem omnium haereseâ—n that this was the fountaine of all heresie Ambrose coÌ„pareth heretikes to the Owle Quae grandibus oculis tenebrarum caligines diligit splendorem solis horrescit Which doth with great eyes loue darknes but abhorre the Sunne light Your Church hath indeede been visible but to the eyes of the world as the darknes of the night is visible to Bats and Owles and as the Cimmerians see one another though they haue no Sun light neither beleeue that there is any And though your number hath been greater though in England it neither is nor euer I trust shall be wee may say to you as Zeno of Theophrastus that had more schollers His queere is greater but mine singeth sweeter Lastly as for the yuie todde of his parish of Barley take you the yuie todde to your selfe as the fittest bower for such a nightbird that concealeth his name and dare not shew his face and as the yuie doth catch hold vpon euery occasion so the least rubbe in your way moueth you to quarrell But it troubleth you that pastorâ— are resiant in their parishes and charges to instruct their flocks and keepe out the wolfe which course if euery Minister did take as were much to be wished such foxes as you are would soone be chased out of their holes and dennes where ye priuilie lurke This
is read obtulit he offered Andrad in 4. defension 2. Bellarmine thus alleageth out of the canon of the Masse Quod tibi obtulit summus tuus sacerdos Melchisedech Which thy high Priest Melchisedech offered vnto thee libr. 1. de Miss cap. 6. 3. The Rhemists affirme that Melchisedech did offer in bread and wine Annot. in Heb. sect 8. It is false therefore that none of them reade obtulit be offered Secondly Bellarmine though he reade protulit he brought foorth yet vpon the vse of that word he groundeth the sacrifice of bread and wine and saith that it is idem quod offerre all one as to say offer the word 〈◊〉 iatsah signifieth to bring foorth yet it is alwaies saith he in the Scripture restrained to sacrifice lib. 1. de Miss c. 6. And againe wherefore with these words saith he brought foorth bread and wine are those ioyned and he was a Priest of the most high God Nisi vt intelligeremus paneÌ„ vinum à Melchisedecho prolatum vt offerretur Deo but that wee should vnderstand bread and wine to haue been brought foorth of Melchisedech to be offered to God Let any indifferent man now iudge whether Bellarmine doth not by force of that word which is the same as he saith as to offer and the Rhemists which say Melchisedech offered in bread and wine establish the sacrifice of the Masse Both these lies then and vntruths are forged out of the Detectors malicious braine and shaped in his vncharitable conceit so that we may say to him in Augustines words Homini homo falsus docendus fallax cauendus prius magistrum bonum posterius discipulum cautum desyderat A false man is to be instructed a deceitfull to be auoided the first requireth a good teacher the latter a warie learner Academic 2. 5. Though I be out of hope to reforme this false slaunderer yet I trust the reader will take heede of such a deceiuer The third Slaunder SYnops. p. 63. of the latter edition because it is affirmed that the Communion in one kind was forged and inuented and decreed in the Councell of Constance not aboue two hundred yeeres agoe A grosse vntruth saith the Detector because both Thomas Aquinas and Alexander Hales long before allow the Communion vnder one kind and the same Councell of Constance saith it was consuetudo ab ecclesia diutissimè obseruata a custome long obserued of the Church The Defence FIrst who seeth not the cauilling spirit of this Libeller that hunteth after syllables and catcheth after words the defender was not ignorant that this superstitious vse of receiuing in one kinde was in hammering and deuising before the Councell of Constance but that it then onely began to be enforced and decreed as necessarie to be obserued of all that no Priest vnder paine of excommunication should minister vnder both kinds to the people so that the forging inuenting decreeing spoken of is vnderstood of the necessitie of so receiuing whereas it was free before which was first inuented forged and imposed by that Councell Secondly that no such thing was generally obserued before it is euident Concil Matisconens 2. can 4. celebrate about anno 600. and Concil Vormatiens can 31. anno 800. and Concil Bracarens 3. can 1. anno 670. or thereabout all which Councels allow the Communion vnder both kinds as they are alleaged Synops. pag. 560. to the which I referre the reader Thirdly Alexander Hales cited by the Libeller is alleaged by Bellarmine to bee of a contrarie iudgemeÌ„t to the rest of the Schoolmen whose opinion was that more spiritual fruite was receiued by communicating vnder both kinds then in one in 4. part sum qu. 53. memb 1. Fourthly what though this superstition might begin before the Councell of Constance yet it is cleere that it was but an humane inuention which is the thing the Defender would shew and this may appeare by the confession of the Councell it selfe that non obstante notwithstanding Christ did minister the Sacrament vnder both kindes of bread and wine c. similiter licet in primitiua ecclesia c. and likewise though in the Primitiue church this SacrameÌ„t were receiued of the faithfull vnder both kinds yet for all this it was decreed that this custome was rationabiliter introducta brought in vpon good reason I say then with Augustine to this shamelesse gainsayer that laboureth to conquer with lies Non bonum est homini hominem vincere sed bonum est homini vt eum veritas vincat volentem quia malum est homini vt eum veritas vincat inuitum It is not good for a man to ouercome a man but it is good for a man willingly to giue place to the truth for it is euil for a man against his will to be ouercome of the truth epistol 174. So it were better for this slaunderer to be ouercome of the truth and to confesse his fault then to seeke to ouercome with liâ—s The fourth Slaunder SYnops. pag. 6â— the name Christian was vsed in the Apostles time and by the Apostles themselues allowed but it is not certaine that the name Catholike came from the Apostles This the Libeller calleth a certaine vntruth and a lie because in the Apostles Creede we are taught to beleeue the holie Catholike Church and S. Iames Epistle hath the title of Catholike Epistle The Defence FIrst though it might be proued that the Apostles were the authors of the name Catholike yet is it not so certaine as that the name Christian came from them because this is directly expressed in scripture Act. 11. vers 26. The disciples of Antioch were the first that were called Christians but for the name Catholike no such proofe out of Scripture can be alleaged Wherefore in a charitable construction the words may be taken comparatiuely that one is not so certaine as the other The Creed called the Apostles is no Scripture but collected out of it and agreeable to it neither is it certaine whether it were made by the Apostles as it may appeare by that which Cyprian writeth of the article of the descension Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum c. It is to be knowne that in the symbole of the church of Rome it is not added he descended into hell nor in the Churches of the East Cyprian in symbol If then the Apostles by their Apostolicall authoritie had set foorth the Creed it had been great presumption afterward to haue added vnto it Pacianus also Epistol ad Symprosian thus saith Sed sub Apostolis c. But thou wilt say vnder the Apostles no man was called Catholike admit it was so yet graunt this when after the Apostles there were heresies c. did not the Apostolike people require their surname whereby they might distinguish the vnitie of the incorrupt people c. Pacianus seemeth here to grant that the surname Catholike was not vsed in the Apostles time let
man then may you count Pope Hildebrand in the number Now wee may see how shamelesse these men are to call so euident an historie a lie and to count a wicked man holie and blessed not remembring how the Prophet crieth woe against those that speake good of euill and euill of good Fourthly with the like boldnes he calleth that of Gregorie a fabulous tale that 6000. childrens heads were found in his fishpond or mote pag. 160. yet it is extant in the epistle of Huldericus Bishop of Augusta sent to Pope Nicolas 2. which epistle is alleaged by Aeneas Syluius who was afterward Bishop of Rome in descript German The same epistle written in parchment in an old hand of good record Bishop â—ewel of worthie memorie testifieth that he had seene defens Apolog pag. 237. and Master Fox also that painfull and godly man saith he had seene an old copie of the said epistle sent by master Bale to the Bishop of Canterburie Fox pag. 1154. Of the said epistle also Illyric maketh mention in Catalog and Melancthon lib. 1. de coniug And yet for all this the Libeller would beare vs in hand that the epistle is forged and the rest but a tale Lastly that Hildebrand and his fellowe Popes about that time did first make a generall restraint of Priests mariage when mariage began by a publike law to bee restrained it is euident out of Auentinus hee condemned such as were maried for Nicolaitans and directed his speciall letters to O. tho Bishop of Constance to separate such as were maried and forbid the rest to marrie but that good Bishoppe resisted the Popes proceedings and would not obey And in the Councell of Brixia this is alleaged as one cause why they deposed Hildsbrand for that he caused diuorcements and separations amongst the maried ex Vrspergens To say then that mariage was first generally inhibited to the Clergie not till a thousand yeeres after Christ and yet to grant that it might be for sometime restrained before by particular acts of some persons and places I hope is no contradiction What cause then had this cauiller to follow with open crie a shamelesse vntruth lies and mad trickes when as more truly these opprobries doe rebound vpon his owne head I may liken him to the Lamia in Plutarch that is fained to sit blind at home laying aside her eyes into some corner and putting of them on againe when she goeth foorth so plaieth this companion he is sharp sighted abroad in looking vpon other and blind in his owne house he cannot see himselfe Hierome could haue told him Non facilis est venia praua dixisse de rectis It is not a fault easily pardoned to speake euill of the right Hieron Asellae The 3. Contradiction BEcause pag 63. it is sayd Telesphorus brought in the Lenten fast Calixtus Ember fasts Hyginus Chrisme that liued some 14. or 15. hundred yeere agoe and yet before these are called erronious and hereticall opinions The Reconciliation THe occasion of these words is to be considered which was to answer Bellarmine and the Rhemists challenge that the authors and beginners of their religion cannot be shewed as they can produce the authors of ours whereupon it is declared out of their Popes decrees who were the authors of some of their erronious vsages as Telesphorus Calixtus Hyginus brought in Lent Ember fasts Chrisme which is affirmed not ex sententia scriptoris of the sentence of the writer but ex confessione aduersarij by the confession of the aduersarie for they themselues doe ascribe the beginning of these vsages to these ancient Bishops which their confession is a good argument against themselues And that this is the writers meaning it is euident by comparing with this place that which is handled of this matter in Tetrastyl pill 1. part 3. where all these decrees of Telesphorus Hyginus Calixtus are prooued to be forged Telesphorus decree beareth date when Antoninus and Marcus were Consuls who were neuer together in that office Hyginus epistles are dated when Camerinus and Magnus were Consuls which was neuer Calixtus 2. epistle coÌ„futeth the error of Nouatus that did spring vp long after Other reasons are there shewed why the decrees which goe vnder their name are thought not to bee theirs loc 15. 16. 21. Thus then is this contradiction healed that notwithstanding any thing here said these may be erronious vsages for all these forged authors whom although you alleage as patroues of great antiquitie yet we think your superstitious obseruations are nothing so ancient and confesse with D. Sutclife We shall not finde where the Church of Christ hath enioyned Christians to fast Lent and Ember daies and vigils of Saints which the Libeller noteth pag. 24. as an apparant difference betweene that learned writer and the other whom he impugneth I say then to this brabler as Eudamidas to a certaine Fidler Magnus delinitor in re exigua He made a great piece of worke of nothing So hath this Carper fidled vnto vs with a lowd sound a matter not worth the whistling he should haue done much better to haue followed Ambrose counsell Solliciti esse debemus ne quid temere vel incuriosè geramus aut quicquam cuius non possimus probabilem reddere rationem actus enim nostri causa etsi non omnibus redditur ab omnibus tamen examinatur We must be carefull that wee doe nothing rashly or carelesly whereof wee can not giue a probable reason the cause of our acts though it be not rendred to all yet it is examined of all lib. offic 1. cap. 47. The 4. Contradiction SYnops. 70. Is it not a substantiall point and belonging to the faith to know which bookes are Canonicall which are not pag. 56. to know euery particular booke of Scripture to be Canonicall is not simplie necessarie to saluation These speeches are noted to be contradictorie The Reconciliation FIrst whereas Bellarmine saith that they dissent not among themselues in any materiall points or such things as appertaine to faith and it is answered I marueile he blusheth not thus to say himselfe knowing the contrarie then it followeth is it not a substantiall point c. Who seeth not that here he appealeth to Bellarmines knowledge who doth affirme elswhere this a thing necessarie to bee knowne what bookes of Scriptures are canonicall in particular as libr. 4. de verbo Dei cap. 4. to proue traditions beside Scripture to be necessarie hee bringeth this argument in the third place Tertia probatur ex multis quae ignorari non possunt tamen in scripturis non continentur Thirdly this is proued because many things which wee cannot be ignorant of are not contained in the Scripture And it followeth afterward Non satis est scire esse scripturam sanctam sed oportet scire quae sit illa It is not enough to know that there is holie Scripture but we must know which it is So then Bellarmine doth hold it a thing
necessarie to know which bookes are Scripture but therein they disagree among themselues Ergo they dissent in necessarie points So that in saying is it not a substantiall point and belonging to faith to know which bookes are canonicall there is relation to Bellarmines knowledge and confession for that which is necessarie to be knowne is I thinke a materiall point substantiall and belonging to faith Secondly neither is there any contradiction in these words of themselues for to know which are the canonicall bookes may be held to be a substantial point and belonging to the faith and yet not simply necessarie to saluation he knoweth little if hee cannot distinguish betweene a simple and absolute necessitie and a necessitie not absolute as some things are absolutely necessarie to saluation without the which a man cannot be saued as Hebr. 10. 36. Patientia vobis necessaria Patience is necessarie vnto you that after ye haue done the will of God you may receiue the promise But in another sense the Apostles write Act. 15. 28. It seemed good c. to lay no more burthen vpon you then these necessarie things yet was it not simply necessarie to abstaine from bloud and things strangled but conuenient and profitable for that time because of offence so to know which bookes are canonicall though it be not simplie necessarie to saluation if a man hold the foundation yet is it necessarie as a profitable meane for the increase of faith and though it be not so substantiall as the foundation of faith yet is it substantiall as many necessarie parts in an house are beside the foundation I may say now to our cauilling aduersarie that triumpheth in his contradictions as Archidamus the Lacedemonian said to his son boldly aduenturing to fight Aut viribus adde vel de animi elatione aliquid detrahe Either put to more strength or abate of your courage So seeing the Cauillers obiections are no stronger hee should doe well not to be so confident As for my selfe I say with Hierome Non de aduersario victoriam sed contra mendacem quaerimus victoriam I seeke not so much for victorie of an aduersarie as for the veritie against a lier Hier. Augustin The 5. Contradiction BEcause it is said that Luther was an excellent instrument stirred vp of God to set forth his truth Sy nops pag. 620. and yet it is confessed that he erred in diuers points as concerning penance and the Reall presence c. The Reconciliation SIr Cauiller your collection is very weak May not a man be a profitable instrument in Christs Church though hee holde some erronious opinions Tertullian fauoured the heresie of the Montanists in condemning of second mariage Cyprian and Dionysius Alexandrinus did hold that they which were baptized of heretikes should be baptized againe Hieron catal scriptor Papias Irenaeus Victorinus Apollinarius Lactantius were all Chiliastes they did hold that the faithfull shuld raigne with Christ vpon the earth a thousand yeeres after the resurrection Many grosse errors are ascribed to Origen as that he should hold that in the end the diuels should be saued that men were elected according to the merits of their soules in a former life before they came into their bodies that the torments of hell consist onely in the conscience of sinne that there was another world before this that Christ for the saluation of Diuels should suffer in the ayre c. These and many such grosse opinions Hierome ascribeth to Origen ad Auitum whether they be true or false of him it is now impertinent to dispute Few of the Fathers beside can be named but they had their speciall errors will you therefore conclude Sir Sophister that these learned Fathers were not excellent instruments in their times For notwithstanding Luther might in some things bee deceiued whose opinions I will neither now iustifie nor impleade but onely touch your contradiction yet was he a very excellent and profitable member of Christs Church But whereas you scornefully come in with your what if as though master Fox were belied or that Master Fox played some craftie tricke and you will giue more credit to Roffensis and Bellarmine for reporting of Luthers opinion Here whether you shew more ignoraÌ„ce or malice with boldnes Sir Controller I cannot say for master Fox is truly alleaged and he truly citeth Luthers opinions as they were condemned by Pope Leo vnder his bul and this to be one that where a Priest cannot be had euery Christian man or woman standeth in as good steed Fox pag. 1281. col 2. artic 13. he maketh no mention of boyes as your Bellarmine saith Now my friend I would think that your holie father Pope Leo in his bull should bee of better credit with you then Cardinall Bellarmine in his booke you vrge me to say vnto you as Hierome against Ruâ—â—in Quid est quod de ore illo tuo pudentissimo non exeat video te frontem ferream possidere What will not that shamelesse mouth of youâ—â— vtter I see you haue a brasen forehead Whom I may compare to that Merchant of Châ—â—s in Plutarke de animi tranquillit who sold euery man good wine and kept the sower to himselfe of whom his seruants said Our master bonis praesentibus malis vtitur when he may vse good things doth chuse the euill So doth this Carper omit the best and take the worst hee changeth good things for euill words The 6. Contradiction SYnops. pag. 648. it is vntrue that auricular confession hath been of ancient time vsed in the Church in Chrysostomes time it was not and pag. 650. it was priuate confession which was by Nectarius abrogated to the which Chrysostome agreed Hence it is gathered that auricular confession was in vse in Nectarius time for otherwise hee could not haue abrogated it how then is it not ancient c. The Reconciliation FIrst it followeth not if some kinde of priuate confession were vsed in the time of Nectarius that therfore it was the popish auricular confession which was brought in by Innocentius the 3 whereby euery one was bound to confesse to the Priest omnia peccata all their sinnes and that vnder paine of excommunication while they liued and to be depriued of Christian buriall when they were dead Decret Gregor lib. 5. tit 38. c. 12. Such auricular and particular confession of all sinnes we denie to haue been vsed in any ancient time They confessed priuately such sinnes as were notorious and troubled the conscience which kind of confession if it be not turned to an abuse as then it was wee mislike not but wish it might be practised Secondly the taking away of priuate confession by Nectarius sheweth an old abuse of it that when it began to degenerate and grow vnto inconuenience then was it abrogated what contradiction then is there to say that auricular confession was not vsed of ancient time and that priuate confession was abused in former time and so abrogated or what doe
vxorē concrematam c. adhaerentem lateri laetus aspexit which cheerefully beheld his wife burning with him and cleauing to his side In Origens time Ministers were maried and had children Tract 8. in Matth. Qui à Christianis parentibus enutriti sunt c. maxime si fuerint ex patribus sacerdotali sede dignificatis id est Episcopatus presoyteratus aut diaconatus ne glorientur They which were brought vp of Christian parents especially if they came of fathers dignified with the priestly seate Bishops Presbyters or Deacons let them not boast Hierome that great commender of single life maketh mention in his Catalog of Polycrates Bishop of Ephesus who thus writeth in an epistle against Victor Bishop of Rome Septem fuerunt propinqui mei episcopi ego octauus Seuen of my kinred were Bishops before me and I the eight All these were long before Siricius and Gregorie How say you now Sir is all antiquitie against the mariage of Ministers or are you not proued a vaine boaster of antiquitie 4. For the reuerencing of Reliques praying to Saints that it is not lawfull for Ecclesiasticall persons to marrie that it is expedient for rich men to giue all their riches to the poore they haue Hierome altogether on their side who taught their faith and wrote in defence thereof against Vigilantius Libel p. 18. Contrà 1. Whereas all these foresaid opinions are proued not to be erronious both out of the Scriptures and by the testimonie of Augustine this answere is made that Augustine is abused but he sheweth not how neither doth hee examine the authorities alleaged out of that father Tetrastyl pag. 100. pag. 101. whereby it may be gathered that either those places were too euident to bee gainsaid or without the compasse of this profound Clarkes reading if hee had loosened the hold which we haue of Augustine in those places wee would haue produced others to haue strengthened them but now it shall not neede where the aduersaries mouth is alreadie stopped 2. Yet hee telleth vs that if wee can obtaine at their hands that either Scripture or Augustine make for them let Hierome a Gods name be reiected Why Sir till such time as you haue answered both Scripture and Augustine which are there vrged in defence of these opinions they doe make for vs. But I thinke wee shall hardly obtaine so much at your hands for you are a liberall gentleman your manner is to graunt nothing though neuer so euidently conuinced Brutus was wont to say Male is videtur florem aetatis collocasse qui nihil negare auderet He seemeth to haue bestowed his time euill which durst denie nothing But I thinke they haue bestowed it worse that dare denie any thing But what if Hierome be not so much your friend in these opinions as you vaunt where are you then First Hierome contendeth not against Vigilantius for the adoration of Reliques but for due reuerence to be giuen them I am se intelliget Samaritanum Iudaeum qui corpora mortuorum pro immundis habet He shall see that hee is no better then a Iew or Samaritane which counteth the bodies of the dead vncleane And againe Nos non dico martyrum reliquias sed ne solem quidem aut lunam non angelos aut archangelos c. colimus adoramus ne seruiamus creaturae potius quam creatori c. honoramus reliquias martyrum c. We I say not the reliques of Martyrs but we worship not or adore the Sunne or Moone Angels or Archangels least we should serue the creature rather then the Creator but we honour the reliques of Martyrs that wee may worship him whose Martyrs they are ad Riparium What maketh this now for the Papists opinion that doe not onely honour and reuerence but adore the reliques of Martyrs 2. Neither is Hieromes opinion altogether currant for the inuocation of Saints Quis enim ô insanum caput aliquando martyres adorauit quis hominem putauit Deum Who O you madbraine euer adored Martyrs or tooke a man to be God De Petro legimus quod Cornelium se adorare cupientem manu subleuauit dixit homo ego sum We reade of Peter that he lifted vp Cornelius desirous to adore him with his hand and said I am a man If Martyrs and Saints are not to be adored then not to be inuocated for inuocation is a part of diuine adoration 3. Concerning Ministers mariage Hierome hath these words Si Samuel nutritus in tabernaculo duxit vxorem quid hoc ad praeiudicium virginitatis quasi nō hodie quoque plurimi sacerdotes habeant matrimonia apostolus describat episcopum vnius vxoris virum habentem filios cū omni castitate If Samuel brought vp in the Tabernacle maried a wife that is no preiudice to virginitie as though many priests now a daies enioy not mariage and the Apostle describeth a Bishop the husband of one wife hauing children with all chastitie 4. Neither doth Hierome thinke it conuenient alwaies for a man to giue all his riches to the poore but preferreth it only as a more perfect thing as he saith thus to Vigilantius Iste quem tu laudas secundus tertius gradus est quem nos recipimus c. This that you commend that is for a man to vse his riches is the second and third degree which we also receiue so that wee know that the first is to be preferred before the second and third For otherwise Hierome should haue spoken against himselfe who did not giue all away which he had Quo labore quo pretio Barrabanum nocturnum habui praeceptorem nostrum marsupium Alexandrinae chartae euacuarunt With what labour with what price did I get Barrabanus a certaine Rabbin to teach me in the night the paper of Alexandria hath emptied my purse epistol ad Pammach Ocean Hierome then had money for otherwise he could not haue been at this cost You see now master Controller how well Hierome standeth of your side and yet if he were yours wholy here you must lend him to vs for many other points as concerning the Canonicall Scriptures against free will merits for iustification by faith and such other as might abundantly be shewed if either time or place serued 5. Fiftly 1. In what sense Telesphorus Calixtus and Hyginus are said to haue been the institutors of these vsages of Lent Ember fasts Chrisme is sufficiently shewed before in the answere to contradict 3. 2. Though they could alleage antiquitie for these toyes yet this is nothing to the substance of Poperie 3. And if these obseruations haue been of ancient time yet shall they neuer be able to shew that they were so superstitiously then kept with so many superfluous rites with such opinion of merite and with such necessitie inioyned as now in Poperie 6. Sixtly that Iohns Baptisme was diuers from Christs contrarie to the opinion of the Protestants Augustine saith the Libeller standeth on
tum deleri videntur cum peccant iuxta praescientiam verò nunquam in libro vitae fuerunt In the iustice of the Iudge they then are said to be blotted out when they sinne but according to Gods prescience they were neuer in the booke of life in 9. ad Roman 2. Concerning Saul I haue shewed before that â—ee was neuer elected before God or truly iust answer to the 11. vntruth and you haue brought a goodly text to proue it Saul was a choise young man and afaire c. higher by the shoulders theÌ„ the children of Israel Ergo he was chosen before God Ambrose saith Qui credere videntur non permanent in fide à Deo electi negantur quia quos Deus eligit apud se permanent est etiam qui ad tempus eligitur sicut Saul Iudas non de praescientia sed de praesenti iustitia They which seeme to beleeue and continue not in faith are denied to be elected of God for whom God electeth doe continue with him there is also that is chosen for a time as Saul and Iudas not in Gods prescience but in their present iustice in 8. ad Roman 3. Thirdly the same answere we make to the supposed contradiction that Adam was made subiect to euerlasting condemnation by his transgression not before God but in respect of himselfe and his present state because by his sinne he had deserued it he was subiect to damnation ex merito suo non ex decreto Dei by his desert not by the decree of God neither had he vtterly lost the grace of God to which hee was restored but in part only in respect of his present feeling As Dauid saith Psalm 51. 12. Restore me to the ioy of saluation hee had not lost his saluation but the feeling the ioy and comfort of it As Ambrose saith In terris quateris in caelis possides Thou art tossed and shaken in the earth and yet doest possesse in heauen de obit Theodos The 10. Contradiction SYnops. pag. 1067. to affirme that Henoch and Elias went vp to heauen in their bodies before the ascension of Christ out of Scripture it cannot be proued it is euident that they were taken vp aliue into heauen but not that they continued aliue out of these words the Libeller first noteth a contradiction secondly a notable vntruth The Reconciliation 1. FIrst to remoue the contradiction in that it is said they were taken vp aliue or in their bodies into heauen it is not meant that they went into heauen with their bodies but that they were aliue in their bodies when they were taken vp from the earth so that the words must be read with a distinction their being aliue or in their bodies must be referred to the first clause they were taken vp not to the second into heauen Thus the Sophister vseth a fallacie conioyning those things which are to bee disioyned As where it is said Act. 1. 11. This Iesus which is taken vp into heauen shall so come as ye haue seene him go into heauen the words must not be taken in a ioynt sense as though they did see Christ going or entring into heauen for a clowd took him froÌ„ their sight v. 9. neither was that heauen whither Christ went euer seene with mortall eye but the words must be distinguished they did onely see him goe that is taken from the earth and going from them As there is no contradiction in these words that a clowd tooke him from their sight and yet they saw him going into heauen no more is there in the other 2. Secondly whereas the Libeller affirmeth that Henoch and Elias are yet aliue in their bodies but not in heauen belike in the terrestriall paradise as some haue thought Rhem. in 11. Apocal. sect 4. And that Henoch and Elias shall come in person in the time of Antichrist I wil briefly shew how vncertaine both these opinions are First that they are aliue in their bodies in paradise the Scripture sheweth not that place Ecclesiastic 44. 16. which is scripture with them that Henoch was translated into paradise is corruptly translated for the word paradise is not in the Greeke as Pererius hath wel obserued lib. 3. in Genes qu. 5. Where that place is vrged Matth. 11. vers 11. Elias indeed shall come or is to come it is rather to be read venturus erat was for to come so readeth Hentenius a Papist in Euthym. so the vulgar Latine translateth vers 3. where Iohn sendeth this message to Christ Art thou he that art to come without any sense for Christ was come alreadie it should be rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should come or was to come 2. The booke of Macchabees which is Scripture with them saith 1. chap. 2. 58. Elias was taken vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsque euen into heauen which word euen importeth not his taking vp onely into the ayre but into heauen indeede Hierome saith that Henoch Elias mortis necessitate superata ita vt erant in corporibus de terrena conuersatione ad caelestia regna translati sunt The necessitie of death being ouercome as they were in their bodies were translated from their terrene conuersation to the celestiall kingdome And of this opinion hee saith was Theodorus Heracleotes tom 4. Miner Alexand. that they were translated to heauen we beleeue with Hierome but not in their very bodies therein I preferre rather Origens opinion Sicut ex mortuis primogenitus Christus ita primus carnem euexit in coelum As Christ was the first borne of the dead so he first caried his flesh into heauen ex Pamphil. 3. Whereas he vrgeth that place Heb. 11. vers 5. By faith was Enoch translated that hee should not see death to proue that he is yet aliue the Apostle onely sheweth that he died not after the vsuall manner and common condition as they which shall be aliue at Christs comming shall not die but they shal be changed 1. Cor. 15. 51. which is a kinde of death For otherwise how should that sentence of Scripture be verified Heb. 9. 27. It is appointed vnto men that they shall once die that is to all men wherefore Henoch and Elias though they died not a common death yet were they chaunged which was in steede of death vnto them 4. Origen thinketh that Elias descendens ad inferna c. did descend to hell c. Hom. 4. in Luc. Ambrose taketh paradise to bee heauen Tum saluus fuero in paradiso cum coepero viuere inter electos angelos Then I shall bee safe when I shall liue in paradise among the elect Angels serm 15. in Psal. 119. If Henoch and Elias be in paradise they are then in heauen Chrysostome Hom. 21. in Genes If any man doe curiously aske into what place Henoch was translated and whether hee doe liue to this present discat non conuenire humanis mentibus curiosius ea quae à Deo fiunt explorare let
gathered to bee their meaning by the words though they beleeued specially by grace yet they beleeue also by their free will they speake not of the same action of beleeuing but of diuers they beleeued by grace and beleeue also the one of the time past the other of the time present 2. What their opinion is of the abilitie of free will it may appeare in other places Matth. 12. sect 1. It is mans free will and election to be a good tree or euill tree Matth. 20. sect 1. Men beleeue not but of their owne free will Matth. 25. sect 5. Men by their free will haue receiued faith Act. 27. sect 3. God executeth not ordinarily his designements toward men otherwise then by their free will and actions 2. Peter 1. sect 1. The certaintie of Gods election and effect thereof is procured by mans free will If it be in mans free will procured by mans free will not but of mans free will not otherwise then by mans free will what followeth but that mans free will can doe it alone though not so well alone perhaps they will say as by grace 3. That free will is not eleuated lifted vp by grace but of it own free consent let vs see their iudgement further Luk. 2. sect 2. God worketh not our good against our willes but our willes concurring Ioh. 1. sect 5. Free will to receiue or acknowledge Christ and power giuen to men if they will to be made by Christ the sonnes of God but not forced or drawne thereunto by any necessitie Iohn 6. sect 3. God by the sweete internall motions and perswasions of his grace maketh vs of our owne will and liking to consent to the same All this while grace draweth not the will nor yet worketh the will but only offereth motions and perswasions and the will of it selfe consorteth to them and concurreth with grace Then it followeth that grace doth not eleuate the will which is to draw and worke the will but only giueth the hint and occasion for if grace did eleuate the will then it must draw and worke the will which they denie so that in their doctrine the will doth eleuate it self of it self to meete grace and to consent to grace of it owne power and so consequently without grace which their opinion is cousin german to that of the Beguardines Therefore neither are the Rhemists words misreported nor their sense mistaken nor yet they wrongfully here charged Thus also haue we heard the third part of this song plaied wee want but the fourth to make vp the melodie but we must looke for no other stuffe then he hath hitherto vttered The Ephori among the Lacedemonians punished Terpander the Musition because he stretched out but one cord higher of his harpe to varie his voyce but what is this bold harper worthie of that hath stretched out so many lying cords to shew his varietie of slaunders But the further he proceedeth in this kinde the more hee sheweth his follie These lines and leaues are but a monument of his intemperate affection as Crates said of the golden image of the harloâ— Phrynes at Delphos that it was a monument of the intemperancie of the Greekes But let him goe on in his kinde and let vs heare what hee can obiect â—ay with Hierome Etiam tibi furenti satisfaciam I will shape you an answere though you be in a mad mood THE FOVRTH CHAPTER containing thirteene corruptions of Scripture FIrst he taketh exception against the allegation of that place Luk. 17. 4. If thy brother sinne against thee seuen times a day and seuen times a day turne againe c. thou shalt forgiue him which place is vrged against the cruell practise of the Church of Rome in punishing relapsed heretikes with death This it pleaseth him to call a mad exposition allow this and when saith he shall felons and traytors be executed Ans. 1. He misreporteth the words for that text is not applied against their law in punishing relapsed and abiured persons with death but against their cruell proceedings against simple men and women that yeelded themselues to bee conformable which practise is there shewed to be both against their owne law which suffereth a man once to abiure his heresie and against this rule of the Gospell See the place Synops. p. 336. 2. Yet is this their law also vniust to suffer an heretike to abiure but once being contrarie to the saying of our Sauiour here and of S. Paul Tit. 3. 10. An heretike after once or twice admonition reiect 3. They proceeded against such which were no heretikes but held sound and catholike opinions which they falsely called heresie 4. Neither is there the like case of Ecclesiastical and Ciuill iudgement neither is the same course to be held in punishing of Ciuill and temporall and spirituall offences for the one tendeth to the dissolution of the politike bodie as the outrages of traytors and felons and therefore must speedily bee preuented the other though they doe spiritually infect yet are not so dangerous to the outward state but may more safely be forborne Our Sauiour Christ therefore giueth a rule to his Disciples here and namely to S. Peter Matth. 18. 21. both how they should carrie themselues toward their offending brethren in their priuate disposition and in the externall dispensation of discipline So S. Paul sheweth to Titus before cited And Leo epist. 13. Sedis apostolicae moderatio hanc temperantiam obseruat vt seuerius agat cum obduratis veniam cupiat praestare correctis The moderation of the sea Apostolike doth obserue this temper to deale seuerely with the obdurate and to shew mercie to the corrigible 5. But because he speaketh of an excellent talent of interpreting I will giue you a taste of his to proue Saul to bee a iust and good man he alleageth this text 1. Sam. 1. 9. Saul was elect and good that is a choise yong man and a faire as it is in the originall Ergo hee was a iust man Christ said Ioh. 17. vers 12. Whom thou gauest me I haue kept and none of them perished but the sonne of perdition Ergo Iudas was once iust This collection he fathereth vpon Hierome and alloweth himselfe Libel pag. 142. The like gift of interpreting Scripture is elswhere discouered in Bellarmine and the Rhemists Tetrastyl pag. 128. 129. whither the Reader must bee desired to haue recourse And wee neede not marueile that they haue such a dexteritie in applying and expounding Scripture for they must be all led with the spirit of their head the Bishop of Rome who sometime applied these words of the Apostle They that are in the flesh cannot please God Rom. 8. 8. very profoundly and clerklike against the mariage of Ministers Innocent distinct 82. c. 2. As his facultie is in the interpreting of Scripture so is it in writing more scoffes taunts and reuiling termes cannot lightly fall out of any mans penne But I force not if I
should make my choice I had rather be dispraised then praised of such As Antisthenes said when he was commended of certaine lewd persons I feare me saith he I haue done some euill because these commend me And Ambrose might haue told him Non credibile est bene posse eum viuere qui male loquitur It is not credible that he can liue well that speaketh euill in 4. ad Ephes. The 1. Corruption GReat exception is taken because wee reade Act. 3. 23. Whom the heauens must containe c. whereas it should bee translated according to the Greeke and Latin receiue c. The Correction 1. THis is no particular quarrell against the partie challenged but generall against the translation receiued 2. We reade indifferently in one translation receiue in another containe being both in sense all one 3. Gregorie Nazianzene so citeth this text as that it must bee vnderstood that Christ is contained in heauen orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Beza translateth the word better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capere to containe or hold then the Latine recipere to receiue for this word in the English tongue is a compound but in the originall it is a simple 5. Whether we reade containe with Gregorie Nazianzene or hold with Beza or recipere to receiue with the Latine or excipere to receiue in as the Siriake translator or suscipere as Arias Montanus we will not greatly contend For howsoeuer it bee translated the words following vntill the time that all things be restored doe make it an inuincible place against Christs corporall presence in the Sacrament for if the heauens containe hold or receiue his bodie till his second comming till all things bee restored then his bodie before that time is not to bee expected on the earth The 2. Corruption SYnops. p. 165. He that putteth away a good conscience maketh shipwracke of faith A wilfull falsification for the Apostle speaketh not generally but that certaine repelling a good conscience made shipwrack about the faith 1. Tim. 1. 19. The Correction 1. BVt that this spider catcher is disposed to cauil he might well haue peceiued that the text of S. Paul is not here alleaged but a proposition from thence collected that whosoeuer doth put away a good conscience doth also make shipwracke of faith 2. And where the Apostle saith certaine this word maketh a distinction betweene those that haue faith and a good conscience whereof the Apostle speaketh in the beginning of the verse and them that make shipwracke of both not betweene some that make shipwracke of a good conscience and keepe faith and them which put away both but the Apostle speaketh in generall of all such that if they put away a good conscience consequently they also wracke their faith As the Apostle elsewhere sheweth 1. Tim. 4. 1. 2. That they which depart from the faith haue their consciences burned with a hot yron And Tit. 1. 15. Vnto the vnbeleeuing their minds and consciences are defiled These two therefore do alwaies goe together the wracke of faith and a good conscience And so Ambrose saith Dignus erat perdere inutilem fidem qui non exercuerat charitatem He is worthie to lose an vnprofitable faith that did not exercise charitie libr. 2. de vocat Gent. cap. 2. he setteth it downe as a generall axiome Likewise Chrysostome vpon these words Vbi vita reprehensibilis sit dogma item huiusmodi sit necessarium est Where the life is reprehensible a good conscience being put away there the doctrine must needes be such From the Apostles words he concludeth generally that wheresoeuer a conscience of a good life is cast off the doctrine of faith cannot be sound and therefore it is an euident signe that the Libeller making no conscience of lying and slaundering can be of no good faith and religion As for his lowd crying he hath put away a good conscience wee regard it not as Demosthenes said to one that had a great voyce but no great wit Not that which is great is well but that which is well done or said is great Augustine saith Nec malam conscientiam sanat praeconium laudantis nec bonam vulnerat conuiciantis opprobrium Neither doth praise heale a bad conscience nor dispraise hurt a good The 3. Corruption IN that text Ierem. 17. 7. alleaged to proue that we must trust onely in God and not in man these words are foisted in saith he onely and not in man and so likewise Psal. 50. 15. onely is added of his owne The Correction BEcause this trifler picketh quarrels at euery thing and taketh exception against the allegation of these and other texts I wil make him one answere for all and shew in what manner the Scriptures may be cited and alleaged without any corruption or falsification though the same words bee not alwaies precisely kept And this may be best learned from the example of our Sauiour Christ and the Apostles in the new Testiment where in the citing of the old Scriptures sometime they follow the words with some alteration sometime the sense and not the words the words are altered diuers waies 1. When as out of other places of Scripture other words are annexed as that testimonie Matth. 21. 13. is taken out of two other places of the Prophets Esay 57. 7. Ierem 7. 11. 2. Sometime a word is added which is not found in the text exegeticâ—s by way of exposition Matth. 4. 10. Him onely shalt thou serue whereas this word onely is supplied to shew the sense being not in the originall Deut. 6. 13. So Matth. 2. 6. art not the least where this word not is added to shew the sense in the accomplishment of that prophecie 3. Sometime the manner of speech is altered Matth. 13. 15. The Prophet speaketh in the imparatiue make the heart of this people fat Esay 6. 9. the Euangelist this peoples heart is waxed fat Matth. 1. 13. the person is changed they shal call his name Esay 7. 14. she shall call 4. Sometime another word is vsed but in the same sense Matth. 4. 14. sate in darknes Esay 9. 2. walke in darknes 5. The sense is gathered not the words rehearsed Matth. 22. 24. out of Deuteronom 25. 5. 6. Sometime an argument is framed out of the scripture not there expressed but from thence collected as Matth. 22. 32. Christ concludeth the resurrection out of these words I am the God of Abraham Isaac and Iacob Thus as Hierome saith Apostolis curae fuit non verba syllabas aucupari sed sententias dogmatum ponere The Apostles care was not to hunt after words and syllables but to set downe the sentence And as the Scriptures are not corrupted when the sense though not the words is retained So may the Scriptures bee abused when the same words are kept but the sense altered as Matth. 5. 38. an eye for an eye c. the Pharisies did vse the words but wrested the sense when they applied
what to say if you had not propounded one vnto your selfe to gainsay The 7. Corruption BEcause Synops. pag. 730. of the first edition this sentence is alleaged When wee haue done all wee are vnprofitable seruants and we did no more then was our dutie he crieth out that the words of Christ are corrupted because these words all that are commaunded you and say ye are left out Then hee taketh vpon him to expound this text that we are vnprofitable seruants first in respect of God secondly in respect of our nature thirdly wee must so acknowledge for humilitie c. pag. 270. 271. The Correction 1. FIrst He might easily haue seene that the text is not alleaged in the same forme of words for Christ speaketh in the second person when you haue done c. the sentence is pronounced in the first when we haue done therefore the sense was more aimed at then the words 2. So much of the sentence is alleaged as was pertinent to shew that no workes are meritorious because when wee haue done all wee are vnprofitable in which word lieth the force of this testimonie in this place Yet otherwhere the whole sentence is produced where the occasion so requireth as Synops. pag. 288. argum 3. and pag. 662. arg 2. therefore he had no iust cause to complaine of corruption 3. The Euangelists in citing the old scriptures repeate so much of the sentence as is to the purpose and leaue the rest as Mat. 4. 13. out of Esay 9. 1. a great part of the verse is omitted 4. And if this bee a point of corruption Hierome also is a corrupter of Scripture who thus alleageth this text Cum omnia feceritis dicite serui inutiles sumus when you haue done all say ye are vnprofitable seruants He leaueth out all things that are commaunded you c. ad Ctesiphont 2. Secondly 1. Our Sauiour speaketh of that profit which redoundeth to our selues as may appeare by the parable Doth he thank that seruant c. So likewise where no thankes is receiued what profit to a man is gained or deserued And if it be taken as he saith that wee are vnprofitable seruants to God this place still remaineth strong against merits for if God receiue nothing from vs then can we not merit or deserue from him 2. Our Sauiour speaketh not of men in the corruption of nature for they are not Gods seruants being not yet called but of such as are vnder grace and doe walke in obedience of Gods commaundements and so doth Ambrose expound it Quis tanta salutis beneficia digno possit aequare seruitio Who can counteruaile so great benefits of saluation with worthie seruice serm 16. in Psal. 119. 3. And of all other it is most absurd that Christ biddeth vs so to say for humilitie as Augustine saith Quomodo est humilitas vbi regnat falsitas There is no humilitie where there is falsitie Non ita caueatur arrogantia vt veritas relinquatur Doe not so take heede of arrogancie that you leaue the veritie Caus. 22. qis 2. c. 9. 11. It is not to be thought that Christ the veritie would haue his Apostles lie for humilitie to confesse themselues to be vnprofitable seruants if they were not so indeede For a more full answere concerning the true meaning of this Scripture I referre the Reader to another treatise Synops. pag. 933. The 8. Corruption SYnops. p. 668. The Scripture saith God only forgiueth sinnes Mark 2. 7. it is no scripture but the wicked Scribes and Pharisees so thought whom our Sauiour reprehendeth Lib. pag. 273. The Correction 1. OVr blessed Sauiour doth not reprehend the Scribes for so saying who can forgiue sinnes but God onely but because they charged him with blasphemie for taking vpon him to forgiue sinnes not acknowledging the diuine power in him our Sauiour rather by his silence approueth that sentence of theirs as agreeable to Scripture 2. This saying is called scripture not because it was vttered by the Scribes and Pharisees but because it is a principle taken out of the Scripture Esay 43. 25. I am hee that putteth away thine iniquitie for mine owne sake c. And Iob saith Who can bring a cleane thing out of filthines there is not one Iob. 14. 4. If no man can make one cleane then it is God only that can doe it 3. Ambrose citeth this text as scripture Quis potest dimittere peccata nisi solus Deus qui per eos quoque dimittit quibus dimittendi tribuit potestatem Who can forgiue sinnes but God onely who also forgiueth by them to whom he giueth that power c. lib. 5. in Luc. Goe now and charge Ambrose likewise to bee an abuser of scripture But in trueth you your selfe are the man that abuse your selfe and others with these childish and sottish cauils that doe euery where proclaime your ignorance and bewray your euill heart For as Basil saith Lying is the very scope and end of impietie But passing ouer his vnchristiaÌ„ termes and vnseemely scoffes as not worthie the answere I say with Augustine In bona conscientia teneo quisquis volens detrahit famae meae nolens addit mercedi meae In a good conscience I speake it hee that willingly doth detract from my good name vnwillingly doth adde to my reward The 9. Corruption SYnops. pag. 749. To speake simply death is the wages of all sinne Rom. 6. 23. he hath falsified S. Paul by foisting in the word all The Correction 1. THe Apostles sense not his sentence is there repeated for in other places where the text is cited the words as they stand are repeated as Synops. p. 747. lin 17. pag. 656. lin 31. pag. 775. lin 50. 2. This word all is added exegeticâ—s by way of exposition for indefinit propositions in Scripture though they want the note of vniuersalitie yet are aequiualent vnto them as Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world Ye may as well say that Christ taketh not away all the sinnes of the world because all is not expressed as that all sinne deserueth not death because the Apostle onely saith the wages of sinne is death 3. S. Paul Rom. 10. vers 11. alleaging the Prophet Esay 28. 16. saith Whosoeuer beleeueth in him shall not be ashamed where the Apostle putteth to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or whosoeuer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him which words the Prophet hath not will you say that the Apostle falsified the Prophet Which is not alleaged as though any man had now the like gift of interpreting Scripture as Paul had but to shew that it is lawfull in more words to expresse the sense and meaning of Scripture 4. Neither was hee the first whom you challenge specially for this that thus collected vpon this text but a reuerend writer of our Church before him thus inferreth vpon this text The wages and worthily deserued reward of all sinne in
Scripture say nothing but that which in so many words is expressed in Scripture then should we want Scripture for the probation of many substantial poynts of our faith That then is not only Scripture which in so many words is there found but that also which may be from thence necessarily collected As our Sauiour maketh that Scripture which is inferred out of Scripture as Matth. 22. 31. Concerning the resurrection of the dead haue you not heard what is spoken to you of God saying I am the God of Abraham the God of Isaac the God of Iacob God is not the God of the dead but of the liuing In these words our Sauiour saith that God speaketh of the resurrection whereof there is no expresse mention but onely a naturall and proper collection That then is not onely Scripture which the words onely betoken but which the sense also truely collected yeeldeth as Hierome saith Nec putemus Euangeliū in verbis esse sed in sensu nō in superficie sed in medulla non in sermonum folijs sed in radice rationis Let vs not thinke the Gospell to bee in the words but in the sense not in the outward shew but the marrowe not in the leaues but in the roote in epist. ad Galat. c. 1. 2. The Scripture here alleaged Ioh. 17. 2 is only produced to proue that the elect only are giuen vnto Christ the wordes stand thus Who are not contented to say as the Scripture saith that Christ was giuen only for those which are giuen him to whom he giueth eternall life Iohn 17. 2. That is the elect for to them only is life euerlasting giuen by the collection out of this text it doth appeare wherefore it is quoted that the elect onely are giuen to Christ because they onely haue eternall life The argument may be framed thus Eternall life is giuen to all those that are giuen to Christ none but the elect haue eternall life Ergo none but they are giuen to Christ. The proposition of this argument is grounded vpon the very words of the text Iohn 17. 2. But that Christ was giuen onely for those which are giuen him is taken as graunted for none that stand for vniuersall grace that I knowe deny this assertion but the question is who are giuen vnto Christ. Snecanus a patron of vniuersall grace affirmeth that Iudas was giuen vnto Christ p. 724. wee affirme that the elect onely are giuen Therefore seeing this Scripture was not brought forth to fortifie this assertion out of these words Christ was giuenly only for those c. he cannot proue any addition And yet further this assertion that Christ died only for the elect giuen vnto him is euident also out of this chapter Ioh. 17. vers 9. I pray for them I pray not for the world but for those which thou hast giuen me From whence this reason may be enforced Christ prayed onely for those which are giuen vnto him he gaue himselfe to death onely for those whom hee prayed for vers 19. for their sakes doe I sanctifie my self which was by sacrificing himselfe Rhem. Ioh. 17. 19. Ergo he gaue himselfe to death only for those which are giuen vnto him that is the elect Wherefore both these assertions that the elect are onely giuen to Christ and that Christ was giuen onely for the elect being so euidently deduced out of scripture it is no corruption to affirme that the Scripture saith that Christ was onely giuen for those that are giuen him that is the elect 3. Ambrose proueth out of the Scripture that Christ was not giuen but only to those which beleeue as vpon these words of Esay 9. ver 6. Vnto vs a child is borne a sonne is giuen Puer natus est nobis non Iudaeis nobis non Manichaeis nobis id est credentibus non incredulis c. A childe is borne to vs not to the Iewes to vs not to the Manichees to vs that is beleeuers not vnbeleeuers Sic puer non omnibus natus est sed fidelibus So the child was not borne for all but for the faithfull lib. 3. de fid cap. 4. Augustine also out of the Scripture proueth the same Christ died for the children of God which he sheweth by this scripture Ioh. 11. 52. Iesus was to die for that nation and not for that nation onely but that hee should gather together in one the children of God which were scattered But the elect are these children and none els Tales filij filio Christo dati sunt quemadmodum ad patrem dicit ipse vt omne quod dedisti mihi non pereat sed habeat vitam aeternam hi ergo Christo intelliguntur dati qui ordinati sunt ad vitam aeternam ipsi sunt illi praedestinati Such sonnes are giuen to the sonne Christ as hee saith to his father that all that thou hast giuen me should not perish but haue eternal life these are vnderstood to be giuen to Christ which are ordained to eternal life they are y◠predestinate lib. de corrept grat c. 8. 9. Then this must be the conclusion that Christ died for the elect and predestinate and none els And here by the way let it bee noted that where Augustine saith Christ saith to his father that all that thou hast giuen me should not perish but haue eternall life this sentence is neither found in these very words in the 17. of Iohn where Christ prayeth to his father nor in the 6. of Iohn as the glosse noteth dist 4. de poenit cap. 8. but is rather inferred vppon Christs words vttered in diuers places Let him now crie out also against Augustine that hee is a corrupter falsifier of the words of Christ. 4. Christs death we graunt was sufficient to all but effectuall onely to the elect and herein wee refuse not Peter Lombards distinction that Christ offered the price of redemption pro omnibus quantū ad sufficientiā sed pro electis tantum quantum ad efficaciam quia praedestinatis tantum salutem effecit For all in respect of sufficiencie but for the elect onely in regarde of efficacie because hee wrought saluation only to the predestinate lib. 3. distinct 20. C. Againe he saith in another place Christus electos tantum sicut se dilexit eorumque salutem optauit Christ only loued the elect as himselfe and wished their saluation libr. 3. distinct 31. D. If Christ only wished the saluation of the elect then he only to their benefit intended his death Now aske your Master from whence he hath this tantum onely if he adde it of his owne why doe you not refuse him if he hath his warrant from the Scripture then is it no corruption to affirme the Scripture saith Christ gaue himselfe to death onely for the elect that were giuen him 5. Concerning the addition which Sixtus the 4. made vnto the Aue Marie and blessed be Anna thy mother of whom thy virgins flesh hath proceeded without blot of originall sinne
cleere my selfe and I trust by this true defence haue sufficiently declared the same from all malicious corruptions such or so many as are suggested so that I nothing doubt in this case to say with S. Paul As for â—e I passe very little to be iudged of you I iudge â—ot mine owne selfe for I know nothing by my selfe 1. Cor. 4. 4. And as Augustineâ—aith â—aith of the false accusations of Petilian Nihil eorum quibus me criminatus est mihi conscius sum I am not guiltie of any thing wherewith he accuseth mee And so I conclude with the same Fathers sentence Etiam me in mea causa sicut inimicus existimari cupit deficiente oppresso victrix erit causa cui seruio Though I should faint and faile in mine owne cause as the aduersarie would haue it imagined yet the cause of truth which I serue shall neuer be conquered libr. 3. cont Petilian cap. 2. Laus Deo Vincat veritas Errata Pag. 3. line 19. Pref. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 1. for cationem r. rationem p. 20. l. 15. anno 47. r. canon 47. p. 28. l. 27. non talib r. cum talib p. 33. l. 23. fences r. offences p. 64. l. 19. general 26. r. generat 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers r. Cauillers p. 113. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 157. l. 13. no heretike r. an heretike p. 163. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 167. l. 10. againe r. agmina p. 271. l. 17. piae chordae r. pia corda p. 183. l. 28. obseruation r. obsecration p. 202. l. 20. verissima r. verissime p. 205. l. 30. consorteth r. consenteth p. 209. l. 10. aith r. faith Pref. p. 21. l. 6. in the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places omitted are thus to be supplied Pag. 99. l. 19. lib. 1. cont Iouinian p. 202. l. 20. lib. 2. cont Crescon c. 7. p. 203. l. 17. lib. 2. cont Crescon c. 2. p. 209. l. 10. enaâ—rat in Psal. 26. p. 221. l. 10. lib. cont Petilian 3. 2. p. 228. l. 16. tract 25. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 3. aduers Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. Dialog 1. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de prâ—fect virtut sent In Psal. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theoph. aduers. Ioan Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers apparant vntruths vttered by the Libeller A slaunder of Luther that hee should confesse hee was stirred vp of the diuell to write against the Masse Demiss priuat tom 7. p. fol. 243 p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Falsifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Iulian. libr. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Hieronym Hom. 3. in Leuitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin Apolog. 3. aduers. Ruffin Lib. 1. cont Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Quodlibet art 10. Lib. 1. aduers Iouin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad Domnionem The peruerse behauiour of Popish disputers Collat. 1. diei ex Augustin breuicul collation Collat. 2. diei Collat. 3. diei Lib. post collation The conference betweene the B. of Eureux and the Lord of Plessis before the French King Aduers Luciferian In 2. Tim. â— 2. In colloquie Ratisâ—onae habit anno 1602. ex Egid. Hunnio Serm. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog 3. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de liber educan Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. Isai. 22. 24. Iere. 26. 24. Act. 5. Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 29. Zach. 14. 20 Ambros. serm 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De natur grat lib. 1. c. 25. Cont. Petilian libr. 2. cap. 98. Samuel appeared not to Saul 1. Sam. 28. 14. Communion in one kind not ancient 1 2 3 1 The name Christian more ancient then Catholike 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay men and women not authorised to baptise in the Church of England 1 2 3 1 Two and twentie bookes of the old Testament only canonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest storie denied by the Libeller A fable of a bloodie Crucifix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery stirreth not to godlines of life Certaintie of saluation nourisheth vertue Popish penance no true repen tance Popish doctrine breedeth securitie Carnal doctrine of Poperiâ— Popes examples of loose liuing a Platina b Benno c Sleidano Ex Baleo d Theodor. Niem e Conc. Constant f Raphael Volateran g Vergerius h â—nuphrius Histor. Florentin Guicâ—iardin Sleidano Agrip. de leâ—ocin In sexto de elect fundament in gloss Popish writers complaine of their owne corruptioÌ„s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul neuer truly iust Iudas neuer but an hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great blasphemie against the spirit of God and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratian. distinct 56. cap. 2. Caranza Gregorie the 7. no good man Esay 5. 20. Libr. de curiositat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is necessarie 〈◊〉 saluation to know the canonicall scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers profitable instruments notwithstanding some errors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auricular confession of no great antiquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnuectiu Ruffin The Fathers refused of popish writers Where are Baals priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 3 1 2 The vulgar Latine not Hieromes translation Austin the Monke not the first conuerter of England All the Fathers allow not prayer for the dead Augustine against prayer for the dead Ministers maried in Origen Cyprians time Hierome would haue Saints reliques reuerenced not adored Rich men not bound to giue all away Iohns baptisme not diuers froÌ„ Christs How Augustine alloweth profession of virginitie Origen against Christs descension to hell to deliuer the Patriarkes Transubstantiation and the Carnall presence but new doctrines The Papists are fled from the Popes faith of the Carnall presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election certaine Election certaine Saul neuer eleâ—â—ed before God How the grace of God may be lost Henoch and Elias not aliue in their bodies Paradise is Heauen Henoch Elias not in the terrestrial Paradise Of the two Prophets Apocal. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Peters faith not vtterly extinguished Salomons faith not wholy lost in his fall A slaunder The vertues of the Pagans are no true vertues 1 2 3 Peter lost not his iustification though the feeling thereof was for a time suspendâ—d Contradictions of Papists about Peters faith What gifts are without repétance How children are â—aid to be holy Two kindâ— of holines generall and speciall Falsehood Vntruthes Papists not Protestants fauourers of infidels Doctrines of diuels Who are most like to be Balamites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ecclesiae Antichrist began in Bernards time Which are the best vowes Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification Rich men not bound to cast away their riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceptis diebus dominicis Difference betweene the fast in Augustines time and Popish fasts Fox 1184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne remaineth in the regenerate but liueth not The liuing of sinne and raigning of sinne all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification No Purgatory beleeued in Augustines time Difference betweene commemoration and commendation of the dead and prayer for the dead No new merits obtained for the dead by the prayers of the liuing Prayer for the dead of pitie rather theÌ„ necessitie in Augustines time Reasons out of Augustine against prayer for the dead Augustine knoweth no third place beside heauen and hell No man profited being dead but by that which he did in his life The soule at rest presently after death if euer Sinne is only forgiuen in this life No repentance vnto remission of sinnes after death No hope for the impenitent after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Falsifier The Martyrs are Christs body Contradiction But one kind of religious inuocation Augustine speaketh of spirituall sacrifice We must not beleeue in the Apostles Augustine against Prayer to Saints How Saints are to be honoured An entercourse of loue betweene the members of the triumphant and militant Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De perfect iusticiae cont Celestin ratioâ—in 16. The Lawe no man can keepe though assisted with grace The agreement of the Pelagians and Papists De perfection iustit cont Celestium ratiocinat 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists opinion of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard law against persons once abiured Difference in Ciuill and Ecclesiasticall proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True faith and a good conscience suffer wracke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture alleaged in sense not in words A Falsifier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 We are all vnprofitable seruants in veritie not only in humilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death the wages of all sinne Simon Magus neuer but an Hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification only by faith Christ died onely for the Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉